Matthew Chapter Ten
The Twelve Disciples Become Apostles
[Text parallels Mark 6:7-11 and Luke 9:1-5]
10:1 And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every affliction. 2 The names of the twelve apostles are these: first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, who betrayed him.
Jesus calls His inner-circle of disciples together and gave each of them authority over unclean spirits[1] allowing them to cast them out of any person oppressed by them, and authority over every disease (Greek ‘noson’,[2] sickness, pain, sorrow) and every affliction (Greek ‘malakían’,[3] infirmity, weakness, can also refer to disease). Matthew proceeds to identify the twelve men, beginning with Simon, who will later be given the name Peter by Jesus. Peter is often perceived as this group’s unofficial ‘leader’ or at least their chief spokesman as he is always the first name in any listing of the twelve and is definitely the most vocal. Followed by Andrew (Simon’s brother), James (common names are often appended with an additional identifier, such as their father’s name), John (the author of the gospel according to John, three epistles, and the book of Revelation, he was also the brother of James), Philip, Bartholomew (also known as Nathanael), Thomas, Matthew (the author of this book), James (son of Alphaeus), Thaddaeus (also known as Judas, son of James, see Luke 6:16), Simon (the Zealot, could be a reference to him being affiliated with the Zealot religious party that were mostly politically motivated and sometimes resorted to violence) and Judas Iscariot[4] (the one who will later betray Jesus and is always identified as His betrayer in the gospels).
10:5 These twelve Jesus sent out, instructing them, “Go nowhere among the Gentiles and enter no town of the Samaritans, 6 but go rather to the lost sheep of the house of Israel. 7 And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’ 8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay. 9 Acquire no gold or silver or copper for your belts, 10 no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food. 11 And whatever town or village you enter, find out who is worthy in it and stay there until you depart. 12 As you enter the house, greet it. 13 And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you. 14 And if anyone will not receive you or listen to your words, shake off the dust from your feet when you leave that house or town. 15 Truly, I say to you, it will be more bearable on the day of judgment for the land of Sodom and Gomorrah than for that town.
Hands-on experience is an important component of any training, even today many classes offer time in the ‘laboratory’ after a lecture. After Jesus explained the need for laborers for the harvest (see Matthew 9:37-38) to His disciples, He sends them out to the people of Israel. The word that is translated as “sent out,” is the Greek ‘apesteilen’,[5] which refers to someone being sent out on a mission, usually a specific task with authority to do that task. It is the root word for the Greek ‘apóstolos’,[6] usually translated as ‘apostle’ (see verse two, used for the first time in the New Testament), referring to someone sent with authority. For example, if a king sent someone to give instructions to an officer in battle, that person would be called an ‘apostle’. In the New Testament that word is always used to refer to someone sent directly from Jesus. By being “sent out” on this ‘mission’, Jesus’ disciples become apostles, a responsibility that was later expanded to include the whole world. It is also the root word of what is referred to today as the “apostolic movement,” a process that began with Jesus teaching His apostles, who taught others, who then went on to teach others, and so forth, all the way to us today, who, by orders given to us by Jesus (see Matthew 28:18-20), are to also teach others.
During this first outing, they were to approach only the lost sheep of the house of Israel. The priority of outreach is always to the people of Israel (see John 4:22; Acts 1:8; Romans 9:4-5). Jesus tells them to proclaim that “The kingdom of heaven is at hand.” Those words were to be authenticated as coming from God with the accompaniment of healing of the sick, raising of the dead, cleansing of lepers, and by the casting out of demons. They were not to bring any ‘money’ (gold, silver, and copper) or “carry a traveler’s bag with a change of clothes and sandals or even a walking stick.” (verse 10a, NLT) But they were allowed to accept hospitality as the laborer deserves to be fed.
When they were to arrive in a town, they were to locate a worthy family to stay with until they were finished and ready to leave the town. To determine if a home was worthy they were to bless it with peace upon entering, if it was worthy, they were to let the blessing stand, if it is not, they were to take the blessing of peace back. If anyone in town would not receive them or listen to them, they were to shake off the dust from their feet as they left that home or that town. Jesus warns that by refusing to listen would ultimately lead to their misery during the time of judgment, as the judgment on the land of Sodom and Gomorrah (see Genesis 19:23-29) would be considered more ‘bearable’ than their judgment.
Considerations
To fully answer the question of who the Samaritans are and what they believe in would require a significant review of history, this is only a quick snapshot. One needs to begin with the division of Israel into two kingdoms that occurred after Solomon’s death (see 1 Kings 12:16-24). The northern kingdom retained the name of Israel, while the southern kingdom called itself Judah (which also included the tribe of Benjamin). Jeroboam, the first king of the northern kingdom was concerned that his people would desire to return to the southern kingdom in order to access the Temple. “So the king took counsel and made two calves of gold. And he said to the people, “You have gone up to Jerusalem long enough. Behold your gods, O Israel, who brought you up out of the land of Egypt.” And he set one in Bethel, and the other he put in Dan. Then this thing became a sin, for the people went as far as Dan to be before one. He also made temples on high places and appointed priests from among all the people, who were not of the Levites.” (1 Kings 12:28-31) This began the long history of idolatry in the northern kingdom. None of the kings of the northern kingdom were considered ‘good’, as they embraced many of the surrounding nation’s gods and goddesses. Depending on who was king, several cities were fortified and used as ‘capitals’, King Omri made the city of Samaria his capital (see 1 Kings 16:24), which remained as the capital until the destruction of the kingdom.
God warned the kings and people of the northern kingdom a number of times to turn from their evil ways (for example see 2 Kings 17:13). Due to their continued pagan pursuits, God “removed them out of His sight” (see 2 Kings 17:18) by allowing the king of Assyria to invade and conquer the northern kingdom (see 2 Kings 17:5). “And the king of Assyria brought people from Babylon, Cuthah, Avva, Hamath, and Sepharvaim, and placed them in the cities of Samaria instead of the people of Israel. And they took possession of Samaria and lived in its cities.” (2 Kings 17:24-25) The Assyrians eventually named the newly conquered region, Samaria.
It is interesting to note the the last verse of 2 Kings chapter 17 tells of a strange blend of them fearing God, but that they also served pagan idols (see 2 Kings 17:41). This unusual combination forged the way for the creation of a formal Samaritan Torah (or Samaritan Pentateuch) based on Samaritan beliefs and the construction of a temple on Mount Gerazim. Although, it is also important to note that those that are adherents to the Samaritan viewpoint believe they are following the true religion of God and that Judaism is the one that is deviant.
Animosity between the people of Judah, which called themselves ‘Jews’, and the Samaritans (which often prefer the name Israelites), started to grow after the Babylonian Captivity primarily due to differences in the two Torahs, the priesthoods, and the location of the Temple. The Samaritans were also despised by the Jews as they were considered to be impure (not full-blooded Israelites).
Persecution Will Come
10:16 “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves. 17 Beware of men, for they will deliver you over to courts and flog you in their synagogues, 18 and you will be dragged before governors and kings for my sake, to bear witness before them and the Gentiles. 19 When they deliver you over, do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. 20 For it is not you who speak, but the Spirit of your Father speaking through you. 21 Brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death, 22 and you will be hated by all for my name’s sake. But the one who endures to the end will be saved. 23 When they persecute you in one town, flee to the next, for truly, I say to you, you will not have gone through all the towns of Israel before the Son of Man comes.
Jesus informs His apostles that He is sending them out into a volatile and hostile world. He uses a comparison of sheep being sent into the midst of wolves and tells them that they need to be wise as snakes. While the analogy of being wise as serpents may be lost to most modern readers in (assuredly other animals would come to mind first), the ancient world, especially ancient Egypt, depicted snakes as being wise and cunning. Jesus said they also need to be innocent (Greek ‘akeraioi’,[7] meaning to be without deceit) as a dove. An apostle is to be wise, essentially saying the right thing at the right time and never deceive, always telling the truth.
Jesus warns that some of those wolves are men who will go to great lengths to stop the gospel message. He notes that if they are not careful that those ‘wolves’ will have them arrested (Greek ‘paradōsousin’,[8] being delivered over to someone with power or authority) and appear in courtrooms and be flogged in synagogues. Note that He is warning against religious persecution, being punished in facilities by people supposedly dedicated to serving God. Later in the gospel we will see that those that oppose Jesus and the gospel message will resort to false accusations in order to assure an arrest is made.
They will also be dragged (Greek ‘achthēsesthe’,[9] brought, carried, removed) before governors (rulers) and kings on account of them representing Jesus, to bear witness before them and the Gentiles. But when they are handed over to them, they are not to be anxious before them, as God will be with them and the Holy Spirit will give them the words they need for their defense.
Jesus further warned that this animosity and hatred against Jesus and the gospel can be greater than any family bond, as brother will deliver (Greek ‘paradōsei’, to be handed over to those with power and authority, same root word used in verse 17) brother, a father will bring his child, and children will be against their parents. Persecution has been called the “litmus test”[10] of Christianity, as those that call themselves ‘Christian’, but cannot tolerate persecution or persevere pain which they then flee at the first sign of a problem, resulting in them leaving behind the true disciples of Jesus. He said that those who endure to the end will be saved, He is not saying that the endurance is what saves, Jesus did all the work, the ability to persevere is simply tangible evidence of that salvation.
When persecuted in one town, the disciples were not to stop, they were to leave and go to the next town. Jesus tells them that they will not have gone to every town in Israel before He comes and is known by the people of Israel. The last half of that verse (verse 23) is often misinterpreted as a reference to Jesus’ second coming and that the gospel message will not have been presented to all people of the world when He returns. This is not the context of this verse, first, He talks about Israel only, and second, the word translated ‘comes’ is the Greek word ‘elthē’[11], which means “to come,” not “return.” The people of Israel all heard about Jesus before the disciples were able to visit each town.
10:24 “A disciple is not above his teacher, nor a servant above his master. 25 It is enough for the disciple to be like his teacher, and the servant like his master. If they have called the master of the house Beelzebul, how much more will they malign those of his household.
Jesus offers a fundamental truth, a disciple is never to be considered greater than their teacher, nor should a servant be above their master. It should be sufficient to be ‘like’ (Greek ‘hōs’,[12] similar in manner or way, sometimes equivalent to) their teacher, or ‘like’ their master. This instruction can also be interpreted that either expecting or believing to be greater than the teacher or master is improper and potentially harmful thinking as it promotes both pride and arrogance. There is no situation where the student becomes the master. This is important as Christians are called to make disciples to follow Jesus, no one else, especially not any other man (including theologians, teachers and church leaders). Jesus further states, “And since I, the master of the household, have been called the prince of demons, the members of my household will be called by even worse names!” (Matthew 10:25b, NLT)
Considerations
Jesus compares the mission He is sending His apostles on as being similar to that of sending sheep to live among wolves, which is still an accurate analogy of Christians living in a world that desires to destroy them today. Without God’s help a Christian’s existence would be bleak and hopeless. Later we will read Jesus referring to Himself as the Shepherd and His followers as His sheep. In other words, He is our Shepherd and we are His sheep. These illustrations are not offered to insult us, but to help us understand reality.
Sheep are perhaps the most helpless of all livestock animals. Some might even call them dumb or stupid. They often panic for no reason, but then do nothing when they get into real trouble. On their own, they can offer little to no defense, except maybe run, which is not very effective (have you seen sheep run?) Philip Keller, a real-life shepherd, wrote referring to his sheep:
But the day I bought them I also realized that this was but the first stage in a long, lasting endeavor in which from then on, I would, as their owner, have to continually lay down my life for them if they were to flourish and prosper. Sheep do not “just take care of themselves,” as some might suppose. They require, more than any other class of livestock, endless attention and meticulous care.
It is no accident that God has chosen to call us sheep. The behavior of sheep and human beings is similar in many ways as will be seen in further chapters. Our mass mind (or mob instincts), our fears and timidity, our stubbornness and stupidity, our perverse habits are all parallels of profound importance.
Yet despite these adverse characteristics Christ chooses us, buys us, calls us by name, makes us His own, and delights in caring for us.
It is this last aspect that is really the third reason why we are under obligation to recognize His ownership of us. He literally lays Himself out for us continually. He is ever interceding for us; He is ever guiding us by His gracious Spirit; He is ever working on our behalf to ensure that we will benefit from His care.[13]
As Christians when thinking about being sheep and Jesus as our Shepherd, it would be difficult to not consider the words of Psalm 23, written by David: “The LORD is my shepherd; I shall not want. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He leads me in paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me; your rod and your staff, they comfort me. You prepare a table before me in the presence of my enemies; you anoint my head with oil; my cup overflows. Surely goodness and mercy shall follow me all the days of my life, and I shall dwell in the house of the LORD forever.”
It would be an understatement to say, “It’s good to be His sheep!”
The Greek word ‘Beelzeboul’[14] is a transliteration of the Hebrew “Ba’al Zebūb”[15] (or ‘Beelzebub’), meaning “lord of the flies,” or ‘fly-god’ (see 2 Kings 1:2). The name was in common use among the Jews in Christ’s day as a title for Satan being the prince of the demons.[16]
Have No Fear
10:26 “So have no fear of them, for nothing is covered that will not be revealed, or hidden that will not be known. 27 What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops.
Jesus warned of persecution and how God will be with anyone who is persecuted for being a believer and follower of Jesus. He now states that they are not to fear those that would oppress and persecute them. As everything will be revealed, everybody will know that the disciples are His. Jesus is essentially saying to His apostles that they should not be shy, reserved, or cautious around these people, they are to go and speak boldly. They are to confidently relay the words given them through the Holy Spirit (see verses 19-20). These words of encouragement also apply to Christians today, as some try to be as inoffensive as possible around others, perhaps even being ‘stealth’ about their relations with Jesus. He is not saying Christians need to always be proclaiming the gospel on tops of homes, but in order to be effective ambassadors of Christ, people do need to know that they are His. In other words, don’t hide and certainly don’t hide, or compromise the truth.
10:28 And do not fear those who kill the body but cannot kill the soul. Rather fear him who can destroy both soul and body in hell. 29 Are not two sparrows sold for a penny? And not one of them will fall to the ground apart from your Father. 30 But even the hairs of your head are all numbered. 31 Fear not, therefore; you are of more value than many sparrows. 32 So everyone who acknowledges me before men, I also will acknowledge before my Father who is in heaven, 33 but whoever denies me before men, I also will deny before my Father who is in heaven.
Jesus tells them to not fear those that can only kill the body, as their soul can’t be harmed by them. While most may not find comfort in that statement, it does point out a fundamental truth that should never be forgotten by Christians. What God has in mind for the future of all believers is the life after this one, that is the life Christians need to be most concerned about. While life today is plagued with sin, pain, and suffering, the life God has planned for us does not include any of those things, life as it was originally created.
Jesus said that they are to fear and respect God, since He is the only one who can destroy both the soul and the body in hell. Perhaps to ease their minds, Jesus then illustrated how much God loves them, beginning with noting that two sparrows could be bought for a penny, yet not one of them will die without God allowing it. No detail goes unnoticed, God knows even the exact number of hairs on each person’s head (see also Colossians 1:16-17). Therefore, none of them should fear, as they are far more valuable than a vast number of sparrows. Jesus promises that anyone who acknowledges (Greek ‘homologēsei’,[17] confess, admit, openly profess) Him in public, He will acknowledge them before His Father. But if He is denied before others, that person will also be denied before His Father. This is an important reminder that humanity is already condemned to hell and that the only way to change that destination is through faith in Jesus. If Jesus does not acknowledge a person before God the Father, there is no other option for salvation available, therefore they are also denied access to heaven.
Not Here to Bring Peace, but a Sword
10:34 “Do not think that I have come to bring peace to the earth. I have not come to bring peace, but a sword. 35 For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. 36 And a person’s enemies will be those of his own household. 37 Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me. 38 And whoever does not take his cross and follow me is not worthy of me. 39 Whoever finds his life will lose it, and whoever loses his life for my sake will find it.
In this chapter Matthew records Jesus outlining several key elements of what might be called true discipleship (essentially, what does it mean to be a disciple of Jesus). The need to be like and emulate Jesus (verses 24-25); to not allow fear to influence decisions of what to do or not do (verses 26-31); to know and profess the truth, confessing that Jesus is indeed Lord and Savior (verses 32-33); and be willing to disengage from a previous life style to focus purely and singularly on Jesus (verses 34-39).
The primary role of a disciple, a follower of Jesus, both then and for Christian disciples today, is evangelism. This section of Jesus’ teaching began in chapter nine with verses 37-38, “The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” The ‘harvesting’ was to be done by disciples that were sent by Jesus with authority, they were to become His apostles. As apostles, being laborers for the harvest, they would face fierce persecution from Satan, his minions, and a world of unbelievers (see verses 16-25). They would need to step away from their “comfort zone,” to say and do those things that they would be afraid of doing (see verses 26-33), because the message they are carrying contains some of the most volatile words ever spoken or written (to recognize they are sinners, repent, and accept Jesus as their Savior). To a Christian, the gospel message is the greatest of all news, bringing absolute joy and the love of God. But to an unbeliever that message potentially threatens to destroy everything that person believes to be valuable. Could that “good news” of salvation message actually destroy relationships and separate family members? Yes, sadly very quickly.
It was a common hope and understanding that the Messiah would come to bring peace and stop pain and suffering for the Jews. Jesus was not there to bring peace for a nation, but to conquer death for all of humanity and offer freedom from the bondage of sin. But since that message is contrary to their beliefs and acceptance of Jesus is considered too high a price to change, many will violently reject the truth. This conflict will bring animosity that turns love into hatred between father and son, daughter and mother, as well as daughter-in-law and mother-in-law.
If a person feels that their love for that family member is more important than sharing the gospel message with them, then they are not worthy of Jesus (Greek ‘axios’,[18] to weigh, obtain an estimate of value). This often misunderstood verse is not implying that Christians are ever worthy of salvation, no one is, it is not possible (see Romans 3:9-20). The reference implies that by not sharing the gospel message with a family member, they are not fulfilling what God called them to do (which may require someone else to be sent). Jesus then adds that anyone who is not willing to “take his cross” and follow Him, is not worthy of Him (same Greek word used). Again, there is no way to be deserving of salvation, but it does point to the importance to be His ambassadors (see 2 Corinthians 5:20) and evangelists (see Matthew 28:18-20). Christians that have discovered the “meaning of life,” being that the gospel message needs to be taught and shared, will gladly lose their old life and do as Jesus called them to do.
This section closely mirrors the words Jesus spoke in Luke 12:51-53, beginning with, “Do you think that I have come to give peace on earth? No, I tell you, but rather division.” (Luke 12:51) The Greek word translated as ‘division’ is ‘diamerismon’,[19] which does refer to division, but can also be used metaphorically to mean ‘dissension’. Jesus is not saying He desires dissension, division, or even animosity (referenced as a sword, see verse 34), He is referring to the potential side effects of proclaiming the gospel message if and when it is not accepted.
Rewards
10:40 “Whoever receives you receives me, and whoever receives me receives him who sent me. 41 The one who receives a prophet because he is a prophet will receive a prophet’s reward, and the one who receives a righteous person because he is a righteous person will receive a righteous person’s reward. 42 And whoever gives one of these little ones even a cup of cold water because he is a disciple, truly, I say to you, he will by no means lose his reward.”
Jesus, continuing from verse 39 about those willing to follow Him and proclaim the gospel message, says that anyone who listens and accepts the message from these individuals will receive Him and the one who sent Him, God the Father. Just as one who receives a prophet (Greek ‘prophētēs’,[20] to tell beforehand, in the New Testament generally refers to the Old Testament prophets) will also receive a prophet’s reward and the one who receives a righteous person because he is righteous person will also receive a righteous person’s reward. Jesus is explaining that rewards are given on the basis of faithfulness, the believing and trusting of what they are told. Perhaps another way of stating this would be, if a person who hears the words of a prophet, they can share in the benefit of that knowledge. If a person who believes and accepts Jesus as being truly righteous, will share in His righteousness.
Even the smallest effort in following Jesus counts, if someone only gives someone cold water to drink because they desire to help another in Jesus’ name, they too will receive a reward.
Considerations
The New Testament often speaks of rewards (see also Matthew 5:12, 46; 6:1-6, 16-18; Luke 6:23, 35; 1 Corinthians 3:10-15; 9:18; 2 Corinthians 5:10). Many believe that the use of the term ‘rewards’ (Greek ‘misthon’,[21] wages, reward for deeds) in this context refers to salvation, but that would imply something was done for salvation (deserving) and that is not the message the apostle Paul is relaying when he wrote, “According to the grace of God given to me, like a skilled master builder I laid a foundation, and someone else is building upon it. Let each one take care how he builds upon it. For no one can lay a foundation other than that which is laid, which is Jesus Christ. Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. If the work that anyone has built on the foundation survives, he will receive a reward. If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire.” (1 Corinthians 3:10-15) He is not talking about salvation, instead he is referring to receiving some form of reward for obedience and their involvement in growing the kingdom of God. So we come back to the question, what is a reward?
The rewards we gain in heaven are not like the rewards we earn here on earth. We tend to think in material terms—mansions, jewels, etc. But these things are only representations of the true rewards we will gain in heaven. A child who wins a spelling bee treasures the trophy he receives not for the sake of the trophy itself but for what that trophy means. Likewise, any rewards or honor we gain in heaven will be precious to us because they carry the weight and meaning of our relationship with God—and because they remind us of what He did through us on earth.
In this way, rewards in heaven glorify God and provide us with joy, peace, and wonder as we consider God’s work in us and through us. The closer we were to God during this life, the more centered on Him and aware of Him, the more dependent on Him, the more desperate for His mercy, the more there will be to celebrate. We are like characters in a story who suffer doubt, loss, and fear, wondering if we will ever really have our heart’s desire. When the happy ending comes and desire is fulfilled, there comes a completion. The story would not be satisfying without that completion. Rewards in heaven are the completion of our earthly story, and those rewards will be eternally satisfying (Psalm 16:11).[22]
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[1] See commentary and Considerations under Matthew 8:28-34 regarding "Demons."
[2] Strong’s Greek 3554.
[3] Strong’s Greek 3119.
[4] See commentary under Matthew 26:14-16 regarding the name ‘Iscariot’.
[5] Strong’s Greek 649.
[6] Strong’s Greek 652.
[7] Strong’s Greek 185.
[8] Strong’s Greek 3860.
[9] Strong’s Greek 71.
[10] Litmus is a water-soluble mixture of different dyes extracted from lichens. It is adsorbed onto paper and used to obtain a quick pH reading of liquids, to determine whether the solution is acidic or basic.
[11] Strong’s Greek 2064.
[12] Strong’s Greek 5613.
[13] Keller, W. P. (2019). A shepherd looks at psalm 23. Grand Rapids, MI: Zondervan.
[14] Strong’s Greek 954.
[15] Strong’s Hebrew 1176.
[16] Zodhiates, S. (2000). The complete word study dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers.
[17] Strong’s Greek 3670.
[18] Strong’s Greek 514.
[19] Strong’s Greek 1267.
[20] Strong’s Greek 4396.
[21] Strong’s Greek 3408.
[22] GotQuestions.org. (2016, July 19). Rewards in heaven. Retrieved May 25, 2020, from https://www.gotquestions.org/rewards-in-heaven.html