The Mission to Israel (Matthew 10:1-15) The Twelve (10:1 4) He whose word (chs. 5 7) and deed (chs. 8 9) were characterized by authority now delegates something of that authority to twelve men. 1 Faced with needy sheep and a huge potential harvest, Jesus increases the number of workers by giving the Twelve a share in his ministry. 2 Matthew 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. So far we have been introduced to the calling of Peter and Andrew in Matthew 4:18-20, James and John in Matthew 4:21-22 and Matthew in Matthew 9:9. Seemingly the others were called during these days as well. Now we are giving a list of the complete inner group the twelve. What is the purpose or the mission of the twelve? And he said to them, Follow me, and I will make you fishers of men. (Matthew 4:19, ESV) his twelve disciples. Jesus choice of twelve as the number of his inner circle has, and must surely have had at the time, obvious symbolic importance as the number of the sons of Jacob and thus of the tribes of Israel. 3 This is clarified in chapter 19. Jesus said to them, Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28, ESV) So from an early point in his ministry Jesus was apparently thinking in terms of an alternative Israel. 4 That would be the Church. and gave them authority. This authority was the power to do what Jesus himself was doing to cast out demons and to heal the sick. This is the last of five uses of the word authority found in the section Matthew 7:29 to 10:1. 1 (Vol. 8, p. 236). Grand Rapids, MI: Zondervan Publishing House. 2 Commentary (409). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 3 France, R. T. (2007). The Gospel of Matthew (p. 376). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 4 France, R. T. (2007). The Gospel of Matthew (p. 377). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
That Jesus not only has such authority himself (7:29; 8:9; 9:6, 8) but is also able to give it to others implies a divine authority which is the more impressive for not being spelled out. 5 This authority is simply inherent in his nature as the Son of God. The Names of the Twelve Apostles (10:2 4) (Mark 3:16-19; Luke 6:13-16) Matthew 10:2 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; apostles 6. And when day came, he called his disciples and chose from them twelve, whom he named apostles: (Luke 6:13, ESV) The use of the term apostle here is appropriate to the setting, as the term means properly an envoy and these twelve men are about to be sent out on a mission in which they will represent Jesus and his message. 7 In the New Testament we have four list of apostles. Matthew 10:2 4 Mark 3:16 19 Luke 6:13 16 Acts 1:13 Simon Peter Simon Peter Simon Peter Simon Peter Andrew James Andrew John James John James James John Andrew John Andrew Philip Philip Philip Philip Bartholomew Bartholomew Bartholomew Thomas Thomas Matthew Matthew Bartholomew Matthew Thomas Thomas Matthew James son of Alphaeus James son of Alphaeus James son of Alphaeus James son of Alphaeus Thaddaeus Thaddaeus Simon the Zealot Simon the Zealot Simon the Cananaean Simon the Cananaean Judas brother of James Judas brother of James Judas Iscariot Judas Iscariot Judas Iscariot [Vacant] 8 5 France, R. T. (2007). The Gospel of Matthew (p. 377). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 6 apostles ἀπόστολος delegate, envoy, messenger. Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek- English lexicon of the New Testament and other early Christian literature (3rd ed.) (122). Chicago: University of Chicago Press. 7 France, R. T. (2007). The Gospel of Matthew (p. 377). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 8 (Vol. 8, p. 237). Grand Rapids, MI: Zondervan Publishing House.
first. In specifying that Peter is first Matthew reflects not only that he was the first to be called, but also his prominence throughout the story as leader of the group. 9 Simon, who is called Peter, and Andrew his brother. By Matthew s time the first apostle was generally known as Peter rather than Simon, and so Matthew uses Peter even before that name is formally given in the narrative sequence at 16:18. 10 The first four names in the list have been introduced to us in 4:18 22. 11 While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. And he said to them, Follow me, and I will make you fishers of men. Immediately they left their nets and followed him (Matthew 4:18 20, ESV) James the son of Zebedee, and John his brother And going on from there he saw two other brothers, James the son of Zebedee and John his brother, in the boat with Zebedee their father, mending their nets, and he called them. Immediately they left the boat and their father and followed him. (Matthew 4:21 22, ESV) Matthew 10:3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; Philip. Now Philip was from Bethsaida, the city of Andrew and Peter. (John 1:44, ESV) Bartholomew. This is perhaps another name for Nathanael. Philip and Nathanael are generally found together. Thomas. Philip found Nathanael and said to him, We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph. (John 1:45, ESV) So Thomas, called the Twin, said to his fellow disciples, Let us also go, that we may die with him. (John 11:16, ESV) Thomas answered him, My Lord and my God! (John 20:28, ESV) Matthew the tax collector. 9 France, R. T. (2007). The Gospel of Matthew (p. 378). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 10 France, R. T. (2007). The Gospel of Matthew (p. 378). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 11 France, R. T. (2007). The Gospel of Matthew (p. 377). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
As Jesus passed on from there, he saw a man called Matthew sitting at the tax booth, and he said to him, Follow me. And he rose and followed him. (Matthew 9:9, ESV) James the son of Alphaeus. Matthew is also called the son of Alphaeus. And as he passed by, he saw Levi the son of Alphaeus sitting at the tax booth, and he said to him, Follow me. And he rose and followed him. (Mark 2:14, ESV) if this is the same Alphaeus, then James and Matthew are another pair of brothers among the Twelve. 12 If not the brother of Matthew, James the son of Alphaeus is otherwise unknown. 13 Thaddaeus. It is possible that Thaddaeus is Judas the son of James. Judas (not Iscariot) said to him, Lord, how is it that you will manifest yourself to us, and not to the world? (John 14:22, ESV) and Judas the son of James, and Judas Iscariot, who became a traitor. (Luke 6:16, ESV) We cannot be sure whether the substitution of Judas son of James for Thaddaeus in Lk. 6:16; Acts 1:13 (put one place later in the list) represents a genuine difference or an alternative name. 14 Matthew 10:4 Simon the Zealot, and Judas Iscariot, who betrayed him. Simon the Zealot. This may also be Simon the Cananaean. The name Zealots suggests that Simon was a political activist before he met Jesus. The Zealots were nationalists, strong upholders of Jewish traditions and religion; and some decades later they became a principal cause of the Jewish War in which Rome sacked Jerusalem. 15 12 (Vol. 8, p. 239). Grand Rapids, MI: Zondervan Publishing House. 13 Commentary (412). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 14 Commentary (412). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 15 (Vol. 8, p. 239). Grand Rapids, MI: Zondervan Publishing House.
This raises the interesting question how a man so described would enjoy being part of the same group as a tax-collector [Matthew], his ideological opposite. 16 Judas Iscariot, who betrayed him. Iscariot was not apparently a family name, the most likely of the suggestions remain derivation from the Aramaic šĕqaryāʾ, meaning the false one or liar (taking Iscariot as a post eventum designation pointing to the betrayal). 17 But Judas Iscariot, one of his disciples (he who was about to betray him), said, (John 12:4, ESV) He said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it. (John 12:6, ESV) All the names except Andrew and Philip are Jewish in form, suggesting that Jesus disciples were drawn mainly from the more conservatively Jewish part of the mixed population in Galilee. 18 Instructions for the Upoming Short Term Mission (10:5 15) Many view the instructions given here by Jesus as normative for all ministry in all times. However, Luke 22:35-38 makes it abundantly clear that this was not the case, for later Jesus said: He said to them, But now let the one who has a moneybag take it, and likewise a knapsack. And let the one who has no sword sell his cloak and buy one. (Luke 22:36, ESV) So, we must not view this section as the standard for all missions for the church age. Instead, it was a unique short-term mission that was not repeated by Jesus or the Church. As can be imagined, many through the ages have accepted these instructions as normative for all ministry. If you fail to note the context, this is possible. However, seeing this section in the bigger story of Scripture, it is not possible to make such an application. One reason this is done is ignorance. For instance, It is said that Francis of Assisi threw away his shoes after hearing the gospel text Matt 10:9 10. 19 But tell me, how is it that a man could be in ministry for years and not read this passage? And then, having read it, makes such a staggering decision, ignorant of the lesser and greater context of Scripture? Is there any possibility of understanding the Bible and living it if you don t bother to carefully study it? 16 France, R. T. (2007). The Gospel of Matthew (p. 378). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 17 Commentary (412 413). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 18 France, R. T. (2007). The Gospel of Matthew (p. 378). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 19 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 80.
Another reason for such an extreme interpretation is simply because it provides opportunity to discuss the errors or contradictions in the Bible. So, context is intentionally ignored that crisis can be artificially created. To Whom They Are To Go (Vv. 5 6) Matthew 10:5 These twelve Jesus sent out, instructing them, Go nowhere among the Gentiles and enter no town of the Samaritans, Twelve. Luke records that Jesus sent out seventy-two on this mission. Matthew focuses on the twelve in his telling of the story. After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. (Luke 10:1, ESV) We can see from the Luke passage that this was a short term mission for they returned to Jesus detailing the results of their ministry. The seventy-two returned with joy, saying, Lord, even the demons are subject to us in your name! (Luke 10:17, ESV) Go nowhere. The geographical terms used here ( way of Gentiles, town of the Samaritans; cf. towns of Israel, v. 23) indicate a restriction on the area to be visited. Galilee was surrounded by Gentile territory on all sides except the south, which bordered Samaria; they are thus in practice restricted to Galilee. 20 So, apparently this ministry did not extend to Judea and Jerusalem. among the Gentiles or the road to the Gentiles. The word road or way is missing in the ESV although present in the Greek text. The Holman Christian Study Bible has a better translation; it reads the road leading to other nations. Carson says presumably toward Tyre and Sidon in the north or the Decapolis in the east. 21 For the time being, the disciples were to confine their ministry to Galilee. Gentiles. At this stage, Jesus is focusing on the coming of the kingdom to the house of Israel. As a result, he limits this mission to Jews only. Yet in his ministry, he stated repeatedly its ultimate proclamation to the gentile world. In fact, we have already read of Jesus teachings on this subject in Matthew 8:11-12. I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be 20 France, R. T. (2007). The Gospel of Matthew (pp. 381 382). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 21 (Vol. 8, p. 244). Grand Rapids, MI: Zondervan Publishing House.
thrown into the outer darkness. In that place there will be weeping and gnashing of teeth. (Matthew 8:11 12, ESV) Matthew will note several comments by Jesus of the ultimate role of Gentiles in his Kingdom. This was to fulfill what was spoken by the prophet Isaiah: Behold, my servant whom I have chosen, my beloved with whom my soul is well pleased. I will put my Spirit upon him, and he will proclaim justice to the Gentiles. He will not quarrel or cry aloud, nor will anyone hear his voice in the streets; a bruised reed he will not break, and a smoldering wick he will not quench, until he brings justice to victory; and in his name the Gentiles will hope. (Matthew 12:17 21, ESV) And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come. (Matthew 24:14, ESV) When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. And he will place the sheep on his right, but the goats on the left. Then the King will say to those on his right, Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. (Matthew 25:31 34, ESV) Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, (Matthew 28:19, ESV) Paul adds something of interest to this discussion. For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. (Romans 1:16, ESV) So, the ministry of the early Church is to Jews first, but not to Jews only. Many use this passage by Paul in Romans to call Christians to fund missions to Jews, especially those now living in Israel. I believe this is a twisting of the verse to give it a comtemporay meaning that it does not have. In context and in history, Jesus and his disciples brought the gospel to Israel of geographic necessity. Paul went first to the synagogue to preach Jesus before expanding is mission to the Gentiles of that community. By the time of the destruction of Jerusalem in A.D. 70, this command was fulfilled. The use of Romans 1:16 to suggest that this is a necessity 2000 years later is questionable. and enter no town of the Samaritans. Samaria was in the middle between Galilee and Judea. Again for the time being, they were to avoid ministering there as well.
these people considered to be of doubtful Israelite extraction are introduced only as a way of insisting with considerable tightness of definition on a restriction of mission to ethnic Israel. 22 Matthew 10:6 but go rather to the lost sheep of the house of Israel. Like Jeremiah, Jesus identifies Israel as lost sheep. Such comments may very well have reminded the leaders or shepherds of Israel of Jeremiah s comment. If so, this would be one more item in Jesus ministry that took note of their leadership failures. These comments engendered increasing hatred of Jesus by these men. My people have been lost sheep. Their shepherds have led them astray, turning them away on the mountains. From mountain to hill they have gone. They have forgotten their fold. (Jeremiah 50:6, ESV) Why this restriction? both salvation and judgment were for the Jew first, then for the Gentile (Rom 1:16). 23 Soon, the message would go to the whole world. The Nature Of Their Mission In Both Word And Deed (Vv. 7 8) Matthew 10:7 And proclaim as you go, saying, The kingdom of heaven is at hand. The nearness of the kingdom was proclaimed by John. Repent, for the kingdom of heaven is at hand. (Matthew 3:2, ESV) It s nearness was also asserted by Jesus at the beginning of his ministry. From that time Jesus began to preach, saying, Repent, for the kingdom of heaven is at hand. (Matthew 4:17, ESV) Mark notes that the disciples called them to repentance; Matthew takes that for granted. So they went out and proclaimed that people should repent. (Mark 6:12, ESV) 22 Commentary (415). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 23 (Vol. 8, p. 245). Grand Rapids, MI: Zondervan Publishing House.
is at hand 24. The long-awaited kingdom was now near enough (see on 4:17) to be attested by miracles directed at demonism and malady. 25 The nearness of the kingdom of heaven will become visible in the accompanying acts which manifest the powers of the kingdom of heaven. 26 Matthew 10:8 Heal the sick, raise the dead, cleanse lepers, cast out demons. You received without paying; give without pay. raise the dead. We do not have a record that the disciples did in fact raise the dead during Jesus lifetime, although they did do so after the resurrection. The nearness of the kingdom of heaven will become visible in the accompanying acts which manifest the powers of the kingdom of heaven. 27 As such, they serve as proof of the coming of the kingdom. One is reminded that Judas was in that band of twelve and was therefore one that preformed many miracles on that mission. We are reminded of Jesus earlier warning: On that day many will say to me, Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name? And then will I declare to them, I never knew you; depart from me, you workers of lawlessness. (Matthew 7:22 23, ESV) So we must be reminded that performing miracles is not proof of true faith, godliness or of salvation. You received without paying; give without pay. So Jesus disciples, having received the message of the kingdom of God free of charge through Jesus himself, are to offer their services in both teaching and healing without expecting any material reward. 28 Since this mission consisted of 72 men, there would have been a significant financial need. In part, this may have been met by the hospitality of the communities where they ministered. In part, it may have been provided by those that supported Jesus ministry. Perhaps this audience would compare Jesus and his disciples with the prophets of Micah s day. 24 is at hand ἐγγίζω the occurrence of a point of time close to a subsequent point of time to approach, to come near, to approximate. Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies. 25 (Vol. 8, p. 245). Grand Rapids, MI: Zondervan Publishing House. 26 Commentary (417). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 27 Commentary (417). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 28 France, R. T. (2007). The Gospel of Matthew (p. 384). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
Her leaders issue rulings for a bribe, her priests teach for payment, and her prophets practice divination for money. (Micah 3:11, HCSB) If they considered Micah s comments, they would have been impressed with these disciples of Jesus who took no payment. Although Paul believed it was proper to be paid as ministers of the gospel (I Timothy 5:18), he did not always demand that right, that he might not appear to be a charlatan. nor did we eat anyone s bread without paying for it, but with toil and labor we worked night and day, that we might not be a burden to any of you. (2 Thessalonians 3:8, ESV) Or did I commit a sin in humbling myself so that you might be exalted, because I preached God s gospel to you free of charge? (2 Corinthians 11:7, ESV) This does not represent any standard on how ministry is to take place, instead it is indicative of Paul s opinion of this church. How They Are To Be Fed And Housed (Vv. 9 15) Matthew 10:9 Acquire no gold or silver or copper for your belts, Matthew 10:10 no bag for your journey, or two tunics or sandals or a staff, for the laborer deserves his food. no gold or silver or copper. The sense is: not gold (rich provision), not silver (middling provision), and not even copper (modest provision). 29 not only must you not profit commercially from your powers, but you must go further, travelling in an impoverished state that will make visible a trust in God, and God alone, for your needs. 30 or sandals or a staff He charged them to take nothing for their journey except a staff no bread, no bag, no money in their belts but to wear sandals and not put on two tunics. (Mark 6:8 9, ESV) In Matthew they are forbidden from taking an additional staff or sandals, not from taking a staff or from wearing sandals. 29 Commentary (418). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 30 Commentary (417). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.
for the laborer deserves his food. It was expected that they would receive what they needed from those they served as they went. Matthew 10:11 And whatever town or village you enter, find out who is worthy in it and stay there until you depart. This verse implies that the disciples were not to shop around for the most comfortable quarters. 31 But they were to shop around in order to find out who is worthy in it and stay there. So the issue was not comfort or quality of food but was instead worthiness of the host the quality of the people, not the quality of the food or the bed. worthy 32. By this time there were no doubt people in most Galilean villages who had been among the crowds following Jesus, and such sympathizers would be likely to be willing hosts for his disciples. 33 Matthew 10:12 As you enter the house, greet it. Matthew 10:13 And if the house is worthy, let your peace come upon it, but if it is not worthy, let your peace return to you. This was not new in Israel. And thus you shall greet him: Peace be to you, and peace be to your house, and peace be to all that you have. (1 Samuel 25:6, ESV) Luke gives us the actual greeting: Whatever house you enter, first say, Peace be to this house! And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. (Luke 10:5 6, ESV) Their bestowal of peace will function like the benefit bestowed by the baptism of John: the significance of the act will be determined by the manner in which it is received (cf. Mt. 3:8). 34 It is envisaged as an effective blessing which goes out and takes effect provided that it is suitably received; if not it will have no effect, but will return like an uncashed check. 35 31 (Vol. 8, p. 245). Grand Rapids, MI: Zondervan Publishing House. 32 worthy ἄξιος to weigh. An estimate or value. Worthy, indicating inherent value as contrasted to worthy from attributed value. Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers. 33 France, R. T. (2007). The Gospel of Matthew (p. 386). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 34 Commentary (419). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 35 France, R. T. (2007). The Gospel of Matthew (p. 387). Grand Rapids, MI: Wm. B. Eerdmans Publication Co.
Their greeting was of real value because of their relationship to him. Loss of their greeting was loss of their presence and therefore loss of Jesus. Potiphar s household was blessed because of Joseph s presence (Gen 39:3 5). How much more those homes that harbored the apostles of the Messiah! 36 Matthew 10:14 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. A pious Jew, on leaving Gentile territory, might remove from his feet and clothes all dust of the pagan land now being left behind, thus dissociating himself from the pollution of those lands and the judgment in store for them. For the disciples to do this to Jewish homes and towns would be a symbolic way of saying that the emissaries of Messiah now view those places as pagan, polluted, and liable to judgment. 37 This attitude by Jesus is not new; he has already made and will continue to make similar comments in his ministry to Israel. I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. In that place there will be weeping and gnashing of teeth. (Matthew 8:11 12, ESV) When the peace of God returns to the messengers and they break off fellowship, then the house or the city lies outside the saving sphere of God s peace. The issue of salvation or disaster is finally decided in the encounter with the disciples of Jesus. 38 Matthew 10:15 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. day of judgment. Which day of judgment? In the Old Testament there were several days of judgment, some associated with invading armies and others from locusts and still others from lack of rain. There is one coming in A.D. 70. And there is the final day of judgment at the end of time. It is not immediately clear which one Jesus is addressing. on the day This phrase looks to the future, how far into the future? It addresses the point in the future when Sodom and Gomorrah will be judged. Therefore, it would seem that Jesus is not here referring to the coming judgment in A.D. 70, but the one on the Last Day. 36 (Vol. 8, p. 246). Grand Rapids, MI: Zondervan Publishing House. 37 (Vol. 8, p. 246). Grand Rapids, MI: Zondervan Publishing House. 38 Ulrich Luz, Matthew: A Commentary (ed. Helmut Koester; Hermeneia a Critical and Historical Commentary on the Bible; Minneapolis, MN: Augsburg, 2001), 81.
it will be more bearable. Jesus uses this phrase two other times in Matthew with the future tense in these verses as well, all suggesting the final judgment at the end of time. But I tell you, it will be more bearable on the day of judgment for Tyre and Sidon than for you. (Matthew 11:22, ESV) But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you. (Matthew 11:24, ESV) the present situation created by the coming of Jesus means that what is involved in rejecting his messengers is much more serious than had been the wickedness of Sodom [and Gomorrah]. 39 39 Commentary (420). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.