Exegetical and Hermeneutical Commentary of Matthew 10:40
He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
40 42. The Reception of the Apostles and Ministers of Jesus Christ
40. receiveth ] In the sense of receiving as a teacher, and of welcoming as a guest, see Mat 10:14. Whoever welcomes the Apostles and listens to them, listens to the voice of Jesus Christ and of God the Father Himself, and They “will make their abode with him,” Joh 14:23.
Fuente: The Cambridge Bible for Schools and Colleges
He that receiveth you … – In all these three illustrations Christ meant to teach substantially the same thing – that he that would entertain kindly or treat with hospitality himself, his disciples, a prophet, or a righteous man, would show that he approved their character, and should not fail of proper reward. To receive in the name of a prophet is to receive as a prophet; to do proper honour to his character, and to evince attachment to the cause in which he was engaged.
Mat 10:42
These little ones – By these little ones are clearly meant his disciples.
They are called little ones to denote their want of wealth, rank, learning, and whatever the world calls great. They were little in the estimation of the world and in their own estimation. They were learners, not yet teachers; and they made no pretensions to what attracts the admiration of mankind.
A cup of cold water only – Few would refuse a cup of cold water to any man, if thirsty and weary, and yet not all people would give it to such a one because he was a Christian, or to express attachment to the Lord Jesus. In bestowing it on a man because he was a Christian, he would show love to the Saviour himself; in the other case he would give it from mere sympathy or kindness, evincing no regard for the Christian, the Christians Master, or his cause. In one case he would show that he loved the cause of religion; in the other case, he would not.
Remarks On Matthew 10
1. From the narrative in this chapter, in connection with that in Luke, we are permitted to see the Saviours habits in regard to prayer. An important event was before him; an event on which, humanly speaking, depended the whole success of his religion – the choice of those who should be his messengers to mankind. He felt its importance; and even the Son of God sought the place of prayer, and during the nightwatches asked the direction of his Father. His example shows that we, in great and trying circumstances, should seek particularly the direction of God.
2. We see the benevolence of the gospel, Mat 10:7-8. The apostles were to confer the highest favors on mankind without reward. Like air, and sunbeams, and water – gifts of God – they are without price. The poor are welcome; the rich, unaided by their wealth, are welcome also; the wide world may freely come and partake the rich blessings or the gospel of peace.
3. Ministers of the gospel, and all the followers of Jesus, should depend on the providence of God for support and the supply of their wants, Mat 10:9-10. He sent his apostles into a cold, unfriendly world, and he took care of them. So none that trust Him shall lack. The righteous shall not be forsaken. The God who has in His hand all the pearls of the ocean, the gold in the heart of the earth, and the cattle on a thousand hills, and that feeds the raven when it cries, will hear the cries of His children and supply their needs.
4. We see the duty of treating kindly the messengers of salvation, Mat 10:11-13. Christ expected that in every city and town they would find some who would welcome them. He promised the reward of a prophet to those who should receive a prophet, and assured those of his favor who had nothing better to bestow than even a cup of cold water. The ministers of religion are sent to benefit the world. It is but right that in that world they should be kindly received, and that their wants should be supplied.
5. The guilt of rejecting the gospel, Mat 10:14-15. It is not a small matter to reject an offer of heaven. A palace, a throne, a rich earthly inheritance, might be rejected, and, compared with rejecting the gospel, it would be a trifle. But life eternal is not like thrones, and gold, and palaces. This lost, all is lost. The gospel rejected, all is gone. Nor hope nor happiness awaits him that hath spurned this offer. God requires everyone to believe the gospel; and woe, woe, a greater woe than befell guilty Sodom and Gomorrah, to him who rejects it.
6. Judgment will certainly overtake the guilty, Mat 10:15. It fell upon Sodom, and it will fall on all transgressors. None shall escape. Damnation may slumber long over the wicked, and they may long mock the God of truth, but in due time their feet will slide, and the whole creation shall not be able to save them from woe. How dangerous, how awful is the condition of an impenitent sinner!
7. We are to take proper care of our lives, Mat 10:23. The apostles were to flee from danger, when they could do it without denying their Lord. So are we. He that throws away his life when it might have been, and ought to have been preserved, is a self-murderer. He that exposes himself when duty does not require it, and whose life pays the forfeit, goes before God rushing unbidden into his Makers presence, nor can he be held guiltless.
8. We are to persevere in our duty through all trials, Mat 10:23. Neither the world, nor pain, nor poverty, nor persecution. nor death is to appal us. He that endures to the end shall be saved. We have but one thing to do – to do the will of God, to be Christians everywhere, and to leave the event with him.
9. God exercises a particular providence, Mat 10:29-30. He watches the falling sparrow, numbers the hairs of the head, and for the same reason he presides over all other things. The Lord reigneth, says the Psalmist, let the earth rejoice, Psa 97:1.
10. The duty of making a profession of religion, Mat 10:32-33. It must be done in a proper way, or Christ will disown us in the day of judgment. It is impossible to neglect it, and have evidence of piety. If ashamed of him, he will be ashamed of us.
11. Religion is easy, and easily tested, Mat 10:40-42. What more easy than to give a cup of water to a stranger, and what more easy than to know from what motive we do it! Yet how many are there who, while they would do the thing, would yet lose eternal life rather than do it with a view of honoring Christ or showing attachment to him! How dreadful is the opposition of the human heart to religion! How amazing that man will not do the slightest act to secure an interest in the kingdom of God!
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. He that receiveth you] Treats you kindly, receiveth me; I will consider the kindness as shown to myself; for he who receiveth me, as the true Messiah, receiveth that God by whose counsels and through whose love I am come.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He that receiveth you receiveth me, &c.; we have the same Luk 10:16, only there it is, he that heareth you heareth me; and there is added, and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me. In Joh 13:20, it is, Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. As great princes account what favour is shown to their ambassadors, who represent their persons, shown unto themselves, and whatsoever indignities or affronts are done unto them as done to themselves, so doth Christ.
Receiving is a general term, and capable of a large interpretation. That hearing is one branch of it, Luke tells us. The scope of the context, and the words that follow, do manifest that a giving entertainment to them in their houses is another thing here meant. There is another more inward, receiving of their doctrine by faith and love, to which undoubtedly there will be a great reward. But whether it be here intended, I doubt. Our Saviour was sending the twelve out, he had commanded them to take with them no gold, silver, nor brass, no scrip, &c.; but when they came into any city, to inquire who there were in that city who were worthy men, favourers to the gospel, and ready to entertain strangers, and to go to their house or houses, saluting them, and to abide there till they left the place. He furnisheth them here as it were with a ticket, or bill of exchange. He gives them an assurance, that whatsoever kindness should be done to them, he would account it as done to himself. And further hath assured both them, and all the world, that if any should come to them to reveal the will of God, (for that the term prophet signifieth), if they give him an entertainment upon that account they should be rewarded. What is here meant by the term, a prophets reward, is variously guessed, whether it be,
1. The reward which God hath appointed for such as entertain his prophets; or;
2. Such a reward as such a prophet shall himself receive; or;
3. The reward which the prophet; will give him or them, viz. prayers and instruction.
That which appears to me most probable is, that no more is meant than a liberal reward, for such shall be the reward of those who turn many to righteousness, Dan 12:3. Those words, in the name of a prophet, are both exclusive of those from the benefit of this promise who receive and entertain the ministers of the gospel upon any other account than this, that they are the Lords prophets; and also encouraging to those who may discern they have been mistaken in their acts of charity of this nature; if they have been sincere in their designs and actions, they shall not lose their reward, though the pretended prophet so entertained prove but an impostor.
And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, he shall in no wise lose his reward. Christ will not only reward those who show love to his prophets, but those who show kindness to his members, whom the world counts contemptible, and calleth little ones; nor shall those only be rewarded who give them great entertainments, and make them great presents, but (if it be proportionable to what they are able to do) though it be a kindness of the most minute consideration, but a cup of cold water, they shall be rewarded. God rewards the love we show to him, and the good actions that flow from it. Here are three persons mentioned, for whose entertainment and reception God hath provided in this promise; a prophet, a righteous man, a little one: and a threefold reward promised; the reward of a prophet, the reward of a righteous man, and his reward. How to distinguish the righteous man and the little one I cannot tell, unless we understand by the righteous man one more perfect, more eminent in holiness; and by the little one, one that is sincere, though we cannot judge him so grown in grace and the knowledge of Christ. I should understand no more by the threefold rewards, than Gods more particular value for his ministers, and for such as are more perfect in holiness; while in the mean time he will not break the bruised reed, nor quench the smoking flax; and that every one shall be rewarded according to his works; which shall not be measured by the quantity of the gift, but by the obedience, and affection, and ability of the giver, Luk 21:2,3; Heb 6:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. He that receivethyouentertaineth you,
receiveth me; and he thatreceiveth me, receiveth him that sent meAs the treatment whichan ambassador receives is understood and regarded as expressing thelight in which he that sends him is viewed, so, says our Lord here,”Your authority is Mine, as Mine is My Father’s.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
He that receiveth you, receiveth me,…. This is said to comfort the disciples, lest they should conclude from this account of the sorrows, afflictions, and persecutions they were to meet with, that there would be none that would receive them and their message; Christ therefore suggests, that there would be some that would embrace the Gospel preached by them, and receive them kindly into their houses, and entertain them in a very hospitable manner: and, for the encouragement of such persons, who would risk their own goods and lives by so doing, he lets them know, that receiving of his disciples, was interpreted by him, a receiving of himself; and what they did to them, would be taken as kindly, as if done to him personally; and, in like manner, would it be understood and accepted by his Father:
and he that receiveth me, receiveth him that sent me. To which agrees, what the Jews say p of the angel, in Ex 23:22 “If thou shalt indeed obey his voice, and do all that I shall speak”: who observe, that it is not written, “that he shall speak”, but “that I shall speak”; intimating, that
, “if ye receive him, it is all one as if you received me”: and the whole of this accords with a common saying among q them,
, “that a man’s messenger is as himself”. The Jew r, therefore, has no reason to reproach Christ and his followers as he does, as if it was the sense of these words of Christ, and which the Christians give of them, that Christ and his twelve apostles were but one person.
p Shemot Rabba Parash. 32. fol. 135. 3. q T. Bab. Baracot, fol. 34. 2. Kiddushin, fol. 41. 2. 42. 1. & 43. 1. Bava Metzia, fol. 96. 1. r R. Isaac Chizzuk Emuna, par 2. sect. 14. p. 404.
Fuente: John Gill’s Exposition of the Entire Bible
1) “He that receiveth you receiveth me,” (ho dechomenos himas eme dechetai) “The one who receives you receives me;” One who receives or entertains you personally, in kindness, and your message of me, by faith, receives me at that moment, becomes my child, Joh 1:12; Luk 1:12; Luk 10:16; Joh 5:23; Joh 12:44; Joh 13:20.
2) “And he that receiveth me,” (kai ho eme dechomenos) “And the one who receives me,” Act 9:4, through your words or testimony, Joh 20:21; 1Th 4:8; 2Co 5:20; Gal 6:14.
3) “Receiveth him that sent me.” (dechetai ton aposteilanta me), “He receives the one who has sent me,” Mat 25:40; Mat 25:45, God the Father, Joh 17:1-3; Joh 20:21.
Fuente: Garner-Howes Baptist Commentary
Mat 10:40
. He who receiveth you, receiveth me. A considerable portion of the world may be opposed to the disciples of Christ, and the confession of their faith may draw upon them universal hatred. Yet here is another consolation tending to excite a very great number of persons to treat them with kindness. Whatever is done to them, Christ does not hesitate to reckon as done to himself. This shows how dearly he loves them, when he places to his own account the kind offices which they have received. He is not speaking here about receiving the doctrine, but about receiving the men. The latter meaning, I admit, arises out of the former, but we must attend to the design of Christ. Perceiving that this was exceedingly adapted to support their weakness, he intended to assure them that, if any one would receive them in a friendly manner, and do them kind offices, he would be as highly pleased as if their benevolence had been exercised towards his own person; and not only so, but that in such a sacrifice God the Father would smell a sweet savor, (Gen 8:21)
Fuente: Calvin’s Complete Commentary
Section 23
JESUS COMMISSIONS TWELVE APOSTLES TO EVANGELIZE GALILEE
V. JESUS REWARDS THOSE WHO WELCOME HIS SERVANTS
TEXT: 10:4042
A. THE AUTHORITY OF HIS MESSENGERS
40.
He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
B. THE REWARD TO THOSE WHO HELP JESUS MESSENGERS
41.
He that receiveth a prophet in the name of a prophet shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward.
42.
And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you he shall in no wise lose his reward.
THOUGHT QUESTIONS
a.
According to Jesus, of what importance to the Galileans were the apostles and the apostles word? Is their word of the same degree of importance to us today as then?
b.
What principle do you see behind the expression: He that receives you, receives me, etc.?
c.
Can you provide a reason why Jesus should put so much value upon even the smallest service rendered to the lowliest disciple of His?
d.
Do you see a descending order of importance in the persons mentioned by Jesus: Apostles (you), prophet, righteous man, one of these little ones? If so, what do you think is Jesus intention for putting these persons in this descending scale? If you do not see these four persons as a whole group, but as individuals, then what is Jesus intentions regarding the importance of each?
e.
I thought we were saved by grace without meriting or earning what is coming to us. How can Jesus here speak of rewards or wages?
f.
Are there messengers of God today, who although not Apostles themselves, yet bring the Apostles doctrine and so deserve for their works sake to be helped? Who are they? How should they be helped?
PARAPHRASE AND HARMONY
But what about those people, those cities and villages, that welcome you and joyfully listen to your message? Those who receive you Apostles, in reality, are accepting me. Consequently, when they accept my message, mission and ministry, in reality they are accepting Gods design and purpose. If you receive a prophet of God just because you see him as a man of God, you will receive the same reward a prophet gets. If you welcome and help a good man, because of your love for righteousness, you will receive a reward that goes to a good man. The most insignificant of my men is still my disciple, and whoever gives him just a drink of cool water on a hot day, just because they recognize that he is in my service, I Jesus, appreciate it! And I can tell you, that whoever does even a little thing like that for one of my disciples however lowly, he shall neverand I mean NEVERlose the wage coming to him!
SUMMARY
Jesus promised Gods unfailing rewards for all who honor God by accepting and helping His servants, whether that servant be an Apostle, a Prophet, a good man or even the most insignificant of Jesus followers.
NOTES
If it be true that Jesus has addressed Himself first to the immediate needs of the Apostles during their early Galilean ministry (Mat. 10:5-15), then to their ministry before the unbelieving Jewish nation and some before the Gentiles (Mat. 10:16-23), then to the disciples program and problems of all times, as suggested in the introduction to the chapter, then we should ask the following questions about this section, before proceeding to interpret it:
1.
Is this concluding section intended as a summary conclusion to the last section only, i.e. to that section which immediately precedes it?
2.
Or is this conclusion intended to summarize this whole ordination sermon, hence applicable only to those Apostles thus ordained?
3.
Or is this conclusion a fitting end to the entire discourse, encompassing in its scope both the special, authoritative ministry of the Apostles, as well as the general, day-to-day service for Jesus performed by the most insignificant of His disciples?
This latter view seems most in harmony with the passage itself (Mat. 10:40-42) which pictures three different expressions of Jesus in the world: His Apostles (you, Mat. 10:40), His prophets and righteous men, (Mat. 10:41), and His little ones, disciples (Mat. 10:42). Even if we eliminate the second group for reasons mentioned below, we still retain the two fundamentally separate groups, the divinely-inspired spokesmen and the rest of the Church.
A. THE GENERAL PRINCIPLE (10:40)
Mat. 10:40 He that receiveth you. This is a ray of sunshine after the many stormy warnings of persecution, death and judgment. Jesus ends His discourse on a positive note, not only because it is psychologically sound to do so, but because He knew, and expected the Apostles to know, that there WOULD be people everywhere who DO respond to Gods love and accept His messengers. (Cf. 1Th. 1:5-10; 1Th. 2:15) What assurance this brings to Apostles and other Christian workers embarking upon world revolution, barely aware of the giant forces that they must meet and defeat! Who would NOT go forth into Galilee, nay, into the whole world, to serve such a far-seeing, thoughtful Master on terms like these?
Receive has a special, triple impact here:
1.
Normal hospitality. (Rom. 16:23; Heb. 13:1-3; Tit. 3:12-14; Phm. 1:22) But this meaning rapidly fades into the next for reasons obviously related to our text:
2.
Reception, aid and hospitality because the guest, the person helped, is in the special service of Christ. (Act. 16:15; Rom. 16:2; 1Co. 16:10-11; 1Co. 16:15-18; 3Jn. 1:5-8. Note the antithesis of this reception: Rom. 16:17-18; 1Jn. 5:11.)
3.
Giving heed to the messenger, welcoming him and his message, as it were, God Himself. (Gal. 4:14; 1Th. 2:13)
Considering the progressive degree of openness required by each of the above expressions of hospitality, it would seem that something is here revealed about the wisdom of requiring that the Twelve seek out the most hospitable people in a city as they start to evangelize that area. (See on Mat. 10:11-14) But though the superior psychological preparation in the hearts of generous men is obvious, still how many ungenerous men can also be won, can also be convinced that the Twelve carry Gods message and are to be received as God Himself? How long otherwise does it take before such ungenerousness is converted, so that it too opens its heart to anyone who comes truly representing Jesus Christ?
But Jesus emphasis here is not so much on the fact that there would be people who accepted the message, as on the high authority invested in His workers:
He that receiveth you, receiveth me.
and he that receiveth me, receiveth him that sent me.
There is no escaping the exact antithesis of these words: He who rejects you, rejects me; he who rejects me, rejects God! (Mat. 10:14-15) He who persecutes you, persecutes me! (Act. 22:8) In order better to appreciate this close identification of the workers with their God and King, compare Mar. 9:37; Luk. 10:16; Joh. 12:44; Joh. 13:20; Joh. 17:18; Joh. 20:21. The principle is this: a man may be a Judas or a Pharisee, but if he speaks the Word of God, we must listen. (Cf. Mat. 23:2-3) We do not refuse the telegram just because the messenger who delivers it has some disgusting habit. God holds men responsible for their attitude toward Him and His Word. He does not ask us what we think of the preachers who bring it. This means that anyone who heard Judas the traitor preachor Peter the denier or Thomas the empiricist or Simon the Nationalist guerilla or Matthew the collaborator with the enemy or John the fishermanany who heard them preach, heard God! (Cf. 1Th. 2:13; Gal. 1:12) Either the Apostles have the authority claimed here for them, or they are imposters and Jesus is a liar! There is no middle ground, not even an allowance for innocent error. It is, of course, assumed here as proved, that the documents bearing us this information are by the hand of the Apostles themselves and that it is with their affirmations that we have to do.
The very general nature of this declaration, as well as the statements of a similar nature spoken of others than the Apostles (Cf. Mat. 18:5; Luk. 9:48), and the previously-noticed general character of the third portion of this discourse, lead us to ask whether this verse even intends to speak of the unique authority of the Twelve. It seems rather to refer to the identification of Jesus disciples in general with their Lord. If so, the most common disciple who represents Jesus by preaching the Word reported to us by the Apostles, represents God Almighty! Whereas these latter disciples would not, of course, have the direct inspiration of the Spirit to protect their words or presentation from error, as did the Twelve when they originally revealed the Message, yet the man, who stands up in human society and addresses his fellows in the Name of Jesus of Nazareth, insofar as he presents Gods message, is to be heeded as if he were God Himself in human dress! (See on Mat. 10:42) This view harmonizes perfectly with the realization that Jesus is not satisfied until He has turned every one of us into another Jesus Christ ministering in His absence in the very place where we live and work and are best known and can bring the claims of God to bear most personally on the lives of OUR contemporaries. He must not accept a kind of conversion that makes a man somehow as morally perfect as Jesus Himself, but good for nothing! This means that our identification with the Lord must produce in us the same sense of mission that urges us to confess Him openly, declare His rule and demand submission to His wise government.
But, someone will object, does not this latter consideration controvert the supposed apostolic authority defended in the paragraph just preceding it? Not at all, since no early disciple or modern Christian would dare claim that authority belonging only to the Apostles, except insofar as the formers life and message perfectly harmonized with that required by the latter, in which case the real norm is the apostolic doctrine and practice that forms the basis of judgment, not any modern application or interpretation of it. Of importance, by contrast, certainly, are the false claims to apostolic authority made by the so-called successors of St. Peter in the Roman papacy or semi-popes in protestant circles or the apostles among the sects, such as the Mormons. Their claims may best be tested against the standard established by the Lords Apostles in their recorded works collected in the NT. At this point the declaration of the Lord is at its strongest: He that receives you, receives me! This is not merely comforting encouragement to wavering followers, but an iron-fisted challenge of the orthodoxy of anyone who does not recognize the Apostles and all who bring their message!
We are of God. Whoever knows God listens to us, and he who is not of God does not listen to us. By this we know the spirit of truth and the spirit of error. (1Jn. 4:6)
Thus, if we have read this chapter correctly in its larger context of Matthews book from chapter Mat. 4:23 forward, we see that Matthew is endeavoring to say that Jesus of Nazareth is but the extension of God into human affairs (cf. God with us, Mat. 1:23), the Apostles are but the multiplication of the effectiveness of Jesus as He reaches out into the wider world of men (see on Mat. 9:36; Mat. 10:1), and the humblest Christian is but the resultant outreach of the ministry of the Apostles themselves. (Cf. Eph. 3:7-10) Thus it is that the Church, even down to her smallest member, is the likeness of God Himself reflected among men! Barclay (Matthew, I, 410) organizes these relationships as four distinct links in the chain of salvation reaching from God down to needy mankind:
1.
God out of whose love the whole process of salvation began.
2.
There is Jesus who brought that message to men.
3.
There is the human messenger, the prophet who speaks, the good man who is an example, the disciple who learns, who in turn all pass on to others the good news which they themselves have received.
4.
There is the believer who welcomes Gods men and Gods message and who thus finds life to his soul.
B. TWO GENERALLY ADMITTED ILLUSTRATIONS OF THE PRINCIPLE (10:41)
Mat. 10:41 He that receiveth a prophet in the name of a prophet shall receive a prophets reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous mans reward. These are two generally recognized axioms from Jewish life. (See Edersheim, Life, I, 651. Could the reason for this be good examples in Jewish history? cf. 1Ki. 17:9-24; 1Ki. 18:4; 2Ki. 4:8-10) The Master used them to reinforce His foregoing declaration that any man who opens his life to the Apostles, by that very act is opening his life to God. As before, so here, the emphasis is not so much on the Apostles or the prophets or the righteous men as on those who receive them in that character.
Receive, as Barclay (Matthew, I, 410) see it, involves providing any kind of help, from even the simplest glass of cold water to a thirsty disciple, to respecting the messenger of his mission from God, as well as everything in between. Jesus is just as much concerned about His support group as He is about His frontline troops. His interest is not only concerned with those non-Christians who sympathize with His people by lending them aid and assistance. He is much more concerned with those unknown disciples of His, who, though not themselves Apostles, prophets or famous righteous men, yet stand solidly behind these great figures in the forefront of the Kingdom. These are people behind the scenes who do everything in their power to make the prophet or righteous man what they are. In the case of each, it may be someone who is never in the public eye at all, but upon whom the prophet is entirely dependent for everyday love, care, sympathy, and help. The righteous man may be what he is, because there is an otherwise unknown person who is daily encouraging him to be good, building up his life. Jesus affirms that these little-known people are figures well-known to God and will share His heavenly acclaim, that approval usually thought reserved only for those better-known public figures, the great saints. Again, Barclay observes so practically:
There is many and many a man who has been a great public figure . . . whose voice has kindled the hearts of thousands of people, . . . who has carried an almost intolerable burden of public service and public responsibility, all of whom would have gladly borne witness that they could never have survived the effort and the demands of the task, were it not for the love, care, sympathy and service of someone at home, who was never in the public eye at all, When true greatness is measured up in the sight of God, it will be seen again and again that the man who greatly moved the world was entirely dependent on someone who, as far as the world is concerned, remained unknown. Even the prophet must get his breakfast, and have his clothes attended to; even the prophet must have his home. Let those who have the often thankless task of making a home, cooking meals, washing clothes, shopping for household necessities, caring for children, never think of it as a dreary . . . weary round; it is Gods greatest task; and they will be far more likely to receive the prophets reward than those whose days were filled with committees and whose homes were comfortless. . . . The great beauty of this passage is its stress on simple things. The Church and Christ will always need its great orators, its great shining examples of sainthood, its great teachers, whose names are household words; but the Church and Christ will also always need those in whose homes there is hospitality, on whose hands there is all the service which makes a home and in whose hearts there is the caring which is Christian love; and as Mrs. Browning said, All service ranks the same with God.
But in what sense are we to understand prophet or righteous man?
1.
Literally? According to this view, Jesus would be listing, in more or less descending order, the categories of service in the Kingdom: the Apostles themselves (you Mat. 10:40), prophets, then righteous men (Mat. 10:41), and, least of all, the humblest beginner among the disciples of Jesus (Mat. 10:42). If this is Jesus intention, . then His argument proceeds from the less to the greater: If God rewards those who assist the service of the (apparently) least disciples, how much more can He be trusted to reward those who help you to whom I entrust this vastly more important ministry and apostle-ship? (See on Mat. 10:15) Though this interpretation is good, it does not depend for its effectiveness upon a four-step descending scale, as the following view, which also includes this application, will show.
2.
Proverbially? It might well be that the prophet and righteous man are merely two designations for two classes of God-fearing people in the OT period which was coming to an end in the days of Jesus. It could be argued that these two classes are totally inclusive and representative of the Hebrew people inasmuch as they speak of (1) those to whom and (2) for whom the Word of God came. (Cf. Mat. 13:17; Mat. 23:29-34Luk. 11:47-51) Accordingly, Jesus would be saying, Even as it is commonly believed among us that anyone who opens his house to those whom we regard as great and good men, receives from God a suitable blessing, so I too am putting my humblest disciple on that same level. God will never forget the simplest act of kindness done for MY people in my name! Thus would He put His own people in the same high plane at which they esteemed the great men of the OT. In this sense, then, Jesus would not be talking about prophets or righteous men who would live during the Christian dispensation, since He has used them only as a standard of comparison by which the humble Galilean Apostles could value the importance of their own ministry as well as estimate the high preciousness of their care in the eyes of the Father.
This latter view of the matter is probably to be preferred, since it removes at once the question of what consisted a prophets or a righteous mans reward, by leaving both in the realm of an illustration that formed the basis of a comparison. Further, if these two illustrations are exactly that, i.e. proverbial, then we need not go into great detail, searching for the explicit applications to NT prophets and righteous men, since whatever it is that was usually presumed that the benefactor of an OT prophet or righteous man would have received, will now fall to those who provide even minimal aid to Jesus disciple, so great is His estimate of their importance. But WHY are these humble followers so significant? Because to receive any one of them in their character as disciples of JESUS is to welcome Jesus Himself and, ultimately, God.
McGarvey is right in quoting Alford (Matthew-Mark, 95) to say that in the name of a prophet or in the name of a righteous man is a Hebraism meaning because he is a prophet, righteous man, (See also Edersheim, Life, I, 651) To receive such a person in this character or for this reason is a distinct recognition of his relation to God; and to that extent God is honored by the act, McGarvey sees the antithesis of this phrase as in the name of humanity, or because the recipient is a human being. Many high-minded souls would render service to a Christian, not because of his attachment to Christ, but merely because they would do it to any human in need as a magnanimous humanitarian gesture. In this case the giver has not been moved to give by the intention to honor God, hence are promised no reward. Jesus is not discussing mere humanitarian gestures, but acts of kindness to disciples BECAUSE THEY ARE DISCIPLES OF JESUS. Motive is all-important.
Plumptre (PHC, 243) takes this one step further: In the name of . . . for the sake of that which the name connotesthe prophets work as a messenger of God, the righteousness of which the living righteous man is the concrete example. In a very real sense these two qualities were going to be fused into one person as each of the Apostles would soon literally become Gods prophets and righteous men. And those who helped them for what they were, would receive suitable rewards.
He shall receive a prophets reward . . . a righteous mans reward. Regardless of whether we understand this verse literally or proverbially, it is essential that we understand the teaching on rewards (misths) propounded here and in the following verse. (See the Special Study Introductory to the Sermon on the Mount, Vol. I, 198201: The Reasonableness of the Redeemers Rewards for Righteousness, since Jesus meaning in this section is to be harmonized with His views expressed elsewhere.) The problem concerns the degree of strictness with which we interpret reward, since our eternal salvation is not a question of reward or salary, but of grace. This dilemma is so acute that Lenski (Matthew, 421) decides:
This misths was always one of pure grace, beyond any merit of their own, as generous as the great Lord God whom they served.
McGarvey (Matthew-Mark, 95) agrees: that the reward, whatever is it . . . (is) not synonymous with final salvation; for while it is true that in heaven we will have full reward for all the good we do on earth, we will have infinitely more than this, and our admission into heaven is a matter of grace, not of reward. So then the promise of the text does not imply the salvation of all that receive a prophet, etc., but simply that he shall be rewarded. If he be a pardoned man, he may receive his reward in heaven; if not, he will receive it only on earth.
There are several facts to notice about this reward:
1.
Jesus does NOT say precisely what the reward will be. In general, it would be the reward of (worthy of, or coming to) a prophet, a righteous man.
2.
Nor does He explain where it will be given, so it could be received many times and long before the judgment, as well as at that time.
3.
Its very character must be harmonized with other clear revelation about the nature of Gods blessings.
With these facts in mind, it is well to realize that many people would not recognize Gods reward on earth if He handed it to them, just because it would be something they would not even consider to be a reward. Ewens discussion (PHC, 262. 263) is worthy of repetition here:
Two questions suggest themselves to the thoughtful reader of these words: 1. What is a prophets, a righteous mans reward? 2. No matter what the reward is, is it quite fair and equitable that a man who merely receives a prophet or a righteous man; who, that is, gives shelter and hospitality to them because they are what they are, should get the same reward which those men themselves get? If a man may get a prophets reward by merely being hospitable to either of them, what is the good of being a prophet or a righteous man?
I.
The Master does not here tell us what is the . . . reward. Yet here must lie the key that will open for us the mystery . . .
A.
Did they know already?
B.
Or did the Master tell them before this what it was?
C.
Or were they left to learn the nature and extent of it gradually by the teaching of experience, which, through the help of the Holy Spirit was to develop in them the power of spiritual apprehension and understandingwas to bring all things again to their remembrance, and help them to interpret His teaching aright?
1.
I think we must accept this latter as the correct assumption,
2.
Our Lord had taught the nature of the . . . reward before this, as after it, but I fear we cannot credit the disciples at this period with having fully grasped it.
3.
They partook too largely of the spirit of their race and of their times to rise so early as this to the loftier conception of Christs kingdom and of the rewards it conferred on those who were of it . . .
II.
The whole tenor of our Lords teaching was to bring out in regard to this matter that a mans wealth lay in himself, not in his belongings, not in his surroundings . . . the prophets gifts and the righteous mans character.
A.
The true reward of the prophet, the only one that really enriches him, is the growing power of seeing more deeply into the things of God, and the growing power of revealing these more and more clearly to men.
B.
The true reward of the righteous man is his becoming more righteous still, his finding virtuous principles within him growing stronger, the vicious in their presence becoming weaker, his finding the path of duty before him growing clearer and clearer, and himself more able to walk in it without stumbling.
The reward of the one is the growing strength of his character, that of the other the increasing fitness for his office.
III.
It is not hard to see why the man who receives the prophet in the name of a prophet, and the righteous man in the name of a righteous man should receive their rewardthe same reward as they do.
A.
Observe that in the one case the man receives the prophet in the name of a prophet.
1.
He receives him because he knows him to be a prophet.
2.
This indicates that the man esteems the prophet for the sake of his office, that his sympathy is with him, and that he is interested in his work.
3.
He rejoices to hail this stranger, and gladly offers him hospitality, because he is of a kindred spirit to himself.
4.
And what follows? Their intercourse brings to the host the prophets reward. The host is enriched in his prophetic gifts by his guests conversation, and truly receives the prophets reward, shares with him and through him that enlargement of mind and that penetrating spiritual vision which are the richest fruits of his prophetic labors, as well as the power of clothing his thoughts in more accurate and impressive speech.
B.
The other case is similar to this. The righteous man is received in the name of a righteous man; that is, because he is a righteous man. The man who thus receives him has himself the cause of righteousness at heart, and his ready hospitality brings to his table, to his heart, one whose words and example stimulate all his own virtuous aspirations; evoke and strengthen everything that is noble and good in him; bring him, in fact, the reward of the righteous man.
While it is not necessary so drastically to limit the blessings the man of God brings to the home and life of his host, yet Ewen does point out a psychological receptivity that leaves a man open to all that God has to offer, from the best of this earth to the finest eternity God can imagine. Jesus is talking in general terms as He pronounces this blessing upon those whose hearts make them willing to receive the Christians. Hence He does not spell out in detail whether the individual, whose heart was once sufficiently open to Gods representatives, would remain so long enough to lay claim to the reward. It is a matter of sad history that many whose lives were once open to the Lord, change their minds, cut the Creator out of their career and ultimately despise the reward He has been trying to offer them, because it was not suited to their perverted tastes or desires.
Plummer (Matthew, 158) is right in observing that the reward is not offered as a motive for action; the motive in each case is love and reverence for the prophet, or righteous man, or disciple, and therefore for Him whose servant he is. This is obvious from the consideration that this promise would not have been heard at all by those who would have helped the Apostles originally, hence could not have moved them to act from selfish or calculating motives. This being true, the promise is to be interpreted as furnishing assurance to the Apostles that God would reward those who received and helped them. In this sense, it furnishes motivation for the Apostles to trust God to supply their needs on this journey,
C. A SPECIAL APPLICATION (10:42)
Mat. 10:42 Jesus makes particular use of the foregoing illustrative standard in a startling way: If you think the prophets and righteous men were important, I tell you that even the most seemingly inconsequential help provided one of these little ones, will be immediately noticed and remembered by God! Who is one of these little ones?
1.
Edersheim (Life, I, 652) sees in the term a Jewish technical term for those who were still learning the elements of knowledge, and would by and by grow into disciples.
2.
Plummer (Matthew, 158), on the other hand, thinks:
That little one was a Rabbinical expression for a disciple, is doubtful. Here it seems to mean that the disciples were people of whom the world would not take much account. In comparison with the Prophets and saints of the OT. they would seem to be very insignificant. And their mission was to be short, probably only a few weeks; so they would have no great opportunity of making a name for themselves. It is possible that everywhere (Mat. 18:6; Mat. 18:10; Mat. 18:14; Mar. 9:42; Luk. 17:2) one of these little ones means one of my disciples.
3.
Lenski (Matthew, 423) sees the term as relative to other disciples:
Some of the disciples will not be prominent, even as far as faith and works of faith are concerned. Yet they are disciples, and whoever renders them the least service in connection with their discipleship, recognizing that they are believers in Jesus although among the very least, shall have his reward.
Whether taken in comparison with the Teacher, the great of the world or with other disciples, one of these little ones is still among Jesus brethren (cf. Mat. 25:37; Mat. 25:40), and whatever is done for them is done to Him!
A cup of cold water, while it may seem like so small a service to render a tired man on a hot day, yet was most significant because those who gave it to help a Christian were thereby honoring his Lord. Some, knowing that the man was a disciple of Jesus, rather than offering even this small service would rather spit on the ground in disgust, refusing to give the time of day to one of those renegades.
Why did the Lord choose this simple example of useful service? He is using an argument proceeding from the least to the greatest, i.e. almost any help is more than this, yet this too is noticed and rewarded by God. How much more, then, anything greater!. Lenski (Matthew, 423) has it: It is not the magnitude of the service that determines the size of the reward, but the motive and its appreciation by the Lord. Consider, by contrast, the sad case of the Pharisees (Mat. 6:2) who sought to gain great reward with God and the praise of men by giving public alms. Whereas Jesus declared them already paid in full (they have their reward), hence can expect no more, the Savior here affirms that even a cup of cold water given to an otherwise unknown and quite insignificant disciple of Jesus holds great and imperishable reward!
Verily I say unto you he shall in no wise lose his reward. Besides introducing this sentence in His solemn style of emphatic affirmation, the Lord uses most emphatic Greek (in no wise, ou m) to indicate that it is not possible to fail to be rewarded for even this simple act motivated by love and appreciation for Jesus. Anything done for the Master is never insignificant or forgotten by God (Heb. 6:10; 1Co. 15:58), however remote the benefactor may seem to be from the right group, the right religious connections or background. (Cf. Mar. 9:38-41!) The Father has no fear, such as we do, that His rewards might go to the wrong people, since He knows that the wrong people would not think of His gifts, His salary, His rewards as being worth much to them. More than one wise man has pointed out that even Heaven itself, to an unregenerate, would be worse than Hell. Gods richest rewards can be lavished on the unwilling in this life and still be turned down with the whine: But I expected something elseI dont want that! So what is wrong with letting this magnanimous promise of Jesus have its widest application possible, including even many non-Christians? Like King Midas of old, the wicked can turn one of Gods finest rewards into a curse upon themselves within five minutes when they get their hands on it, if they even cared that much about it. Gods gifts are for people who appreciate spiritual rewards. From this realization comes three impressive conclusions:
1.
Here is motive for profound confidence in the providence of God, for who could seriously wonder about the care of a God who takes special note of simple gifts like a cup of cold water only? If He is so concerned with elementary service or help such as this when rendered to His people, could He somehow miss their need for food, clothing, shelter and other needs?
2.
Here is motive for deep reverence for God: He knows the hearts not only of those who give because the recipient is a disciple, but He reads the heart of the disciple as well!
3.
Here is motive for deep gratitude to God for His magnanimous mercy: He leaves His rewards lying around for anyone to claim, saint and sinner alike. His goodness, even to those who do not appreciate it, surpasses our understanding, even if not our gratitude, (Cf. Rom. 2:4)
FACT QUESTIONS
1.
Explain how anyone who accepted the message and ministry of the Apostles, was at the same time accepting the will and mercy of God.
2.
Explain the meaning of the expression; in the name of as used in this text.
3.
What, exactly, is the reward coming to anyone who helps a prophet, righteous man or little one among Jesus disciples?
4.
State the declarations in this section that emphasize Jesus authority.
5.
What two special lessons about God arise out of the declaration that whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, shall in no wise lose his reward?
6.
What is the use Jesus makes of the observation that anyone who receives a prophet or righteous man because they are such, will receive a reward commensurate to that of those whom they help? What literary form does this observation take? . What is Jesus purpose for bringing these two figures into His discourse?
7.
How is it possible for Jesus to promise rewards from God to just anyone who helps one of His disciples, and, at the same time, have no fear that unworthy people will be blessed wrongly? What is there about the rewards of God that cause them to go unclaimed by people who have earned them?
8.
Who is one of these little ones?
Section 23
JESUS COMMISSIONS TWELVE APOSTLES TO EVANGELIZE GALILEE
VI. THE TWELVE APOSTLES DEPART TO EVANGELIZE (Mar. 6:12-13; Luk. 9:6)
Mar. 6:12-13
Luk. 9:6
And they went out and preached that men should repent.
And they departed, and went throughout the villages, preaching the gospel, and healing everywhere.
And they cast out many demons, and anointed with oil many that were sick, and healed them.
THOUGHT QUESTIONS
a.
Discuss miracles: What various kinds of miracles did Jesus work?
b.
Why were miracles wrought? There were several purposes.
c.
Under what circumstances was Jesus willing or unwilling to perform them?
d.
Discuss Jesus ability or inability to work them at any time or place. Discuss the disciples limitation in working miracles.
e.
What conditions did Jesus require before He worked a miracle? Did He always require such conditions?
f.
How did the apostles acquire miracle-working power? When did they receive the Holy Spirit?
g.
What miracles did the apostles work (before the cross) and what means did they use?
PARAPHRASE AND HARMONY
So the disciples scattered all over Galilee, going from village to village, telling the good news and urging men to turn from their sins back to God. They cast out many demons and healed sick people everywhere anointing them with olive oil.
SUMMARY
Village after village felt the increasing influence of Jesus ministry now as six evangelistic teams plus Jesus Himself evangelized. In effect, the Apostles became just that many more Jesus Christs calling Galilee to repentance, proving the authority of their message by giving that supernatural evidence that only Gods messengers could give.
NOTES
THE TRIAL FLIGHT A GREAT SUCCESS
Whatever negative effect may have been made upon the Apostles by the ominous warnings and shocking statements in their ordination sermon, Mark paints their courage in bold letters: They went out and preached . . . ! The Lords frank message, though not promising very much from a human viewpoint, did not deter any of the Apostles from fulfilling the challenge they had taken up. (It was greed, or perhaps a mistaken nationalism, but not fear, that caused Judas Iscariot to turn traitor.) Positively, these words girded the Apostles for vigorous action, stirred them to attack, and equipped them to reach all the objectives Jesus had outlined. This they did during their first mission in Galilee. And they kept going. And the Church of Jesus Christ today is irrefutable evidence that they were so prepared. Is not the Church, despite all her faults, living proof, not only of Gods blessing upon her, but also the concrete demonstration that these Twelve believed, worked, sorrowed, courageously endured and magnificently produced? Even still more amazing is the observation that after the post-ascension prayer meeting (Act. 1:13-14), we never hear of more than half of them by name again. But that these men labored, the entire Churchs existence is eloquent testimony. The immediateness of their victory stands out in sharp relief against their apparent total lack of qualifications. Barker (As Matthew Saw the Master, 34, 35) sensed this:
What hopeless nobodies the twelve disciples were! They were the least promising material Jesus could have picked. Everything was stacked against their ever accomplishing anything. A roll call of nonentities, this aggregation was hardly the type anyone would depend upon, especially for such serious responsibilities as God demands. Among them there was little prestige, wealth, power or education.
So it was Jesus that made the difference. They KNEW no message, no lordship, no power, no direction but His. Bruce (Training, 99) explains:
The disciples could do no more than proclaim the fact that the kingdom was at hand, and bid men everywhere repent, by way of preparation for its advent. This was really all they knew themselves. They did not as yet understand, in the least degree, the doctrine of the cross; they did not even know the nature of the Kingdom. They had, indeed, heard their Master discourse profoundly thereon, but they had not comprehended His words. Their ideas respecting the coming kingdom were nearly as crude and carnal as were those of other Jews, who looked for the restoration of Israels political independence and temporal prosperity as in the glorious days of old. In one point only were they in advance of current notions: they had learned from John and from Jesus that repentance was necessary in order to citizenship in this kingdom. . . . Far from wondering, therefore, that the preaching program of the disciples was so limited, we are rather tempted to wonder how Christ could trust them to open their mouths at all, even on the one topic of the kingdom.
At this point it is a proper question whether the Apostles understood even this message of Jesus just preached (Mat. 10:1 to Mat. 11:1). If their prejudices were very deep-rooted, regarding the nature of the Kingdom and of the Messiahship of Jesus, how could they have grasped the full import of their own ordination sermon? It may well be that they did not comprehend it perfectly before the facts or the experiences alluded to in the message were fulfilled, even as a prophecy is somewhat unclear prior to its undoubted fulfilment. Bruce (Training, 115) shows his usual, sensitive comprehension when he notes:
It was a rare, unexampled discourse, strange to the ears of us moderns, who can hardly imagine such stern requirements being seriously made, not to say exactly compiled with. . . . It is a mountain at which we gaze in wonder from a position far below, hardly dreaming of climbing to its summit. Some noble ones, however, have made the arduous ascent; and among these the first place of honor must be assigned to the chosen companions of Jesus.
And they cast out many demons, and anointed with oil many that were sick, and healed them. (Mar. 6:13) . . . healing everywhere. (Luk. 9:6) Does miracle-working power always depend upon the obvious presence and power of the Holy Spirit, to the extent that people may conclude that miracles are a necessary demonstration of the Holy Spirits presence? No, because the Apostles obviously worked miracles before the official giving of the Holy Spirit. This mission occurred six months at least before Jesus declaration regarding the Spirits influence and power in the life of the believer. (Cf. Joh. 7:38-39) Jesus authority and power was, of course, that of the Holy Spirit in Him, but in the total absence of any reference to the influence or presence of the Holy Spirit at this point, and in agreement with a specific declaration that Jesus conferred power upon His men (Mat. 10:1), we must conclude that the power exercised by the Apostles is Jesus personal working in them. Bruce (Training, 99) agrees:
All the miracles wrought by the twelve were really wrought by Jesus Himself, their sole function consisting in making a believing use of His name. This seems to be perfectly understood by all; for the works done by the apostles did not lead the people of Galilee to wonder who they were, but only who and what He was in whose name all these things were done.
Mar. 6:14 : King Herod heard of it; for Jesus name had become known. See also Mat. 14:1 and Luk. 9:7.
Did the Apostles work miracles after this mission and before Pentecost? Apparently not when they were with Jesus. Peter walked on water, but Jesus was present. Peter fished up a fish with a coin in its mouth, but though Jesus was absent, this was His miracle, not Peters. Later, the Seventy worked signs and wonders upon commission from Jesus, while away from Him. So also the unknown miracle worker (Mar. 9:38-40). The fact that they did no more than this seems to indicate that they
1.
lacked occasion to work miracles,
a.
either because Jesus was physically present with them,
b.
or because they were not sent on other missions than those mentioned:
2.
or else, when Jesus was absent, they themselves lacked the necessary faith. (Cf. Mat. 17:19-20)
They anointed with oil many that were sick, and healed them. What does oil have to do with the Apostles miracles of healing?
1.
Some suggest that the oil was curative, used as medicine. (Cf. Luk. 10:34) But this is not a likely interpretation here, since the purpose of the act of healing was to identify the Apostles as messengers of God, supernaturally accredited by the miracles. The supernaturalness of the healing would certainly be discounted if the oil used were thought, by those upon who it were used, to be common medicine.
2. Oil was also in personal body comfort, much as hair oils, bath oils, hand and face creams are used today. (Cf. 2Sa. 12:20; Mat. 6:16-17; Luk. 7:46) Why would this be significant here? If we assume that the sick person had let these comforts go during the course of his illness, then for him to permit himself to be anointed with oil preparatory to going back to normal life, as if the miracle were already worked, this would be a challenge to his faith in the power of the Apostles to heal him. Seeing the sick persons faith thus demonstrated in his willingness to be anointed, the Apostles then healed them supernaturally with no recourse or connection with the oil. Note that Mark seems to separate the two actions: (1) they anointed with oil . . . and then they (2) healed them, a fact which agrees with this latter conclusion.
Even if the anointing with oil should be seen as a mechanical method more directly connected with the healing than is suggested in this second interpretation, nevertheless the justification for their use of such a method is found in the fact that Jesus Himself used several different methods, probably to show clearly that the power is not in the method, but in the Lord Himself. (Cf. Joh. 9:6-7; Mar. 8:22-25; Luk. 17:14, etc.)
On the general subject of anointing with oil done by Christians later (Jas. 5:14-16), there remains the problem of application: whether James exhortation speaks to all ages of the Church, or only to first-century churches that had miracle-working elders, or whether ANY faithful person should anoint the sick with oil, praying with faith and so expect Gods miraculous healing. (On the general problem of miracles, of which anointing the sick with oil is but one illustration, see the Special Study on the Miracles, included at the conclusion of chapter nine.)
What was the effect of this mission? For final notes on this evangelistic tour, see on Mat. 14:1; Mat. 14:13. Bruce (Training, 101) astutely observes that in quality the results of the mission appear to have been much less satisfactory than in their extent. He goes on to point out that shortly after this mission in Galilee, Galileans themselves left Christ almost in a body,
scandalized by His mysterious doctrine. Those who did this were for the most part, just the men who had listened to the twelve while they preached repentance, Such an issue to a benevolent undertaking must have been deeply disappointing to the heart of Jesus. Yet it is remarkable that the comparative abortiveness of the first evangelistic movement did not prevent Him from repeating the experiment some time after on a still more extensive scale. (Luk. 10:1)
What is the effect of this message and this mission on us? Lewis and Booth (PHC, 258, 259) would have us note:
1.
The points of resemblance between us and them, In their measure all true disciples are in a similar position with these. They have the same Master above them, the same deposit entrusted to them, the same duty in regard to it, the same choice and the same difficulties before them, the same assurances to support them. . . .
(To this, Barclay [Matthew, I, 367] would add: They were very ordinary men. . . . Jesus is looking, not so much for extraordinary men, as for ordinary men who can do ordinary things extraordinarily well. . . . [As a group] they were the most extraordinary mixture.)
2.
The points of difference. When the Apostles thus went forth to their work with their lives in their hands, they went forth to a forlorn hope in the eyes of the world. We in our day and in this respect, are not called to the same. We have the benefit of both their example and experience, and that of the generations like them till now. All the greater, therefore, would be our disgrace if we were to hang back. Every disciple is not expected to lead like these first; but no disciple can expect to be called a disciple if he does not follow when led.
FACT QUESTIONS
1.
Is there any evidence in this section or any hint in Matthew 10 regarding the length of this ministry performed by the Apostles in Galilee?
2.
What is the significance of the mention of the Apostles authority over unclean spirits? (According to Mat. 10:1; Mat. 10:8; Mar. 6:7; Mar. 6:13; Luk. 9:1)
3.
What is the special evidence of Jesus divine nature and authority revealed in this little section?
4.
What is the purpose for the anointing with oil in relation to healing of the sick? What other NT passages speak of anointing with oil?
5.
What was the obvious source of the Apostles miracle-working power? Who gave them this power?
6.
Did Judas Iscariot work miracles? Did Peter?, What does your answer to these questions reveal about the nature of miracle workers in general, who do real miracles but whose life is all but perfect? Does the fact that a man works miracles indicate that God approves of his message and his life? How do you distinguish between those miracle workers sent by God and those miracle workers who will one day be rejected by Jesus at the great judgment? (See Mat. 7:21-23)
7.
Did the Apostles work any miracles after this mission in Galilee during the ministry of Jesus before He ascended to heaven? If so, when?
8.
Does miracle-working power depend upon the special baptism of the Holy Spirit in the life of the miracle worker? That is, are miracles necessarily a special demonstration of the presence and working of Gods Holy Spirit?
9.
Summarize what the Apostles actually accomplished during this evangelistic tour.
10.
What does the fact, that Jesus empowered such men as Judas and Peter to work miracles and preach the Gospel, tell us about His confidence (1) in the message He would have them preach; (2) in the men themselves? That is, what do we learn about Jesus from the fact that He was willing to entrust such men with such a message?
Fuente: College Press Bible Study Textbook Series
(40) The discourse which had so clearly told of suffering ends with words of promise and the assurance of victory. As Christ was sent by the Father (Joh. 20:21; comp. Heb. 3:1), so were they His apostles and representatives; and He would count all honour and affection shown to them as shown also to Himself, and through Him to His Father.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The Result, Mat 10:40-42.
All that receive the apostles, and God and Christ, in them, shall share with the apostles in their reward.
40. He that receiveth you The phrase that receiveth you, imports undoubtedly receiving in faith their mission. It implies the heartfelt acceptance of Christianity, and the reception of the saving grace of the Gospel. Receiveth me As his accepted and sufficient Saviour.
41. He that receiveth a prophet That is, with a faithful acceptance of his message. In the name of a prophet With a full recognition of his character and mission, and in spite of the persecutions of a faithless world. Shall receive a prophet’s reward Sharing both the prophet’s faith and the prophet’s danger, he shall share the prophet’s reward.
42. One of these little ones A tender appellation for his apostles. They were sheep in the midst of wolves, they were harmless like doves, they were tender like little ones. A cup of cold water only in the name of a disciple In the glowing climate of Palestine, the pursued and persecuted apostle might find a cup of cold water the preservation of his life. And whosoever, in recognition of his discipleship, that is, because he was a disciple of Jesus, and from love to his Master, shall furnish him this precious boon, shall in no wise lose his reward. His faith has worked by love, and has been justified by works.
Here, therefore, is no shadow of a denial of the doctrine of justification by faith; but an assertion that works in faith are graciously rewarded of God. And in such faith the slightest work, the simplest cup of cold water, is a noble investment for a great reward.
It is said that in India the Hindoos go often a great distance for water, boil it to render it healthful, and then, in honour of some idol, stand by the roadside until night offering drink to travellers. Such an act of faith in Christ performed for his apostles cannot fail of its reward.
This commissioning of the apostles opens the SIXTH PERIOD of our Lord’s history upon earth. It is the period of his expanding ministry. See Historical Synopsis. His apostles go forth; the Baptist retreats from the world; the fame of Jesus fills the palace of Herod; and the faith of his disciples is so established that at the next period he commits to them the keys of his kingdom and prepares for his departure. Mat 16:13-21.
Neither Matthew nor either of the other evangelists gives a detailed account of the mission of the apostles. While our Saviour was upon earth, and preaching, it seems as if the evangelist held all other ministries of little account. Mark tells us (Mar 6:12-13) that “they went out and preached that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them.” And in Mar 6:30: “The apostles gathered themselves unto Jesus, and told him all things, both what they had done, and what they had taught.” And this was followed by their crossing over Lake Gennesaret, and the feeding of the five thousand. We are informed in the first verse of the next chapter, that when Jesus had finished this discourse, he departed thence to teach and to preach in their cities.
Fuente: Whedon’s Commentary on the Old and New Testaments
a “He who receives you receives me,
a And he who receives me receives him who sent me.
b He who receives a prophet in the name of a prophet,
b He will receive a prophet’s reward,
b And he who receives a righteous man in the name of a righteous man,
b He will receive a righteous man’s reward.
a And whoever will give to drink to one of these little ones a cup of cold water only in the name of a disciple,
a Truly I say to you he will in no wise lose his reward.”
And what comes to the disciple as a result of choosing to take up his cross and follow Jesus will come because he ‘receives’ (welcomes and responds to) the Apostles and their fellow disciples, and thereby he both receives Jesus and the guarantee of His eternal reward. For by receiving the messengers of Jesus and responding to their words he will himself be receiving Jesus. And the result of receiving Jesus will be that he will also receive the Father, the One Who sent Jesus. Thus their response to the preaching of the Apostles will result in their belonging to Jesus, and being accepted by His Father, the greatest of all possible rewards. Note how this ties in with Mat 10:32-33, they will be acknowledged before the Father, and by the Father, and with Mat 10:24-25. Just as they have suffered with Him so will they share with Him His life, and His Father’s presence. Notice again the emphasis on the fact that Jesus is ‘sent’. He is the One sent from God. That is why to ‘receive Him’ actually results in ‘receiving’ the Father. It should be noted that while this verse is the first in the threefold ‘receiving’ verses, it is not conjoined to the others by a conjunction (as previous threefoldness has been). Thus it stands on its own, and the main threefoldness is therefore found in the next three statements which deal with receiving reward.
But then Jesus wants to emphasise that what is done to the least and smallest of His disciples is also done to Him (compare Mat 25:40). And in order to do this He first cites a well known proverb concerning prophets and wise men and how response to them brings a special and commensurate reward, “He who receives a prophet in the name of a prophet, will receive a prophet’s reward, and he who receives a righteous man in the name of a righteous man, will receive a righteous man’s reward.” The principle behind these words is clear. Identification with God’s messengers brings commensurate rewards to what they receive. Then He points out that, in the same way, if anyone gives to the youngest and smallest of His disciples just a cup of cold water, because he is a disciple (in the name of a disciple), he will not lose his reward. And what is that reward? It is far greater than that received by those who received the same reward as the prophet and righteous man, it is to receive Jesus as in Mat 10:40.
Under this interpretation then Mat 10:41 clearly cites a well known saying. And that must be so, for it cannot refer to disciples (or future church prophets) because the reward for receiving them is receiving Jesus (Mat 10:40 – just as to persecute them would be to persecute Jesus – Act 9:4), and that is beyond just receiving the commensurate reward for a prophet or righteous man. But seeing Mat 10:41 as simply stating an important principle we can then read into Mat 10:42 the full blessing of Mat 10:40, as a confirmation that a receiving of them even in a small way, even though they are the least, produces the reward of being received by Jesus and His Father (and this also ties in with the abba structure of Mat 10:40-42).
Taking it in this way Jesus must either be looking back to prophets and righteous men of the past, or those of the present when He was speaking, who while preaching truth were not yet following Him (compare Luk 9:49-50). And the citation then introduces a recognised principle that to receive and respond to a true representative of God is to share his reward. After all, that is why those who receive His disciples receive Him, and those who receive Him receive His Father. It is because He and His Father are the disciples’ reward.
And this then gives added and important force to the statement that follows in Mat 10:42. Instead of being a kind of add-on, it becomes the focus. It is then seen as underlining the principle that even to show the least form of kindness (in a hot country like Palestine to withhold water would be a crime) to the very lowest and smallest of His disciples, because they are His disciples (in the name of a disciple), is to be certain of the utmost reward, receiving Jesus and His Father. It makes it a fitting end to an important discourse.
‘He who receives a prophet.’ Jesus may specifically have in mind here John the Baptist, although indicating that the same applies, and always has applied, to all true prophets, for the saying is immediately followed by Jesus’ statements about John the Baptist (Mat 11:4-19). And the point is that to receive such a true prophet because he is a true prophet (welcoming him and hearing his words) is to be deserving of receiving a true prophet’s reward. For by receiving such ‘a prophet’ because he is a prophet (‘in the name of a prophet’) they would be doing what the majority of Jews had not done. They will have stood out against their fellows and will thus be deserving of a prophet’s reward.
‘He who receives a righteous man.’ And the same principle applied to receiving a righteous man because he was a righteous man (‘in the name of a righteous man’). By a righteous man is meant one who truly abides by the Law and is faithful to God, and whose righteousness exceeds that of the Scribes and Pharisees (Mat 5:20). He is a recognised ‘righteous man’. For such ‘a righteous man’ we can compare Pro 10:11, where his mouth is a fountain of life; and Mat 13:5 where the righteous man hates lying. Thus a righteous man was seen proverbially as a source of truth, and men looked back to such righteous men in the past, and honoured them. We can compare here also the roll of honour in Heb 11:32-38 In essence such a righteous man can be compared with one who truly follows Jesus and enters the Kingly Rule of Heaven and is thus truly righteous (Mat 5:20). And by receiving such a one those who did so would be doing what the Jews had not done (even when they had professed to do so, for their failure is evidenced by their unwillingness to receive Jesus) and will therefore receive a righteous man’s reward. This proverbial nature of the prophet and the righteous man comes out in the fact that they are cited by Jesus in Mat 13:17 as people of the past (compare also Mat 23:29).
And so it is on this principle that he who receives even the smallest child or least of men who is a disciple (depending on who were in the listening group), and gives him but a cup of cold water because he is a disciple (in the name of a disciple), will in no way lose his reward. For to receive those who belong to Jesus, however seemingly unimportant, is to receive Him. And to receive Him is to receive Him Who sent Him. Such people become sons of God (Mat 5:9; Mat 5:45).
And on this encouraging note, which would greatly help all who felt themselves the meanest and the lowest, Jesus ends His instruction to His disciples.
Note. We must, however, point out that there are a number of other interpretations of these verses proffered by commentators which see Mat 10:41, with its reference to ‘prophets and righteous men’, as referring either to the disciples, or other later Christian witnesses, or both. However in our view all these fail on the fact that to receive a prophet’s or a righteous man’s reward is to fall short of what is promised in Mat 10:40. It was fine as a pre-Christian promise, but falls far short of receiving Jesus and His Father (or if we see it as additional to that it offers far more, which is surely impossible). Such interpretations also leave the reward received by the least disciple standing in mid-air undescribed.
There can of course be a case made for the disciples being seen as prophets. In Mat 5:10-12 they are undoubtedly seen as prophetic men; in Mat 7:15-22 the idea of false prophets suggests that the disciples should therefore be seen as true prophets; their casting out of evil spirits and manifold healings would almost certainly have suggested to the crowds who gathered to them that they were ‘prophets’; and certain men in 1st century AD such as Theudas and ‘the Egyptian’ would be later called ‘prophets’ for accomplishing far less. And the disciples could certainly also be called ‘righteous men’ (Mat 25:37; Mat 25:46), as Jesus Himself was (Mat 27:19; Mat 27:24; Luk 23:47). But our point above still holds.
End of note.
Fuente: Commentary Series on the Bible by Peter Pett
Some Will Accept the Proclamation of the Gospel – The Rewards of Faithfulness – ( Mar 9:41 ) In Mat 10:40-42 Jesus tells His disciples that some will accept the message of the Gospel and receive his reward.
Mat 10:40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
Mat 10:41 Mat 10:41
Mat 10:42 And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.
Mat 10:42
2Co 8:12, “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.”
Fuente: Everett’s Study Notes on the Holy Scriptures
A cheering saying:
v. 40. He that receiveth you receiveth Me; and he that receiveth Me receiveth Him that sent Me.
v. 41. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward.
v. 42. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily, I say unto you, he shall in no wise lose his reward. The apostles, the messengers of Christ, are His representatives. The treatment accorded them is, in them, given to Christ, and thus to God Himself, for the Master and God are one. But He makes the statement more general. He who receives, shows any kindness to, a prophet, one commissioned by God to teach the truth of eternal life, always keeping that fact in mind, will receive the reward of the prophet from God. The same holds true of him that shows a similar favor to any Christian brother, to any of the righteous. He also shall have a reward of mercy. And were it, under circumstances, only so much as a drink of cold water, as a welcome boon to a thirsty traveler, to refresh a brother, a fellow-disciple, or another sufferer, Christ affirms with great emphasis that such a person will not be without his reward. Christ speaks with great emotion, it is a question which affects Him very deeply, since the men whom He is sending out are His own messengers, who shall be consecrated wholly to Him. Any attention which may aid them in doing the great work of proclaiming the Gospel more cheerfully not only meets with His approval, but will, in the end, at least on the great day of reckoning, find such acknowledgment as will fully repay the kindness, and with thousand-fold interest.
Summary. Christ commissions twelve of His disciples as apostles by transmitting to them miraculous powers, by giving them instructions as to dress, equipment, content of preaching, manner of entry, reception, and rejection of the Gospel, and demanding perfect consecration to Him.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 10:40-42. He that receiveth, &c. “As you shall be rewarded for perseverance in my faith, Mat 10:39 so in proportion shall they who entertain you for my sake. He who receiveth you, &c. that is to say, sheweth you kindness,sheweth me kindness, and for the same reason sheweth my Father kindness, who hath sent me; and shall be rewarded accordingly.” By a prophet is meant a minister of God in general. The word , rendered receive, plainly signifies here to entertain in a hospitable way, as it does likewise, Heb 11:31. Jam 2:25-26. Nor can the gradation in the following words be understood without such an interpretation. Our Lord styles those persons little ones, Mat 10:42 who were recommendable neither for their learning nord ignity; plain and well-meaning men, who, though they were illiterate, were of a teachable disposition, and entertained a great love of truth, and enjoyed the love of God in their hearts. See ch. Mat 11:5; Mat 11:25 Mat 18:6. Mar 9:42. Luk 17:2. By disciple in this verse is not to be understood one of the twelve apostles; for Jesus, observing here a gradation, descends from a prophet to a righteous man, that is to say, one who is eminent in holiness, a righteous man in the way of eminence; and from a righteous man to a disciple, that is to say, any genuine believer. See ch. Mat 5:1 Mat 18:6. We may first observe here, that what renders good works acceptable in the sight of God, and procures them a recompence from him through the blood of the covenant, is, their being done out of regard for him. By the rewards here promised, Le Clerc understands the happiness of heaven, nearly in these words: “He that sheweth kindness to a prophet on account of his mission and doctrine, or to a righteous man on account of his righteousness, especially if by so doing he exposes himself to persecution, shall be highly rewarded: nay, he who does any good office whatever in the meanest of my disciples, though it should be but the small service of handing a cup of cold water to them, shall not go unrewarded.” Other commentators think it improper to interpret these promises of the rewards of the life to come, because the offices to which they are annexed may possibly be performed by very bad men, who on some occasionshonour and cherish the servants of Christ, as Herod did at one time John the Baptist. But Le Clerc has endeavoured to obviate this, by adding the circumstance of men’s suffering persecution for such good offices; yet he adds it without warrant from the text. Besides, the promise thus understood would not have animated the disciples so powerfully in the discharge of their duty, under the difficulties that they were to meet with. Perhaps, therefore, it is more reasonable to understand these rewards actively of the temporal blessings which the Apostles, as prophets and righteous men, were empowered to confer on the families who shewed them hospitality. As prophets they could heal the sick in those families, and raise the dead: as righteous men, they could assist them in the management of their affairs, by giving them prudent advice in difficult cases; or they might keep them back from sin by their religious conversation and example: and in both capacities might draw down many blessings onthem by their prayers (see Mat 10:13.). “You are to meet,” said Christ, “with great opposition; but I will engage men to befriend you: for all who do you any kindness shall, even in this life, be so rewarded by your miracles and prayers, that theyshall be confirmed in their goodwill to you; and others, observing how God has blessed them, shall be excited to imitate their kindness.” Calvin thinks this text teaches, that the rewards of the good offices here mentioned will bear a proportion to the dignity of the person in the church of God, who receives them. But whatever sense we put upon the passage, the declaration and promise here made, joined with Mat 10:14-15., where our Lord threatens to punish those who should reject his messengers, were excellently calculated to comfort them under the prospect of the bad reception which he told them they were to meet with, while employed in preaching the Gospel. See Macknight. Dr. Campbell, instead of in the name of, reads because,because he is a prophet,because he is a righteous man,because he is my disciple.
Inferences.How gloriously confirmed is the Gospel of Christ by the various signs and wonders which were wrought by those who first preached it! This Gospel is to be published to all, and it will not be in vain, but be savingly received by many. What an encouragement is this to those that preach, and those who hear it! and how careful should we be to give it due entertainment! If we reject it, it is to our own perdition, which will be more terrible than what the worst of heathens will suffer who never heard it: but if we embrace it, and perseveringly cleave to it, it will be to our salvation and eternal glory. Though the ministers of this Gospel are not to seek great things in this world for or by their ministrations; yet their great Lord and Master has made it the duty, and will incline the hearts, of his believing people to provide for them: and as it is their exceeding joy to be owned and honoured by him, and made his instruments of gathering-in lost souls; so the least Christian affection or kindness shewn to any of his faithful servants or disciples, because they are such, shall be graciously accepted; and he will own it, as if it were done personally unto himself. Ah! what are the dearest friends and comforts of life, if put in the least competition with Christ! and why should any reproaches or troubles that we may meet with for his sake be a discouragement to us, since he has undergone them before us, will take care of us in the way, and, if faithful, publicly own and recommend us to his Father at the end! Needlessly to expose ourselves to sufferings is unwarrantable and imprudent: but to neglect any known duty, or commit any known sin to avoid them, is in its degree a kind of apostacy; it is fearing men, who cannot kill our immortal spirits together with our mortal bodies, nor affect our truest interests; it is fearing them more than the great God, who will dreadfully resent it, and can destroy both soul and body for ever in hell. But whatever we are called to lose or suffer for Christ and his cause, we shall never lose by him, while with faith and patience, with meekness and holy courage, we commit ourselves to Him that judgeth righteously, and has all our affairs under his eye and government: for he that endures to the end shall be saved.
REFLECTIONS.1st, Those whom our Lord intended to be his ministers and ambassadors, he had before called to be his attendants, that they might learn from his divine instructions the truths that they must preach to others, and imitate his bright example which they beheld. None can possibly be fit for the ministry, or be called of God to take that office upon them, who have not first been taught of Christ by communion with him, and acquaintance with his word, the blessed truths which they are to declare to others, and been furnished with gifts as well as graces for that arduous employment. It is the scandal of any church, and must be the ruin of the people’s souls, when such are sent forth as ministers who are themselves ignorant, careless, and unacquainted with the glorious truths of God, and merely take up the ministry as a maintenance; and they who send them shall share their guilt.
1. Christ called them unto him in private, from the rest of the disciples, and, with their commission to preach his Gospel, invested them with authority over the unclean spirits and diseases of every kind, that by their miracles they might confirm their mission. Note; (1.) A particular call is needful for the ministry, besides the general one to be Christ’s disciple; and we must see this clear before we presume to run. (2.) The great design of the gospel-ministry is, to oppose and destroy Satan’s power over the hearts of men. Though bodily possessions may be less frequent, his empire over men’s souls is still mighty; and nothing but the power of the Gospel can effectually cast out the unclean spirit from the fallen heart. (3.) In the grace of Jesus there is a cure for every sickness; none of our spiritual maladies are so inveterate, but there is in his word medicine which can heal the disease.
2. The number and names of the apostles are recorded. They were twelve in number, according to the tribes of Israel, to whom they were sent. They are mentioned in pairs, being sent forth by two and two, as mutual helps to each other; and some of them were brethren in blood, as well as apostleship; and happy it is where relations are thus by grace doubly united. Peter is placed first, not as invested with superior power over his fellow-labourers, but as among those who were first called, and appeared ever most zealous in the cause. Matthew, the writer of this Gospel, humbly sets Thomas before himself, though the other Evangelists place him after Matthew; and he adds his former occupation, the publican, as a foil to set off the distinguished grace of Jesus to him, and to keep him lowly in his own eyes, remembering whence he was taken. Simon, another of the same name with Peter, is distinguished from him by being called the Canaanite, either from his city Cana of Galilee, or, as the name signifies, he was of the Zealots, Luk 6:15 a sect among the Jews, who in imitation of Phinehas, out of pretended zeal for God’s glory, executed vengeance on offenders, without any process before the magistrates. Judas the traitor is the last. The purest societies will have some such among them; he is called Iscariot, concerning which name there are many conjectures; the most probable seems to be, that it was given him from the place of his nativity, and to distinguish him from the other Judas or Jude, the brother of James. See the Critical Notes.
2nd, Christ, having given the apostles their commission, directs them how to discharge it aright.
1. Their ministry must be confined to the lost sheep of the house of Israel alone, and therefore they are forbidden to visit any city of the Gentiles or Samaritans. The Mosiac dispensation had not yet ceased: it was needful, therefore, according to the divine plan, that the Gospel should first be preached in the Jews; that the faithful among them might enjoy all the high privileges of the new dispensation, and the rest be left inexcusable in their infidelity.
2. The subject of their preaching must be the same which John at first, and Jesus himself, had inculcated; that the kingdom of heaven was at hand; and therefore they were to urge all men to repent and turn to God, as became the true members of the Messiah’s kingdom. Note; (1.) Truth is uniform. Novel doctrines carry their own confutation along with them. (2.) The nearness of Christ’s coming in his kingdom should quicken our diligence to prepare to meet him.
3. They are directed to work miracles in confirmation of their mission, and to engage the readier attention to their doctrine: in the name of Jesus they shall be enabled to heal the sick, cleanse the lepers, raise even the dead, and cast out devils from the possessed; evidences these of divine power, which none who were not wilfully obstinate could withstand; and for these acts of benevolence they must neither desire nor receive the least reward, shewing their disinterested zeal and charity, and giving as freely as they had received. Note; Nothing more evidently characterises the faithful ministers of Christ, than their disinterested labours, not seeking gain for themselves, but the good of mankind.
4. They need not be at all solicitous about a provision in their journey; nor should they take either money in their purse, or meat in their scrip, or change of garments, or any other than the clothes they had on, the sandals on their feet, and the staff in their hands: he who employed them in their work, will take care that they shall not want. Though they may not desire to enrich themselves by their labours, they justly deserved their maintenance. Note; Though the ministers of the gospel must not seek filthy lucre, they have a right to a subsistence; and they who preach the gospel shall live by the gospel.
5. As they were going into places where they were utterly unknown, their first inquiry must be who was worthy in the place (not of the gospel or the grace of God; but who was most noted for hospitality, and the entertainment of strangers), and abide in their house during their stay, if they found a welcome. In which case, entering with kindest wishes of every blessing, they should salute the master and his household; and if they received a courteous and hearty entertainment, then the blessings they wished for should descend upon that house: but if their salute was returned with coldness or incivility, then their good wishes should not be lost; but, instead of descending on that family, should return with blessings upon their own souls. But woe to that house or city that should, by their unkind behaviour, compel them to depart! they are commanded to shake off the dust of their feet against them, either as testifying their abhorrence of their wickedness in thrusting the gospel from them, or as a testimony against them in the day of judgment; at which aweful season even Sodom and Gomorrah would not meet with so heavy a doom, as these who rejected the counsel of God against their own souls. Note; (1.) Religion is never a plea for rudeness or moroseness; to be courteous is a gospel duty. (2.) No good wishes are ever in vain; the prayers offered for the evil and unthankful will bring a blessing to us, if they procure none for them. (3.) Nothing is lost by being employed in God’s service, and the support of the gospel; no money laid out in any way will bring richer returns than this. (4.) They who reject God’s ministers, reject him, whose ambassadors they are; so he will interpret it, and avenge their quarrel. (5.) When any place or people slight the gospel, justly does God take it from them. (6.) There is a day of judgment at hand, when among the various degrees of punishment which will be inflicted on sinners, none will endure so heavy vengeance as those against whom the dust of a slighted and rejected gospel shall rise up for a testimony.
3rdly, As they were now beginning the work of their ministry, our Lord informs them of the troubles and persecutions to which they would be hereafter exposed in the exercise of their office; that when they came, they might not think some strange thing had happened to them as they might otherwise do, if they were buoyed up with the hopes of a temporal kingdom. And that they may not be at a loss in these seasons of trial, they have gracious encouragements to support them, and directions for their conduct in such emergencies.
1. They must expect to meet with many difficulties and much suffering. They were harmless and defenceless as sheep, and were going forth into a world where they would be worried by wicked men, fierce and savage as wolves: for Christ’s name’s sake, and for their fidelity to him, they would be hated; the natural heart being full of enmity against God and his image, and this being at the root of all persecution, with whatever specious pretences the wicked seek to cloak their animosity. They would be arrested as criminals, and brought to the bar; the arm of justice which should be stretched forth to protect the innocent, having in all ages, through false misrepresentations and partial judges, been made the means of the most cruel oppressions of God’s people. They would be exposed to suffer in their persons, even unto death; so far will the inveterate malice of their enemies go: not content with scourging them, and putting them to shame, they will persecute some even unto blood, and with all the ignominy of a public execution take away their lives. To give a pretext for such cruelties, they will be branded with every opprobrious name, and their characters be blackened, as if they were very fiends of hell; this being the practice of persecutors in every age, to misrepresent the people of God, and dress them up in the most odious colours, the more easily to destroy them. So far, therefore, from that outward peace and prosperity which the Jews fancied would attend the Messiah’s kingdom, they must look for the sword of persecution, and a state of constant variance and warfare with the world which lieth in wickedness. That gospel of peace, which in itself breathes such charity and good-will to men, through the perverseness of the natural heart, would give occasion to the most implacable feuds; difference of religion being the ground of the most cruel persecutions. Now these things they are warned of, that they may count the cost, and, knowing the consequences, their choice may be deliberate and fixed. These trials also would be the more severe, considering the persons from whom they would come,from men, even those of their own nation; from the very persons to whom they preached, and for whose souls they laboured,from all men, men of all ranks and degrees, and from the world in general which lieth in wickedness; few of whom would receive their testimony, and the rest would not be only hardened, but exasperated against them,from the great men, the kings and governors of the earth, who would employ their power in oppressing and opposing them; for the gospel seldom meets with friends among the great,yea, from those who made a shew of religion; even in the synagogues they would find the most inveterate foes, who would even count God honoured in the punishment that they inflicted on them, and place their bitterest malice to the account of zeal for his glory: and such persecutors on principle are the worst of persecutors. And finally, what would be of all others the most irksome to be borne, from their nearest and dearest relations the most unnatural enmity may be expected. The nearest ties of blood shall be dissolved; even brothers shall lose all fraternal affection, and parents themselves turn unnatural to their own offspring, and children forget all duty and regard. Even daughters shall rise up against their mothers, and the daughter-in-law, who before lived peaceably with her mother-in-law, will now entertain the deadliest animosity, inflamed with blind zeal and bigotry, as if from the moment their dearest relations embraced the gospel of Jesus, no affection or respect was henceforward due to them, no measures to be kept with them; but that with implacable enmity they must be persecuted, accused, or murdered: so that a man’s bitterest foes shall be those of his own household: and this has been grievously verified by the experience of past ages; and more or less, as our good conversation in Christ exhibits the strongest contrast to the ways of a world which lieth in wickedness, will be the case till the universal reign of Christ be established.
2. Christ gives them counsel and encouragement how to bear up under these heavy trials. His counsel is,
(1.) Be wise as serpents. When we have crafty enemies to deal with, we are bound to use every prudential means for our own preservation, and, as far as may be, to counteract their mischievous designs, and not unnecessarily expose ourselves to danger: notwithstanding which, in the clear way of duty, we should be bold as lions.
(2.) Be harmless as doves; give no needless provocation; shew no rancour or ill-will in return for any injuries; manifest that genuine simplicity and harmlessness of conduct, which may cut off occasion from those who desire occasion; and then the subtlety of the serpent is laudable, when thus joined with the innocence of the dove.
(3.) Beware of men. Be cautious whom you trust, and with whom you are connected. In this false and wicked world, we must not hastily believe every word, or be open to every plausible professor: prudent reserve often keeps us from fruitless repentance.
(4.) When they persecute you in one city, flee into another. In cases where life is in danger, or virulent opposition prevents all opportunity of exercising our ministry, then to fly is duty, provided no unlawful means are used to escape; and that we follow the leadings of Providence, not deserting our post through fear, but maintaining our zeal and integrity unshaken.
(5.) Fear not them who can kill the body, but are not able to kill the soul; this mortal life is the utmost to which their rage can extend: but rather fear him which is able to destroy both soul and body in hell. The soul is the valuable part of man, the body is but dust; and however great the terrors of the persecutors may be, the terrors of the Lord are greater; the everlasting burnings of hell, the wrath of the eternal God, and the sufferings both of soul and body in torment, without measure and without end, must be remembered as an antidote against the fear of man, when he comes armed with every instrument of torture, racks, gibbets, fire, or sword. How much better is it bravely to endure a momentary pang, and in an instant be gone beyond all the malice of persecutors, than by base compliance provoke God, from whose hands none can deliver us, and whose wrath will be for ever wrath to come!
(6.) What I tell you in darkness, that speak ye in light. Let nothing intimidate you from a bold and open profession and ministration of the gospel; and what ye hear in the ear, of my secrets communicated to you as your friend, or master (it being the custom of the Jewish doctors to whisper in their disciples’ ears), that preach ye upon the housetops; which being low and flat-roofed, a person might be heard in the streets from them distinctly; and this intimates, that in the most public places of concourse, they must deliver their message without fear or shame. Christ’s gospel seeks no covert, nor must his ministers conceal from their hearers any thing of the whole counsel of God.
4thly, The encouragement proposed to them, boldly to endure hardness as good soldiers of Jesus Christ, is as great, as the dangers which they had to grapple with were intimidating.
1. Verily I say unto you, Ye shall not have gone over; or finished, the cities of Israel, till the Son of man be come. Before they could finish their testimony, they would see the kingdom of heaven, which they preached, come with power; when, after the resurrection and ascension of Jesus, and the effusion of the Holy Ghost upon them, they should be endued with greater powers, and see the most wonderful effects of their ministry; the prospect of which should quicken them in their present labours.
2. They need not be under any concern about what they should say when brought before their superiors, and accused by their enemies; for it shall be given you in the same hour what ye shall speak; being under a divine guidance they should never be at a loss, but should be enabled to vindicate the truth with the most powerful arguments, and to deliver themselves with the greatest propriety, to the astonishment of their adversaries; endued with wisdom and power more than human, which the most subtle of their foes shall not be able either to gainsay or resist; for it is not ye that speak, but the Spirit of your Father which speaketh in, or by you: and when on emergencies we are suddenly called forth to speak for Christ, if his glory be our single aim, we shall still in our measure and degree find the same teaching and strength, and may comfortably trust him for assistance.
3. Their very sufferings should tend to propagate the gospel that they preached, and be for a testimony against Jews and Gentiles, before whose tribunal, when brought as criminals, they would have a more public opportunity of bearing witness to the glorious truths of God; and if they sealed them with their blood, as martyrs, this would be a stronger confirmation of the truth of their mission, and leave those who rejected their testimony inexcusable.
4. He that endureth to the end shall be saved. These light afflictions are but for a moment; their end is near, death at the worst shall put a period to them; a little patience and perseverance will make them more than conquerors; and the far more exceeding and eternal weight of glory will infinitely overpay all the sufferings of this present time.
5. They could never be treated worse than their Master had been before them. Whatever persecution or reproach they might endure, He, who was so greatly their superior, had suffered, or would suffer, the same. They had called him Beelzebub, a devil, the prince of the devils, and treated him with every imaginable ignominy; and this contradiction of sinners he patiently endured. Having therefore so glorious an example before them, they might well be content to bear his reproach, and count it their honour to be made like their Lord and Master. Who of us should start at shame, insult, or suffering, when we look to Jesus, and see what he endured?
6. There is nothing covered that shall not be revealed and hid that shall not be known. However their enemies might seek to suppress the word of truth, it should blaze forth in spite of all opposition; and their characters, though blackened by the most malignant calumnies, should quickly be vindicated, their innocence proved, their integrity demonstrated either in this world, or at farthest, if faithful, at that great day, when every man’s work shall be tried of what sort it is; and they be declared righteous, and exalted to glory in the sight of men and angels. Little need we then regard the revilings of men, when our judgment is with our God, and he shall soon bring forth our righteousness as the light.
7. They shall be under the peculiar care of Providence, and therefore might comfortably and confidently trust, and not be afraid. If a sparrow falls not to the ground, poor and worthless as it is, without the cognizance, and only according to the appointing, permissive, or suffering will of God, whose Providence extends to the very least and lowest creatures that he has made; nay, if the very hairs of their head are numbered, and not one of them can fall unknown or unnoticed; how little need they fear death or danger! their enemies, however inveterate, can have no power over them, except it be given them or permitted from above; and they may be assured the least evil cannot reach them without the divine sufferance. They are of more value than many sparrows; and therefore, not only as men, but as disciples dear to Jesus, may expect his peculiar care and protection. Note; True faith in God’s providence will silence all our fears, and shew them as fruitless as they are sinful; since the counsel of the Lord, that shall stand.
8. According as they are faithful, they will be owned or rejected by Jesus, at the great day of his appearing and glory. Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven. Whatever reproach or danger a bold, open, and constant profession of Jesus may expose us to, it will redound to our distinguishing honour in the day of Christ, when the great Judge and Lord of all shall testify his approbation of our conduct before men and angels, and present us before the throne of God, as proved and found faithful; and then shall all such be advanced to glory, honour, and immortality. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven: whoever, through coward fear or shame, starts back in the day of trial, and hides or denies his profession before men, he shall be disowned by me in the great day, rejected with abhorrence, and exposed to everlasting shame and contempt for such base apostacy. Every motive, therefore, of fear or hope urges us to be faithful.
9. Whatever their losses may be for Christ, they shall be abundantly gainers in the end. It is true, they may be called upon to part with every thing near and dear to them, and must love the Lord Jesus and his service above all besides, ready to sacrifice every thing for him when it stands in competition with his glory. Neither father, mother, son, nor daughter, must rival him in our hearts; nay, our very lives must not be dear unto us, when for his sake called to lay them down. Whatever cross the Lord Jesus calls us to endure, whatever commands he is pleased to lay upon us, we are not worthy of a name among his disciples, unless we cheerfully take it up, and obediently follow him: and indeed in so doing, we most effectually consult our own advantage and safety. For he that findeth his life, preserveth it at the expence of some base compliance or unfaithful conduct, shall lose it; all the comforts of it shall be embittered to him here, and he shall perish eternally; so that in the issue he shall see his folly great as his sin: while he that loses his life for my sake, ready to lay it down when called for, rather than take one step out of the path of duty, he shall find it at the resurrection of the just, with most ample compensation for all his losses, in the eternal blessedness of body and soul with God in glory.
Lastly, Though they would find many enemies, they would meet also with faithful friends; whom, for their kindness to his disciples, he would abundantly reward: he would regard every instance of respect and affection shewn to them, as done to himself; and God the Father will assuredly repay it. Whoever therefore should receive their word, or the word of those who should succeed them, and shew their kindness to their persons as the ministers and prophets of the Lord, he shall receive a prophet’s reward, blessed by his labours, and, if faithful, sharing with him in the promise of eternal happiness. And in like manner, he that receiveth a righteous man in the name of a righteous man, loving and kind to him, not for any worldly, personal, or private considerations, but purely on account of him whose image he bears, he shall receive a righteous man’s reward, rewarded in this life, and, if he embrace and cleave to the gospel, partaking with him that life and glory which is the gift of God in Jesus Christ, the reward, not of debt, but of grace. Nay, the very least and most inconsiderable favours shewn to the very meanest disciple, if but a cup of cold water, shall be remembered and recompensed. Considerations these, admirably suited to comfort them under all their trials and afflictions, and embolden them with fidelity to persevere. And we are alike interested in these things, and should be comforted and encouraged under all our troubles for the gospel’s sake, with the same reviving expectations. See the Annotations.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 10:40-42 . Before concluding, the reassuring statement is added that: In all such troubles you are to have the less hesitation in claiming to be entertained and supported by believers; the holier the deeds and the greater (in the Messianic kingdom) the reward of those will prove to be who so receive and maintain you . Euth. Zigabenus appropriately observes: . Comp. with Mat 10:40 , Joh 13:20 ; and with Mat 10:41 f., comp. Mar 9:37 ; Mar 9:41 .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
40 He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
Ver. 40. He that receiveth you, receiveth me ] And who would not be glad to entertain the Lord Christ? Elizabeth held it a great matter that the another of her Lord should come to her, Luk 1:43 . Behold, Christ comes to us in his servants, in his ministers especially. Receive them, therefore, as so many angels, yea, as Christ himself, Gal 4:14 , accounting their very feet (how much more their faces!) beautiful. We know with what great respect Cornelius entertained Peter. Non tanus sum, ut vos alloquar, said Tertullian to certain martyrs. He tells us also that it was a custom of some in those times, reptare ad vincula martyrum, to creep to the martyr’s bonds in way of honour to them, which perhaps was more than was meet.
Receiveth him that sent me ] The heathens held it a great honour to entertain their gods; and the poets tell us of much evil that befell those that refused to do so. “That which we have heard and seen,” saith St John, “declare we unto you, that ye also may have fellowship with us,” 1Jn 1:3 . But what so great matter is that might some say. You and your fellows are but men of low condition. True, saith the apostle, but as lowly as we are, our “fellowship is with the Father, and with his Son Jesus Christ,” who will also come in and sup with such as receive his servants. And may they not be glad of such guests?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. ] Here in the conclusion of the discourse, the Lord recurs again to His Apostles whom He was sending out. From Mat 10:32 has been connected with , and therefore general.
, see Mat 10:14 ; but it has here the wider sense of not only receiving to house and board, but receiving in heart and life the message of which the Apostles were the bearers. On the sense of the verse, see Joh 20:21 , and on , , Mat 10:16 , and Heb 3:1 . There is a difference between the representation of Christ by His messengers, which at most is only official, and even then broken by personal imperfection and infirmity (see Gal 2:11 ; Gal 4:13-14 ), and the perfect unbroken representation of the Eternal Father by His Blessed Son, Joh 14:9 ; Heb 1:3 .
Fuente: Henry Alford’s Greek Testament
Mat 10:40-42 . The following sentences might have been spoken in connection with the early Galilean mission, and are accordingly regarded by Weiss as the conclusion of the instructions then given. Luke gives their gist (Mat 10:16 ) at the close of the instructions to the seventy. After uttering many awful, stern sayings, Jesus takes care to make the last cheering. He promises great rewards to those who receive the missionaries, thereby “opening the houses of the whole world to them,” Chrysos.
Fuente: The Expositors Greek Testament by Robertson
Mat 10:40 . : first the principle is laid down that to receive the messenger is to receive the Master who sent him (Mat 25:40 ), as to receive the Master is to receive God.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Mat 10:40-42
40″He who receives you receives Me, and he who receives Me receives Him who sent Me. 41He who receives a prophet in the name of a prophet shall receive a prophet’s reward; and he who receives a righteous man in the name of a righteous man shall receive a righteous man’s reward. 42And whoever in the name of a disciple gives to one of these little ones even a cup of water to drink, truly I say to you, he shall not lose his reward.”
Mat 10:40-41 “He who receives you receives Me. . .a prophet. . .a righteous man” The context seems to imply that Jesus is referred to personally by all three of these terms. The term “prophet” alludes to Deu 18:15; Deu 18:18. The term “righteous man” equals “the Righteous One” of Act 7:52 and possibly the Dead Sea Scrolls phrase “teacher of righteousness.”
Jesus’ radical new message was directed to those who would trust Him and His words. One must first repent and receive Him as their savior and hope. In so doing they become identified with the new spiritual kingdom of God. The disciple represents Jesus Himself and His message, therefore, whoever receives them and their message, receives Jesus and to receive Jesus is to receive the Father (cf. Joh 8:19; Joh 16:3; Joh 17:3; 1Jn 2:23; 1Jn 4:15; 1Jn 5:1; 1Jn 5:10-12; 2Jn 1:9). One cannot know or fellowship with the Father except through the Son (cf. Joh 14:6-11).
“sent” See Special Topic below.
SPECIAL TOPIC: SEND (APOSTELL)
Mat 10:42 “gives to one of these little ones” Loving help by one Christian should be given to another simply because they are both related to Jesus Christ. “Little ones” are not children, but new believers (cf. Mat 18:6).
“Truly” See Special Topic at Mat 5:18.
“reward” The Bible is replete with statements concerning the Christian’s reward. These rewards are based on the Spirit’s activity in believers and their yieldedness to His activity. However, in the bountiful grace of God believers will be rewarded for their Christ-like yieldedness and the effective operation of the Spirit working through their spiritual giftedness! See Special Topic at Mat 5:12.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
you. Those to whom the Lord spoke cannot be excluded.
receiveth. Note the Figure of speech Anadiplosis (App-6), in verses: Mat 10:40, Mat 10:41.
Fuente: Companion Bible Notes, Appendices and Graphics
40.] Here in the conclusion of the discourse, the Lord recurs again to His Apostles whom He was sending out. From Mat 10:32 has been connected with , and therefore general.
, see Mat 10:14; but it has here the wider sense of not only receiving to house and board,-but receiving in heart and life the message of which the Apostles were the bearers. On the sense of the verse, see Joh 20:21, and on , , Mat 10:16, and Heb 3:1. There is a difference between the representation of Christ by His messengers, which at most is only official, and even then broken by personal imperfection and infirmity (see Gal 2:11; Gal 4:13-14),-and the perfect unbroken representation of the Eternal Father by His Blessed Son, Joh 14:9; Heb 1:3.
Fuente: The Greek Testament
Mat 10:40. , you) A descending gradation: sc. you (apostles), a prophet, a righteous man, a little one.-, Me) It is not only of the same avail as if he received Me, but he actually does receive Me.
Fuente: Gnomon of the New Testament
He that: Mat 18:5, Mat 25:40, Mat 25:45, Luk 9:48, Luk 10:16, Joh 13:20, Joh 20:21, 2Co 5:20, Gal 4:14, 1Th 4:8
and he that: Joh 5:23, Joh 12:44-49, Phi 2:10, Phi 2:11, 1Jo 2:22, 1Jo 2:23, 2Jo 1:9
Reciprocal: Exo 16:8 – but against 1Sa 8:7 – they have not 1Ki 18:4 – fed them 2Ki 4:13 – thou hast Jer 39:17 – I will Mat 10:14 – whosoever Mat 13:37 – is Mat 25:21 – I will Mat 25:35 – I was an Mar 9:37 – receive one Luk 10:8 – and Joh 1:12 – received Joh 2:2 – his Act 15:4 – received Act 22:8 – whom Act 28:7 – who Rom 14:1 – receive Rom 15:7 – receive Rom 16:2 – ye receive 1Co 15:58 – in the 2Co 7:2 – Receive Phi 2:29 – Receive Phi 4:17 – to Col 2:6 – received 1Th 2:13 – because 1Th 5:13 – esteem Phm 1:17 – receive 3Jo 1:8 – to receive 3Jo 1:9 – receiveth
Fuente: The Treasury of Scripture Knowledge
0:40
Jesus and his Father are one in purpose, and both were upholding the apostles who had been chosen. Of necessity, then, the attitude of the people towards any one of the three would count for all of them.
Fuente: Combined Bible Commentary
Mat 10:40. He that receiveth you, receiveth me. The concluding verses convey one appropriate thought, similar to that of Mat 10:24-25 : Christs disciples are identified with Him. Notwithstanding all the opposition and sundering of family ties, just set forth, Christs people carry true peace with them, bearing Him and His blessing to all who receive them. The reception is not merely a welcome of the disciples to the house, but of their message to the heart. The language is not entirely figurative. Those who welcome the men, are most apt to welcome the truth they bear, and thus the Master they represent.
He that receiveth me, receiveth him that sent me, i.e., God. Receiving the servant of Christ is receiving God. Comp. Joh 17:21; Joh 17:23; Joh 20:21. Applicable to all true Christians.
Fuente: A Popular Commentary on the New Testament
Here in the close of the chapter, our blessed Saviour encourages his apostles to faithfulness in their office, by assuring them that he should reckon and esteem all the kindness shown to them as done unto himself: and to encourage the world to be kind to his disciples and ministers, he assures them that even a cup of cold water should meet with a liberal reward. How cold is their charity who deny a cup of cold water to the ministers and disciples of Christ!
Learn, 1. That there is some special and eminent reward due to the faithful prophets of God above other men.
2. That he that shall entertain a prophet and do any good office for him, under that name, that is, for his office sake, shall be partaker of that reward.
3. That the least office of love and respect, of kindness and charity, which we show to any of the ministers or members of Jesus Christ for his sake, Christ accounts it as done unto himself, and it shall be rewarded by himself.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 10:40-42. End of the Charge.
Mat 10:40 connects with Mat 10:11-14 (cf. also Mat 25:35-40, and note Mat 18:5). The second clause gives a Synoptic root for Joh 12:44; Joh 13:20; Joh 20:21 etc. (cf. Heb 3:1. and Clem., Cor. 42f.).
Mat 10:41 (like Mat 7:15 ff.) seems to belong to a time when there was a definite class of Christian prophets.in the name of: because he is; with no ulterior motive. Host and guest shall receive a like reward in the new age. Cf. Mat 5:11 f.* The righteous may be men and women of exemplary piety (Mat 5:20) or perhaps simply rank-and-file Christians, and so the same as the little ones (cf. Mat 10:42; Mat 18:6* =Mar 9:41). Mt. regards righteousness as the chief virtue, and Christians are the true fulfillers of the Law (Montefiore). But it is better to regard the little ones as a fourth class, disciples.
On the whole section, Mat 10:16-42, see Wellhausen, quoted by Montefiore, p. 588.
Fuente: Peake’s Commentary on the Bible
10:40 {10} He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.
(10) God is both author and revenger of his holy ministry.
Fuente: Geneva Bible Notes
The reward for hospitality 10:40-42
These verses bring Jesus’ teaching to a positive and encouraging conclusion. Jesus had given His disciples severe warnings. Now He gave them great encouragement.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
By receiving His disciples those to whom the disciples would go would show that they welcomed Jesus. Because they received Jesus they would also receive God. How a person receives an agent shows his attitude toward the one who sent him and toward all that one represents.