Exegetical and Hermeneutical Commentary of Matthew 10:11
And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.
Mat 10:11
And there abide.
Why?
(1) That they might not appear changeable:
(2) That they might not hurt the feelings of their first host;
(3) That they might not incur the charge of being gluttonous hankerers after the boards of the rich. (Lapide.)
Free hospitality in the East
When travelling in the East no one need scruple to go into the best house of any Arab village to which he comes, and he will be received with profuse and gratuitous hospitality. From the moment we entered any house, it was regarded as our earn. There is not an Arab you meet who will not empty for you the last drop in his water-skin, or share with you his last piece of black bread. The Rabbis said that paradise was the reward of willing hospitality. (Ernest Renan.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. Into whatsoever city or town ye shall enter] In the commencement of Christianity, Christ and his preachers were all itinerant.
Inquire who in it is worthy] That is, of a good character; for a preacher of the Gospel should be careful of his reputation, and lodge only with those who are of a regular life.
There abide till ye go thence.] Go not about from house to house, Lu 10:7. Acting contrary to this precept has often brought a great disgrace on the Gospel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old things; the bread of God in your hands will be like the dry, mouldy, Gibeonitish crusts, mentioned Jos 9:5. He who knows the value of time, and will redeem it from useless chit-chat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He to whom time is not precious, and who lives not by rule, never finds time sufficient for any thing-is always embarrassed-always in a hurry, and never capable of bringing one good purpose to proper effect.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Lord had before set them their limits, and appointed them their work, and directed them as to their accoutrements for their journey; here he directeth them their methods. Luke hath much of the same instructions, Luk 10:4-6, but applied to the seventy, not to the twelve. Mark hath something of them applied to the twelve, Mar 6:10,11.
And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. The method Christ set them was, when they came into any of the cities of Israel, to inquire if there were any worthy persons in it, and thither to go, and there to abide (if they did not find they were mistaken) until they left that place; and when they came into a house to salute it, wishing all peace and happiness to it; if they found themselves welcome, to preach to it the gospel of peace. But if they found themselves unwelcome, and discerned that the people of the city, or of that house, did not care for their company, and refused to hear them, they should not make themselves or the gospel a burden to them, but show their contempt of those who contemned the gospel, and the ministry of it, by shaking the dust off their feet as a testimony against them. Then he concludes, telling them, that the Lord would so grievously at last revenge such contempt, that the condition of the men of Sodom and Gomorrah, who were destroyed by fire and brimstone, Gen 19:24, would at the last day be more tolerable than theirs. This is the sum, by which our Saviour doth obviate the solicitous thoughts which might from his former words arise in their minds. How shall we live, going amongst strangers, if we carry nothing with us? Saith our Saviour, When you first come into a town or city, do not inquire for the inns that entertain strangers, but who is worthy, worthy of such guests; so Heb 11:38; a son of peace, Luk 10:6; who are accounted the most pious and religious persons in that town or city, or best affected to the gospel. (He hereby hints, that John the Baptist and his ministry had had such success, that in most places there were some such persons.)
Worthy doth not in our ordinary discourse signify always a meritorious person, but a person excelling, either in religion or knowledge, or moral virtue. Such persons our Lord presumes would entertain those who came upon so kind an errand to their houses. He commands them to go, and when they came to a house to salute it, to say, Peace be to this house; which was the Jews ordinary salutation; under the notion of peace they comprehended all good. But,
let your peace come upon it (I conceive) comprehends more, viz. preach the gospel of peace unto it; or, my peace shall be upon it, I will bless that house. But if you find you are misinformed, or mistaken, your peace shall return unto you; you have done your work, and you shall have your reward. If they will
not receive you, nor hear your words; if they declare any contempt of you, and will not hear the glad tidings of the gospel;
when ye depart out of that house or city,
shake off the dust of your feet. This was more than a sign of contempt of them; we read of Neh 5:13, that he shook his lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise. We have but one instance of this practice of the apostles, Act 13:51. Mark adds, for a testimony against them: a testimony of Gods despising them who despised his grace, and of the vengeance of God that should come upon them for that contempt. For he adds,
it shall be more tolerable for Sodom and Gomorrha in the day of judgment, the last judgment, than for that city: their condemnation will be more dreadful, as having sinned against greater light, and fairer offers of greater grace, than ever they had.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. And into whatsoever city ortowntown or village.
ye shall enterinquirecarefully.
who in it is worthyor”meet” to entertain such messengers; not in point of rank,of course, but of congenial disposition.
and there abide till ye gothencenot shifting about, as if discontented, but returningthe welcome given with a courteous, contented, accommodatingdisposition.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And into whatsoever city or town ye shall enter,…. As Christ had instructed them in what manner they were to travel, so he directs them where to go, and who to ask for, and take up their abode with, in the several towns and villages to which they should come; that as soon as they had entered any town or village, they should, in the first place,
inquire, who in it is worthy; not of them, as the Arabic version reads, nor of the Gospel they preached, or of the grace of God, of which no man is worthy: and besides, who could answer to such a question when asked? Who in any town, or city, could tell who in it were worthy of Christ, of his Gospel, and ministers, to which they were all equally strangers before they came among them? Nor does it mean a man famous for piety and religion, or one that feared God, and was a worshipper of him, but an hospitable man; one that was very liberal; who was willing and ready to entertain strangers; for such a man they would want, having neither money nor food: and so the same word, in the Hebrew language, signifies “to be worthy”, and “to give alms”, because an eleemosynary man, or a man given to alms, was reckoned by the Jews a very worthy man: they thought giving of alms to be a matter of merit. Christ here speaks in the language of the masters of Israel; take an instance or two:
“saith R. Jona, blessed is the man that giveth to the poor; it is not written so, but “blessed is he that considereth the poor”: he looks upon him, how he may , “give alms to him”.”
And a little after,
“”God hath set one against the other”, that when evil comes to thy friend, thou mayest see how , “to do thine alms to him”, and nourish him, so that thou mayest receive the gift of its reward.”
Again, so a man says to his neighbour, , “give alms unto me”: and afterwards, in the same place, it is said, , “give alms unto that woman” t. Now, it was such a worthy generous man, that was beneficent to the poor, and kind to strangers, that the apostles were to inquire out, wherever they came; and having found such a person, they were to continue with him:
and there abide till ye go out; of that city or town, to another city or town: for to be often changing houses would bring upon them an ill character, as if they were difficult to be pleased, not content with the provision made for them; and would look as if they sought to serve their own bellies, and gratify their appetites, more than to do good to the souls of men; and besides, moving from the house of a bountiful man, might bring some reproach upon his character, as if he had not used them well, and therefore left him. In short, Christ’s meaning is, that he would not have his disciples be difficult, and dainty, or fickle, and inconstant, but be content with such things they should have provided for them; and not seek for other, and better quarters, nor fear being troublesome where they were.
t Vajikra Rabba, sect. 34. fol. 173. 3, 4. & 174. 4. Midrash Kohelet c. 11. 1. fol. 82. 2.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And into whatsoever city or town ye shall enter,” (eis hen d’ an polin e komen eiselthete) “And into whatever city or village you may enter,” to reside and to witness, where the masses of people are, Luk 10:8.
2) “Enquire who in it is worthy;” (eksetasate tis en aute aksios estin) “Enquire (to determine) who is worthy (of reputation) in it,” who has a good name for piety, good will, and congeniality. Moral and ethical worth in character were qualities more sought than wealth.
3) “And there abide till ye go thence.” (kakei meinate heos an ekselthete) “And then remain there (at that place) until you leave the area;” Their stay in each area was to be short, temporary, their time used judiciously, not in shifting or moving from house to house, Luk 10:7. They were not to offend their host by shifting around, as self-seeking men.
Fuente: Garner-Howes Baptist Commentary
11. Inquire what person in it is worthy. Again, they might object that they would be deprived of the food to which they were entitled, because nobody would acknowledge them as laborers But Christ meets this difficulty also by ordering them to make inquiry what person in each city is worthy of the message of salvation. By these words, he bids them ask, if there are any godly and upright men, who have some fear and reverence for God, and of whose readiness to receive instruction good hopes may be entertained, that they may direct their labors chiefly to them. For, as they were not at liberty to remain long in any one place, it was proper to begin with those who, in some respect were better prepared.
Remain there till you depart. This too has a reference to dispatch: for if they had made a longer stay in any place, it would have been necessary to change their lodging, that they might not be too burdensome to any individual. When, therefore, Christ enjoins them to remain in the house of the person who shall first receive them, till they depart to another city, he intimates that they must make haste, so that, after having published the Gospel in one city, they may immediately run to another.
Fuente: Calvin’s Complete Commentary
(11) Enquire who in it is worthy.The command was a plain practical rule. The habits of Eastern hospitality would throw many houses open to the preachers which would give no openings for their work, or even bring on them an evil report. From these they were to turn away and to seek out some one who, though poor, was yet of good repute, and willing to receive them as messengers of glad tidings.
There abide.The purpose of the rule was (1) to guard against fickleness, as in itself an evil; and (2) against the tendency to go from one house to another according to the advantages which were offered to the guest.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Inquire who in it is worthy Worthy to receive the offer of the Gospel by their readiness to receive it and to entertain its ministers. The apostles enter a town and inquire who is spiritually minded, where lives a pious Jew, or what man is predisposed to believe in the celebrated Jesus of Nazareth. Him they conclude to be worthy, and to his house they apply for admittance.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And into whatever city or village you enter, search out who in it is worthy, and there stay until you go forth.”
This verse further explains the situation. They were going in the Name of the King. They should therefore expect provision of their needs by the King’s subjects. Thus their very way of travelling in itself was to declare that the Kingly Rule of Heaven was now present. In each city or village they should therefore seek out ‘who in it was worthy’. This probably signified someone who had already demonstrated their worthiness by showing a responsive interest in the message of Jesus (there would be many such. But some would be prominently so as a result of their witness and their lives). Or it may be that they were to ask who it was in the town who was looked on as the most hospitable and godly. Such people would be the ones most likely to be open to their message. We can compare how in the Old Testament there were always the few who showed special hospitality towards strangers, even in the worst of places (e.g. Jdg 19:16-21). But the principle was important. They were not to accept hospitality from just anyone, or look especially for the wealthy. They must rather seek to stay with someone of good reputation. Their acceptance by such a person would then enhance their own acceptability, and let all see that they were worthy men.
Once, however, they had been welcomed they were not later to move to somewhere else. They were to be satisfied with what God had first provided. Indeed to move on would in fact cause great offence and hurt. It would be an abuse of hospitality. If they found themselves turned out, of course, that would be a different matter. But that would presumably be a signal to move on (Mat 10:23). However, if they had chosen well and prayerfully the hope would be that that would not happen.
There may also be the indication here that they were not to outstay their welcome. Once they had been in a place long enough for the original hospitality to have worn thin they should move on. Later, in the Didache (a late 1st century Christian writing) a Christian prophet would be judged by how long he stayed. If he stayed longer than three days it suggested that he was a sponger. That would not, of course, necessarily apply here, but it may bring out the principle in mind.
Fuente: Commentary Series on the Bible by Peter Pett
The form of approach:
v. 11. And into whatsoever city or town ye shall enter, inquire who in it is worthy, and there abide till ye go thence.
v. 12. And when ye come into an house, salute it. This shall be a standing rule; no matter what city or village it may be, the same procedure shall be followed. They shall earnestly, accurately examine and inquire as to the moral worthiness of the probable host, for a wrong choice might seriously harm the work. But when the choice has once been made, abide by the decision. Seek no better fare or more congenial company lest you be marked as self-seeking men. It is always best to establish a center of activity rather than depend upon a transient and broken activity. There is here also a hint for the idle chatterer, the gadabout, the busybody, that frequents the streets and the company of those that may be able to further his ambition, instead of finding time for prayer and study at home. Such a home, the worthy abiding-place, shall be distinguished by the salutation of peace, as shall all the houses that are open to the servants of the Lord. Such a salutation is not an empty formula, but a blessing in the name of the Lord, granting the blessing of the Lord. He abides where His servant abides.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 10:11. Inquire who in it is worthy Anciently they had no houses of entertainment for the accommodation of travellers, but only houses for lodging them, called in modern language caravanseras, into which travellers brought their own provisions and accommodated themselves in the best manner they could; but it was common for persons of humane dispositions, such as our Lord here calls , worthy persons, to entertain strangers according to their ability. See Jdg 19:15; Jdg 19:21.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 10:11 . ] according to what follows: worthy to provide you lodging at his house , “ne praedicationis dignitas suscipientis infamia deturpetur,” Jerome. Jesus forbids the apostles to indulge in a fickle and frequent shifting of their quarters as a thing unbecoming their office, and as calculated to interfere with the steady progress of their labours. And He directs them to go to private houses, not to the synagogues nor to the market-places, seeing that they were unaccustomed to making public appearances, but also out of regard to the importance of domestic efforts.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
3. Special Direction of the Apostles to pious households. Reception and Rejection. Mat 10:11-15
11And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. 12And when ye come into a [the, ] house, salute it. 13And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.
EXEGETICAL AND CRITICAL
Mat 10:11. Inquire who in it is worthy.A still further limitation. They were to go to the lost sheep of the house of Israel, and to inquire who among them were worthy, i. e., susceptible, or pious Israelites. This question could only be answered according to objective marks, as the Searcher of hearts alone knew their state and disposition.
And there abide.Continuance in a place, the formation of a centre, so to speak, in opposition to transient and broken activity.
Mat 10:12. And when ye come into the housei. e., the house of him who is worthy (Meyer)salute it.The common Eastern salutation had in this instance a twofold meaning;1. being an offer of spiritual fellowship in the peace which they bring to the worthy; 2. being addressed to the whole household, for the sake of the worthy person who was at the head of it.
And if the house be worthy.Not of your salutation (Fritzsche), but of your abiding (Meyer).Let your peace come upon it.The Lord Himself ratifies by His peace, their salutation of peace.Let your peace return to you;i. e., it shall be taken from that household, and returned to you. That household itself shall become poorer, but the disciples shall be all the richer and more joyous. But the expression also indicates that no further fellowship should be held with such households, Isa 55:11.
Mat 10:14. And whosoever.The word, whosoever, refers to persons who were worthy, as being the representatives of worthy households and towns. The meaning, however, is not, that on the first failure they were to avoid a house or a town, but, that if they were personally not received, they should leave first the household, and then the town. Of course, even the first failure would appear ominous, as the disciples had previously made the necessary inquiries. To shake off the dust of the feet,a sign of contempt, as in the case of the heathen. The Jews taught, pulverem terr ethnic ex contactu inquinare. Lightfoot, Hor, 331. Mishna, Surenhusius vi. Wetstein, comp. Act 13:21. Meyer. But the action must be regarded rather as symbolical of complete cessation of all fellowship, of renunciation of all influence, and hence as an announcement of impending judgment, but not as a mark of contempt. The explanations of de Wettehave nothing to do with them, and of Ewaldcalmly, as if nothing had happened, fall far short of the import of the passage.
Mat 10:15. The land of Sodom;i. e., the inhabitants of those doomed cities. The higher the spiritual offer rejected, the greater their sin. In Sodom, only the weak testimony of Lot had been heard; but to reject the Evangelists, marked the climax of guilt (Mat 11:20; Luk 12:47).Unbelief is a second fall (Joh 3:36).
DOCTRINAL AND ETHICAL
1. These directions of the Lord imply a telling argument against extreme individualism, and for the extension of the gospel blessings over whole households. The Lord sends His disciples to worthy heads of families, and, through them, to their whole households. On account of the worthiness of the head of the family, the whole household is generally received into spiritual fellowship. And although there may be divisions in the house with reference to Christ Mat 10:35, even these prove that, in itself and in its nature, the family must be regarded as a spiritual unit. Nowhere do we meet in such cases with a distinction of believing and indifferent persons, but only with that of believing and unbelieving; it is not majors or minors, but friends or foes of Jesus. The latter break up the natural unity and fellowship of the family. Thus the proto-evangel was destined for the house of Adam; the ark contained the household of Noah (although Ham formed one of them); the promise was to Abraham and his household; and circumcision was the bond of unity for the house of Israel. Similarly, the Apostles planted the Church in believing families (Acts 10; Acts 16; 1Co 1:16). The question, whether in every case children were baptized or not, is comparatively of little importance. The Anabaptist principle overlooks the Divine institution of the family, and its import in the Church, the interchange between spiritual and natural communion, and the idea of extended personality, the germ of the Church, which every apostolic household formed (1Co 7:14).
2. First rule: To inquire for those who are worthy (not to go by haphazard). Second rule: To salute a worthy householdto receive them into the fellowship of evangelical peace. Promise; comfort. Third rule: To break off fellowship, and to announce judgment, in case they were not received. Yet not rashly. It is said, Whosoever shall not receive you (i. e., decided rejection), nor hear your words (where this also is decided), then only, etc.Hence, either the baptism of the Spirit or that of fire [of judgment]. One of the two must come.
HOMILETICAL AND PRACTICAL
First object of interest to the messengers of Christ when entering a city or town.Apostolical inquiry for the best lodgings.We may learn even from unbelievers who are the pious.Who is worthy of Christs message of peace?How Christ has converted the common salutation into an evangelical message of peace.There abide till ye go thence.The disciples sent to the family.To salute the house, means to receive it into fellowship.The salutation of the disciples is the blessing of the Master.The gracious house.Your peace shall return to you: 1. Unbelievers will not keep it; 2. it will be added to the believing messengers: they shall not be cast down, but encouraged.To shake off the dust of the feet, as the expression of solemn separation: 1. An expression of calmness, of freedom, and of purity; 2. of being innocent of the judgment which shall befall the unbelievers; 3. of the cessation of fellowship; 4. the last sermon, a threatening of judgment.The rejection of the gospel: the judgment.Solemn import of hours and days of grace.Different degrees of guilt and of judgment.
Starke:Quesnel: Ministers should love to take up their abode with pious people.Majus: The treasures of the gospel must not be forced upon people.Osiander: Contempt of the gospel destroys realms and countries, and plunges them into everlasting misery.
Lisco:They were to remain satisfied with the house in which they were, and not to leave it merely for the sake of more ease and comfort in another.They were not to intrude themselves.
Gerlach:Your peace will return to you: a comfort for the laborers in the vineyard.Dust off the feet. Luther: Ye shall take nothing at all from them, that they may know that you had sought not your own advantage, but their salvation.
Heubner:God has His children in every place.We must seek them out.Pious people soon find out each other.Ministers must appeal to the sympathies of those who are susceptible.Christ regards the rejection of His disciples as that of His own word and person.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.
Ver. 11. Inquire who in it is worthy ] That is, faithful, as Lydia was, Act 16:15 , and Philip the Evangelist, Act 21:8 , and Mary the mother of Mark, Act 12:12 . Lo, here, whither ministers should resort, and where should be their rendezvous, Psa 26:4 ; Psa 16:3 . In the excellent ones of the earth should be their delight. I forget lords and ladies, said good Mr Fox, to remember God’s poor saints.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11. ] Inclined to receive you and your message, worthy that you should become his guest: so is used with reference to the matter treated of in the context, see reff. Such persons in this case would be of the same kind as those spoken of Act 13:48 as . The precept in this verse is very much more fully set forth by Luk 10:7 ff.
] Until ye depart out of the city.
Fuente: Henry Alford’s Greek Testament
Mat 10:11-15 . ( , from , true; to inquire as to the truth of a matter). A host to be carefully sought out in each place: not to stay with the first who offers. points to personal moral worth, the deciding consideration to be goodness, not wealth (worth so much). The host to be a man generally respected, that no prejudice be created against the mission (ne praedicationis dignitas suscipientis infami deturpetur, Jerome). : having once secured a host, abide with him, shift not about seeking better quarters and fare, hurting the feelings of the host, and damaging your character, as self-seeking men.
Fuente: The Expositors Greek Testament by Robertson
town = village, as in Mat 9:35.
Fuente: Companion Bible Notes, Appendices and Graphics
11. ] Inclined to receive you and your message,-worthy that you should become his guest: so is used with reference to the matter treated of in the context, see reff. Such persons in this case would be of the same kind as those spoken of Act 13:48 as . The precept in this verse is very much more fully set forth by Luk 10:7 ff.
] Until ye depart out of the city.
Fuente: The Greek Testament
Mat 10:11. , search out) sc. by asking others, and by spiritual examination. The godly are easily discovered by the godly, and in like manner the ungodly by the ungodly.- , is worthy) sc. of being your host.- , and there remain) sc. in the house of that man, until you leave the city.[458] A change of houses might have the appearance of fastidiousness.[459]
[458] A distinguishing: privilege was thereby granted to those who were their first-fruits in each city.-V. g.
[459] In the original, potuisset prbere speciem hominum delicatorum, where it is difficult to find an exact equivalent to delicatorum: though one is naturally reminded of Luk 7:25. q. v.-(I. B.)
Fuente: Gnomon of the New Testament
inquire: Gen 19:1-3, Jdg 19:16-21, 1Ki 17:9-24, Job 31:32, Luk 10:38-42, Luk 19:7, Act 16:15, Act 18:1-3, 3Jo 1:7, 3Jo 1:8
and there: Mar 6:10, Luk 9:4, Luk 10:7, Luk 10:8
Reciprocal: Mat 22:8 – but Luk 7:4 – worthy Act 21:4 – finding Act 28:14 – we found Rev 3:4 – for
Fuente: The Treasury of Scripture Knowledge
0:11
Inquire is from EXETAZO which Thayer defines, “To search out; to examine strictly, inquire.” This would require the apostles not merely to ask some person whom they might meet as to what house it would be well to enter, but they were to take whatever means would be necessary to obtain reliable information. After finding a house worthy of their visit they were to confine their work in that town to that house. The reason for this restriction is shown in verse 23.
Fuente: Combined Bible Commentary
And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence.
[Who in it is worthy.] In the Talmudic language, who deserves.
Fuente: Lightfoot Commentary Gospels
Mat 10:11. And into whatsoever city or town, etc. Left to choose their own precise route, their work involved the exercise of judgment and prudence, it was not a mere mechanical routine.
Who in it (in the city or town) is worthy. This refers either to hospitable or to pious character, probably to both, since they are often united. Those who bore such a reputation might indeed be unworthy (Mat 10:13), but pious people easily find each other out. The next clause assumes that they had found the right place.
There abide till ye depart. In this fixed abode they were not to give unnecessary trouble (Luk 10:7). They were not social visitors but messengers of the gospel. The time of the ministry may be wasted by social exactions.
Fuente: A Popular Commentary on the New Testament
Our Saviour proceeds to direct his disciples how to manage this their first journey in preaching the gospel: he enjoins them, 1. To observe the rules of decency in their going from one place to another; not like beggars wandering from house to house, but having entered a city, or village, to make enquiry who stood best affected to the gospel, and there turn in.
2. Our Savior enjoins them civil and religous courtesy towards those whom they applied themselves unto. When ye come into a house, salute it; give it a civil salutation, but especially a Christian and spiritual salute, wishing them mercy, grace, and peace.
3. He encourages his apostles in the want of success; if they hear you not, shake off the dust of your feet. This action was emblematical, and signified, That Almighty God would in like manner shake off them, and esteem them no better than the vilest dust.
Note, That those who despise the message which the ministers of the gospel bring, shall hereafter find the dust of their feet, and the ashes of their graves, to give a judicial testimony against them in the day of Christ. Wherever the word is preached, ’tis for a testimony against them; for if the dust of a minister’s feet bear witness against the despesers of the gospel, their sermons much more.
Here Grotius well notes, that the sin of those who reject the gospel must be a wilful sin, which it was in their power to avoid; because it rendered them obnoxious to greater punishment them Sodom and Gomorrhah were to suffer at the day of judgment; and because committed against greater light, and greater confirmation of the truth: doubtless the higher a people rise under the means of grace, the lower they fall if they miscarry.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 10:11-13. Into whatsoever city, &c., ye shall enter, inquire who is worthy That you should abide with him, that is, who is of a good character, and disposed to receive the gospel. And there abide In that house, till ye leave the town. It is of much consequence that a preacher of the gospel should not endanger his reputation, by taking up his lodging in a disreputable family, or by removing from one family to another, out of regard to some little matter of domestic convenience or entertainment. This is more fully expressed in the instructions to the seventy, Luk 10:7.
In the same house remain, eating and drinking such things as they have: go not from house to house. Doubtless the disciples on some occasions might change their quarters with decency; but our Lord absolutely forbade them to do it for the sake of better entertainment or accommodation, that they might not give mankind the least cause of imagining that they served their bellies, or were particularly solicitous about conveniences. When ye come into a house, salute it In the usual Jewish form, Peace, (that is, all blessings,) be to this house. If the house be worthy Of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case when we pray for them that are not worthy.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Mat 10:11-23. The apostles are to put up at the houses of the worthy, i.e. such as are ready to welcome them and their message. The house in Mat 10:13 is perhaps best understood of that at which they make the inquiry; the peace or salutation is thought of as an objective blessing settling upon the worthy household, but otherwise returning to the speakers in full measure for future use. Or that city (Mat 10:14) is the confusing addition of some copyist. So is Mat 10:15, a doublet of Mat 11:24 added here to harmonise with Luk 10:12. It is probable that Mt. orginally mentioned simply the house (JThS 11558). Mat 10:16 is preliminary to Mat 10:17-22, verses which belong properly to the late apocalyptic discourse (ch. 24), where Mt. summarises them. They reflect a much later Christian experience than the charge to the apostles, and there is nothing in the message and work of Mat 10:7 f. to evoke persecution.
Mat 10:16 b. Mt. only. The comparison with the serpent is limited to prudence; Jesus illustrated His injunction by His adroit replies to tricky and entrapping questions.
Mat 10:18 anticipates mission work no longer restricted to Israel.
Mat 10:19 b, by the way, is not addressed to clergy and ministers who regularly address Christian congregations.
Mat 10:20. the Spirit of your Father is a unique expression; Jesus may have in mind Joe 2:28 f.
Mat 10:22. The name stood for the person (cf. Act 5:41; Act 9:16; Act 15:26, 3Jn 1:7, and frequently in OT).
Mat 10:22 b. to the end is sometimes taken with shall be saved (i.e. shall have deliverance and victory), in the sense of finally, but is better as it stands with endureth, meaning continually, or to the utmost extent of the persecution (cf. Rev 2:10).
Mat 10:23. This much-discussed verse is clearly no part of the charge to the Twelve, and no indication that Jesus expected the Parousia before the completion of their tour. It goes with the anachronistic Mat 10:17-22, and Schweitzer (Messianitts-und Leidensgeheimnis, pp. 102ff., cf. pp. 15f.: Quest, p. 357) is off the mark. It is the community of Christians that is to flee during the portents that precede the end, and it is they who will not need to go beyond Palestine for refuge, because the Son of Man is at hand.
Fuente: Peake’s Commentary on the Bible
10:11 {5} And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.
(5) Happy are they that receive the preaching of the gospel: and unhappy are they that refuse it.
Fuente: Geneva Bible Notes
They were to stay with "worthy" hosts, not necessarily in the most convenient or luxurious accommodations. A worthy person would be one who welcomed a representative of Jesus and the kingdom message. He or she would be the opposite of the "dogs" and "pigs" Jesus earlier told His disciples to avoid (Mat 7:6). By this time there were probably people in most Galilean villages who had been in the crowds and had observed Jesus. His sympathizers would have been the most willing hosts for His disciples.
The greeting the disciple was to give his host was the normal greeting of the day. If his host proved to be unworthy by not continuing to welcome the disciple, he was to leave that house and stay somewhere else. By withdrawing personally the disciple would withdraw a blessing from that house, namely, his presence as a representative of Jesus. The apostles were to do to towns as they did to households.
"A pious Jew, on leaving Gentile territory, might remove from his feet and clothes all dust of the pagan land now being left behind . . . thus dissociating himself from the pollution of those lands and the judgment in store for them. For the disciples to do this to Jewish homes and towns would be a symbolic way of saying that the emissaries of Messiah now view those places as pagan, polluted, and liable to judgment (cf. Act 13:51; Act 18:6)." [Note: Carson, "Matthew," p. 246.]
More awful judgment awaited the inhabitants of the Jewish towns that rejected Messiah than the judgment coming on the wicked residents of Sodom and Gomorrah that had already experienced divine destruction (Genesis 19). The unbelievers of Sodom and Gomorrah will receive their sentence at the great white throne judgment (Rev 20:11-15). The unbelieving Jews of Jesus’ day would also stand before Jesus then. One’s eternal destiny then as now depended on his or her relationship to Jesus, and that was evident in his attitude toward one of His emissaries (cf. Mat 10:40; Mat 25:40; Mat 25:45). In that culture people treated a person’s official representative as they would treat the one he represented. The apostles could anticipate opposition and rejection as Jesus experienced and as the Old Testament prophets had as well.