Mateus 10

Mateus 10

Poole - “Our Saviour designed to give them an experience of the providence of God, and to teach them to trust in it.” This passage is similar to Paul's instructions (1 Cor. 9:14+) So also the Lord directed those who proclaim the gospel to get their living from the gospel. (Galatians 6:6+) The one who is taught the word is to share all good things with the one who teaches him. (1 Tim. 6:17-18+) Instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. 18 Instruct them to do good, to be rich in good works, to be generous and ready to share, John touched on this issue of support of those who minister the Gospel in his Third Epistle explaining how the early Church obeyed this principle by providing for its evangelists and teachers so they in turn would not be dependent on those to whom they ministered Beloved, you are acting faithfully in whatever you accomplish for the brethren, and especially when they are strangers; and they have testified to your love before the church. You will do well to send them on their way in a manner worthy of God. For they went out for the sake of the Name, accepting nothing from the Gentiles. Therefore we ought to support such men, so that we may be fellow workers with the truth. (3 John 5-8). Spurgeon Commentary - Seek out people fit to be associated with you in holy service. Whatever their circumstances may be, regard chiefly their character. For the best work look out the best men. Do not compromise your Master by lodging with persons of evil repute. But do not shift your quarters, or run from one to another, lest you seem mere mendicants, begging from door to door. Keep to those good people with whom your mission begins. It may be that richer people will turn up; but never forget the worthy men and women who first entertained you. Wise rules, these. This is not the method to be followed among the heathen, where none can be called “worthy. ” There we seek the sinful, and feel ourselves sent to the most degraded. Did Jesus command that the disciples take a staff or not? PROBLEM: In Matthew, Jesus seems to say that the disciples should not take a staff, but in Mark it appears that He allows them to have one. SOLUTION: A closer examination reveals that the account in Mark (6:8) declares that the disciples are to take nothing except a staff, which a traveler would normally have. Whereas the account in Matthew states that they are not to acquire another staff. There is no discrepancy between these texts. Mark’s account is saying that they may take the staff that they have, while Matthew is saying that they should not take an extra staff or tunic. The text reads “Provide neither … two tunics, nor sandals, nor staffs” (plural: vv. 9–10). It does not say that they should not take a staff (singular). So there is no contradiction. (When Critics Ask) (See also related discussion on Mark 6:8) Walter Kaiser - Were the Twelve to Take a Staff? goto page 340 in Hard Sayings When we read Mark 6:8–9, Jesus’ instructions seem clear enough: the only item that the Twelve are to take with them on their missionary journey is a staff. Yet then we read Matthew 10:9–10 and Luke 9:3, which prohibit the taking of a staff. The first piece of information that we notice is that although Matthew seems to know Mark quite well in other places, here only his mention of copper is in common with Mark (the word for “money” in Mark means “copper,” while the word in Luke means “silver”). The rest of Matthew’s version has more in common with Luke. Since Matthew has many other passages in common with Luke which Mark does not have at all (commonly called Q passages from the German word for “source,” Quelle), the lack of common vocabulary with Mark looks like here Matthew is drawing on his common source with Luke more than on Mark. We also notice that Matthew says “no sandals,” although Mark tells them to wear sandals. Thus we conclude that in this case Matthew and Luke follow a common source rather than Mark. The second thing that we notice is that despite the differences there is general agreement among the accounts. The Twelve are not to take money, bread, a bag (in which to carry their provisions and into which to put anything they were given) or a second tunic (this was the inner garment, so it indicates a change of clothing). Thus all of the accounts agree that either the trip was so urgent or their dependence on God was to be so radical that the disciples were not to take the normal necessities for a journey with them. Luke’s absolute “Take nothing for the journey” is certainly how the Twelve felt. They were setting out on a trip totally unprepared, without even food or money to buy food. They were also setting out quite differently from the wandering Cynic and Stoic philosophers of Greece, who traveled simply but were permitted to carry food with them and to take up collections in their begging bag. By way of contrast, if Jesus’ followers had been given anything beyond what they could eat or put on there on the spot, they could not have carried it with them, for they had no bag to carry it in. The third thing we notice is that these instructions were taken seriously by Christian missionaries throughout the New Testament period. The one place we find anyone shaking off the dust of their feet against a city is not in the Gospels but in Acts 13:51, where Paul and Barnabas do it outside Pisidian Antioch. Nor is there any indication in either Acts or his letters of Paul’s carrying supplies of any type with him, although this is an argument from silence. We do note that when he comes to Corinth and needs to work he does not set up his own stall but joins in another man’s workshop (Acts 18:3). The point is that these passages were put in the Gospels because they were relevant to missionaries throughout the New Testament period. The concern was not simply to record commands given to the Twelve that were irrelevant for later missions. What, then, can we say about these three passages? It is possible that a corruption has crept into the text and that Mark originally read “no staff” (which was used for self-defense as well as an aid to walking), but that is unlikely. There is no solid manuscript evidence for that, nor would that explain the problem of the sandals as well. The sandals are mentioned twice in the Mark passage (once in Mk 6:9 and then later in shaking the dust off the sandals), while Matthew is consistent in saying no sandals and then telling them to shake the dust off their feet rather than off their sandals. One solution is to suggest that it is possible that there were two such commands by Jesus and Mark has one and Matthew another. However, Luke, who agrees with Matthew, clearly identifies his account as the sending of the Twelve, not the Seventy, and there is no evidence that Jesus sent the Twelve out on more than one major trip of this type. This solution would be inventing trips simply to save us problems. It may have happened that way, but it is unlikely given the shortness of Jesus’ ministry. What seems more likely is that there were two traditions transmitting these instructions of Jesus. Both traditions have the same essence, that the disciples were to travel light, without the normal supplies needed for a journey, resulting in their total dependence on God, but they differed in their exact wording. Perhaps this was a difference in the understanding of Jesus’ Aramaic (since the Gospels were written in Greek), or perhaps this was the result of an adaptation of the traditions to local missionary circumstances (in some areas one might need sandals or the assistance of a staff, while in others it might be more feasible to go without sandals and a staff). Whatever the reason for the differences in the traditions, Mark followed one (perhaps one he received directly from Peter) and Matthew and Luke followed the other (we have no idea who the source of their common tradition was). These differences remind us that in the Gospels we have the meaning of Jesus, his voice, so to speak, transmitted to us, but not his exact words. None of the Gospels were written in the Aramaic he spoke and none of the Synoptic Gospels, with the possible exception of Mark, were written by eyewitnesses. Thus we are not surprised when the meaning and thrust of the words of Jesus is the same, but the exact wording is different. Only if one has a very legal mind is there a significant difference. Surely early missionaries reading Matthew’s version would not feel guilty if while walking up a steep hill they picked up a stout stick to assist them on their way. They were traveling simply, not prepared for the normal problems of travel, and they just accepted assistance which was lying there to be taken, probably with thanksgiving to God. Jesus normally speaks in the hyperbole of a wisdom teacher, not the legal precision of a Pharisee. These passages are also another reminder to us that we do not have all of the answers. There are issues which may have a perfectly good explanation if we could gather Mark and Matthew and Luke together, but for which we will not have an answer short of such a gathering. Finally, these passages call us not to lose the forest for the trees. Jesus called his missionaries to travel simply, without the normal provisions for a journey. They had to depend on God for their support. What does that mean for us who call ourselves disciples of Jesus in our security-conscious age? When we would not think of setting off on any mission, ordered by God or not, without ten times the normal provision that Jesus prohibited (credit card as well as money; a suitcase of clothes, not just a change), the issue of whether or not sandals or a staff were or were not permitted to the Twelve fades into insignificance. Matthew 10:11 “And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. TEV “Go in and look for someone who is willing to welcome you, and stay with him until you leave that place” NIV Matthew 10:11 "Whatever town or village you enter, search for some worthy person there and stay at his house until you leave. NJB Matthew 10:11 'Whatever town or village you go into, seek out someone worthy and stay with him until you leave. GWN Matthew 10:11 "When you go into a city or village, look for people who will listen to you there. Stay with them until you leave that place. inquire: Ge 19:1-3 Jud 19:16-21 1Ki 17:9-24 Job 31:32 Lu 10:38-42 Lu 19:7 Ac 16:15 18:1-3 3Jn 1:7,8 and there: Mk 6:10 Lu 9:4 10:7,8 Related Passages: Mark 6:10-12 And He said to them, “Wherever you enter a house, stay there until you leave town. 11 “Any place that does not receive you or listen to you, as you go out from there, shake the dust off the soles of your feet for a testimony against them.” 12They went out and preached that men should repent. Luke 10:5-6 “Whatever house you enter, first say, ‘Peace be to this house.’ 6“If a man of peace is there, your peace will rest on him; but if not, it will return to you. And whatever city or village you enter, inquire who is worthy in it - Worthy in this context refers to those spiritual character of the hosts (godliness, men and women of integrity, upstanding reputation) not to the nature of their accommodations. This of course is very logical for if the disciples were to stay with someone of unwholesome reputation, their message and ministry would likewise be tainted and their testimony would be weakened. THOUGHT - Jesus gives a good principle for all believers. If we desire our testimony to be sparkling and superlative, we do well to avoid ungodly associations which would sully the Name of Christ. And stay at his house until you leave that city - Why does Jesus say stay put? For one thing He is calling His disciples to be content with the worthy person's hospitality and don't be attracted to another person's more impressive accommodations. Paul practiced this principle writing... Not that I speak from want, for I have learned to be content in whatever circumstances I am. 12 I know how to get along with humble means, and I also know how to live in prosperity; in any and every circumstance I have learned the secret of being filled and going hungry, both of having abundance and suffering need. 13 I can do all things through Him who strengthens me. (Phil 4:11-13+) "Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging." (NET Note) Matthew 10:12 “As you enter the house, give it your greeting. greetingt: Lu 10:5-6 Ac 10:36 2Co 5:20 3Jn 1:14 "DOOR TO DOOR" EVANGELISM As you enter the house, give it your greeting - Presumably speak "Shalom," (see shalom) the classic Jewish greeting which convey a blessing of well-being and wholeness. In Luke Jesus adds "Whatever house you enter, first say, ‘Peace be to this house.’ 6“If a man of peace is there, your peace will rest on him; but if not, it will return to you." (Lk 10:5-6+) Guzik makes an interesting observation that "There is no mention of them preaching in the synagogues, only being scourged in them (Matthew 10:17). This was a house-to-house, open field, street preaching ministry." POSB - Saluting, that is, approaching cordially, does several things. a. It communicates a friendliness and kindness which encourages an open reception. b. It opens the door to more conversation which the messenger can turn into a presentation of the gospel. c. It tells immediately whether a person is receptive or not. (Borrow The Preacher's outline & sermon Bible : New Testament, King James Version) We ought never to enter a house without wishing it good, nor to leave it without having endeavored to make it better. Spurgeon Commentary - Say, “Peace be to this house.” Be very courteous openly, and very benevolent inwardly. You come as a benediction, come with a benediction. We ought never to enter a house without wishing it good, nor to leave it without having endeavored to make it better. Matthew 10:13 “If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Ps 35:13 Lu 10:6 2Co 2:16 Related Passage: 2 Corinthians 2:14-16+ But thanks be to God, who always leads us in triumph in Christ, and manifests through us the sweet aroma of the knowledge of Him in every place. 15 For we are a fragrance of Christ to God among those who are being saved and among those who are perishing; 16 to the one an aroma from death to death, to the other an aroma from life to life. And who is adequate for these things? PEACE TO WORTHY NO PEACE TO UNWORTHY If the house is worthy (axios), give (aorist imperative) it your blessing of peace (eirene). But if it is not worthy (axios), take back (aorist imperative) your blessing of peace (eirene) - GWT = "If it is a family that listens to you, allow your greeting to stand. But if it is not receptive, take back your greeting." Both "if's" are third class conditions which meant probable future action. The Gospel is good news of peace with God (Ro 5:1). This suggests the house recognized the disciples as ambassadors of Jesus, the Prince of Peace. Were those in the house saved? It is difficult to state from this text alone but reception of the message of the Kingdom suggests they may have become "believers." To be sure they would have heard the Gospel for these men had their feet shod with preparation of the Gospel of peace (Eph 6:15+). Take back your blessing of peace means either depart or retract or withdraw your blessing (because it was never actually received). (See dusting off your sandals below). The failure to accept the greeting reminds us of John 5:40 "and you are unwilling to come to Me so that you may have life."