Matthew 10:11 Kommentar

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.

And when ye come into an house,.... Or the "house"; that is, the house of an hospitable man, when, upon inquiry, found out: salute it; meaning the inhabitants of it; or, as the Persic version reads, those of the household, especially the master of the family. Some copies add, saying, peace be to this house, as in Luk 10:5 and so read the Vulgate Latin, and Munster's Hebrew Gospel; and is a very just, and proper explanation of saluting: for the usual form of salutation among the Jews was in such words; of which See Gill on Mat 5:47 by which is meant all kind of happiness, and prosperity, temporal, spiritual, and eternal.

Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i. e. where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i. e. the Church.

(in Luc. 9:5.) The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. When ye enter a house, salute it, saying, Peace be to this house.

"And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence." That is, "it follows not," saith He, "from my saying, 'The workman is worthy of his meat,' that I have opened to you all men's doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries." And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence. For this He declared by saying, "There abide till ye go thence." And this one may perceive from the other evangelists also. Seest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?

But mark, I pray thee, how He doth not even yet give the whole to them. For neither doth He as yet bestow upon them foreknowledge, so as to learn who is worthy, and who is not so; but He bids them inquire, and await the trial. How then did He Himself abide with a publican? Because he was become worthy by his conversion. And mark, I pray thee, how when He had stripped them of all, He gave them all, by suffering them to abide in the houses of those who became disciples, and to enter therein, having nothing. For thus both themselves were freed from anxiety, and they would convince the others, that for their salvation only are they come; first by bringing in nothing with them. then by requiring no more of them than necessaries, lastly, by not entering all their houses without distinction. Since not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life, as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, "That wherein they glory, they may be found even as we."

Entering a new town, the apostles were unable to know what kind of persons they were meeting. Therefore a host must be chosen according to his reputation and the judgment of his neighbors. Otherwise the dignity of the message preached might be tainted by the ill repute of the recipient. Since they must preach to all, only one host is to be chosen; and they are not to bestow favor on persons with whom they stay but to receive it.

(Verse 11) Whatever city or town you enter, inquire who in it is worthy, and stay there until you leave. Concerning the appointment of bishops and deacons, Paul speaks; They must also have a good testimony from those who are outside. (1 Timothy 3:7). When the apostles entered a new city, they could not know what kind of person he was. Therefore, a host should be chosen by the reputation of the people and the judgment of the neighbors, so that the dignity of the preacher is not tarnished by the infamy of the recipient. When everyone should preach, one guest is chosen, not giving a favor to the one who is going to stay, but receiving it, for it is said, who is worthy in her, so that he may know himself more to receive grace than to give it.

The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer. One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, Who in it is worthy, that he may know that he rather receives than does a favour.

The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will show themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a host that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed be referred to the trial of the worthiness of the house or master.

"And into whatsoever city or village ye shall enter, inquire diligently who in it is worthy; and there abide till ye go thence." He bids them not to go to just anyone lest they associate with those who are unworthy and so be slandered. But if they go only to the worthy, their needs will be met in full. He commands them to stay there and not move from one house to the next lest they be accused of being gluttons and appear to insult those who first received them.

And whatever town or village you enter... Above the Lord ordained that the apostles take no sustenance with them, and the reason he gave is that the laborer is worthy of his hire; now he declares how they should accept. First, he gives the way, because they should accept from those willing to give; secondly, what should be done in regard to those not willing (v. 14). In regard to the first he does three things: first, he teaches them to select a host; secondly, he forbids them to change lodgings (v. 11b); thirdly, he tells them to salute the host (v. 12). He says, therefore: "It has been said that the laborer is worthy of his hire, in order that you know from whom you should receive, and lest you suppose that anyone's house be granted to you. Therefore, whatever town or village you enter, find out who is worthy in it, lest the host's bad reputation cause your preaching to be despised: "He must be well thought of by outsiders" (1 Tim 3:6). The second reason is that if he is a good person, he will more readily minister what you need. And in this he provides for them. The third reason is to exclude suspicion of profit; because when people saw such poor men not taking anything except from the good, it was a sign to them that they were not preaching for gain. The last two explanations are Chrysostom's; the first is Jerome's. And the Apostle says this: "We used neither words nor flattery as a cloak for greed" (1 Th 2:5). He says, who is worthy in it, because it is regarded a great thing for one who receives such guests, as it says in Hebrews (13:2): "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares." And stay with him. Here he teaches about stability of hospitality: stay with him. Why? So as not to cause the host sorrow. If he is worthy, he will receive you gladly and be sorry when you must go: "Is evil a payment for good" (Jer 18:20). The second reason is that they not be considered fickle, which does not befit a preacher: "In the serious throng I will praise you" (Ps 35:18). Also that they might avoid the mark of gluttony, because if they left poor hospitality for a good one, it would be charged to gluttony. Therefore, the Lord says that before they enter, they should inquire who in it is worthy.

MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5) And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Luk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."

And into whatsoever city or town--town or village. ye shall enter inquire--carefully. who in it is worthy--or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition. and there abide till ye go thence--not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.