Matthew 10:40
He that receives you receives me, and he that receives me receives him that sent me.
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EXPOSITORY (ENGLISH BIBLE)
(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 (John 20:21; comp. Hebrews 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.

10:16-42 Our Lord warned his disciples to prepare for persecution. They were to avoid all things which gave advantage to their enemies, all meddling with worldly or political concerns, all appearance of evil or selfishness, and all underhand measures. Christ foretold troubles, not only that the troubles might not be a surprise, but that they might confirm their faith. He tells them what they should suffer, and from whom. Thus Christ has dealt fairly and faithfully with us, in telling us the worst we can meet with in his service; and he would have us deal so with ourselves, in sitting down and counting the cost. Persecutors are worse than beasts, in that they prey upon those of their own kind. The strongest bonds of love and duty, have often been broken through from enmity against Christ. Sufferings from friends and relations are very grievous; nothing cuts more. It appears plainly, that all who will live godly in Christ Jesus must suffer persecution; and we must expect to enter into the kingdom of God through many tribulations. With these predictions of trouble, are counsels and comforts for a time of trial. The disciples of Christ are hated and persecuted as serpents, and their ruin is sought, and they need the serpent's wisdom. Be ye harmless as doves. Not only, do nobody any hurt, but bear nobody any ill-will. Prudent care there must be, but not an anxious, perplexing thought; let this care be cast upon God. The disciples of Christ must think more how to do well, than how to speak well. In case of great peril, the disciples of Christ may go out of the way of danger, though they must not go out of the way of duty. No sinful, unlawful means may be used to escape; for then it is not a door of God's opening. The fear of man brings a snare, a perplexing snare, that disturbs our peace; an entangling snare, by which we are drawn into sin; and, therefore, it must be striven and prayed against. Tribulation, distress, and persecution cannot take away God's love to them, or theirs to him. Fear Him, who is able to destroy both soul and body in hell. They must deliver their message publicly, for all are deeply concerned in the doctrine of the gospel. The whole counsel of God must be made known, Ac 20:27. Christ shows them why they should be of good cheer. Their sufferings witnessed against those who oppose his gospel. When God calls us to speak for him, we may depend on him to teach us what to say. A believing prospect of the end of our troubles, will be of great use to support us under them. They may be borne to the end, because the sufferers shall be borne up under them. The strength shall be according to the day. And it is great encouragement to those who are doing Christ's work, that it is a work which shall certainly be done. See how the care of Providence extends to all creatures, even to the sparrows. This should silence all the fears of God's people; Ye are of more value than many sparrows. And the very hairs of your head are all numbered. This denotes the account God takes and keeps of his people. It is our duty, not only to believe in Christ, but to profess that faith, in suffering for him, when we are called to it, as well as in serving him. That denial of Christ only is here meant which is persisted in, and that confession only can have the blessed recompence here promised, which is the real and constant language of faith and love. Religion is worth every thing; all who believe the truth of it, will come up to the price, and make every thing else yield to it. Christ will lead us through sufferings, to glory with him. Those are best prepared for the life to come, that sit most loose to this present life. Though the kindness done to Christ's disciples be ever so small, yet if there be occasion for it, and ability to do no more, it shall be accepted. Christ does not say that they deserve a reward; for we cannot merit any thing from the hand of God; but they shall receive a reward from the free gift of God. Let us boldly confess Christ, and show love to him in all things.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.40. He that receiveth you—entertaineth you,

receiveth me; and he that receiveth me, receiveth him that sent me—As the treatment which an ambassador receives is understood and regarded as expressing the light in which he that sends him is viewed, so, says our Lord here, "Your authority is Mine, as Mine is My Father's."

See Poole on "Matthew 10:42". 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 Exodus 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.

{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.

EXEGETICAL (ORIGINAL LANGUAGES)
Matthew 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: ταῦτα εἶπεν ἀνοίγων τοῖς μαθηταῖς τὰς οἰκίας τῶν πιστευόντων. Comp. with Matthew 10:40, John 13:20; and with Matthew 10:41 f., comp. Mark 9:37; Mark 9:41.Matthew 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 (Matthew 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.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 Matthew 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,” John 14:23.Matthew 10:40. Ὑμᾶς, you) A descending gradation: sc. you (apostles), a prophet, a righteous man, a little one.—Ἐμὲ, Me) It is not only of the same avail as if he received Me, but he actually does receive Me.Verses 40-42. - Final encouragement. The evangelist takes the main idea of these verses from our Lord's words to the seventy (Luke 10:16), but moulds it in the form of his later saying, Matthew 18:5 (cf. especially the parallel passage, Luke 9:48, also Mark 9:37). He further adds (ver. 42) other words also spoken later (Mark 9:41; cf. ver. 42 there with our Matthew 18:6). In these verses the discourse returns to the immediate occasion, the mission of the disciples. Christ shows his personal interest in their work; his messengers' cause is his. He says, "I reckon treatment of you as treatment of me; ay, and he that sent me reckons it as treatment of himself" (ver. 40). This principle as to the treatment of representatives holds good throughout. Not every one can be a prophet, but those who help him shall share his reward. Not every one shall acquire the technical name of "righteous," but those who help such a man shall share his reward (ver. 4l); even the smallest kindnesses shall not be unrewarded (ver. 42). Verse 40. - He that receiveth you receiveth me. "A man's messenger is as himself" (Mishna, 'Berach.,' 5:5). Yet, as Bengel says, "Non mode tantundem est, ac si me reciperet. sed severn me recipit." Ford quotes from Tertullian ('De Orat.,' § 26), "A brother that hath entered into thine house, dismiss not without prayer. 'Thou hast seen,' saith he, 'thy brother; thou hast seen thy Lord.'" The same legion is found twice in Clem. Alex. (cf. Resch, 'Agrapha,' p. 296). (For an extension of the thought to bishops, cf. Ign., ' Ephesians,' § 6.)
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