Matthew 10:40
He who receives you receives Me, and he who receives Me receives the One who sent Me.
Sermons
The Commanding of the TwelveP.C. Barker Matthew 10:1-42
The Mission of the GospelJ.A. Macdonald Matthew 10:34-42
Receiving ChristW.F. Adeney Matthew 10:40-42
Jesus concludes his charge to the twelve on the eve of their mission with words that have more reference to others, with a promise of blessing to those who shall give a good reception to the apostles. Earlier he said that if any rejected the messengers of Christ they were to shake off the very dust of their feet as a testimony against the inhospitable people; and now he concludes his address by cheering words on the other side, generously recognizing a friendly reception of his disciples. Local and temporal as was the immediate occasion of our Lord's remarks, they are evidently of lasting application.

I. THE BROTHERHOOD OF CHRIST LEADS HIM TO REGARD KINDNESS TO HIS DISCIPLES EXACTLY AS THOUGH IT WERE OFFERED TO HIMSELF. He is not the Oriental monarch treating his subjects as a race of slaves. He is completely one with his people. Whatever hurts them hurts him; whatever cheers them pleases him. There is a Christian solidarity. The benefit or injury of one member affects the whole body (1 Corinthians 12:26). But if other members of the body are thus affected, much more will the Head, which is in direct communication with the whole, be affected.

1. This is meant as a great encouragement for the servants of Christ. They are not deserted by Christ; he is in all their work, and he feels keenly every kindness or unkindness offered to them.

2. This suggests how we may all have the unspeakable privilege of receiving Christ. Not only a prophet or an apostle, but a little child, may bring Christ to our home. Receiving the least of Christ's disciples for his sake, we receive him.

II. THE CONDITION OF RECEIVING CHRIST IS RECEIVING HIS DISCIPLES IN HIS NAME.

1. Receiving Christ's disciples. He does not speak here of indiscriminate hospitality, nor of the neighbourly love which he elsewhere commends. Here is a specially Christian action. Much is made in the New Testament of brotherly love - love to fellow-Christians. It is a great privilege to be able to help one of Christ's own little ones.

2. Receiving them in Christ's Name. Thrice does our Lord refer to the conditions of "the name" - "the name of a prophet," "the name of a righteous man," "the name of a disciple." This points to a set purpose in the hospitality. The prophet is received as a prophet because we wish to honour prophets; the righteous man as a righteous man because we desire to help the righteous; the Christian disciple as a disciple, for Christ's sake. This is more than mere kindness; it is a distinct recognition of the claim of Christ. We are encouraged to show kindness for Christ's sake, that we may please him - receiving the envoy for the sake of the King.

III. THEY WHO THUS RECEIVE CHRIST'S DISCIPLES ARE DOUBLY REWARDED.

1. In receiving, Christ. They are treated just as though they had shown hospitality to the Lord Jesus Christ himself. But the reward of such hospitality is in the very coming of Christ. When he entered the house of Zacchaeus salvation came there. To have Christ within us is to have a better blessing than could be got out of all the wealth of the Indies or all the joy of a Christless paradise.

2. In receiving God. This thought is nearly akin to the teaching of the Fourth Gospel (see John 14:9, 10). We do not merely receive Christ as a brother-man. Beneath the veil of the humanity of Jesus the very glory of God enters the soul. Thus he who receives a child lop Christ's sake is blessed by having God in his heart, and then his heart becomes a heaven. - W.F.A.







Judas Iscariot, who also betrayed Him.
I. EARLY OPPORTUNITY. Called to be an apostle. Sharing, too, in the prayers of Christ (Luke 6:12, 13). His gifts marked him out for certain work. That work fell to his lot. Possibilities of such a calling.

II. GROWTH OF EVIL (John 6:64-71; John 12:1-6).

III. THE PRICE OF A SOUL (John 13.; Matthew 26:14-16).

IV. THE END (John 18:2-5; Matthew 27:3-5; Acts 1:18 25, with Matthew 27:5). The sentence of the Master upon his life and his work is this, "It were better for this man that he had never been born.

(G. T. Kerble.)

Let us adore the unsearchable judgment of God, in the choice of a wicked minister, whose unworthiness He knew. Let us learn from hence that no merit gives a right to the ministry, but the sole choice of God alone. Jesus Christ would not put saints into it, to oblige us not to judge of the holiness of the Church by certain of her ministers. He would not put into it any of the rich, noble, powerful, or learned, for fear lest men should affix ecclesiastical dignities to temporal advantages. Let us bear with the bad patiently; let us adore Jesus Christ and His authority degraded in them, yet without the virtue of His ordinances thereby suffering anything; and herein let us be assured that it is Jesus Christ who effects all in them, even by the most unworthy workmen.

(Quesuel.)

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