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Matthew 10:13
Verse
Context
Sermons
Bill McLeod
Phil Beach Jr.
John Nelson DarbySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And if the house be worthy--showing this by giving you a welcome. let your peace come upon it--This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (Luk 10:5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Joh 14:27). but if it be not worthy, let your peace return to you--If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.
John Gill Bible Commentary
And whosoever shall not receive you,.... Into their houses, and refuse to entertain them and provide for them in a friendly manner; nor hear your words, slight their salutations, make no account of, but despise their good wishes for their welfare; and also treat with contempt the doctrines of the Gospel preached by them; and either would not attend on their ministry, or if they did, give no credit to what they should say, but deride and reject them. When ye depart out of that house, or city; to another house, or to another city, being obliged to remove, through their contemptuous rejection of them: shake off the dust of your feet. So Paul and Barnabas did at Antioch in Pisidia, when the Jews contradicted and blasphemed the Gospel preached by them, raised a persecution against them, and expelled them out of their coasts, Act 13:51 which ceremony was ordered by Christ to be observed even to the cities of Judea, that should despise and reject the ministry of his apostles; and that either to show that they did not come to them with worldly views, with any design to amass riches and wealth to themselves, for they would not so much as carry away with them the dust on their feet, but it was purely with a view to their welfare, both spiritual and temporal; or to testify that they had been among them, and that that very dust they shook off their feet would rise up in judgment against them, and declare that the Gospel had been preached among them, and they had rejected it, which will be an aggravation of their condemnation; or rather to observe to them, that such was their wickedness, that even the dust of their country was infected thereby, and therefore they shook it off, as though it defiled them, as the dust of an Heathen country was thought by the Jews to do; so that by this action they signified that they would have nothing more to do with them, or say to them, and that they looked upon them as impure and unholy, as any Heathen city or country. There seems to be an allusion to some maxims and customs of the Jews, with respect to the dust of Heathen countries. "On account of six doubts, they say (u), they burn the first offering, for a doubt of a field in which a grave might be, and for a doubt , "of the dust which comes from the land of the Gentiles", &c.'' On which Bartenora has this note; "all dust which comes from the land of the Gentiles, is reckoned by us as the rottenness of a dead carcass; and of these two, "the land of the Gentiles", and a field in which is a grave, it is decreed that they "defile" by touching, and by carrying.'' Again (w), "the dust of a field in which is a grave, and the dust without the land (of Israel) which comes along with an herb, are unclean.'' Upon which Maimonides makes this remark, "that the dust of a field that has a grave in it, and the dust which is without the land of Israel, defile by touching and carrying; or if, when it hangs at the end of an herb, when they root it out of the dust of such a field, it is unclean.'' Hence they would not suffer herbs to be brought out of an Heathen country into the land of Israel, lest dust should be brought along with them. "A Misnic doctor teaches (x), that they do not bring herbs from without the land (of Israel into it), but our Rabbins permit it; what difference is there between them? Says R. Jeremiah, they take care of their dust; that is the difference between them.'' On that clause, "they take care of their dust", the gloss is, "lest there should be brought with it , "any of the dust of the land of the Gentiles", which defiles in the tent, and pollutes the purity of the land of Israel.'' (u) Misn. Taharot, c. 4. sect. 5. Vid. c. 5. 1. & Maimon & Bartenora in ib. (w) Misn. Oholot. c. 17. sect. 5. (x) T. Bab. Sanhedrim, fol. 12. 1.
Tyndale Open Study Notes
10:13 A worthy home would embrace the message about Jesus and the Kingdom (10:37-38; 22:8). • The disciples’ blessing was an offer of salvation; to take back the blessing was a sign of judgment as the offer was withdrawn.
Matthew 10:13
The Ministry of the Twelve
12As you enter the home, greet its occupants.13If the home is worthy, let your peace rest on it; but if it is not, let your peace return to you.14And if anyone will not welcome you or heed your words, shake the dust off your feet when you leave that home or town.
- Scripture
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- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Remember Lot's Wife
By Phil Beach Jr.2339:28WarningChild DedicationSpiritual TransformationMAT 10:13Phil Beach Jr. emphasizes the importance of dedicating children to the Lord, drawing parallels between the dedication of Benjamin and the biblical example of Hannah dedicating Samuel. He highlights that children are a gift from God and that parents have the responsibility to raise them in the ways of the Lord. The sermon transitions to the significance of remembering Lot's wife, illustrating how she was delivered from Sodom but failed to let go of her past, serving as a warning for believers to fully embrace their new life in Christ. Beach encourages the congregation to seek a deeper relationship with God, shedding the old life and embracing the new life filled with Christ. He concludes with an invitation for prayer and commitment to God.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
And if the house be worthy--showing this by giving you a welcome. let your peace come upon it--This is best explained by the injunction to the Seventy, "And into whatsoever house ye enter, first say, Peace be to this house" (Luk 10:5). This was the ancient salutation of the East, and it prevails to this day. But from the lips of Christ and His messengers, it means something far higher, both in the gift and the giving of it, than in the current salutation. (See on Joh 14:27). but if it be not worthy, let your peace return to you--If your peace finds a shut, instead of an open, door in the heart of any household, take it back to yourselves, who know how to value it; and it will taste the sweeter to you for having been offered, even though rejected.
John Gill Bible Commentary
And whosoever shall not receive you,.... Into their houses, and refuse to entertain them and provide for them in a friendly manner; nor hear your words, slight their salutations, make no account of, but despise their good wishes for their welfare; and also treat with contempt the doctrines of the Gospel preached by them; and either would not attend on their ministry, or if they did, give no credit to what they should say, but deride and reject them. When ye depart out of that house, or city; to another house, or to another city, being obliged to remove, through their contemptuous rejection of them: shake off the dust of your feet. So Paul and Barnabas did at Antioch in Pisidia, when the Jews contradicted and blasphemed the Gospel preached by them, raised a persecution against them, and expelled them out of their coasts, Act 13:51 which ceremony was ordered by Christ to be observed even to the cities of Judea, that should despise and reject the ministry of his apostles; and that either to show that they did not come to them with worldly views, with any design to amass riches and wealth to themselves, for they would not so much as carry away with them the dust on their feet, but it was purely with a view to their welfare, both spiritual and temporal; or to testify that they had been among them, and that that very dust they shook off their feet would rise up in judgment against them, and declare that the Gospel had been preached among them, and they had rejected it, which will be an aggravation of their condemnation; or rather to observe to them, that such was their wickedness, that even the dust of their country was infected thereby, and therefore they shook it off, as though it defiled them, as the dust of an Heathen country was thought by the Jews to do; so that by this action they signified that they would have nothing more to do with them, or say to them, and that they looked upon them as impure and unholy, as any Heathen city or country. There seems to be an allusion to some maxims and customs of the Jews, with respect to the dust of Heathen countries. "On account of six doubts, they say (u), they burn the first offering, for a doubt of a field in which a grave might be, and for a doubt , "of the dust which comes from the land of the Gentiles", &c.'' On which Bartenora has this note; "all dust which comes from the land of the Gentiles, is reckoned by us as the rottenness of a dead carcass; and of these two, "the land of the Gentiles", and a field in which is a grave, it is decreed that they "defile" by touching, and by carrying.'' Again (w), "the dust of a field in which is a grave, and the dust without the land (of Israel) which comes along with an herb, are unclean.'' Upon which Maimonides makes this remark, "that the dust of a field that has a grave in it, and the dust which is without the land of Israel, defile by touching and carrying; or if, when it hangs at the end of an herb, when they root it out of the dust of such a field, it is unclean.'' Hence they would not suffer herbs to be brought out of an Heathen country into the land of Israel, lest dust should be brought along with them. "A Misnic doctor teaches (x), that they do not bring herbs from without the land (of Israel into it), but our Rabbins permit it; what difference is there between them? Says R. Jeremiah, they take care of their dust; that is the difference between them.'' On that clause, "they take care of their dust", the gloss is, "lest there should be brought with it , "any of the dust of the land of the Gentiles", which defiles in the tent, and pollutes the purity of the land of Israel.'' (u) Misn. Taharot, c. 4. sect. 5. Vid. c. 5. 1. & Maimon & Bartenora in ib. (w) Misn. Oholot. c. 17. sect. 5. (x) T. Bab. Sanhedrim, fol. 12. 1.
Tyndale Open Study Notes
10:13 A worthy home would embrace the message about Jesus and the Kingdom (10:37-38; 22:8). • The disciples’ blessing was an offer of salvation; to take back the blessing was a sign of judgment as the offer was withdrawn.