073. Chapter 14 - The First Mission of the Apostles

Chapter 14 - The First Mission of the Apostles Matthew 9:35-38;Matthew 10:1-42;Matthew 11:1;Mark 6:7-13;Luke 9:1-6 The Two Missions The word mission comes from the Latin verb meaning to send. The Greek word apostle means one sent. The commission which Jesus gave after His resurrection is called “The Great Commission” by way of contrast to this first commission given in such impressive detail in Matthew 10:1-42. We observe immediately that: (1) this first commission was limited to Israel, whereas the great commission was to all the world and to every creature; (2) the first commission carried only the good news that the kingdom of heaven was about to be established, while the great commission offered the full gospel of redemption by the death and resurrection of Christ; (3) the first commission carried the preliminary command to repent, but the plan of salvation in its fulness was the message of the great commission: faith, repentance, confession, baptism; (4) in this first campaign there is no evidence that the apostles met any such violent persecution as predicted, but persecution came with the final sending forth to all the world. The Situation The reasons for this mission of the apostles is eloquently stated by Matthew: “But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd” (Matthew 9:36). The Greek word for distressed, used here to describe the multitude, means skinned, flayed, rent, mangled, vexed, annoyed; hence, fatigued, suffering violence, distressed. The Greek word for scattered means cast down and prostrate on the ground, mentally dejected; hence, harassed, importuned, bewildered. These two Greek words describe vividly the picture of sheep being driven in terror, falling exhausted and helpless, torn and mangled by the wild beasts that are chasing and devouring them. This condition of the people was the result of the exciting campaign of Jesus as it confronted the contrary views about what the Messiah should be and do, and the general rejection of Jesus by the leaders of the nation. The basic conflict could be said to have its heartbreaking demonstration now in the imprisonment of John the Baptist. Why should God permit the wicked leaders of the nation to imprison and threaten the life of John? Why did not Jesus rescue John? Why did He not destroy the wicked even as John had predicted, and rule in glory as the Old Testament prophets had foretold? The great need of the people for instruction and help stirred the compassion of Jesus. The field was so great and the harvest so plentiful He did not have time to reach all. He therefore sent out the twelve to assist in preparing the people for His coming into their midst (cf. the case of the seventy, Luke 10:1). The co-op method of education, with mixed periods of study and practical experience, is not the modern invention some suppose. Jesus established the first co-op university. The command of Jesus, “Pray ye therefore the Lord of the harvest that he send forth laborers into his harvest,” goes to the very heart of all missionary endeavor. Until a Christian has prayed, the most important thing he can do is to pray. They were urged to pray because the need was so great. How great is the need today! They were about to be sent to help fulfill the need. They would preach in a different mood if they prayed first. They would stop praying or begin doing. The request of our missionaries today for us to pray for them each day opens the door of our hearts to go forward to give and to do. The prayer, “Send forth laborers into his harvest,” leads inevitably to the prayer, “Here am I, Lord, send me.” How many Christians have allowed weeks, months, and years to pass in their lives without ever having offered this prayer that God may send laborers into His harvest. When Jesus saw the multitudes, He had compassion on them. When we see the teeming crowds in a great city, what do we really see? obstacles in the path of our hurried progress? or lost souls crying out to us for rescue?

Miracles At this time Jesus conferred the miraculous endowment on the apostles so that they could work miracles to confirm the truth of the message they proclaimed. We do not have any record of their undertaking to work miracles after this time when Jesus was in the midst. The nine apostles at the foot of the Mount of Transfiguration tried to cast out a demon and failed. But Jesus was not present. When Jesus ascended and Pentecost brought the baptism in the Holy Spirit upon the apostles, then they worked miracles in confirmation of their preaching. But in the ministry of Jesus only during this first mission and that of the seventy do we find the apostles working miracles. The report they brought back of the miracles they had worked emphasized the power they had to cast out demons (Matthew 10:1; Mark 6:13, Mark 6:30; Luke 9:1, Luke 9:6; cf. Luke 10:17). The dramatic character of these miracles made them particularly impressive. But it is noteworthy that in the instructions Jesus gave to the twelve the emphasis is upon the message they were to carry and the methods they were to use. Jesus commanded, “Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give” (Matthew 10:8). They had been freely given this miraculous power and the message concerning the kingdom of heaven. They were to give forth freely. We have no record of their miracles other than healing and casting out demons. We must go to the Book of Acts to find an account of the fulfillment of the promise that they would be able to raise the dead.

Limitations

They were commanded to limit their evangelistic efforts to the Jews. There is no account of Jesus’ ever attempting to exclude Gentiles from the multitudes who heard Him preach. His was no secret mission. Gentiles who came seeking miraculous aid were graciously received and helped, as in the case of the centurion, or severely tested, as in the case of the Syro-Phoenician woman before her request was granted. The apostles were not prohibited from preaching to Gentiles who might be in the crowds they addressed, but they were not to carry on any specific mission to the Gentiles: “Go not into any way of the Gentiles, and enter not into any city of the Samaritans” (Luke 9:5). After several rude rebuffs and rejections in Jewish towns and villages, the apostles might have remembered with longing the glorious reception Jesus had experienced at Sychar among the Samaritans and might have decided to go into Samaria and carry on a mission to the Samaritans. But the gospel must be preached first to the Jews, God’s chosen people who had been specially prepared by the giving of the Old Testament revelation. Later on, the Gentiles and all the world should hear, but now time presses, and they will not finish their work of preliminary evangelization of Israel until Jesus will have overtaken them and have taken over the campaign completely (Matthew 10:23).

There is nothing to indicate that they were to proclaim Jesus as the Christ. This message was forbidden even after the good confession at Caesarea Philippi. They did not understand as yet what was the nature and mission of the Messiah. They were learning rapidly, but they still had much to learn. The people had false ideas that must not be inflated. And yet these messengers were proclaiming the immediate approach of the kingdom of God, and a kingdom demands a king. They were to glorify Christ and prepare the people to hear Him in obedient faith. The implications must have been present in their preaching, but they allowed Jesus to reveal Himself as the Christ. The Extent of the Campaign

We are unable to define the limits of this campaign of the apostles either as to time or distance. Commentators have made all sorts of guesses, which range from a few days to many months. In light of all the instructions Jesus gave, it seems highly improbable that the evangelistic effort lasted only a few days. We wonder what brought the campaign to a close. Did Jesus specify when they started just how long they were to be gone and when they would reassemble? Did the tragic news of John’s death bring the apostles hurrying in from all directions? How far did they travel? Did they limit their campaign to Galilee, or did they go through Judaea also? Did they preach in such political and commercial centers as Caesarea and Ptolemais? We never read of Jesus’ preaching in a host of other cities and towns. But this does not mean that Jesus did not preach in these cities. It is rather that our gospel narratives are so brief. Since the apostles were sent forth urgently to reach cities and towns Jesus had not been able to visit, they may have gone to many of these places. The Methods The apostles were sent forth among the chosen people who had been instructed and trained in the Old Testament to care for their spiritual leaders. As a challenge to their faith and to the generosity of their hearers, they were to refrain from taking special equipment and supplies: no extra supply of money, clothing, shoes, or staff. Mark reports, “….save a staff only”; while Matthew says, “...nor staff” (Matthew 10:10; Mark 6:8). A well-provided traveler would have one staff for assistance in climbing and another over his shoulder from which clothing and supplies would be suspended. Mark also has, “Go shod with sandals”; Matthew says, “...nor shoes.” The verb used in Matthew’s account is important, “Get you no They were not to procure extra equipment. They were not to go barefoot, for the mission was urgent, but they were not to secure an extra pair of shoes (an exceedingly comfortable possession in constant traveling). If they were accustomed to using a staff, well and good; but they were not to buy one especially for this mission. The reason given, “for the laborer is worthy of his hire,” challenged both the missionaries and the hearers.

Universal in application are the practical methods urged by Jesus of making a survey of the community, establishing a center of evangelism in the home of some devout person, continuing from house to house in evangelistic efforts, and changing from one city to another when the situation became so explosive that the preservation of the message demanded it. The method found so practical and successful in establishing new churches today is this very method urged by Jesus. They were to make a careful survey of the community: “search out who in it is worthy” (Matthew 10:11). They were to inquire who was esteemed in the community as a lover of God and his fellowmen. This location would be the most likely place to establish headquarters. Mark records the instruction, “Wheresoever ye enter into a house, there abide till ye depart thence” (Mark 6:10). This may sound as if favoritism is being shown — a fatal weakness in a preacher. But the prohibition was against attempting to improve their living conditions by moving from some poverty-stricken home (a most probable beginning) to the luxurious home of some rich man. In approaching this first home, the two messengers should give the customary spiritual salutation of wishing peace from God to come upon the house. If the reception was cordial, then they could proceed to explain their mission. “But if it be not worthy, let your peace return to you (Matthew 10:13). If the home did not live up to its reputation in the community by a display of hospitality, there was nothing lost by being courteous. If you wish peace to others and they resent it, then your peace undiminished in value and untarnished in the use can return in silence to your own storehouse.

If no one in an entire city or village would receive them, then they were to warn all solemnly that their blood was on their own head in this rejection of God’s messengers: “Shake off the dust of your feet” (Matthew 10:14). The fearful statement of Jesus, “It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city,” cannot mean that the people of these notorious cities who were so wicked God had to destroy them, will be saved in the day of judgment (salvation after death!). It can only mean degrees of punishment in hell; the disobedient with the greatest opportunity to hear God’s messages and commands will receive the most fearful condemnation.

After witnessing the rejection and persecution continually accorded Jesus by the wicked leaders, if any apostle had any ideas of an unbroken succession of achievements in each community, this dream world would have been shattered by the stern warning of arrest, trials, persecution, imprisonment, and death. What a prospect was set before these sturdy men as they went out to preach for Jesus. Not even the closest ties of blood relationship would avail to protect them from the fierce wrath of the devil: “Brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death” (Matthew 10:21). The most severe warnings given in this sermon to the twelve were not fulfilled in this mission, but that they were warned now gave them time to think over the prospect ahead. This early warning would prepare their hearts to be steadfast. In this first campaign they would be on their guard to preserve their lives. They would meet enough opposition now to justify the warning. A half century ago it was heard in many pulpits that the days of the persecution of Christians had passed. The Colosseum in Rome, empty and silent, was held to be typical of the new age in which Christianity was popular. But true Christianity has never been popular in this wicked world. What a rude awakening has been given to those who proclaimed this super-optimism. The murderous hand of communism has reached out to slay countless millions of Christians in our own time. We have heard great and fitting protests and lament over the millions of Jews slain by the atheistic dictators. We should not forget also the vast number of Christian martyrs in this generation. No record declares that these first messengers sent forth to proclaim the kingdom of God received any such violent persecution. But it must have returned to them with an ominous sound as their mission suddenly closed with the tragic news of the murder of John the Baptist. The declaration, “Ye shall not have gone through the cities of Israel, till the Son of man be come” is manifestly difficult. Some commentators have given the emphasis to have gone through and say it means that thorough evangelization would not be accomplished. Others have underscored the cities of Israel and have taken this to mean all the cities in all the world where there were Jews (1) but they were strictly forbidden to go outside Palestine). Radical critics charge that Jesus mistakenly thought He would return again immediately, but this is gratuitous. Jesus was talking to these apostles about this temporary mission which was to last a few weeks or months at most. Jesus has not as yet died, been raised, and ascended. This fact seems to shut out the efforts to make the phrase the Son of man be come refer to the destruction of Jerusalem or to the establishment of the church at Pentecost. We know that in the sending forth of the seventy Jesus specifically declared He was following them and they were to prepare the cities for His coming (Luke 10:1). If this was also the method of this mission of the twelve, then Jesus is saying that He will overtake them in their campaign before they have had time to cover all the territory assigned. At the end of the mission the apostles all seem to be assembled again at Capernaum. But Jesus in His own campaign must have overtaken some of them while they were still at work. These may have sent out urgently to summon the others at the news of John’s death.

Miraculous Inspiration

One of the strongest declarations of the New Testament writers that they were miraculously inspired by the Holy Spirit in their writing for the ages the account of the life of Christ, is to be found imbedded in the historical narration of what was said and done by Jesus. Matthew records how Jesus gave a warning not to be “anxious how or what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you” (Matthew 10:19). As he writes the promise he makes a categorical claim of his own inspiration. This is the most powerful sort of affirmation that could be made.

Warnings and Promises The warning of the terrible days of persecution ahead was followed by the reminder that this is the very sort of experience Jesus was having. They must not expect the disciple to be above his teacher. We cannot tell how far they could see beyond this warning to final persecution and death implied for Jesus Himself. They did not see this very clearly, or they would not have been so shocked when Jesus began at Caesarea Philippi to make clear, definite predictions of His approaching death. But they must have shuddered and wondered. The assurances that the divine secrets of the gospel would finally be made plain to all, gave hope. Jesus is not telling them in the ear secretly to avoid any suffering Himself. It was because the full message could not as yet be understood; the proclamation from the housetops must await the time of God’s choosing. The hope of heaven was the final assurance they were given as they went forth. They were not to fear the wicked servants of the devil who could do no more than kill the body. They were to fear God with righteous reverence, knowing that His power is absolute and His love unfailing. The sparrow that falls in death can become the reminder that God cares. If they confessed Christ faithfully before men, He would confess them and welcome them in heaven. The blunt warning, “I came not to send peace, but a sword” is the Hebraism — a limited negative meaning “not only, but also.” If they reflected deeply on His warning, “And he that doth not take his cross and follow after me, is not worthy of me,” they must have sensed tragedy ahead for Jesus, as well as for themselves. Hundreds of victims had been crucified by the Romans in Palestine. They knew what a cross meant. But Jesus delivered so many mysterious, enigmatic declarations that they may have wondered how much this was to be taken literally.

One of the favorite sayings of Jesus closes this paragraph: “He that findeth his life [in the sense of worldly self-seeking] shall lose it [in the eternal, spiritual sense of salvation]; and he that loseth his life [not for any cause, such as the death of the gangster in the midst of his crimes or the death of the autoist in the midst of his folly, but] for my sake shall find it [in the glory of heaven and eternal blessedness].” The reward of a prophet as distinguished from the reward of a righteous man lies beyond our knowledge, but this is another of the many indications that there will be degrees of reward in heaven. And not even the slightest service we perform for Christ will be overlooked by Him. “He that receiveth you receiveth me” (Matthew 10:40). Therefore, a humble service done “in the name of a disciple” (under the instruction and example of a faithful disciple) would be done in the name of Christ.