Matthew (Written)

Wednesday, 21 May 2025

And whoever will not receive you nor hear your words, when you depart from that house or city, shake off the dust from your feet. Matthew 10:14

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And who, if not he should receive you nor he should hear your words, departing the house or that city, you out-swing the dust of your feet!” (CG).

In the previous verse, Jesus continued his instructions about greeting a house when looking to stay with someone in a city. Concerning someone whose peace is not received, Jesus says, “And who, if not he should receive you nor he should hear your words.”

The word dechomai, to receive, is introduced. HELPS Word Studies says, “to receive in a welcoming (receptive) way. … [The personal element is emphasized … which accounts for it always being in the Greek middle voice. This stresses the high level of self-involvement (interest) involved with the ‘welcoming-receiving.’”

If the peace spoken to the house is not well-received, it symbolically returns to the one who made the greeting. The apostles’ words were heard, their mission was explained, and the one to whom the appeal was made found it unsuitable to the state of their household.

This is essentially what Jesus is speaking of. If this is the case, and their words have been rejected, He next says, “departing the house or that city, you out-swing the dust of your feet!”

The word ektinassó, to out-swing, is first used here. It is derived from ek, out or from, and tinassó, to swing. Thus, it literally signifies to out-swing. Saying “shake off,” as most translations say, is a suitable and understandable translation.

One can imagine them walking out of the house or the city, putting their foot forward, and swinging it back and forth as a symbolic gesture of their displeasure at how things transpired. This is something that is seen by Paul in Acts 13 –

“Now when the Gentiles heard this, they were glad and glorified the word of the Lord. And as many as had been appointed to eternal life believed.
⁴⁹ And the word of the Lord was being spread throughout all the region. ⁵⁰ But the Jews stirred up the devout and prominent women and the chief men of the city, raised up persecution against Paul and Barnabas, and expelled them from their region. ⁵¹ But they shook off the dust from their feet against them, and came to Iconium. ⁵² And the disciples were filled with joy and with the Holy Spirit.” Acts 13:48-52

A third new word is also seen in this verse, koniortos, dust. It is derived from koniaó, to whitewash or plaster, and ornumi, to rouse. Thus, one can think of something being pulverized. That leads to the thought of dust, which blows about like something as it is pulverized.

This symbolic gesture is a way of indicating that the very dust of the house or city that they visited was repulsive to them and they wanted to be rid of it, lest they carry a vestige of it with them, reminding them of the dirty treatment they received.

Life application: Concerning the act of shaking off the dust in this verse, the Pulpit Commentary, among other similar commentaries, says –

“Treating it as a heathen place, whose pollution must be shaken off. For the very dust from a heathen land was to be reckoned as polluting, since, as Rashi says on Talm. Bab., ‘Sabb.,’ 15b (cf. Lightfoot, ‘Hor. Hebr.,’ in loc.), ‘It may be doubted, of all the dust of a heathen land, whether it were not from the sepulchre of the dead.’”

Because of this comment from Rashi, Vincent’s Word Studies says –

“The very dust of a heathen country was unclean, and it defiled by contact. It was regarded like a grave, or like the putrescence of death. If a spot of heathen dust had touched an offering, it must at once be burnt. More than that, if by mischance any heathen dust had been brought into Palestine, it did not and could not mingle with that of ‘the land,’ but remained to the end what it had been – unclean, defiled and defiling everything to which it adhered.” The apostles, therefore, were not only to leave the house or city which should refuse to receive them, ‘but it was to be considered and treated as if it were heathen, just as in the similar case mentioned in Matthew 18:17. All contact with such must be avoided, all trace of it shaken off’ (Edersheim, ‘Jewish Social Life in the Days of Christ’).”

There is a problem with this, which is that there is nothing to support the conclusion that this was how Jews felt about the dust of pagan lands. It is illogical and a pointless commentary. First, many Jews lived in the diaspora. Paul was born and raised in Tarsus of Cilicia.

Acts 2 notes that Jews were visiting from all over the empire. Further, Rashi was born in France in 1040 AD, studied in Germany, and then returned to France. Commenting on the filthy nature of pagan lands by someone who was born, raised, and died in them just means that he was an arrogant, close-minded, and racist person who thought he was better than those among whom he lived.

Jesus was making a point about the treatment of the apostles in the land of Israel, not among Gentiles. In Acts 13, Paul was making the same point about Jews in a Gentile nation.

God is not worried about the dust of foreign lands. His concern is about the defiled nature of those who come against the gospel. Be sure not to pass on ridiculous commentaries that are not based on a rational analysis of Scripture or how God deals with humanity.

Rashi, like the Jews in Acts 13, rejected Jesus Christ. Therefore, Rashi, not the dust of the land in which he lived, was defiled and unacceptable to God.

Heavenly Father, the earth is Yours and all its fullness. You are pleased with Your creation, whether in Ome, Japan, or Pueblo Viejo, Ecuador. The things that displease You don’t concern the nature of the lands or the clarity of the water. Rather, You are pleased with those who have received Your Son, Jesus. Upon all others, Your wrath remains. Help us to get the word out so that the world will know the glory of Jesus! Amen.

Tuesday, 20 May 2025

If the household is worthy, let your peace come upon it. But if it is not worthy, let your peace return to you. Matthew 10:13

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And indeed, if the house, it should be worthy, it came – your peace – upon it. And if not it should be worthy, your peace, it returns to you” (CG).

In the previous verse, Jesus said, “And entering into the house, you greet it.” He now continues, saying, “And indeed, if the house, it should be worthy.”

The order at first seems off. How can they greet a worthy house that is found later to be unworthy? The meaning is found in the greeting as stated by the Jews mentioned in the previous commentary, Shalom lekha, “Peace to you.”

This was not something that was stated after the household was determined worthy. It is what any person in the Middle East would do upon entering any house, meeting any stranger on the way, or even walking into a restaurant where someone is immediately greeted. It is as common as someone in America coming to a house and saying “Good afternoon.”

For example, in Arabic nations, when greeting another, it is standard to say, As-salamu alaikum, “Peace be upon you.” It is essentially the same thought as the Hebrew just mentioned. In other words, Jesus is telling His disciples to walk into a house with the standard greeting for peace. It is at this time that “if the house, it should be worthy” applies. Only after that, He says, “it came – your peace – upon it.”

Here, the word eiréné, peace, is introduced. It signifies peace both literally and figuratively, such as quietness, rest, restoration, etc. The word is derived from eiró, to join. Thus, one can get the sense that a state of harmony has been enjoined.

The apostles are to send forth their peace, looking for it to be enjoined with the household. However, only after explaining their intent and purpose for being in town would that peace actually be realized or denied. If so, their peace would truly rest upon the house. On the other hand, “And if not it should be worthy, your peace, it returns to you.”

Another new word is seen here, epistrephó, to turn, return, convert, etc. It is derived from epi, upon, and strephó, to turn or return. Thus, it bears much the same meaning as strephó, but it is accentuated.

Jesus’ meaning here is that the standard greeting for peace should always be extended, but it may not always apply. When it is extended and the house is one of peace towards their message, then their peace, meaning a state of harmony with the owners, will exist. However, if the opposite is true, those in the house have set themselves against the gospel, and there will be no peace between them. As such, they are to depart from that house.

Jesus will continue to explain just what this state of lacking harmony means for them in the coming verses.

Life application: The false teaching that Christians must forgive everybody all the time for all offenses against them has been so heavily pushed within the church that Christians face one of two general states in their existence for those who actually care about this particular doctrine.

The first is a group of neurotic people who stand frustrated at the fact that they are constantly abused by others with no foreseeable relief or remedy. Their state of salvation becomes one of works, ever attempting to merit what has already been given to them through accepting Jesus.

In other words, they are told they are saved by grace through faith in Christ. They accept this message and are saved. However, they are also told that if you don’t forgive others, you will not be forgiven. Thus, there are contradictory thoughts tearing at the soul of the poor believer.

The only possible escape is to follow a path of works to continue to be saved, to merit God’s favor, and to retain their salvation. It is an unhealthy, unbalanced, and unbiblical approach to one’s walk with the Lord. It is an impossible dilemma that ruins their joy in Christ.

The second state is a group of people who claim they forgive everyone, are at peace with all people, and are actually better than all other Christians because they are able to do what they know no one can actually do. The resulting arrogance in such people is, at times, astonishing.

The reason they can live in this state, knowing it is not true, is that they don’t actually care about discovering the truth of how to resolve the dilemma. Instead, like anyone who has the upper hand over others, they feel they have the right to other’s respect and adoration. They are the super Christians worthy of other’s emulation. They hold the secret and thus have implicit control over those who are inferior in their walk with the Lord, or so they think.

The words of Jesus in these verses clearly demonstrate that there are times when people are at odds with one another and that no peace exists between the two. There is no forgiveness of the offense against the gospel to be obtained. That will be seen in the next two verses.

It is important for saved believers to know and remember that forgiveness in Scripture is never unconditional. If it were, it would mean the believer has a higher standard to meet than God has set forth in Christ. Jesus’ sacrifice is offered to all. However, it is conditional upon belief in what the cross, burial, and resurrection mean.

Without belief, no person will be saved. Thus, there are conditions for forgiveness, even from God’s position. To teach that all believers must forgive all people all the time without meeting certain standards is completely unbiblical, it is opposed to the gospel message, and it produces insecure or arrogant attitudes that are damaging to a sound walk with the Lord.

Lord God, help us to take all things in their proper context and to apply them appropriately. Taking verses out of the intended context can only damage our doctrine and a proper walk with You. So, keep reminding us to carefully consider and apply Your wonderful word to our lives. Amen.

Monday, 19 May 2025

And when you go into a household, greet it. Matthew 10:12

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And entering into the house, you greet it” (CG).

The previous verse noted that when a worthy house is found, the apostles were to stay there until they left. Jesus continues with, “And entering.”

Being a participle, the intent is “at the time you enter,” or “while you are entering.” He continues with “into the house.”

The KJV and NKJV say “a house.” This is incorrect. They were to go to houses until they found a worthy one. They were not required to react positively to those in an unworthy house. There is a reason for this, which will be seen in the next verses. For now, the verse finishes with the words, “you greet it.”

This would be the standard Jewish greeting of Shalom lekha, “Peace to you.” These are the Hebrew words Jesus would have used, as is recorded in John 19 –

“Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, ‘Peace be with you.’ ²⁰ When He had said this, He showed them His hands and His side. Then the disciples were glad when they saw the Lord.
²¹ So Jesus said to them again, ‘Peace to you! As the Father has sent Me, I also send you.’” John 19:19-21

Concerning such visits as the church later expanded, Vincent’s Word Studies says –

“The Teaching of the Twelve Apostles,” a tract discovered in 1873 in the library of the monastery of the Most Holy Sepulchre at Constantinople, by Bryennios, Metropolitan of Nicomedia, is assigned to the date of 120 a.d., and by some scholars is placed as early as 100 a.d. It is addressed to Gentile Christians, and is designed to give them practical instruction in the Christian life, according to the teachings of the twelve apostles and of the Lord himself. In the eleventh chapter we read as follows: “And every apostle who cometh to you, let him be received as the Lord; but he shall not remain except for one day; if, however, there be need, then the next day; but if he remain three days, he is a false prophet. But when the apostle departeth, let him take nothing except bread enough till he lodge again, but if he ask money, he is a false prophet.” And again (ch. 8): “Likewise a true teacher, he also is worthy like the workman, of his support. Every first-fruit, then, of the products of wine-press and threshing-floor, of oxen and sheep, thou shalt take and give to the prophets, for they are your high-priests….If thou makest a baking of bread, take the first of it and give according to the commandment. In like manner, when thou openest a jar of wine or oil, take the first of it and give to the prophets; and of money and clothing, and every possession, take the first, as may seem right to thee, and give according to the commandment.”

Life application: Whether the tract noted by Vincent’s Word Studies is accurate or not, it is an ancient witness to the fact that people were going around evangelizing. As noted in the previous commentary, people will occasionally come spreading a message or asking for assistance who might not have the best intent for the church. Therefore, wisdom in dealing with others is necessary.

And more, there is no longer a need for wondering if someone is a false prophet based on whether they remain for a certain amount of time or not. The Bible has been compiled and its instructions are set. To determine if someone is teaching falsities, all we need to do is refer to Scripture and find out what it says.

This shouldn’t be something we need to do when someone shows up. Rather, it should be something we are doing daily. That way, we will know what the word says and where to find it. When we are presented with false teachings, all we will need to do is go to the Word to ensure we are remembering properly.

Once we have determined they are spreading a false message, we can kick them out to the street curb and tell them to beat it. There is no point trying to convince heretics, charlatans, or grifters that they should turn from their ways. They already know this. What they need is a dose of being evicted from the presence of the church.

That will be much more effective in hopefully waking them up from their ways than all the words we could utter. Sometimes, a tough example is what is needed to get people to change. Jesus overturned the tables at the temple for a reason. Let us not be timid in dealing with false teachers.

Lord God, please give us wisdom and fortitude to stand against false teachers. May we be bold in proclaiming what is true, and may we be intolerant of those who proclaim otherwise. May we not get into back-and-forth argumentation when decisive action is needed. Help us in this, O God. Amen.

Sunday, 18 May 2025

“Now whatever city or town you enter, inquire who in it is worthy, and stay there till you go out. Matthew 10:11

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen).

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“And into what city or village you shall enter, you inquire who in her, he is worthy. And there you remain until if you shall depart.” (CG).

In the previous verse, Jesus continued His instructions to the twelve about what they should not take with them, noting that the toiler is worthy of his food. Next, He continues, saying, “And into what city or village you shall enter, you inquire who in her, he is worthy.”

In the Bible, both in Hebrew and Greek, cities and villages are feminine entities. As such, some translations faithfully translate the Hebrew in this manner. It is generally not so in the New Testament, but the thinking would have been this way among Jesus and the apostles. In both testaments, even until Revelation, this thought continues –

“The virgin, the daughter of Zion,
Has despised you, laughed you to scorn;
The daughter of Jerusalem
Has shaken her head behind your back!” Isaiah 37:22
&
“And the woman whom you saw is that great city which reigns over the kings of the earth.” Revelation 17:18

This same thought carries on in modern English in various ways, such as when referring to a sweet car by saying, “She is a beauty,” or speaking of a majestic ship, saying, “She is set to sail the seven seas.”

As for Jesus’ words concerning being worthy, the hospitality of the Middle East was to welcome strangers into one’s home. This even extended to enemies. When someone was in the home, a set of cultural rules would be adhered to by both parties. The apostles would be there to preach and teach, but the homeowner may say, “Please do not do that in or from this house.”

It is his house, and they are his rules. The apostles would be under no obligation to stay in such a house. It would be an insult to come to a village to preach and then be asked not to do so. Because of this, they would decline the invitation and seek another home to use as a base with an owner more favorable to their mission. Of such an abode, Jesus next says, “And there you remain until if you shall depart.”

Here is a new word, menó. Strong’s says, “A primary verb; to stay (in a given place, state, relation or expectancy) — abide, continue, dwell, endure, be present, remain…” The agreement would be mutual, and it would allow the apostles to have a base until they had evangelized the whole town.

It would also make it convenient for those who wished to talk to know where to find them. Jesus will continue to explain this type of arrangement for the next few verses. Though it is something rather foreign to us today, this was a common and expected situation at the time.

Life application: As noted, it is less common today for people to arbitrarily open their doors to strangers, but there are times when people can help out in similar matters. Visiting missionaries are usually on a tight budget. Some churches have houses set up for them to stay in. If not, there may be some kind soul in the church who is willing to take them in.

If neither is the case, the least the church could do is to ask for help getting a place to rent during their stay. Some churches will have a person who is aware of missionary needs and may arrange these things.

Try to be inventive in how you can help in whatever way is possible to assist visitors or traveling missionaries. However, it is good to be circumspect as well. There are people who come into churches and ask for help, including money for a supposed need. They, however, often just go from church to church, ripping them off in this manner.

The best plan for such things is to have a policy where the church and the congregants do not give out cash. Until a person is known, it is unwise to hand money to someone just because they claim they have a need.

Wisdom in how to handle people usually comes through learning. Unfortunately, learning when not to give means there was a time when giving was taken advantage of. It is good to help, but getting ripped off by deceivers is as common as car wheels turning on a busy highway.

Lord God, help Your people to use wisdom and discernment when helping out those who say they have a need. Quite often, it is later discovered that the only need they had was to avoid working, and do so at other people’s expense. May we be cheerful to help others, but wise in how we do so. Amen.

Saturday, 17 May 2025

nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food. Matthew 10:10

Note: You can listen to today’s commentary courtesy of our friends at “Bible in Ten” podcast. (Click Here to listen)

You can also read this commentary, scrolling with music, courtesy of our friends at “Discern the Bible” on YouTube. (Click Here to listen), or at Rumble (Click Here to listen).

“nor wallet in the way, nor two tunics, nor sandals, nor staff. For the toiler, he is worthy of his food” (CG).

In the previous verse, Jesus began a list of things that the twelve were not to take when they went out to evangelize the cities of Israel. That list now continues, saying, “nor wallet in the way.”

Here, the péra, pouch, is introduced. It will be seen six times in total between Matthew, Mark, and Luke. It signifies a leather pouch for food. Strong’s defines it as a wallet, but today we think of a wallet as something folded and carried in a pocket.

This would rather be a pouch that would carry food or money as a traveling bag. It is probably something similar to what David carried in his battle with Goliath –

“Then he took his staff in his hand; and he chose for himself five smooth stones from the brook, and put them in a shepherd’s bag, in a pouch which he had, and his sling was in his hand. And he drew near to the Philistine.” 1 Samuel 17:40

Continuing, Jesus next says, “nor two tunics.” The meaning is the same intent as that of Mark 6:8, where it says, “and not to put on two tunics.” Having a second tunic would mean they put both on. Instead, they were to wear the simplest attire without any extra for comfort, replacement, or fashion. Next, He says, “nor sandals.”

Seemingly contradictorily, Mark says that they were to wear sandals. The reconciliation between the two is to consider first the nature of the land. It would be close to impossible to walk in Israel without footwear. The land is hot, and the feet would burn. The stones on paths range from every type imaginable. Some would bruise the feet, some would slice them like razors, etc. And there are thorns of various types that are everywhere. They pierce, slice, and scratch.

Therefore, these words probably default to what was just said about “nor two tunics.” In other words, this is a second category where only one pair is to be taken. If they were to get ruined, they would be at the mercy of others to provide repair or replacement. Likewise, it next says, “nor staff.”

Again, Mark says, “He commanded them to take nothing for the journey except a staff” (Mark 6:8). As such, this is a third category limiting them to a single staff. Having a second staff would be a help at times in various ways, but they had to make do with just one. Should they break or lose it, they would have to be provided by those whom they tended to.

Each of these points becomes obvious based on the next words, “For the toiler, he is worthy of his food.”

In this thought, Jesus is lumping each of these traveling necessities into one thought, that of food. It is the overarching need to be provided for from day to day. The others were needs that arose from time to time and would be considered a part of the “food” necessity that these men would have.

The same thought is seen in the words “Bread is the staff of life.” It is the principal need, as if a staff of support. The staff, however, is included in the phrase. It thus means, “Bread is the principal support.” In Matthew, the word “food” speaks of the whole of that which is necessary, which includes a tunic, sandals, and a staff. Anything extra of each goes beyond the basic needs.

Life application: As with other seeming “contradictions” found in Scripture, there is a reasonable explanation for Jesus’ words. What seems at first contradictory is merely one person’s way of explaining what was said as opposed to someone else truthfully telling the same account using different words to convey the substance of what is said.

Matthew focuses on the negative of the subcategories, “you shall not.” This is dependent on a main thought. In this case, two of something. Mark places that thought at the end. Therefore, his positive command becomes necessary –

Matthew: Provide neither gold nor silver nor copper in your money belts, ¹⁰ nor bag for your journey, nor two tunics, nor sandals, nor staffs; for a worker is worthy of his food.

Mark: He commanded them to take nothing for the journey except a staff—no bag, no bread, no copper in their money belts— ⁹ but to wear sandals, and not to put on two tunics. Matthew’s final words about the wages form an explanation to sum up the overall thought.

When you come to difficult passages, be sure to stop and consider the structure of them, the surrounding words that are provided, etc. In doing this, what seems at first contradictory is not. Rather, it is the natural way that different people will present the same thought, and it is as common as windows on a skyscraper.

Lord God, lots of people have spent an inordinate amount of time trying to tear apart Your word in order to confuse those who read it. Help us to think clearly and soberly about the difficulties presented in it. From there, give us wisdom in what is presented. Help us, though, not to rationalize away such things, but to logically explain why things are presented as they are! Help us in this, O God. Amen.