Observations on Mat. 10, and
Jesus' Hard Sayings There
By Jonathan Mitchell
The First Mission that Jesus Gave to His Disciples
In Mat. 10, we read the names of His twelve disciples (students; learners; apprentices) and the instructions that He gave them before He sent them out on their first mission. In vs. 1 we see that, "upon summoning" them,
"He gave to them authority (the right and privilege from out of Being) pertaining to unclean spirits (uncleansed attitudes; unpruned breath-effects), to be habitually casting them out, as well as to be constantly curing (or: treating and caring for) every disease and all incapacities (weaknesses; infirmities; sicknesses)."
This was "kingdom authority," and was a demonstration of God's reign over "the house of Israel" (vs. 6). The word "authority" is based upon the present participle of the verb "to be; to exist," the Greek being, ousia. This participle is prefixed by the preposition, ek (ex), which means "out of; forth from." It can refer to being in a social, political, religious or existential position, in relation to the people over whom that position can exercise control. For example, a military officer has "authority" based upon, or "from out of being" an officer in an army. A king has "authority" because of being a king. So from whence came the "authority" that Jesus imparted to His apprentices? It was from out of Whom He was, i.e., "from out of His Being." The extended meaning of the word, in other contexts, can signify that someone has "the right or privilege" to do something, or to participate in some activity.
Jesus gave them "the right and privilege" (and implied ability) to cast out unclean spirits. Notice the parenthetical expansion of what those "spirits" might be: "uncleansed attitudes; unpruned breath-effects." These are internal aspects of the first Adam (cf 1 Cor. 15:45-49), of those experiencing the human predicament and condition before being delivered (saved; rescued; set free; resurrected from the Death of the first Adam [Rom. 5:12; Eph. 2:1]). Consider the semantic range of "unclean" which includes "unpruned." That is an agricultural term, and refers to an orchard or a vineyard - both of which were metaphors for Israel as being God's people. Christ came to first of all to clean up and prune God's planting (Israel) which was intended to shine God's Light to the ethnic multitudes within the other nations. As a result of not having been pruned, Israel was not producing the Fruit (of the Spirit) which was God's intent for them (cf Jn. 15:1ff).
His apprentices were also given the privilege of "curing (or: treating and caring for) every disease and all incapacities (weaknesses; infirmities; sicknesses)." The verb is therapeuò and signifies "treating or caring for," as well as "curing." It can also simply mean "be of service" to someone. It does not necessarily imply something that we would consider as being miraculous, although that is not ruled out. These twelve students were being trained to be Christ's representative, and this is why they were given this authority and we suspect that they were also learning how to help people on very practical levels.
There were limitations laid upon their activities, for in vs. 5 He instructed them,
"You men should not go off into the roads or paths of ethnic multitudes ([the] nations; the non-Israelite Gentiles; or: pagan ways), and you should not enter into a Samaritan city."
Why? Perhaps it was to simply have them complete this assignment in a relatively short period of time so that they could soon return to Jesus to continue their training. But it also fit the scope of the mission that Jesus also was given, at that time. In Mat. 15:24 Jesus states,
"I was not commissioned and sent off as an emissary - except into the midst of those sheep having been destroyed, the ones that belong to [the] house of Israel."
Here, in 10:6, He specifies to His learners,
"But, instead, continue on your way toward the lost and destroyed sheep that belong to, and are from, 'the house (or: household) of Israel."
This instruction should inform us as to the context of the remaining part of this chapter, all of which is comprised of Jesus' words.
Verses 7-14 inform us of Jesus' expanded details (presented briefly by Matthew, in vs. 1) about what they are to do and how they are to behave while on this mission:
7. "Now as you are traveling on your way, be constantly performing the work of a herald, repeatedly saying publicly that the reigning and activity of exercising the sovereignty of the heavens (or: kingdom of the atmospheres) has drawn near and is close enough to touch (= has arrived and is now accessible)!
8. "Be constantly serving, curing and restoring to health (or: giving attentive care to and treatment for) those who are habitually weak, feeble and inadequate. Habitually be rousing and raising up dead people. Be continually cleansing lepers (scabby folks). Make it a habit to cast out demons [Hellenistic concept and term: = animistic influences]. You folks receive (or: received) freely (as a gift; = without cost), [so] give freely (as a gift; = without charge).
9. "You should not be procuring or acquiring gold, nor yet silver, nor even copper [i.e., no pocket money] into your belts or girdle purses.
10. "[Take] no beggar's pouch (or: food bag; or: traveling knapsack) into the road, nor two undergarments (tunics) or sandals nor yet a staff or club. You see, the worker [is] worthy of his nourishment (or: is of corresponding value for his food, keep and support). [comment: be barefoot priests: the Land is holy; the villages are temples - Bruce Chilton]
On this verse, Rebecca Mitchell comments: "It looks like He's saying that you must not accumulate money, or appear to be begging, or look like you expect payment. Yet you are worthy of meals, shelter and anything else necessary to your ministry to them."
12. "So, when entering in the house, greet, express good wishes and embrace the household,
13. "And if, indeed, the house should be suitable and worthy, you men let your peace (the joining from and which is you folks; [= shalom]) come upon it - yet if it may not be suitable or worthy, let your peace (this joining from you) be returned back upon yourselves.
14. "Also, whoever may not welcome and receive you men, nor even listen to your words or hear your message, as you are going outside, from out of the house or that city, shake the dust off your feet.
[note: Hospitality in those times and countries involved having a servant wash the feet of their guests; further: Jews did this when they left a Gentile country, so this would indicate that this town was being regarded as polluted and unholy, and in the same category as the Gentiles; comment: this could be a metaphor to shake off that incident, so as not to let their "humanity" cling to them]
Here, again, Rebecca adds insights for our present times: "This also reminds me of what I have heard of how some folks are called 'emotional vampires': people who hang on us and drain our strength" : ) Yes, "dust" comes in many forms.
For the purposes of this study, we will not comment further on these previous verses, but will proceed to consider the seemingly harsh pronouncement in the next verse:
15. "Assuredly - I now say to you folks - it will proceed being more endurable in the land of Sodom and Gomorrah, in a day of separating and deciding, than in that city (or: it will be more supportable for the land of Sodom and Gomorrah, in a day of judging, than for that town)!"
This is either a very extreme decision about the fate of those towns who did not welcome or receive His apprentices, or He was speaking using hyperbole. Sodom and Gomorrah were completely destroyed and burned. Did Jesus mean that destruction could be coming to Judea and the surrounding areas? We know that this did happen during the Judean revolt in AD 66-70. Isa. 1:9 makes this same comparison, concerning Jerusalem and Judea. In fact when Isa. gives them the Word of Yahweh, in 1:10, they are addressed as being "Sodom and Gomorrah." But we should also remember that we find in Ezk. 16:53,
"When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters...,"
and then in 16:55,
"When your [i.e., Jerusalem's] sister, Sodom and her daughters, will return to their former estate..."
It would appear that the destruction of those towns in the days of Abraham was not their final end.
With the voice of these two prophets, concerning Sodom and Gomorrah, we should be well advised to hear him speaking about the cities of Judea in terms of a physical destruction for which the people in those cities would not be prepared, since they were not open to Jesus' teaching (through His emissaries), which would include warning about a coming destruction, such as we find in Mat. 24. They would not have known that they should flee Judea to escape the Roman army.
Verses 16 through the rest of the chapter is addressed to these twelve men, and to their present mission. When He finishes this discourse, in 11:1 it seems apparent that Jesus sends these twelve out, and then He continues teaching and proclaiming, on His own (or, at least, without the 12). We do not find the disciples mentioned again until 12:1. Matthew does not record their report, when they returned from this mission, but Luke records it in 9:10, simply saying that they told Him what they had done. But let us return to Mat. 10:
16. "Now look, and really see this situation: I, Myself, am now sending YOU folks off - being emissaries on a mission - as sheep within the midst of [a pack of] wolves! Therefore, habitually come to be thoughtful, prudent, cautious and discreet (or: = wary and on the alert; = observant, decisive and timely) - as the snakes [are]; and yet [still] unmixed (pure; unblended; guileless; = without negative characteristics added) - as the doves [are].
Notice that He characterizes the towns and cities as packs of wolves! He did not expect them to find a great deal of acceptance. And He continues...
17. "So constantly hold your attention toward protecting yourself from the People (or: the humans). You see, they will periodically be giving YOU folks over (commit you) unto [their] local city councils and courts, and then they will proceed scourging YOU with lashes and whips.
Consider this: they needed to constantly hold their attention "toward protecting [themselves] from the People." They were going out to preach a message of goodness, ease and well-being, and were to offer to help or cure the People [of Israel/Judea]. Well, we see that Jesus also received rejection from His own hometown (Nazareth, where He had been raised), and in Lu. 4:28-30 we read that He had to escape their violent intents against Him.
18. "Yet YOU men will also, on My account, be from time to time led (or: brought) before (or: on [the stand to speak to]) governors and kings, with a view to being a witness to them and providing evidence for them - as well as to and for and among the ethnic multitudes (the nations; the non-Israelite Gentiles; or: = the pagans).
This was going to be a hazardous mission for the twelve.
19. "However, whenever they may hand YOU folks over (commit you), you should not be anxious or overly concerned about how or what you should be speaking, for, what you should say will continue being given to you men - within that hour!
20. "You see, YOU, yourselves, are not the ones then speaking, but rather, [it is] the Spirit (Breath-effect; Attitude) of YOUR Father repeatedly speaking within you.
These words would have brought comfort, encouragement and courage. Take note that at this time, before the Day of Pentecost, "the Spirit (Breath-effect; Attitude) of YOUR Father [would be] repeatedly speaking within [them]." Does this challenge some of our simplistic assumptions of a straightforward ordered chain of events? Our supposed "clearly cut divisions" in our perceptions of the old and new covenants may need some revising. Those of us who believe and experience the Spirit speaking directly to us in this day usually assume vss. 19 and 20 as being our present reality. Thus we are confident as to it being true, but let us keep in mind that the main target audience of Jesus' words were His apprentices, during the time of His "earthly" ministry. This is their history, even though we observe that this was always true.
Moving on, let us look into the next section of His instructions to them:
22. "And further, YOU folks will continue being hated, detached and regarded with ill-will by everyone - because of My Name. Yet the one remaining under [these conditions] to give support, and patiently enduring into a conclusion (or: into an ending [of these events]; unto completion and [the] final act of the goal) - this one will repeatedly be rescued (delivered; saved; restored to health and wholeness).
23. "Now whenever they may continue chasing YOU or be repeatedly persecuting YOU in this [particular] city, proceed taking flight (escaping) into a different one, for, truly - I now say to YOU folks - you can under no circumstances complete the circuit of (or: finish [visiting]) the cities (or: towns) of Israel until the Son of the Man (humanity's son; = Adam's son; or: = the awaited Messianic figure) should go (or: comes; can come and then go).
In 23a, He speaks similarly to what He said in vs. 14, above. This is still in the context of the mission of the twelve. Note that 23b might be looking forward, beyond this particular mission, to their being sent forth after the resurrection of Jesus, and the coming of Pentecost. We might get a hint of this in His expressly saying
"the circuit of (or: finish [visiting]) the cities (or: towns) of Israel."
The verb in the final clause of vs. 23 means either to come or to go. Because of the context of this first mission of sending them out, I first chose the rendering "should go," referring to Jesus going up to Jerusalem, and the "exodus" following His crucifixion. The parenthetical renderings, "comes; can come and then go" offer a reading that might be pointing to His coming in judgement in AD 70. I render Rev. 1:8 in a similar fashion, with an eye to Yahweh repeatedly coming (thus implying repeated withdrawing or going elsewhere) to Israel during their long history:
"I am continuously (or: repeatedly) the Alpha and the Omega," says the Lord [= Christ or Yahweh] God, "the One continuously being, even the One Who was and continued being, and the One presently and continuously (or: progressively) coming and going, the Almighty."
(or: The Owner is laying out these thoughts: "I Myself exist being the Alpha and the Omega - the continuously existing God, even the One Who continued existing [as] Being, as well as the One habitually being on the go and repeatedly moving about - the All-Strong.")
He is a dynamic God, and as Dan Kaplan repeatedly reminds us, His throne is on wheels (e.g., Ezekiel's vision of the living beings; the reference to His chariot in the Psalms). We see more than one layer to vs. 23b.
24. "A student (or: disciple; apprentice) is not over or above the teacher, nor [is] a slave over or above his owner (or: master; lord).
25. "[It is] sufficient and enough for the student (or: disciple) that he can come to be as his teacher, and the slave as his owner. Since (or: If) people call and surname the Sovereign (Master and Sole Owner) of the house (or: the Householder) 'Beelzeboul' [spellings vary; = lord of the flies, a Philistine deity], how much rather (or: more so) those of His household.
We do not hear many sermons about these two verses. But we need to keep these facts in mind as we walk the Path, following Him.
26. "So then, you men should not be made to fear them. You see, there is nothing being veiled or covered which will not proceed having its covering taken away and be revealed, and hidden which will not be habitually made known and familiar.
Although vs. 26 may have broader applications, we suspect that Jesus was referring to the revelations that came with the new covenant, and the unveiling of people's heart of which we read in 2 Cor. 3. The unveiling given to John (Rev.) and those given to Paul signaled a new age, a new covenant with a corporate temple that has no veil separating the holy of holies within us, as we are epistles to be read by all people.
27. "What I am now saying to YOU folks within the darkness (the shaded areas of obscurity; = being within the system and religion of the dim shadows) YOU say within the light (= the light of the coming Day). And what you are now hearing whispered into the ear, YOU people, as heralds, publicly proclaim upon the housetops (= make it publicly known in the communities).
28. "Stop being (or: Do not continue being [other MSS: You should not be]) made to fear from the one normally killing the body [e.g., an enemy; a murderer], and yet continuing unable (powerless) to be killing the soul (interior life; consciousness; or: = one's honor and reputation). But rather, be habitually fearing (or: continue wary of, with a healthy respect for) the person [e.g., a ruler] being constantly able and continuing with power to loose-away and destroy (or: to cause to be lost) both soul (the interior life; [note: may refer to the person's reputation in regard to character and other personal qualities]) as well as body within the Valley of Hinnom (Greek: Gehenna; Jerusalem's garbage dump: the place where criminals and folks with disgraced lives, and thus considered unfit for proper burial, were cast away; the disgraced end of an outcast or criminal).
29. "Are not two sparrows normally sold for a penny (Roman copper coin of the smallest value)? And yet not one from among them will proceed falling upon the ground without (or: apart from) your Father! [comment: immanence; union of God with creation]
30. "Now even the hairs of your head are all ones having been counted and numbered!
31. "Therefore, stop fearing (or: Then do not continue fearing or being afraid). You folks continuously carry on through so as to excel and be of more consequence than (be superior to and thus of more value than) whole flocks of sparrows!
For this study we will not discuss the details of this passage, but note the Father's constant awareness of our situations, and His continued presence within them. Note His expression of how He values us.
32. "Everyone, then, that will keep on acknowledging union with Me and speaking in accord with Me in front of (before and in the presence of) the People (the humans), I, Myself, also will continue to acknowledge union with him and will keep on speaking of him in the same way (saying the same thing of him) in front of (before and in the presence of) My Father - the One within and in union with the heavens (or: in the midst of the atmospheres).
We want to point out the bold rendering "in front of (before and in the presence of) the People." Now this may have a broader application, but I chose this as a first rendering in consideration of the context: the time of Jesus' ministry with His apprentices. The term "the People" can be seen as Israel, God's People under the old covenant, and the People in Jesus' day were represented by the priesthood and the Sanhedrin. Consider the picture of Jesus "standing" at the right hand of God, in Acts 7:56, when Stephen was about to be martyred.
33. "Yet, whoever may at some point say, 'No' to, or contradict, Me (or: would decline Me; or: can deny or disown Me), in front of the People (the humans), I, Myself, also will proceed to say, 'No' to, or contradict, him (or: will continue to decline, disown or deny him), in front of My Father - the One within and in union with the heavens (or: in the midst of the atmospheres).
34. "YOU folks should not assume from custom or infer from the Law that I come (or: go; came) to throw peace (a joining) upon the Land (or: earth). I do (or: did) not come to throw (impose) peace or joining, but to the contrary, a sword (a curved weapon for close combat)!
Hmmm. Does vs. 34 foretell the judgement of Revelation's Prostitute (Jerusalem) when Rome came to put down the rebellion? And is it not also a promise of the work of the Logos in Heb. 4:12? Recall what was said to Mary, by Simeon, in Lu. 2:35, regarding a sword piercing through her soul. But Jesus gives more examples of "dis-joinings" in the following verses...
35. "You see, I come (or: came; go) to disunite (to make to be two and then pit): 'a man against his father, and a daughter against her mother, and a bride against her mother-in-law,'
36. "And so, 'a person's enemies [are/will be] those of his own household.' [Micah 7:6]
37. "The person habitually having fondness and affection for father and mother over and above for Me is not suitable for Me (or: worthy or of equal value with regards to Me). Likewise the person continuing in having fondness and affection for a son or daughter over and above for Me is not suitable for Me (worthy of Me).
The coming of Christ, and the new covenant, brought more division in Second Temple Judaism than we can imagine. The book of Acts records many instances. Paul's letters reveal many more. We suggest that what He said in vs. 37 had layered applications. Every teacher, or Master, who had students expected the students to put their training before their affection for family. Jesus called His students to leave their business (being fishermen; tax collectors; etc.) and their families in order to follow this world-changing calling.
38. "Furthermore, he who is not habitually taking his cross (execution-stake; hanging-pole) and then constantly following after (behind) Me, is not suitable for Me (worthy of Me).
39. "The person who is searching and then finding his own soul (his own will, intellect, emotions and self-life as his goals; or: the identity and consciousness that he is; or: the life from him), will be repeatedly losing it. And yet the person loosing-away or destroying his soul (the consciousness which is him; his own will, self-focused life of a self-seeking, self-possessed persona and identity; or: his emotions, his plans and goals) - on account of Me - will be progressively finding and discovering it [i.e., his true self, identity, purpose & consciousness].
We find vss. 38-39 echoed in Mat. 16:24-26. Both texts are addressed to apprentices (students; learners; disciples), not to the public, at large. The taking up of one's cross was a metaphor for denying oneself, one's preferences and one's personal goals. In Rom. 1:1, Paul referred to himself as being "a slave" of (that is, belonging to) Jesus Christ. The term "Lord" also means "Owner; Master." But vs. 39b offers to those who respond to this call a finding his or her greatest treasure: the true self (which is one that is in union with Christ/God), one's ultimate purpose, and the true consciousness of Being.
Once more Rebecca offers us cogent insights on 39b:
"This shows that when we choose to save our souls [it means that] we have not yet known our true selves. We do not recognize the real us, or, if we have glimpsed it, we have not yet come to see the true value enough to affect our actions and decisions."
40. "The person habitually receiving, welcoming and embracing YOU folks continually receives, welcomes and embraces Me; and the person that continues receiving, welcoming and embracing Me continuously receives, welcomes and embraces the ONE sending Me off as a representative with a mission (as an emissary).
Here Jesus returns to more specifics concerning aspects of the mission given to the twelve. He informs them that the people's responses to them will in fact be a response to Him. We will see this again, in Mat. 25:40,
"'I am truly now saying to (or: It is true, I now tell) you folks, Upon such an amount (or: = To the extent) that you did (or: do) and perform(ed) [it] to (or: for) one of these belonging to the least of My brothers (the folks from the same womb as Me; used collectively: = the members of My family; or: = those of My group or brotherhood), you did and perform [it] to and for Me!'"
The reverse also applied:
"'Truly (or: It is True; Amen), I now say to you folks, Upon such an amount (or: = To the extent) that you did (or: do) [it] not to (or: for) one of these least folks, neither did (or: do) you do [it] to (or: for) Me" (25:45).
This is how Jesus explained what Paul would later describe in 1 Cor. 12:27,
"Now you folks yourselves are, and continuously exist being, Christ's Body (or: a body which is Anointed; or: a body whose source and character is Christ, and which is Christ) - and [you folks are] members of (or: from out of) a part [of it]."
Paul said it this way, in Rom. 8:29b, when he described Christ as:
"the Firstborn among, within the center of, and in union with many brothers (= a vast family from the same womb; Gal. 4:26)!"
Jesus informed His apprentices concerning His solidarity with them, and His union with them.
41. "The person who by habit receives, welcomes and embraces a prophet, unto [regard or a function] that pertains to a prophet's reputation and vocation (or: name), will repeatedly receive a prophet's wage and reward. Likewise the person who by habit receives, welcomes and embraces a fair and just person (one who maintains right relationships with God and mankind, and who has been rightwised into the path of the Way pointed out) unto [regard or function] that pertains to a fair and just person's reputation and way of life (or: with a view to [his or her having] a name, which is: 'a rightwised person'), will habitually receive a wage and reward that pertains to a rightwised and equitable person.
Now He expresses the solidarity that exists between them, and the existential reward that a person experiences when they acknowledge one another and the gifts of grace that inhabits each person who lives in union with the Vine (Jn. 15:1ff). The reward is the particular manifestation of the Christ Life that flows from one person to another (just as the life-blood of a person flows to every cell of the body).
42. "And further, whoever should give only a cup of cold water to drink to one of these little ones, only unto [regard or function] that pertains to the reputation and vocation of a disciple (or: = solely with a view to his or her being named an apprentice), assuredly (amen), I now say to (lay it out for) YOU folks, he can by no means lose his wage or reward.
Recall the meeting of the simple needs in life that Jesus praises in the parable of the sheep, and the kids, in Mat. 25:35-36,
"You see, I was hungry (or: I hunger) and you folks gave (or: give) to Me [something] to eat; I was thirsty (or: I thirst), and you folks gave [something for] (or: cause) Me to drink; I was existing being a foreigner (or: stranger), and you people gathered Me together [with you] (= showed Me hospitality and oneness with your group); [I was/am] naked, and you people clothed (or: clothe) Me; I fell sick (or: become weak), and you folks carefully looked upon (or: = visit and look out for; took oversight of) Me; [I was/am] in prison (or: jail), and you came to Me (or: come and set your face on Me)."
Jesus ends His instructions for the mission with a picture of receiving one of the most basic needs for life: water. Now for their first mission, they would probably understand this on the natural level - and we are confident that was His intent for them, as generally expressed in vs. 1b, and in vs. 8, above. But we can also see that their actions were to be living parables that spoke of a deeper layer that John saw, as recorded in Jn. 7:37b-39a,
"If ever anyone may continue being thirsty, let him be habitually coming toward (or: face-to-face with) Me, and then let the person continuously trusting and progressively believing into Me be constantly (habitually; repeatedly) drinking! [cf Isa. 12:3; 55:1]
(or: let him be progressively coming to Me and keep on drinking. The person habitually being faithful unto Me,)
Just as the Scripture says, 'Rivers (or: Floods; Torrents) of living water will continuously flow (or: gush; flood) from out of the midst of His cavity (His innermost being or part; or: the hollow of his belly; [used of the womb]).'" [cf Isa. 58:11; Ezk. 47:1; Joel 3:18; Zech. 13:1; 14:8]
Now this He said about (or: with regard to) the Breath-effect (or: Spirit; Attitude; [other MSS: Holy, or set-apart Spirit; Sacred Wind]) of which (or: of Whom as a source; [other MSS simple read: which]) they - those trusting and believing into Him - were about to be continuously and progressively receiving."
The next chapter begins with Matthew explaining that,
"And so it came to be - when Jesus finished making thorough arrangements and completed the process of instruction for His twelve students (or: disciples) - [that] He redirected His steps and passed on from out of that place so as to continue teaching and making public proclamation within their cities and towns."
All of chapter 10, from vs. 5 through vs. 42, was Jesus,
"making thorough arrangements and the process of instruction for His twelve students."
Everything in all those verses pertained first of all to those twelve men, and the immediate context of that mission. Much could have been commented upon, in many of the verses that we did not discuss here (those are for another study), but it is important to first of all understand to whom He was speaking, and for what circumstances, and that the context was during Jesus' ministry in the first Century AD.
Jonathan
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