Appointed by Christ

Matthew 10:1-15

May 25, 2003

 

At the heart of Christianity remains the desire and need of declaring to others the message of the gospel. It is a desire in that once we have received God's saving grace we want others to know the same Lord. It is also a need since the only means of the gospel spreading is through the redeemed, now appointed by Christ as ambassadors for the faith.  

 

No place is given in Scripture for being secret disciples or keeping our faith in Christ to ourselves. Comparing believers to a city on a hill, lighted during the darkness of night, Christians "cannot be hidden" anymore than such a city can be hidden (Matt 5:14). Nor can believers be silent as long as even one man fails to give glory and praise to the Lord. Psalm 67 bursts forth with such desire, "Let the peoples praise You, O God; let all the peoples praise You. Let the nations [or "people groups" in modern terminology] be glad and sing for joy; for You will judge the peoples with uprightness and guide the nations on the earth." And then he adds, "God blesses us, that all the ends of the earth may fear Him." The Psalmist's prayer for God's blessing upon the lives of His people is so "that Your way may be known on the earth, Your salvation among all nations."

 

Curiously, there are confusing thoughts about this in our day. On one hand there is confusion about the message of the kingdom - the gospel of Christ. Some choose to water down the reality of our sinfulness and God's holiness, and the necessity of Christ's bloody death at the cross, confirmed by His resurrection, so that we might be redeemed. Instead, these seek to help people feel better about their lives through positive, therapeutic talks that offer only scant reference to Christ and even less reference to His cross. The call for repentance and faith in Christ alone finds no place in such a scheme. We cannot fault their desire to bring people into their circle of influence or their churches but such a desire proves to be worthless if the gospel of the kingdom is left out.

 

But maybe even more alarming are those that understand the gospel of the kingdom, glorying in Christ and His cross, but show little concern for the world about them. They may throw a few dollars at the problem yet rarely open their mouths to sound forth the way of salvation through Christ. They rightly are concerned about themselves and their spiritual development but fail to burn with passionate desire for the nations to bow in worship before the King. Such a mindset wears the unfortunate tag of  "navel-gazers."

 

We cannot bypass Christ's kingdom alert: "The harvest is plentiful, but the workers are few. Therefore beseech the Lord of the harvest to send out workers into His harvest." We are alerted to the endless possibilities of new followers and worshipers of Christ - the harvest - and alerted as well to the lack of gospel workers. So as we pray for the Lord to send out workers into the harvest we also discover how such kingdom messengers are to approach the harvest.

 

Jesus Christ the King appoints His people as messengers of the kingdom, sending us forth to declare the gospel of the kingdom to a world enslaved by sin. Some of the details of our text are specific to the Twelve at that juncture but it also contains gospel principles for disciples in every generation. We share an appointment by Christ as kingdom messengers. What are the principles that direct us under Christ's appointment?

 

I. Christ identifies His kingdom messengers 

 

The opening statement introduces and sets the stage for Christ's identification of His kingdom messengers. "Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal very kind of disease and every kind of sickness." Up to this point, Matthew has focused upon the authority of Jesus Christ over demons, disease, sickness, and even over the natural realm. Now Christ gives authority to the disciples to cast out demons and heal the sick. Such authority was not natural to the disciples - it came as a gift by the King so that their gospel message might be authenticated through exercising Christ-like authority.

 

Three Gospel writers and the Acts identify the twelve disciples or apostles (Mark 3:16ff, Luke 6:14ff, and Acts 1:13ff.). They each contain three groups of four as though the disciples were organized into three teams as well as sent out by twos. Peter, Philip, and James the son of Alphaeus headed the groups. Our text pairs them in twos as well, which we can assume were the way they were sent out on their mission into Galilee.

 

The most remarkable thing about these twelve men is that they were unremarkable men. They were ordinary citizens of Israel: fishermen, a tax collector, some sharp, some dull, some had been followers of John the Baptist, others were staunch defenders of Judaism, and one a deceiver and betrayer. "The first, Simon, who is called Peter," is always listed first among the disciples. "First" probably carries the idea of "first among equals" since he rose to the top as leader and spokesman for the disciples. John Broadus comments, "He was an ardent and impulsive man, of great force of character, and extremely self-confident" [Selected Works of John Broadus, III, 214]. "Andrew his brother" was also a fisherman and one that excelled as a witness for Christ, identified as the one that brought Peter to know Christ (John 1:41-42).

 

"James the son of Zebedee," probably the eldest, "and John his brother," belonged to a family that comparably had means. We deduct this from the fact that their father did have servants that fished with them, and also because John was known to the high priest (Mark 1:20, John 18:15). Jesus called them "Sons of Thunder" for their impetuous spirit (Mark 3:17). Broadus adds, "From their mother Salome... was perhaps inherited the ambition, and perhaps also the ardor, intensity, vehemence, and warm affection, which characterized her sons" [214]. James was the first martyr among the apostles (Acts 12:2) while John had lengthy and extensive ministry in Asia, leaving us a beloved Gospel, three epistles, and the Revelation.

 

"Philip and Bartholomew" head the next four. Philip's position in every listing of the apostles indicates his standing as a leader among the twelve. He brought his friend, Nathaniel, to the Lord (John 1:43-46). As with several of the apostles, Nathaniel was also called Bartholomew, being known for his seriousness and guilelessness in Judaism. "Thomas" who was also called, "Didymus," meaning "twin," is best known for his doubting but perhaps we should not characterize him by his slowness to believe as much as for his willingness to lay down his life for Christ. He also gave us one of the clearest confessions of Christ's nature as God (John 20:28). "Matthew the tax collector," the author of this Gospel, reminds us of the despicable past from which Christ called him.

 

"James the son of Alphaeus," is distinguished from James the brother of our Lord. Some scholars believe him to be the brother of "Thaddaeus," because Luke calls him "Judas the brother of James." He is known in the Gospels only for asking Christ a question about revelation (John 14:22). "Simon the Zealot," also known as "Simon the Canaanite, may have been aligned with a group that was later known for its blind zeal for Jewish nationalism. That group did not develop formally until another 30 years but Simon may have been part of its early roots with his enthusiasm for Israel. "Judas Iscariot, the one who betrayed Him" is well known in the Gospels. He was the treasurer for the apostles but one that was swallowed by his own greed. "He shows us that the greatest outward privileges may be of no avail," wrote Broadus, "and may even be perverted into a curse; and he exemplifies the gradual progress, the terrible power, and the awful results, of covetousness" [217].

 

Unremarkable men they were indeed, but we must acknowledge that they accomplished remarkable things because of their relationship to the incomparable Lord! That is the emphasis by the Gospel writers. It was not the greatness of the apostles that led to the explosion of Christianity in the first century but the supreme greatness of Jesus Christ, and His power displayed through them. When we look at these men we must realize that if God could use them He can use us, as He empowers us by His Spirit as kingdom messengers.

 

II. Christ instructs His kingdom messengers 

 

Having sketched those called by Christ we now turn to the instructions He gave to them. Some of the specifics later changed as when Christ told them to carry a money belt, bread bag, and a sword in the later part of His earthly ministry (Luke 22:36). Consequently, we are not to adopt the list in Matthew 10 as the prescribed method of evangelism as did the Franciscans. Rather we are to learn from the principles that our Lord gave that can be transferred from one generation to another.

 

1. The mission 

 

The first command helps us to understand precisely why we are to see these as principles rather than detailed commands for every generation. "Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; but rather go to the lost sheep of the house of Israel." Just before the Ascension, Christ instructed the disciples to go to Samaria and the remotest parts of the earth with the gospel (Acts 1:8). So this leads us to understand the temporary nature of this particular command. Why were they to avoid Gentiles and the Samaritan cities? The answer seems to be two-fold, with one being theological and the other practical.

 

Theologically, the gospel was to first be proclaimed "to the lost sheep of the house of Israel." The "lost sheep" metaphor harkens back to the Old Testament prophets that compared Israel to sheep wandering astray or without a shepherd [see last week's sermon]. The time of the Gentiles would come shortly as only a remnant would follow Christ from Israel. Don Carson reminds us, "Jesus stood at the nexus in salvation history where as a Jew and the Son of David he came in fulfillment of his people's history as their King and Redeemer. Yet his personal claims would offend so many of his own people that he would be rejected by all but a faithful remnant" [EBC, Matthew, I, 244].

 

The practical reasons follow. "Why increase their opposition by devoting time to Gentile ministry? His mission, as predicted, was worldwide in its ultimate aims; ...and all along he had warned that being a Jew was not enough. But his own people must not be excluded because premature offense could be taken at such broad perspectives" [Carson 244]. The Jews found the Samaritans to be reprehensible. They claimed a Jewish heritage but were instead the result of intermarriages after Israel was exiled. Along with mixed marriages came their mixed religion, syncretizing the worship of the Lord with idolatry. The Jews maintained a running feud with them over the Samaritan claim that God was to be worshiped on Mt. Gerazim. Had the disciples gone to the Samaritans at that juncture they would have cut off all witness to the Jews. On top of this, the disciples were still working through their own strong feelings of prejudice so much so that like James and John, they might all have tried to call down fire from heaven to destroy the Samaritans that did not respond to the gospel (Luke 9:51-56). They were not ready for the Samaritans at this point. Nor were they ready for the Gentiles since they still had not emerged from the deep-seated prejudices that were part of their upbringing. Later we find Peter receiving a vision from heaven that helped him to work through his own view of Gentiles so that he might freely carry the gospel to them (Acts 10).

 

What do we learn from this mission principle? The gospel is for all men. However, the Lord might take us through a circuitous route to either prepare us for being able to cross cultural and racial lines to carry the gospel, or to prepare the recipients to hear the gospel from our lips. We must seek to be faithful as evangels of the good news where the Lord has placed us, and then trust Him to ever widen our circles of gospel witness across whatever barriers have been erected by heritage, geography, or nationality.

 

2. The aim 

 

Verses 7-8 have a series of present imperatives that gives strength and force to the ongoing mission of the apostles. Standing alone is the first present imperative, "preach," that demonstrates the primary aim of every evangel of the good news. "And as you go, preach [proclaim and keep proclaiming], saying, 'The kingdom of heaven is at hand'." In light of the Jew, Gentile, Samaritan rift, the disciples were to keep their focus on preaching the gospel of the kingdom. As Leon Morris writes, "It was not their business to work out the solution to contemporary problems, but to sound out the message Jesus was proclaiming" [The Gospel of Matthew, 246]. Rather than falling prey to the cries of relevance that often obscures the gospel message, we too must remain faithful to our aim - proclaiming the gospel of the kingdom.

 

When Paul reflected back on his ministry, he summarized to the Ephesian elders that he had been "preaching the kingdom" (Acts 20:25). That is a curious looking phrase, and yet it is chocked full of truth for us as we consider the aim for our own ministry in the world. John the Baptist's message was "repent, for the kingdom of heaven is at hand (Matt 3:2). Christ, likewise, preached the kingdom, declaring, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel" (Mark 1:15). He told the Pharisees that questioned His understanding of the kingdom, "For behold, the kingdom of God is in your midst" (Luke 17:21). Christ characterized His message as preaching the kingdom of God (Luke 4:43). "Kingdom of heaven" was an appropriate Jewish way of referring to the kingdom of God since He abides in heaven. The disciples were to go forth, declaring that the kingdom of God had broken into their midst!

 

What did this mean when the first audience heard of the kingdom at hand? Broadus prefers to call "kingdom," "reign," because it primarily means the reign of Jesus Christ as King (35). That is a radical message! It calls for us to realize that the Creator has come among the creation, and now holds us accountable to worship and obey Him. Jesus Christ is Himself the embodiment of the kingdom and all its virtues. The kingdom is about the reign of the King. That is why proclamation of the kingdom calls for repentance and faith.

 

Consider how we can apply this in our own mission into the world. First, we are seeking to establish the truth that there is a Creator and He has called us into account. Second, the Creator has come among us and claimed His kingship over our lives. We exist for His pleasure alone. To live for any reason outside that of "white-hot worship" and obedience to Him is to admit rebellion and spiritual anarchy. Third, since all of us naturally worship everything but the King, we are found guilty of rebellion and unbelief, deserving the King's judgment. But the King has Himself provided the way to satisfying His judgment, and establishing the grounds for relationship to Him. Fourth, that's where we explain the coming of Christ in the Incarnation, and His subsequent death and resurrection on our behalf. Finally, in light of the King, His kingdom, and His provision so that we might become kingdom citizens, we call for men everywhere to repent and believe the good news of Christ the King. This must be our aim in kingdom ministry.

 

3. The confirmation 

 

Four present imperatives follow the command to preach the kingdom message. Each of them represents apostolic confirmation of the reality of the kingdom. As the apostles had been delegated authority they were to exercise it as confirmation that the message they preached about the kingdom reign of Christ was valid. "Heal the sick, raise the dead, cleanse the lepers, cast out demons." These were the actions of Christ, and now the apostles were to do the same as they had received authority from Christ. They did not put on healing crusades or exorcism services. Rather as they preached the gospel they exercised the authority of Christ over the natural and spiritual realm by such actions (Matt 11:2-6 helps to illustrate this validation of Christ's authority).

 

The way we serve others gives credibility to our message. That kind of freely offered service by the disciples validated their message. Their service was not perfunctory but demonstrated genuine concern for those suffering and in need. Perhaps our gospel message is not believable because we fail to live in service to others as our Lord did.

 

4. The attitude 

 

The service rendered was never a manipulative tool, used only to get a response to the message. Some in the Christian community have adopted such a mindset to the detriment of global evangelization. Unbelievers can sniff out disingenuous motives. "Freely you received, freely give," Jesus commanded. It is a warning to the covetous nature that lurks in each of us. While Judas Iscariot was exposed for his greed, the same spirit could have shown up in any of the disciples. So the Lord brings them back to the foundation: all of grace. Because we have received grace we freely give ourselves in service to others to the glory of God.

 

5. The provision 

 

Though later our Lord tells the disciples to carry provisions for their labors, in this case He sends them out with nothing but the robes on their backs. They were not to turn their gospel ministry into a scheme for coveting. They were to learn dependence upon the Lord, and what better way that to trust Him for the most basic provisions? "Do not acquire gold, or silver, or copper for your money belts, or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support." Christ assures them that their faithfulness to the work of ministry would redound in supplying what they needed. Free from distractions, they could proclaim the kingdom message to all they encountered. Meanwhile they would learn to trust in God's providential care. As Morris so clearly expresses, "The disciples are workmen for God, and they can rely on their employer to supply the things they need" [248].

 

Read the stories of George Whitefield or William Carey or Adoniram Judson or Hudson Taylor or countless others that have served the Lord as messengers of the kingdom. Each has witnessed firsthand the provisions of the Lord. Sometimes in our missions giving we become instruments in the Lord's hands to help provide for His servants. On other occasions, as we are engaged in proclaiming the kingdom message, we receive from the Lord's hands.

 

III. Christ distinguishes His kingdom messengers 

 

The disciples were being sent into the Galilean region. Christ would follow shortly (11:1). They would be venturing into cities and villages strange to them; so they depended upon the hospitality of the locals to make them welcome. It was not an unusual thing in that era for people to stay in homes of complete strangers since wayside lodging was limited and often dangerous. Unlike our day in which we lock everything down and gaze at strangers through a peephole in the door, the people of that era valued strangers and opened their homes to them. But there was also the chance to meet with rejection. If a stranger in the village offended the locals then his stay would be short! With the message of the reign of Christ, the disciples were certain to meet with both hospitality and hostility.

 

1. Gospel welcome 

 

The idea of "worthy" in this text is not in the sense of personal merit but instead either implies that they welcome the gospel messengers or are open to the gospel message. "And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city." I remember Kenyan pastor, Paul Ndungu, experiencing this firsthand. When he first began trying to evangelize among the Massai tribes, he would visit a village, talk to the chief, and see if he would be allowed to stay. Sometime the village chieftain would reject his appeal, so he would leave for another village. But once the door open, he found a welcome in the village to proclaim the gospel. What began so slowly has now mushroomed into a burgeoning church among the Massai people.

 

Greetings were important in that era just as they are today in much of the Middle East, parts of Europe and Africa. They signify acceptance of others. "As you enter the house, give it your greeting. If the house is worthy, give it your blessing of peace." "Blessing" is not in the Greek text. It is better to simply say, "Give it your peace," i.e., the common greeting of "Shalom." There's no spiritual virtue conveyed by this. It was simply the normal greeting, much the same as our, "How are you doing today?" The point made is that the kingdom messenger was to find satisfaction in whatever place he was received and welcomed. He was not to keep looking for "better digs," as the expression goes. Instead, he was to find contentment and appreciation for those whom God raised up to provide for him.

 

2. Gospel unwelcome 

 

But not everyone will be happy with gospel messengers. "But if it is not worthy, take back your blessing of peace." In other words, do not let your "Shalom" or greeting abide upon a house where the gospel message and messenger is rejected. Morris helps us with this difficult statement: "it is a way of saying that despite the payer involved in the greeting there would be no peace for the unworthy householders. The peace of which the apostles were the messengers would not remain with the contemptuous" [250].

 

Added to this rejection of the message and the messengers is a formal protest against them. 'Whoever does not receive you, nor heed your words [hence, the messengers and the message of the kingdom], as you go out of that house or that city, shake the dust off your feet." The messengers and the message are inextricably linked. Kingdom citizens live in the gospel. The message is tied to us so much that we are ever messengers on behalf of the King. But that being the case, if the message is rejected so will be the messengers. Christ told the disciples to carry out this symbolic act in order to sever even the smallest ties with those repudiating the gospel [cf. Morris, 250]. It implied that the messengers were no longer responsible for those that refused to heed the gospel.

 

Conclusion

 

Jesus Christ never paints a rosy picture for His disciples. As we are going about our lives, we are to remember that we are on mission in the world - and that the harvest is taking place right there. Some will receive us and welcome the gospel of the kingdom. But others will resist and reject. Wipe the dust from your feet and press on. The harvest remains plentiful. Christ calls for workers to recognize the harvest wherever He has placed us, and to be faithful proclaimers of the good news. May the Lord burn this reality into our hearts. Let's head for His harvest!

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