Instructions Concerning Their Going Out (10:9-15).
Having declared to them their main responsibilities and objectives Jesus now instructs them about the way in which they are to go about their ministry. and it is immediately apparent that while the principles behind these instructions are permanent, the details are particular to their situation. For they have in mind the society in which they lived.
The principle of hospitality, that is the sense of responsibility to provide hospitality to travellers and strangers, was strongly held throughout the ancient world. Inns were few, and often not very reputable, and such hospitality was therefore very necessary for respectable people. And once that hospitality was offered it was seen as providing a bond between the giver and the recipient. Good men would do anything rather than betray someone to whom they had offered hospitality (compare Genesis 19:7-8; Judges 19:23-24). To give hospitality to someone and then to betray them was considered totally disreputable. The contrary position was that to be refused hospitality was a bad sign. It was a sign of enmity. It was a sign that no favour was being offered. It was a refusal of friendship.
It was also recognised within Judaism that a Teacher should especially be given hospitality, for he was not allowed to charge for the teaching that he provided. Many teachers did got around the ancient world charging for their services, but among the Jews to charge for teaching the Law of God was not approved of, although how far the latter applied in Gentile-affected Galilee we do not know.
There were some Teachers who went around taking advantage of and sponging on the people whom they went to, especially when the new churches were formed, and that was why Paul always sought to be independent and cater for himself, contrary to what Jesus was saying here, while acknowledging the right of others to do differently. But that was in a sophisticated city environment where people saw things from a different angle. Jesus in fact provides against the dangers that Paul foresaw by His further instructions against accumulating ‘wealth' as they went around. So Jesus' instructions must be seen against this background.
Jesus' instructions therefore cater for such situations:
He first wants it to be seen that His disciples are neither benefiting financially by their ministry, nor are living in luxury at the cost of others, a lesson many servants of God could do to learn today in the wealthier parts of the world.
He wants their welcome or otherwise by the people, which will be revealed by whether they provide for them or not, to demonstrate the kind of reception that they are receiving. It will immediately bring out who are receiving the Good News rightly, and who are not. It will be a test of the genuineness of their hearers (Matthew 25:35-40).
He wants to ensure that His disciples do not themselves get caught up with the deceitfulness of riches and the desire for other things, thus choking their ministry (compare Mark 4:19).
Above all He wants them to be continually trusting in their heavenly Father's provision (Matthew 6:19-34).
In Mark 6:7-13 there are similar instructions, although they may have been in respect of a further mission. But note their abbreviated form. However the principles are on the whole the same. On the other hand the instructions in Luke 10:3-12 were given to the seventy. So while we would expect them to be similar, we would not necessarily expect them to be the same in every detail, as turns out to be the case.
It should be noted that in the Rabbinical writings it was stated that a man ‘may not enter the Temple Mount with his staff or his sandal or his wallet, or with the dust on his feet'. The idea there would seem to be that he must thrust all worldly thoughts and sense of independence aside. He has come to meet with God, and must be prepared in heart an mind, and unencumbered. He must leave worldly activity outside. Something of this may well be in Jesus' mind. All the attention of His disciples must be on God as they go in His Name.
Analysis of Matthew 10:9-15.
a “Do not procure for yourselves gold, or silver, or copper in your money belts; no food wallet for your journey; neither two coats, nor shoes, nor staff. For the labourer is worthy of his food” (Matthew 10:9).
b “And into whatever city or village you enter, search out who in it is worthy, and there stay until you go forth.” (Matthew 10:11).
c “And as you enter into the house, salute it. And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you” (Matthew 10:12-13).
b “And whoever will not receive you, nor hear your words, as you go forth out of that house or that city, shake off the dust of your feet” (Matthew 10:14).
a “Truly I say to you, It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city” (Matthew 10:15).
Note that in ‘a' their worthiness to receive a response is stressed, ‘the labourer is worthy of his provision', and in the parallel the punishment for failing to give that response to the true labourer is emphasised. In ‘b' they are to seek out those who are worthy and in the parallel they are to shake from their feet the dust of the unworthy. Centrally in ‘c' they are to bring blessing on the house that welcomes them.