Matthew Chapter 10 verse 41 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 41. - Matthew only. The whole verso recalls Jewish Christianity; it was hardly likely to have been remembered outside Jewish Christian circles. He that receiveth a prophet. One upon whom the mantle of the old prophets might in any sense he said to have fallen. The saying was probably recorded with special thought of the Christian peripatetic "prophets," who are brought before us so vividly in the 'Didache.' In the name of a prophet (εἰς ὄνομα προφήτου). In late Hebrew and in Aramaic the word for "name" passed into little more than a preposition, just as the word for "face "had already passed (and so the Greek, ἐν ὀνόματι, Mark 9:41). Here, however, this is hardly the case, the word appearing to retain its idea of both name and corresponding position. The preposition may mean either receive him into the position of a prophet, i.e. into the treatment with which a prophet should be received; or, simply, receive him at the rank and standing of a prophet (Acts 7:53). Anyhow, it is in contrast to receiving him out of mere human compassion or ordinary friendliness. The reception is to have regard to that which the name implies, for the sake of the cause that the prophet represents. Shall receive a prophet's reward; i.e. shall share in the reward of that work in which by his kindness to the prophet he so tar takes part. Thus the widow of Sarepta shared in the blessing given to Elijah (1 Kings 17:10; cf. also 2 Kings 4:8, sqq.). (On reward, see Matthew 5:12, note.) Observe that not the action, but the motive for the action, is made all-important. It is a matter of faith, not of works (cf Nosgen). And he that receiveth a righteous man. A righteous man; i.e. one who is punctilious in performing all the details of the revealed will of God (Matthew 1:19, note; Acts 22:14; James 5:6). This word also is used in a quasi-Jewish sense, and points back to the time when Jewish Christians performed, not only the law as expounded in the sermon on the mount, but also those external rites and observances which had been commanded them as Jews (Acts 21:20). Among such Jewish Christians some would he especially noticeable for their regard to these things (e.g. James the "Just," or "Righteous"), and it is to one of these that the epithet here refers.

Ellicott's Commentary

Ellicott's Commentary for English Readers(41) In the name of a prophet--i.e., for the sake of that which the name connotes--the prophet's work as a messenger of God, the righteousness of which the living righteous man is the concrete example. The distinction between the two involves the higher inspiration of the prophet as a messenger of God, and perhaps implies that that inspiration belonged to some, and not to all the Twelve, while those who were not to receive that special gift were at all events called to set forth the pattern of a righteous life. The "reward," and the time of its being received, belong to the future glory of the kingdom; and the words of the promise throw the gate wide open, so as to admit not only those whose gifts and characters command the admiration of mankind, but all those who show in action that they are in sympathy with the work for which the gifts have been bestowed.