Receiving the sender.
Matthew 10.40-42; 18.1-5 = Mark 9.33-37 = Luke 9.46-48; 10.16 (John 12.44-50; 13.20).
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Notes and quotes.
§ I note the following agreements between Matthew and Luke against
- Matthew 18.1 and Luke 9.46 each have a form the being verb ειμι (I am, or to be)
(εστιν in Matthew,
ειη in Luke) where in
Mark 9.34 a verb of being is understood, not expressed.
- Matthew 18.2 has the middle participle προσκαλεσαμενος
(having called toward); Luke 9.47 has the middle participle επιλαβομενος
(having taken upon); and Mark 9.36 has the active participle
- Matthew 18.5 and Luke 9.48 each have εαν (if ever) where Mark 9.37
has only αν (ever).
- Matthew 18.5 has εν
τοιουτο (one such child)
in the accusative; Luke 9.48 has τουτο
(this child) in the accusative; but Mark 9.37 has
(one of the children such as this one) in the genitive.
§ Didache 11.4:
And let every apostle coming toward you be
received as the Lord.
to the Ephesians 6.1:
Now as much as anyone sees the bishop being silent,
all the more ought he to fear him. For we must thus receive everyone whom the
housemaster sends into his household, as we would do him that sent him.
It is clear, therefore, that we should look on the bishop as on the Lord
§ Justin Martyr,
For he who hears me and does my sayings hears him
who sent me.
And he is called angel and apostle, for he himself
announces as many things as we must know, and is sent forth to announce as
many things as are revealed, as our Lord himself also said: He who hears me
hears the one who sent me.
§ Luke 10.16 seems to stand out as quite
dissonant in its immediate context. In 10.13-15 the second person singular
pronouns (you) refer on the lips of Jesus to the cities that Jesus
is cursing; but in 10.16 the second person plural pronouns apparently refer
on the lips of Jesus to the disciples being sent out on their mission (10.1-12). In 10.17 Jesus ceases to speak,
the regular narration resumes, and these disciples (the seventy) return.
This switching of second person referents between verses 15 and 16 goes