Luke 10:5

KJV

And into whatsoever house ye enter, first say, Peace [be] to this house.

KJV (with Strong's)

And {G1161} into {G1519} whatsoever {G3739}{G302} house {G3614} ye enter {G1525}, first {G4412} say {G3004}, Peace {G1515} be to this {G5129} house {G3624}.

Complete Jewish Bible

“Whenever you enter a house, first say, ‘Shalom!’ to the household.

Berean Standard Bible

Whatever house you enter, begin by saying, ‘Peace to this house.’

American Standard Version

And into whatsoever house ye shall enter, first say, Peace be to this house.

Commentary

### SUMMARY
Luke 10:5 provides a foundational instruction from Jesus to the seventy (or seventy-two) disciples He dispatched, emphasizing the crucial importance of their initial greeting upon entering any home. This command to pronounce "Peace be to this house" was not merely a social courtesy but a profound spiritual declaration, designed to establish the disciples' identity as emissaries of God's Kingdom and to discern the receptivity of the inhabitants to the divine message and blessing they carried. It underscores the intentionality and spiritual nature of their mission, setting a tone of goodwill and divine favor.

### CONTEXT
* **Literary Context:** This verse is situated within Jesus' detailed commissioning of the seventy (or seventy-two) disciples in [Luke 10:1-24](/luke/10-1-24 "Luke 10 - Jesus Sends Out the Seventy"). Having just highlighted the urgent need for laborers in the harvest ([Luke 10:2](/luke/10-2 "Luke 10:2 - The Harvest is Plentiful")), Jesus provides specific, practical instructions for their itinerant ministry. These instructions cover their reliance on hospitality, their conduct, their message of the Kingdom of God, and how to respond to both acceptance and rejection. The command to offer peace serves as the very first action upon entering a dwelling, immediately preceding instructions on eating what is set before them and healing the sick ([Luke 10:7-9](/luke/10-7-9 "Luke 10:7-9 - Instructions on Hospitality and Healing")). It establishes the spiritual premise for their entire interaction.
* **Historical & Cultural Context:** In ancient Jewish and Near Eastern cultures, hospitality was a sacred duty and a cornerstone of social life. Travelers, especially religious teachers or emissaries, relied heavily on the generosity of householders. The greeting "Peace be to this house" (or similar expressions of *shalom*) was a common and deeply significant salutation. It was more than a polite "hello"; it was a comprehensive wish for well-being, prosperity, and wholeness, reflecting the rich meaning of the Hebrew *shalom*. For Jesus' disciples, who were traveling without provisions ([Luke 10:4](/luke/10-4 "Luke 10:4 - Instructions on Travel")), this greeting was a culturally understood overture that could open the door to lodging, food, and an audience for their message. It also served as a means for the householder to accept or reject the blessing, with consequences for both parties, as seen in [Luke 10:6](/luke/10-6 "Luke 10:6 - The Son of Peace").
* **Key Themes:** Luke 10:5 contributes significantly to several key themes within Luke's Gospel and the broader biblical narrative. Firstly, it highlights the **Kingdom of God** as a realm of peace and wholeness, not just a future reality but a present spiritual power that the disciples were commissioned to bring. Secondly, it underscores the theme of **divine blessing and spiritual discernment**, as the peace offered was not merely human sentiment but a divine impartation that would "rest" only on a "son of peace" ([Luke 10:6](/luke/10-6 "Luke 10:6 - The Son of Peace")). This act of offering peace also emphasizes **intentional and relational ministry**, where the approach is one of goodwill and a desire for the well-being of others, rather than coercion or self-interest. Finally, it foreshadows the **universal call to peace**, a central tenet of the Gospel message that culminates in Christ's own declaration of peace to His disciples ([John 14:27](/john/14-27 "John 14:27 - Christ's Gift of Peace")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **enter (Greek, _eisérchomai'_):** Derived from *eis* (into) and *erchomai* (to come), this verb signifies a literal physical entrance into a place. In the context of Luke 10:5, it denotes the act of the disciples stepping across the threshold into someone's dwelling, marking the beginning of their interaction and ministry within that space. It implies a deliberate and purposeful movement into the private sphere of a household.
* **say (Greek, _légō'_):** This primary verb means "to lay forth" or "relate in words," often implying systematic or set discourse. Here, it indicates a formal, intentional declaration rather than a casual utterance. The disciples are commanded to speak a specific, pre-ordained message of peace, highlighting the authoritative and purposeful nature of their words as emissaries of Christ.
* **Peace (Greek, _eirḗnē'_):** This term, likely from a verb meaning "to join," denotes peace in both a literal and figurative sense, extending to prosperity and wholeness. It is the Greek equivalent of the Hebrew *shalom*, encompassing not merely the absence of conflict but a state of complete well-being, harmony, health, and spiritual flourishing. When the disciples pronounce *eirḗnē*, they are invoking a comprehensive divine blessing upon the household, desiring their holistic good.

#### Verse Breakdown
* **"And into whatsoever house ye enter,"**: This opening clause establishes the broad scope of the disciples' mission, indicating that their instructions apply to any and every home they might visit. The phrase "whatsoever house" underscores the universality of their outreach and the consistent nature of their approach. It sets the scene for their initial point of contact with potential hosts and recipients of their message.
* **"first say,"**: This imperative phrase highlights the priority and immediacy of the command. Before any other interaction, before asking for food or lodging, and certainly before proclaiming the Kingdom, the disciples are to utter this specific greeting. This emphasizes the foundational importance of their demeanor and the spiritual nature of their opening statement in shaping the subsequent encounter.
* **"Peace [be] to this house."**: This is the core command and the substance of their initial declaration. The word "peace" (Greek *eirḗnē*, reflecting Hebrew *shalom*) signifies a comprehensive blessing of well-being, wholeness, prosperity, and harmony, both physical and spiritual. The phrase "to this house" (Greek *oîkos*) refers not just to the physical structure but, by metonymy, to the entire household—the family, servants, and all who dwell within. It is an invocation of God's favor and a desire for the holistic flourishing of those residing there.

#### Literary Devices
Luke 10:5 employs several literary devices to convey its profound meaning. The most prominent is **Imperative Mood**, as Jesus issues a direct command ("first say"), underscoring the non-negotiable nature of this instruction for His disciples. This highlights the authority of the sender (Jesus) and the obedience required of the messengers. Furthermore, **Metonymy** is evident in the phrase "this house," where "house" (**oîkos**, G3624) stands for the entire household or family residing within it. This expands the scope of the blessing from a mere physical structure to the people who inhabit it, emphasizing the relational and personal nature of the disciples' mission. Finally, the use of "Peace" (**eirḗnē**, G1515) carries significant **Cultural Allusion** and **Symbolism**, drawing on the rich concept of Hebrew *shalom*. This word symbolizes not just the absence of conflict but a holistic state of well-being, completeness, and divine favor. By commanding this specific greeting, Jesus imbues the disciples' words with spiritual power and cultural resonance, signaling their role as bringers of God's comprehensive blessing.

### THEOLOGICAL AND THEMATIC CONNECTIONS
The command in Luke 10:5 is deeply theological, revealing the nature of God's Kingdom and the character of its emissaries. God's ultimate desire for humanity is *shalom*—wholeness, reconciliation, and flourishing. When the disciples are commanded to pronounce peace, they are participating in God's redemptive mission, extending an invitation to divine blessing. This peace is not merely a human sentiment but a spiritual reality that can either be received or rejected, demonstrating the principle of human agency in response to divine overtures. It positions the disciples as agents of reconciliation, bringing the very peace that God offers to a broken world, and setting the stage for the proclamation of the Kingdom which is inherently a kingdom of peace.

* [Matthew 5:9](/matthew/5-9 "Matthew 5:9 - Blessed are the Peacemakers")
* [Romans 10:15](/romans/10-15 "Romans 10:15 - How beautiful are the feet of those who preach the gospel of peace")
* [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ is our peace")

### REFLECTION AND APPLICATION
Luke 10:5 offers timeless wisdom for how believers should engage with the world, particularly when representing Christ. It teaches us that our initial approach and the spirit we carry are paramount. We are called to be ambassadors of peace, not just in word but in genuine desire for the well-being of others. This means cultivating an attitude of grace, goodwill, and genuine care, seeking to bless rather than to condemn or demand. In a world often characterized by conflict and division, the Christian's calling is to embody and extend the *shalom* of God. Our words have power, and when we intentionally offer peace, we create an opening for deeper connection and the possibility for the transforming message of the Gospel to be heard. This verse challenges us to consider: What "peace" are we bringing into the homes, workplaces, and communities we enter? Are we truly seeking the holistic flourishing of those around us, or are we approaching with a different agenda? Our readiness to offer genuine peace can be the key that unlocks hearts and minds to the Kingdom of God.

#### Questions for Reflection
* **How does the concept of *shalom* (wholeness, well-being) in "peace" challenge my understanding of what it means to bless others?**
* **In what practical ways can I "first say, Peace be to this house" in my daily interactions, whether in my physical home, workplace, or community?**
* **How does my demeanor and initial approach to others reflect or hinder my role as an ambassador of Christ's peace?**
* **What does it mean for me to be a "son of peace" (as mentioned in Luke 10:6), and how does my life demonstrate receptivity to God's peace?**

### FAQ

**What is the significance of "first say, Peace be to this house" in ancient culture?**

Answer: In ancient Jewish and Near Eastern cultures, the greeting "Peace be to this house" (or variations of *shalom*) was far more than a casual salutation. It was a profound and comprehensive wish for the well-being, wholeness, prosperity, health, and harmony of the entire household. Hospitality was a sacred duty, and this greeting served as a formal overture from a visitor, signaling their intentions and invoking a divine blessing. For the disciples, it was a culturally understood way to initiate contact, establish their benevolent purpose, and discern the receptivity of the inhabitants to the spiritual message they carried. It was a spiritual declaration that could either "rest" upon a "son of peace" or return to the sender if rejected, as explained in [Luke 10:6](/luke/10-6 "Luke 10:6 - The Son of Peace").

**Does this command apply to Christians today, and if so, how?**

Answer: Yes, the principle behind Jesus' command in [Luke 10:5](/luke/10-5 "Luke 10:5 - Peace to this House") remains highly relevant for Christians today, though its application may look different. While we are not typically itinerant missionaries relying solely on hospitality in the same way, the core message is about approaching others with a spirit of peace, goodwill, and a genuine desire for their holistic well-being. This applies to all our interactions, whether in our homes, workplaces, neighborhoods, or online. It means being a presence that brings calm, reconciliation, and God's *shalom*, rather than conflict or judgment. It encourages us to be intentional about how we initiate conversations and relationships, seeking to bless and open doors for the Gospel message through our words and actions, reflecting the peace that Christ Himself gives ([John 14:27](/john/14-27 "John 14:27 - Christ's Gift of Peace")).

### CHRIST-CENTERED FULFILLMENT
Luke 10:5, with its command to proclaim peace, finds its ultimate fulfillment in Jesus Christ, who is Himself the embodiment and source of true peace. While the disciples were sent as emissaries of peace, they were merely pointing to the one who would definitively bring it. Jesus is the "Prince of Peace" ([Isaiah 9:6](/isaiah/9-6 "Isaiah 9:6 - The Prince of Peace")), and through His atoning work on the cross, He broke down the dividing wall of hostility, making peace between God and humanity, and between estranged peoples ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Christ Our Peace")). The *shalom* that the disciples were commanded to offer was a foretaste of the comprehensive peace that Christ would secure through His death and resurrection, reconciling all things to God ([Colossians 1:20](/colossians/1-20 "Colossians 1:20 - Reconciliation through Christ")). His post-resurrection greeting to His disciples, "Peace be unto you" ([John 20:19](/john/20-19 "John 20:19 - Jesus Appears to the Disciples")), echoes and fulfills the very command He gave them, demonstrating that He is the one who truly grants peace, a peace that the world cannot give ([John 14:27](/john/14-27 "John 14:27 - Christ's Gift of Peace")). Thus, the disciples' mission of peace was a direct participation in, and foreshadowing of, Christ's ultimate work as the bringer of God's reconciling *shalom*.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Samuel 25:6

And thus shall ye say to him that liveth [in prosperity], Peace [be] both to thee, and peace [be] to thine house, and peace [be] unto all that thou hast.

Matthew 10:12

And when ye come into an house, salute it.

Matthew 10:13

And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you.

Isaiah 57:19

I create the fruit of the lips; Peace, peace to [him that is] far off, and to [him that is] near, saith the LORD; and I will heal him.

Ephesians 2:17

And came and preached peace to you which were afar off, and to them that were nigh.

2 Corinthians 5:18

And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

2 Corinthians 5:20

Now then we are ambassadors for Christ, as though God did beseech [you] by us: we pray [you] in Christ's stead, be ye reconciled to God.