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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 9:1–9. His three-level outline is real structure in the source text, so it is rendered as structure.
We have here, I. The method Christ took to spread his gospel, to diffuse and enforce the light of it. He had himself travelled about, preaching and healing; but he could be only in one place at a time, and therefore now he sent his twelve disciples abroad, who by this time were pretty well instructed in the nature of the present dispensation, and able to instruct others and deliver to them what they had received from the Lord. Let them disperse themselves, some one way and some another, to preach the kingdom of God, as it was now about to be set up by the Messiah, to make people acquainted with the spiritual nature and tendency of it, and to persuade them to come into the interests and measures of it. For the confirming of their doctrine, because it was new and surprising, and very different from what they had been taught by the scribes and Pharisees, and because so much depended upon men's receiving, or not receiving it, he empowered them to work miracles (Luk 9:1, Luk 9:2): He gave them authority over all devils, to dispossess them, and cast them out, though ever so numerous, so subtle, so fierce, so obstinate. Christ designed a total rout and ruin to the kingdom of darkness, and therefore gave them power over all devils. He authorized and appointed them likewise to cure disease, and to heal the sick, which would make them welcome wherever they came, and not only convince people's judgments, but gain their affections. This was their commission. Now observe,
1.What Christ directed them to do, in prosecution of this commission at this time, when they were not to go far or be out long.
(1.)They must not be solicitous to recommend themselves to people's esteem by their outward appearance. Now that they begin to set up for themselves, they must have no dress, nor study to make any other figure than what they made while they followed him: they must go as they were, and not change their clothes, or so much as put on a pair of new shoes.
(2.)They must depend upon Providence, and the kindness of their friends, to furnish them with what was convenient for them. They must not take with them either bread or money, and yet believe they should not want. Christ would not have his disciples shy of receiving the kindnesses of their friends, but rather to expect them. Yet St. Paul saw cause not to go by this rule, when he laboured with his hands rather than be burdensome.
(3.)They must not change their lodgings, as suspecting that those who entertained them were weary of them; they have no reason to be so, for the ark is a guest that always pays well for its entertainment: "Whatsoever house ye enter into there abide (Luk 9:4), that people may know where to find you, that your friends may know you are not backward to serve them, and your enemies may know you are not ashamed nor afraid to face them; there abide till you depart out of that city; stay with those you are used to." (4.) They must put on authority, and speak warning to those who refused them as well as comfort to those that received them, Luk 9:5. "If there be any place that will not entertain you, if the magistrates deny you admission and threaten to treat you as vagrants, leave them, do not force yourselves upon them, nor run yourselves into danger among them, but at the same time bind them over to the judgment of God for it; shake off the dust of your feet for a testimony against them." This will, as it were, be produced in evidence against them, that the messengers of the gospel had been among them, to make them a fair offer of grace and peace, for this dust they left behind there; so that when they perish at last in their infidelity this will lay and leave their blood upon their own heads. Shake off the dust of your feet, as much as to say you abandon their city, and will have no more to do with them.
2.What they did, in prosecution of this commission (Luk 9:6): They departed from their Master's presence; yet, having still his spiritual presence with them, his eye and his arm going along with them, and, thus borne up in their work, they went through the towns, some or other of them, all the towns within the circuit appointed them, preaching the gospel, and healing every where. Their work was the same with their Master's, doing good both to souls and bodies.
II.We have here Herod's perplexity and vexation at this.
The communicating of Christ's power to those who were sent forth in his name, and acted by authority from him, was an amazing and convincing proof of his being the Messiah, above any thing else; that he could not only work miracles himself, but empower others to work miracles too, this spread his fame more than any thing, and made the rays of this Sun of righteousness the stronger by the reflection of them even from the earth, from such mean illiterate men as the apostles were, who had nothing else to recommend them, or to raise any expectations from them, but that they had been with Jesus, Act 4:13. When the country sees such as these healing the sick in the name of Jesus it gives it an alarm. Now observe,
1.The various speculations it raised among the people, who, though they thought not rightly, yet could not but think honourably, of our Lord Jesus, and that he was an extraordinary person, one come from the other world; that either John Baptist, who was lately persecuted and slain for the cause of God, or one of the old prophets, that had been persecuted and slain long since in that cause, was risen again, to be recompensed for his sufferings by this honour put upon him; or that Elias, who was taken alive to heaven in a fiery chariot, had appeared as an express from heaven, Luk 9:7, Luk 9:8.
2.The great perplexity it created in the mind of Herod: When he had heard of all that was done by Christ, his guilty conscience flew in his face, and he was ready to conclude with them that John was risen from the dead. He thought he had got clear of John, and should never be troubled with him any more, but, it seems, he is mistaken; either John is come to life again or here is another in his spirit and power, for God will never leave himself without witness. "What shall I do now?" saith Herod. "John have I beheaded, but who is this? Is he carrying on John's work, or is he come to avenge John's death? John baptized, but he does not; John did no miracle, but he does, and therefore appears more formidable than John." Note, Those who oppose God will find themselves more and more embarrassed. However, he desired to see him, whether he resembled John or no; but he might soon have been put out of this pain if he would but have informed himself of that which thousands knew, that Jesus preached, and wrought miracles, a great while before John was beheaded, and therefore could not be John raised from the dead. He desired to see him; and why did he not go and see him? Probably, because he thought it below him either to go to him or to send for him; he had enough of John Baptist, and cared not for having to do with any more such reprovers of sin. He desired to see him, but we do not find that ever he did, till he saw him at his bar, and then he and his men of war set him at nought, Luk 23:11. Had he prosecuted his convictions now, and gone to see him, who knows but a happy change might have ben wrought in him? But, delaying it now, his heart was hardened, and when he did see him he was as much prejudiced against him as any other.
Historical interpretation
Eight Centuries of Reception
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And that through them the whole race of mankind may be sought out, He not only gives them power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows, And to cure diseases.
Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave this injunction. He took it as a proof of their faith and courage, that when it was commanded them to lead a life of extreme poverty, they would not escape from what was ordered. For it was fitting that they should make a kind of bargain, receiving these saving virtues to recompense them for obedience to commands. And when He was making them soldiers of God, He girds them for battle against their enemies, by telling them to embrace poverty. For no soldier of God entangles himself in the affairs of a secular life. (2 Tim. 2:4.)
But when the Lord had girded His disciples as soldiers of God with divine virtue and wise admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as it follows, And they departed, and went through the towns preaching the gospel, and healing every where.
The Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles. He gave the name of apostles to them alone of all his disciples as a special honor. Later he proclaimed seventy others and sent them also out two by two in advance of himself into every place and city where he himself was to come.
(Orat. ii. 69.) Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so heavenly, that no less through their manner of living than their words, the teaching of the Gospel might be spread abroad. And therefore were they sent with lack of money, and staves, and a single garment; He accordingly adds, And he said to them, Take nothing in the way, neither staves.
Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging wholly to faith, he must believe that the less he requires those things, the more they will be supplied to him.
To those also who wish it, this place admits of being explained, so as to seem only to represent a spiritual temper of mind, which appears to have cast off as it were a certain covering of the body; not only rejecting power and despising wealth, but renouncing also the delights of the flesh itself.
He pronounces it to be foreign to the character of a preacher of the heavenly kingdom to run from house to house and change the rights of inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are not received the dust must be shaken off, and they are commanded to depart from the city; as it follows, And whosoever will not receive you when ye go out of that city, shake off the very dust from your feet for a testimony, &c.
Or it is a great return of hospitality which is here taught, i. e. that we should not only wish peace to our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by receiving the footsteps of apostolical preaching.
(Hom. 22. in Matt.) But after that they had been sufficiently strengthened by His guidance, and had received competent proofs of His power, He sends them out, as it follows, And he sent them to preach the kingdom of God. And here we must remark, that they are not commissioned to speak of sensible things as Moses and the Prophets; for they promised a land and earthly goods, but these a kingdom, and whatsoever is contained in it.
(ubi sup.) Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected; secondly, it held them aloof from all care, so that they might give their whole study to the word; thirdly, it taught them their own proper virtue. But perhaps some one will say that the other things indeed are reasonable, but for what reason did He command them to have no scrip on their way, nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them away from all the cares of this life, that they might be occupied by the one single care of teaching.
The grace bestowed upon the holy apostles is worthy of all admiration. But the bountifulness of the Giver surpasses all praise and admiration. He gives them, as I said, his own glory. They receive authority over the evil spirits. They reduce to nothing the pride of the devil that was so highly exalted and arrogant. They render ineffectual the demon’s wickedness. By the might and efficacy of the Holy Spirit, burning them as if they were on fire, they make the devil come forth with groans and weeping from those whom he had possessed.…He glorified his disciples, therefore, by giving them authority and power over the evil spirits and over sicknesses. Did he honor them without reason and make them famous without any logical cause? How can this be true? It was necessary, most necessary, that they should be able to work miracles, having been publicly appointed ministers of sacred proclamations. By means of their works, they then could convince men that they were the ministers of God and mediators of all beneath the heaven. The apostles then could invite them all to reconciliation and justification by faith and point out the way of salvation and of life that is this justification.
Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things. When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous.
Now let us hear what is commanded when the preachers are sent. "Go and preach, saying: The kingdom of heaven is at hand." This, dearest brothers, even if the Gospel were silent, the world proclaims. For its ruins are its voices. For the world, which has fallen from its glory after being worn down by so many blows, shows us, as it were, from close at hand, another kingdom that follows. It is already bitter even to those by whom it is loved. Its very ruins proclaim that it should not be loved. For if a shaken house threatened to collapse, whoever lived in it would flee; and one who had loved it while it stood would hasten to withdraw as quickly as possible from it as it falls. If therefore the world is falling and we embrace it by loving it, we wish to be crushed rather than to dwell in safety, because no reasoning separates us from its ruin when love binds us to its sufferings. It is easy, therefore, now when we see all things destroyed, to separate our heart from love of it. But this was most difficult at that time when they were sent to preach the invisible kingdom of heaven while they saw earthly kingdoms flourishing far and wide on every side.
The dust is shaken off from the Apostles' feet as a testimony of their labours, that they entered into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is shaken off when they receive nothing (not even of the necessaries of life) from those who despised the Gospel.
But if any by treacherous negligence, or even from zeal, despise the word of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.
For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want.
Some also understand by the Apostles not carrying scrip, nor staff, nor two coats, that they must not lay up treasures, (which a scrip implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff signifies,) nor be false and of a double heart, (which is meant by the two coats.)
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Summary
Encapsulates the core mission Jesus bestowed upon His twelve disciples, empowering them not only to verbally proclaim the imminent arrival of God's sovereign reign but also to tangibly demonstrate its redemptive power through acts of healing. This pivotal commission marks a significant expansion of Jesus' ministry, transitioning from His personal work to a broader movement carried forward by His chosen representatives, establishing a foundational pattern for the church's dual mandate of word and deed.
Context
Literary Context
This verse immediately follows Luke 9:1, where Jesus grants His twelve disciples "power and authority over all demons and to cure diseases." The sending out in Luke 9:2 is the direct consequence and purpose of that empowerment. It is part of a larger section in Luke's Gospel (chapters 9-18) where Jesus increasingly focuses on training His disciples for future ministry, preparing them for His departure and the establishment of the church. This specific commissioning narrative is paralleled in Matthew 10:7-8 and Mark 6:12-13, underscoring its historical significance and the unified understanding across the Synoptic Gospels regarding the disciples' initial mission. The subsequent narrative in Luke describes their return and the miraculous feeding of the five thousand, further validating their mission and Jesus' authority.
Historical & Cultural Context
In first-century Judaism, the concept of the "kingdom of God" (or "kingdom of heaven" in Matthew) was deeply rooted in Old Testament prophecies, signifying God's ultimate reign, often associated with the coming Messiah. There was a widespread expectation among the Jewish people for a political and spiritual deliverance from Roman oppression and a restoration of Israel's glory under a Davidic king. Jesus, however, redefined this kingdom as primarily spiritual, breaking into the present through His ministry, rather than a purely political entity. The act of healing was profoundly significant in this context. Sickness was often associated with sin or demonic oppression, and miraculous healing was seen as a powerful sign of God's presence, favor, and the breaking in of His redemptive power. Prophets and holy men were sometimes associated with healing, but Jesus' consistent and authoritative healings, and His delegation of this power, marked a new era. The disciples, as emissaries, were expected to represent their sender, and their ability to heal served as tangible proof of the divine authority behind their message.
Key Themes
The commissioning in Luke 9:2 highlights several crucial themes central to Jesus' ministry and the early church. First, the Proclamation of the Kingdom of God is paramount. This refers not merely to a future heavenly realm, but to God's active, sovereign rule breaking into human history through Jesus Christ. It was a message of repentance, salvation, and the dawning of a new era under divine authority, inviting people to align with His will and purposes. Second, it emphasizes Holistic Ministry and Compassion. The instruction "and to heal the sick" demonstrates Jesus' integrated approach to ministry, where physical healing served as a powerful sign and validation of the spiritual message of the kingdom. It showcased God's compassion for human suffering and His power to overcome the effects of sin and brokenness, a hallmark of Jesus' own ministry (e.g., Matthew 4:23). Finally, it underscores Divine Authority and Empowerment. The disciples were not sent in their own strength but with authority granted by Jesus, enabling them to perform miraculous healings. These acts were not just kindness but demonstrations of God's power working through them, authenticating their message about the Kingdom of God. This empowerment continued through the Holy Spirit for the early church, as seen in Acts 1:8.
Exposition and Analysis
Key Word Analysis
Meaning "set apart, i.e. (by implication) to send out (properly, on a mission) literally or figuratively." This term carries significant weight, implying a deliberate commissioning with a specific purpose and delegated authority. It's the root of "apostle," signifying one who is "sent out" as an authorized representative. The disciples were not merely going on an errand, but on a divine mission, acting on behalf of Jesus.
Meaning "to herald (as a public crier), especially divine truth (the gospel)." This word denotes a public, authoritative proclamation, not merely a quiet teaching or discussion. It implies a formal declaration, much like a royal messenger announcing a king's decree. The disciples were to boldly announce the arrival and nature of God's kingdom.
Meaning "properly, royalty, i.e. (abstractly) rule, or (concretely) a realm (literally or figuratively)." This refers to God's sovereign reign and kingship, not just a geographical territory. It encompasses His dynamic rule in the hearts of people and in the world, inaugurated by Christ. The disciples were proclaiming God's active dominion breaking into human history.
Meaning "middle voice of apparently a primary verb; to cure (literally or figuratively):--heal, make whole." This term suggests a complete restoration to health, implying not just temporary relief but a fundamental reversal of illness. It highlights the comprehensive nature of God's redemptive work, addressing both spiritual and physical brokenness.
Verse Breakdown
"And he sent them"
This phrase establishes Jesus' initiative and authority. He is the one who commissions and dispatches His chosen disciples. The "them" refers specifically to the twelve apostles, whom He had previously empowered in Luke 9:1. This act signifies a delegation of His own ministry, extending His reach through His representatives.
"to preach the kingdom of God"
This is the primary verbal component of their mission. "Preach" (kērýssō) implies a public, authoritative proclamation. The "kingdom of God" is the central theme of Jesus' teaching, referring to God's active, sovereign rule breaking into human history through Christ. The disciples were to announce that God's reign was at hand, calling people to repentance and faith in response to this divine reality.
"and to heal the sick"
This is the tangible, demonstrative component of their mission, linked by the conjunction "and" (kai), indicating an inseparable connection to the preaching. "To heal" (iáomai) signifies making whole or restoring health. The healing of the sick served as concrete evidence and a powerful sign of the kingdom's arrival and God's compassionate power. It validated their message, showing that God's reign was not just a concept but a transforming reality with power over disease and suffering.
Literary Devices
Luke 9:2 employs several significant literary devices. Parallelism is evident in the dual mandate given to the disciples: "to preach the kingdom of God, and to heal the sick." This structural balance emphasizes the equally vital nature of both verbal proclamation and tangible demonstration in the ministry. The act of healing functions as Symbolism, serving as a visible sign and authentication of the invisible reality of the Kingdom of God. It represents God's power breaking into a broken world, offering a foretaste of the complete restoration that the Kingdom brings. Furthermore, the verse is part of a Commissioning Narrative, a common literary form in biblical texts where a figure of authority sends out individuals with a specific task and delegated power. This narrative device highlights the divine origin of the mission and the authority of those sent.
Theological and Thematic Connections
Luke 9:2 is foundational for understanding the nature of Christian ministry, both then and now. It reveals that the mission entrusted by Jesus is inherently holistic, encompassing both the spiritual and the physical dimensions of human need. The proclamation of the Kingdom of God is not merely an intellectual exercise but a declaration of a dynamic reality that has tangible implications for human suffering. The power to heal, granted by Jesus, underscores God's compassion and His desire to restore creation from the effects of sin and brokenness. This verse establishes a pattern for the church: to embody the good news through compassionate action even as it articulates it through verbal witness. It reminds believers that authentic faith is expressed through both orthodoxy (right belief) and orthopraxy (right practice), demonstrating the Kingdom's power through acts of love, justice, and mercy.
Reflection and Application
Luke 9:2 continues to resonate deeply with believers today, offering a timeless blueprint for Christian engagement with the world. Just as Jesus sent His disciples with a dual mandate, so too are His followers called to both declare and demonstrate the reality of God's Kingdom. This means that our faith is not to be confined to words alone, but must be enfleshed in acts of compassion, service, and justice that reflect the heart of God. Whether through advocating for the marginalized, caring for the sick, working for reconciliation, or simply extending kindness to a neighbor, our actions become powerful testimonies to the transforming power of the Gospel. We are empowered by the same Spirit who enabled the disciples, called to be agents of God's holistic redemption, bringing light and healing to a broken world. This verse challenges us to ask: How are we, individually and corporately, proclaiming God's reign not just with our lips, but with our lives? How are we extending God's healing touch—physically, emotionally, spiritually—to those around us?
Questions for Reflection
FAQ
What is the "kingdom of God" that they were to preach?
The "kingdom of God" (or "kingdom of heaven" in Matthew) refers to God's active, sovereign reign and rule, not merely a physical place or a future heavenly realm. It is the dynamic outworking of God's will and purposes, breaking into human history through Jesus Christ. When the disciples preached the kingdom, they were announcing that God's long-awaited rule was inaugurating through Jesus, inviting people to repent and align their lives with His divine authority. Jesus Himself taught extensively about this kingdom, indicating it was both present (e.g., Luke 17:21) and future (e.g., Luke 22:18).
Why was healing so important to their mission?
Healing was crucial because it served as a tangible sign and powerful validation of the spiritual message of the kingdom. In a culture where sickness was often associated with sin or demonic oppression, miraculous healing demonstrated God's power over evil and the effects of the Fall. It showed that the Kingdom of God was not just a concept but a reality with power to transform lives and bring restoration. Jesus' own ministry consistently combined teaching with healing (e.g., Matthew 9:35), and He commissioned His disciples to do likewise, providing concrete evidence that God's compassion and power were truly breaking into the world through their work.
Does this commission apply to believers today?
While the specific, unique apostolic commission of the twelve was for a particular moment in redemptive history, the underlying principles of their mission are universally applicable to believers today. The church, as the body of Christ, is still called to "preach the kingdom of God" through evangelism, discipleship, and prophetic witness. Furthermore, the call "to heal the sick" extends to all forms of compassionate ministry that alleviate suffering and demonstrate God's love and power in tangible ways. This includes physical healing (though perhaps not always miraculous in the same way), as well as emotional, social, and spiritual healing. The Great Commission in Matthew 28:19-20 broadens this mandate to "all nations," and the empowering presence of the Holy Spirit (e.g., Acts 1:8) enables believers to continue this holistic mission.
Christ-Centered Fulfillment
Luke 9:2 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ Himself. He is the quintessential herald of the Kingdom, the one who perfectly "preached the kingdom of God" not merely with words but with His very presence and life. Every sermon He delivered, every parable He told, and every act of power He performed pointed to the reality that God's reign had drawn near in Him. More profoundly, Jesus is the ultimate Healer, embodying God's compassionate power over all forms of brokenness. He not only healed the sick, cast out demons, and raised the dead, but through His atoning death and glorious resurrection, He provided the definitive healing for humanity's deepest sickness: sin. His sacrifice on the cross (e.g., Isaiah 53:5) and triumph over death inaugurated the full reality of God's Kingdom, conquering the powers of darkness and death. Thus, the disciples' mission in Luke 9:2 is a participation in Christ's ongoing work; they are sent to proclaim and demonstrate the Kingdom because the King Himself has come, and His reign is now breaking forth through His body, the church, until His glorious return when the Kingdom will come in its fullness (e.g., Revelation 11:15).