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Public-domain commentary
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
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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.
(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.
So the faith of the church must be sought first and foremost. If Christ is to dwell in a house, it undoubtedly must be chosen. But lest an unbelieving people or a heretical teacher deface its home, the church is commanded that the fellowship of heretics be avoided and the synagogue shunned. The dust is to be shaken off your feet lest when the dryness of barren unbelief crumbles the sole of your mind it is stained as if by a dry and sandy soil. A preacher of the gospel must take on himself the bodily weaknesses of a faithful people, so to speak. He must lift up and remove from his own soles worthless actions as if they were dust. For it is written: “Who is weak, and I am not weak?” Any church which rejects faith and does not possess the foundations of apostolic preaching is to be abandoned lest it be able to stain others with unbelief. The apostle also clearly affirmed this by saying “Reject a man that is a heretic after the first admonition.”
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.
This is a great vision. But if you wish to see it, remove the sandals from your feet. Remove every chain of sin. Remove the chains of the world. Leave behind earthly sandals. Jesus sent the apostles without sandals, without money, gold and silver, so that they would not carry earthly things with them. The one who seeks to do good is praised not for his sandals but for the swiftness and grace of his feet. The Scripture says, “How beautiful are the feet of those who preach the gospel of peace, of those who bring glad tidings of good things!” Therefore remove the sandals from your feet, that they may be beautiful for preaching the gospel.
(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.
He commanded them both to remain in one house, and from it to take their departure. For it was right that those who had once received them should not be defrauded of the gift. It is also right that the holy apostles themselves should not place any impediment in the way of their own zeal and earnestness in preaching God's message. This would happen if they allowed themselves to be carried off to various houses by those whose object was not to learn some necessary lesson but to set before them a luxurious table, beyond what was moderate and necessary.
But it may be said, How then shall necessary things be prepared for them. He therefore adds, And into whatsoever house ye enter, there abide, and thence depart. As if He said, Let the food of disciples suffice you, who receiving from you spiritual things, will minister unto you temporal. But He ordered them to abide in one house, so as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the suspicion of gluttony and wantonness.
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.
And in whatever house you enter, stay there and do not go out from there. He gives a general command of constancy, so that they may uphold the laws of hospitable necessity, asserting that it is foreign to the preacher of the heavenly kingdom to wander through houses and change the inviolate laws of hospitality. Nor is it without reason that, according to Matthew, the house that the apostles enter is decreed to be observed, so that the reason for changing the hospitality and violating necessity does not suffice.
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
Luke 9:4 provides a concise yet profound instruction from Jesus to His twelve apostles concerning their conduct during their inaugural missionary journey. As part of a broader set of directives emphasizing radical dependence on God and singular focus on their mission, this verse specifically commands the disciples to remain in the first hospitable house they enter within a town and to depart from that same house when it is time to move on. This instruction underscores principles of contentment, integrity, and unwavering dedication to the proclamation of the Kingdom of God, preventing distractions and fostering reliance on divine provision.
Context
Literary Context
This verse is embedded within Jesus' detailed commissioning of the twelve apostles for their first significant ministry outreach. Immediately preceding it, Luke 9:1-3 describes Jesus endowing them with "power and authority over all devils, and to cure diseases," and sending them "to preach the kingdom of God, and to heal the sick." He then gives specific instructions about not taking provisions—no money, no bread, no extra coats—stressing complete reliance on God's provision through the hospitality of others. Verse 4, therefore, directly follows these provisions guidelines, elaborating on the proper conduct once hospitality has been secured. It is a practical directive ensuring their focus remains on the mission rather than on seeking personal comfort or better accommodations, serving as a crucial component of their overall operational strategy.
Historical & Cultural Context
In first-century Galilee and Judea, hospitality was a deeply ingrained cultural value and a sacred duty. Travelers, especially religious teachers or those on a mission, often relied on the generosity of local inhabitants for lodging and sustenance. There were no inns or hotels in the modern sense in every village, and those that existed were often rudimentary and expensive. To accept hospitality was common, but to move from house to house within a single town could be perceived as ungrateful, seeking better accommodations, or even as a sign of dissatisfaction, potentially dishonoring the initial host. Such behavior could also create division or competition among potential hosts. Jesus' instruction to "abide" in one house was a counter-cultural command that prioritized the integrity of their message and the unity of their witness over personal comfort or social maneuvering, ensuring their mission was perceived as selfless and God-dependent.
Key Themes
Luke 9:4 contributes significantly to several key themes prevalent in this chapter and Luke's Gospel. It powerfully reinforces the theme of Radical Dependence on God, as the disciples are forbidden from carrying provisions and must rely entirely on the hospitality offered, trusting God to meet their needs through others. This directive also highlights Singular Focus on the Mission, ensuring that the apostles' attention remains fixed on preaching the Kingdom and healing, rather than being distracted by logistical concerns or the pursuit of comfort. Furthermore, it speaks to Integrity and Authenticity in Ministry, as their consistent presence in one house would demonstrate humility and contentment, preventing any perception of self-interest or fickleness. This aligns with Jesus' broader teachings on seeking first the Kingdom of God and His righteousness.
Exposition and Analysis
Key Word Analysis
Meaning "to enter (literally or figuratively)." In this context, it refers to the physical act of coming into a house. Jesus' instruction implies a deliberate and intentional entry, not merely passing through. The choice of the first suitable house is critical, as it sets the stage for their entire stay in that locality.
Meaning "to stay (in a given place, state, relation or expectancy); abide, continue, dwell, remain." This word conveys a sense of permanence for the duration of their visit to that specific town or village. It's not a temporary stop but a settled dwelling. The command to "abide" emphasizes contentment, stability, and a deep trust in the provision received, discouraging any restless search for better accommodations.
Meaning "to issue (literally or figuratively); come forth, go out, depart." This word signifies the act of leaving the house and, by extension, the town. The instruction to depart "thence" (from that same house) reinforces the principle of consistency and integrity. It means they should not seek out a new place to stay before leaving the town, nor should they leave from a different house, maintaining a clear and unambiguous witness throughout their mission.
Verse Breakdown
"And whatsoever house ye enter into,"
This opening clause establishes the condition for the subsequent instruction. It implies that the disciples are to seek out and accept hospitality. The phrase "whatsoever house" suggests that they are not to be selective or discriminatory but to accept the first suitable and willing host. This highlights their dependence on the generosity of others and their need to be content with what is offered, rather than seeking out the most comfortable or prestigious dwelling.
"there abide,"
This is the primary command of the verse. Once a house has been entered and hospitality accepted, the disciples are to "abide" or remain in that specific dwelling. This instruction serves multiple purposes: it prevents them from "house-hopping" in search of better accommodations, which could be perceived as ungrateful or worldly; it fosters contentment and humility; and it ensures their focus remains on their mission rather than on personal comfort or logistical concerns. It signifies a commitment to the host and a trust in God's provision through that host.
"and thence depart."
This concluding command specifies the manner of their departure. "Thence" (from that place) explicitly refers back to the house where they had been abiding. This reinforces the principle of consistency and integrity. When their work in that town is complete, they are to leave directly from the house where they were hosted, without moving to another house first. This avoids any appearance of discontent, ingratitude, or seeking further personal gain, maintaining a clear and unified witness for the Kingdom of God.
Literary Devices
Luke 9:4 employs several literary devices to convey its clear and forceful message. The most prominent is Direct Instruction, where Jesus issues a straightforward, unambiguous command (an Imperative Mood) to His disciples. This directness underscores the authority of Jesus and the non-negotiable nature of the directive. The verse also exhibits Conciseness, packing significant theological and practical implications into a very brief statement. This brevity makes the instruction memorable and easily repeatable for the disciples. Furthermore, there is an element of Contrast implied: the disciples are to enter and abide in one place, contrasting with the potential temptation to move and depart from multiple places. This highlights the desired behavior by implicitly rejecting its opposite.
Theological and Thematic Connections
The instruction in Luke 9:4, though seemingly mundane, carries profound theological weight, emphasizing the radical nature of discipleship and ministry in the Kingdom of God. It teaches that the pursuit of God's mission requires a detachment from worldly comforts and a deep trust in divine provision. By commanding His disciples to remain in one house, Jesus cultivated humility, contentment, and a singular focus on the Gospel message, preventing distractions that could arise from seeking personal advantage or comfort. This directive reflects a broader biblical principle that those who serve God are to live simply, relying on His grace and the generosity of His people, rather than becoming entangled in the pursuit of material gain or social status. It underscores the integrity required of those who represent the Kingdom, ensuring their actions align with their message of self-sacrificial love and faith.
Reflection and Application
Luke 9:4, though given to the twelve apostles in a specific historical context, offers timeless principles for all believers, particularly those engaged in ministry or mission. In a world that often prioritizes comfort, convenience, and the constant pursuit of "better," Jesus' command to "abide" challenges us to cultivate a spirit of contentment and simplicity. It calls us to be grateful for the provisions we receive, whether through direct divine intervention or the kindness of others, and to resist the temptation to always seek more or to be dissatisfied with what is given. This verse encourages us to maintain integrity in our witness, ensuring that our actions and lifestyle consistently reflect the values of the Kingdom we proclaim. Our focus should remain steadfastly on the mission of sharing the Gospel and serving others, minimizing personal distractions and demonstrating a radical trust in God's unfailing provision. It is a powerful reminder that true effectiveness in God's service stems not from worldly resources or comfort, but from humble dependence and unwavering dedication.
Questions for Reflection
FAQ
Why was Jesus so specific about where the disciples should stay and depart from?
Jesus' specific instructions in Luke 9:4 were crucial for several reasons, all aimed at maximizing the effectiveness and integrity of His disciples' mission. Firstly, it fostered radical dependence on God. By commanding them not to carry provisions and to stay in the first hospitable house, Jesus forced them to rely entirely on divine provision through the kindness of strangers. This built their faith and demonstrated to onlookers that their mission was not for personal gain but for God's glory. Secondly, it ensured integrity and authenticity. Moving from house to house could be perceived as seeking better accommodations, being ungrateful, or even causing division within the community. Staying in one place demonstrated contentment, humility, and a singular focus on their message, preventing any appearance of self-interest or fickleness. This reinforced their credibility as messengers of the Kingdom. Thirdly, it promoted efficiency and minimized distractions. By settling in one place, they avoided wasting time and energy on logistical concerns, allowing them to fully concentrate on preaching and healing. This directness and simplicity were vital for their pioneering evangelistic work, ensuring their witness was clear, consistent, and powerful.
Christ-Centered Fulfillment
While Luke 9:4 gives practical instructions to the disciples, its underlying principles find profound Christ-centered fulfillment in Jesus Himself and His ultimate mission. Jesus, the Son of God, perfectly exemplified radical dependence on His Father, often having "nowhere to lay His head" (Luke 9:58). He did not seek earthly comforts or worldly provision but relied entirely on the Father's will and sustenance, even when facing hunger in the wilderness (Matthew 4:4). His entire earthly ministry was characterized by a singular focus on the mission given to Him by the Father: to preach the Kingdom, heal the sick, and ultimately, to lay down His life as the Lamb of God (John 1:29). Jesus "abided" in His Father's will (John 15:10), demonstrating perfect contentment and integrity even unto death on the cross. His "departure" from this world was not a search for a better place, but a purposeful return to the Father after completing His redemptive work (John 16:28). Thus, the disciples' instruction to abide and depart with integrity and dependence foreshadows and reflects the very life and mission of Christ, who perfectly embodied the principles of selfless service and unwavering devotion to God's redemptive plan.