Luke 10:4

Luk_10:4

Salute no man by the way

No time to be lost

Salute no man by the way.

It is remarkable that such an injunction should be given by our Divine Master, so distinguished as He was for amiable feelings and condescension, while at the same time He immediately added an exhortation to pay the usual courtesy, by desiring them, when they entered a house, to salute the family. The reason of this apparent inconsistency is easily discovered. In eastern countries, we are told, that salutations between travellers meeting on a journey are attended by so many questions, by so many expressions of welcome often repeated, and so many tedious forms, as seriously to retard their journey. Now, if such interruptions often occurred, as might be the case on a much-frequented road, the object of their journey might be in a great measure frustrated. When such despatch was required as our Saviour deemed necessary on this occasion, those tedious forms of customary civilities were to be omitted. It is true, that in the charge which our Saviour gave to the twelve, He uttered no prohibition to salute the travellers which they might meet with on the way. But it was properly given to the seventy disciples, because haste, which was not required at the mission of the twelve, was then become necessary. (J. Thomson, D. D.)

Salutation

They were to waste no time on such ceremonies which were clearly excessive. We, however, are in no great danger of carrying the ceremony of salutation to excess. It befits us, therefore, to take heed how we minify even the few salutations which we have. Good-bye is all we have left of God be with you; for men are ashamed any longer to use that. Instead of the grand salutation, God be with you, you shall hear men who are parting say, Well, old fellow, take care of yourself! Men are substituting a course way of greeting and saluting each other, instead of giving those reverent, dignified, pleasure-giving, respect-inspiring salutations which belong to antiquity, and which should belong to every refined society--and to none so much as that which calls itself Christian. (H. W.Beecher.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

10:4 Don’t take any money with you: Cp. 9:3. Jesus’ disciples were to depend on God and on the help of those whom they served. • don’t stop to greet anyone on the road: This did not mean being antisocial, but staying focused on the task Jesus had given them.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 10:4. Μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε, salute no man by the way) It is not inappropriate, that this should be understood literally. He who is engaged in a very serious and sudden emergency, has it less in his power to observe ceremonies of etiquette, and is readily exempted from the ordinary rules of politeness. Comp. 2Ki 4:29, and in a similar case, Luk 19:30, et seqq. There were various classes of men among the Jews exempted from the duty of salutations, especially religious men (men exercising some religious function), as Lightfoot shows. They used to salute [in the East, and still salute] with many formal words and gestures; but by omitting these words (by silence), the sincerity of the mind is retained: and the time of these envoys was very precious (comp. Joh 20:17); very precious too [i.e. not to be indiscriminately thrown away on every one] was a salutation on the part of the envoys: see following verse, and Mat 10:12. Hearers are more attentive in their home than on the way-side; and salutations by the way might deprive the envoys, who were so many in number, of a considerable portion of time. [In fine, even the very omission of salutations by the way in a useful manner admonished men, that the business of the Seventy was a weighty one, and one which required mature despatch.—V. g.]

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk_10:4. Comp. Luk_9:3; Mat_10:9.

βαλλάντιον] a purse; found only in Luke in the New Testament, frequently in the Greek writers. The spelling with λλ is decisively attested in the New Testament, although in itself the spelling with one λ would be more correct. See Stallbaum, ad Plat. Leg. I. p. 348 D.

μηδένα … ἀσπάσησθε] not a prohibition of the desire of good-will (Olshausen, B.-Crusius), or of making a bustle (as Lange conjectures), which would have to be found in the context, but which has opposed to it κατὰ τὴν ὁδόν; but a command to make haste, so as to avoid every delay upon the road that might not be necessary for the performance of their task. In this respect there is no need of any reference to the circumstantial modes of greeting (embraces, benedictions, kisses, and the like). Comp. 2Ki_4:29. Jesus impresses on them the properare ad rem! in accordance with the object of the mission, Luk_10:1; Luk_10:9, and in a concrete form, which should not be pressed to a literal meaning. Theophylact well says: διὰ τὸ μὴ ἀποσχολεῖσθαι περὶ ἀνθρωπίνους ἀσπασμοὺς καὶ φιλοφρονήσεις, καὶ ἐκ τούτου πρὸς τὸ κήρυγμα ἐμποδίζεσθαι.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 10:4 . βαλάντιον , a purse, in Lk. only, in N. T.; often in classics, spelt there, as in MSS. of N. T., variously with one or two λς . μηδένα ἀσπάσησθε : salute no one, to be taken in the spirit rather than in the letter; hyperbolical for: be exclusively intent on your business: “negotio quod imposui vobis incumbite, praeterhabitis vel brevissimis obstaculis et moramentis,” Pricaeus. Weiss (Mt.-Evangel.) thinks the prohibition is directed against carrying on their mission on the way. It was to be exclusively a house -mission ( vide Mat 10:12 , where ἀσπάσασθε occurs).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

This is spoken after the manner of a figure, which men use, when they put down more in words, than is meant: usually among the Hebrews, when they command a thing to be done speedily without delay, as 2 Kings 4:29: for otherwise courteous and gentle salutations, are points of Christian duty: as for the calling it was but for a season.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 4. Carry neither purse nor scrip] See Clarke on Mt 10:9, c., and See Clarke on Mr 6:8, &c.

Salute no man by the way.] According to a canon of the Jews, a man who was about any sacred work was exempted from all civil obligations for the time forasmuch as obedience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(4) Carry neither purse, nor scrip.—See Notes on Mat_10:9-10; Mar_6:8.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

4. neither purse] Compare Luk_9:1-6, and notes; Mat_10:1-42. St Luke uses the Greek balantion; St Mark the Oriental zonen ‘girdle.’

salute no man by the way] A common direction in cases of urgency (2Ki_4:29), and partly explicable by the length and loitering elaborateness of Eastern greetings (Thomson, Land and Book, ii. 24).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Carry neither purse,.... The Syriac version reads, "purses, "to put money, gold, silver, and brass in; and the prohibition regards the money in the purse chiefly:

nor scrip; the Syriac version here also reads in the plural number, "scrips", to put victuals in, provisions or any sort for their journey, which they were not to carry with them, any more than money, to buy food with

Nor shoes; any more than those they had upon their feet; See Gill on Mat 10:9, Mat 10:10 and salute no man by the way; that they might not be retarded, and hindered in their journey by tedious ceremonies, and long inquiries into the health of persons and friends, and the business they were going about, and places where; and by discourses and confabulations, drawn out to great length, as was often the case at meeting on the road: and, for the same reason, a like charge is given to Gehazi, Kg2 4:29, and which, as the Jewish commentators on the place observe (a), was, that he might not multiply words with persons he met with, and might not be stopped by the way; and that his intention might be in his work, and his mind might not turn to any other thing, either by word or deed. So our Lord's intention, by this order was, not to teach them incivility, or to be morose and uncourteous; but that they might dispatch their business with the utmost expedition, and rather forego some common civilities and ceremonies, than to neglect, or, in the least, to hinder a work of so much importance they were sent about: and this was the more necessary, since, according to the Jewish maxim (b),

"prevent every man with a salutation;''

they saluted all that they met, which took up time, and hindered business. Some sorts of persons indeed were excused, as those who were mourners (c) for the dead, and such as kept fasts for rain (d): but such were not these disciples; they neither mourned, nor fasted, nor could they, so long as the bridegroom was with them.

(a) Jarchi, Kimchi, & R. Levi Ben Gersom in 2 Kings iv. 29. (b) Pirke Abot. c. 4. sect. 15. (c) T. Bab. in Misn. Moed Katon, c. 3. sect. 6. (d) Misn. Taanith, c. 1. sect. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way.

Ver. 4. Salute no man] For that your task is long, your time is little.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Purse ...scrip ...shoes - See the notes at Mat 10:10.

Salute no man by the way - Salutations among the Orientals did not consist, as among us, of a slight bow or an extension of the hand, but was performed by many embraces and inclinations, and even prostrations of the body on the ground. All this required much “time;” and as the business on which the seventy were sent was urgent, they were required not to “delay” their journey by long and formal salutations of the persons whom they met. “If two Arabs of equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate them as if to kiss them. Each one then draws back his hand and kisses it instead of his friend’s, and then places it upon his forehead. The parties then continue the salutation by kissing each other’s beard. They gave thanks to God that they are once more permitted to see their friend - they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing.”

It may also be added, in the language of Dr. Thomson (“The Land and the Book,” vol. i. p. 534), that “there is such an amount of insincerity, flattery, and falsehood in the terms of salutation prescribed by etiquette, that our Lord, who is truth itself, desired his representatives to dispense with them as far as possible, perhaps tacitly to rebuke them. These ‘instructions’ were also intended to reprove another propensity which an Oriental can scarcely resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries and answer as many. If they come upon people making a bargain or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in no wise concerns them; and more especially, an Oriental can never resist the temptation to assist “where accounts are being settled or money counted out.” The clink of coin has a positive fascination to them. Now the command of our Saviour strictly forbade all such loiterings. They would waste time, distract attention, and in many ways hinder the prompt and faithful discharge of their important mission.” The salutation of friends, therefore, was a ceremony which consumed much time; and it was on this account that our Lord on this occasion forbade them to delay their journey to greet others. A similar direction is found in 2Ki 4:29.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

As Moses formerly chose twelve elders as princes and fathers of the twelve tribes of Israel, and afterwards gave to each of these elders six others, to assist them in the arduous work of governing the people, so our divine Saviour chose twelve apostles to govern his Church. He likewise afterwards gave six disciples to each apostle, which makes 72, to serve as priests, and assist in governing the Church. (Tirinus) --- Salute no man, i.e. go forwards promptly, and do not stay to amuse yourselves with vain compliments and useless civilities towards those whom you meet. This was a proverb. Eliseus said the same to Giezi, when he sent him to restore life to the child of the widow of Sunamis. If any man meet you, salute him not; think of nothing but of executing the orders I give you. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Carry neither purse, nor scrip, nor shoes. They were to burden themselves with no useless baggage, nor were they to be careful for ways and means of livelihood. Dean Plumptre very beautifully writes, on the similar words reported in Mat_10:10 "Experience (and, we may add, the spirit that teaches by experience) has led the Christian Church at large to look on these commands as binding only during the mission on which the twelve were actually sent. It is impossible not to admire the noble enthusiasm of poverty which showed itself in the literal adoption of such rules by the followers of Francis of Assist, and, to some extent, by those of Wickliffe; but the history of the mendicant orders and other like fraternities forms part of that teaching of history which has led men to feel that in the long-run the beggar"s life will bring the beggar"s vices. Yet here, as in the case of the precepts of the sermon on the mount, the spirit is binding still, though the letter has passed away. The mission work of the Church has ever prospered in proportion as that spirit has pervaded it." And salute no man by the way. This especially refers to the length and tediousness of Eastern salutations, often very unreal, and which would consume much valuable time. Men were to see that one absorbing interest possessed them, and that to them was no time given for the ordinary useless amenities of life.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Salute no man by the way - The salutations usual among the Jews took up much time. But these had so much work to do in so short a space, that they had not a moment to spare.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

4. μὴ … βαλλάντιον. Compare Luk 9:1-6, and notes; Mat 10:1-42. The double λ is best supported by the MSS. though λ is more correct. St Luke alone uses this word (Luk 12:33; Luk 22:35-36). St Mark the Oriental ζώνην, ‘girdle.’

μὴ ὑποδήματα. The verb βαστάζετε shews the meaning to be that they were not to carry a second pair of sandals.

μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. A common direction in cases of urgency (2Ki 4:29), and partly explicable by the length and loitering elaborateness of Eastern greetings (Thomson, Land and Book, II. 24).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

4.] The time was now one of greater danger than at the mission of the Twelve; therefore ver. 3 is bound immediately up with their present sending, whereas in Mat 10:16 it regards a time yet distant in the future; also one requiring greater haste,—which accounts for the addition, μηδένα κ. τ. ὁδ. ἀσπ. These reasons also account for merely the healing the sick being enjoined, ver. 9.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

4. μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα. The Talmud enjoins that no one is to go on the Temple Mount with staff, shoes, scrip, or money tied to him in his purse. Christ’s messengers are to go out in the same spirit as they would go to the services of the temple, avoiding all distractions. Edersh. The Temple, p. 42. From βαστάζετε we infer that ὑποδήματα were not to be carried in addition to what were worn on the feet. Sandals were allowed in the temple. Comp. 9:3, 22:35. The whole charge means, “Take with you none of the things which travellers commonly regard as indispensable. Your wants will be supplied.” In N.T. βαλλάντιον occurs only in Lk. (12:33, 22:35, 36): in LXX Job 14:17. The word is quite classical: Kennedy, Sources of N.T. Grk. p. 42. See on 9:3 and 7:14.

μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε. They are to go straight to their destination, and not give their message of good tidings until they have reached it. It is not greetings, but greetings κατὰ τὴν ὁδόν that are forbidden.2 Omnia prætermittatis, dum quod injunctum est peragatis (Aug.). Comp. 2Ki 4:29. Like the sayings in 9:10, 62, this prohibition implies that entire devotion to the work in hand is necessary.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Purse [βαλλαντιον] . Used by Luke only. For money.

Scrip (phran). For victuals. Rev., wallet.

Shoes. Not that they were to go unshod, but that they were not to carry a change of sandals. See Deu 29:5; Deu 33:25.

Salute no man. Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2Ki 4:29. "These instructions were also intended to reprove another propensity which an Oriental can hardly resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries, and answer as many. If they come upon men making a bargain, or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in nowise concerns them; and, more especially, an Oriental can never resist the temptation to assist when accounts are being settled or money counted out. The clink of coin has a positive fascination to them" (Thomson, " Land and Book ").

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.