Matthew 10:11

Mat_10:11

And there abide.

Why?

(1) That they might not appear changeable:

(2) That they might not hurt the feelings of their first host;

(3) That they might not incur the charge of being gluttonous hankerers after the boards of the rich. (Lapide.)

Free hospitality in the East

When travelling in the East no one need scruple to go into the best house of any Arab village to which he comes, and he will be received with profuse and gratuitous hospitality. From the moment we entered any house, it was regarded as our earn. There is not an Arab you meet who will not empty for you the last drop in his water-skin, or share with you his last piece of black bread. The Rabbis said that paradise was the reward of willing hospitality. (Ernest Renan.)

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

Mat 10:11-13. Into whatsoever city, &c., ye shall enter, inquire who is worthy — That you should abide with him, that is, who is of a good character, and disposed to receive the gospel. And there abide — In that house, till ye leave the town. It is of much consequence that a preacher of the gospel should not endanger his reputation, by taking up his lodging in a disreputable family, or by removing from one family to another, out of regard to some little matter of domestic convenience or entertainment. This is more fully expressed in the instructions to the seventy, Luk 10:7.

“In the same house remain, eating and drinking such things as they have: go not from house to house.” Doubtless the disciples on some occasions might change their quarters with decency; but our Lord absolutely forbade them to do it for the sake of better entertainment or accommodation, that they might not give mankind the least cause of imagining that they served their bellies, or were particularly solicitous about conveniences. When ye come into a house, salute it — In the usual Jewish form, “Peace, (that is, all blessings,) be to this house.” If the house be worthy — Of it, God shall give them the peace you wish them. If not, he shall give you what they refuse. The same will be the case when we pray for them that are not worthy.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

3. Special Direction of the Apostles to pious households. Reception and Rejection. Mat_10:11-15

11And into whatsoever city or town ye shall enter, inquire who in it is worthy; and there abide till ye go thence. 12And when ye come into a [the, τήν] house, salute it. 13And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

EXEGETICAL AND CRITICAL

Mat_10:11. Inquire who in it is worthy.—A still further limitation. They were to go to the lost sheep of the house of Israel, and to inquire who among them were worthy, i. e., susceptible, or pious Israelites. This question could only be answered according to objective marks, as the Searcher of hearts alone knew their state and disposition.

And there abide.—Continuance in a place, the formation of a centre, so to speak, in opposition to transient and broken activity.

Mat_10:12. And when ye come into the house—i. e., the house of him who is worthy (Meyer)—salute it.—The common Eastern salutation had in this instance a twofold meaning;—1. being an offer of spiritual fellowship in the peace which they bring to the worthy; 2. being addressed to the whole household, for the sake of the worthy person who was at the head of it.

And if the house be worthy.—Not of your salutation (Fritzsche), but of your abiding (Meyer).—Let your peace come upon it.—The Lord Himself ratifies by His peace, their salutation of peace.—Let your peace return to you;—i. e., it shall be taken from that household, and returned to you. That household itself shall become poorer, but the disciples shall be all the richer and more joyous. But the expression also indicates that no further fellowship should be held with such households, Isa_55:11.

Mat_10:14. And whosoever.—The word, whosoever, refers to persons who were worthy, as being the representatives of worthy households and towns. The meaning, however, is not, that on the first failure they were to avoid a house or a town, but, that if they were personally not received, they should leave first the household, and then the town. Of course, even the first failure would appear ominous, as the disciples had previously made the necessary inquiries. “To shake off the dust of the feet,—a sign of contempt, as in the case of the heathen. The Jews taught, pulverem terrœ ethnicœ ex contactu inquinare. Lightfoot, Horœ, 331. Mishna, Surenhusius vi. Wetstein, comp. Act_13:21.” Meyer. But the action must be regarded rather as symbolical of complete cessation of all fellowship, of renunciation of all influence, and hence as an announcement of impending judgment, but not as a mark of contempt. The explanations of de Wette—“have nothing to do with them,” and of Ewald—“calmly, as if nothing had happened,” fall far short of the import of the passage.

Mat_10:15. The land of Sodom;—i. e., the inhabitants of those doomed cities. The higher the spiritual offer rejected, the greater their sin. In Sodom, only the weak testimony of Lot had been heard; but to reject the Evangelists, marked the climax of guilt (Mat_11:20; Luk_12:47).—Unbelief is a second fall (Joh_3:36).

DOCTRINAL AND ETHICAL

1. These directions of the Lord imply a telling argument against extreme individualism, and for the extension of the gospel blessings over whole households. The Lord sends His disciples to worthy heads of families, and, through them, to their whole households. On account of the worthiness of the head of the family, the whole household is generally received into spiritual fellowship. And although there may be divisions in the house with reference to Christ Mat_10:35, even these prove that, in itself and in its nature, the family must be regarded as a spiritual unit. Nowhere do we meet in such cases with a distinction of believing and indifferent persons, but only with that of believing and unbelieving; it is not majors or minors, but friends or foes of Jesus. The latter break up the natural unity and fellowship of the family. Thus the proto-evangel was destined for the house of Adam; the ark contained the household of Noah (although Ham formed one of them); the promise was to Abraham and his household; and circumcision was the bond of unity for the house of Israel. Similarly, the Apostles planted the Church in believing families (Acts 10; Acts 16; 1Co_1:16). The question, whether in every case children were baptized or not, is comparatively of little importance. The Anabaptist principle overlooks the Divine institution of the family, and its import in the Church, the interchange between spiritual and natural communion, and the idea of extended personality, the germ of the Church, which every apostolic household formed (1Co_7:14).

2. First rule: To inquire for those who are worthy (not to go by haphazard). Second rule: To salute a worthy household—to receive them into the fellowship of evangelical peace. Promise; comfort. Third rule: To break off fellowship, and to announce judgment, in case they were not received. Yet not rashly. It is said, “Whosoever shall not receive you” (i. e., decided rejection), “nor hear your words” (where this also is decided), then only, etc.—Hence, either the baptism of the Spirit or that of fire [of judgment]. One of the two must come.

HOMILETICAL AND PRACTICAL

First object of interest to the messengers of Christ when entering a city or town.—Apostolical inquiry for the best lodgings.—We may learn even from unbelievers who are the pious.—Who is worthy of Christ’s message of peace?—How Christ has converted the common salutation into an evangelical message of peace.—“There abide till ye go thence.”—The disciples sent to the family.—To salute the house, means to receive it into fellowship.—The salutation of the disciples is the blessing of the Master.—The gracious house.—Your peace shall return to you: 1. Unbelievers will not keep it; 2. it will be added to the believing messengers: they shall not be cast down, but encouraged.—To shake off the dust of the feet, as the expression of solemn separation: 1. An expression of calmness, of freedom, and of purity; 2. of being innocent of the judgment which shall befall the unbelievers; 3. of the cessation of fellowship; 4. the last sermon, a threatening of judgment.—The rejection of the gospel: the judgment.—Solemn import of hours and days of grace.—Different degrees of guilt and of judgment.

Starke:—Quesnel: Ministers should love to take up their abode with pious people.—Majus: The treasures of the gospel must not be forced upon people.—Osiander: Contempt of the gospel destroys realms and countries, and plunges them into everlasting misery.

Lisco:—They were to remain satisfied with the house in which they were, and not to leave it merely for the sake of more ease and comfort in another.—They were not to intrude themselves.

Gerlach:—Your peace will return to you: a comfort for the laborers in the vineyard.—Dust off the feet. Luther: Ye shall take nothing at all from them, that they may know that you had sought not your own advantage, but their salvation.

Heubner:—God has His children in every place.—We must seek them out.—Pious people soon find out each other.—Ministers must appeal to the sympathies of those who are susceptible.—Christ regards the rejection of His disciples as that of His own word and person.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Connecting Statement:

Jesus continues to instruct his disciples about what they should do when they go out to preach.

you ... your

These are plural and refer to the twelve apostles. (See: Forms of You)

Whatever city or village you enter

"Whenever you enter a city or village" or "When you go into any city or village"

city ... village

"large village ... small village" or "large town ... small town." See how you translated this in Matthew 9:35.

worthy ... not worthy

In Mat 10:11-13 a "worthy" person refers to a person who is willing to welcome the disciples. Jesus compares this person to one who is "not worthy," a person who does not welcome the disciples.

stay there until you leave

The full meaning of the statement can be made explicit. AT: "stay in that person's house until you leave the town or village" (See: Assumed Knowledge and Implicit Information)

As you enter into the house, greet it

The phrase "greet it" means greet the house. A common greeting in those days was "Peace be to this house!" Here "house" represents the people who live in the house. AT: "As you enter the house, greet the people who live in it" (See: Metonymy)

the house is worthy

Here "the house" represents those who live in the house. AT: "the people who live in that house receive you well" or "the people who live in that house treat you well" (See: Metonymy)

let your peace come upon it

The word "it" refers to the house, which represents the people who live in the house. AT: "let them receive your peace" or "let them receive the peace that you greeted them with" (See: Metonymy)

if it is not worthy

The word "it" means the house. Here "house" refers to the people who live in the house. AT: "if they do not receive you well" or "if they do not treat you well" (See: Metonymy)

let your peace come back to you

Possible meanings are 1) if the household was not worthy, then God would hold back peace or blessings from that household or 2) if the household was not worthy, then the apostles were supposed to do something, such as asking God not to honor their greeting of peace. If your language has a similar meaning of taking back a greeting or its effects, that should be used here.

translationWords

worthy

house

peace

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Mat 10:11. Ἐξετάσατε, search out) sc. by asking others, and by spiritual examination. The godly are easily discovered by the godly, and in like manner the ungodly by the ungodly.—ἄξιος ἐστι, is worthy) sc. of being your host.—κἀκεῖ μείνατε, and there remain) sc. in the house of that man, until you leave the city.[458] A change of houses might have the appearance of fastidiousness.[459]

[458] A distinguishing: privilege was thereby granted to those who were their “first-fruits” in each city.—V. g.

[459] In the original, “potuisset præbere speciem hominum delicatorum,” where it is difficult to find an exact equivalent to “delicatorum:” though one is naturally reminded of Luk 7:25. q. v.—(I. B.)

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

Mat_10:11. Ἄξιος] according to what follows: worthy to provide you lodging at his house, ne praedicationis dignitas suscipientis infamia deturpetur, Jerome. Jesus forbids the apostles to indulge in a fickle and frequent shifting of their quarters as a thing unbecoming their office, and as calculated to interfere with the steady progress of their labours. And He directs them to go to private houses, not to the synagogues nor to the market-places, seeing that they were unaccustomed to making public appearances, but also out of regard to the importance of domestic efforts.

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.

Mat 10:11-15 . ἐξετάσατε ( ἐκ ἐτάζω , from ἐτεός , true; to inquire as to the truth of a matter). A host to be carefully sought out in each place: not to stay with the first who offers. ἄξιος points to personal moral worth, the deciding consideration to be goodness, not wealth (worth so much). The host to be a man generally respected, that no prejudice be created against the mission (ne praedicationis dignitas suscipientis infamiâ deturpetur, Jerome). μείνατε : having once secured a host, abide with him, shift not about seeking better quarters and fare, hurting the feelings of the host, and damaging your character, as self-seeking men.

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

Happy are they that receive the preaching of the Gospel: and unhappy are they, that refuse it.

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

And into whatsoever city or town--town or village.

ye shall enter inquire--carefully.

who in it is worthy--or "meet" to entertain such messengers; not in point of rank, of course, but of congenial disposition.

and there abide till ye go thence--not shifting about, as if discontented, but returning the welcome given with a courteous, contented, accommodating disposition.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 11. Into whatsoever city or town ye shall enter] In the commencement of Christianity, Christ and his preachers were all itinerant.

Inquire who in it is worthy] That is, of a good character; for a preacher of the Gospel should be careful of his reputation, and lodge only with those who are of a regular life.

There abide till ye go thence.] Go not about from house to house, Lu 10:7. Acting contrary to this precept has often brought a great disgrace on the Gospel of God. Stay in your own lodging as much as possible, that you may have time for prayer and study. Seldom frequent the tables of the rich and great; if you do, it will unavoidably prove a snare to you. The unction of God will perish from your mind, and your preaching be only a dry barren repetition of old things; the bread of God in your hands will be like the dry, mouldy, Gibeonitish crusts, mentioned Jos 9:5. He who knows the value of time, and will redeem it from useless chit-chat, and trifling visits, will find enough for all the purposes of his own salvation, the cultivation of his mind, and the work of the ministry. He to whom time is not precious, and who lives not by rule, never finds time sufficient for any thing-is always embarrassed-always in a hurry, and never capable of bringing one good purpose to proper effect.

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

(11) Enquire who in it is worthy.—The command was a plain practical rule. The habits of Eastern hospitality would throw many houses open to the preachers which would give no openings for their work, or even bring on them an evil report. From these they were to turn away and to seek out some one who, though poor, was yet of good repute, and willing to receive them as messengers of glad tidings.

There abide.—The purpose of the rule was (1) to guard against fickleness, as in itself an evil; and (2) against the tendency to go from one house to another according to the advantages which were offered to the guest.

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

And when ye come into an house,.... Or the "house"; that is, the house of an hospitable man, when, upon inquiry, found out:

salute it; meaning the inhabitants of it; or, as the Persic version reads, those of the household, especially the master of the family. Some copies add, saying, peace be to this house, as in Luk 10:5 and so read the Vulgate Latin, and Munster's Hebrew Gospel; and is a very just, and proper explanation of saluting: for the usual form of salutation among the Jews was in such words; of which See Gill on Mat 5:47 by which is meant all kind of happiness, and prosperity, temporal, spiritual, and eternal.

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

11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.

Ver. 11. Inquire who in it is worthy] That is, faithful, as Lydia was, Act 16:15, and Philip the Evangelist, Act 21:8, and Mary the mother of Mark, Act 12:12. Lo, here, whither ministers should resort, and where should be their rendezvous, Psa 26:4; Psa 16:3. In the excellent ones of the earth should be their delight. I forget lords and ladies, said good Mr Fox, to remember God’s poor saints.

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.

And there abide, &c. That is, stay in the same house as long as you remain in the same city; remove not from house to house, as it is said Luke x. 7, but be content with what you meet with. (Witham) --- St. Chrysostom give three reasons for this precept: 1st. that they might not afflict those whom they left; 2ndly. that the apostles might avoid the accusation of inconstancy; 3rdly. of gluttony also. (Baradict.) Into whatsoever, &c. Lest the apostles should be induced to thin, by what our Saviour had said in the preceding verse, viz. the workman is worthy, &c. that every door would be open for their entrance, he here tells them to inquire at their entry into any city, who amongst the inhabitants were worthy. (St. John Chrysostom, hom. xxxiii.) --- And since they could not be expected to know who in every city were worthy, they were to be informed of this by the report and opinion of the people, that so their dignity and great character of apostles might not be defamed by the bad characters of any who might receive them. (St. Jerome, in St. Thomas Aquinas) --- But, if such was the rule given by Christ to the apostles, some one will perhaps ask, why did not Christ also follow the same maxim, since we read in Scripture, he entered into the house of Zacheus, the publican? St. Chrysostom answers, Zacheus was made worthy by his conversion to Christ. (St. John Chrysostom, in St. Thomas Aquinas)

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).

Our Lord had before set them their limits, and appointed them their work, and directed them as to their accoutrements for their journey; here he directeth them their methods. Luke hath much of the same instructions, Luk 10:4-6, but applied to the seventy, not to the twelve. Mark hath something of them applied to the twelve, Mar 6:10,11.

And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. And whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment, than for that city. The method Christ set them was, when they came into any of the cities of Israel, to inquire if there were any worthy persons in it, and thither to go, and there to abide (if they did not find they were mistaken) until they left that place; and when they came into a house to salute it, wishing all peace and happiness to it; if they found themselves welcome, to preach to it the gospel of peace. But if they found themselves unwelcome, and discerned that the people of the city, or of that house, did not care for their company, and refused to hear them, they should not make themselves or the gospel a burden to them, but show their contempt of those who contemned the gospel, and the ministry of it, by shaking the dust off their feet as a testimony against them. Then he concludes, telling them, that the Lord would so grievously at last revenge such contempt, that the condition of the men of Sodom and Gomorrah, who were destroyed by fire and brimstone, Gen 19:24, would at the last day be more tolerable than theirs. This is the sum, by which our Saviour doth obviate the solicitous thoughts which might from his former words arise in their minds. How shall we live, going amongst strangers, if we carry nothing with us? Saith our Saviour, When you first come into a town or city, do not inquire for the inns that entertain strangers, but who is worthy, worthy of such guests; so Heb 11:38; a son of peace, Luk 10:6; who are accounted the most pious and religious persons in that town or city, or best affected to the gospel. (He hereby hints, that John the Baptist and his ministry had had such success, that in most places there were some such persons.)

Worthy doth not in our ordinary discourse signify always a meritorious person, but a person excelling, either in religion or knowledge, or moral virtue. Such persons our Lord presumes would entertain those who came upon so kind an errand to their houses. He commands them to go, and when they came to a house to salute it, to say, Peace be to this house; which was the Jews’ ordinary salutation; under the notion of peace they comprehended all good. But,

let your peace come upon it (I conceive) comprehends more, viz. preach the gospel of peace unto it; or, my peace shall be upon it, I will bless that house. But if you find you are misinformed, or mistaken, your peace shall return unto you; you have done your work, and you shall have your reward. If they will

not receive you, nor hear your words; if they declare any contempt of you, and will not hear the glad tidings of the gospel;

when ye depart out of that house or city,

shake off the dust of your feet. This was more than a sign of contempt of them; we read of Neh 5:13, that he shook his lap, and said, So God shake out every man from his house, and from his labour, that performeth not this promise. We have but one instance of this practice of the apostles, Act 13:51. Mark adds, for a testimony against them: a testimony of God’s despising them who despised his grace, and of the vengeance of God that should come upon them for that contempt. For he adds,

it shall be more tolerable for Sodom and Gomorrha in the day of judgment, the last judgment, than for that city: their condemnation will be more dreadful, as having sinned against greater light, and fairer offers of greater grace, than ever they had.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Inquire who in it is worthy — Worthy to receive the offer of the Gospel by their readiness to receive it and to entertain its ministers. The apostles enter a town and inquire who is spiritually minded, where lives a pious Jew, or what man is predisposed to believe in the celebrated Jesus of Nazareth. Him they conclude to be worthy, and to his house they apply for admittance.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Parallel passages: Mar_6:10 Luk_9:4 (the twelve); Luk_10:5-8 (the seventy). Matthew alone mentions the command to inquire who is worthy. And into whatsoever city or town; village (Revised Version); cf. Mat_9:35, note. Ye shall enter, inquire; search out (Revised Version). Much more is implied than merely asking some chance passer-by. (cf. Mat_2:8) Who in it is worthy; i.e. equivalent by moral rate (axiov ) in this case to the privilege of your lodging with him; elsewhere to the offer of peace (ver. 13), to the favour of an invitation, (Mat_22:8) to walking with Christ clothed in white Rev_3:4-7, to punishment. (Rev_16:6) And there abide till ye go thence; go forth (Revised Version); i.e. finally (ver. 14). The object of this command, which was reckoned so important as to be recorded in all three parallel passages (vide supra), is to prevent; partly favouritism and rivalry, partly waste of time. For "when a stranger arrives in a village or an encampment, the neighbours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy; and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbours. It also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission" (Thomson, "Land and the Book," p. 347); cf. St. Luke"s "Go not from house to house". (Luk_10:7) It is, on the other hand, quite unnecessary to see here, with Meyer and Weiss, a prohibition to go to the synagogues or indeed to anywhere else where they could gain a hearing during their stay. Our Lord is referring only to lodging and food. (Luk_10:7)

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

Inquire who is worthy - That you should abide with him: who is disposed to receive the Gospel. There abide - In that house, till ye leave the town. Mark vi, 10; Luke ix, 4.

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

The form of approach:

v. 11. And into whatsoever city or town ye shall enter, inquire who in it is worthy, and there abide till ye go thence.

v. 12. And when ye come into an house, salute it.

This shall be a standing rule; no matter what city or village it may be, the same procedure shall be followed. They shall earnestly, accurately examine and inquire as to the moral worthiness of the probable host, for a wrong choice might seriously harm the work. But when the choice has once been made, abide by the decision. Seek no better fare or more congenial company lest you be marked as self-seeking men. It is always best to establish a center of activity rather than depend upon a transient and broken activity. There is here also a hint for the idle chatterer, the gadabout, the busybody, that frequents the streets and the company of those that may be able to further his ambition, instead of finding time for prayer and study at home. Such a home, the worthy abiding-place, shall be distinguished by the salutation of peace, as shall all the houses that are open to the servants of the Lord. Such a salutation is not an empty formula, but a blessing in the name of the Lord, granting the blessing of the Lord. He abides where His servant abides.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our Saviour proceeds to direct his disciples how to manage this their first journey in preaching the gospel: he enjoins them, 1. To observe the rules of decency in their going from one place to another; not like beggars wandering from house to house, but having entered a city, or village, to make enquiry who stood best affected to the gospel, and there turn in.

2. Our Savior enjoins them civil and religous courtesy towards those whom they applied themselves unto. When ye come into a house, salute it; give it a civil salutation, but especially a Christian and spiritual salute, wishing them mercy, grace, and peace.

3. He encourages his apostles in the want of success; if they hear you not, shake off the dust of your feet. This action was emblematical, and signified, That Almighty God would in like manner shake off them, and esteem them no better than the vilest dust.

Note, That those who despise the message which the ministers of the gospel bring, shall hereafter find the dust of their feet, and the ashes of their graves, to give a judicial testimony against them in the day of Christ. Wherever the word is preached, ’tis for a testimony against them; for if the dust of a minister’s feet bear witness against the despesers of the gospel, their sermons much more.

Here Grotius well notes, that the sin of those who reject the gospel must be a wilful sin, which it was in their power to avoid; because it rendered them obnoxious to greater punishment them Sodom and Gomorrhah were to suffer at the day of judgment; and because committed against greater light, and greater confirmation of the truth: doubtless the higher a people rise under the means of grace, the lower they fall if they miscarry.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

11. There abide. With some one noted for hospitality and worth. They were not to board round from house to house.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11. ἄξιος] Inclined to receive you and your message,—worthy that you should become his guest: so ἄξιος is used with reference to the matter treated of in the context, see reff. Such persons in this case would be of the same kind as those spoken of Act 13:48 as τεταγμένοι εἰς ζωὴν αἰώνιον. The precept in this verse is very much more fully set forth by Luk 10:7 ff.

ἕως ἂν ἐξέλθητε] Until ye depart out of the city.

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

11-14. Expand 6:10-11.

(M) 11. And into whatsoever city or village you enter, inquire who in it is worthy, and there abide until you go out.] Mk. has: “And He said to them, Wheresoever you enter into a house, there abide until you go out thence.” Lk. in the parallel section has: “And into whatsoever house you enter, there abide and thence go out.” But in the charge to the Seventy He has separate sections dealing with the entry into a house and into a city. It would seem, therefore, that Mt.’s πόλιν ἢ κώμην is due to reminiscence of a traditional form of this saying which contained these words.—ἐξετάσατε, κ.τ.λ.] comes probably from this tradition. For ἐξετάζειν, cf. 2:3.

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