4<\/strong>. whatsoever house ye enter<\/em> ] After enquiring who were the worthiest people to receive them, Mat 10:11<\/span>, com]), infra Luk 10:5-8<\/span>. This injunction was meant to exclude fastidious and restless changes.<\/p>\n Luk 9:4<\/span><\/p>\n And whatsoever house ye enter into<\/em><\/p>\n Fireside preaching<\/strong><\/p>\n They went from town to town, receiving hospitality, or rather taking it for themselves, according to custom.<\/p>\n The guest in the East has many privileges; he is superior to the master of the house, who has the greatest confidence in him. This fireside preaching is admirably adapted to the propagation of new doctrines. The hidden treasure is communicated, and payment is thus made for what is received; politeness and good feeling lend their aid; the household is touched and converted. Remove Oriental hospitality, and it would be impossible to explain the propagation of Christianity. Jesus, who adhered strongly to good old customs, encouraged His disciples to make no scruple of profiting by this ancient public right, probably already abolished in the great towns where there were hostelries. Once installed in any house, they were to remain there, eating and drinking what was offered them, as long as their mission lasted. (Renan.<\/em>)<\/p>\n<\/p>\n Willing hospitality<\/strong><\/p>\n When travelling in the East no one need ever scruple to go into the best house of any Arab village to which he comes, and he will always be received with profuse and gratuitous hospitality. From the moment we entered any house it was regarded as our own. 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. (Schottgen.<\/em>)<\/p>\n Verse 4<\/span>. There abide, and thence depart.<\/B><\/I>] That is, remain in that lodging till ye depart from that city. Some MSS. and versions add , which makes the following sense: There remain, and depart <\/I> NOT thence<\/I>. See Clarke on <\/span>Mt 10:11<\/span><\/span>.<\/P><\/p>\n And whatsoever house ye enter into<\/strong>,…. In any town, or city, they should come to in their journey through Judea, and should enter into for the sake of lodging, during their stay:<\/p>\n there abide<\/strong>; do not shift quarters, or move from house to house:<\/p>\n and thence depart<\/strong>; the house you come into first, go out of last, when ye leave the town or city. The Vulgate Latin and Persic versions read, and thence do not depart: and so Beza says it is read in a certain copy, but then the sense is the same, as the Ethiopic version renders it, “do not go out from thence, until ye depart”; that is, do not leave the house, till you depart out of the town or city; agreeably to which is the Arabic version, “remain in it until the time of your going out”; [See comments on Mt 10:11]<\/span>.<\/p>\n There abide. See on Mt 10:10<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And whatsoever house ye enter Into,” <\/strong>(kai eis hen an oikian eislethete) “And into whatever house or residence you may enter;” They were not to seek for comfortable quarters, Mat 10:11-12<\/span>.<\/p>\n 2) “There abide, and thence depart.” <\/strong>(eke! menete kai ekeithen ekserchesthe) “Reside there, and from that place go forth,” to do your preaching and miracle working task, but do not move from one house to another, Mar 6:10<\/span>. This speaks of social relations, not material things as the previous verse.<\/p>\n “And into whatever house you enter, there abide, and from there depart.”<\/p>\n Whenever they were offered hospitality in a place they were to remain there the whole time that they were there. It was God’s provision for them and must not be despised. They were to accept what was given to them by God, not seek to better things for themselves. Having bed and board let them be content with it.<\/p>\n Luk 9:4<\/span><\/em><\/strong>. <\/strong>There abide,<\/em><\/strong><\/strong> This was to prevent any reproach which might be brought against them for changing their quarters, from too great a regard to the little circumstances of domestic accommodation, orfrom principles of luxury, with a view to living better. See on Mat 10:11<\/span>. <\/span>Luk 9:6<\/span><\/em>. And they departed,<\/em>] The reader will find in Mr. Locke’s Reasonableness of Christianity, <\/em>p. 133, &c. some important reflections on the propriety of our Lord’s choice of his apostles, in proof of the admirable contrivance of the divine wisdom in the whole work of our redemption. See also the latter part of the note on Mat 10:2<\/span>, &c. and Luk 11:25<\/span>. <\/p>\n Luk 9:4<\/span> . Thus far of material wants. We now pass to social relations. The general direction here is: stay in the same house all the time you are in a place; pithily put by Lk. = , , there<\/em> remain, thence<\/em> depart, both adverbs referring to .<\/p>\n ye enter = ye may enter. (The force of an.) into. Greek. eis. App-104. <\/p>\n Luk 9:4. , from thence) Let your exit from the house and from the city be at one and the same time.<\/p>\n Luk 10:5-8, Mat 10:11, Mar 6:10, Act 16:15 <\/p>\n Reciprocal: Luk 10:7 – in<\/p>\n 4<\/p>\n There abide and thence depart means for them to make only one house call in each city, except where the first one proved to be unworthy.<\/p>\n Ver. 4. On their arrival at a city, they were to settle down in the first house to which they obtained access ( , into whatever house), which, however, was not to exclude prudence and well-ascertained information (Matthew); and, once settled in a house, they were to keep to it, and try to make it the centre of a divine work in that place. To accept the hospitality of several families in succession would be the means of creating rivalry. It would therefore be from this house also, which was the first to welcome them, that they would have to set out on leaving the place: till ye go thence. The reading of the Vulg.: Go not out of this house, is an erroneous correction. In the primitive churches, Christian work was concentrated in certain houses, which continued to be centres of operation (comp. the expression in Paul’s epistles, The church which is in his house). <\/p>\n 9:4 And whatsoever house ye enter into, there {a} abide, and thence depart.<\/p>\n (a) When you depart out of any city, depart from that place where you first took up your lodging: so that in these few words the Lord forbids them to change their lodgings: for this publishing of the gospel was as it were a publishing throughout the whole land, that no one in Judea might pretend ignorance, as though he had not heard that Christ had come.<\/p>\n The disciples were to accept the hospitality that others would offer them, but they were not to move from house to house unnecessarily. Moving from house to house would probably imply that they were seeking better accommodations, and this would insult their hosts. People who entertained the Twelve would be demonstrating support for Jesus since His disciples were representing Him (cf. 3Jn 1:5-7).<\/p>\n And whatsoever house ye enter into, there abide, and thence depart. 4. whatsoever house ye enter ] After enquiring who were the worthiest people to receive them, Mat 10:11, com]), infra Luk 10:5-8. This injunction was meant to exclude fastidious and restless changes. Fuente: The Cambridge Bible for Schools and Colleges Luk 9:4 And whatsoever … Continue reading “Exegetical and Hermeneutical Commentary of Luke 9:4”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-25289","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25289","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=25289"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25289\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25289"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25289"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25289"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"