4<\/strong>. neither purse<\/em> ] Compare Luk 9:1-6<\/span>, and notes; Mat 10:1-42<\/span>. St Luke uses the Greek balantion;<\/em> St Mark the Oriental zonen<\/em> ‘girdle.’<\/p>\n salute no man by the way<\/em> ] A common direction in cases of urgency (2Ki 4:29<\/span>), and partly explicable by the length and loitering elaborateness of Eastern greetings (Thomson, Land and Book,<\/em> ii. 24).<\/p>\n Purse …scrip …shoes – <\/B>See the notes at Mat 10:10<\/span>.<\/P> Salute no man by the way – <\/B>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 friends, and then places it upon his forehead. The parties then continue the salutation by kissing each others 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.<\/P> 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<\/span>.<\/P> <\/p>\n Luk 10:4<\/span><\/p>\n Salute no man by the way<\/em><\/p>\n No time to be lost<\/strong><\/p>\n Salute no man by the way.<\/p>\n 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.<\/em>)<\/p>\n<\/p>\n Salutation<\/strong><\/p>\n 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.<\/em>)<\/p>\n Verse 4<\/span>. Carry neither purse nor scrip<\/B><\/I>] See Clarke on Mt 10:9<\/span>, c., and See Clarke on <\/span>Mr 6:8<\/span><\/span>, &c.<\/P> <\/P> Salute no man by the way.<\/B><\/I>] According to a canon of the Jews, a man who was about any sacred work was exempted from all civil<\/I> 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.<\/P><\/p>\n Carry neither purse<\/strong>,…. The Syriac version reads, “purses, “to put money, gold, silver, and brass in; and the prohibition regards the money in the purse chiefly:<\/p>\n nor scrip<\/strong>; 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<\/p>\n Nor shoes<\/strong>; any more than those they had upon their feet;<\/p>\n [See comments on Mt 10:9]<\/span> [See comments on Mt 10:10]<\/span> 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, 2Ki 4:29<\/span>, 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,<\/p>\n “prevent every man with a salutation;”<\/p>\n 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.<\/p>\n 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.<\/p>\n Purse <\/B> (<\/SPAN><\/span>). Old word for money-bag, sometimes a javelin as if from <\/SPAN><\/span>. Only in Luke in the N.T. (Luke 10:4<\/span>; Luke 12:33<\/span>; Luke 22:35<\/span>). See Luke 9:3<\/span>; Mark 6:7<\/span>; Matt 10:9<\/span> for the other similar items.<\/P> Salute no man on the way <\/B> ( <\/SPAN><\/span>). First aorist (ingressive) middle subjunctive with <\/SPAN><\/span>. The peril of such wayside salutations was palaver and delay. The King’s business required haste. Elisha’s servant was not to tarry for salutations or salaams (2Ki 4:29<\/span>). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain. <\/P> <\/p>\n Purse [] <\/SPAN><\/span>. Used by Luke only. For money. <\/P> Scrip (phran). For victuals. Rev., wallet. <\/P> Shoes. Not that they were to go unshod, but that they were not to carry a change of sandals. See Deu 29:5<\/span>; Deu 33:25<\/span>. <\/P> Salute no man. Oriental salutations are tedious and complicated. The command is suited to a rapid and temporary mission. Compare 2Ki 4:29<\/span>. “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 “).<\/P> <\/p>\n <\/strong><\/p>\n 1) “Carry neither purse, nor scrip, nor shoes:” <\/strong>(me bastazete ballantion me peran, me hupodemata) “Do not carry a purse, nor a wallet, nor sandals,” Mar 6:8<\/span>; Rth 4:7<\/span>; Eph 6:15<\/span>, that is, carry no extra baggage to hinder you in travel, or to pack into homes where you stay, Mat 10:9<\/span>; Luk 9:3<\/span>; Luk 22:35<\/span>; 1Co 9:7<\/span>.<\/p>\n 2) “And salute no man by the way.” <\/strong>(kai medena kata ten hodon aspasesthe) “And greet no one by the way,” that is, waste no time in empty ceremony, as you journey from place to place; your mission is not just a social, good time, or a dilatory vacation from secular labors. You are to waste no time upon secondary matters, Gen 24:33<\/span>; Gen 24:56<\/span>; 2Ki 4:29<\/span>; Mar 12:38<\/span>.<\/p>\n (4) Carry neither purse, nor scrip.<\/strong>See Notes on Mat. 10:9-10<\/span>; Mar. 6:8<\/span>.<\/p>\n “Carry no purse, no food bag, no shoes, and salute no man on the way.”<\/p>\n They are to go out in haste, trusting fully in God’s provision, and not wasting time on conventional greetings which in those days could be long and time consuming, nor in idle chatter (compare 2Ki 4:29<\/span> for a similar idea). They are to be recognised as King’s Messengers, with their concentration set on reaching out with the Good News. All would thereby recognise the urgency of their mission and the importance of their message. And they are to be seen as having no love of possessions. Men will listen to them and respect them because they are like the prophets before them, and are not seeking for money to fill their purses. Similar restrictions were applied to the Essenes.<\/p>\n ‘Carry — no shoes’ indicates that they are not to carry spares. It is interesting that in the Talmud carrying all these things was also forbidden on the Temple Mount, although there too they could wear sandals. Carrying luggage would distract from the main purpose of their being there.<\/p>\n ‘Salute no man on the way.’ It was recognised that a messenger in a hurry would not greet people (compare 2Ki 4:29<\/span>), for once he had done so he might be involved in a long delay. Courtesy demanded that the greeting be accompanied by the social niceties which could become extended (consider Jdg 19:4-9<\/span> where the attitude is exemplified).<\/p>\n Luk 10:4<\/span><\/em><\/strong>. <\/strong>And salute no man by the way.<\/em><\/strong><\/strong> The instructions given to the seventy on this occasion, were nearly the same with those delivered to the twelve; concerning which, see the notes on Matthew 13<\/span>. Only he ordered the seventy to spend no time in saluting such persons as they met on the road, the time assigned them for going through the cities being but short. The phrase salute no man by the way, <\/em>implies the greatest dispatch, as is evident from 2Ki 4:29<\/span>. For the eastern salutations were exceedingly tedious,consisting of long wishes of happiness to the person saluted, and of very particular inquiries concerning his welfare. <\/p>\n Luk 10:4<\/span> . Comp. Luk 9:3<\/span> ; Mat 10:9<\/span> .<\/p>\n ] a purse; found only in Luke in the New Testament, frequently in the Greek writers. The spelling with is decisively attested in the New Testament, although in itself the spelling with one would be more correct. See Stallbaum, ad Plat. Leg<\/em> . I. p. 348 D.<\/p>\n ] not a prohibition of the desire of good-will<\/em> (Olshausen, B.-Crusius), or of making a bustle<\/em> (as Lange conjectures), which would have to be found in the context<\/em> , but which has opposed to it ; but a command to make haste<\/em> , 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<\/span> . Jesus impresses on them the properare ad rem!<\/em> in accordance with the object of the mission, Luk 10:1<\/span> ; Luk 10:9<\/span> , and in a concrete form, which should not be pressed to a literal meaning. Theophylact well says: , .<\/p>\n 4 Carry neither purse, nor scrip, nor shoes: and salute no man by the way. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 4. Salute no man<\/strong> ] For that your task is long, your time is little. <\/p>\n Luk 10:4<\/span> . , a purse, in Lk. only, in N. T.; often in classics, spelt there, as in MSS. of N. T., variously with one or two . : 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<\/em> -mission ( vide<\/em> Mat 10:12<\/span> , where occurs).<\/p>\n neither = not. Greek. me. App-105. <\/p>\n purse. Greek balantion. Peculiar to Luke; only here; Luk 12:33.; Luk 22:35, Luk 22:36. <\/p>\n nor. Greek me. <\/p>\n scrip = a beggar’s collecting bag. See on Mat 10:10. <\/p>\n nor. Greek. mede. <\/p>\n shoes = sandals: i.e. a second pair or change. <\/p>\n salute = greet. In Luke only here and Luk 1:40. <\/p>\n no man. Greek. medeis. <\/p>\n by. Greek. kata. App-104. <\/p>\n Luk 10:4. , 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.]<\/p>\n neither: Luk 9:3-6, Luk 22:35, Mat 10:9, Mat 10:10, Mar 6:8, Mar 6:9 <\/p>\n and: Luk 9:59, Luk 9:60, Gen 24:33, Gen 24:56, 1Sa 21:8, 2Ki 4:24, 2Ki 4:29, Pro 4:25 <\/p>\n Reciprocal: Jdg 18:15 – saluted him Mat 5:47 – salute Mar 16:8 – neither Joh 20:17 – Touch<\/p>\n 4<\/p>\n A scrip was a provision bag used as a lunch basket, and a purse was a money bag. Note they were not to carry these, which is also said about shoes. It means not to take any “spares” as will be explained at verse 7. Salute no man might seem unfriendly. Thayer explains the word for salute as follows: “As a salutation was made not merely by a slight gesture and a few words, but generally by embracing and kissing, a journey was retarded by saluting frequently.”<\/p>\n Carry neither purse, nor scrip, nor shoes: and salute no man by the way. <\/p>\n [Salute no man by the way.] I. We have a passage something like this elsewhere; “If thou meet any man, salute him not”; that is (as is commonly expounded), do not hinder thy journey by discoursing with any in the way. But the same reason doth not hold in this place; the business of these disciples not requiring such mighty expedition. They were commanded out two by two; to this or the other place or city where Christ himself was to come in person; nor was it necessary they should run in so great haste, that they should make no stay in the way. Only having appointed them to such and such places, their business indeed lay nowhere but in those very places to which they had been particularly sent, to proclaim the coming of Christ there, and not to be telling it in the way. The twelve apostles that were sent, their business was to declare the coming of the ‘kingdom of heaven’; these the coming of the ‘King himself.’ No wonder, therefore, if the apostles were not forbidden to salute any in the way; for their province was, wherever they came, to tell the world that the kingdom of heaven was come: but these were only to give notice that the Messiah was coming: and that in those places only to which he was to come, and not to any whom they should meet cursorily in the way.<\/p>\n II. It was a very usual thing in that nation, upon some accounts, not to salute any in the way, no, not any person at all. “He that is mourning for the dead, let him not salute any person for the first seven days of his mourning.” If thirteen fasts had been celebrated by order of the Sanhedrim for the imploring of rain, and yet no rain had fallen, then they “diminish from their business, and from building, and from planting, and from espousals and marriage, and from saluting each other as men under the rebukes of Heaven”: that is, they abstained from all these things. “The religious do not use to salute one another; but if any of the common people do at any time salute them, they return it in a very low voice with all gravity; veiling themselves, and sitting in the posture of mourners or excommunicate persons.” <\/p>\n Whether that of the apostle, “Salute one another with a holy kiss,” might not have some reference to this usage, might be a matter for our inquiry, if there were place for it; but I forbear.<\/p>\n What therefore doth our Saviour intend by this prohibition, Salute no man by the way? would he imitate this Jewish custom, that he would have them taken for mourners everywhere?<\/p>\n I. He would have all that belonged to him conformable to himself, that every one from the quality of the messengers might, in some measure, judge what he was that sent them; as we have already hinted concerning the twelve apostles, He himself was “a man of sorrows”; and if his messengers do represent some such thing, either in their looks or behaviour, the people might the more easily guess what kind of person he was that commissioned them.<\/p>\n II. Christ had a twofold end in designing them to the places to which he in his own person had determined to come; namely, that thither all persons should assemble themselves to his doctrine for the healing of their souls: and that those that were diseased might be gathered thither in order to a cure. Now it was very fit and convenient that the behaviour of those that were to assemble the people to these ends should be mournful and solemn, to testify the fellow-feeling they had with the afflicted and miserable.<\/p>\n Luk 10:4. Salute no man by the way. Peculiar to this discourse. It simply expresses the urgency of their errand, since such salutations in the East would involve great loss of time.<\/p>\n Verse 4 <\/p>\n And salute no man by the way. This, and the other directions given, were not intended to be interpreted strictly and literally. This is proved by the fact that the expressions differ, as recorded by the different evangelists, and are even inconsistent with each other, if pressed to a strict interpretation. The meaning is, that they were to go as they were, without making any special preparation, and that they were to give their time and attention wholly to their work, and not engage in social enjoyments, and in the interchange of the courtesies of society, in the places they should visit. The object of this mission seems to have been to disseminate generally some authentic knowledge of the Savior’s person and character as a messenger from heaven, and to call the attention of the community to the coming of the Messiah. They were not, however, instructed to say that Jesus was himself the Messiah. Like many of the other measures adopted by Jesus and the apostles, this mission of the seventy was suited to a local and temporary purpose, and is of course not of binding authority as a model for imitation.<\/p>\n 10:4 Carry neither purse, nor scrip, nor shoes: and salute {a} no man by the way.<\/p>\n (a) This is spoken figuratively, which manner of speech men use when they put down more in words than is meant. This is usual among the Hebrews when they command a thing to be done speedily without delay, as is found in 2Ki 4:29 ; for in any other case courteous and gentle salutations are matters of Christian duty: as for the calling, it was only for a limited time.<\/p>\n The mission of the Seventy would be relatively brief, so they needed to travel lightly (cf. Luk 9:3; Mar 6:8). The implication of their not carrying a purse was that they should depend on the hospitality and gifts of believers to sustain them, but most importantly on God. In ancient Near Eastern culture people often gave very long greetings that tied them up sometimes for days (cf. Jdg 19:4-9; 2Ki 4:29). Jesus did not mean that His disciples should be unfriendly or unsociable but that they should not allow these greetings to divert them from their mission. They were to pursue their work and not waste their time on lesser things.<\/p>\n Carry neither purse, nor scrip, nor shoes: and salute no man by the way. 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 … Continue reading “Exegetical and Hermeneutical Commentary of Luke 10:4”<\/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-25350","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25350","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=25350"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25350\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25350"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25350"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25350"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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: Robertson’s Word Pictures in the New Testament<\/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: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/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: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/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: Lightfoot Commentary Gospels<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/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":"