Carry neither purse, nor scrip, nor shoes: and salute no man by the way.
μη βασταζετε βαλαντιον μη πηραν μηδε υποδηματα και μηδενα κατα την οδον ασπασησθε
16 Church Fathers comment on this verse · 25 commentaries
For their comfort amid every danger was the power of Him who sent them. And therefore saith He, Behold, I send you; as if he said, This will suffice for your consolation, this will be enough to make you hope, instead of fearing the coming evils which He signifies, adding, as lambs among wolves.
For this was a clear announcement of glorious triumph, that the disciples of Christ, when surrounded by their enemies as lambs among wolves, should still convert them.
As the Lord prepares to send His disciples to proclaim the gospel, He instructs them, ‘Take no sackcloth, nor such and such items; your sole focus should be on the word. Should you carry a bag, you would obviously become preoccupied with it, diverting your attention from the word. Furthermore, since you will be sustained by those you teach, what need do you have for a bag, or a purse, or sandals? Those you instruct will supply all your needs.’ ‘And greet no one along the way.’ He directed them to avoid getting absorbed in greetings and social exchanges, as this could impede their mission of preaching.
It is likely that a person receiving a greeting might feel obliged to respond or engage in lengthy conversation, as friends typically do, potentially leading the Apostle into casual human interactions that could distract him from the word. This is why the Lord cautioned His disciples against greeting anyone while traveling.
Luke next relates, that the seventy disciples obtained for themselves from Christ apostolical learning, lowliness, innocency, justice, and to prefer no worldly things to holy preachings, but to aspire to such fortitude of mind as to be afraid of no terrors, not even death itself. He adds therefore, Go.
Thus He had already commanded them to have no care for these persons, when He said, I send you as lambs among wolves. And He also forbade all care about what is external to the body, by saying, Take neither purse nor scrip. Nor did He allow men to take with them any of those things which were not attached to the body. Hence He adds, Nor shoes. He not only forbade them to take purse and scrip, but He did not allow them to receive any distraction in their work, such as interruption by greetings on their way. Hence He adds, Salute no one by the way. Which had long ago been said by Elisha. (2 Kings. 4:29.) As if He said, Proceed straight on to your work without exchanging blessings with others. For it is a loss to waste the time which is fitter for preaching, in unnecessary things.
The sum of which is, that men ought to be so virtuous that the Gospel should make no less progress through their way of life than their preaching.
The Lord gave them these commands also for the glory of the word, lest it should seem that enticements could more prevail over them. He wished them also not to be anxious to speak to others.
He dispatched them in pairs (Luke 10:1), embodying His own example, so they might proclaim the Gospel as He did, without charge, as it is written, “Freely you have received, freely give” (Matthew 10:8). Jesus proclaimed, “I send you out as lambs among wolves” (Luke 10:3) — a reminder that with the Shepherd in their midst, they were safeguarded from harm. To bolster their spirits, He reassured them: “Whoever receives you, receives Me” (Matthew 10:40). He also instructed them not to take gold or silver with them (Matthew 10:9), for the presence of Judas among them would be a concern. The lure of gold had led Achan to ruin, and Giesias suffered leprosy because of it, leading many astray in the desert. He prohibited them from carrying silver so that no suspicion would arise that they were traveling as merchants rather than as messengers of God.
Now these animals are at variance among themselves, so that the one is devoured by the other, the lambs by the wolves; but the good Shepherd has no fear of wolves for His flock. And therefore the disciples are appointed not to make prey, but to impart grace. For the watchfulness of the good Shepherd causes the wolves to attempt nothing against the lambs; He sends them as lambs amid wolves that that prophecy might be fulfilled, The wolf and the lamb shall feed together. (Isaiah 65:25.)
Or the heretics are compared to wolves. For wolves are beasts who lay in wait near the sheep folds, and prowl about the shepherds’ cottages. They dare not enter the abodes of men, they pry out sleeping dogs, absent or slothful shepherds; they seize the sheep by the throat, that they may quickly strangle them; ravenous beasts, with bodies so stiff that they cannot easily turn themselves, but are carried along by their own impetus, and so are often deceived. If they are the first to see a man, it is said, they by a certain natural impulse, tear out his voice; but if a man first sees them, they quake with fear. In like manner the heretics lurk about Christ’s sheep folds, howl near the cottages at night time.
For night is the time for the treacherous who obscure the light of Christ with the mists of false interpretation. The inns of Christ, however, they dare not enter, and therefore are not healed, as he was in an inn who fell among thieves. They look out for the shepherds’ absence, for they can not attack the sheep when the shepherds are by. Owing also to the inflexibility of a hard and obstinate mind, they seldom if ever turn from their error, while Christ the true interpreter of Scripture mocks them, so that they vent forth their violence in vain, and are not able to hurt; and if they overtake any one by the subtle trickery of their disputations, they make him dumb. For he is dumb who confesses not the word of God with the glory which belongs to it. Beware then lest the heretic deprive you of your voice, and lest you detect him not first. For he is creeping on while his treachery is disguised. But if you have discovered his unholy desires, you can not fear the loss of a holy voice. They attack the throat, they wound the vitals while they seek the soul. If also you hear any one called a priest, and you know his robberies, outwardly he is a sheep, inwardly a wolf, who is longing to gratify his rage with the insatiable cruelty of human murder.
Our Lord did not then forbid these things because the exercise of benevolence was displeasing to Him, but because the motive of following after devotedness was more pleasing.
Our Lord also would have nothing human in us. For Moses is bid to loose off the human and earthly shoe when he was sent to deliver the people. (Exod. 3:5) But if any one is perplexed why in Egypt we are ordered to eat the lamb with shoes on, (Exod. 12:11.) but the Apostles are appointed to preach the Gospel without shoes: he must consider, that one in Egypt ought still to beware of the serpent’s bite, for there were many poisonous creatures in Egypt. And he who celebrates the Passover in figure may be exposed to the wound, but the minister of truth fears no poison.
Do not take a bag, money, or shoes with you. By issuing this command, He instructs them to rely on the One who sent them for their physical needs. Not bringing a bag discourages greed; refraining from carrying money encourages them not to hoard provisions; and not wearing shoes teaches them about simplicity and self-denial. He also gave this instruction to the Twelve, as mentioned in the nineteenth chapter. Additionally, He told them not to greet anyone along the way, not because He wanted them to be unfriendly, but to avoid distractions. Engaging in conversation during their journey can significantly diminish their enthusiasm for their mission. Therefore, He advises them to focus solely on the tasks assigned to them and to refrain from wasting time on trivial discussions.
Similarly, Elisha instructed his servant Gehazi, while sending him on urgent business, saying, "If you encounter anyone, do not greet him, and if anyone greets you, do not respond" (2 Kings 4:29), underscoring the importance of remaining undistracted and uninterrupted.
Blessed are those who do not depend on their efforts, believing them to be pleasing to God, and thus feel shame when standing before Him in judgment. They continuously mourn the fact that they cannot fulfill God's will as fully as He desires. Such individuals find immense comfort beyond measure. When the celestial beings testify that they have triumphed over the forces of darkness, their legacy will be honored among the heavenly hosts. However, as the struggle continues, humanity is often gripped by fear and anxiety: today one may emerge victorious or suffer defeat; tomorrow one may vanquish the adversary or encounter loss. Hence, the burden of warfare weighs heavily on the heart. Furthermore, fervor is a powerful force.
The individual free from passions has received his reward and experiences no further distress. His three components—spirit, soul, and body—are harmonized and united. When these three are made one, as stated by the apostle (Eph. 4:4), through the action of the Holy Spirit, they can no longer be divided. As it is written, Christ has died and risen, and will never die again; death has lost its power over Him. His death has become our redemption, as sin was vanquished through His sacrifice, and His resurrection grants eternal life to all who believe in Him. Do not view your demise as a result of your foes, whether in reality or in dreams. O wretched man, you stand on the battlefield; do not despair, and, considering what lies ahead, do not place your trust in your own deeds. The unwise only recognize their fall, believing they will succeed, thus eliminating themselves from the race. Therefore, the Lord instructed His disciples as they were sent to preach, saying: “Do not greet anyone on the road. And if the son of peace be there, your peace rest upon him” (Luke 10:4-7). Even the apostles had to proceed with caution.
For the preacher (of the Gospel) ought to have such trust in God, that although he has provided not for the expenses of this present life, he should still be most certainly convinced that these will not fail him; lest while his mind is engaged in His temporal things, he should be less careful for the spiritual things of others.
For many when they receive the right of rule, are vehement in persecuting their subjects, and manifesting the terrors of their power. And since they have no bowels of mercy, their desire is to seem to be masters, forgetting altogether that they are fathers, changing an occasion for humility, into an exaltation of power. We must on the other hand consider, that as lambs we are sent among wolves that preserving the feeling of innocence, so we should make no malicious attacks. For he who undertakes the office of preacher ought not to bring evils upon others, but to endure them; who although at times an upright zeal demands that he should deal harshly with his subjects, should still inwardly in his heart love with a fatherly feeling those whom outwardly he visits with censure. And that ruler gives a good example of this, who never submits the neck of his soul to the yoke of earthly desire. Hence it is added, Carry neither purse nor scrip.
If any one would have these words taken also allegorically, the money shut up in a purse is the hidden wisdom. He then who has the word of wisdom, and neglects to employ it for his neighbour, is like one who keeps his money tied up in his purse. But by the scrip is meant the troubles of the world, by the shoes (made of the skins of dead animals) are signified the examples of dead works.
He then who undertakes the office of preacher ought not to bear the burden of business, lest while this presses down his neck he should not rise to the preaching of heavenly things; nor ought he to behold the example of foolish works, lest he think to shield his own works as by dead skins, that is, lest because he observes that others have done these things, he imagine that he also is at liberty to do the same.
Now every one who salutes on the way does so from the accident of the journey, not for the sake of wishing health. He then who not from love of a heavenly country, but from seeking reward, preaches salvation to his hearers, does as it were salute on the journey, since accidentally, not from any fixed intention, he desires the salvation of his hearers.
Denoting the simplicity and innocence in His disciples. For those who were riotous, and by their enormities did despite to their nature, He calls not lambs, but goats.
Or He especially gives the name of wolves to the Scribes and Pharisees, who are the Jewish clergy.
To once again reach the people of Judea with the message of the imminent kingdom of God, the Lord appointed 70 additional disciples (with 70 symbolizing the elders of Moses’ time, similar to how the 12 apostles represent the chiefs of the tribes) and sent them ahead to every town He planned to visit. Those chosen for this new fellowship were to be unimpeded in carrying out the mission entrusted to them. When one disciple requested to first bury his father and another to say goodbye to his family, the Lord did not permit such delays. As they prepared to leave, He reiterated nearly all the instructions given to the 12 Apostles while elaborating on the challenges they would face, particularly the trials that awaited the apostles in the days ahead, offering guidance and comfort accordingly. He cautioned them against misguided zeal, as illustrated in Luke 9:52-56, and warned that disobedient and indifferent cities would face the imminent judgment of God (Luke 10:13-15).
The instructions given to the seventy disciples closely resemble those that Christ imparted to the twelve when He commissioned them to proclaim the Gospel (Matt. 9:37, 10:1, etc.). This resemblance in the two addresses made by Christ at different times stems from their delivery during comparable contexts. However, notable distinctions exist as well. In His address to the twelve, Christ specifically instructs the Jews to avoid the Gentiles and Samaritans, confining their ministry exclusively to the Israelites (Mt. 10:5-8). Conversely, in the message to the seventy, there are no such limitations; rather, Christ sends them ahead of Him to every town and place where He intended to visit, thereby including the regions of Samaria as He traveled.
Additionally, the teaching directed at the seventy contains a directive not present in the teaching for the twelve: they are instructed not to greet anyone on the journey (Luke 10:4). Given that greetings in Eastern cultures can be quite lengthy, this directive emphasizes that the apostles must pursue their mission with all urgency, refraining from distractions along the way (cf. 2 Sam. 4:29). This suggests that the address was delivered by Christ toward the conclusion of His earthly ministry; the apostles were to swiftly visit the towns and cities assigned to them, ensuring they completed their mission before the culmination of Christ’s earthly life and work.
When Jesus commissioned His followers to spread the Gospel, He provided guidance on how they should interact with the people they would encounter and the actions they were to undertake. This guidance parallels that given to the apostles but is conveyed more concisely by Luke the Evangelist. The incompleteness of this instruction is evident from the Evangelist’s omission of the empowerment over demons granted to the seventy disciples; nevertheless, they received this authority, as demonstrated when they joyfully reported to Jesus, "Lord, even the demons are subject to us in Your name" (Lk. 10:17). The only distinction between these two sets of instructions is this: to the seventy, Jesus instructed them not to greet anyone along the way, a directive not given to the twelve Apostles.
In Eastern cultures, greetings were not merely expressed through a nod or handshake, as is common in our society, but involved more elaborate gestures such as bows, embraces, kisses, and various well wishes, making these exchanges time-consuming (Bishop Michael). The seventy were tasked with preaching in those towns and areas where Jesus Himself was nearly present, necessitating their diligence in avoiding distractions that might detract from the purpose of their mission.
During this period, the Saviour selected an additional seventy disciples from among His followers to establish a second group of prominent proclaimers of the Gospel, alongside the twelve. He commissioned them in pairs to prepare His path in various places, providing them with guidance akin to that which He had offered to the twelve disciples (Luke 10:1-20). Their instructions were more concise, suited for their temporary mission, and they omitted the earlier prohibitions against visiting Gentiles and Samaritans. However, their message carried a tone of sorrow, reflecting the deep anguish stemming from frequent rejection. For further understanding, one can refer to parallel accounts in Matthew 10 and Luke 9:1-6.
“Do not greet anyone on the road” reflects guidance given by the prophet Elisha to his disciple Gehazi when he dispatched him with his staff to restore life to a widow’s son (2 Kings 4:29). In Eastern cultures, greetings are not merely conveyed through a simple nod or handshake as in Western customs; instead, they often involve bows, hugs, kisses, and various expressions of goodwill, which can be quite time-consuming. For instance, when two Arabs of equal standing meet, they extend their right hands, squeeze, and raise them as if to embrace, then immediately withdraw their hands, placing them on their foreheads before exchanging greetings with kisses and thanking God for their encounter, while requesting His blessing for their friendship; this exchange may be repeated multiple times.
The essence of the Savior's instruction is that the disciples' mission of preaching should remain uncompromised by distractions unrelated to their task. They are called to carry out their work with urgency, avoiding extended greetings and conversations. This directive emphasizes that they should not become preoccupied with social gestures, as such engagements could lead to lengthy discussions, diverting them from their divine purpose. It is likely that a person receiving a greeting would feel compelled to reciprocate or engage in further dialogue, which might lead to deeper relationships and, consequently, a dilution of their commitment to proclaiming the Gospel.
Passages read together with this verse.
Greek text, 13 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS