And whosoever will not receive you, when ye go out of that city, shake off even the dust of your feet, for a testimony against them.
και οσοι εαν μη δεξωνται υμας εξερχομενοι απο της πολεως εκεινης και τον κονιορτον απο των ποδων υμων αποτιναξατε εις μαρτυριον επ αυτους
9 Church Fathers comment on this verse · 10 commentaries
"Brush off the dust from those who reject you,” he instructs, as a witness against them, serving to admonish and denounce them, demonstrating that despite your considerable efforts on their behalf, they have not benefited from your work."
The reverence for the saints undoubtedly yields great reward, as indicated by our Savior's words. He stated, ‘He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me.’ In doing so, He actively embraces those who belong to Him and accepts the honors bestowed upon the saints, thereby safeguarding them on all sides. What can surpass or even compare to the honor and affection owed to God? This is realized through honoring the saints. If those who welcome them are indeed blessed and possess a glorious hope, the opposite must also hold true. For someone who disregards the obligation to honor the saints must exist in a state of utter desolation.
This is precisely why He instructed, ‘that ye, when ye depart from that house, shake off the dust from your feet for their testimony.’ We must grasp the significance of this instruction. It suggests that those who refuse to accept them — neglecting the commission entrusted to them, disobeying the holy message, and rejecting the faith — are to be denied any reception from the disciples. It is improbable that those who scorn the master would extend generosity to his servants; likewise, those who wickedly disregard the heavenly calling cannot expect blessings from its proclaimers, offering them trivial things that could be easily obtained from their own community. For it is written, ‘Let not the oil of the wicked anoint my head.’ Furthermore, they must have recognized that their love belonged solely to those who embraced and exalted Christ, avoiding all who exhibit contrary characteristics, for it is written, ‘Have I not, O Lord, hated them that hate Thee, and burned with wrath against Thy enemies? I hated them with a perfect hatred: they became my enemies.’ This mirrors the loyalty of earthly soldiers, who cannot truly honor the interests of their king while loving those from foreign lands. We also learn from Christ's declaration, ‘He that is not with me is against me; and he that gathereth not with me is scattered.’ Therefore, all that Christ commanded His holy apostles was precisely aimed for their use and benefit: To whom, alongside God the Father, be glory and dominion, with the Holy Ghost, for ever and ever. Amen.
A fundamental instruction of peace and unity is first entrusted to those who preach the gospel: they are to promote harmony, remain steadfast, and uphold the traditions of gracious hospitality. This directive emphasizes that the messengers of God's kingdom should not roam from house to house, disregarding the sacred customs of welcome. They are instructed to express gratitude for the hospitality they receive and, if rejected, to shake the dust from their feet and depart from that city. It is taught that those who practice hospitality will receive abundant blessings; they not only share peace but, when they host the footsteps of the apostles, they rid themselves of the burdens of life's transgressions.
Moreover, in the Gospel of Matthew, the apostles are advised to select their hosts wisely, to avoid the need for changing residences and thus dishonoring hospitality. However, such discretion is not expected of the host, lest the act of choosing guests undermine the essence of hospitality itself.
While the literal obligation of hospitality is commendable, its spiritual interpretation holds a profound sacramental beauty. When selecting a home, one seeks a commendable host. Is it not implied here that one should favor the Church and Christ? What dwelling could be more fitting for the entrance of the apostles than the holy Church? And who deserves our preference above all? It is Christ, who humbly washes the feet of His guests, ensuring that none enter His house with soiled feet. Although they may bear the stains of their past lives, He cleanses them gently for the life to come. He is the only master we should never forsake for another. To Him alone we should turn, asking, 'Lord, to whom shall we go? You have the words of eternal life, and we believe' (John 6:68-69). This reflects Peter, who embraced the heavenly commandments, accepting welcome and thus qualifying for divine sanctification.
The faith of the Church must be our foremost consideration: if Christ abides there, it is undoubtedly a worthy choice! However, if the congregation consists of unbelievers or is led by a heretical teacher, one must not partake in fellowship with them and should distance oneself from their gatherings. One must shake off any dust from their feet, lest the soul's journey become sullied by the barrenness of disbelief. The gospel preacher should bear the bodily weaknesses of the faithful, cleansing their empty efforts from his own feet, akin to dust, as it is written, "Who is weak, and I am not weak?" (2 Corinthians 11:29). If a church rejects faith and lacks the foundations of apostolic teaching, it must be forsaken to prevent the spread of disbelief. The Apostle instructs clearly: “After a first and second admonition, reject a divisive person” (Titus 3:10).
The faith within the church merits careful consideration: if Christ resides in it, there should be unwavering acceptance. Conversely, if deceitful individuals or heretical teachers corrupt its integrity, one must refrain from fellowship with such heretics and depart from their community. It is essential to shake the dust from one's feet, lest the dry and barren treachery soil the path of your thoughts, much like parched, sandy ground. Indeed, just as a minister of the gospel must bear the physical weaknesses of the faithful, he must, like the dust on his feet, confront and diminish their empty actions. As it is written, Who is weak, and I am not weak? (2 Cor 11:29).
Therefore, a church that dismisses the faith with disdain and lacks the foundation of apostolic teaching should be forsaken, to avoid being tainted by the impurities of treachery. The Apostle acknowledges this clearly when he states, Avoid a heretic after the first and second warning (Titus 3:10).
This matter is likewise important.
* Refer to Matthew 10:14.
When you arrive in a village, refrain from speaking directly to each individual; instead, seek out those who are deserving. Upon finding such a person, stay at their residence and proclaim the message from there. The Lord extends His grace and peace to all who welcome it, but warns that those who reject it will face a judgment more severe than that suffered by Sodom and Gomorrah. Although the specific details of where the apostles preached and for how long remain unclear, their time apart was likely brief. The Savior did not dispatch them all to a single location, but rather in pairs, enabling them to minister in six different places, some of which He Himself had not visited. It is reasonable to conclude that they had a designated time to return, as evidenced by their simultaneous return; had there been no such arrangement, they would have likely arrived at different times.
The message that the apostles were tasked with proclaiming is conveyed by the evangelists in a notably similar fashion. Each of them asserts that, to facilitate their evangelistic mission, Christ bestowed upon the apostles the authority to heal various ailments and to cast out afflictions. This divine empowerment included the ability to expel demons, as He granted them the grace of the Holy Spirit and the gift of healing (1 Cor. 12:9). Furthermore, Mark emphasizes that, in addition to healing the sick, the apostles employed an outward symbolic gesture—anointing with oil. He also notes that Christ instructed the apostles to go out in pairs.
In contrast, Matthew elaborates extensively on the directives given by Christ to the apostles, providing a thorough account of these instructions, while Mark and Luke offer a more concise summary. Their versions are notably briefer, echoing only parts of what Matthew records. Refer to the interpretation of Matthew 10:1-42 for further insight.
If someone denies you hospitality and refuses to hear your message, do not linger in that house or city. As you depart, make a statement reflecting your separation from them, even if you hesitate to carry away the dust of that city clinging to your feet: shake off the dust from your feet (Matthew 10:14). The Jewish people feared contamination from mingling with Gentiles, believing that even the ground tread by Gentiles was tainted. Therefore, they felt compelled to brush off the dust from Gentile soil to cleanse themselves of any impurity. By instructing the apostles to approach only the Jews and to treat those who rejected them in accordance with Jewish customs for Gentiles, Jesus was conveying that such rejecting Jews were in a worse situation than the Gentiles. He indicated that it would be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city.
Should they be met with rejection, they were to dust off their feet as a declaration that they had proclaimed the truth, thereby symbolically absolving themselves from all accountability for the impending judgement that would befall the obstinate and unyielding adversaries of the light—an end far more severe than that which awaited the most shadowy areas of the pagan world, where no illumination ever penetrated or only dimly flickered.
Luke's narrative about the Lord commissioning His twelve apostles to proclaim the message in Judea, along with the guidance given to them, is concise and parallels Mark’s account closely. When compared to Matthew's longer account, where the Lord's directions to the Apostles are extensive, Luke presents his version succinctly. Additionally, Luke recounts the Lord sending seventy disciples to share the Gospel, a detail omitted by the first two Evangelists, and includes some of the Lord's guidance to them. However, these instructions are briefer in comparison to those provided in Matthew.
It is likely that during the missions of both the twelve and the seventy, the Lord imparted similar directives regarding their ministry and conduct, as the contexts and purposes of these commissions were alike. Matthew, focusing solely on the twelve, documented Christ's teachings about their mission and elaborated more than Luke did in his narrative of the sending of the disciples. Thus, the accounts given by Mark and Luke are best understood when complemented by Matthew’s exposition.
The phrase “Having called” relates to the context provided in Matthew 10:1 and Mark 6:7-8. The mission was centered on proclaiming the kingdom of God and healing the afflicted, which encompasses the liberation of those ensnared by unclean spirits. The instruction "Take nothing" echoes the guidance seen in Matthew 10:9-10 and Mark 6:8-9. Furthermore, the admonition regarding rejection is elaborated upon in Matthew 10:14 and Mark 6:11.
Passages read together with this verse.
Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS