A Patristic Exegesis of Luke 9:1-6

1. INTRODUCTION

From the product of mission work, Luke the evangelist grew into the stage of instructor and an
active missionary who responded to his vocation by imitating the Apostles. He had known the
twelve Apostles’ tradition (apostolic tradition) and the charismatic tradition. Luke tries to go to
the roots of Apostolic traditions by enumerating the story of giving power and authority to the
Apostles (Luke 9:1-6 ESV). Fathers of the Church were living in and teaching just after the
evangelists, imbibing the missionary nature of the early church, and so they are closer to the
teaching of Apostles, early Church and that of Jesus. Surely, they can enlighten us with teachings
of immediate continuation of evangelists. Let us discuss what early fathers are saying about the
sending the Twelve (Luke 9:1-6).

2. PRELIMINARIES OF THE GOSPEL OF LUKE

Among the synoptic Gospels, the third Gospel is known as the fullest Gospel as it contains the
most details of the earthly life and teachings of Jesus. 1 In the book of Ezekiel (1:10), we find four
faces of the cherubim - the lion, ox, eagle, and man - symbolizing four Gospels, among which
the face of the Man is attributed to Luke’s Gospel. 2 This Gospel presents the merciful face of the
Son of man. Luke is the only one of the four evangelists who introduces his gospel with a kind of
personal foreword.3 It is sent to his friend Theophilus, 4 addressing to a Gentile audience,
“showing continuity between God’s promises in the history of Israel with Jesus’ ministry,
emphasizing Jesus’ compassion for the needy and unfortunate and portraying work of the Holy
Spirit.”5 He used Mark and other early traditions as sources. He presents Jesus’ mission and the

1
H.D.M. Spence and Joseph S. Exell, eds., St Luke I: The Pulpit Commentary (London: Funk & Wagnalls,
2004), xiii.
2
H.A. Ironside, Addresses on the Gospel of Luke (Neptune: Loizeaux Brothers, 1947), 14.
3
Victor H. Prange, Luke, 2nd ed., The People’s Bible (Milwaukee, Wisdconsin: Northwestern Pub. House,
2000), 7.
4
Theophilus (Luke 1:3) literally means ‘friend of God’. He was a governor of a Roman province, a high Roman
official, a gentile Christian, an intimate friend of Luke and who wanted to have a clear understanding of what had
taken place in Palestine. Cf. Darrell L. Bock, Luke, The IVP New Testament Commentary. Series 3 (Downers
Grove, Ill: InterVarsity Press, 1994), vi.
5
Trent C. Butler and Max Anders, Luke, Holman New Testament Commentary 3 (Nashville: Holman Reference,
2007), 1.
same that later entrusted to his apostles centred in Jerusalem as the starting point of the Church’s
universal mission.6 The Gospel has a universal perspective and cosmic scope, and Luke’s story
elucidates how an initially slight Jewish movement grew into a community that extended to all
nations. Luke, a historian, an apologist and a converted missionary, targets three different groups:
educated Gentiles, Hellenistic Jews, and Christians unsettled by rumours (Luke 1:4; Acts 22:30).7
The final purpose of the Gospel seems to present Jesus to the Greeks as the perfect man, for
whom the Greeks had sought since the age of the great Greek philosophers, B.C. 400–300. 8 In
short, it is a beautiful, refined, chronological, carefully researched, excellent, supplementary,
universal, prayer and praise gospel, compassionate and social gospel.9

3. TEXT AND PERSONAL TRANSLATION

1 1
Συγκαλεσάμενος δὲ τοὺς δώδεκα ἔδωκεν Then he called together the Twelve, gave them
αὐτοῖς δύναμιν καὶ ἐξουσίαν ἐπὶ πάντα τὰ power and authority on every demon and to heal
δαιμόνια καὶ νόσους θεραπεύειν diseases,

2 2
καὶ ἀπέστειλεν αὐτοὺς κηρύσσειν τὴν And he sent them to proclaim the God’s reign
βασιλείαν τοῦ θεοῦ καὶ ἰᾶσθαι [τοὺς and the weak to be healed.
ἀσθενεῖς],
3 3
καὶ εἶπεν πρὸς αὐτούς· μηδὲν αἴρετε εἰς And he said to them: Take nothing into the
τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε way, neither a staff, nor a knapsack, nor a bread,
ἄρτον μήτε ἀργύριον μήτε [ἀνὰ] δύο nor silver and nor have two tunics each.
χιτῶνας ἔχειν.
4 4
καὶ εἰς ἣν ἂν οἰκίαν εἰσέλθητε, ἐκεῖ And whatever house you may enter into,
μένετε καὶ ἐκεῖθεν ἐξέρχεσθε. remain there, and depart from there
5 5
καὶ ὅσοι ἂν μὴ δέχωνται ὑμᾶς, And as many as lest receive you, going out of
ἐξερχόμενοι ἀπὸ τῆς πόλεως ἐκείνης τὸν the city shake off the dust from your feet into
κονιορτὸν ἀπὸ τῶν ποδῶν ὑμῶν testimony to them.

6
Butler and Anders, Luke, 1.
7
François Bovon et al., Luke: A Critical and Historical Commentary on the Bible. Hermeneia (Minneapolis,
MN: Fortress Press, 2002), 9.
8
Roy E. Gingrich, The Gospel of Luke (Memphis: Riverside, 2001), 5.
9
Gingrich, The Gospel of Luke, 5.
 ἀποτινάσσετε εἰς μαρτύριον ἐπ᾽ αὐτούς.
6 6
ἐξερχόμενοι δὲ διήρχοντο κατὰ τὰς proceeding, they were going through the
κώμας εὐαγγελιζόμενοι καὶ θεραπεύοντες villages and preaching good news and healing
πανταχοῦ. everywhere.

4. STRUCTURE OF THE PERICOPE

9:1 Calling together

9:2 Sending for mission with power and authority

9:3 The way

9:4 Temporarily permanency of the ministry

9:5 Reaction to those who reject the way

9:6b Mission and exercise of power and authority

9:6a Going fourth

5. PATRISTIC EXEGESIS

Here we shall see the teaching of the fathers according to the structure given above.

5.1 Calling together (9:1)

Then he called together the Twelve, gave them power and authority on every demon and to heal
diseases, (Luke 9:1)

5.6.1. Tertullian

Biblia Patristica10 gives references of Tertullian and Irenaeus who made references to Luke 9:1-
6. Tertullian makes references to the sending of disciples to preach the Kingdom of God (Against
Marcion 4.21.1).11 He brings a question on the nature of God who feeds the ravens and cloths the
10
J. Allenbach, ed., Biblia Patristica: Index des Citations et Allusions Bibliques dans la Littérature Patristique
(Paris: Editions du Centre National de la Recherche Scientifique, 1975), 343.
11
Quintus Septimius Florens Tertullianus et al., Latin Christianity: Its Founder, Tertullian: I. Apologetic, II.
Anti- Marcion, III. Ethical, 2. pr.; orig. publ. in the United States by the Christian Literature Publ. Comp., 1885.,
flowers of the field and asks permits to eat a trading ox, but then he forbids his massagers to take
anything for their journey by way of food or raiment. He wants his messengers to work with their
own hands for their maintenance, and he demands complete dependence on him.12

5.6.2. Irenaeus

He makes references for the need of preaching the kingdom throughout by the gift of Spirit. True
Apostleship is a call to preach the kingdom and exorcise from evil. Healing of the sick is the sign
of the Kingdom (Against Heresies 3.5.2).13

5.6.3. Eusebius

According to Eusebius, Lord and Savior, not very long after the beginning of his preaching,
called the twelve apostles, and gave the name of apostles to them alone of all his disciples as a
special honor. He also witnesses the later sending the seventy others also two by two in advance
of himself into every place and city where he himself was to come.14

5.6.4. Cyril of Alexandria

Jesus gives apostles his own glory by giving authority over the evil spirits, who prided
themselves as so highly exalted and arrogant. By the might and efficacy of the Holy Spirit, which
burnt them like fire, they disabled the devil and casted them out, and they came out with groans
and weeping from those whom they had possessed. 15 It was fitting that those who were appointed
the ministers of holy teaching should be able to work miracles, and by these very acts themselves
be believed to be the ministers of God. Hence it is said, then called he his twelve disciples
together, and gave them power and authority over all devils. Herein He brings down the haughty
pride of the devil, who once said, there is none who shall open his month against me (Isa. 10:14,
LXX).16

Ante-Nicene Fathers: The Writings of the Fathers down to A.D. 325 / Ed. by Alexander Roberts & James
Donaldson. Rev. and Chronologically Arranged, with Brief Prefaces and Occasional Notes by A. Cleveland Coxe 3
(Peabody, Mass: Hendrickson, 1999), 380.
12
Tertullianus et al., Latin Christianity, 380.
13
Cf. Göran Larsson, Bound for Freedom: The Book of Exodus in Jewish and Christian Traditions (Peabody,
Mass: Hendrickson, 1999), 319.
14
Ecclesiastical History 1.10, as quoted in Arthur A. Just, ed., Luke, Ancient Christian Commentary on Scripture
3 (Downers Grove, Ill: InterVarsity Press, 2003), 147.
15
Just, Luke, 148.
16
Thomas Aquinas, “Catena Aurea: Commentary on the Four Gospels, Collected Out of the Works of the
5.6.5. Origen

The Jews trace their genealogy back to the three fathers, Abraham, Issac and Jacob. And the
names of these individuals possess such efficacy, when united with the name of God, that not
only do those belongings to the nation employ in their prayers to God, and in the exorcising of
demons, the words, ‘God of Abraham, and God of Issac, and God of Jacob,’ but so also do
almost all those who occupy themselves with incarnations and magical rites. 17 If anyone, either
in an invocation or in swearing an oath, were to use the expression, ‘the God of Abraham,’ and
‘the God of Issac,’ and ‘the God of Jacob,’ he would produce certain effects either owing to the
nature of these names or to their powers, since even demons are vanquished and become
submissive to him who pronounces these names.18

5.2 Sending for mission with power and authority (9:2)

And he sent them to proclaim the God’s reign and the weak to be healed (Luke 9:2)

5.2.1. Eusebius

And that through them the whole race of mankind may be sought out, He not only gives them
power to drive away evil spirits, but to cure all kind of diseases at His command; as it follows,
and to cure diseases.19

5.2.2. Irenaeus

The Apostles (sent ones) are the representatives of Jesus who share the same mission of Jesus
who performed preaching of the Kingdom, exorcism and healing. The mission of Jesus is in
continuation through Apostolic ministries (Against Heresy 4.35.2).20

Fathers, Vol. III Part 2, Gospel of St. Luke,” E-Catholic 2000, Catholics Online for the Third Millennium, 1999,
https://www.ecatholic2000.com/catena/untitled-70.shtml. Luke 9:1-6
17
Origen, Against Celsus, ed. P. Shaff et al., trans. F. Crombie (Grand Rapids: Christian Classics Ethereal
Library, 1885), IV:1173.
18
Origen, Against Celsus, IV:1305.
19
Aquinas, “Catena Aurea.” Luke 9:1-6
20
Cf. Larsson, Bound for Freedom, 319.
5.2.3. Chrysostom

But after that they had been sufficiently strengthened by His guidance, and had received
competent proofs of His power, He sends them out, as it follows, and he sent them to preach the
kingdom of God. And here we must remark, that they are not commissioned to speak of sensible
things as Moses and the Prophets; for they promised a land and earthly goods, but these a
kingdom, and whatsoever is contained in it (Hom. 22. in Matt.).21

5.3 The way (9:3)

And he said to them: Take nothing into the way, neither a staff, nor a knapsack, nor a bread, nor
silver and nor have two tunics each (Luke 9:3).

5.3.1. Cyril of Alexandria

Cyril of Alexandria notes it as most appropriate for Jesus to instruct his disciples to take nothing
with them as he wished them both to be free from all worldly care, and so entirely exempt from
the labors that worldly things require, that they would not even worry about obtaining necessary
and indispensable food for themselves (cf. Homily 47).22 He opines that by the instruction to
abstain from love of all riches, to remove all the desires to gain, and to possess nothing, Jesus
takes them away from worthless distractions, anxiety about the body and worry about food
(Homily 47). He quotes Psalmist who said, “Cast your care upon the Lord, and he shall feed you
(Ps 55:22; 54:23, LXX),” and words of Jesus himself, “You are not able to serve God and
money,” and “For where your treasure is, there will your heart be also (Matt 6:21).”23

5.3.2. Ambrose

This is a great vision, but if you wish to see it, remove the sandals from your feet (Exod. 3:5). To
adapt this way, you need to remove every chain of sin, all the earthly sandals. Jesus sent the
apostles without sandals, without money, gold and silver, so that they would not carry earthly
things with them. The one who seeks to do good is praised not for his sandals but for the
swiftness and grace of his feet. The Scripture says, “How beautiful are the feet of those who
preach the gospel of peace, of those who bring glad tidings of good things (Isa 52:7; Rom
21
Aquinas, “Catena Aurea,” Luke 9:1-6
22
Just, Luke, 148.
23
Just, Luke, 148.
10:15)!” Therefore, remove the sandals from your feet, that they may be beautiful for preaching
the gospel.24

5.3.3. Gregory Nazianzen

Now in sending His disciples to preach, our Lord enjoined many things on them, the chief of
which are, that they should be so virtuous, so constant, so temperate, and, to speak briefly, so
heavenly, that no less through their manner of living than their words, the teaching of the Gospel
might be spread abroad (Orat. ii. 69). And therefore, were they sent with lack of money, and
staves, and a single garment; he accordingly adds, and he said to them, “take nothing in the
way.”25

5.3.4. Chrysostom

Many things indeed He ordained hereby; first indeed it rendered the disciples unsuspected;
secondly, it held them aloof from all care, so that they might give their whole study to the word;
thirdly, it taught them their own proper virtue. But perhaps someone will say that the other things
indeed are reasonable, but for what reason did He command them to have no scrip on their way,
nor two coats, nor staff? In truth, because He wished to rouse them to all diligence, taking them
away from all the cares of this life, that they might be occupied by the one single care of
teaching.26

5.3.5. Eusebius

Wishing then that they should be free from the desire of wealth and the anxieties of life, He gave
this injunction. He took it as a proof of their faith and courage, that when it was commanded
them to lead a life of extreme poverty, they would not escape from what was ordered. For it was
fitting that they should make a kind of bargain, receiving these saving virtues to recompense
them for obedience to commands. And when He was making them soldiers of God, He girds
them for battle against their enemies, by telling them to embrace poverty. For no soldier of God
entangles himself in the affairs of a secular life (2 Tim. 2:4).27

24
Ambrose, Flight from the World 5.25 as found in Just, Luke, 148.
25
Aquinas, “Catena Aurea,” Luke 9:1-6
26
Aquinas, “Catena Aurea,” Luke 9:1-6
27
Aquinas, “Catena Aurea,” Luke 9:1-6
5.3.6. Ambrose

Of what kind then he ought to be who preaches the Gospel of the kingdom of God is marked out
by these Gospel precepts; that is, he must not require the supports of secular aid; and clinging
wholly to faith, he must believe that the less he requires those things, the more they will be
supplied to him.28 To those also who wish it, this place admits of being explained, so as to seem
only to represent a spiritual temper of mind, which appears to have cast off as it were a certain
covering of the body; not only rejecting power and despising wealth, but renouncing also the
delights of the flesh itself.29

5.3.7. Theophylact

For He sends them out as very beggars, so that He would have them neither carry bread, nor
anything else of which men are generally in want. 30 Some also understand by the Apostles not
carrying scrip, nor staff, nor two coats, that they must not lay-up treasures, (which a scrip
implies, collecting many things,) nor be angry and of a quarrelsome spirit, (which the staff
signifies,) nor be false and of a double heart, (which is meant by the two coats.)31

5.3.8. Augustine

The Lord did not wish the disciples to possess and carry with them these things, not that they
were not necessary to the support of this life, but because He sent them thus to shew that these
things were due to them from those believers to whom they announced the Gospel, that so they
might neither possess security, nor carry about with them the necessaries of this life, either great
or little. He has therefore, according to Mark, excluded all except a staff, shewing that the
faithful owe everything to their ministers who require no superfluities. But this permission of the
staff He has mentioned by name, when He says, they should take nothing in the way, but a staff
only (de Con. l. 2. c. 30).32

5.4 Temporarily permanency of the ministry (9:4)

And whatever house you may enter into, remain there, and depart from there (Luke 9:4)
28
Aquinas, “Catena Aurea,” Luke 9:1-6
29
Aquinas, “Catena Aurea,” Luke 9:1-6
30
Aquinas, “Catena Aurea,” Luke 9:1-6
31
Aquinas, “Catena Aurea,” Luke 9:1-6
32
Aquinas, “Catena Aurea,” Luke 9:1-6
5.4.1. Cyril of Alexandria

Jesus commanded the Apostles both to remain in one house, and from it to take their departure.
According to Cyril of Alexandria, it was right that those who had once received them should not
be defrauded of the gift. It is also right that the holy apostles themselves should not place any
impediment in the way of their own zeal and earnestness in preaching God’s message. This
would happen if they allowed themselves to be carried off to various houses by those whose
object was not to learn some necessary lesson but to set before them a luxurious table, beyond
what was moderate and necessary.33 But it may be said, how then shall necessary things be
prepared for them. He therefore adds, and into whatsoever house ye enter, there abide, and
thence depart. As if He said, Let the food of disciples suffice you, who receiving from you
spiritual things, will minister unto you temporal. But He ordered them to abide in one house, so
as neither to incommode the host, (that is, so as to send him away,) nor themselves to incur the
suspicion of gluttony and wantonness.34

5.4.2. Ambrose

It is a great return of hospitality which is here taught, i.e. that we should not only wish peace to
our hosts, but also if any faults of earthly infirmity obscure them, they should be removed by
receiving the footsteps of apostolical preaching.35

5.5 Reaction to those who reject the way (9:5)

And as many as lest receive you, going out of the city shake off the dust from your feet into
testimony to them (Luke 9:5).

5.5.1. Ambrose

If Christ is to dwell in a house, it undoubtedly must be chosen. But lest an unbelieving people or
a heretical teacher deface its home, the church is commanded that the fellowship of heretics be
avoided and the synagogue shunned. In such case, the dust is to be shaken off from their feet lest
when the dryness of barren unbelief crumbles the sole of their mind it is stained as if by a dry
and sandy soil. A preacher of the gospel must take on himself the bodily weaknesses of a faithful
33
Cyril of Alexandria, Commentary on Luke, Homily 47 as found in Just, Luke, 148.
34
Aquinas, “Catena Aurea,” Luke 9:1-6
35
Aquinas, “Catena Aurea,” Luke 9:1-6
people. He must lift up and remove from his own soles worthless actions as if they were dust.
For it is written: “Who is weak, and I am not weak (2 Cor 11:29)?” Any church which rejects
faith and does not possess the foundations of apostolic preaching is to be abandoned, or else, it
be able to stain others with unbelief. Paul also clearly affirmed this by saying “Reject a man that
is a heretic after the first admonition (Tit 3:10).” 36 He pronounces it to be foreign to the character
of a preacher of the heavenly kingdom to run from house to house and change the rights of
inviolable hospitality; but as the grace of hospitality is supposed to be offered, so also if they are
not received the dust must be shaken off, and they are commanded to depart from the city; as it
follows, And whosoever will not receive you when ye go out of that city, shake off the very dust
from your feet for a testimony.37

5.5.2. Bede

The dust is shaken off from the Apostles’ feet as a testimony of their labours, that they entered
into a city, and the apostolical preaching had reached to the inhabitants thereof. Or the dust is
shaken off when they receive nothing (not even of the necessaries of life) from those who
despised the Gospel.38 But if any by treacherous negligence, or even from zeal, despise the word
of God, their communion must be shunned, the dust of the feet must be shaken off, lest by their
vain deeds which are to be compared to the dust, the footstep of a chaste mind be defiled.39

5.6 Mission and exercise of power and authority (9:6b)

…and preaching good news and healing everywhere.

5.6.1. Cyril of Alexandria

Making commentary on Luke, Cyril of Alexandria (cf. Homily 47) points out the necessity that
the twelve should work miracles, having been publicly appointed as ministers of sacred
proclamation of Good News and exorcists. The apostles then could invite them all to
reconciliation and justification by faith and point out the way of salvation and of life that is this
justification.40 Mark here the divine power of the Son, which belongs not to a fleshly nature. For
36
Ambrose, Exposition of the Gospel of Luke 6.68 as found in Just, Luke, 149.
37
Aquinas, “Catena Aurea,” Luke 9:1-6
38
Aquinas, “Catena Aurea,” Luke 9:1-6
39
Aquinas, “Catena Aurea,” Luke 9:1-6
40
Just, Luke, 148.
it was in the power of the saints to perform miracles not by nature, but by participation of the
Holy Spirit; but it was altogether out of their power to grant this authority to others. For how
could create natures possess dominion over the gifts of the Spirit? But our Lord Jesus Christ, as
by nature God, imparts graces of this kind to whomsoever He will, not invoking upon them a
power which is not His own, but infusing it into them from Himself (in Thesaur. l. 12. c. 14.).41
For it is very improbable that those who despise the saving Word, and the Master of the
household, will shew themselves kind to His servants, and seek further blessings.42

5.7 Going fourth (9:6a)

proceeding, they were going through the villages

5.7.1. Chrysostom

Christ had the power to set the human race free from all evils. He succeeded in doing this with
no force of arms, nor expenditure of money, nor by starting wars of conquest, nor by inflaming
men to battle. He had only eleven men to start with, men who were undistinguished, without
learning, ill-informed, destitute, poorly clad, without weapons, or sandals, men who had but a
single tunic to wear.43

5.7.2. Eusebius

But when the Lord had girded His disciples as soldiers of God with divine virtue and wise
admonitions, sending them to the Jews as teachers and physicians, they afterwards went forth, as
it follows, and they departed, and went through the towns preaching the gospel, and healing
everywhere.44

5.8 Conclusion

From the above patristic exegetical studies, we can draw the following conclusions. First, the
fathers of the Church were very much taken up by the literal and allegorical interpretations of the
words of evangelists. Secondly, they gave right direction to the missionary aspects of the Church

41
Aquinas, “Catena Aurea,” Luke 9:1-6
42
Aquinas, “Catena Aurea,” Luke 9:1-6
43
Chrysostom, Demonstration against the Pagans 1.7, Just, Luke, 149.
44
Aquinas, “Catena Aurea,” Luke 9:1-6
and paved path for the orthodoxy in faith and praxis. Thirdly, making commentaries on Luke 9:1-
6, they have very well brought out the mind of the Lord to the faith-living and missionary living
and incorporated them in their homilies and teachings. Fourth, they were true missionaries as
well as true teachers, following elders of the early Church. Fifthly, we can understand a lot from
their writings, the early faith formation of the Church and how people looked at word of God.
Lastly, the writings of the fathers of the Church brings us back to true faith that can be practised
from the temptation of too much theologizing which provide intellectual food, than applications.

Table of Contents

A Patristic Exegesis of Luke 9:1-6..................................................................................................1

1. Introduction...........................................................................................................................1
 2. Preliminaries of the Gospel of Luke.....................................................................................1
3. Text and Personal Translation...............................................................................................2
4. Structure of the Pericope......................................................................................................3
5. Patristic Exegesis..................................................................................................................3
5.1 Calling together (9:1)....................................................................................................3
5.2 Sending for mission with power and authority (9:2).....................................................5
5.3 The way (9:3)................................................................................................................6
5.4 Temporarily permanency of the ministry (9:4).............................................................9
5.5 Reaction to those who reject the way (9:5)...................................................................9
5.6 Mission and exercise of power and authority (9:6b)...................................................10
5.7 Going fourth (9:6a)......................................................................................................11
5.8 Conclusion...................................................................................................................12

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