Luke 10:5 - Printer Friendly

ESV: Whatever house you enter, first say, ‘Peace be to this house!’

NIV: When you enter a house, first say, 'Peace to this house.'

NASB: And whatever house you enter, first say, ‘Peace be to this house.’

CSB: Whatever house you enter, first say, 'Peace to this household.'

NLT: Whenever you enter someone’s home, first say, ‘May God’s peace be on this house.’

KJV: And into whatsoever house ye enter, first say, Peace be to this house.

NKJV: But whatever house you enter, first say, ‘Peace to this house.’

As Jesus' seventy-two disciples prepare towns for His arrival, they are to find homes that will accept both the messengers and the message. The Hebrew term sālom', or shalom, is typically translated as "peace" and was used in ancient greetings and farewells, much as the Hawaiian word aloha. Shalom can mean the opposite of war, but it also refers to completeness, soundness, and welfare; it includes a sense of calm security in circumstances and relationships. In an Israelite context, wishing someone shalom means to say, "May God be with you." The equivalent word in Luke's New Testament Greek is the root word eirēnē. By "house," Jesus means all the people in the home.

The messengers are people who follow an itinerant, unofficial Jewish rabbi who regularly argues with well-respected religious leaders such as Pharisees and lawyers. This rabbi eats with cultural outcasts, people considered immoral, and allows unclean and sinful women to touch Him (Luke 5:27–32; 7:36–39; 8:43–48). The message is that the kingdom of God is coming. If they are in Samaria, they also must overcome the cultural hatred between Jews and Samaritans. There are many reasons for people to reject the messengers and the message.

Whether or not the people give their peace determines how they will experience the kingdom of God. Those who receive the message peacefully will receive blessings. Those who do not reciprocate the disciples' peace will face judgment. In fact, if they witness the healing miracles of the disciples and still reject their message, they will face greater judgment than pagan Gentiles from Sodom, Tyre, and Sidon (Luke 10:12–15).

Luke 10:1–7 comes after Jesus sent out the Twelve apostles to heal, expel demons, and preach that the kingdom of God is near (Luke 9:1–6). Now, He commissions a larger number of disciples to prepare towns for His arrival. The instructions for the seventy-two are more detailed than for the Twelve (Luke 9:3–5). Jesus follows these instructions with a warning. The disciples will be rejected (Luke 10:10–12), implying judgment on those who do not listen (Luke 10:13–16). The disciples report back (Luke 10:17–20) and receive Jesus' blessing (Luke 10:21–24). Luke is the only Gospel writer who includes this story.

Jesus commissions seventy-two of His followers for a unique mission. They are sent into towns and villages, preparing people for Jesus' ministry. Those who accept the message will be blessed; those who reject it will be left behind. The disciples return celebrating what they have seen and accomplished. Jesus reminds them that salvation is the real victory. The parable of the good Samaritan explains that the obligation to love extends to anyone and everyone. A visit to the home of Martha and Mary offers a contrast between good things and the best things.

Luke 10 provides the bulk of the first section of what some refer to as Jesus' travelogue (Luke 9:51—19:27). In this extended description of travels and events, Jesus draws away from public ministry and theological debates. His focus is preparing His disciples for what will happen in Jerusalem, by teaching them about the kingdom of God. In Luke 9:51—11:13, the disciples gradually learn how to properly follow Jesus. Next, the Pharisees will reject Jesus (Luke 11:14–54) and Jesus will teach more about the kingdom (Luke 12:1—19:27). After the travelogue, Jesus will enter Jerusalem and face crucifixion.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.