Luke 9:3
in Luke 9“Take nothing for the journey,” He told them, “no staff, no bag, no bread, no money, no second tunic.
BSB
The same verse in ASV and KJV ▾
ASV
And he said unto them, Take nothing for your journey, neither staff, nor wallet, nor bread, nor money; neither have two coats.
KJV
And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; neither have two coats apiece.
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This verse in Luke 9
Commentary
16 notes on this verseOf 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.
This site's exposition
Take nothing for the journey
on Luke 9:3-6
The Twelve take nothing for the road, so the mission trains them in dependence. To shake the dust off your feet turns the gesture Israel made on leaving Gentile soil against a town that refuses its Messiah's messengers.
The record, by era
The Church Fathers5 voices
This is a great vision. But if you wish to see it, remove the sandals from your feet. Remove every chain of sin. Remove the chains of the world. Leave behind 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!" Therefore remove the sandals from your feet, that they may be beautiful for preaching the gospel.
(de Con. l. 2. c. 30.) Or, 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 show 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, showing that the faithful owe every thing 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.
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.)
(Orat. ii. 69.) 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. 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, neither staves.
For this reason very fitly He bade them take nothing with them, wishing them both to be free from all worldly care, and so entirely exempt from the labours that worldly things occasion, as even to pay no regard to their necessary and indispensable food. But manifestly One Who bids them abstain even from things such as these, entirely cuts away the love of riches and the desire of gain. For their glory, He said, and, so to speak, their crown, is to possess nothing. And He withdraws them even from such things as are necessary for their use, by the command to carry nothing whatsoever, neither staff, nor scrip, nor bread, nor money, nor two coats. Observe, therefore, as I said, that He withdraws them from vain distractions, and anxiety about the body, and bids them have no cares about food, repeating to them, as it were, that passage in the Psalm: "Cast thy care upon the Lord, and He shall feed thee." For true also is that which Christ said: "Ye are not able to serve God and Mammon." And again; "For where thy treasure is, there will thy heart be also." That they may lead, therefore, a consistent and simple life, and, being free from vain and superfluous anxiety, may devote themselves entirely to the duty of proclaiming His mystery, and labour without ceasing in publishing to men everywhere the tidings of salvation, He commands them to be indifferent both as regards clothing and food. And to the same effect the Saviour elsewhere spake: "For let your loins, He says, be girt, and your lights burning." But by their loins being girt, He means the readiness of the mind for every good work: and by their lights burning, that their heart be filled with divine light. […]
9 more voices on this verse
The Medieval Church5 voices
A commentator
BonaventureCollations on the Hexaemeron, Collation 5 · Written in the 13th century.
proposed
Now, some people say: The totally poor do not keep the middle way. I answer: On the contrary, they truly keep it. For this middle way is not a matter of things, but of the soul's desire. For if you desire these things in order …
And he said to them: Take nothing for your journey. After the explanation of the authority entrusted, there follows the description of the uprightness enjoined. This consists in three things, namely in poverty of sustenance, scantiness of clothing, and humility of common life. First, therefore, …
A commentator
BonaventureDisputed Questions on Evangelical Perfection, Question 2 · Written in the 13th century.
proposed
Likewise, Luke 9: Take nothing for the journey, neither staff, nor wallet, nor bread, nor money: Gloss: "Not to carry a staff is not to be anxious about those things which are necessary for human sustenance, because these things are owed to preachers"; if therefore …
And he said to them: Take nothing for the journey, neither a staff, nor a bag, nor bread, nor money, nor have two tunics. It is usual to inquire how Matthew and Luke mentioned that the Lord told the disciples not to carry a staff, …
For He sends them out as very beggars, so that He would have them neither carry bread, nor any thing else of which men are generally in want. 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.)
The Puritans and the Awakening1 voice
And he said unto them, take nothing for your journey,....
The Nineteenth Century3 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
These verses contain our Lord's instructions to His twelve apostles, when He sent them forth the first time to preach the Gospel. The passage is one which throws much light on the work of Christian ministers in every age. No doubt the miraculous power which the apostles possessed, made their position very unlike that of any other body of men in the Church. No doubt, in many respects — they stood alone, and had no successors. Yet the words of our Lord in this place must not be confined entirely to the apostles.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
These verses contain our Lord's instructions to His twelve apostles, when He sent them forth the first time to preach the Gospel. The passage is one which throws much light on the work of Christian ministers in every age. No doubt the miraculous power which the apostles possessed, made their position very unlike that of any other body of men in the Church. No doubt, in many respects — they stood alone, and had no successors. Yet the words of our Lord in this place must not be confined entirely to the apostles. They contain deep wisdom for Christian teachers and preachers, for all time. Let us observe, firstly — that the commission to the apostles contained special reference to the demons and bodily sickness . We read that Jesus gave them "authority over all demons, and to cure diseases." We see here, as in a looking-glass — two of the principal parts of the Christian minister's business. We must not expect him to cast out evil spirits — but we may fairly expect him to "resist the devil and all his works," and to keep up a constant warfare against the evil prince of this world. We must not expect him to work miraculous cures — but we may expect him to take a special interest in all sick people, to visit them, sympathize with them, and help them, if needful, as far as he can. The minister who neglects the sick members of his flock, is no true pastor. He must not be surprised if people say that he cares for the fleece of his sheep — more than for their health . Likewise, the minister who allows drunkenness, blasphemy, impurity, reveling, and the like, to go on among his congregation unreproved — is omitting a plain duty of his office. He is not warring against the devil. He is no true successor of the apostles. Let us observe, secondly — that one of the principal works which the apostles were commissioned to take up was preaching .
Take nothing - See on Mar 6:7, Mar 6:8 (note). Neither money - See on Mat 10:9 (note). Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges.
The words behind it
22 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| καὶ | kai | and | G2532 → | 9120 times |
| εἶπεν | eipen | He said | G2036 → | 925 times |
| πρὸς | pros | to | G4314 → | 700 times |
| αὐτούς· | autous | them; | G846 → | 5565 times |
| μηδὲν | meden | Nothing | G3367 → | 90 times |
| αἴρετε | airete | do take | G142 → | 100 times |
| εἰς | eis | for | G1519 → | 1755 times |
| τὴν | ten | the | G3588 → | 19766 times |
| ὁδόν· | hodon | journey; | G3598 → | 101 times |
| μήτε | mete | neither | G3383 → | 34 times |
| ῥάβδον | rhabdon | staff | G4464 → | |
| μήτε | mete | nor | G3383 → | 34 times |
| πήραν | peran | bag | G4082 → | 6 times |
| μήτε | mete | nor | G3383 → | 34 times |
| ἄρτον | arton | bread | G740 → | 97 times |
| μήτε | mete | nor | G3383 → | 34 times |
| ἀργύριον | argurion | money | G694 → | 20 times |
| μήτε | mete | nor | G3383 → | 34 times |
| ἀνὰ | ana | apiece | G303 → | 13 times |
| δύο | duo | two | G1417 → | 133 times |
| χιτῶνας | chitonas | tunics | G5509 → | 11 times |
| ἔχειν. | echein | to have. | G2192 → | 707 times |
καὶand
kaiG2532 →9120 times
εἶπενHe said
eipenG2036 →925 times
πρὸςto
prosG4314 →700 times
αὐτούς·them;
autousG846 →5565 times
μηδὲνNothing
medenG3367 →90 times
αἴρετεdo take
aireteG142 →100 times
εἰςfor
eisG1519 →1755 times
τὴνthe
tenG3588 →19766 times
ὁδόν·journey;
hodonG3598 →101 times
μήτεneither
meteG3383 →34 times
ῥάβδονstaff
rhabdonG4464 →
μήτεnor
meteG3383 →34 times
πήρανbag
peranG4082 →6 times
μήτεnor
meteG3383 →34 times
ἄρτονbread
artonG740 →97 times
μήτεnor
meteG3383 →34 times
ἀργύριονmoney
argurionG694 →20 times
μήτεnor
meteG3383 →34 times
ἀνὰapiece
anaG303 →13 times
δύοtwo
duoG1417 →133 times
χιτῶναςtunics
chitonasG5509 →11 times
ἔχειν.to have.
echeinG2192 →707 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Psalms 37:3Trust in the LORD and do good; dwell in the land and cultivate faithfulness.
it leads to
- Jeremiah 17:7–8
But blessed is the man who trusts in the LORD, whose confidence is in Him.
- Psalms 34:9–10
Fear the LORD, you His saints, for those who fear Him lack nothing.
Reached by 2 separate paths from here.
- Matthew 6:31–33
Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’
- Psalms 62:8
Trust in Him at all times, O people; pour out your hearts before Him. God is our refuge. Selah
- 1 Corinthians 15:57–58
But thanks be to God, who gives us the victory through our Lord Jesus Christ!
- Jeremiah 17:7–8
Through
2 Timothy 2:4A soldier refrains from entangling himself in civilian affairs, in order to please the one who enlisted him.
it leads to
- 1 Thessalonians 2:4
Instead, we speak as those approved by God to be entrusted with the gospel, not in order to please men but God, who examines our hearts.
- Luke 8:14
The seeds that fell among the thorns are those who hear, but as they go on their way, they are choked by the worries, riches, and pleasures of this life, and their fruit does…
- 2 Peter 2:20
If indeed they have escaped the corruption of the world through the knowledge of our Lord and Savior Jesus Christ, only to be entangled and overcome by it again, their final condition is worse…
- 1 Thessalonians 2:4
Where this verse is studied
On this page
Studies15
On this verse
On this chapter
About Luke

This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, FLIGHT FROM THE WORLD 5.25; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Collations on the Hexaemeron, Collation 5; Bonaventure, Commentary on Luke, Chapter 9; Bonaventure, Disputed Questions on Evangelical Perfection, Question 2; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 47; Eusebius of Caesarea, Catena Aurea by Aquinas; Gregory of Nazianzus, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament (1746-1748) and Theophylact of Ohrid, Catena Aurea by Aquinas.
