14 Whoever doesn't receive you, nor hear your words, as you go out of that house or that city, shake off the dust from your feet.
*Minor differences ignored. Grouped by changes, with first version listed as example.
And whoever will not receive you. This awful threatening of punishment against the despisers of the gospel was intended to animate his disciples, that they might not be retarded by the ingratitude of the world. He directs the apostles, indeed, what he wishes them to do if they meet with despisers. But his principal design was that, wherever their doctrine was rejected, their well-founded grief and distress might be relieved by consolation, that they might not fail in the middle of their course. And we see how Paul, relying on this consolation, boldly sets at naught all the obstinacy of men, moves on steadily in the midst of hindrances, and boasts that he is a sweet savor to God, though he is the savor of death to them that perish, (2-Corinthians 2:15,16.) Now, this passage shows in what estimation the Lord holds his gospel, and, indeed, as it is an inestimable treasure, they are chargeable with base ingratitude who refuse it when offered to them. Besides, it is the scepter of his kingdom, and therefore cannot be rejected without treating him with open contempt. Shake off the dust As the Lord here recommends the doctrine of the gospel, that all may receive it with reverence, and terrifies rebels by threatening severe punishment, so he enjoins the apostles to proclaim the vengeance which he threatens. But this they cannot do, unless they burn with very ardent zeal to make known the doctrines which they preach. We must therefore hold that no man is qualified to become a teacher of heavenly doctrine, unless his feelings respecting it be such, that he is distressed and agonized when it is treated with contempt. To shake off the dust from the feet was probably a custom then prevalent in Judea, as a sign of execration; and was intended to declare that the inhabitants of the place were so polluted, that the very ground on which they trod was infected. That it was an ordinary custom I conjecture from our Lord's manner of speaking of it as a thing well known. This form of execration confirms still more what I lately mentioned, that no crime is more offensive to God than contempt of his word: for he does not enjoin them to make use of so solemn a mode in expressing their detestation of adulterers, or murderers, or any description of malefactors. Verily, I say to you That they may not imagine this to be an idle bugbear, [1] Christ declares that those who reject the gospel, will receive more severe punishment than the inhabitants of Sodom. Some view the word judgment as referring to the destruction of Jerusalem. But this is foreign to our Lord's intention: for it must be understood as referring to the general judgment, in which both must give their account, that there may be a comparison of the punishments. Christ mentioned Sodom rather than other cities, not only because it went beyond them all in flagitious crimes, but because God destroyed it in an extraordinary manner, that it might serve as an example to all ages, and that its very name might be held in abomination. And we need not wonder if Christ declares that they will be treated less severely than those who refuse to hear the gospel. When men deny the authority of Him who made and formed them, when they refuse to listen to his voice, nay, reject disdainfully his gentle invitations, and withhold the confidence which is due to his gracious promises, such impiety is the utmost accumulation, as it were, of all crimes. But if the rejection of that obscure preaching was followed by such dreadful vengeance, how awful must be the punishment that awaits those who reject Christ when he speaks openly! Again, if God punishes so severely the despisers of the word, what shall become of furious enemies who, by blasphemies and a venomous tongue, oppose the gospel, or cruelly persecute it by fire and sword?
1 - "Afin qu'il ne semble que ce soit une menace vaine, et (cornroe on dit) seulement pour faire peur aux petits enfans;" -- "that it may not seem as if it were an idle threatening, and (as we say) only to frighten young children."
Shake off the dust of your feet - The Jews taught uniformly that the dust of the Gentiles was impure, and was to be shaken off.
To shake off the dust from the feet, therefore, was a significant act, denoting that they regarded them as impure, profane, and paganish, and that they declined any further connection with them. It is recorded that this was actually done by some of the apostles. See Acts 13:51; Acts 18:6.
Shake off the dust of your feet - The Jews considered themselves defiled by the dust of a heathen country, when was represented by the prophets as a polluted laud, Amos 7:17, when compared with the land of Israel, which was considered as a holy land, Ezekiel 45:1; therefore, to shake the dust of any city of Israel from off one's clothes or feet was an emblematical action, signifying a renunciation of all farther connection with them, and placing them on a level with the cities of the Heathen. See Amos 9:7.
And whosoever shall not receive you,.... Into their houses, and refuse to entertain them and provide for them in a friendly manner;
nor hear your words, slight their salutations, make no account of, but despise their good wishes for their welfare; and also treat with contempt the doctrines of the Gospel preached by them; and either would not attend on their ministry, or if they did, give no credit to what they should say, but deride and reject them.
When ye depart out of that house, or city; to another house, or to another city, being obliged to remove, through their contemptuous rejection of them:
shake off the dust of your feet. So Paul and Barnabas did at Antioch in Pisidia, when the Jews contradicted and blasphemed the Gospel preached by them, raised a persecution against them, and expelled them out of their coasts, Acts 13:51 which ceremony was ordered by Christ to be observed even to the cities of Judea, that should despise and reject the ministry of his apostles; and that either to show that they did not come to them with worldly views, with any design to amass riches and wealth to themselves, for they would not so much as carry away with them the dust on their feet, but it was purely with a view to their welfare, both spiritual and temporal; or to testify that they had been among them, and that that very dust they shook off their feet would rise up in judgment against them, and declare that the Gospel had been preached among them, and they had rejected it, which will be an aggravation of their condemnation; or rather to observe to them, that such was their wickedness, that even the dust of their country was infected thereby, and therefore they shook it off, as though it defiled them, as the dust of an Heathen country was thought by the Jews to do; so that by this action they signified that they would have nothing more to do with them, or say to them, and that they looked upon them as impure and unholy, as any Heathen city or country. There seems to be an allusion to some maxims and customs of the Jews, with respect to the dust of Heathen countries.
"On account of six doubts, they say (u), they burn the first offering, for a doubt of a field in which a grave might be, and for a doubt , "of the dust which comes from the land of the Gentiles", &c.''
On which Bartenora has this note;
"all dust which comes from the land of the Gentiles, is reckoned by us as the rottenness of a dead carcass; and of these two, "the land of the Gentiles", and a field in which is a grave, it is decreed that they "defile" by touching, and by carrying.''
Again (w),
"the dust of a field in which is a grave, and the dust without the land (of Israel) which comes along with an herb, are unclean.''
Upon which Maimonides makes this remark,
"that the dust of a field that has a grave in it, and the dust which is without the land of Israel, defile by touching and carrying; or if, when it hangs at the end of an herb, when they root it out of the dust of such a field, it is unclean.''
Hence they would not suffer herbs to be brought out of an Heathen country into the land of Israel, lest dust should be brought along with them.
"A Misnic doctor teaches (x), that they do not bring herbs from without the land (of Israel into it), but our Rabbins permit it; what difference is there between them? Says R. Jeremiah, they take care of their dust; that is the difference between them.''
On that clause, "they take care of their dust", the gloss is,
"lest there should be brought with it , "any of the dust of the land of the Gentiles", which defiles in the tent, and pollutes the purity of the land of Israel.''
(u) Misn. Taharot, c. 4. sect. 5. Vid. c. 5. 1. & Maimon & Bartenora in ib. (w) Misn. Oholot. c. 17. sect. 5. (x) T. Bab. Sanhedrim, fol. 12. 1.
And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city--for possibly a whole town might not furnish one "worthy."
shake off the dust of your feet--"for a testimony against them," as Mark and Luke add (Mark 6:11; Luke 10:11). By this symbolical action they vividly shook themselves from all connection with such, and all responsibility for the guilt of rejecting them and their message. Such symbolical actions were common in ancient times, even among others than the Jews, as strikingly appears in Pilate (Matthew 27:24). And even to this day it prevails in the East.
Shake off the dust of your feet. This was done when there was a positive rejection of the gospel. It was a symbolical act, signifying that all responsibility for the stubborn household or city had ended. Compare Mark 6:11 and Acts 13:51. Nor can the gospel be forced upon an unwilling people in any age.
Shake off the dust from your feet - The Jews thought the land of Israel so peculiarly holy, that when they came home from any heathen country, they stopped at the borders and shook or wiped off the dust of it from their feet, that the holy land might not be polluted with it. Therefore the action here enjoined was a lively intimation, that those Jews who had rejected the Gospel were holy no longer, but were on a level with heathens and idolaters.
*More commentary available at chapter level.