Exegetical and Hermeneutical Commentary of Matthew 10:9
Provide neither gold, nor silver, nor brass in your purses,
9. Provide neither gold, &c.] The disciples must not furnish themselves with the ordinary equipment of an Eastern traveller.
gold silver brass ] Of the three metals named the brass or copper represents the native currency. The coinage of Herod the Great was copper only. But Greek and Roman money was also current. The Roman Denarius, a silver coin, is frequently mentioned (ch. Mat 18:28, Mat 20:2). The farthing, Mat 10:29, is the Roman as the 16th part of a denarius; the Greek drachma of nearly the same value as a denarius, and the stater (ch. Mat 17:27) were also in circulation. See Student’s O. T. History, p. 596.
in ] Rather, for.
purses ] Literally, girdles or money-belts, cp. “Ibit eo quo vis qui zonam perdidit,” Hor. Ep. ii. 2.40. Sometimes a fold of the tunic held up by the girdle served for a purse, “quando | major avariti patuit sinus?” Juv. Sat. I. 88.
Fuente: The Cambridge Bible for Schools and Colleges
See also Mar 6:8-11, and Luk 9:3-5. In both these places the substance of this account is given, though not so particularly as in Matthew. The general subject is the instructions given to the apostles.
Mat 10:9
Provide neither gold nor silver, nor brass – This prohibition of gold, silver, and brass is designed to prevent their providing money for their journey.
Pieces of money of small value were made of brass.
In your purses – Literally, in your girdles (belts). See the notes at Mat 5:38-41. A girdle or sash was an indispensable part of the dress. This girdle was made hollow, and answered the purpose of a purse. It was convenient, easily borne, and safe.
Mat 10:10
Nor scrip – That is, knapsack.
This was made of skin or coarse cloth, to carry provisions in. It was commonly hung around the neck.
Neither two coats – See the notes at Mat 5:40.
Neither shoes – The original is the word commonly rendered sandals. See the notes at Mat 3:11.
Mark says, in recording this discourse, but be shod with sandals. Between him and Matthew there is an apparent contradiction, but there is really no difference. According to Matthew, Jesus does not forbid their wearing the sandals which they probably had on, but only forbids their supplying themselves with more, or with superfluous ones. Instead of making provision for their feet when their present shoes were worn out, they were to trust to Providence to be supplied, and go as they were. The meaning of the two evangelists may be thus expressed: Do not procure anything more for your journey than you have on. Go as you are, shod with sandals, without making any more preparation.
Nor yet staves – In the margin, in all the ancient versions, and in the common Greek text, this is in the singular number – nor yet a staff. But Mark says that they might have a staff: Jesus commanded them that they should take nothing for their journey, save a staff only. To many this would appear to be a contradiction. Yet the spirit of the instruction, the main thing that the writers aim at, is the same. That was, that they were to go just as they were, to trust to Providence, and not to spend any time in making preparation for their journey. Some of them, probably, when he addressed them, had staves, and some had not. To those who had, he did not say that they should throw them away, as the instructions he was giving them might seem to require, but he suffered them to take them (Mark). To those who had not, he said they should not spend time in procuring them (Matthew), but they were all to go just as they were.
The workman is worthy of his meat – This implies that they were to expect a proper supply for their needs from those who were benefited. They were not to make bargain and sale of the power of working miracles, but they were to expect competent support from preaching the gospel, and that not merely as a gift, but because they were worthy of it, and had a right to it.
Mat 10:11
Who in it is worthy – That is, who in it sustains such a character that he will be disposed to show you hospitality and to treat you kindly.
This shows that they were not needlessly to throw themselves in the way of insult.
And there abide – There remain; as Luke adds, Go not from house to house. They were to content themselves with one house; not to wander about in the manner of vagrants and mendicants; not to appear to be people of idleness and fond of change; not to seem dissatisfied with the hospitality of the people; but to show that they had regular, important business; that they valued their time; that they were disposed to give themselves to labor, and were intent only on the business for which he had sent them. If ministers of the gospel are useful, it will be by not spending their time in idle chit-chat, and wandering around as if they had nothing to do, but in an honest and laborious improvement of their time in study, in prayer, in preaching, and in visiting their people.
Mat 10:12
And when ye come into a house, salute it – The word house here evidently means family, as it does in the following verse.
See also Mat 12:25, and Joh 4:53; And himself believed and his whole house. The apostles were directed to salute the family – to show them the customary tokens of respect, and to treat them with civility. Religion never requires or permits its friends to outrage the common rules of social contact. It demands of them to exhibit to all the customary and proper tokens of respect, according to their age and station, 1Pe 2:12-25; 1Pe 3:8-11; Phi 4:8. For the mode of salutation, see the notes at Luk 10:4-5.
Mat 10:13
If the house be worthy – That is, if the family be worthy, or be willing to receive you as my disciples.
Let your peace come upon it – That is, let the peace or happiness which you seek or for which you pray in saluting it (see Luk 10:5), come upon it; or seek their peace and happiness by prayer, instruction, by remaining with them, and imparting to them the blessings of the gospel.
But if it be not worthy … – If the family be unwilling to receive you; if they show themselves unfriendly to you and your message.
Let your peace return to you – This is a Hebrew mode of saying that your peace shall not come upon it, Psa 35:13. It is a mode of speaking derived from bestowing a gift. If people were willing to receive it, they derived the benefit from it; if not, then of course the present came back or remained in the hand of the giver. So Christ figuratively speaks of the peace which their labor would confer. If received kindly and hospitably by the people, they would confer on them most valuable blessings. If rejected and persecuted, the blessings which they sought for others would come upon themselves. they would reap the benefit of being cast out and persecuted for their Masters sake, Mat 5:10.
Mat 10:14
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 Act 13:51; Act 18:6.
Mat 10:15
It shall be more tolerable for the land of Sodom … – The cities here mentioned, together with Admah and Zeboim, were destroyed by fire and brimstone on account of their great wickedness.
They occupied the place afterward covered by the Dead Sea, bounding Palestine on the southeast, Gen 19:24-25. Christ said that their punishment will be more tolerable – that is, more easily borne – than that of the people who reject his gospel. The reason is, that they were not favored with so much light and instruction. See Mat 11:23-24; Luk 12:47-48. Sodom and Gomorrah are often referred to as signal instances of divine vengeance, and as sure proofs that the wicked shall not go unpunished. See 2Pe 2:6; Jud 1:7.
Fuente: Albert Barnes’ Notes on the Bible
Mat 10:9
Provide neither gold.
The enthusiasm of poverty
It is impossible not to admire the noble enthusiasm of poverty which showed itself in the literal adoption of such rules by the followers of Francis of Assisi, and, to some extent, by those of Wiclif; but the history of the Mendicant Orders, and other like fraternities, forms part of that teaching of history which has led men to feel that in the long-run the beggars life will bring the beggars vices. Yet here, as in the case of the precepts of the Sermon on the Mount, the spirit is binding still, though the letter has passed away. The mission work of the Church has ever prospered in proportion as that spirit has pervaded it. (E. H. Plumptre.)
Without a purse
The word purse here literally signifies girdle, those worn by the Jews were made hollow, so as to contain money. A sort of purse convenient, light, and secure. In like manner, the long sleeves worn by the Japanese serve them in lieu of purses. This custom of missionaries going out with little store of money is carried out in its greatest literality among the Moravians who give their missionaries the incredibly small salary of five pounds a year. For anything they require beyond what this sum will procure, they have to apply to the committee of the missionary society. Once, when St. Antony was on a journey, he saw an immense piece of gold. He admired the size of the piece of metal, and ran as fast as he could to his mountain, as though he were running from a fire. Whenever money was offered to St. Vincent as he was preaching through the villages, he refused it, and forbade his companions accepting it. St. Francis was wont to say that money to the servants of God is nothing else than a devil and a poisonous snake. Our Lord gave His disciples this precept for three reasons;
(1) That being free from all earthly affections and cares, they should depend entirely upon Gods providence;
(2) That they should be wholly intent upon preaching the gospel, and give all their thoughts and cares to that;
(3) That they might give to all nations an illustrious example of simplicity, poverty, and contempt of riches, whereby they might draw all men to love and admiration of the heavenly life.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 9. Provide neither gold, nor silver, nor brass, in your purses] , in your GIRDLES. It is supposed that the people of the east carry their money in a fold of their girdles. This is scarcely correct: they carry it in a purse in their bosom, under their girdles. This I have often observed.
In a thousand instances an apostolic preacher, who goes to the wilderness to seek the lost sheep, will be exposed to hunger and cold, and other inconveniences; he must therefore resign himself to God, depending on his providence for the necessaries of life. If God have sent him, he is bound to support him, and will do it: anxiety therefore, in him, is a double crime, as it insinuates a bad opinion of the Master who has employed him. Every missionary should make himself master of this subject.
Have no money in your purse, is a command, obedience to which was secured by the narrow circumstances of most of the primitive genuine preachers of the Gospel. Whole herds of friars mendicants have professed the same principle, and abandoned themselves to voluntary poverty; but if the money be in the heart it is a worse evil. In the former case, it may be a temptation to sin; in the latter, it must be ruinous.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Our Saviour having in the last verse commanded them to give freely, they might reasonably be thinking that they had need to provide well for their journey. No, saith our Saviour,
Provide neither gold, nor silver, nor brass, & c. That this was but a temporary precept, the will of God concerning them for this short journey, appeareth from Luk 22:35,36, But now, he that hath a purse, let him take it, and likewise his scrip, & c. They were to finish this journey in a short time, and much provision would have been a hinderance to their motion. Besides, our Saviour designed to give them an experience of the providence of God, and to teach them to trust in it; as also to teach people that the labourer is worthy of his hire, and that God expects that his ministers should not live of their own, but upon the altar which they served; so as at once he taught his apostles not to be covetous, nor overmuch solicitous, and people to provide for those who ministered to them in things spiritual. I pass over what others have critically observed concerning the words, that being not my proper work. Mark saith, Mar 6:8,9, that he commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no money in their purse: but be shod with sandals; and not put on two coats. From whence is plain that the staves forbidden in Matthew were either staves for defence, or to bear burdens upon, not merely travellers staves. The sum is, in this their first journey, which they were soon to despatch, he would have them trust God for protection and sustenance, and load themselves with nothing more than necessary.
Fuente: English Annotations on the Holy Bible by Matthew Poole
9. Provide neither gold, nor silver,nor brass in your purses“for” your purses;literally, “your belts,” in which they kept their money.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Provide neither gold, nor silver, nor brass,…. That is, not any sort of “money”, as both Mark and Luke express it: for money was then coined, as now, of these three sorts of metals, and which include all kind of money; so that they were not to provide, get, prepare, or take along with them for their journey, as not gold, nor silver, or any parcel of this sort of money, which might be of considerable importance, and lasting consequence to them; so neither brass money, as, halfpence, and farthings, the least, and most inconsiderable: they were forbidden to carry any of either sort
in your purses: or, as it may be rendered, “in”, or “within your girdles”; in which travellers, among the Jews, used to carry their money; and who, in their travelling dress, might not go into the temple, and are thus described h;
“a man may not go into the mountain of the house with his staff, or with his shoes on, nor , “with his girdle”.”
The “phunda”, Maimonides says i, is an inner garment, wore to keep off sweat from other garments, to which were sewed hollow things like purses, in which a man put what he pleased; though other k interpreters say it is , “a hollow girdle, in which they put their money”: and so the Romans l had used to do; and so do the Turks m to this day; to which practice the allusion is here.
h Misn. Beracot, c. 9. sect. 5. i In ib. & Celim. c. 29. 1. & Sabbat, c. 10. 3. k Bartenora & Yom Tob in ib. Gloss in T. Bab. Beracot, fol. 62. 2. & in Sabbat. fol. 92. 1. & 113. 1. & 120. 1. & Nedarim, fol. 55. 2. l Gracchus apud A. Gell. Noct. Attic. 1. 15. c. 12. Sueton. in Vita Vitellii, c. 16. m Bobovius de Peregr. Meccan. p. 14.
Fuente: John Gill’s Exposition of the Entire Bible
Get you no gold ( ). It is not, “Do not possess” or “own,” but “do not acquire” or “procure” for yourselves, indirect middle aorist subjunctive. Gold, silver, brass (copper) in a descending scale (nor even bronze).
In your purses ( ). In your girdles or belts used for carrying money.
Fuente: Robertson’s Word Pictures in the New Testament
Brass [] . Properly copper. A descending climax. Copper would be as unnecessary as gold.
Fuente: Vincent’s Word Studies in the New Testament
1) “Provide neither,” (me ktesesthe) “Do not provide,” Do not make available to, or furnish yourself with this kind of material:
a) “Gold,” (chruson) “Gold,” as a medium of exchange. This prohibition is against both possessing or acquiring these things.
b) “Nor silver,” (mede arguron) “Neither silver,” as a medium of exchange.
c) “Nor brass,” (mede chalikon) “Nor even brass,” as barter or exchange means of caring for your own needs.
2) “In your purses,” (eis tas zonas humon) “in your girdles,” This was a challenge of their faith and dependency upon God for support, from those to whom they were to preach, Mr 6:8; Luk 9:3; Luk 10:4; Luk 22:35.
Fuente: Garner-Howes Baptist Commentary
Mat 10:9
. Do not provide. As the embassy (575) was of such a nature, that Christ wished the disciples to traverse the whole of Judea within a few days, and immediately to return to him, he forbids to carry luggage with them, by which this speed may be retarded. Some have ignorantly supposed that the rule here laid down for the ministers of the word, or for the apostles, is perpetual. We shall presently meet with a few sentences which have a more extensive reference: but the present injunctions not to carry baggage must undoubtedly be restricted to that temporary commission of which I have already spoken. The whole of the prohibition of gold, silver, a scrip, and two coats, which is given by Matthew, must be read in immediate connection, as is evident from the other two Evangelists.
I have therefore chosen to translate υὴ κτήσησθε, do not provide: for our Lord simply intended to forbid them to take any thing for the journey They might have scrips, and shoes, and a change of coats, at home; but that they may be better prepared for the journey, he orders them to leave every thing that would be burdensome. Such too is the import of what Mark says, to be shod with sandals There is an appearance of contradiction as to the staff, or stick for, according to Mark, the staff is allowed, while according to Matthew and Luke it is refused. But there is an ambiguity in the use of the Hebrew word שבט, (shebet;) and the Evangelists, though they wrote in Greek, used the word ῥάβδος in various senses. Matthew and Luke mean by it a rod which would be burdensome to the person who carries it: while Mark means by it a walking-stick to support and relieve a traveler. It is evident, that in making a journey it was customary to carry a staff; and hence those words of Jacob, With my staff, I passed over this Jordan, (Gen 32:10,) by which he acknowledges that he came empty and without money into Syria.
(575) “ La commission et ambassade;” — “the commission and einbassy.”
Fuente: Calvin’s Complete Commentary
(9) Neither gold, nor silver.Silver alone is named in St. Luke; brassi.e., bronze or copper coinagein St. Mark. St. Matthews report includes all the three forms of the money then in circulation. The tense of the word rendered provide requires notice. It implies that if they had money, they might take it, but they were not to get or provide it as a condition of their journey, still less to delay till they had got it.
In your purses.Literally, in your girdlesthe twisted folds of which were, and are, habitually used in the East instead of the purse of the West.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
9. Provide Thus far our Lord has described their errand; he now comes to their equipment; which is to be no equipment at all. Whoever has money in his pocket, raiment upon his person, may keep them and go; but nothing additional must he provide. The Saviour here specifies the three current metals which formed the money of the day. Parallel to these we have, at the present day, gold, silver, and copper, making the eagle, the dollar, the cent. Not a brass penny or farthing was the apostle to provide for his journey. Purses The folds of the girdle served, as a Jewish purse, to carry money. But allusion may be made to the custom of sewing money in a girdle or belt, to be worn next the skin, for safe keeping.
Fuente: Whedon’s Commentary on the Old and New Testaments
“Do not procure for yourselves gold, or silver, or copper in your money belts; no food wallet for your journey; neither two tunics, nor shoes, nor staff. For the labourer is worthy of his provision.”
The first point that Jesus makes is that they are not to provision themselves out beyond the bare necessities that they are used to, nor build up provisions for themselves, either on their starting out or while on their journey. They must rather continually go forward trusting their heavenly Father for all provision (Mat 6:19-34), humbly accepting what He gives them without taking wrongful advantage of it. They were not to look for luxuries. and only accept the minimum necessary. One purpose of this was in order to keep them spiritually dependent and humble. It would be very necessary. The new power that they had received could easily have gone to their heads and might even have encouraged greed, as grateful people loaded gifts on them.
‘Do not procure for yourselves gold, or silver, or copper in your money belts.’ Thus they were not to take with them a store of money on their journey, whether of large or small amounts, or accept it from well-wishers, nor were they to accumulate it on their travels. By this it would be seen that they were genuine and prophetic men, and they would also be saved from greed and covetousness.
‘No food wallet for your journey.’ They were not to take a food wallet for self-sustenance, either at the beginning of their journey, or as they moved on from one city to another. For they were to depend on their heavenly Father for His provision and were to become one with the people among whom they ministered. They were not to be ‘independent’. By this there would be a bond between themselves and those who welcomed them, and they would be able to discern between the places where they were welcome and the places where they were not.
‘Neither two tunics.’ Nor were they to provide themselves with two tunics, or accept gifts with that in mind. Having two tunics might well have been seen as a sign of those who were better off, but even if not it would indicate a lack of total trust. It may suggest that by providing a ‘spare’, which most might have seen as normal, they would be reflecting their independence. But that was what they should not be. They were not to be independent. If a need did arise in this regard they were to be totally dependent on the provision of their Father (Mat 6:30). Or the idea may be that men wore two tunics when they thought that they would be sleeping in the open. By not doing so they would be demonstrating their trust that God would always provide them with overnight accommodation.
‘Nor shoes.’ They were not to take extra shoes, over and above the sandals that they wore (compare Luk 10:4; that they were to wear at least sandals is suggested by the fact that they were to ‘shake the dust off their feet’ which assumes footwear). Or it may be that the ‘two’ applied to the shoes as well.
‘Nor staff.’ They were not to procure a staff for themselves. The point here is that they were not to arm themselves, but were to depend for their safety on their heavenly Father. On the other hand those who normally carried a staff for getting along were not required to dispense with it (that is probably the significance of Mar 6:8. It is quite likely that as Jesus spoke questions were asked and discussion followed).
‘For the labourer is worthy of his provision.’ And the reason for all this was that they could expect such things as they needed to be provided by those who welcomed them, as they needed them, because of their faithfulness in their labours and the care of their heavenly Father. They could accept such provision, for it was in line with what they were providing, while excess would not have been acceptable because it would be more than a prophetic man should expect.
There was good sense in all this. It would demonstrate whether they were really welcome (hospitality was considered important by the Jews, especially for teachers, and there were few inns. Thus if they were themselves wanted by the people such things would be provided for them). They would not shame the poor by having more than they had (they were taking Good News to the poor – Isa 61:1). They would demonstrate their willingness to live at the same level as those who received them. They would not be tempted from their goal by extraneous things. And they would not be a target for bandits, who seeing their defencelessness and poverty would leave them alone. Bandits would recognise that no man who was carrying money would be without a means of protecting it, thus lack of a stout staff would suggest no money. Furthermore in all this they would be constantly relying on God for both food and protection, something that could only contribute to their spiritual welfare. Included also may have been the idea of not delaying their activities for selfish reasons, and of not being weighed down by ‘other things’ (compare Mar 4:19).
So the point was that they were to go as they were, without making extra provision for themselves, because of their trust in their heavenly Father. This is probably the explanation for the staff/no staff. Some always carried a staff because, like a walking stick, it gave them support. They could therefore take it with them. But those who usually managed without a staff should not make special provision of one for themselves for the purpose of protection or extra strength. They should carry on trusting in God for both.
Fuente: Commentary Series on the Bible by Peter Pett
Instructions Concerning Their Going Out (10:9-15).
Having declared to them their main responsibilities and objectives Jesus now instructs them about the way in which they are to go about their ministry. and it is immediately apparent that while the principles behind these instructions are permanent, the details are particular to their situation. For they have in mind the society in which they lived.
The principle of hospitality, that is the sense of responsibility to provide hospitality to travellers and strangers, was strongly held throughout the ancient world. Inns were few, and often not very reputable, and such hospitality was therefore very necessary for respectable people. And once that hospitality was offered it was seen as providing a bond between the giver and the recipient. Good men would do anything rather than betray someone to whom they had offered hospitality (compare Gen 19:7-8; Jdg 19:23-24). To give hospitality to someone and then to betray them was considered totally disreputable. The contrary position was that to be refused hospitality was a bad sign. It was a sign of enmity. It was a sign that no favour was being offered. It was a refusal of friendship.
It was also recognised within Judaism that a Teacher should especially be given hospitality, for he was not allowed to charge for the teaching that he provided. Many teachers did got around the ancient world charging for their services, but among the Jews to charge for teaching the Law of God was not approved of, although how far the latter applied in Gentile-affected Galilee we do not know.
There were some Teachers who went around taking advantage of and sponging on the people whom they went to, especially when the new churches were formed, and that was why Paul always sought to be independent and cater for himself, contrary to what Jesus was saying here, while acknowledging the right of others to do differently . But that was in a sophisticated city environment where people saw things from a different angle. Jesus in fact provides against the dangers that Paul foresaw by His further instructions against accumulating ‘wealth’ as they went around. So Jesus’ instructions must be seen against this background.
Jesus’ instructions therefore cater for such situations:
He first wants it to be seen that His disciples are neither benefiting financially by their ministry, nor are living in luxury at the cost of others, a lesson many servants of God could do to learn today in the wealthier parts of the world.
He wants their welcome or otherwise by the people, which will be revealed by whether they provide for them or not, to demonstrate the kind of reception that they are receiving. It will immediately bring out who are receiving the Good News rightly, and who are not. It will be a test of the genuineness of their hearers (Mat 25:35-40).
He wants to ensure that His disciples do not themselves get caught up with the deceitfulness of riches and the desire for other things, thus choking their ministry (compareMar 4:19).
Above all He wants them to be continually trusting in their heavenly Father’s provision (Mat 6:19-34).
In Mar 6:7-13 there are similar instructions, although they may have been in respect of a further mission. But note their abbreviated form. However the principles are on the whole the same. On the other hand the instructions in Luk 10:3-12 were given to the seventy. So while we would expect them to be similar, we would not necessarily expect them to be the same in every detail, as turns out to be the case.
It should be noted that in the Rabbinical writings it was stated that a man ‘may not enter the Temple Mount with his staff or his sandal or his wallet, or with the dust on his feet’. The idea there would seem to be that he must thrust all worldly thoughts and sense of independence aside. He has come to meet with God, and must be prepared in heart an mind, and unencumbered. He must leave worldly activity outside. Something of this may well be in Jesus’ mind. All the attention of His disciples must be on God as they go in His Name.
Analysis of Mat 10:9-15 .
a
b “And into whatever city or village you enter, search out who in it is worthy, and there stay until you go forth.” (Mat 10:11).
c “And as you enter into the house, salute it. And if the house is worthy, let your peace come on it, but if it is not worthy, let your peace return to you” (Mat 10:12-13).
b “And whoever will not receive you, nor hear your words, as you go forth out of that house or that city, shake off the dust of your feet” (Mat 10:14).
a “Truly I say to you, It will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city” (Mat 10:15).
Note that in ‘a’ their worthiness to receive a response is stressed, ‘the labourer is worthy of his provision’, and in the parallel the punishment for failing to give that response to the true labourer is emphasised. In ‘b’ they are to seek out those who are worthy and in the parallel they are to shake from their feet the dust of the unworthy. Centrally in ‘c’ they are to bring blessing on the house that welcomes them.
Fuente: Commentary Series on the Bible by Peter Pett
Instructions as to dress and baggage:
v. 9. Provide neither gold, nor silver, nor brass in your purses
v. 10. nor scrip for your journey, neither two coats, neither shoes, nor yet staves (for the workman is worthy of his meat). Neither provide nor acquire on your trip; your mission is to be without material reward. Avarice and hoarding would prejudice your work. Money of any kind should not be taken, lest the gift and the benefit of miracles and of the Gospel seem for sale, least of all gold, not even silver, yea, not a single copper. The girdle of the upper garment was used not only for gathering up the loose mantle, but also for holding the purses or the loose change. In the same way a bag or wallet for provisions was not permitted, nor a second shirt or undergarment, nor traveling shoes, nor heavy staves, all of which would be a hindrance to you on your present journey. You should be like men in great haste, eager to begin and to carry on the great work. “Even the least profit from their office was prohibited; but implying neither a vow of poverty nor of mendicancy, in the popish sense. They were to introduce the great principle that the messengers of the Gospel had claim on daily support and free hospitality. ” Worthy is the laborer of his maintenance, Mar 6:8; Luk 9:3. This is an axiom which contains, in the mouth of Christ, also a deep comfort. The workman that follows the other injunctions of the Lord need have no concern about his food and clothing; He will provide.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 10:9. Brass in your purses The Greek word , which signifies to possess, signifies also to get, to furnish oneself with; which is the meaning of it here. The stress seems to lie on this word: they might use what they had already, but they might not delay at all to provide any thing more, nor take any thought about it. Nor indeed were they to take any thing with them, more than was strictly necessary; lest it should retard them, and because they were to learn hereby to trust God in all future exigencies. In your purses, in the Greek is , girdles. The Eastern girdles being doubled, and sewed along the edges, were more convenient for carrying a quantity of money than purses, because money, being distributed round the body in the fobs of the girdle, the weight of it was not so much felt. By money, therefore, in their girdles, is to be understood a considerable sum. See Calmet, Beausobre and Lenfant, and Shaw’s Travels, p. 227.
Fuente: Commentary on the Holy Bible by Thomas Coke
9 Provide neither gold, nor silver, nor brass in your purses,
Ver. 9. Provide neither gold, &c. ] To wit, for this present voyage (for at other times our Saviour had money, and he put it not in a penny pouch, but in a bag so big that it needed a bearer), but now Christ would teach them, by experience of his fatherly providence in feeding and securing them, to trust him for ever.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
9. ] All the words following depend on this verb, and it is explained by the parallel expressions in Mark and Luke, and . They were to make no preparations for the journey, but to take it in dependence on Him who sent them, just as they were. This forbidden provision would be of three kinds (1) Money: in Mark ( Mar 6:8 ) , in Luke ( Luk 9:3 ) : here all the three current metals in order of value, connected by the introducing a climax no gold, nor yet silver, nor yet brass (so again in Mat 10:10 ) in their (= Luk 10:4 ). (2) Food: here ( , Suidas), in Mark , : similarly Luke. (3) Clothing .: so Mark and Luke .; in Mark expressed by : explained in Luk 10:4 , by ., i.e. a second pair. = . Mark, i.e., the former depending on , the latter on , which has not quite the precision of the other. They were not to procure expressly for this journey even a staff: they were to take with them their usual staff only. The missing of this explanation has probably led to the reading both here and in Luke. If it be genuine, it does not mean .; for who would ever think of taking a spare staff? but a each. The whole of this prohibition was temporary only; for their then journey, and no more. See Luk 22:35-36 .
Fuente: Henry Alford’s Greek Testament
Mat 10:9 . : Vulgate: nolite possidere. But the prohibition is directed not merely against possessing, but against acquiring ( , perfect = possess). The question is as to the scope of the prohibition. Does it refer merely to the way, or also to the mission? In one case it will mean: do not anxiously procure extensive provision for your journey (Meyer); in the other it will mean, more comprehensively: do not procure for the way, or during the mission, the things named. In other words, it will be an injunction to begin and carry on the mission without reward. Though the reference seems to be chiefly to the starting point, it must be in reality to their conduct during the mission. There was no need to say: do not obtain gold before starting, for that was practically impossible. There was need to say: do not take gold or silver from those whom you benefit, for it was likely to be offered, and acceptance of gifts would be morally prejudicial. That, therefore, is what Jesus prohibits, true to His habit of insisting on the supreme value of motive. So Jerome (condemnatio avaritiae), Chrys., Hilary, etc. So also Weiss. Holtz. (H.C.), while concurring in this interpretation, thinks the prohibition suits better the conduct of the Christ-merchants in the Didache than the circumstances of the disciples. , , : an anticlimax, not gold, not silver, not even a copper. , in your girdles, used for this purpose as well as for gathering up the loose mantle, or in purses suspended from the girdle. “It was usual for travellers to carry purses ( ) suspended from their girdles in which they carried the pence” (Euthy.).
Fuente: The Expositors Greek Testament by Robertson
gold . . . silver . . . brass. Put by Figure of speech Metonymy (of Cause), App-6, for the money made from them.
purses = girdles, some of which contain pockets for money and valuables.
Fuente: Companion Bible Notes, Appendices and Graphics
9. ] All the words following depend on this verb, and it is explained by the parallel expressions in Mark and Luke, and . They were to make no preparations for the journey, but to take it in dependence on Him who sent them, just as they were. This forbidden provision would be of three kinds (1) Money: in Mark (Mar 6:8) , in Luke (Luk 9:3) : here all the three current metals in order of value, connected by the introducing a climax-no gold, nor yet silver, nor yet brass (so again in Mat 10:10)-in their (= Luk 10:4). (2) Food: here ( , Suidas), in Mark , : similarly Luke. (3) Clothing- .: so Mark and Luke- .; in Mark expressed by : explained in Luk 10:4, by ., i.e. a second pair.- = . Mark, i.e., the former depending on , the latter on , which has not quite the precision of the other. They were not to procure expressly for this journey even a staff: they were to take with them their usual staff only. The missing of this explanation has probably led to the reading both here and in Luke. If it be genuine, it does not mean .; for who would ever think of taking a spare staff? but a each. The whole of this prohibition was temporary only; for their then journey, and no more. See Luk 22:35-36.
Fuente: The Greek Testament
Mat 10:9. , …, do not procure, etc.) Thus they were taught apostolic contentedness.[457] They were permitted to use what they already possessed, but not to procure any thing new.—, gold-silver-brass) i.e., money, large or small.- , into your girdles) which served also for purses.
[457] Sic didicere apostolicam. The word , implies not merely the patient endurance of penury or privation, but such a state of mind and habit of acting and judging as would actually render the individual sufficiently fed, clothed, etc., and fully satisfied with that which would not meet the exigencies of another. The sense of Independence, so frequent in the classical writers, is not wholly abandoned.-(I. B.)
Fuente: Gnomon of the New Testament
Provide neither gold
(Cf) Mar 6:8; Mar 6:9; Luk 9:3. The central thought here, urgency, must be kept in mind. The emphasis is upon “provide.” Time is not to be taken to search for additional staves or shoes. The disciples were to go in their ordinary sandals, with such staff as they might have, or with none. Cf. Paul, Rom 1:15.
Fuente: Scofield Reference Bible Notes
Provide: or, Get
neither: Mar 6:8, Luk 9:3, Luk 10:4, Luk 22:35, 1Co 9:7-27
Reciprocal: Jos 9:11 – Take Mar 12:41 – money Act 3:6 – Silver
Fuente: The Treasury of Scripture Knowledge
10:9
These metals refer to the coins used in those days. The reason they were not to provide themselves with them will be explained in the next verse.
Fuente: Combined Bible Commentary
Provide neither gold, nor silver, nor brass in your purses,
[In your purses, etc.] these things, which are forbidden the disciples by our Saviour, were the ordinary provision of travellers; to which the more religious added also the book of the law.
“Some Levites travelled to Zoar, the city of palm-trees: and when one of them fell sick by the way, they brought him to an inn. Coming back, they inquired of the hostess concerning their companion. ‘He is dead,’ said she, ‘and I have buried him.’ ” And a little after, she brought forth to them his staff, and his purse, and the book of the law, which was in his hand. So the Babylonian Misna: but the Jerusalem adds also shoes; and instead of that which in the Misna is his purse; in the Gemara is…an inner garment; with pockets to hold money and necessaries.
That also is worthy mention; Let no man enter into the mount of the Temple with his staff, nor with his shoes, nor with his purse, nor with dust on his feet. Which words are thus rendered by the Gemara: “Let no man enter into the mount of the Temple, neither with his staff in his hand, nor with his shoes upon his feet, nor with money bound up in his linen, nor with a purse hanging on his back.” Where the Gloss thus: ‘Ponditho’ is a hollow girdle [or a hollow belt], in which they put up their money. See the Aruch in Aponda; and Ponda.
Fuente: Lightfoot Commentary Gospels
Mat 10:9. Although their labor was to be performed gratuitously and not for gain, they were not to make preparations for the journey, but to go without first providing a store of money: no gold, nor silver, nor brass. Brass, not even the smaller copper coins.
In your purses, i.e., girdles, which were used as pockets or purses.
Fuente: A Popular Commentary on the New Testament
This command of Christ was temporary, and extended only to the apostles’ first journey, which they were soon to despatch: our Saviour encourages them to trust to God; first for protection; take no staves with you, that is, no striking or smiting staves for your own defence.
Preachers must be no strikers, though a walking-staff they might take with them: itinerant preachers might be wearied with travelling, as well as with speaking.
Next for provision; he would not have them over-solicitous for that neither; saying, the workman is worthy of his meat. As it is a minister’s great duty to trust God for his maintenance; so it is the people’s duty to take for the minister’s comfortable subsistence. The labourer is worthy of his hire, and the workman is worthy of his meat.
Fuente: Expository Notes with Practical Observations on the New Testament
Mat 10:9-10. Provide neither gold As if he said, Though I forbid you to take money for the miraculous cures which you shall perform, I do not mean that you should beforehand lay up money for your support during your journey. You are not even to provide the clothes and shoes which you may have occasion for before you return; because you shall be supplied with whatever you need by those to whom you preach the gospel. Our Lord forbade his disciples to provide beforehand such things as might be necessary during their journey, because they would be an encumbrance and would incommode them in travelling. He probably also ordered them to go out thus unfurnished, partly that they might be inured, in his own lifetime, to bear the hardships they would be exposed to afterward, when discharging the apostolical office; and partly that their faith in the providence of God might be confirmed. For it must have afforded them great comfort ever after, to reflect on the singular care that was taken of them while out on their first mission, wholly unprepared to execute such an undertaking. Accordingly this was the use which Christ himself directed them to make of it, Luk 22:35. It may not be improper to observe here, that the word , here rendered purses, properly means girdles: because the people in the East had a custom of carrying their money in a kind of fob-pocket, or fold, made in the duplicate of their girdles. The word , rendered scrip, was a sort of large bag, in which shepherds and those who journeyed carried their provisions. Thus the bag into which David put the smooth stones wherewith he smote Goliah, is called both a scrip and a shepherds bag. Our Lord, in saying, Neither two coats nor shoes, means that they were only to take one coat and one pair of shoes, that is, only the articles of raiment which they were wearing. In the account which Mark gives of the repetition of these instructions, immediately before the disciples took their journey, he says, they were permitted to be shod with sandals; ( , Mat 6:9.) The sandal was a piece of strong leather or wood fastened to the sole of the foot with strings, which they tied round the foot and ankle; but the shoe was a kind of short boot, that covered the foot and part of the leg, and was a more delicate piece of dress than the sandal. Macknight. Nor yet staves Though in the margin we read, Gr. a staff, which is the common reading, many manuscripts and versions have , staves, which some think reconciles this place with Luk 9:3; and removes the seeming contradiction from Mar 6:8, where we read, Take nothing save a staff only; that is, as they explain it, he that had a staff might take it to walk with: but none of them were to take any sort of rod or staff besides, wherewith to defend themselves, because, being the servants of the Lord, they were to be defended by his power as well as supported by his bounty. But the more probable solution of the difficulty seems to be, any one of them that had a staff in his hand, might take it: but as for those who were walking without staves, they were not to provide them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:9 {4} Provide {c} neither gold, nor silver, nor brass in your purses,
(4) The ministers of the word must cast away all cares that might hinder them, even the least of them.
(c) For this journey, namely, both that nothing might hinder them, and also that they might feel some taste of God’s providence: for at their return back, the Lord asked of them whether they lacked anything by the way, Lu 22:35 .
Fuente: Geneva Bible Notes
The provisions for their mission 10:9-15 (cf. Mar 6:8-11; Luk 9:3-5)
Jesus explained further how the 12 Apostles were to conduct themselves on their mission.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
They were not to take enough money with them to sustain them while they ministered. "Acquire" (NASB, Gr. ktesesthe) can mean "take along" (NIV, Mar 6:9) or "procure" while they ministered (Act 1:18; Act 8:20; Act 22:28). Probably Jesus did not want them to accumulate money as they ministered or to take along enough money to sustain them. They were not to take an extra tunic either. In other words, they were to travel lightly and to remain unencumbered by material possessions. As a general principle, those who minister spiritual things have a right to expect physical recompense in return (Deu 25:4; 1Co 9:4-18; 1Ti 5:17-18). That is the principle Jesus wanted to teach His disciples. Itinerant philosophers and teachers typically expected board, room, and a fee from their hearers. [Note: France, The Gospel . . ., p. 384.]