Matthew 10:10

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Matthew 10:10 in Multiple Translations

Berean Standard Bible BSB

Take no bag for the road, or second tunic, or sandals, or staff; for the worker is worthy of his provisions.

King James Version KJV

Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

American Standard Version ASV

no wallet for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.

Bible in Basic English BBE

Take no bag for your journey and do not take two coats or shoes or a stick: for the workman has a right to his food.

Free Bible Version FBV

or a bag for your journey, or two cloaks, or sandals, or a walking stick, for a worker deserves to be supported.

Geneva Bible 1599 GNV

Nor a scrippe for the iourney, neither two coates, neither shoes, nor a staffe: for the workeman is worthie of his meate.

Young's Literal Translation YLT

nor scrip for the way, nor two coats, nor sandals, nor staff — for the workman is worthy of his nourishment.

World English Bible WEB

Take no bag for your journey, neither two coats, nor sandals, nor staff: for the laborer is worthy of his food.

Noah Webster Bible WBS

Nor bag for your journey, neither two coats, neither shoes, nor a staff: for the workman is worthy of his food.

Douay-Rheims 1899 DRV

Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.

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Berean Amplified Bible — Matthew 10:10

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 10:10 Interlinear (Deep Study)

BIB

GRK μη πηραν εις οδον μηδε δυο χιτωνας μηδε υποδηματα μηδε ραβδους αξιος γαρ ο εργατης της τροφης αυτου εστιν

μη mē G3361 not Particle-N

πηραν pēra G4082 bag Noun-ASF

εις eis G1519 toward Prep

οδον hodos G3598 road Noun-ASF

μηδε mēde G3366 nor Conj-N

δυο duo G1417 two Adj-NUI

χιτωνας chitōn G5509 tunic Noun-APM

μηδε mēde G3366 nor Conj-N

υποδηματα hupodēma G5266 sandal Noun-APN

μηδε mēde G3366 nor Conj-N

ραβδους rhabdos G4464 rod Noun-APF

αξιος axios G514 worthy Adj-NSM

γαρ gar G1063 for Conj

ο ho G3588 the/this/who Art-NSM

εργατης ergatēs G2040 worker Noun-NSM

της ho G3588 the/this/who Art-GSF

τροφης trophē G5160 food Noun-GSF

αυτου autos G846 it/s/he Pron-GSM

εστιν eimi G1510 to be Verb-PAI-3S

Greek Word Study

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Greek Word Reference — Matthew 10:10

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

πηραν pēra G4082 "bag" Noun-ASF

A leather pouch or bag to carry food, like a wallet, as Jesus instructed his disciples in Matthew 10:10 and Mark 6:8.

Definition: πἡρα, -ας, ἡ [in LXX: Jdth.10:5 13:10, 15 * ;] a leathern pouch for victuals, etc., a wallet (Deiss. thinks an alms-bag, see LAE, 108 ff.): Mat.10:10, Mrk.6:8, Luk.9:3 10:4 22:35-36.† (AS)

Usage: Occurs in 6 NT verses. KJV: scrip See also: Luke 9:3; Luke 22:36; Matthew 10:10.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

οδον hodos G3598 "road" Noun-ASF

This word for road or path is used in Matthew 2:12 and Mark 10:46 to describe a physical route or way. It can also mean a mode or means of doing something.

Definition: ὁδός, -οῦ, ἡ, [in LXX chiefly (very freq.) for דֶּרֶךְ ;] __1. a way, path, road: Mat.2:12, Mrk.10:46, Luk.3:5 al.; κατὰ τὴν ὁ., Luk.10:4, al.; παρὰ τὴν ὁ., Mat.13:4, al.; with genitive of person(s), (subj.), τὴν ὁ. ἑτοιμάζειν (fig.), Mat.3:3, Mrk.1:3, al.; with genitive term. (obj.), ἐθνῶν, Mat.10:5; τ. ἁγίων (figuratively), Heb.9:8; accusative, ὁδόν, with force of prep. (like Heb. דֶּרֶךְ; Bl., §34, 8; 35, 5), ὁ. θαλάσσης, Mat.4:15 (LXX). __2. A traveller's way, journey: ἐν τ. ὁ., Mat.5:25, Mrk.8:27, al.; ἐξ ὁ., Luk.11:6; εἰς ὁ., Mat.10:10; τ. ὁδὸν πορεύεσθαι, Act.8:39; ὁ. ἡμέρας, Luk.2:44; ὁδὸν ποιεῖν (= cl., ὁ. ποιεῖσθαι; V. Field, Notes, 25), to make one's way, i.e. proceed on one's journey, Mrk.2:23. __3. Metaphorical (cl.; but esp. frequently in Heb.; see Cremer, 442ff.), of a course of conduct, a way of thinking or acting: Act.14:16, 1Co.4:17 12:31, Jas.1:8 5:20; τοῦ Κάϊν, Ju 11; τ. Βαλαάμ, 2Pe.2:15; εἰρήνης, Rom.3:17; ζωῆς, Act.2:28; ἡ ὁ. ἡ ἀπάγουσα εἰς τ. ζωήν (Dalman, Words, 160), Mat.7:14; τ. δικαιοσύνης, Mat.21:32; σωτηρίας, Act.16:17; αἱ ὁ. τ. θεοῦ (κυρίου), Act.13:10, Rom.11:33, Rev.15:3 (cf. Hos.14:9 Psa.94 (95):10, Sir.39:24, al.); ἡ ὁ. τ. θεοῦ (the way approved by God), Mat.22:16, Mrk.12:14, Luk.20:21; id., of the Christian religion, Act.18:26; so, absol., ἡ ὁ., Act.9:2 19:9, 23 24:22; of Christ as the means of approach to God, Jhn.14:6. __4. Ellipsis of ὁ.: ποίας (sc. ὁδοῦ), Luk.5:19; ἐκείνης, ib. 19:4 (see Bl., §36, 13; 44, 1). (AS)

Usage: Occurs in 99 NT verses. KJV: journey, (high-)way See also: 1 Corinthians 4:17; Luke 11:6; Hebrews 3:10.

μηδε mēde G3366 "nor" Conj-N

This word means 'nor' or 'not even', used to continue a negative statement. It is often used to list things that are not true, like in Matthew 10:10, where Jesus says the disciples should not take extra clothes or sandals.

Definition: μηδέ negative particle, related to οὐδέ as μή to οὐ, __1. as conic., continuing a negation or prohibition, but not, and not, nor: preceded by μή, Mat.6:25 22:29, Mrk.12:24, Luk.14:12, al.; ἵνα μή, Jhn.4:15; ὅπως μή, Luk.16:26; μηδέ . . . μηδέ, neither . . . nor, Mat.10:10, 1Co.10:8-9. __2. As adv., strengthening a negation, not even: Mrk.2:2, 1Co.5:11, al (AS)

Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.

δυο duo G1417 "two" Adj-NUI

Means two in number, used in Matthew 19:6 and Mark 10:8 to describe a married couple, and in Luke 10:1 to describe sending disciples out two by two.

Definition: δύο, numeral, indecl. exc. in dative, δυσί, δυσίν (Attic δυοῖν), two: Mat.19:6, Mrk.10:8, Jhn.2:6, al.; with pl. noun, Mat.9:27 10:10, al.; οἱ, τῶν, τοὺς δ., Mat.19:5 20:24, Mrk.10:8, Eph.2:15, al.; δ. ἐξ, Luk.24:13; distrib., ἀνὰ, κατὰ δ., two and two, two apiece: Luk.10:1 (WH, ἀνὰ δ. [δύο]), Jhn.2:6, 1Co.14:27; δύο δύο (= ἀνὰ δ., as LXX, Gen.6:19 for שְׁנַיִם שְׁנַיִם, but not merely "Hebraism," cf. μυρία μυρία, Æsch., Pers., 981, and for usage in π. and MGr., see M, Pr., 21, 97), Mrk.6:7; εἰς δ. (two and two, Xen., Cyr., 7, 5, 17), into two parts, Mat.27:51, Mrk.15:38. (AS)

Usage: Occurs in 121 NT verses. KJV: both, twain, two See also: 1 Corinthians 6:16; Mark 6:7; Hebrews 6:18.

χιτωνας chitōn G5509 "tunic" Noun-APM

A tunic is a shirt worn next to the skin, like the ones Jesus and his disciples wore. It was a basic garment in ancient times, mentioned in Matthew 10:10 and Mark 6:9. The apostles were told to travel lightly, with just one tunic.

Definition: χιτών, ῶνος, ὁ [in LXX chiefly for כְּתֹנֶת:] the garment worn next the skin (though two tunics were sometimes worn, see Swete, Mk., 117), a tunic: Mat.10:10, Mrk.6:9 14:63, Luk.3:11 9:3, Ju 23; dieting. from ἱμάτιον (which see), Mat.5:40, Luk.6:29, Jhn.19:23, Act.9:39 (see DCG, i, 338, 340, 499) (AS)

Usage: Occurs in 10 NT verses. KJV: clothes, coat, garment See also: Acts 9:39; Luke 9:3; Matthew 10:10.

μηδε mēde G3366 "nor" Conj-N

Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.

υποδηματα hupodēma G5266 "sandal" Noun-APN

A sandal is a shoe or footwear bound under the feet, as mentioned in Matthew 3:11 and Luke 15:22. It refers to a sole or footwear. In biblical times, sandals were a common type of footwear.

Definition: ὑπόδημα, -τος, τό (ὑποδέω), [in LXX for נָעַל ;] a sole bound under the foot, a sandal: Mat.3:11 10:10, Mrk.1:7, Luk.3:16 10:4 15:22 22:35, Jhn.1:27; τ. ποδῶν, Act.7:33 (LXX) Act.13:25.† SYN.: σανδάλιον, q.v (AS)

Usage: Occurs in 10 NT verses. KJV: shoe See also: Acts 7:33; Luke 15:22; Matthew 10:10.

μηδε mēde G3366 "nor" Conj-N

Usage: Occurs in 50 NT verses. KJV: neither, nor (yet), (no) not (once, so much as) See also: 1 Corinthians 5:8; John 14:27; 1 Peter 3:14.

ραβδους rhabdos G4464 "rod" Noun-APF

A rod can be a staff or wand, used for walking or as a symbol of authority. In the Bible, it is used in various contexts, such as a shepherd's staff or a ruler's sceptre, as seen in Matthew 10:10 and Hebrews 1:8.

Definition: ῥάβδος, -ου, ἡ [in LXX chiefly for מַטֶּה (e.g. Gen.47:31, MT, מַטֶּה, bed), also for מַקֵּל, שֵׁבֶט, etc. ;] a staff, rod: Heb.9:4, Rev.11:1; in particular, __(a) a staff, such as is used on a journey: Mat.10:10, Mrk.6:8, Luk.9:3, Heb.11:21" (LXX) ; __(b) a ruler's staff, a sceptre: Heb.1:8 (LXX) Rev.2:27 12:5 19:15; __(with) a rod for chastisement (cf. ῥαβδίζω): ἐν ῥ. (see: ἐν): 1Co.4:21.† (AS)

Usage: Occurs in 11 NT verses. KJV: rod, sceptre, staff See also: 1 Corinthians 4:21; Mark 6:8; Hebrews 1:8.

αξιος axios G514 "worthy" Adj-NSM

The Greek word for worthy or deserving, used to describe something or someone as suitable or praiseworthy, like in Matthew 3:8 and Romans 8:18. It can also mean befitting or meet, as in 2 Thessalonians 1:3. This concept is important in understanding God's judgment and our worthiness.

Definition: ἄξιος, -α, -ον (ἄγω, in sense, to weigh), [in LXX for בֵּן (Deu.25:2), מָלֵא, שָׁוָה; frequently in Wis, 2Mac ;] __1. Part One __(a) of weight, worth (often with genitive, cf. Pr 315, 811), before πρός: Rom.8:18 (see Field, Notes, 157); __(b) befitting, meet: with genitive, Mat.3:8, Luk.3:8 23:41, Act.26:20, 1Co.16:4 (see M, Pr., 216); absol., 2Th.1:3; __(with) of persons, worthy; __2. Part Two __α in good sense: with genitive of thing(s), Mat.10:10, Luk.7:4 10:7, Act.13:46, 1Ti.1:15 4:9 5:18 6:1; with aor. inf. (see M, Pr., 203): Luk.15:19, 21, Act_13:25, Rev.4:11 5:2, 4 5:9, 12; before ἵνα: Jhn.1:27; ἅς, Luk.7:4; absol., but of what understood: Mat.10:11, 13 22:8, Rev.3:4; with genitive of person(s), Mat.10:37-38, Heb.11:38; __β in bad sense; with genitive of thing(s), Luk.12:48 23:15, Act.23:29 25:11, 25 26:31, Rom.1:32; absol., Rev.16:6 (MM, VGT, see word).† (AS)

Usage: Occurs in 39 NT verses. KJV: due reward, meet, (un-)worthy See also: 1 Corinthians 16:4; Luke 15:19; Hebrews 11:38.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εργατης ergatēs G2040 "worker" Noun-NSM

This word means worker or laborer, often describing a field worker or husbandman. In the Bible, it is used to describe various types of workers, including Christian teachers and preachers.

Definition: ἐργάτης, -ου, ὁ (ἐργάζομαι, which see), [in LXX: Wis.17:17, Sir.19:1 40:18, 1Ma.3:6 * ;] __1. prop., a field labourer, husbandman: Mat.9:37-38 20:1-2, 8, Luk.10:2, Jas.5:4 (cf. Wis, l.with). __2. Generally, a workman, labourer: Mat.10:10, Luk.10:7, Act.19:25 (opposite to τεχνίτης), 1Ti.5:18; of Christian teachers, 2Co.11:13, Php.3:2, 2Ti.2:15. __3. a worker, doer: τ. ἀδικίας, Luk.13:27 (cf. 1Mac, l.with).† (AS)

Usage: Occurs in 15 NT verses. KJV: labourer, worker(-men) See also: 1 Timothy 5:18; Luke 13:27; James 5:4.

της ho G3588 "the/this/who" Art-GSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

τροφης trophē G5160 "food" Noun-GSF

This word refers to food or nourishment, whether physical or spiritual. It's used in Matthew 3:4 and John 4:8 to describe physical food, and in Hebrews 5:12 to describe spiritual nourishment.

Definition: τροφή, -ῆς, ἡ (τρέφω), [in LXX for לֶחֶם, מָזוֹן, אֹכֶל, etc. ;] nourishment, food: Mat.3:4 6:25 10:10 24:45, Luk.12:23, Jhn.4:8, Act.2:46 9:19 14:17 27:33-34, 36 27:38 Jas.2:15. Metaphorical: Heb.5:12, 14.† (AS)

Usage: Occurs in 16 NT verses. KJV: food, meat See also: Acts 2:46; Hebrews 5:14; Hebrews 5:12.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

Study Notes — Matthew 10:10

Show Verse Quote Highlights

Context
Cross References
Matthew 10:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 10:10
Jamieson-Fausset-Brown on Matthew 10:10
Matthew Poole's Commentary on Matthew 10:10
Trapp's Commentary on Matthew 10:10
Ellicott's Commentary on Matthew 10:10
Adam Clarke's Commentary on Matthew 10:10
Cambridge Bible on Matthew 10:10
Whedon's Commentary on Matthew 10:10
Sermons on Matthew 10:10

Context — The Ministry of the Twelve

8Heal the sick, raise the dead, cleanse the lepers, drive out demons. Freely you have received; freely give. 9Do not take along any gold or silver or copper in your belts.

10Take no bag for the road, or second tunic, or sandals, or staff; for the worker is worthy of his provisions.

11Whatever town or village you enter, find out who is worthy there and stay at his house until you move on. 12As you enter the home, greet its occupants.

Cross References

	Reference	Text (BSB)
1	Luke 10:7–12	Stay at the same house, eating and drinking whatever you are offered. For the worker is worthy of his wages. Do not move around from house to house. If you enter a town and they welcome you, eat whatever is set before you. Heal the sick who are there and tell them, ‘The kingdom of God is near you.’ But if you enter a town and they do not welcome you, go into the streets and declare, ‘Even the dust of your town that clings to our feet, we wipe off as a testimony against you. Yet be sure of this: The kingdom of God is near.’ I tell you, it will be more bearable on that day for Sodom than for that town.
2	1 Timothy 5:17–18	Elders who lead effectively are worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker is worthy of his wages.”
3	1 Corinthians 9:4–14	Have we no right to food and to drink? Have we no right to take along a believing wife, as do the other apostles and the Lord’s brothers and Cephas? Or are Barnabas and I the only apostles who must work for a living? Who serves as a soldier at his own expense? Who plants a vineyard and does not eat of its fruit? Who tends a flock and does not drink of its milk? Do I say this from a human perspective? Doesn’t the Law say the same thing? For it is written in the Law of Moses: “Do not muzzle an ox while it is treading out the grain.” Is it about oxen that God is concerned? Isn’t He actually speaking on our behalf? Indeed, this was written for us, because when the plowman plows and the thresher threshes, they should also expect to share in the harvest. If we have sown spiritual seed among you, is it too much for us to reap a material harvest from you? If others have this right to your support, shouldn’t we have it all the more? But we did not exercise this right. Instead, we put up with anything rather than hinder the gospel of Christ. Do you not know that those who work in the temple eat of its food, and those who serve at the altar partake of its offerings? In the same way, the Lord has prescribed that those who preach the gospel should receive their living from the gospel.
4	Luke 3:11	John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.”
5	Galatians 6:6–7	Nevertheless, the one who receives instruction in the word must share in all good things with his instructor. Do not be deceived: God is not to be mocked. Whatever a man sows, he will reap in return.
6	1 Samuel 9:7	“If we do go,” Saul replied, “what can we give the man? For the bread in our packs is gone, and there is no gift to take to the man of God. What do we have?”
7	2 Timothy 4:13	When you come, bring the cloak that I left with Carpus at Troas, and my scrolls, especially the parchments.
8	1 Samuel 17:40	And David took his staff in his hand, selected five smooth stones from the brook, and put them in the pouch of his shepherd’s bag. And with his sling in hand, he approached the Philistine.

Matthew 10:10 Summary

This verse, Matthew 10:10, teaches us that when we are doing God's work, He will take care of our needs. Jesus told the disciples to travel light and trust that the people they ministered to would provide for them, just as God provided for the Israelites in the wilderness (Exodus 16:4). This reminds us to have faith in God's provision and to be dependent on Him, rather than our own resources (Philippians 4:19). By trusting in God's care, we can focus on serving and ministering to others, knowing that our needs will be met.

Frequently Asked Questions

Why did Jesus instruct the disciples to take no bag for the road, or second tunic, or sandals, or staff?

Jesus taught the disciples to trust in God's provision, relying on the hospitality of those they ministered to, as seen in Matthew 10:10, and to recall that the worker is worthy of his provisions, just as the Lord provided for the Israelites in the wilderness, as mentioned in Exodus 16:4 and Deuteronomy 8:4.

Does this verse mean that Christians should never prepare for their needs or plan for the future?

No, Jesus' instruction was specific to the disciples' mission to spread the gospel, and it emphasized their dependence on God and the support of the community, as seen in Acts 2:44-45, where believers shared their resources with one another.

How does this verse relate to the concept of being a 'worker' worthy of provisions?

In Matthew 10:10, Jesus emphasizes that those who labor in ministry are worthy of receiving support and care from others, just as the Apostle Paul wrote in 1 Timothy 5:18, 'The worker is worthy of his wages.'

Is this verse still relevant for Christians today, or was it only for the disciples?

While the specific instruction was for the disciples, the underlying principle of trusting in God's provision and being dependent on Him remains relevant for Christians today, as seen in Philippians 4:19, where it is written that God will supply all our needs according to His riches in glory in Christ Jesus.

Reflection Questions

What are some ways I can practically apply the principle of trusting in God's provision in my own life, just as the disciples did on their mission?
How can I balance being prepared and responsible with trusting in God's sovereignty and provision, as seen in Matthew 10:10 and other scriptures?
What does it mean for me to be a 'worker' worthy of provisions, and how can I fulfill my role in ministry while trusting in God's care and support?
In what ways can I, like the disciples, rely on the hospitality and support of the community as I serve and minister to others?

Gill's Exposition on Matthew 10:10

Nor scrip for your journey,.... This the Jews call תרמיל, "tarmil": and which their commentators (n) say, is a large leathern bag, in which shepherds and travellers put their food, and other things,

Jamieson-Fausset-Brown on Matthew 10:10

Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat.

Matthew Poole's Commentary on Matthew 10:10

Ver. 9,10. 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 ,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, ,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.

Trapp's Commentary on Matthew 10:10

10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. Ver. 10. Neither two coats] This may be a burden to you. Neither shoes] But sandals, a lighter kind of wearing. Nor yet staves] Either for offence or defence; a dog shall not wag his tongue at you: or not a staff that may cumber you. But take a staff (as St Mark, Mark 6:8-9, hath it), sc. that may ease and relieve you in your hard toil and travel. A staff they might have to speak them the travellers, not soldiers; one to walk with, not to war with; a wand, not a weapon. The workman is worthy of his meat] "Of his wages," saith St Mark; of both as labourers in God’ s harvest; of double honour, saith St Paul, both countenance and maintenance.

Ellicott's Commentary on Matthew 10:10

(10) Scrip.—The practical obsoleteness of the word in modern English makes it necessary to remind readers of the New Testament that the “scrip” or wallet was a small basket carried on the back, or by a strap hanging from one shoulder, containing the food of the traveller. So David carried in his scrip the five smooth stones from the brook (1 Samuel 17:40). Such a basket was looked on as the necessary equipment even of the poorest traveller, yet the apostles were to go without it. St. Mark adds, what was implied in this, “no bread.” Neither two coats.—Commonly, the poorer Eastern traveller carried with him the flowing plaid-like outer garment (the modern abba), with one “coat” or tunic next the skin, and one clean one as a change. That simplest of all the comforts of life they were in this work of theirs to dispense with. Neither shoes, nor yet staves.—The apparent contradiction between these words and St. Mark’s “nothing except a staff only,” “be shod with sandals,” is explained by what has been said above. They were to have none of the reserved comforts of common travellers, no second staff in case the first should break, no second pair of shoes in which to rest the worn and weary feet. The “sandals” were the shoes of the peasant class. Experience (and, we may add, the Spirit that teaches by experience) has led the Christian Church at large to look on these commands as binding only during the mission on which the Twelve were actually sent. 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 beggar’s life will bring the beggar’s 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. For the workman is worthy of his meat.—It is a singular instance of the varied application of the same truth, that these words—which our Lord makes the ground of His command that men should make no provision for the future and commit themselves to their Father’s care—are quoted by St. Paul (1 Timothy 5:18) as a plea for an organised system for the maintenance of the ministers of the Church. The same law fulfils itself in many ways—now by helping to pay the hire of the labourer, now by the full confidence that the payment may be left to God, and to the grateful hearts of men.

Adam Clarke's Commentary on Matthew 10:10

Verse 10. Nor scrip for your journey] To carry provisions. This was called תורמיל tormil, by the rabbins; it was a leathern pouch hung about their necks, in which they put their victuals. This was properly, the shepherd's bag. Neither two coats, c.] Nothing to encumber you. Nor yet staves] ραβδον, a staff, as in the margin, but, instead of ραβδον, staff, which is the common reading, all the following MSS. and versions have ραβδους, staves, and CEFGKLMPS. V. ninety-three others, Coptic, Armenian, latter Syriac, one of the Itala, Chrysostom, and Theophylact. This reading is of great importance, as it reconciles this place with Lu 9:3, and removes the seeming contradiction from Mr 6:8 as if he had said: "Ye shall take nothing to defend yourselves with, because ye are the servants of the Lord, and are to be supported by his bounty, and defended by his power. In a word, be like men in haste, and eager to begin the important work of the ministry. The sheep are lost-ruined: Satan is devouring them: give all diligence to pluck them out of the jaws of the destroyer." The workman is worthy of his meat.] τηςτροφηςαυτου, of his maintenance. It is a maintenance, and that only, which a minister of God is to expect, and that he has a Divine right to; but not to make a fortune, or lay up wealth: besides, it is the workman, he that labours in the word and doctrine, that is to get even this. How contrary to Christ is it for a man to have vast revenues, as a minister of the Gospel, who ministers no Gospel, and who spends the revenues of the Church to its disgrace and ruin!

Cambridge Bible on Matthew 10:10

10. scrip] A wallet such as David wore when he went to meet Goliath. It was fastened to the girdle. Cp. “Though not with bag and baggage, yet with scrip and scrippage.” Shakspeare. “And in requital ope his leathern scrip.” Milton. two coats]=two tunics. See ch. Matthew 5:40. In like manner the philosopher Socrates wore one tunic only, went without sandals, and lived on the barest necessaries of life. Xen. Mem. i. 6. 2. shoes] Rather, sandals.

Whedon's Commentary on Matthew 10:10

10. Nor scrip — The scrip was a wallet slung by thongs upon the person, to contain provisions or other necessaries. They are, as Dr.

Sermons on Matthew 10:10

	Sermon	Description
	Christ Establishes Righteousness by H. Robb French	In this sermon, the preacher addresses the issue of Christian parents losing their families and identifies various factors that are causing this problem, such as worldly influences
	The Salaries of Ministers by Francis Turretin	Francis Turretin addresses the question of whether ministers of the church should receive salaries, countering the Anabaptists who believed in preaching the gospel for free. Turret
	Epistle 29 by George Fox	George Fox emphasizes the distinction between true ministers of Christ and those who misuse scripture for personal gain. He warns against supporting those who demand tithes without
	Studies in 1 Timothy-05 1 Timothy-5 by William MacDonald	The sermon transcript discusses various instructions given by Paul to Timothy on how to behave towards different classes in the Christian family. It begins by addressing the old an
	Reason for Our Hope 1 by Peter Maiden	In this sermon, the preacher emphasizes the power and significance of the word of God. He describes it as quick, powerful, and sharper than any two-edged sword, capable of penetrat
	(1 Timothy) the Priority of the Spiritual Perspective by Brian Brodersen	In this sermon, the preacher highlights the dedication and hard work of Alexander McLaren, a renowned preacher from the 1800s. McLaren's commitment to studying and preaching the Wo
	The Question of Finance by Watchman Nee	Watchman Nee addresses the critical issue of finance in ministry, emphasizing that the early apostles relied solely on God's provision rather than human support. He argues that tru