Mateo 10:10

Filipino Cebuano Bible

10 o puyo alang sa inyong panaw, o duha ka kamisola, o mga sapin, o sungkod; kay ang mamumoo takus sa iyang pagakan-on.

Bible Verse Review
  from Treasury of Scripure Knowledge

scrip: 1 Samuel 9:7, 1 Samuel 17:40

two: Luke 3:11, 2 Timothy 4:13

staves: Gr. a staff

for the: Luke 10:7-12, 1 Corinthians 9:4-14, Galatians 6:6, Galatians 6:7, 1 Timothy 5:17, 1 Timothy 5:18

Reciprocal: Genesis 47:22 - for the priests Numbers 18:31 - your reward Numbers 31:41 - Eleazar Deuteronomy 29:5 - and thy shoe Joshua 9:11 - Take Joshua 21:2 - The Lord Ezekiel 48:10 - for the priests Matthew 6:28 - why Mark 6:8 - take Luke 9:3 - Take Luke 10:4 - neither Luke 22:35 - When 1 Corinthians 9:11 - sown 1 Corinthians 9:14 - ordained 2 Thessalonians 3:9 - Not

Gill's Notes on the Bible

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, and carried with them, hanging it about their necks; so that the disciples were neither to carry money with them, nor any provisions for their journey:

neither two coats; one to travel in, and another to put on, when they came to their quarters: they were not allowed change of raiment; either because superfluous, or too magnificent to appear in, or too troublesome to carry:

nor shoes, only sandals, as Mark says; for there was a difference between shoes and sandals, as appears from the case of the plucking off the shoe, when a man refused his brother's wife o: if the "shoe" was plucked off it was regarded; but if the "sandal", it was not minded: this was the old tradition, though custom went against it. Sandals were made of harder leather than shoes p, and sometimes of wood covered with leather, and stuck with nails, to make them more durable q; though sometimes of bulrushes, and bark of palm trees, and of cork r, which were light to walk with.

"Says R. Bar bar Chanah s, I saw R. Eleazar of Nineveh go out on a fast day of the congregation, בסנדל שעם, "with a sandal of cork".''

Of what sort these were, the disciples were allowed to travel with, is not certain:

nor yet with staves: that is, with more than one staff, which was sufficient to assist them, and lean upon in journeying: for, according to Mark, one was allowed; as though they might take a travelling staff, yet not staves for defence, or to fight with; see

Matthew 26:55. Now these several things were forbidden them, partly because they would be burdensome to them in travelling; and partly because they were not to be out any long time, but were quickly to return again; and chiefly to teach them to live and depend upon divine providence. Now, since they were to take neither money, nor provisions with them, and were also to preach the Gospel freely, they might reasonably ask how they should be provided for, and supported: when our Lord suggests, that they should not be anxiously concerned about that, he would take care that they had a suitable supply; and would so influence and dispose the minds of such, to whom they should minister, as that they should have all necessary provisions made for them, without any care or expense of their's:

for the workman is worthy of his meat; which seems to be a proverbial expression, and by which Christ intimates, that they were workmen, or labourers in his vineyard, and they, discharging their duty aright, were entitled to food and raiment, and all the necessaries of life: this to have, was their due; and it was but a piece of justice to give it to them, and on which they might depend. So that this whole context is so far from militating against a minister's maintenance by the people, that it most strongly establishes it; for if the apostles were not to take any money or provisions with them, to support themselves with, it clearly follows, that it was the will of Christ, that they should live by the Gospel, upon those to whom they preached, as the following words show: and though they were not to make gain of the Gospel, or preach it for filthy lucre's sake; yet they might expect a comfortable subsistence, at the charge of the people, to whom they ministered, and which was their duty to provide for them.

n Maimon. & Bartenora in Misn. Sheviith, c. 2. sect. 8. & in Celim. c. 16. 4. & 24. 11. & Negaim. c. 11. sect. 11. o T. Hieros. Yebamot, fol. 12. 3. T. Bab. Yebamot, fol. 102. 1. & Menachot, fol. 32. 1. p Gloss. in T. Bab. Yebamot, fol. 101. 1. & Bartenora in Misn. Yebamot, c. 12. sect. 1. q Misn. Yebamot, c. 12. sect. 2. Maimon. Bartenora in Sabbat, c. 6. sect. 2. & Edayot, c. 2. sect. 8. r T. Bab. Yoma, fol. 78. 2. Gloss. in ib. Maimon. Hilch. Shebitat. Ashur, c. 3. sect. 7. s T. Bab. Yoma, fol. 78. 2. Juchasin, fol. 81. 1.

Barnes' Notes on the Bible

See also Mark 6:8-11, and Luke 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.

Matthew 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 Matthew 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.

Matthew 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 Matthew 5:40.

Neither shoes - The original is the word commonly rendered sandals. See the notes at Matthew 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.

Matthew 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.

Matthew 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 Matthew 12:25, and John 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, 1 Peter 2:12-25; 1 Peter 3:8-11; Philippians 4:8. For the mode of salutation, see the notes at Luke 10:4-5.

Matthew 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 Luke 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, Psalms 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 Master’s sake, Matthew 5:10.

Matthew 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 Acts 13:51; Acts 18:6.

Matthew 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, Genesis 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 Matthew 11:23-24; Luke 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 2 Peter 2:6; Jude 1:7.

Clarke's Notes on the Bible

Verse Matthew 10:10. 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 Luke 9:3, and removes the seeming contradiction from Mark 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. — της τροφης αυτου, 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!