Matthew 10:10 注釈

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.

And into whatsoever city or town ye shall enter,.... As Christ had instructed them in what manner they were to travel, so he directs them where to go, and who to ask for, and take up their abode with, in the several towns and villages to which they should come; that as soon as they had entered any town or village, they should, in the first place, inquire, who in it is worthy; not of them, as the Arabic version reads, nor of the Gospel they preached, or of the grace of God, of which no man is worthy: and besides, who could answer to such a question when asked? Who in any town, or city, could tell who in it were worthy of Christ, of his Gospel, and ministers, to which they were all equally strangers before they came among them? Nor does it mean a man famous for piety and religion, or one that feared God, and was a worshipper of him, but an hospitable man; one that was very liberal; who was willing and ready to entertain strangers; for such a man they would want, having neither money nor food: and so the same word, in the Hebrew language, signifies "to be worthy", and "to give alms", because an eleemosynary man, or a man given to alms, was reckoned by the Jews a very worthy man: they thought giving of alms to be a matter of merit. Christ here speaks in the language of the masters of Israel; take an instance or two: "saith R. Jona, blessed is the man that giveth to the poor; it is not written so, but "blessed is he that considereth the poor": he looks upon him, how he may , "give alms to him".'' And a little after, ""God hath set one against the other", that when evil comes to thy friend, thou mayest see how , "to do thine alms to him", and nourish him, so that thou mayest receive the gift of its reward.'' Again, so a man says to his neighbour, , "give alms unto me": and afterwards, in the same place, it is said, , "give alms unto that woman" (t). Now, it was such a worthy generous man, that was beneficent to the poor, and kind to strangers, that the apostles were to inquire out, wherever they came; and having found such a person, they were to continue with him: and there abide till ye go out; of that city or town, to another city or town: for to be often changing houses would bring upon them an ill character, as if they were difficult to be pleased, not content with the provision made for them; and would look as if they sought to serve their own bellies, and gratify their appetites, more than to do good to the souls of men; and besides, moving from the house of a bountiful man, might bring some reproach upon his character, as if he had not used them well, and therefore left him. In short, Christ's meaning is, that he would not have his disciples be difficult, and dainty, or fickle, and inconstant, but be content with such things they should have provided for them; and not seek for other, and better quarters, nor fear being troublesome where they were. (t) Vajikra Rabba, sect. 34. fol. 173. 3, 4. & 174. 4. Midrash Kohelet c. 11. 1. fol. 82. 2.

But every true prophet that willeth to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets, for they are your high priests. But if ye have not a prophet, give it to the poor. If thou makest a batch of dough, take the first-fruit and give according to the commandment. So also when thou openest a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to thee, and give according to the commandment.

The girdle is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be bought and sold. We are not to have a scrip by the way, that is, we are to leave all care of our worldly substance; for all treasure on earth is hurtful to the heart, which will be there where the treasure is. Not two coats, for it is enough to have once put on Christ, nor after true knowledge of Him ought we to be clothed with any other garment of heresy or law. Not shoes, because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ. Neither a staff; that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.

They are forbidden to keep gold, silver or money in their belts, to carry a wallet for their journey, to keep two tunics, or sandals, or to take a staff in hand. The laborer deserves his food. Does it not cause envy, as I believe, to carry money in one’s belt? And what does the forbidden possession of gold, silver and copper in one’s belt signify? The belt is the equipment of the ministry, and the sash helps one to work efficiently. Therefore we are warned about anything in our ministry that is of monetary value, nor should the possession of gold, silver and copper become necessary for our apostolic mission. “Take no wallet for your journey.” Leave behind any concern for worldly goods. All treasure on earth is detrimental, for where our treasure is, there our heart will be. “Nor two tunics.” The garment of Christ is all we will ever need. And, because of the depravity of our mind, we should not put on any other garment, either of a heretical sect or of the law. “Nor sandals.” Are frail humans capable of going barefoot? On holy ground covered with thorns and briars, as God said to Moses, we are urged to stand firm with bare feet and to have no other footwear for our journey than what we have received from Christ. “Nor staff in hand,” that is, the possession of external power, or unworthily holding a staff from the root of Jesse—for whatever else it may be, it will not be the staff of Christ. Rather, we are to be equipped for our journey in the world with every higher level of language, grace, travel fare, clothes, footwear and power. Following these directions, we shall be found worthy of our reward; that is, through observance of them, we will receive the reward of heavenly hope.

After this plucking up immediately the root of the evils, He saith, "Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff." He said not, "take them not with you," but, "even if you can obtain them from another, flee the evil disease." And you see that hereby He was answering many good purposes; first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, "Lacked ye anything, when I sent you naked and unshod?" He did not at once say, "Provide not," but when He had said, "Cleanse the lepers, cast out devils," then He said, "Provide nothing; freely ye have received, freely give;" by His way of ordering things consulting at once for their interest, their credit, and their ability. But perhaps some one may say, that the rest may not be unaccountable, but "not to have a scrip for the journey, neither two coats, nor a staff, nor shoes," why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, "Take no thought how or what ye shall speak." And thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things. Next, lest they should say, "whence then are we to obtain our necessary food?" He saith not unto them, "Ye have heard that I have told you before, 'Behold the fowls of the air;'" (for they were not yet able to realise this commandment in their actions); but He added what came far short of this, saying, "For the workman is worthy of his meat;" declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers. After this, that they may not say, "Dost thou then command us to live by begging?" and be ashamed of this, He signifies the thing to be a debt, both by calling them "workmen," and by terming what was given, "hire." For "think not," saith He, "because the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: "for the workman is worthy of his meat." But this He said, not as declaring so much to be the worth of the apostles' labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.

And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses." And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

“Nor staff.” Why do we who have the Lord as our help seek the aid of a walking stick? And since he had sent the apostles out to preach somewhat divested and ill equipped and the teachers seemed to be in difficult straits, he tempered the severity of his command with the following sentence: “The laborer deserves his living.” However, Jesus said, accept by way of food and clothing whatever you need. Jesus’ teaching is reflected in Paul’s words: “Having sufficient food and clothing, with these let us be content.” And in another place: “Let one who is instructed in the word share all good things with the teacher,” so that the disciples of those who have a healthy fear of the demonic will make them sharers of their own material goods, not because of greediness but genuine need. We said this by way of interpretation. According to another scriptural interpretation, teachers may not possess gold or silver or money in their belts. Gold is often understood to mean feeling, silver to mean speech and copper to mean voice. We are not allowed to accept these things from others but to possess them as given by the Lord. Nor are we allowed to accept the teachings of heretics and philosophers and false doctrine or to be burdened by the cares of the world or to be two-faced or to have our feet bound by deadly chains. But we are to be divested of everything as we advance on holy ground. We are not to have a staff that is changed into a snake or to lean upon the flesh for any support. A staff or walking stick of this kind is a reed: If you press on it just a little, it will break and will pierce your hand.

For if they preach without receiving reward for it, the possession of gold and silver and wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men's salvation, but their own gain. As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God's providence, might show themselves to be without thought for the morrow. In forbidding the scrip, neither scrip for your journey,He aimed at those philosophers commonly called Bactroperatæ (vid. Cotel. not. in Herm. Past. ii. 1.), who being despisers of this world, and esteeming all things as nothing, yet carry a bag about with them. Nor two coats. By the two coats He seems to mean a change of raiment; not to bid us be content with a single tunic in the snow and frosts of Scythia, but that they should not carry about a change with them, wearing one, and carrying about the other as provision for the future. Nor shoes. It is a precept of Plato, that the two extremities of the body should be left unprotected, and that we should not accustom ourselves to tender care of the head and feet; for if these parts be hardy, it will follow that the rest of the body will be vigorous and healthy. Nor staff; for having the protection of the Lord, why need we seek the aid of a staff? As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, The labourer is worthy of his hire, i. e. Receive what you need for your food and clothing. Whence the Apostle says, Having food and raiment, let us therewith be content. (1 Tim. 6:8. Gal. 6:6.) And again, Let him that is catechized communicate unto him that catechizeth in all good things; that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants. Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice—all these we may say we are not to receive from others, but to have them given by the Lord. We are not to take up the teaching of heretics, of philosophers, and of corrupt doctrine. Or; The Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust in any arm of flesh; for all such is a reed on which if a man lean ever so lightly, it will break and go into his hand and pierce him.

(Vers. 9, 10.) Do not possess gold, silver, or money in your belts. Take no bag for the journey, nor two tunics, nor sandals, nor staff. For the worker deserves his food. Therefore, he gives these precepts to the evangelizers of truth, to whom he had said before: Freely you have received, freely give. For if they preach in such a way that they do not accept payment, the possession of gold, silver, and money is superfluous. For if they had gold and silver, they seemed to preach not for the sake of the salvation of souls, but for the sake of profit. Nor is there money in their purses. He who cuts off wealth, almost cuts off the necessities of life, as the apostolic teachers of true religion, who taught that all things are governed by the providence of God, showed themselves to think nothing of tomorrow. Not a bag on the way. By this precept he condemns the philosophers, who are commonly called Bactroperitae, because they despise the world and consider everything as worthless, and carried the storeroom with them. Nor two tunics. In two tunics it seems to me to show a double garment. Not that in the regions of Scythia and freezing snow, one should be satisfied with one tunic: but rather that we understand clothing in the tunic: so that, dressed in one thing, we do not preserve another thing out of fear of future events. Nor footwear. And Plato taught that the two summits of the body should not be covered, nor should we become accustomed to the softness of the head and feet. For when these things have strength, the rest are stronger. Not the rod: Why do we seek the help of the Lord, the protection of the staff? And because he had sent apostles somewhat dumb and unprepared to preach, and the condition of masters seemed hard, he tempered the severity of the command with the following sentiment, saying: The worker is worthy of his food. Only, he said, take what is necessary for you in food and clothing. And the Apostle also repeats: Having food and clothing, let us be content with these (I Tim. VI, 8). And in another place: Let him who is being catechized communicate the word to him who is catechizing him in all good things (Galat. VI, 6): so that those who reap spiritual things may make them companions of their carnal things: not in greed, but in necessity. We have said these things historically. However, according to the anagoge, it is not permitted for teachers to possess gold and silver, and money that is in belts. We often read about gold in terms of its value; silver, in terms of its use in conversation; copper, in terms of its sound. These things we are not allowed to receive from others, but to possess them as gifts from the Lord. Nor are we to embrace the teachings of heretics, philosophers, or false doctrines that are weighed down by the world, nor should we have two minds or allow our feet to be bound by deadly chains. Instead, as we enter the holy land, we are to be naked; we are not to have a staff that turns into a snake or rely on any support from the flesh. For this kind of staff and stick is made of reeds, and if you press on it even a little, it will break and pierce the hand of the one leaning on it.

(Serm. 46.) The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work. (De Cons. Ev. ii. 30.) Otherwise; When the Lord said to the Apostles, Possess not gold, He added immediately, The labourer is worthy of his hire, to show why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to show that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one's power not to use it, and as it were to refrain from claiming his right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great nor things small. Therefore He adds, Nor a staff, to show that from His people all things are due to His ministers, and they require no superfluities. This authority He signifies by the staff, saying in Mark, Take nothing but a staff only. (Mark 6:18.) And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting. Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthly advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other other things, in his narrative. If any one should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand doeth, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively?

The Lord shows by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other.

And what is signified by the wallet, except the burdens of the world; and what in this place by sandals, except the examples of dead works? Therefore, whoever undertakes the office of preaching, it is not fitting that he carry the burden of worldly affairs, lest while this weighs down his neck, he not rise up to preach heavenly things. Nor ought he to look upon the examples of foolish works, lest he believe he is protecting his own works, as it were, with the skins of dead animals. For there are many who defend their own depravity from the depravities of others. Because they consider that others have done such things, they think they may do these things freely. What else do these people do except try to protect their feet with the skins of dead animals?

"Possess neither gold, nor silver, nor copper in your belts, nor satchel for your journey, neither two tunics, neither sandals, nor yet staves: for the workman is worthy of his food." He is training them in all strictness, and for this reason He allows them absolutely nothing in excess, nor to have any cares. He does not even allow them a staff, for this is the strictness of non-possessiveness which makes credible the words of one who would teach this virtue. And then, so that they might not ask, "How shall we eat?" He says, "The workman is worthy of his food"; that is, your disciples shall feed you. For they owe this to you as they would to workmen. But He said, "worthy of his food," not of delicacies, for teachers should not live luxuriously.

(non occ.) Whence He adds, Neither money in your purses. For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip.

And because they could say, "We shall not take gold or silver, but we can take a bag for eggs and bread, which are necessary for food," he even forbids this. No bag for your journey. But why did he forbid even this? Chrysostom says that it was in order to manifest his power to them, because he was able to send them off without these things. Hence Luke (22:35): "When I sent you without staff and bag, did you lack anything?" Therefore, he did it to show his power. Again, as to clothing, nor two tunics: not that they should possess only one tunic, but that they should not have two sets of clothing, such that they would store one and wear the other. Hence by "one tunic" is understood one set of clothing: "He that has two coats, let him give to him that has none" (Lk 3:11). Nor sandals. Why did he forbid these? There are two causes with the same reason as for the gold and silver. The Lord sent them in such a way that they would be regarded as poor by all. Hence the Apostle in 1 Corinthians (1:26): "God called not many that were powerful." Therefore he wanted them to be lowly; for in the East the poor go about without shoes, although they do use footwear made of straw. Accordingly, he wanted them to go about as the poor of that country. And another reason — as Plato taught that men should not much cover their feet or head — in order to condition them in endurance he commanded that they go barefooted. Nor a staff. What is the reason? For some use horses, while others are kept upright with a staff. But he forbids even that slight thing, in order that they put their entire trust in him: "Your rod and your staff comfort me" (Ps 23:4). Hence what he says elsewhere, that they should carry a staff, was not a command but something to observe for the place and the time. Augustine follows another path, saying that these are not precepts or counsels, but permissions, so that to abstain is more a counsel than to fulfill. Hence the sense is take no..., i.e., it is not necessary to own any shoes but those you are wearing. Nor a staff, i.e., nothing, as it is said, "not a speck." And why? For the laborer is worthy of his hire...; since you have the power to receive from others, it is not necessary to carry these things. Hence when something is permitted, if it is not done, it is not a sin; whatever is over and above is of supererogation. Hence even Paul, although he could receive from others, accepted nothing; and that was supererogation, as Augustine says, because not to use things permitted is of supererogation. Hence Paul says: "It is better for me to die than to shed my glory" (1 Cor 9:15). And why? Because he did not make use of that permission, the laborer is worthy of his hire. But what about the statement elsewhere, that they may carry a staff? Augustine says that it is not out of place for things to be said mystically sometimes and literally at other times. Hence what he says here in Matthew, namely, that they should not take a bag, he says literally; but what Mark says is understood mystically, namely, that they should not carry temporal things but have the power to accept them from others. Hence for the laborer is worthy of his hire. The "for" in this sentence is not causal. The workers are those mentioned above: "Pray the Lord of the harvest to send laborers into his harvest." The third explanation is take [possess] no gold, i.e., worldly wisdom, silver, worldly eloquence, or a bag, i.e., anxiety, or two tunics, i.e., duplicity, or sandals, i.e., love of material things, for sandals are made from the hides of dead animals.

MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5) And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Luk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."

Nor scrip for your journey--the bag used by travellers for holding provisions. neither two coats--or tunics, worn next the skin. The meaning is, Take no change of dress, no additional articles. neither shoes--that is change of them. nor yet staves--The received text here has "a staff," but our version follows another reading, "staves," which is found in the received text of Luke (Luk 9:3). The true reading, however, evidently is "a staff"--meaning, that they were not to procure even that much expressly for this missionary journey, but to go with what they had. No doubt it was the misunderstanding of this that gave rise to the reading "staves" in so many manuscripts Even if this reading were genuine, it could not mean "more than one"; for who, as ALFORD well asks, would think of taking a spare staff? for the workman is worthy of his meat--his "food" or "maintenance"; a principle which, being universally recognized in secular affairs, is here authoritatively applied to the services of the Lord's workmen, and by Paul repeatedly and touchingly employed in his appeals to the churches (Rom 15:27; Co1 9:11; Gal 6:6), and once as "scripture" (Ti1 5:18).