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.
Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, showing that miracles without these are nought. Freely ye have received, seems a check upon their pride; freely give, a command to keep themselves pure from filthy lucre. Or, that what they should do might not be thought to be their own benevolence, He says, Freely ye have received; as much as to say; Ye bestow nothing of your own on those ye relieve; for ye have not received these things for money, nor for wages of labour; as ye have received them, so give to others; for indeed it is not possible to receive a price equal to their value.
The Lord having forbidden to make merchandize of spiritual things, proceeds to pull up the root of all evil, saying, Possess neither gold, nor silver.
This precept then first frees the Apostles from all suspicions; secondly, from all care, so that they may give up their whole time to preaching the word; thirdly, teaches them their excellence. This is what He said to them afterwards, Was any thing lacking to you, when I sent you without bag or scrip?
A happy exchange! In place of gold and silver, and the like, they received power to heal the sick, to raise the dead. For He had not commanded them from the beginning, Possess neither gold nor silver; but only then when He said at the same time, Cleanse the lepers, cast out dæmons. Whence it is clear that He made them Angels more than men, freeing them from all anxiety of this life, that they might have but one care, that of teaching; and even of that He in a manner takes away the burden, saying, Be not careful what ye shall speak. Thus what seemed hard and burdensome, He shows them to be light and easy. For nothing is so pleasant as to be delivered from all care and anxiety, more especially when it is possible, being delivered from this, to lack nothing, God being present, and being to us instead of all things.
It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as overlooked by them. Also that the Apostles might not cry, He bids us lead the life of beggars, and should be ashamed thereat, He shows that this is their due, calling them labourers, and that which is given their hire. For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, The labourer is worthy of his meat. This He said not to signify that the labours of the Apostles were only worth so much, but laying down a rule for the Apostles, and persuading those that gave, that what they gave was only what was due.
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.
(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.
But every true prophet that wills to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. [Matthew 10:10, Luke 10:7] Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, you shall take and give to the prophets, for they are your high priests. But if you have not a prophet, give it to the poor. If you make a batch of dough, take the first-fruit and give according to the commandment. So also when you open 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 you, and give according to the commandment.
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.
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 you 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 says not unto them, You have heard that I have told you before, 'Behold the fowls of the air;' Matthew 6:26 (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, Do you 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, says He, because the labor is in words, that the benefit conferred by you is small; nay, for the thing has 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.
By saying “the laborer deserves his food,” Jesus is not implying that every door will be opened to you. Rather, this saying requires great prudence. It will profit you both with respect to your reputation and for meeting your needs. His meaning is that you will be given food in due season insofar as you are worthy of it. And you will be worthy of it if you ask for nothing beyond mere necessities.
“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 snake18 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.
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.
[AD 367] Hilary of Poitiers on Matthew 10:9-10
Neither a staff; that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.