Do not carryThis directive emphasizes reliance on God rather than material possessions. Jesus instructs His disciples to trust in divine provision as they embark on their mission. This reflects a broader biblical theme of faith and dependence on God, as seen in the provision of manna in the wilderness (Exodus 16).
any gold or silver or copper
Gold, silver, and copper were common forms of currency in the ancient world, representing wealth and security. By instructing the disciples not to carry these, Jesus underscores the importance of spiritual wealth over material wealth. This echoes teachings found inProverbs 11:28, where trust in riches is contrasted with flourishing through righteousness.
in your belts
Belts in the ancient Near East were not only used to secure clothing but also to carry money and small items. The instruction to avoid carrying money in their belts suggests a lifestyle of simplicity and trust. This aligns with the broader biblical narrative of God providing for His people, as seen in the feeding of the 5,000 (Matthew 14:13-21), where reliance on God results in abundance.
Persons / Places / Events
1.
Jesus ChristThe speaker of this verse, Jesus is instructing His disciples as He sends them out on a mission.
2.
The Twelve DisciplesThe immediate audience of Jesus' instructions, they are being sent out to preach the Kingdom of Heaven.
3.
IsraelThe initial mission field for the disciples, as they were instructed to go to the lost sheep of Israel.
4.
The MissionThe event of sending out the disciples to preach, heal, and perform miracles as representatives of Jesus.
5.
The BeltsRefers to the money belts or pouches that travelers would use to carry their funds.
Teaching Points
Dependence on GodJesus' instruction to not carry money emphasizes a reliance on God's provision rather than material wealth. This teaches us to trust in God's ability to provide for our needs as we pursue His work.
Simplicity in MissionThe call to travel light suggests a focus on the mission rather than on material concerns. In our lives, we should prioritize spiritual goals over accumulating wealth.
Faith in ActionBy sending the disciples without money, Jesus was teaching them to exercise faith. We are encouraged to step out in faith, trusting that God will meet our needs as we serve Him.
Readiness to ServeJust as the disciples were to be ready to move without the encumbrance of wealth, we should be prepared to serve God at any moment, without being hindered by material possessions.
Community SupportThe disciples were to rely on the hospitality of others, highlighting the importance of community and mutual support within the body of Christ.
Bible Study Questions and Answers
1.What is the meaning of Matthew 10:9?
2.How does Matthew 10:9 guide us in trusting God's provision for ministry?
3.Why does Jesus instruct against taking "gold, silver, or copper" for the journey?
4.How can Matthew 10:9 be applied to modern-day missionary work?
5.What Old Testament examples support reliance on God's provision as in Matthew 10:9?
6.How does Matthew 10:9 challenge our dependence on material resources today?
7.Why does Matthew 10:9 instruct against taking gold, silver, or copper for the journey?
8.How does Matthew 10:9 reflect the theme of reliance on God?
9.What historical context influenced the directive in Matthew 10:9?
10.What are the top 10 Lessons from Matthew 10?
11.Did Jesus allow his disciples to keep a staff on their journey? Yes (Mark 6:8) No (Matthew 10:9; Luke 9:3)
12.In 1 Corinthians 9:4-14, Paul argues for financial support for apostles; how does that align with Jesus's command in Matthew 10:8-10 to preach without seeking material gain?
13.Is the lavish wealth described in Ecclesiastes 2:7-8 supported by any known historical records or artifacts?
14.Is money the solution to everything?What Does Matthew 10:9 Mean
Do not take along“Do not take along…” (Matthew 10:9) appears in the midst of Jesus’ missionary charge to the Twelve (Matthew 10:5-10).
• The command is literal: at that moment the disciples were to set off immediately, unencumbered.
• It nurtures practical dependence on God, echoingExodus 16:4 where manna fell fresh each day, and parallelsLuke 9:3 andMark 6:8 where the same restriction is repeated.
• By refusing self-provision, the apostles modeledMatthew 6:31-33, showing that the Father knows our needs and supplies them.
• Their lack of baggage testified that the gospel, not material comfort, was their priority (Matthew 6:24).
any gold“…any gold…” (Matthew 10:9) highlights the most precious metal of the day.
• Gold symbolizes stored security; Jesus directed His messengers to rely on heavenly treasure instead (Matthew 6:19-21).
• The choice recallsNumbers 18:20 where the Levites’ portion was the Lord Himself, not land or wealth.
•1 Peter 1:18 reminds believers that redemption was bought “not with perishable things like gold,” underscoring that ministry power is spiritual, never financial.
or silver“…or silver…” (Matthew 10:9) brings the command down to regular currency.
• Silver coins met everyday expenses, yetActs 3:6 shows Peter later saying, “Silver or gold I do not have, but what I have I give you,” proving the principle at work.
•1 Timothy 6:7-10 warns that craving money pierces the soul; Jesus shielded His disciples by keeping them free from that snare while they preached.
• The absence of silver magnified the message that life is “more than food and the body more than clothes” (Luke 12:23).
or copper“…or copper…” (Matthew 10:9) takes the instruction to the smallest coins.
• Even pocket change was to be left behind, eliminating any fallback plan.
•Mark 12:41-44 records the widow’s two copper coins, showing how God values wholehearted trust over monetary quantity.
•Proverbs 30:8-9 seeks “neither poverty nor riches” but daily bread—exactly what the apostles experienced as they relied on God’s moment-by-moment provision.
in your belts“…in your belts.” (Matthew 10:9) refers to the leather sash that doubled as a money pouch.
• The phrase forbids carrying funds altogether, not merely minimizing them.
• Immediately after, Jesus promises lodging and food through hospitable listeners because “the worker is worthy of his provisions” (Matthew 10:10, cf.1 Corinthians 9:13-14).
• Later, Jesus asks, “When I sent you without purse or bag or sandals, did you lack anything?” They answered, “Nothing” (Luke 22:35), confirming divine faithfulness.
Reasons for leaving the belt empty:
– Urgency: no delay to gather supplies.
– Mobility: lighter travel allowed wider reach.
– Credibility: reliance on God authenticated the message.
– Community: hosts shared in the mission by giving support.
summaryMatthew 10:9 commands Jesus’ disciples to carry no money—gold, silver, or even copper—in their belts. Literally obeyed on that first mission, the directive underscored complete trust in God’s daily provision, freed the apostles from material entanglements, and turned every need into an opportunity for God’s people to participate. The verse still challenges believers to seek first the kingdom, hold resources loosely, and display a faith that counts on the Father to supply every good thing.
(9)
Neither gold, nor silver.--"Silver" alone is named in St. Luke; brass--
i.e., bronze or copper coinage--in St. Mark. St. Matthew's report includes all the three forms of the money then in circulation. The tense of the word rendered "provide" requires notice. It implies that if they had money, they might take it, but they were not to "get" or "provide" it as a condition of their journey, still less to delay till they had got it.
In your purses.--Literally,in your girdles--the twisted folds of which were, and are, habitually used in the East instead of the "purse" of the West.
Verses 9, 10a. - Parallel passages:
Mark 6:8;
Luke 9:3 (the twelve); 10:4 (the seventy); cf. also our Lord's reference in
Luke 22:35 to the mission of the twelve.
Provide;
get you (Revised Version, Authorized Version margin). There is no connotation of foresight in the word itself, but only of acquisition. Observe that the apostles are not forbidden to take what they already have. Lightfoot, 'Hor. Hebr.,' shows that travellers ordinarily took with them a staff, a purse, shoes, a wallet, and sometimes a book of the Law.
Neither gold, nor silver, nor brass. The
brass would be the copper coinage of the Herods (examples are figured in Smith's 'Dict. of Bible,' 2. p. 413), which alone might be struck by them; or some of the Greek imperial coins, especially those struck at Antioch. The
silver, either Greek imperial tetradrachms or Roman denarii of a quarter their weight, didrachms having fallen into disuse; only certain free cities were allowed to coin silver. The
gold, as Palestine was a subject province, must have been coined at Rome, for she retained the coining of gold entirely in her own hands (cf. Madden's 'Coins of the Jews,' pp. 107, 290, ft., edit. 1881; and It. S. Peele, in Smith's 'Dict. of Bible,'
s.vv. "Money," "Stater;" further, see ver. 29).
In your purses; literally,
girdles, which in the East often serve as purses. This prohibition may have been suggested by the last words of ver. 8, but can hardly refer to them. It seems to regard the journey only (cf. parallel passages).
Nor scrip; no
wallet (Revised Version). At the present time, "all shepherds have them, and they are the farmer's universal
vade-mecum. They are merely the skins of kids stripped off whole, and tanned by a very simple process" (Thomson's 'Land and the Book,' p. 345, edit. 1887, where a picture of one is given). But they might be made even of fish-skin (Mishna, 'Kelim,' 24:11). Because of
1 Samuel 17:40, an haggada says that David's money was stamped with a staff and wallet on one side, and a tower on the other ('B'resh..R.,' § 39, in Levy,
s.v.תרמיל).
For your journey. The clause is to be joined with "scrip" only.
Neither two coats. A second for sabbaths and festivals. For the rabbinic rule insisted upon a different coat for these days from that ordinarily worn. To the objection of poor disciples, that they had but one garment for sabbath and week-day alike, R. Samlai said that they must at least change the way in which they wore it (Talm. Jeremiah. 'Pea.,' 8:7 [S], in Hamburger, 'Realencycl.,' 2. p. 642.
Neither shoes. The parallel passage,
Mark 6:9, has. "but
to go shod with sandals" (Revised Version). This is, perhaps, a case of verbal inaccuracy, but as it is impossible to suppose that our Lord can have wished his disciples to go without the ordinary protection to the feet, or that the author of this Gospel, accustomed, on any theory, to Eastern modes of life, can have intended to credit him with such a wish, some other explanation of the verbal discrepancy must be looked for. The true explanation is probably this - The rabbis insisted so strongly on a man never appearing barefooted: "Let a man sell the beams of his house and buy shoes for his feet" (Talm. Bab., 'Sabb.,' 129
a), that it is very possible that a second pair was often carried in ease of need. it is this that our Lord forbids. On the other hand, Jews did not carry one pair for sabbath and another for week-days (Talm. Jeremiah, 'Sabb.,' 6:2). Some commentators escape the difficulty by distinguishing between "shoes" and "sandals;" but it is very doubtful if the usage of the words is always so exact that one term excludes the other.
Nor yet staves;
nor staff (Revised Version). The plural, both here (Stephen) and in
Luke 9:3 (Received Text), is a clumsy attempt to harmonize with
Mark 6.8, where our Lord bids the twelve take nothing "save a staff only." The difference between the two reports of our Lord's words has been magnified by many commentators into a contradiction. But this is not the true state of the case. For it would be so extraordinary and apparently so useless an order to forbid their having a staff, that it is hard to suppose this to have been the meaning of his words as
reported here. His thought in vers. 9, 10 is rather that they were to make no preparation, for their wants should be supplied, and that even if they had not a staff they were not to take the trouble to procure one. St. Mark's account only so far differs that he assumes that they will st least have a staff already. Observe, however, that no stress can be placed on the difference of the verbs here and in Mark, for in this respect Mark and Luke agree.
Verses 10b. -
For the workman;
labourer (Revised Version); thus connecting the utterance closely with
Matthew 9:37, 38.
Is worthy of his meat. The disciples may therefore expect that it will be provided for them by those to whom they minister (
Luke 10:7, of the seventy), and indirectly by the Master whom they serve (
Matthew 9:38).
Meat;
food (Revised Version). In all but most highly organized systems of society, this is an important (frequently the most important) part of the day labourer's wages. Hence not unnaturally "
wages" is found in the form of the sayings given by St. Luke (
Luke 10:7) and St. Paul (
1 Timothy 5:18). Probably our Lord's words became a current proverb in Christian circles, the original word "
food" being modified to suit the more general circumstances of life. Clem. Romans, § 31, recalls the Matthaean form, "The good workman receiveth the bread of his work with boldness." Epiphanius gives a kind of confla-tion, containing the further thought that if the workman receives his food he must be content: "The workman is worthy of his hire, and sufficient to him that works is his food." Resch ('Agrapha,' pp. 97, 140) connects this form of the saying with the practice of giving only food to the travelling "apostles" and prophets of the sub-apostolic age ('Did.,' § 11.). Professor Marshall (
Expositor, IV. 2:76) suggests that if our Lord's original word was
צֵידָה, it would explain the origin of both Matthew and Luke; but it seems very doubtful it' it really ever means "
wages." Two patristic remarks are worth quoting: the first from Origen ('Cram. Cat.'), "In saying
τροφήν, ('food') he forbade
τρυφήν ('luxury');" the second from St. Gregory the Great (in Ford), "Priests ought to consider how criminal and punishable a thing it is to receive the fruit of labour, without labour."
Parallel Commentaries ...
Greek
{Do} notΜὴ(Mē)Adverb
Strong's 3361:Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.carryκτήσησθε(ktēsēsthe)Verb - Aorist Subjunctive Middle - 2nd Person Plural
Strong's 2932:(a) I acquire, win, get, purchase, buy, (b) I possess, win mastery over. A primary verb; to get, i.e. Acquire.[any] goldχρυσὸν(chryson)Noun - Accusative Masculine Singular
Strong's 5557:Perhaps from the base of chraomai; gold; by extension, a golden article, as an ornament or coin.orμηδὲ(mēde)Conjunction
Strong's 3366:And not, not even, neither…nor. From me and de; but not, not even; in a continued negation, nor.silverἄργυρον(argyron)Noun - Accusative Masculine Singular
Strong's 696:Silver as a metal. From argos; silver.orμηδὲ(mēde)Conjunction
Strong's 3366:And not, not even, neither…nor. From me and de; but not, not even; in a continued negation, nor.copperχαλκὸν(chalkon)Noun - Accusative Masculine Singular
Strong's 5475:Perhaps from chalao through the idea of hollowing out as a vessel; copper.inεἰς(eis)Preposition
Strong's 1519:A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.yourὑμῶν(hymōn)Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771:You. The person pronoun of the second person singular; thou.belts.ζώνας(zōnas)Noun - Accusative Feminine Plural
Strong's 2223:Probably akin to the base of zugos; a belt; by implication, a pocket.
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NT Gospels: Matthew 10:9 Don't take any gold nor silver (Matt. Mat Mt) 
