Matthew 10 · The Lantern

And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities.

"And when He had called unto Him," it saith, "His twelve disciples, He gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease." Still the Spirit was not yet given. For "there was not yet," it saith, "a Spirit, because that Jesus was not yet glorified." How then did they cast out the spirits?

For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.

Having presented his doctrine, he now appoints ministers, who are described by number, power and listing of their names. By number: hence he says, he called to him his twelve disciples. Why twelve? In order to show the conformity between the New and the Old Testaments, because in the Old there were twelve patriarchs; and the disciples were also twelve.

And the names of the twelve Apostles are these: The first, Simon who is called Peter, and Andrew his brother,

Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus: "Now the names of the twelve apostles…

(e Beda.) The Greek or Latin 'Petrus' is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, And that rock was Christ. (1 Cor. 10:4.)

The list of their names is presented. Why? So that if a false prophet arose and claimed to be an apostle, he would not be believed. For this reason the letter of the foundation, i.e., of Manicheus, was rejected. And it should be noted that he always lists them by two's, because it is the number for charity.

James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,

After this, when he had said, "Philip, and Bartholomew," he added, "Thomas, and Matthew the Publican." But Luke not so, but in the opposite order, and he puts him before Thomas. Next, "James the son of Alphaeus." For there was, as I have already said, the son of Zebedee also.

Philip and Bartholomew. (e Beda.) Philip is interpreted, 'The mouth of a lamp,' or 'of lamps,' because when he had been enlightened by the Lord, he straightway sought to communicate the light to his brother by the means of his mouth.

Philip, the mouth of the lamp; such a one should be a preacher: "Your word is well tried with fire" (Ps 119:140). Bartholomew, the son of him who curbs the waters. This is what Christ is called: "He binds up the waters in thick clouds" (Jb 26:8). Then James, the son of Zebedee, who was killed by Herod, who is called the supplanter.

Simon the Cananean, and Judas Iscariot, who also betrayed him.

(in Luc. 6.) He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers.

Scarioth is interpreted 'The memory of the Lord,' because he followed the Lord; or 'The memorial of death,' because he plotted in his heart how he might betray the Lord to death; or 'strangling,' because he went and hanged himself.

Then Simon the Cananaean, from the village of Cana. And Judas Iscariot, to distinguish him from the other Jude; and it is taken either from the village or from the stock of the tribe of Issachar, who is called death. Who betrayed him. Why is he listed? To give an example that dignity of rank does not make a person holy.

These twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not.

Now, the Gentiles knew nothing either of Him, or of any of His promises. Therefore it was to Israel that he spake when He said, "I am not sent but to the lost sheep of the house of Israel." Not yet had He "cast to the dogs the children's bread; " not yet did He charge them to "go into the way of the Gentiles." It is only at the last that He instructs them to "go and teach all n…

Since it is evident to all, dearest brothers, that our Redeemer came into the world for the redemption of the nations, and since we see Samaritans being called to faith daily, what does it mean that when sending the disciples to preach, He says: "Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans, but go rather to the lost sheep of the ho…

These twelve Jesus chose and appointed propagators of Sacred Scripture, charging them... Here he mentions their instruction: first, he instructs them by word; secondly, by deed (c. 11). By word on three matters: first, on their office; secondly, on money for expenses (v. 9); thirdly, on the dangers (v. 16).

But go ye rather to the lost sheep of the house of Israel.

The promulgation of the Law deserved also the first preaching of the Gospel; and Israel was to have less excuse for its crime, as it had experienced more care in being warned. Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers.

But go rather to the lost sheep of the house of Israel. Why sheep? Because they were lost more by the fault of the Pharisees than by their own. Hence Psalm 90 (v. 3): "We are his people and the sheep of his pasture" and 1 Peter (2:25): "You were straying like sheep, but now have returned to the shepherd and guardian of your souls." But what will they do, as they go about?

And going, preach, saying: The kingdom of heaven is at hand.

Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `pea…

But why do we speak of these things, when we still see many burdened by more atrocious deeds? For I speak to you priests with grief, because we have learned that some of you perform ordinations for payments, selling spiritual grace and accumulating temporal gains from the iniquities of others along with the harm of sin.

But they could say: How shall we confirm what we say? Certainly by miracles as he did. So he says, Heal the sick... But if someone asks why the Church does not work miracles now, the answer is given that miracles were performed to prove the faith, but now the faith has even been approved.

Do not possess gold, nor silver, nor money in your purses:

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.

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.

Take no gold..., because they could say: On what are we to live. So he instructs them about expenses: first, he forbids them to carry anything for expenses; secondly, he teaches from whom to accept hospitality (v. 11). He says, therefore, Take no gold.

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

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.

(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.

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.

And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.

Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i. e. where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host.

The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer.

And whatever town or village you enter... Above the Lord ordained that the apostles take no sustenance with them, and the reason he gave is that the laborer is worthy of his hire; now he declares how they should accept. First, he gives the way, because they should accept from those willing to give; secondly, what should be done in regard to those not willing (v. 14).

And when you come into the house, salute it, saying: Peace be to this house.

These things really baffle the mind. For if the apostles are not to submit to hospitality unless they first inquire who is worthy, how will the house later be found unworthy? And what if the host does not listen to their words and does not receive them?

Into whatsoever house you enter, first say: Peace be to this house. The peace which is offered from the mouth of the preacher either rests in the house, if there be a son of peace in it, or returns to the same preacher; because either someone will be predestined to life, and follows the heavenly word which he hears; or if no one shall have been willing to hear, the preacher him…

As you enter the house, salute it. Here he speaks of saluting the host: first, he mentions the salutation; secondly, the effect (v. 13). For it was fitting that they minister spiritual things to those who ministered temporal things, and not only spiritual things but things necessary for salvation by saying, Peace be to this house.

And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.

(ap. Raban.) Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour.

And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you. The peace which is offered from the mouth of the preacher either rests in the house, if there be a son of peace in it, or returns to the same preacher; because either someone will be predestined to life, and follows the heavenly word which he hears; or if no one shall have been…

Then he continues with the effect both on the good and on the wicked. And if the house is worthy... We can say that such a house will obtain a blessing.

And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.

Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; And whosoever shall not receive you, nor hear your words, when ye go out of that house, or that town, cast the dust off your feet. For he that lives in any place seems to have a kind of fellowship with that place.

Otherwise; The feet of the disciples signify the labour and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety for their hearers involves them in cares for their prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon.

And if anyone will not receive you... Here he speaks of those who do not receive: first, he teaches them what to do; secondly, what those will receive from God (v. 15). He says, therefore, if anyone will not receive you.

Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

And if this were not so, but He have delivered all that were before Him from hell, how saith He, "It shall be more tolerable for the land of Sodom and Gomorrah?" For this saying supposes that those are also to be punished; more mildly indeed, yet still that they are to be punished.

(ap. Raban.) Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles.

But what is this? Will they not fare worse? Truly, I say to you, it shall be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that city, because, as it says in John (15:22): "If I had not come and spoken to them, they would have no sin." For they sin more who hear and do not, than those who have never heard.

Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.

Then, over our cleansed and blessed bodies willingly descends from the Father that Holiest Spirit. Over the waters of baptism, recognising as it were His primeval seat, He reposes: (He who) glided down on the Lord "in the shape of a dove," in order that the nature of the Holy Spirit might be declared by means of the creature (the emblem) of simplicity and innocence, because eve…

(Hom. in Ev. xvii. 4.) For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction.

Above the Lord instructed them about their office and the necessities of life; here he instructs them about imminent dangers. In regard to this he does two things: first, he instructs them with a figure of speech; secondly, he explains it (v. 17). In regard to the first: first, he foretells the dangers; secondly, how they should behave amidst dangers (v. 16b).

But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.

What else did the Lord mean to show us by this example, but that we ought not to flee from persecution because it avails us nothing if God disapproves? Nay, says some one, he fulfilled the command, when he fled from city to city.

(Verse 17, 18.) Be therefore wise as serpents, and innocent as doves. But beware of men: for they will deliver you up in councils, and they will scourge you in their synagogues. And you shall be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. So that by prudence they may avoid snares, and by simplicity they may not do evil.

Then the dangers are explained: Beware of men. First, in general, secondly, by citing each. Because they are simple, they might believe that he sent them in the midst of wolves literally; therefore, he explains, beware of men. For each thing should be named from what is in it principally. Hence we must see what is the principal mover in a man.

And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:

And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, and the Gentiles.

(Hom. in Ev. xxxv. 2.) Either that they had persecuted to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live.

And you will be dragged before governors and kings, as to Herod and many others. But you should have great consolation, because for my sake, whom you love. Augustine: "Love does all things as though they were slight or nothing." Also, "blessed are those who suffer persecution for justice' sake..." (Mt 5:10). And what will follow from this?

But when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak:

In the same manner, therefore, we maintain that the other announcements too refer to the condition of martyrdom. "He," says Jesus, "who will value his own life also more than me, is not worthy of me," -that is, he who will rather live by denying, than die by confessing, me; and "he who findeth his life shall lose it; but he who loseth it for my sake shall find it." Therefore in…

How or what, one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either. (ap. Raban.) Meaning, Ye indeed go out to the battle, but it is I who fight; you utter the words, but it is I who speak.

When they deliver you up, do not be anxious how you are to speak or what you are to say. The apostles could say that they are stupid fishermen and will be stupefied; and this is not strange, because Moses, who had been instructed in the Law, when the Lord commanded him to go to Pharaoh, said: "I am slow of speech" (Ex 4:10).

For it is not you that speak, but the spirit of your Father that speaketh in you.

To be sure, we heard in that reading, "But when they deliver you up, do not be anxious how or what you are to speak … for it is not you who are speaking but the Spirit of your Father who speaks through you." And he says in another place: "Behold, I am with you always, even to the end of the world." Does this mean that the people who heard those words of the Lord would be here u…

"For I will give you a mouth and wisdom, which all your adversaries will not be able to resist or contradict." As if He openly says to His weakening members: Do not be terrified, do not be afraid; you approach the contest, but I fight; you utter the words, but I am the one who speaks.

But who is the author? Certainly the Holy Spirit, for it is not you who speak, but the Spirit of your Father speaking through you. Something like this is expressed by Paul in 2 Corinthians (13:3): "Do you want proof that Christ is speaking in me?" But does not this make them seem possessed?

The brother also shall deliver up the brother to death, and the father the son; and the children shall rise up against their parents, and shall put them to death.

"Think not that I am come to send peace on earth, but a sword,"-undoubtedly on the earth. "For I am come to set a man at variance against his father, and the daughter against her mother, and the mother-in-law against her daughter-in-law.

And the reward is not for those that begin, but for those that bring to an end. That is, He who shall not let go the commands of the faith, nor fall away in persecution, shall be saved; he shall receive the reward of the heavenly kingdom for his earthly persecutions.

But the apostles could say: Who will deliver us up? We have no enmities. First therefore he shows by whom they will be delivered up; secondly, he proffers consolation (v. 22b). Since someone can wickedly be on guard against persecution foretold to him in a general way only, he foretells it in particular.

And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved.

Whatsoever is unworthy of God, is of gain to me. I am safe, if I am not ashamed of my Lord. "Whosoever," says He, "shall be ashamed of me, of him will I also be ashamed." Other matters for shame find I none which can prove me to be shameless in a good sense, and foolish in a happy one, by my own contempt of shame.

In this matter it should be considered how great a force of love had kindled this woman's mind, who did not depart from the Lord's tomb even when the disciples departed. She was seeking the one she had not found, she wept while seeking, and inflamed by the fire of her love, she burned with desire for him whom she believed had been taken away.

And this will not help, because you will be hated by all men. Hence John (16:10): "The hour is coming when anyone who kills you will think he is doing a service for God." But was this really true? Were there not many who received them? Therefore, he was speaking of men who lived on a human plane. But others, who were of God, received them.

And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.

In fact, in that it is written, "To marry is better than to burn," what, pray, is the nature of this "good" which is (only) commended by comparison with "evil," so that the reason why" marrying" is more good is (merely) that "burning" is less? Nay, but how far better is it neither to marry nor to burn?

(cont. Faust. xxii. 36.) Not that the Saviour was unable to protect His disciples, does He here bid them fly, and Himself give them an example of it, but He instructed man's weakness, that he should not presume to tempt God, when he has any thing that he can do for himself, but should shun all evils. (De Civ. Dei, i.

When they persecute you in one town, flee to another. In the beginning of this section he mentioned the dangers, when he said, behold, I send you... Here he teaches how they should behave. This is divided into two parts: first, he teaches them to beware of evils and dangers as to prudence; secondly, to maintain equanimity in dangers (v. 26).

The disciple is not above the master, nor the servant above his lord.

With the same law of His being He fully complied, by remaining in Hades in the form and condition of a dead man; nor did He ascend into the heights of heaven before descending into the lower parts of the earth, that He might there make the patriarchs and prophets partakers of Himself.

It is truly said that a disciple is not above his teacher according to his nature. For he who is made like his teacher by adoption can never go beyond his nature, but to be made like his teacher is the highest end he can reach. It is also for this reason that Jesus says there is only one teacher, and that teacher is himself.

A disciple is not above his teacher [master]. Here he urges them not to lose courage: first, by an example; secondly, by a favor (v. 26); thirdly, in view of the divine judgment (v. 28). First, by an example he exhorts them not to lose courage; secondly, he applies it to his instruction. First, he makes a comparison; secondly, what suffices for perfection (v. 25).

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the good man of the house Beelzebub, how much more them of his household?

Knowledge of things to come is very edifying for acquiring tolerance, especially if our own will to endure has been molded by another's example. Our Lord, who is eternal light and the leader of all believers and the founder of immortality, sent consolations in advance to his disciples for the sufferings they would endure.

(Verse 25) If they called the head of the household Beelzebub, how much more his household members! Therefore, do not fear them. Beelzebub is an idol of Accaron, which is called the idol of flies in the book of Kings (2 Kings 1). Beel is the same as Baal: Zebub means fly.

But one deserves glory, if he is as his master or lord; therefore, he adds, it is enough for the disciple to be like his master. For as in nature a thing is perfect, when it can produce another like itself, so one is a perfect disciple, when he is most like his master; similarly, for a servant.

Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known.

If an uncovered head is a recognised mark of virginity, (then) if any virgin falls from the grace of virginity, she remains permanently with head uncovered for fear of discovery, and walks about in a garb which then indeed is another's. Conscious of a now undoubted womanhood, they have the audacity to draw near to God with head bare.

How is it then that in the present world, the sins of so many are unknown? It is of the time to come that this is said; the time when God shall judge the hidden things of men, shall enlighten the hidden places of darkness, and shall make manifest the secrets of hearts.

So have no fear of them... Here he exhorts them not to give in to tribulations. First, he strengthens them; secondly, he mentions a comparison; thirdly, he applies it to his purpose. He says, therefore, "they will persecute you," but have no fear, because you should fear evil only; but it is a great good to bear what the Lord has borne.

That which I tell you in the dark, speak ye in the light: and that which you hear in the ear, preach ye upon the housetops.

He had Himself commanded that, "whatsoever they had heard in darkness" and in secret, they should "declare in the light and on the house-tops." He had Himself fore-shown, by means of a parable, that they should not keep back in secret, fruitless of interest, a single pound, that is, one word of His.

The meaning therefore is, What I say to you in darkness, that is, among the unbelieving Jews, that speak ye in the light, that is, preach it to the believing; what ye hear in the ear, that is, what I say unto you secretly, that preach ye upon the housetops, that is, openly before all men. It is a common phrase, To speak in one's ear, that is, to speak to him privately.

Then the Lord instructs them as an advocate is instructed, because he is first taught how to present proof, before making it known to others. Thus, the Lord had chosen disciples to spread his word to all people; therefore, he chose to teach them first in secret, saying, what I tell you in the darkness, utter in the light.

And fear ye not them that kill the body, and are not able to kill the soul: but rather fear him that can destroy both soul and body in hell.

But He also teaches us, that "He is rather to be feared, who is able to destroy both body and soul in hell," that is, the Lord alone; "not those which kill the body, but are not able to hurt the soul," that is to say, all bureau powers.

When Jesus says "hell," he is emphasizing that punishment there is eternal. By "hell" he means the condemnation awaiting those who receive recompense according to their life.His choice of words shows that there is a great difference between the two things. He first says "kill" but next says "destroy," and from destruction there is no longer any salvation.

And do not fear those who kill the body. Above he showed that they should not depart from confessing the truth both by reason of an example and by reason of the reward. Here he shows that they should not depart by reason of God's judgment, because deeds are subject to divine justice. Or it can be connected in another way.

Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father.

For you say, seeing we assemble without order, and assemble at the same time, and flock in large numbers to the church, the heathen are led to make inquiry about us, and we are alarmed lest we awaken their anxieties. Do ye not know that God is Lord of all? And if it is God's will, then you shall suffer persecution; but if it is not, the heathen will be still.

Having set aside fear of death, that the Apostles should not think that if they were put to death they were deserted by God, He passes to discourse of God's providence, saying, Are not two sparrows sold for a farthing, and one of them does not fall to the ground without your Father?

Are not two sparrows sold for a penny? It has already been stated that they are not to be feared, because they cannot... Again, if they are not to be feared, because the little they can do cannot be done without divine providence. First, he shows divine providence over the birds of the air; secondly, over men (v. 30); thirdly, he inculcates security (v. 31).

But the very hairs of your head are all numbered.

He affirms, lastly, that "the very hairs of our head are all numbered," and in the affirmation He of course includes the promise of their safety; for if they were to be lost, where would be the use of having taken such a numerical care of them?

But even the hairs of your head are all counted. Therefore, do not be afraid; you are of more value than many sparrows. The deeper meaning of our previous explanation is expressed: that those who can kill the body should not be afraid, for they cannot kill the soul, and if even small animals do not fall without God's knowledge, how much more so for humans, who are supported by…

Then he shows that care for men is different from that for brutes; hence he says, even the hairs of your head are all numbered. He shows that God's providence varies, in as much as he provides in diverse ways. For he had said about sparrows that not one falls to the ground without the Father; but here he says that not only you will not fall but not even the hairs of your head.

Fear not therefore: better are you than many sparrows.

Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.

If to flee, how to suffer? If to suffer, how to flee? In fact, what utter inconsistency in the decrees of One who commands to flee, and yet urges to suffer, which is the very opposite! "Him who will confess Me, I also will confess before My Father." How will he confess, fleeing? How flee, confessing? "Of him who shall be ashamed of Me, will I also be ashamed before My Father.

Figuratively; Christ is the head, the Apostles the hairs, who are well said to be numbered, because the names of the saints are written in heaven. Here is to be understood that confession of which the Apostle speaks, With the heart men believe unto justification, with the month confession is made unto salvation. (Rom.

So everyone who acknowledges me before men I will acknowledge before my Father. Here he touches on the advantage which accrues from acknowledging him; secondly, the loss which comes from denying him (v. 33). He says, therefore: Thus I will that you suffer and die. Why? Certainly for your benefit, because he that acknowledges me before men...

But he that shall deny me before men, I will also deny him before my Father who is in heaven.

Do not think that I came to send peace upon earth: I came not to send peace, but the sword.

Here I endure the entire course (in question), the Lord Himself not appointing a different quarter of the world for my doing so. For what does He add after finishing with confession and denial? "Think not that I am come to send peace on earth, but a sword,"-undoubtedly on the earth.

(Quæst. in Matt. q. 3.) Otherwise; I am come to set a man against his father; for he renounces the Devil, who was his son; the daughter against her mother, that is, the people of God against the city of the world, that is, the wicked society of mankind, which is spoken of in Scripture under the names of Babylon, Egypt, Sodom, and other names.

Do not think I have come to bring peace on earth... Above he urged the disciples not to abandon preaching the truth either on account of reproaches or fear of death. Here he urges that they not cease even on account of personal attachment. First, he shows that the separation from personal attachment is close at hand for them; secondly, how they should act in this matter (v.

For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.

The Lord himself proclaims peace, which is why the apostle Paul also admonishes peace and says, "For he is our peace." This means, of course, the peace of those who believe and receive. But in what way does he not bring peace to the earth?

Wherefore neither with this was He satisfied, but unfolds also the very nature of the war, signifying it to be far more grievous even than a civil war; and He saith, "I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law." For not friends only, saith He, nor fellow citizens, but even kinsmen…

But someone could say: You have come to separate. Between whom have you come? Was it not between distant persons and strangers? He shows that it was not, but between those most closely united. For, he says, I have come to set a man against his father...

And a man's enemies shall be they of his own household.

He that loveth father or mother more than me, is not worthy of me; and he that loveth son or daughter more than me, is not worthy of me.

And he that taketh not up his cross, and followeth me, is not worthy of me.

Or; They that are Christ's have crucified the body with its vices and lusts. (Gal. 5:24.) And he is unworthy of Christ who does not take up His cross, in which we suffer with Him, die with Him, are buried and rise again with Him, and follow his Lord, purposing to live in newness of spirit in this sacrament of the faith.

But how this very hatred of one's soul ought to be shown, Truth makes clear by adding: "He who does not carry his cross and come after me cannot be my disciple." For the cross is so called from torture.

And he who does not take his cross... It has been said that one who loves father..., but I say more: he that loves himself more than me is not worthy of me, because nothing can fill one's whole affection but God.

He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.

The life in this place is not to be understood as the substance, (the soul,) but as this present state of being; and the sense is, He who findeth his life, i. e. this present life, he who so loves this light, its joys and pleasures, as to desire that he may always find them; he shall lose that which he wishes always to keep, and prepare his soul for eternal damnation.

But they could say: What shall we get from all this? So he shows them the punishment for those who do not obey; hence he says, He who finds his life [soul] shall lose it. Soul is taken for life. When one is in danger of losing his money, he says: I have lost my money; and if he is freed from danger, he says that he has found his money.

He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.

But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that cometh to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet.

The Lord when He sends forth His disciples to preach, teaches them that dangers are not to be feared, that natural affection is to be postponed to religion—gold He had above taken from them, brass He had shaken out of their purses—hard then surely the condition of the preachers! Whence their living? Whence their food and necessaries?

He who receives you, receives me. Here he offers a remedy. You say that we should do all this. How are we going to live? Favor us. As the Pope gives his representatives the power to grant favors, so the Lord gives a reward to those who receive them. And he mentions three.

He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.

And whosoever shall give to drink to one of these little ones a cup of cold water only in the name of a disciple, amen I say to you he shall not lose his reward.

Never is Christ without water: if, that is, He is Himself baptized in water; inaugurates in water the first rudimentary displays of His power, when invited to the nuptials; invites the thirsty, when He makes a discourse, to His own sempiternal water; approves, when teaching concerning love, among works of charity, the cup of water offered to a poor (child); recruits His strengt…

The least of these, that is, not a prophet, or a righteous man, but one of these least.

Therefore, he adds, and whoever gives to one of these little ones, i.e., to believers, as it says below (25:40): "Amen I say to you, as long as you did it to one of these, my least brethren, you did it to me"; as if to say: I do not care whether they were great or small. Someone could say: I am poor; I have nothing to give. So he adds, a cup of water.

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