(Verse 35.) And Jesus went about all the cities and towns, teaching in their synagogues and preaching the Gospel of the kingdom, and healing all illness and every infirmity. You see that He preached the Gospel equally to both villages and cities, that is, to both large and small, so that He would not consider the power of the nobles, but the salvation of the believers. He went through the cities, having this work that the Father had commanded: and this hunger, to save the unbelievers with His teaching. But He was teaching the Gospel of the kingdom in the synagogues and villages, and after preaching and teaching, He cured every illness and every infirmity, so that those whom his words did not persuade, his deeds would persuade. He is properly called the Lord, who cares for every illness and every infirmity, for nothing is impossible for Him.
9:36
(Verse 36.) But seeing the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples. The persecution of the flock and sheep and the disturbance of the crowds is the fault of the shepherds and the vice of the leaders. Hence it follows.
9:37-38
(Verse 37, 38.) Indeed, the harvest is plentiful, but the laborers are few. Therefore, pray to the Lord of the harvest to send out laborers into his harvest. The abundant harvest signifies the multitude of people, while the few laborers represent a shortage of workers. And it is commanded to pray to the Lord of the harvest to send out laborers into his harvest. These are the laborers whom the Psalmist speaks of, saying: Those who sow in tears will reap with joy. Going forth, they went and wept, carrying their seeds. But when they come, they will come with joy, carrying their sheaves (Psalm 126:7-8). And to speak more plainly, the abundant harvest is the entire crowd of believers. However, the workers are few, like the apostles and those who imitate them and are sent to the harvest.
10:1
(Chapter 10, Verse 1) And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease. The kind and merciful Lord and Master does not withhold His powers from His servants and disciples. And just as he had healed all manner of sickness and all manner of disease, he also granted the apostles the power to heal all manner of sickness and all manner of disease among the people. But there is a great difference between having and giving, donating and receiving. Whatever he does, he does it by the power of the Lord: they, if they do anything, confess their weakness and the power of the Lord, saying: In the name of Jesus, rise up and walk (Acts 3:6). It should be noted that in the twelfth place, the power of signs is granted to the apostles.
10:2
(V. 2.) The names of the twelve apostles are as follows. The catalog of apostles is provided in order to exclude those who will be false apostles.
10:3
(Verse 3.) The first is Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus. The order and merit of each apostle was determined by the one who searches the secrets of the heart. The first is written Simon, with the surname Peter, to distinguish him from the other Simon who is called the Cananaean, from the village of Cana in Galilee, where the Lord turned water into wine (John 2). He also calls James the son of Zebedee, because another James follows, James the son of Alphaeus. And he pairs the apostles together. He joins Peter and Andrew as brothers, not so much in flesh as in spirit. He also joins James and John, who, leaving behind the bread of the body, followed the true Father. He pairs Philip and Bartholomew, and also Thomas and Matthew the tax collector. The other evangelists, in the order of names, first mention Matthew; and afterwards Thomas, they do not mention the name of the tax collector, so as not to appear to criticize the evangelist while recalling the early way of life. But indeed, (as we said above), he places himself after Thomas and calls himself a publican, so that where sin abounded, grace may abound even more (Rom. V, 20).
10:4
(Verse 4.) Simon the Cananaean. He is the one who is referred to in another Gospel (Luke VI) as Zealot. For Chana means zeal. Thaddaeus the apostle is said in the Ecclesiastical History to have been sent to King Abgar of Edessa, who is called by the evangelist Luke Judas, the son of James; and elsewhere he is called Lebbaeus (Acts I), which means little heart. And it is believed that he had a triple name: just as Simon was also called Peter (Mark III); and the sons of Zebedee were called Boanerges (or Banerges), because of the firmness and greatness of their faith.
And Judas Iscariot, who also betrayed him. He took his name either from the village or city where he was born, or from the tribe of Issachar, so that it was born by some prophecy into the condemnation of itself. For Issachar is interpreted as wages, to signify the price of the traitor.
10:5-6
(Verses 5, 6.) 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 house of Israel. This place is not contrary to the commandment which is afterwards said: Going, teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost (Matt. 28:19) . Because this is before the resurrection, and that after the resurrection is the commandment. And it was necessary to announce the first coming of Christ to the Jews, so that they would not have a just excuse for rejecting Him; because He sent the apostles to the Gentiles and to the Samaritans. But according to the tropology, those of us who are called by the name of Christ are commanded not to walk in the error of the way of the gentiles and heretics, so that as their religion is separated, let their way of life be separated as well.
10:7-8
(Verse 7, 8.) And as you go, preach, saying: 'The kingdom of heaven is at hand.' Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you have received, freely give. And let no one among the rural and uneducated people doubt, for those who promise the kingdom of heaven are given the power to heal the sick, cleanse the lepers, and cast out demons, in order to prove the greatness of the promises by the greatness of the signs. And because spiritual gifts (if the reward is of medium value) always become less valuable, condemnation of greed is added.
Freely you have received, freely give. I, as the master and Lord, have bestowed this upon you without cost, and you give without cost, so that the grace of the Gospel is not corrupted.
10:9-10
(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.
10:11
(Verse 11) Whatever city or town you enter, inquire who in it is worthy, and stay there until you leave. Concerning the appointment of bishops and deacons, Paul speaks; They must also have a good testimony from those who are outside. (1 Timothy 3:7). When the apostles entered a new city, they could not know what kind of person he was. Therefore, a host should be chosen by the reputation of the people and the judgment of the neighbors, so that the dignity of the preacher is not tarnished by the infamy of the recipient. When everyone should preach, one guest is chosen, not giving a favor to the one who is going to stay, but receiving it, for it is said, who is worthy in her, so that he may know himself more to receive grace than to give it.
10:12-13
(Verses 12, 13.) But when you enter the house, greet it. And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. The hidden greeting is expressed in Hebrew and Syriac speech. For what is said in Greek, χαῖρε, and in Latin, ave, is called in the Hebrew Syriac language Salom Lach () or Salom Emmach (), which means peace be with you. And the instruction is as follows: When you enter a house, bless the guest with peace, and as much as you can, calm the strife and quarrels. But if a contradiction arises, you will receive a reward for the offered peace: they, who wish to have war, will possess it.