Mt 9:35-38
35. And Jesus went about all the cities and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease, and every infirmity. 36. And seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd. 37. Then he saith to his disciples, The harvest indeed is great, but the labourers are few. 38. Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.
It has been shown that he helped those who came to him; here he tells how he went to others. He does two things: first, how he bestowed effects on some; secondly, affects (v. 36).
In regard to the first he shows where he confers help; secondly, what he taught; thirdly, what he did.
(35) He says, therefore, And Jesus went about all the cities and villages . In this an example is given to preachers not to be content with preaching only in one place: "I have appointed you that you should go and bear fruit" (Jn 15:16). All the cities and villages . It is fitting that this be connected with the preceding events. Since they had said that he cast out devils by the prince of devils, he shows that he does not have a devil: "I am for peace; but when I speak, they are for war" (Ps 120:7).
Then he tells what he announced. For he did two things, because he was preaching and teaching in their synagogues . He taught matters pertaining to faith and preached about morals. He did this in the presence of many, because in the synagogues : "I have told of your justice in the great congregation" (Ps 40:9). In this he differs from heretics, who teach in secret. But Christ's teaching was otherwise: "I have said nothing in secret" (Jn 18:20). He also touches on what he taught, namely, the gospel of the kingdom : "For this I was born, and for this have I come into the world, to bear witness to the truth" (Jn 18:37). Hence he taught heavenly things: "I, the Lord, teach you what is profitable" (Is 48:17). Then he shows what he did in deed, healing every disease and every infirmity. Diseases , to serious ailments; infirmities , as to light ones: "Who forgives all our iniquities, who heals all our diseases" (Ps 103:3). And why did he do this? In order to confirm by miracles what he had spoken by word, as in Mark (16:20): "The Lord worked with them and confirmed the message by the signs that accompanied it." He also gives to preachers the example that they should do and teach: "Jesus began to do and to teach" (Acts 1:1).
(36) When he saw the crowds, he had compassion for them . Here he shows how Jesus showed affection toward some. This is contrary to those who held that no affection was sufficient, but that effects were required; but here he says, When he saw the crowds, he had compassion on them . First, he mentions how he had compassion; secondly, he presents an example.
Then he mentions Christ's mercy; secondly, the cause.
He says, therefore, When he saw the crowds , namely, by a pious consideration, he had compassion on them , because it belongs to him to have compassion: "His compassion is over all his works" (Ps 145:9). This is what David desired to experience: "Turn to me and be gracious to me" (Ps 25:16).
And toward whom did he show compassion? To those who were harassed by devils and lying down , i.e., helpless in their infirmities. Or harassed by errors, lying down in their sins, like sheep without a shepherd . Hence Proverbs (11:14): "Where there is no guidance, the people falls"; "My sheep were scattered, because there was no shepherd" Ezekiel (34:5); and in the same (v. 2): "Woe to the shepherds of Israel who fed themselves; and Zechariah (11:17): "Woe to my worthless shepherd, who deserts the flock!"
(37) Then he said to his disciples . Here he induces others to compassion: first, he assigns the cause; secondly, he persuades to the effect (v. 38).
He presents two causes: first, the multitude of those striving toward good; secondly, the scarcity of teachers (v. 37b).
Many had assembled; therefore, he says, The harvest is plentiful . It is not a harvest when the grain begins to blossom, or when the grains appear, but when it is ready to be gathered; so men are disposed to believe as a result of preaching. Something like this is said in John (4:35): "Lift up your eyes, and see how the fields are already ripe for harvest." But the laborers are few , namely, goodness; hence the Apostle says: "We are God's helpers" (1 Cor 3:9). So confer what is in your power.
(38) And what? Pray the Lord of the harvest to send laborers into his harvest . When we have a deficiency, we should have recourse to God, since the office of preaching is obtained only by prayers. For the one who sends laborers is the Lord. Hence he says in John (4:38): "I have sent you." And he asks that he be asked, so that merit be accumulated by us, as we pray for the salvation of others. Likewise, he ordained it this way in order that the holiness of others may benefit still others, as it says in 1 Peter (4:10): "As each has received his gift, employ it for one another, as good stewards of God's varied grace." Hence he wishes that whatever grace and holiness they have received, they confer on others; and he, being asked, hears. For he asks that he be asked to send them: "How will they preach, unless they are sent?" (Rom 10:15). For the authority is acquired, as well as the grace; hence 2 Corinthians (5:14): "For the charity of Christ presses us." Again, Pray the Lord of the harvest to send laborers , not mercenaries, who cause harm by bad example, into his harvest , i.e., God's harvest. Mercenaries are not sent into God's harvest, but into their own; because they do not seek God's glory, but their own profit.
10—1
Mt 10:1-15
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 diseases, and all manner of infirmities. 2. And the names of the twelve Apostles are these: The first, Simon who is called Peter, and Andrew his brother, 3. 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, 4. Simon the Cananean, and Judas Iscariot, who also betrayed him. 5. 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. 6. But go ye rather to the lost sheep of the house of Israel. 7. And going, preach, saying: The kingdom of heaven is at hand. 8. Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give. 9. Do not possess gold, nor silver, nor money in your purses: 10. Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat. 11. And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence. 12. And when you come into the house, salute it, saying: Peace be to this house. 13. And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you. 14. 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. 15. 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.
Having presented his doctrine, he now appoints ministers, who are described by number, power and listing of their names.
(1) 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. The second reason was to show the power and effects accomplished through them. For this number is composed by multiplying three by four, i.e., four three times or three four times. By the three the Trinity is signified; by the four the world. Therefore, it expresses that their preachers should be spread over the whole world; hence Mark (16:15): "Go into the whole world and preach the gospel to every creature." Also to denote perfection, because twelve consists of two sixes; but six is a perfect number, because its parts are few. For it is made from one, two and three, and those parts added together make six. Hence he called that many to denote perfection: "Be perfect, as your heavenly Father is perfect" (Mt 5:48).
He follows with their power, because he gave them power... , namely, to do or be able to do as he did. And not only what he did but greater (Jn 14:12). For there is no record that the sick were cured by Christ's shadow, as is recorded of the many cured by Peter's shadow falling on them (Acts 5:15). Power over unclean spirits, to cast them out . Hence he did not will that they cast them out as he did; but he did it by his word, but they in the name of Christ. Hence Mark (16:17): "In my name they shall cast out demons..." And not only the power to cast out demons, but to heal every disease and every infirmity : They will lay their hands on the sick and they will recover" (Mk 16:18). But if you ask why that power is not given to preachers now, Augustine answers that already visible is the greatest miracle, namely, that the entire world has been converted. Therefore, either there were miracles performed, and then I have proved my point; or if there were not, that is the greatest, because the entire world has been converted by fishermen, the lowliest of men.
(2) 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. Also, wherever he mentions any with the same name, he indicates something by which they are distinguished. It should also be noted that he does not follow the order of rank, although Peter is always mentioned first. He is also called Simon, i.e., obedient; hence it says in Proverbs (16:20): "The obedient man shall speak of victory." Peter is named rock on account of solidity; and Cephas, which is a Syrian, not Hebraic name. Andrew , virile; hence it says in Psalm 27 (v. 14): "Be strong and let your heart take courage." (3) 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. And John , who is called grace: "By the grace of God I am what I am: (1 Cor 15:10). — He does not follow the order of rank as Mark does. &8212; Then Thomas and Matthew . The others do not say, "tax collector," but he mentions it out of humility. Again, the others place Matthew before Thomas; but he does the opposite. Thomas means abyss, on account of the depth of faith. Matthew means forgiving, as in Ephesians (4:32): "Forgiving one another, as Christ forgave you." James the son of Alpheus , to distinguish him from the other. He is called a brother of the Lord, because he was a cousin. Thaddeus , the brother of James. He is called Jude, who wrote an epistle, and means heart: "Keep your heart with all vigilance" (Pr 4:23). (4) 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. Another reason is to remind us that it scarcely happens that in a large group someone is not evil. Therefore, he is listed to show that good persons are sometimes not without wicked ones: "As a lily among thorns, so is my love among the daughters" (S of S 2:2). Augustine: "My house is not better than the Lord's house."
(5) These twelve Jesus chose and appointed propagators of Sacred Scripture, charging them... Here he mentions their instruction: first, he instructs them by word; secondly, be 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). In regard to their office he command four things: first, where to go; secondly, what to say (v. 7); thirdly, what to do (v. 8); fourthly, for what purpose (v. 8b). First, he tells where they should not go, secondly, where they should go (v. 6). In regard to the first he says two things: first, Go nowhere among the gentiles, and enter no town of the Samaritans . The latter were midway between the gentiles and the Jews and were mentioned in 2 Kings (24 ff). They followed the Jewish rite in part and in part the rite of the gentiles. They were quite contrary to the Jews; hence he forbade them to go to those strictly gentile and those partly gentile. But this seems opposed to what he said below (28:19): "Go, teach all nations," and to Isaiah (40:5): "And all flesh shall see together that the mouth of the Lord has spoken." The answer is that they were sent to both; but due order had to be observed, because first to the Jews. And one reason is that the first thing to be done is what justice demands rather than what arises from mercy; but justice required that they preach first to the Jews, because they had the promises: "I tell you that Christ became a servant to the circumcised to confirm the promises given to the patriarchs" (Rom 15:8). But they were bound to the gentiles out of mercy, for it says in Romans (11:17) that the gentiles were wild shoots received into the olive tree, namely, by the faith of the patriarchs: "You, a wild olive shoot, were grafted in their place to share the root and richness of the olive tree." Furthermore, in his desire to introduce believers to the faith of the fathers, he commanded that the faith be preached first to the Jews.
The second reason is that the Lord infused into everyone whatever they were disposed for; but many of the Jews were already disposed by faith. And just as fire first kindles things near it, so the Lord out of charity desired the welfare of those who were near. hence it says in Isaiah (57:19): "Peace to the far and peace to the near, says the Lord." Furthermore, if he had gone first to the gentiles, the Jews, who very much hated the gentiles, would have rejected him out of indignation; therefore, in Acts (13:46): "It was necessary for the kingdom of God to be preached to you first." Hence he says, Go nowhere among the gentiles , i.e., do not go near the roads that lead to the gentiles, lest they talk about you. But he does not say, "the roads of the Samaritans." Mystically: God's disciples should not go anywhere among the gentiles or the heretics; hence Jeremiah (2:18: "What do you gain by going to Egypt to drink muddy waters?"
(6) 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? Preach as you go : "I have appointed you to go and bear fruit, fruit that remains" (Jn 15:16).
(7) So he sends them as he was sent, to preach. Hence Do penance... and as Jesus had begun (above 4:17): "Do penance,": so he commands them. He had begun: "Do penance, for the kingdom of heaven is at hand"; "For salvation is far from sinners" (Ps 119:155), but now it is near through the passion of Christ: "With his own blood he entered once into the holy place, thus securing an eternal redemption" (Heb 9:12). Hence he says, is at hand , namely, through my passion. So it is established in them by partaking of grace: "The whole kingdom of God is within you" (Lk 17:21).