(8) 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 preformed to prove the faith, but now the faith has even been approved. Therefore, just as a person who formulated one demonstration to prove some conclusion would have no need for another one, so here. Hence the greatest miracle is the conversion of the whole world, so there is no need for other ones. But just as the other miracles were bodily, so every day spiritual miracles are performed, because the spiritually infirm are cured. For the infirm are those tossed about by sin and those prone to sin: "Welcome the man who is weak in faith" (Rom 14:1), and they are healed by the Lord. But those who consent are dead, because separated from God, as it says in Ephesians (5:14): "Awake, you sleeper, and arise from the dead." Likewise, lepers are cleansed; for lepers are those who infect others, because leprosy is a contagious disease, and sometimes they are cured. In 2 Kings (5:27) it is recorded that the leprosy of Naaman cleaved to Gehozi. Furthermore, devils are cast out; for devils are ones who have already committed sin: "They rejoice in doing evil and delight in the perverseness of evil"(Pr 2:14), and as is said of Judas (Jn 13:27): "Satan entered into him." And these are sometimes cured.
But because the apostles could say: "Now we shall be rich; if we perform miracles, we shall have much." This was the reason Simon Magus wanted to perform miracles. But the Lord excludes this, saying, You received without pay, give without pay . It is great to perform miracles, but it is greater to live virtuously. Hence he removes pride from them, because pride can happen in two ways: either from cupidity or from deserts. For the highest form of pride appears when a person ascribes to himself the good he has. Therefore he excludes this, because you have received : "What do you have that you have not received?" (1 Cor 4:7). Furthermore, you should be proud, because these things are not from your merits but are freely given. For one who obtains from merit does not receive as freely given. He also excludes cupidity: give without pay , i.e., not for something temporal. For the price of a thing is either more or equal. For that which you hand over for a price is not as fixed in your heart as the price you receive. But nothing is equal to God's gift, or greater: "Neither did I liken to her any precious gem, because all gold is but a little compared to her" (Wis 7:9).
(9) 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 . But note the words that follow: nor sandals , whereas Mark (6:9) says: "Wear sandals." Matthew says, nor a staff ; Mark says: "Take nothing... but a staff." Consequently, these words engender doubt and difficulty, for the saying, take no gold... is either a precept or a counsel. But it is certainly a precept, because it says that Jesus charged them... But the apostles were both apostles and believers. Therefore, it was a precept for them either as believers or as apostles. If as believers, then all believers are bound to this; and this was a heresy, as Augustine says, which taught that no one can be saved except those who possess nothing. Again, there was another heresy that no one would be saved, unless he went about without shoes. These were heresies, not because they commanded something evil, but because they denied that non-observers were on the path to salvation. But if they were commanded in as much as they were apostles, then all prelates, who are successors of the apostles, are bound to these things.
But granted that they did not act wickedly, did not Paul act wickedly by carrying money and accepting it from some to give to others. Therefore, these words bristle with difficulties. So it must be said, according to Jerome, that he commanded something on account of their office as apostles, and not that it is necessary absolutely, but for that time. Hence before the Passion he charged them to carry nothing, but at the time of the Passion he says in Luke (22:35): "When I sent you out with no purse or bag or sandals, did you lack anything? They said, 'Nothing'." Then he continues: "But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one." Hence before the Passion they were sent to the Jews, among whom it was the custom to provide for their teachers. That is why he commanded them to carry nothing, when he sent them to the Jews. But that was not the custom among the gentiles; therefore, when they were sent to the gentiles, they were permitted to carry living expenses. Hence they carried them when they preached to others than the Jews. And because some things are for our needs and others for purchasing what we need, that is what is said, namely, that some riches are made by art, such as clothing and shoes; therefore, he forbids both types. So he says, take no gold... , because money is made of gold or silver or brass Hence Peter said: "'Gold and silver I have none, but what I have I give to you" (Acts 3:6). But why did the Lord give this command? Because he sent poor men to preach; therefore, some could not believe that they preached only for the income. So in order to remove that suspicion, he ordered them to carry nothing. He also did it in order to leave no room for worry; for if they were too concerned about this, the word of God would be impeded. He likewise forbids riches which help in case of need.
(10) 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. Hence Luke (22:35): "When I sent you without staff and bag, did you lack anything?" Therefore, he did it to show his power. Again, as to clothing, nor two tunics : not that they should possess only one tunic, but that they should not have two sets of clothing, such that they would store one and wear the other. Hence by "one tunic" is understood one set of clothing: "He that has two coats, let him give to him that has none" (Lk 3:11). Nor sandals . Why did he forbid these?
There are two causes with the same reason as for the gold and silver. The Lord sent them in such a way that they would be regarded as poor by all. Hence the Apostle in 1 Corinthians (1:26): "God called not many that were powerful." Therefore he wanted them to be lowly; for in the East the poor go about without shoes, although they do use footwear made of straw. Accordingly, he wanted them to go about as the poor of that country. And another reason — as Plato taught that men should not much cover their feet or head — in order to condition them in endurance he commanded that they go barefooted. Nor a staff . What is the reason? For some use horses, while others are kept upright with a staff. But he forbids even that slight thing, in order that they put their entire trust in him: "Your rod and your staff comfort me" (Ps 23:4). Hence what he says elsewhere, that they should carry a staff, was not a command but something to observe for the place and the time.
Augustine follows another path, saying that these are not precepts or counsels, but permissions, so that to abstain is more a counsel than to fulfill. Hence the sense is take no... , i.e., it is not necessary to own any shoes but those you are wearing. Nor a staff , i.e., nothing, as it is said, "not a speck." And why? For the laborer is worthy of his hire... ; since you have the power to receive from others, it is not necessary to carry these things. Hence when something is permitted, if it is not done, it is not a sin; whatever is over and above is of supererogation. Hence even Paul, although he could receive from others, accepted nothing; and that was supererogation, as Augustine says, because not to use things permitted is of supererogation. Hence Paul says: "It is better for me to die than to shed my glory" (1 Cor 9:15). And why? Because he did not make use of that permission, the laborer is worthy of his hire . But what about the statement elsewhere, that they may carry a staff? Augustine says that it is not out of place for things to be said mystically sometimes and literally at other times. Hence what he says here in Matthew, namely, that they should not take a bag, he says literally; but what Mark says is understood mystically, namely, that they should not carry temporal things but have the power to accept them from others. Hence for the laborer is worthy of his hire. The "for" in this sentence is not causal. The workers are those mentioned above: "Pray the Lord of the harvest to send laborers into his harvest."
The third explanation is take [possess] no gold , i.e., worldly wisdom, silver , worldly eloquence, or a bag , i.e., anxiety, or two tunics , i.e., duplicity, or sandals , i.e., love of material things, for sandals are made from the hides of dead animals.
(11) 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).
In regard to the first he does three things: first, he teaches them to select a host; secondly, he forbids them to change lodgings (v. 11b); thirdly, he tells them to salute the host (v.12).
He says, therefore: "It has been said that the laborer is worthy of his hire , in order that you know from whom you should receive, and lest you suppose that anyone's house be granted to you. Therefore, whatever town or village you enter, find out who is worthy in it , lest the host's bad reputation cause your preaching to be despised: "He must be well thought of by outsiders" (1 Tim 3:6). The second reason is that if he is a good person, he will more readily minister what you need. And in this he provides for them. The third reason is to exclude suspicion of profit; because when people saw such poor men not taking anything except from the good, it was a sign to them that they were not preaching for gain. The last two explanations are Chrysostom's; the first is Jerome's. And the Apostle says this: "We used neither words nor flattery as a cloak for greed" (1 Th 2:5).
He says, who is worthy in it , because it is regarded a great thing for one who receives such guests, as it says in Hebrews (13:2): "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares." And stay with him . Here he teaches about stability of hospitality: stay with him . Why? So as not to cause the host sorrow. If he is worthy, he will receive you gladly and be sorry when you must go: "Is evil a payment for good" (Jer 18:20). The second reason is that they not be considered fickle, which does not befit a preacher: "In the serious throng I will praise you" (Ps 35:18). Also that they might avoid the mark of gluttony, because if they left poor hospitality for a good one, it would be charged to gluttony. Therefore, the Lord says that before they enter, they should inquire who in it is worthy.
(12) 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 this was a suitable greeting, because the world was in conflict; but in Christ the world was reconciled. For they were the Lord's legates, and to what end? Certainly for peace; therefore, this greeting was suitable.
(13) 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. Hence the apostles or bishops in first turning toward the people say, "Peace be to you." So it says in Numbers (6:27): "They shall invoke my name upon the people of Israel, and I shall bless them." But if it is not worthy, your peace will return to you . Why does he say this? Did he not say that they should first inquire? Therefore, he shows that in such inquiries men make mistakes: "Man looks on the outward appearance, but the Lord looks on the heart" (1 Sm 16:7). For they were not yet perfect enough to know who was worthy. Your peace will return to you . This shows that sometimes someone prays and labors for the salvation of another, and yet he does not obtain the effect. Nevertheless, he does not lose what he did, but it redounds to him. Hence it will return to you , i.e., the fruit will be referred to you.
(14) 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 . He mentions two offenses: one is that they had not received them; the other is that they had not listened to the word of God which they had been sent to preach. Therefore, as you leave that house or town , because sometimes they were received in the town but not in any house, and sometimes not even in the town, as is recorded in the Acts of the Apostles. What, therefore, is to be done? Shake off the dust from your feet . This is exactly what Paul and Barnabas did (Acts 14:51). But why does the Lord command this? For dust clings to the feet; hence he ordered this to show them that they had made the labor of the journey useless. And this was to be punishment for them. As if to say: because of this you are deserving of damnation. Yet the Apostle says (Phil 2:16): "I have not labored in vain." Another reason is that the least one can have is dust; therefore, he wanted them to shake it off to signify that they would have nothing from them. The third reason is that by dust is signified temporal things, by the feet, affects, to signify that nothing temporal should remain in their affections. The fourth reason is mystical. The feet are their affections; for no matter how holy preachers are, it happens that their affections are stirred by some dust, either by vain glory, as it says in John (c. 13) that Jesus washed the disciples' feet and that he said: "He that is clean needs only to wash his feet, and he is wholly clean." Hence they needed to be washed for venial sins. And why did the Lord command this? To show that the preacher commits himself to danger. Hence if they do not believe him, it redounds to their damnation.
(15) 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. Therefore, perhaps those people from Sodom had not heard, so it will be more tolerable for them. Again, although they were unclean, they offered hospitality. Hence for this reason it will be more tolerable for them. But the opposite is stated in Genesis (c. 19), namely, that the sin of Sodom is the gravest sin, as is clear from the punishment. I answer that it is the gravest in the class of carnal sins. But as in directly against God, such as idolatry, is graver. Or you might answer that he is not comparing sin with sin but with circumstances, because those to whom they preached sinned, which was not true of the others. Likewise it refutes certain heretics who said that all sins are equal, and all punishments, and all merits, and all rewards. Therefore, he excludes this, when he says, more tolerable... , because it will be worse for certain sinners.
10—2
Mt 10:16-37
16. Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves. 17. But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. 18. And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles: 19. 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: 20. For it is not you that speak, but the spirit of your Father that speaketh in you. 21. 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. 22. 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. 23. 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. 24. The disciple is not above the master, nor the servant above his lord. 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? 26. Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known. 27. 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. 28. 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. 29. Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father. 30. But the very hairs of your head are all numbered. 31. Fear not therefore: better are you than many sparrows. 32. Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven. 33. But he that shall deny me before men, I will also deny him before my Father who is in heaven. 34. Do not think that I came to send peace upon earth: I came not to send peace, but the sword. 35. 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. 36. And a man's enemies shall be they of his own household. 37. 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.
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).
(16) He says, therefore: Behold, I sent you... Because he had said, and whatsoever town or village you enter , and then, the laborer is worthy of his food , they could have thought that all should receive them; but he rejects this. As if to say: It will not be so. Behold, I send you as sheep in the midst of wolves ; hence I am sending you into dangers. He says this on two counts, namely, so that it will not be charges to his ignorance or weakness, as though he could not keep them safe; secondly, so that they would not consider themselves deceived. He compares them to sheep on account of meekness, but to persecutors to wolves on account of their rapacity. For Christ himself was a sheep: "He will be led as a sheep to the slaughter" (Is 53:7), and the disciples were sheep: "We are his people and the sheep of his pasture" (Ps 95:7). But lest you believe that this does not flow from my will, I send you in the midst of wolves : "As the Father has sent me, so I send you" (Jn 20:21). And why did God will to send them into dangers? In order to manifest his power, because if he had sent them armed, it would have been imputed to God's violence rather than to his power; therefore, he sent them poor. For it was a marvel that so many were turned to God by poor, despised and unarmed men, as the Apostle says (1 Cor 1:26): "Not many were powerful, not many were of noble birth; but God chose what is foolish in the world to shame the wise."
Be prudent as serpents and simple as doves . Here he shows how they should conduct themselves. For two evils could happen: if the apostles consented to them, evil could befall them; if they acted against them, the same would happen. Therefore, he advises two things, namely, prudence and simplicity: prudence, to evade evils inflicted; simplicity, not to inflict evil. Hence, because I send you, be prudent . He wants them to have the prudence of a serpent,
which consists in this, that it always wants to defend its head. Christ is the head, whom he commands them to preserve. Hence 2 Timothy (4:7): "I have fought the good fight, I have finished the race, I have kept the faith."
They should also preserve the Head, because he is the source of the whole (1 Cor 11:3); "Keep your heart with all vigilance" (Pr 4:23).