Again, another prudence of the serpent is that after a few years it crawls through a narrow opening and sheds its skin. This is what we should do in our manner of life, so that the Apostle says in Colossians (3:9): "Putting off the old man with its practices."
Likewise we should have the prudence of a serpent in preaching, because, as it is written in Genesis (3:1 ff), the human race fell on account of the serpent's cunning, because he attacked the weaker sex.
Likewise, he showed her the tree. Thus, preachers should convert sinners by some suitable means.
Likewise, they should convince them about the tree of the cross, so that just as he succeeded in evil by the wood, so they should make progress in good.
And simple as doves . He had compared them to sheep, because they do not murmur back or cause harm; here he compares them to doves,
because they have no anger in their heart.
Again, they are simple against the wiliness which carries one thing in the heart and another in the mouth: "They talk of peace with their neighbor, but evil is in their hearts" (Ps 28:3).
Against torments they have patience and simplicity: "The simplicity of the just will direct them" (Pr 11:3).
(17) 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. If reason, he is a man; if anger, a bear or a lion; if lust, then it is not a man but a pig or a dog. Hence although by nature they are men, by affect they are wolves: "Man cannot abide in his pomp, he is like the beasts that perish and is become like them" (Ps 49:20); "Be not like a horse or a mule, without understanding.
They will deliver you up to councils... First, he tells to whom they will be delivered; secondly, by whom (v. 21). First he shows what has been said; secondly, he comforts them (v. 19). First he tells to whom they will be delivered; secondly, what will happen after that (v. 17b). In regard to the first, this: Such was the custom among the Jews, that if anyone for the first time said or did anything against the Law, he was called to the council and reprimanded; but the second time he was reprimanded and also flogged; if it happened a third time, he was either killed, when they had the power, or handed over to be killed by the one who had the power. And that took place, as is recorded in Acts (4:1 ff & 16). For it is state there that as the apostles were speaking to the people, they were threatened; and after this, when they continued to speak, they were flogged and told not to speak; in the third instance they stoned Stephen and delivered up James to Herod. Therefore, beware, because they will deliver you up to the council : "I have not sat with the council of vanity, and I will not enter with those who do evil" (Ps 26:4).
(18) 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? This will be a testimony before them , i.e., against them, i.e., against the Jews and gentiles. For since they will deliver you up to the council, that will be a testimony against them. Also, because it is before rulers and kings, this will be testimony against them. Hence below (22:34): "Behold, I sent you wise men and scribes; some of them you will kill and some you will flog in your synagogues..." Or in this way: as a testimony to them , namely to the Jews and gentiles, because I am sending you to them as witnesses of my faith; hence a martyr is the same as a witness, because by your sufferings you will be witnesses to my Passion:"You shall be my witnesses in Jerusalem and in all Judea and Samaria and to the end of the earth" (Acts 1:8).
(19) 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). Therefore, to exclude this he says, when they deliver you up... , and he does three things: first, he removes the stupor; secondly, he promises the gift of wisdom (v. 19b); thirdly, the author of the gift (v. 20). Therefore, do not think about these matters, neither about what to say nor how to say it. The first pertains to wisdom; the second to eloquence. But opposed to this seems to be something Peter says in his letter (1 Pt 3:15):"Always ready to satisfy everyone demanding a reason for the faith and hope in you." Chrysostom answers that when one must answer and has time to think, he should not wait for divine help. But when the apostles were in trouble, they did not have time; therefore, they entrusted themselves to the Son of God. Similarly, when anyone has the ability, he should do what he can; but if he does not have time, he should entrust himself to the Son of God, although he should not tempt God, if he has time to think. Therefore, the Lord did not merely say, do not be anxious... , but when they deliver you up..., do not be anxious about what to say . From that promise it follows that "all our words are in God's hand" (Wis 7:16) and ":I will be in your mouth and I will teach what you are to say" (Ex 4:12) and "I will give you a tongue and wisdom" (Lk 21:15).
(20) 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? It should be noted that every action proceeding from two causes, one of which is the principal actor and the second instrumental, should be named from the more principal. But they were acting instrumentally, the Holy Spirit principally; therefore, the entire action should be named from the Holy Spirit. It is also well to consider that sometimes a spirit moves by disturbing the reason, sometimes by strengthening it. Hence this is the difference between a movement of the devil and of the Holy Spirit. For man is not master except through reason, by which he is free; hence when a man is not moved according to reason the movement is one of possession. When he is moved with reason, he is said to be moved by the Holy Spirit. For the movement by the devil disturbs reason. But the apostles, although moved by the Holy Spirit, retained their reason; therefore, they spoke from themselves and not as one possessed. Hence he brings them to prophetic truth, as it says in 2 Peter (1:19): "we have the prophetic word made more sure."
(21) 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 he says two things in regard to the first: brother will deliver up brother . Sometimes it has literally happened that a father delivered up a son, and conversely; and a brother, his brother, either out of fear or hatred. For such is the virtue of faith that between men not of the same faith a strong friendship is hardly possible. And that is what he says: brother will deliver up brother... Hence it says in Jeremiah (9:4): "Let everyone put no trust in his brother." And for this reason it is necessary that they beware both on account of the harm a man suffers and on account of the loss of friendship: "If my enemy had taunted me, I would have stood it" (Ps 55:12). But there is more, because you are not going to acquaintances but to strangers.
(22) 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. However, the cause of this is given: "If you were of the world, the world would love its own; but because you are not of the world, therefore the world hates you" (Jn 15:18). The Lord also promised consolation, because for my name's sake . For this should be sweet to you to suffer for my name, as it says in 1 Peter (4:14): "If you are reproached for the name of Christ, you are blessed." Again, he consoled them in another way, because they should arrive at their great success by way of tribulation For since he foresaw that many would fall, he urges them to persevere; because he who perseveres to the end will be saved . Hence 2 Timothy (4:7): "I have fought the good fight, I have finished the race, I have kept the faith. As to the rest, there is laid up for me a crown of righteousness, which the Lord, the just judge, will award to me on that day." Hence in Leviticus (3:9) it is said that the fat tail, i.e., the end, was offered.
(23) 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).
In regard to the first: first, he teaches them to avoid bodily danger; secondly, spiritual (v. 24).
In regard to the first he does two things: first, he suggests the evil of dangers; secondly, he answers a tacit objection (v. 23b).
He says, therefore: I have said that he who perseveres to the end will be saved , but that is no reason to expose yourselves to danger; rather, when they persecute you in one town, flee to another . This is expedient for the weak, lest they fail by exposing themselves carelessly: "A wise man is cautious and turns away from evil, but a fool throws off restraint and is carless" (Pr 14:16). Likewise, it is for the perfect; and if not for their sake, then for the salvation of others, as it says in Philippians (1:24): "But to remain in the flesh is necessary for your sake." The Lord showed this when he fled into Egypt on account of Herod, as is recorded above (2:14). The apostles also did this, as in Acts (8:1). but John (10:12) seems not to agree with this: "The hireling flees and leaves the sheep." Therefore, it seems that this refers not to them but to hirelings. Augustine says that persecution threatens either one person, and then he should depart and leave others through whom salvation can be achieved; or it threatens the whole Church and then it is necessary for the entire Church to flee to safer places, as has already happened, or some should flee and other hold their ground, or the shepherd remain with his flock. He continues: I say to you, you will not have gone through all the towns of Israel, before the Son of man comes .
Then he answers a tacit objection, for they could say: You are sending us to Judea; if they chase us out, where shall we go? I say, granting that they expel you from one city, flee to another , and you will not be able to traverse the cities of Judea, before the Son of man comes , i.e., until he rises form the dead, and then he will send you to the gentiles, as it says below (28:19): "Go, teach all nations." Hilary explains it another way, namely, that he is speaking of the second mission, when he says, when they persecute you... , i.e., flee from the Jews to the gentiles, as it says in Acts (13:46): "It was necessary that the word of God be spoken first to you. since you thrust it form you and judge yourselves unworthy, behold we turn to the gentiles." Mystically in this way: When the heretics persecute you with their texts, refute them with texts; for they will not be finished, until the truth is manifested.
(24) 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).
He says, therefore, a disciple is not above his master . For they could say: You say that we will be hated by all men; how can we endure so many hatreds. The Lord had given them great wisdom and great power; hence honor is owed to wisdom and reverence to power. Therefore, the Lord gives himself as an example of both. The disciple , as disciple, is not above his master ; hence if they have not rendered me the honor due a master, then not to you. Again, a servant is not above his lord , and this is regard to his dominion. Hence John (13:13): "You call me master and lord, and you say well, for so I am."