Christ sends out his twelve apostles, with the power of miracles. The lessons he gives them.
He giueth to the Tvvelue the povver of Miracles, and so sendeth them to the lost sheepe of the lovves, 5 vvith instructions accordingly: to and by occasion of the sending, foretelleth of the persecutions after his Ascension, arming them and al other against the same, 40 and also exhorting the people to harbour his seruants in such times of persecution.
1And 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.E chiamati a se i dodici discepoli diede loro potestà sopra gli spiriti impuri, affinchè gli scacciassero, e di curare tutti i languori, e tutte le malattie.AND hauing called his tvvelue Disciples together, he gaue them povver ouer vncleane spirites, that they should cast them out, and should cure al maner of disease, and al maner of infirmitie.Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut ejicerent eos, et curarent omnem languorem, et omnem infirmitatem. 2And the names of the twelve Apostles are these: The first, Simon who is called Peter, and Andrew his brother,Or i nomi dei dodici Apostoli sono questi. Il primo Simone chiamato Pietro, e Andrea suo fratello.And the names of the tvvelue Apostles be these: the first, Simon vvho is called Peter, and Andrevv his brother,Duodecim autem Apostolorum nomina sunt hæc. Primus, Simon, qui dicitur Petrus: et Andreas frater ejus, 3James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,Giacomo figliuolo di Zebedeo, e Giovanni suo fratello, Filippo, e Bartolommeo; Tommaso, e Matteo il pubblicano, Giacomo di Alfeo, e Taddeo.Iames of Zebedee, and Iohn his brother, Philip and Barthlemevv, Thomas and Matthevv the publican, and Iames of Alphaeus, & Thaddaeus,Jacobus Zebedæi, et Joannes frater ejus, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Jacobus Alphæi, et Thaddæus, 4Simon the Cananean, and Judas Iscariot, who also betrayed him.Simone Cananeo, e Giuda Iscariote, il quale anche lo tradì.Simon Cananaeus, and Iudas Iscariote, vvho also betrayed him.Simon Chananæus, et Judas Iscariotes, qui et tradidit eum. 5These 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.Questi dodici Gesù gli spedì, ordinando loro, e dicendo: Non anderete tra i gentili, e non entrerete nelle città de' Samaritani.These tvvelue did IESVS send: commaunding them, saying, Into the vvay of the Gentiles goe ye not, and into the cities of the Samaritans enter ye not:Hos duodecim misit Jesus, præcipiens eis, dicens: In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis: 6But go ye rather to the lost sheep of the house of Israel.Ma andate piuttosto alle pecorelle perdute della casa di Israello.but goe rather to the sheepe that are perished of the house of Israel.sed potius ite ad oves quæ perierunt domus Israël.
7And going, preach, saying: The kingdom of heaven is at hand.E andando annunziate, e dite: Il regno de' cieli è vicino.And going preache, saying, That the kingdom of heauē is at hand.Euntes autem prædicate, dicentes: Quia appropinquavit regnum cælorum. 8Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give.Rendete la sanità a' malati, risuscitate i morti, mondate i lebbrosi, cacciate i demonj, date gratuitamente quello, che gratuitamente avete ricevuto.Cure the sicke, raise the dead, cleanse the lepers, cast out diuels: gratis you haue receiued, gratis giue ye.Infirmos curate, mortuos suscitate, leprosos mundate, dæmones ejicite: gratis accepistis, gratis date. 9Do not possess gold, nor silver, nor money in your purses:Non vogliate avere né oro, né argento, né denaro nelle vostre borse.Do not possesse gold, nor siluer, nor money in your purses.Nolite possidere aurum, neque argentum, neque pecuniam in zonis vestris: 10Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.Né bisacce pel viaggio, né due vesti, né scarpe, né bastone; imperocché merita l'operajo il suo sostentamento.not a skrippe for the vvay, neither two coates, neither shoes, neither rodde. for the vvorkeman is vvorthie of his meate.non peram in via, neque duas tunicas, neque calceamenta, neque virgam: dignus enim est operarius cibo suo. 11And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.E in qualunque città, o castello entrerete, informatevi, chi in esso sia degno: e presso di lui fermatevi, sino a che ve v'andiate.And into vvhatsoeuer citie or tovvne you shal enter, inquire vvho in it is vvorthie: and there tarie til you goe forth.In quamcumque autem civitatem aut castellum intraveritis, interrogate, quis in ea dignus sit: et ibi manete donec exeatis. 12And when you come into the house, salute it, saying: Peace be to this house.All'entrar poi nella casa salutatela con dire: Pace sia a questa casa.And vvhen ye enter into the house, salute it, saying, Peace be to this house.Intrantes autem in domum, salutate eam, dicentes: Pax huic domui. 13And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.E se pur quella casa ne sarà degna, verrà sopra di lei la vostra pace: se poi non è degna, la vostra pace tornerà a voi.And if so be that house be vvorthie, your peace shal come vpon it. but if it be not vvorthie: your peace shal returne to you.Et siquidem fuerit domus illa digna, veniet pax vestra super eam: si autem non fuerit digna, pax vestra revertetur ad vos. 14And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.E se alcuno non vi riceverà, né ascolterà le vostre parole: uscendo fuora da quella casa, o da quella città scuotete la polvere da' vostri piedi.And vvhosoeuer shal not receiue you, nor heare your vvordes: going forth out of the house or the citie shake of the dust from your feete.Et quicumque non receperit vos, neque audierit sermones vestros: exeunte foras de domo, vel civitate, excutite pulverem de pedibus vestris.
15Amen 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.In verità io vi dico: Sarà meno punita nel dì del giudizio Sodoma, e Gomorra, che quella città.Amen I say to you, it shal be more tolerable for the land of the Sodomites and Gomorrheans in the day of iudgement, then for that citie.Amen dico vobis: Tolerabilius erit terræ Sodomorum et Gomorrhæorum in die judicii, quam illi civitati. 16Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.Ecco che io vi mando come pecore in mezzo a' lupi. Siate adunque prudenti come i serpenti, e semplici come le colombe.Behold I send you as sheepe in the middes of vvolues. Be ye therfore vvise as serpents, and simple as dooues.Ecce ego mitto vos sicut oves in medio luporum. Estote ergo prudentes sicut serpentes, et simplices sicut columbæ. 17But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.Guardatevi però dagli uomini: perché vi faran comparire nelle loro adunanze, e vi frusteranno nelle loro sinagoghe:And take heede of men. For they vvil deliuer you vp in Councels, and in their synagogs they vvil scourge you.Cavete autem ab hominibus. Tradent enim vos in conciliis, et in synagogis suis flagellabunt vos: 18And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:E sarete condotti per cauta mia dinanzi ai presidenti, e ai re, come testimoni contro di essi, e contro le nazioni.And to Presidents and to Kings shal you be ledde for my sake, in testimonie to them and the Gentiles.et ad præsides, et ad reges ducemini propter me in testimonium illis, et gentibus. 19But 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:Ma quando sarete posti nelle lor mani, non vi mettete in pena del che, o del come abbiate a patiate; imperocché vi sarà dato in quel punto quello, che abbiate da dire.But vvhen they shal deliuer you vp, take no thought hovv or vvhat to speaker for it shal be giuen you in that houre vvhat to speake.Cum autem tradent vos, nolite cogitare quomodo, aut quid loquamini: dabitur enim vobis in illa hora, quid loquamini: 20For it is not you that speak, but the spirit of your Father that speaketh in you.Imperocché non siete voi, che parlate; ma lo spirito del Padre vostro è quegli, che parla in voi.For it is not you that speake, but the spirit of your father that speaketh in you.non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis.
21The 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.Or il fratello darà il fratello alla morte, e il padre (darà) il figlio: e si leveran su i figliuoli contro de' genitori, e li metteranno a morte:The brother also shal deliuer vp the brother to death, and the father the sonne: and the children shal rise vp agaynst the parents, and shal vvorke their death,Tradet autem frater fratrem in mortem, et pater filium: et insurgent filii in parentes, et morte eos afficient: 22And you shall be hated by all men for my name’s sake: but he that shall persevere unto the end, he shall be saved.E sarete in odio a tutti per causa del nome mio; ma chi persevererà sino alla fine, si salverà.and you shal be odious to al men for my name. but he that shal perseuêre vnto the end, he shal be saued.et eritis odio omnibus propter nomen meum: qui autem perseveraverit usque in finem, hic salvus erit. 23And 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.Ma allor quando vi perseguiteranno in questa città, fuggite a un'altra. In verità io vi dico, non finirete (di istruire) le città d'Israele, prima che venga il figliuolo dell'uomo.And vvhen they shal persecute you in this citie, flee into an other. Amen I say to you, you shal not finish al the cities of Israel, til the sonne of man come.Cum autem persequentur vos in civitate ista, fugite in aliam. Amen dico vobis, non consummabitis civitates Israël, donec veniat Filius hominis. 24The disciple is not above the master, nor the servant above his lord.Non v'ha discepolo da più del maestro, né servo da più del suo padrone.The Disciple is not aboue the maister, nor the seruant aboue his lord.Non est discipulus super magistrum, nec servus super dominum suum: 25It 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?Basti al discepolo di essere come il maestro; e al servo di essere come il padrone. Se hanno chiamato Beelzebub il padron di casa, quanto più i suoi domestici?It suffiseth the disciple that he be as his maister: and the seruāt as his lord. If they haue called the goodmā of the house Beelzebub, hovv much more them of his houshold?sufficit discipulo ut sit sicut magister ejus, et servo, sicut dominus ejus. Si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus ?
26Therefore fear them not. For nothing is covered that shall not be revealed: nor hid, that shall not be known.Non abbiate adunque paura di loro. Imperocché nulla vi è di nascosto, che non sia per essere rivelato; e niente d'occulto, che non s'abbia a sapere.Therfore feare ye not them. For nothing is hid, that shal not be reuealed: and secrete, that shal not be knovven.Ne ergo timueritis eos. Nihil enim est opertum, quod non revelabitur: et occultum, quod non scietur. 27That 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.Dite in pieno giorno quello, che io vi dico all'oscuro, e predicate sui tetti quel, che vi è stato detto in un orecchio.That vvhich I speake to you in the darke, speake ye in the light: and that vvhich you heare in the eare, preache ye vpon the house toppes.Quod dico vobis in tenebris, dicite in lumine: et quod in aure auditis, prædicate super tecta. 28And 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.E non temete coloro, che uccidono il corpo, e non possono uccider l'anima; ma temete piuttosto colui, che può mandar in perdizione e l'anima, e il corpo all'inferno.And feare ye not them that kil the body, and are not able to kil the soul: but rather feare him that can destroy both soul and body into hel.Et nolite timere eos qui occidunt corpus, animam autem non possunt occidere: sed potius timete eum, qui potest et animam et corpus perdere in gehennam. 29Are not two sparrows sold for a farthing? and not one of them shall fall on the ground without your Father.Non è egli vero, che due passerotti sì vendono un quattrino: e un solo di questi non cascherà per terra senza del Padre vostro?Are not tvvo sparovves sold for a farthing: and not one of them shal fall vpon the ground vvithout your father?Nonne duo passeres asse veneunt ? et unus ex illis non cadet super terram sine Patre vestro. 30But the very hairs of your head are all numbered.Ma i capelli del capo vostro sono stati contati.But your very heares of the head are al numbered.Vestri autem capilli capitis omnes numerati sunt. 31Fear not therefore: better are you than many sparrows.Non temete adunque: voi sorpassate di pregio un gran numero di passerotti.Feare not therfore: better are you then many sparovves.Nolite ergo timere: multis passeribus meliores estis vos. 32Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven.Chiunque pertanto mi confesserà dinanzi agli uomini, anch'io lo confesserò dinanzi al Padre mio, che è ne' cieli.Euery one therfore that shal confesse me before men, I also vvil confesse him before my father vvhich is in heauen.Omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo, qui in cælis est.
33But he that shall deny me before men, I will also deny him before my Father who is in heaven.E chiunque mi rinnegherà dinanzi agli uomini, lo rinnegherò anch'io dinanzi al Padre mio, che è ne' cieli.But he that shal denie me before men, I also vvil denie him before my father vvhich is in heauen.Qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo, qui in cælis est. 34Do not think that I came to send peace upon earth: I came not to send peace, but the sword.Non vi pensate, che io sia venuto a metter la pace sopra la terra: Non son venuto a metter pace, ma guerra.Do not ye thinke that I came to send peace into the earth: I came not to send peace, but the svvord.Nolite arbitrari quia pacem venerim mittere in terram: non veni pacem mittere, sed gladium: 35For 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.Imperocché son venuto a dividere il figlio dal padre, e la figlia dalla madre, e la nuora dalla suocera.For I came to separate man agaynst his father, and the daughter agaynst her mother, and the daughter in lavv agaynst her mother in lavv.veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam: 36And a man’s enemies shall be they of his own household.E nemici dell'uomo i proprj domestici.And a mans enemies, they of his ovvne houshold.et inimici hominis, domestici ejus. 37He 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.Chi ama suo padre, o sua madre più di me, non è degno di me: e chi ama il figlio, o la figlia più di me, non è degno di me.He that loueth father or mother more then me, is not vvorthy of me: and he that loueth sonne or daughter aboue me, is not vvorthy of me.Qui amat patrem aut matrem plus quam me, non est me dignus: et qui amat filium aut filiam super me, non est me dignus. 38And he that taketh not up his cross, and followeth me, is not worthy of me.E chi non prende la sua croce, e mi segue, non è degno di me.And he that taketh not his crosse, and folovveth me, is not vvorthy of me.Et qui non accipit crucem suam, et sequitur me, non est me dignus. 39He that findeth his life, shall lose it: and he that shall lose his life for me, shall find it.Chi tien conto della sua vita, la perderà: e chi avrà perduto la vita per amor mio, la troverà.He that hath found his life, shal lose it: and he that hath lost his life for me, shal finde it.Qui invenit animam suam, perdet illam: et qui perdiderit animan suam propter me, inveniet eam.
40He that receiveth you, receiveth me: and he that receiveth me, receiveth him that sent me.Chi riceve voi, riceve me: e chi mi riceve, riceve colui, che mi ha mandato.He that receiueth you, receiueth me: and he that receiueth me, receiueth him that sent me.Qui recipit vos, me recipit: et qui me recipit, recipit eum qui me misit. 41He 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.Chi riceve un profeta come profeta, riceverà la mercede del profeta: e chi riceverà un giusto a titolo dì giusto, avrà la mercede del giusto.He that receiueth a Prophet in the name of a Prophet, shal receiue the revvard of a Prophet. and he that receiueth a iust man in the name of a iust man, shal receiue the revvard of a iust man.Qui recipit prophetam in nomine prophetæ, mercedem prophetæ accipiet: et qui recipit justum in nomine justi, mercedem justi accipiet. 42And 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.E chiunque avrà dato da bere un sol bicchiere d'acqua fresca a uno di questi più piccoli, purché a titolo di discepolo: in verità io vi dico, non perderà la sua ricompensa.And vvhosoeuer shal giue drinke to one of these litle ones a cuppe of cold vvater, only in the name of a disciple, amen I say to you, he shal not lose his revvard.Et quicumque potum dederit uni ex minimis istis calicem aquæ frigidæ tantum in nomine discipuli: amen dico vobis, non perdet mercedem suam.
10:1
about the year A.D. 32.
Haydock
Before this time the 12 were called disciples, and not apostles. But now he selects these from the disciples, and makes them, as it were, masters and interpreters of the ways of God to man. He sent afterwards 72 other disciples, (Luke 10:1,) but these 12 only to the whole world. (Haydock)
Menochius
His twelve, etc. Christ chose 12 apostles, that they might correspond to the number of the Jewish patriarchs, by whom they may be said to have been prefigured; and that as the whole Jewish people were descended according to the flesh from the 12 patriarchs, so the whole Christian people might be descended according to the spirit from the 12 apostles. (Menochius)
Others say he chose 12, neither more nor less, to correspond with the 12 prophets of the old law, with the 12 fountains in Elim; and the 12 stones selected from the river Jordan, and preserved in the ark of the testament. Others compare the 12 apostles to the 12 months of the year, and the four evangelists to the four seasons: thus Sedulius, lib. 1:carm. Quatuor hi proceres una te voce canentes, Tempora ceu totidem latum sparguntur in orbem. Sic et apostolici semper duodenus honoris Fulget apex numero menses imitatus, et horas, Omnibus ut rebus semper tibi militet annus.
10:2
Witham
First, Simon.[Ver. 2. Primus Simon, protos Simon. See St. Jerome, St. Chrysostom, etc.] Simon was the first of the apostles, not in the time of his vocation, as his brother Andrew was called to the apostleship before him, but in dignity, in as much as he was constituted the vicar of Christ, and the head of the Church. (Menochius) ---Who is called Peter. When he first came to our Saviour, (John 1:42,) he said, Thou art Simon, son of Jonas, (or John) thou shalt be called Peter; in Chaldaic, Cephas; that is to say, a rock, designing to make him the first fundamental stone or head of his whole Church. See also Matthew 16:18. Beza, without any grounds, would have the word first to be an addition. But it is found in all Greek manuscripts as well as in the ancient fathers. (Witham)
10:3
Witham
James, the son of Zebedee, called James the greater, put to death by Herod. (Acts 12:2.) He was brother to John the Evangelist. The other James was called the less, also James of Alpheus, and the brother of the Lord, bishop of Jerusalem, martyred there about the year 61. (Witham)
Bible de Vence
Some take Bartholomew to be the same as Nathaniel. Bartholomew signifies son of Tholmew; and he might have been called Nathaniel, son of Thalmew. (Bible de Vence).
10:5
Witham
Go not into the way of the Gentiles, or among the Gentiles. In this first mission, the apostles were ordered to preach to the Jews only, or to the children of the kingdom. (Matthew vii.[viii.?] 12.) See also Matthew 15:24.; Acts 13:46. (Witham)
St. Jerome
These twelve Jesus sent. In this mission of the apostles we may observe three things: first, whither Jesus sent them; secondly, what he ordered them to teach; and thirdly, what they were to do. As to the first, he tells them not to go in the way of the Gentiles, nor enter into the city of the Samaritans; but to go rather to the lost sheep of the house of Israel. We must here take notice that this commandment, given by Christ to the apostles, of confining their preaching to the house of Israel, does not contradict one related in Matthew, (chap. 28.) Go teach all nations, etc. We observe that these two commandments were given at two very different times; the first indeed, (the subject of our present annotation) the apostles received before the resurrection of Christ; the other after. It was necessary first to warn the Jews of the arrival of the Messias amongst them; otherwise they might have excused themselves for having rejected him, by saying, "He had sent his apostles to preach, not to them but to the Gentiles and Samaritans." (St. Jerome)
St. Chrysostom
St. Chrysostom assigns another reason why the apostles were sent first to preach in Judea, viz. that having withstood the opposition of one nation, they might be more prepared to hold out against the attacks, which they would no doubt have afterwards to sustain, in their endeavours to convert the whole world. (St. Chrysostom)
Menochius
He forbids them to preach to the Gentiles, because it was proper that the word of God should first be announced to the Jews, children of the kingdom. See (Acts 13:46.) (Menochius)
10:7
St. Thomas Aquinas
And going, etc. What the apostles were to preach, is the second thing to be taken notice of in their mission. We here learn what it is, viz. that The kingdom of heaven is at hand. We here behold the great dignity to which the apostles were raised, when sent to preach. For, says St. Chrysostom, they are not sent to announce sensible things, like Moses and the prophets, but something wholly new, and before unheard of. They are not like the prophets, to confine themselves to the preaching of temporal things, their doctrine is wholly heavenly; they are sent to announce the good things of eternity. (St. Thomas Aquinas)
10:8
St. Jerome
Heal the sick, etc. This verse contains the third observation respecting the mission of the apostles: Christ not only gave them power to preach, but also to work miracles, in order, says St. Gregory, that works might give force and efficacy to their words, that as their doctrine was new, so their works might be new, and such as were before unheard of. St. Jerome also says, men would never have given any credit to the apostles, unlearned and illiterate as they were, had they not been able to work miracles in proof of the great promises they made to them of heaven. It was necessary that the greatness of their work should confirm the greatness of their promises. (St. Jerome)
St. Jerome
Gratis you have received. Here our Saviour admonishes his apostles not to work for the sake of lucre; but having themselves received gratuitously the light of faith, they should in the same manner communicate it to others. (St. Jerome)
St. Thomas Aquinas
St. Aquinas also observes on this passage, that our Saviour probably wished to repress the avarice of Judas, who as he kept the common purse, might be tempted to increase their stock, by receiving pecuniary rewards for their labours. (St. Thomas Aquinas)
St. Chrysostom
St. Chrysostom says, that the apostles were warned by this admonition of our Saviour against two vices, to which they might be tempted on account of the great favours and graces they had received from heaven, viz. pride and avarice: 1st. Against pride, gratis you have received; that is whatever you have received is the gift of God, without any merit of yours: 2ndly. Against avarice, gratis give; that is, since every thing you have received has been given you gratuitously; so if you make use of the same gifts for the good of others, act also gratuitously, without expecting any temporal reward from them. (St. Chrysostom, hom. xxxiii.)
10:10
Nor two coats, nor shoes;[Ver. 10. Neque virgam, mede rabdon, and in divers manuscripts both here and in St. Luke, 9:3. mete rabdous, neque Virgas. But in St. Mark 6:8., nisi Virgam tantum ei me rabdon monon, in all manuscripts.] that is provide not yourselves with another coat for a reserve, but go like poor people, who have but just what is necessary. They were not to wear shoes, but they were allowed sandals, or soles with tops tied to their feet. (Mark 6:9.)
Witham
Nor a staff. So Luke, (Luke 9:3.): yet St. Mark says, but a staff only. To reconcile these expressions, some distinguish betwixt a staff necessary to walk with (which even the poorest people had) and another staff for their defence, which at least they were not to seek for. And the meaning of these admonitions is that they were to go on their mission, not regarding whether they had a staff or not, unless it were necessary for them to walk with. (Witham)
In many Greek manuscripts we read staffs in the plural, so that Jesus Christ orders them not to take any other than the one in their hand.
10:11
Witham
And there abide, etc. That is, stay in the same house as long as you remain in the same city; remove not from house to house, as it is said Luke 10:7, but be content with what you meet with. (Witham)
St. Chrysostom
St. Chrysostom gives three reasons for this precept: 1st. that they might not afflict those whom they left; 2ndly. that the apostles might avoid the accusation of inconstancy; 3rdly. of gluttony also. (Baradicet.) Into whatsoever, etc. Lest the apostles should be induced to think, by what our Saviour had said in the preceding verse, viz. the workman is worthy, etc. that every door would be open for their entrance, he here tells them to inquire at their entry into any city, who amongst the inhabitants were worthy. (St. Chrysostom, hom. xxxiii.)
St. Jerome
And since they could not be expected to know who in every city were worthy, they were to be informed of this by the report and opinion of the people, that so their dignity and great character of apostles might not be defamed by the bad characters of any who might receive them. (St. Jerome, in St. Thomas Aquinas)
St. Chrysostom
But, if such was the rule given by Christ to the apostles, some one will perhaps ask, why did not Christ also follow the same maxim, since we read in Scripture, he entered into the house of Zacheus, the publican? St. Chrysostom answers, Zacheus was made worthy by his conversion to Christ. (St. Chrysostom, in St. Thomas Aquinas)
10:12
Peace be to, etc. Heb. shalom, "peace be to you." The custom of salutation here recommended by our Saviour to his disciples, as St. Jerome informs us, was very prevalent among the Hebrews and Syrians.
Witham
This was an ordinary salutation among the Jews, by which they wished happiness and prosperity. (Witham)
10:13
Menochius
And if that house, etc. that is if it be worthy to receive your peace. In St. Luke (Luke 10:6.) it is written, And if the son of peace be there: that is, a lover of peace, or one worthy of peace and prosperity. Thus a son of death means one deserving of death. (Menochius)
Witham
Your peace shall come upon it. If men will not hearken to your instructions, you have this comfort and peace of mind, that you have discharged your duty. (Witham)
10:14
St. Chrysostom
Shake off the dust from your feet. It was common enough with the Jews, or at least with the preachers and prophets, to use some extraordinary outward actions, to make what they said more taken notice of by the people, as here the shaking off the dust from their feet was to denote to the obstinate unbelievers, that the very dust which their feet had contracted, in coming to preach to them the gospel, should hereafter rise in judgment against them. (Witham) By this, the apostles were to testify that they took nothing away with them belonging to these reprobate cities. They likewise shewed the long and painful journeys they had undertaken for their salvation. (St. Chrysostom, hom. xxxiii.)
Menochius
He orders them to do this, to shew that they would have nothing in common with them, since they left them even their dust. Or it may be to shew, that the dust which they had gathered in their journey, would be a testimony against them in the day of judgment, because they had refused to receive them, as the Jews were accustomed to perform some remarkable action, for some great crime committed; thus, when they heard blasphemy, they tore their garments. (Menochius)
10:16
Witham
Wise as serpents, etc. It is a proverbial way of speaking; and an admonition to be circumspect and discreet, but harmless, innocent, sincere in all our actions and dealings. (Witham)
Challoner
Simple. That is, harmless, plain, sincere, and without guile. (Challoner)
In the midst of wolves. Although Christ sent his apostles not only against wolves, but even into the very midst of wolves, still he commands them to behave with the meekness of sheep, and simplicity of doves. Thus he evinces the greatness of his power, in overcoming the wolves by the sheep, which were continually exposed to be devoured and torn in pieces by them, still never failing to change the fierce nature of the ravenous wolf into their own nature, in mildness and innocence. As long as we retain the nature of sheep, we easily overcome our adversaries; but no sooner are we changed into wolves, than we become the derision of our enemies: the supreme Pastor, who superintends the sheep, not the wolves, withdrawing from us the powerful protection of his grace, and leaving us to the misery of our own weakness.
St. Chrysostom
Our Saviour, in his infinite wisdom, knew full well the nature of things; passion was not to be overcome by passion, but by meekness only. Thus the apostles did, when the Jews having apprehended them, said, Have we not again and again commanded you not to teach in this name? (Acts 4.) Though they had the power of working the greatest miracles, yet they let nothing harsh, nothing severe, escape them, either in words or actions. With simplicity they made answer, Judge ye, if it be just to hear you rather than God; and at the same time shewed their prudence, saying, We cannot but speak what we have heard and seen. (St. Chrysostom, hom. xxxiv.)
Menochius
As sheep, etc. He compares them to sheep, not only because of their innocence, but also because they were sent unarmed and destitute of all human support. (Menochius)
Menochius
Wise, etc. That you may guard against the snares of your enemies. The prudence of the serpent is celebrated, because when it cannot escape, it strives at least to preserve its head free from hurt, whilst it leaves the rest of its body exposed. Thus Christians, who have Christ for their head, must preserve his faith and religion, though with the loss of every thing else. (Menochius)
10:17
St. Chrysostom
They will deliver you up in councils. Christ, in this and the following verse, warns his apostles of the many troubles and persecutions to which the preaching of the faith would expose them. St. Chrysostom assigns several reasons for him choosing to foretell them such sufferings: 1st. that he might shew that he had the gift of prophecy; 2nd. that they might not think such evils came upon them on account of his weakness; 3rd. that knowing beforehand the great trials to which they would be exposed, they might not be discouraged when they happened. (St. Chrysostom, in St. Thomas Aquinas)
10:18
Menochius
For a testimony to them, etc. That is, that by suffering with fortitude and constancy, you may bear testimony of me, as men must know, that it is not any vain thing for which they see you are prepared to die. Or the sense may be, that this may be for you a testimony against them in the day of judgment, and may render them inexcusable, since they will be unable to say that they have not heard the gospel. (Menochius)
10:19
Witham
Be not thoughtful, with too great a concern of mind. (Witham)
Haydock
That the apostles might not be discouraged at the description, which our Saviour gave them in the two preceding verses, of the troubles which they would have to sustain in their ministry, he now endeavours to console them. When you are called before councils, says he, do not think how or what to speak, for it shall be given you in that hour what to speak. A truly comfortable thought for all who should afterwards engage in the ministry of Christ. Whatever troubles, whatever persecutions may fall to your lot, if even you should be cited before kings and councils to answer for your faith, do not be troubled. You engage in the conflict, I will fight: you speak, but I will tell you what you ought to say. (Haydock)
10:22
Haydock
He that shall persevere, etc. We are here told, that to be saved it is not sufficient that we were once virtuous, we must persevere to the end. We are also assured of the same truth in Ezechiel. If the just man shall turn away from his justice, and shall commit iniquity, he shall die in his sins, and his justice which he hath done shall not be remembered. (Ezekiel 3:20.) (Haydock)
St. Chrysostom in St. Thomas Aquinas
Some, says St. Chrysostom, are accustomed to be fervent at the beginning of their conversion, but afterwards grow remiss; of what advantage are seeds that flourish in the beginning, but afterwards wither and die? (St. Chrysostom in St. Thomas Aquinas)
10:23
Flee into another. Tertullian, with some others, held it never lawful to fly in the time of persecutions, against both the doctrine and example of our Saviour, Christ.
Witham
You shall not finish, etc. St. Chrysostom thinks the sense of these words is, you shall not go through, and have finished your preaching in all the cities of Israel, till I, who follow you, shall come, and join you again. Others expound it, till the coming of me, your Messias, shall be published, and owned after my resurrection. (Witham)
10:24
St. Augustine
The disciple is not above, etc. If we therefore are disciples of Christ, we ought to embrace with joy, opprobrious and evil language, willingly receive and bear with patience all those things which our noble Lord and Master underwent for us. But if we will not bear these things with patience, how shall we dare to call ourselves his followers, his disciples, his servants, his children, or his domestics. (St. Augustine)
10:25
Witham
Beelzebub. In the Greek Beelzeboul. It was the name the Jews gave to the greatest of the devils, and also to the idol of Accaron. The word signifies the lord of flies; either because of the multitude of flies that were in the temple of that idol, or because the people used to sacrifice to this idol, when they were molested with flies. (Witham)
10:26
Menochius
For there is nothing hid, etc. Even in this life, for truth, however much oppressed, is yet accustomed at length to rise superior to oppression. What Christ therefore says here is, although the wicked persecute you, yet your virtue shall at length be known. (Menochius)
St. Chrysostom
Patience for a while, and soon your charity, which is now unknown, shall be renowned throughout the whole earth. You shall be blessed by all as the greatest benefactors, and the cultivators of virtue, while the words of your adversaries shall be heard with the greatest contempt. (St. Chrysostom, hom. xxxv.)
10:27
St. Chrysostom
That which I tell you, etc. We must not suppose that our Saviour was accustomed to deliver his instructions to his apostles in the secret of the night, or teach them in private by whispers. But here he uses a figure of speech, to convey to the minds of his apostles the insignificancy of Judea, where he was speaking in comparison of the whole world, which they were to instruct; and the low whisper of his voice, compared to the sound which they shall send forth to the ends of the earth. (St. Chrysostom, hom. xxxv.)
Menochius
Upon the house-tops. The tops of the houses in Palestine were flat, and the inhabitants were accustomed to assemble on them and discourse together in great numbers. To preach, therefore, on the top of a house, is the same as to preach where there is a great concourse of people. (Menochius)
10:28
St. Augustine in Baradius
Fear not those that, etc. Men are afraid of a prison, yet they are not afraid of hell fire. They fear temporal punishments, but dread not the torments of eternal fire. (St. Augustine in Baradius)
St. Chrysostom in Baradius
He who continually fears hell, will never fall into it; but he who is negligent, will undoubtedly fall. (St. Chrysostom in Baradius)
10:29
Menochius
Are not two sparrows? The sense is, sparrows are of very small value, and yet divine Providence defends and feeds them; how much more, therefore, will not God take care of you, who so far excel them? No one, therefore, will be able to rob you of life without God's permission. (Menochius)
10:30
St. Chrysostom
The very hairs, etc. God numbers not the hairs of our heads after the manner of men: but by this our Saviour shews the infinite knowledge the Almighty has of all things, and the goodness of his Providence, watching over every, even the most minute part of the creation. (St. Chrysostom, hom. xxxv.)
10:31
St. Bernard
Fear not therefore, etc. Here Christ admonishes us, in our greatest undertakings, to put our trust in God. (St. Bernard)
10:34
Menochius
I came not to send, etc. That is, dissension and war, in order that the false peace of sinners may be destroyed, and that those who follow me, may differ in morals and affections from the followers of this world. The sword, therefore, is the gospel, which separates those parents who remain in infidelity, etc. etc. etc. (Menochius)
Haydock
It must be observed, that the gospel does not necessarily of itself produce dissensions amongst men, but that Christ foresaw, from the depravity of man's heart, that dissensions would follow the propagation of the gospel. The blame of this, however, does not attach to the gospel itself, since those who embrace it, after their conversion sought more than ever to keep peace with all men, even with their most bitter persecutors; whilst those who rejected the gospel, forgetting even the ties of kindred, persecuted even to death the followers of Christ. (Haydock)
Origen † AD 253
Send peace, etc. Indeed before Christ became man, there was no sword upon the earth; that is, the spirit had not to fight with so much violence against the flesh; but when he became man, he shewed us what things were of the flesh, and what of the spirit, and taught us to set these two at variance, by renouncing always those of the flesh, which constantly endeavour to get master over us, and follow the dictates of the spirit. (Origen)
10:35
Challoner
I am come to set a man at variance, etc. Not that this was the end or design of the coming of our Saviour; but that his coming, and his doctrine would have this effect, by reason of the obstinate resistance that many would make, and of their persecuting all such as should adhere to him. (Challoner)
Witham
Not that Christ came for this end, to cause divisions between father and son, etc. On the contrary, the Scriptures teach us to love every one without exception, and especially our kindred; but this is to shew, and foretell what would happen in the same families, when some of them were Christians. We have divers instances of the truth of this in the Lives of the Saints. (Witham)
Baradius
No one can be connected with the earth and joined to heaven. Those who wish to enjoy the peace of heaven, must not be united to the lovers of this world by any connection. (Baradius)
10:36
Baradius
And a man's enemies, etc. He here alludes to our own passions of love, hatred, anger, envy, etc. which are our greatest enemies; and it is against these that we must make use of the sword our Saviour came to send amongst men. (Baradius)
10:37
Menochius
Is not worthy of me, etc. That is, is not worthy to be my disciple, and to enjoy my kingdom. (Menochius)
10:38
St. Augustine
He that, etc. There are two kinds of crosses which our Saviour here commands us to take up: one corporal, and the other spiritual. By the former, he commands us to restrain the unruly appetites of the touch, taste, sight, etc. By the other, which is far more worthy our notice, he teaches us to govern the affections of the mind, and restrain all its irregular motions, by humility, tranquillity, modesty, peace, etc. Precious indeed in the sight of God, and glorious is that cross, which governs and brings under proper rule the lawless passions of the mind. (St. Augustine)
10:39
St. Chrysostom
He that findeth, etc. Behold the great losses that befall such as love their souls above measure; and on the contrary, the advantages that follow from hating them as they ought. (St. Chrysostom, hom. xxxvi.)
St. Ambrose
That is, he that findeth in this life pleasures and comforts, and places his affections upon them, will certainly soon lose them. For Isaias says, (Isaias 40:6.) All flesh is grass, and all the glory thereof as the flower of the field. The grass is withered, and the flower is fallen. So man's glory seems to flourish and appears great, but falls away and dies before it has come to its full bloom; for what duration is there in the flesh? and what stability in the pleasures of this world? To-day you may behold a young man, strong, beautiful, healthy, admired, and flourishing in virtue; and to-morrow you will find him quite changed, oppressed with either sin, labour, want, or sickness. (St. Ambrose)
Haydock
But if he continues moderately happy as to temporal concerns till death, and places his affections on them, he hath found life here, but shall lose it in the next world. But he that shall, for the sake of Christ, deprive himself of the pleasures of this life, shall receive the reward of a hundred fold in the next. (Haydock)
10:41
Menochius
The reward of a prophet. That is, shall be partaker of the reward of a prophet, or shall receive the same reward as a prophet; as, according to the law of David, (1 Kings 30:24.) He who descended to the battle, and he who remained with the baggage, shared equally. So Saul, whilst he kept the clothes of those who stoned Stephen, stoned him by the hands of them all, as St. Augustine observes. (Menochius)
10:16
Simple.... That is, harmless, plain, sincere, and without guile.
10:35
I came to set a man at variance, etc.... Not that this was the end or design of the coming of our Saviour; but that his coming and his doctrine would have this effect, by reason of the obstinate resistance that many would make, and of their persecuting all such as should adhere to him.
10:1
1. Power.) Miracles were so necessarie to the confirmation of their doctrine beginning then to be preached, that not only Christ him self did miracles, but also he gaue to his Apostles power to doe them.
Concordance Mr. 3, 13. 6, 7.
Concordance Lu. 6, 13 9, 1.
10:2
2. First Simon.) Peter the first, not in calling, but in preeminence, Peters Primacie. for (as S. Ambrose saith in 2 Cor. 12.) Andrew first folowed our Sauiour before Peter: Beza in Annot. noui Test. 155•. and yet the Primacie Andrew receaued not, but Peter. Which preeminence of S. Peter aboue the other Apostles is so playnly signified in this word, First, by the iudgement euen of Heretikes, that Beza, notwithstanding he confesseth the consent of al copies both Latin and Greeke, yet is not ashamed to say that he suspecteth that this word was thrust into the text by some fauourer of Peters Primacie. Wherby we haue also that they care no more for the Greeke then for the Latin, when it maketh agaynst them: but at their pleasure say that al is corrupted.
10:5
They haue here commission to preach only in Israel: the time being not yet come to call the Gentiles.
10:9
9. Do not possesse.) Preachers may not carefully seeke after the superfluities of this life, or any thing which may be an impediment to their function. And as for necessaries, they deserue their temporal liuing at their hands for whom they labour spiritually.
10:12
12. Peace to this house.) As Christ him self vsed these wordes or this blessing often, Bishops blessing. Peace be to you, so here he biddeth his Apostles say the like to the house where they come: And so hath it been alwaies a most godly vse of Bishops Aug. de ciuit. li. 22 c. 8. Leo Imp. i vit. S. Chrys. Socrat. li. • c. 14. to geue their blessing where they come. Which blessing must needes be of great grace and profite, when none but worthy persons (as here we read) might take good thereof: It remitteth venial sinnes. and when it is neuer lost, but returneth to the geuer, when the other partie is not worthy of it. Among other spiritual benefites it taketh away venial sinnes. Amb. in 9. Luc.
10:14
14. Shake of the dust.) To contemne the true preachers, or not to receaue the truth preached, is a very damnable sinne.
10:15
15. More tolerable.) Hereby it is euident that there be degrees and differences of damnation in Hel fyre according to mens deserts. Aug. li. • de Bapt. c. 19.
10:16
In the liturgy The Gospel vpō the Commemoration of S. Paul, Iun. 30.
⸬ Wisedom and simplicitie both be necessarie in preachers, Bishops and Priests.
10:18
18. Kings.) In the beginning Kings and Emperours persecuted the Churche, that by the very death and bloud of Martyrs it should grow more miraculously, afterward when the Emperours and kings were them selues become Christians, they vsed their power for the Churche, agaynst Infidels and Heretikes. Aug. ep. 48.
Concordance Mar. 15, 11.
10:19
19. It shal be giuen.) This is verified euen at this present also, when many good Catholikes, that haue no great learning, by their answers confound the Aduersaries.
Concordance Luc. 12, 11.
10:20
Concordance Luc. 21, 16.
10:23
In the liturgy The Gospel vpō S. Athanasius day. Maij 2.
10:24
Concordance Luc. 6, 40
10:25
25. How much more.) No maruel therefore if Heretikes call Christes Vicar Antichrist, when their forefathers the faithles Iewes called Christ him self Beelzebub.
10:28
A goodly cō fort for Christians and Catholikes and al good men, in the persecutiōs of Turke, of Heretikes, of al Wicked men.
10:31
Concordance Mar. 8, 38.
10:32
32. Confesse me.) See how Christ esteemeth the open confessing of him, Confessing of Christ and his truth. that is, of his truth in the Catholike Churche, Act. 9. for as whē Saul persecuted the Churche, he sayd him self was persecuted: so to confesse him, and his Churche, is al one. Cōtrariewise, see how he abhorreth them that deny him before men. Which is not only to deny any one litle article of the Catholike fayth cōmended to vs by the Churche: but also to allow or consent to heresie by any meanes, as by subscribing, coming to their seruice and sermons, furthering them any way agaynst Catholikes, and such like.
Concordance Luc. 9. 26. 12, 8.
10:33
In the liturgy The Gospel vpō a Martyrs day that is not a Bishop.
10:34
34. Not peace but sword.) Christ came to breake the peace of worldlings and sinners: as when the sonne beleueth in him, and the father doth not: the wife is a Catholike, and the husband is not. For to agree together in infidelitie, heresie, or any other sinne, is a naughty peace. This being the true meaning of Christes wordes, marke that the Heretike interprete this to mainteine their rebellions and troubles which their new gospel breedeth. Beza in no. Test. an. 1565.
Concordance Luc. 12, 51.
Concordance Mich. 7, 6.
10:37
37. More then.] No earthly thing, nor duty to Parents, wife, children, countrie, or to a mans owne body and life, can be any iust excuse why a man should doe, or feyne him self to doe or beleeue any thing, agaynst Christ or the vnitie and faith of his Churche.
10:40
Concordance Luc. 10, 16.
10:41
41. In the name.] Reward for hospitality, and specially for receiuing an holy person, as Prophet, Apostle, Bishop, or Priest persecuted for Christes sake. For by receiuing of him in that respect as he is such an one, he shal be partaker of his merites, and he rewarded as for such an one. Whereas on the contrarie side, he that receiueth an Heretike into his house and a false preacher doth communicate with his wicked workes. Ep. 2. Io.
The reward for harbouring & helping any blessed iust person suffering for his iustice and conscience.
10:42
Concordance Mar. 9, 41.
10:1
Tatian † AD 180 The Diatessaron 12
… 49] and sickness; and many followed him. And when Jesus saw the multitudes, he had compassion on them, for they were wearied and scattered, as sheep [42] that have no shepherd.
Aphrahat † AD 346 Aphrahat: Select Demonstrations 21.18
… and for Jesus’ sake the wrath of His Father was appeased from all nations, so that they were not slain and died not because of their sins. Daniel besought of the king, and he gave his brethren authority over the affairs of the province of Babylon ; and Jesus besought of God, and He gave His brethren, His disciples, authority over Satan and his host.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“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.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 51
… xx. 22 ); and again, “The Holy Ghost came upon them” ( Acts xix. 6 ), and then they wrought miracles. But when He was sending them, the Scripture said not, that “He gave to them the Holy Ghost,” but that He gave to them “power,” saying, “Cleanse the lepers, cast out devils, raise the dead, freely ye have received, freely give.” (
10:2
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“Now the names of the twelve apostles are these; first, Simon, who is called Peter.”
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 5
… not them, for they lied to me about you; nor you, for you quote to me that Scripture which I had believed on the authority of those liars. But far be it that I should not believe the gospel; for believing it, I find no way of believing you too. For the names of the apostles, as there recorded,
10:3
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 1
… Peter saying “Depart from me because I am a sinful man:” Matthew styling himself a publican even in the days of his Apostleship:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
After this, when he had said, “Philip, and Bartholomew,” he added, “Thomas, and Matthew the Publican.”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
… Luke, who gives their names in another place, —that is to say, in the earlier passage, where they are [represented as being] chosen on the mountain,—is not at variance in any respect with Matthew, with the exception of the single instance of the name of Judas the brother of James, whom Matthew designates Thaddæus, although some codices also read Lebbæus.
10:4
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
… He saith not, “the unholy, the all unholy one,” but hath named him from his city, “Judas Iscariot.” Because there was also another Judas, “Lebbæus, whose surname was Thaddæus,” who, Luke saith, was the brother of James, saying, “Judas the brother of James.” Therefore to distinguish him from this man, it saith, “Judas Iscariot, who also betrayed Him.”
10:5
Tatian † AD 180 The Diatessaron 12
… And when Jesus saw the multitudes, he had compassion on them, for they were wearied and scattered, as sheep [42] that have no shepherd. And he called his twelve disciples, and gave them power and [43] much authority over all devils and diseases; and sent them two and two, that they [44] might proclaim the kingdom of God, and to heal the sick.
Tertullian † AD 220 The Prescription Against Heretics 8
… 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.”
Tertullian † AD 220 De Fuga in Persecutione 6
… “Do not go into the way of the Gentiles, and into a city of the Samaritans do not enter: but go rather to the lost sheep of the house of Israel.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.18
Justinus was entirely opposed to the teaching of the holy Scriptures, and moreover to the written or oral teaching of the blessed evangelists, according as the Logos was accustomed to instruct His disciples, saying, “Go not into the way of the Gentiles;”
Origen † AD 254 Origen's Commentary on Matthew 12.15
“ Then enjoined He His disciples that they should tell no man that He was the Christ. ” It is written above that Jesus sent forth these twelve saying unto them, “Go not into any way of the Gentiles,”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 75.6
… For when first He sent His disciples on the ministry of salvation, He bade them, saying, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“These twelve,” it is said, “Jesus sent forth.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 52
But if any one should say, “How then, while saying to His disciples, “Go not into the way of the Gentiles,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 53
Now He had indeed already spoken this very injunction, when He sent them, saying, “Go not into the way of the Gentiles” (for, saith He, “I send you as sheep in the midst of wolves,” and, “ye shall be brought before kings and governors”)
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 2
… He extols as great the things which would be painful: all but saying, “‘Fear not’: for ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto Me both in Jerusalem, and in all Judea, and in Samaria.” For since he had said, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 18
… “And having said this, he fell asleep.” ( v. 60 .)—“And they were all scattered abroad throughout the region of Judea and Samaria. ( ch. viii. 1 .) And now without scruple they had intercourse with Samaria, whereas it had been said to them, “Go not into the way of the Gentiles” “and into any city of the Samaritans enter ye not.” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 22
… For the sake of those thereafter, to whom he is about to relate it. For to himself it had been said, “Go not into the way of the Gentiles.” (
St John Chrysostom † AD 407 Homilies on Ephesians 2
… and how, in consequence, he does every thing with this view. How then is it that Christ Himself saith, “I was not sent, but unto the lost sheep of the house of Israel?” ( Mat. xv. 24 .) And said again to his disciples, “Go not into any way of the Gentiles, and enter not into any city of the Samaritans.” (
St John Chrysostom † AD 407 Homilies on Ephesians 7
… v. 45 .) adducing the example from His Father; but we from Christ Himself. He came unto them, in His Incarnation, I mean, He became a servant for their sakes, “He humbled Himself, He emptied Himself, He took the form of a servant.” ( Philip. ii. 7, 8 .) And when He came unto them, He went not Himself aside “into any way of the Gentiles,” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 9
… prophets afterwards, who moreover themselves beheld Christ Himself daily working miracles among them, giving up His time to them alone, neither as yet allowing His disciples to depart into the way of the Gentiles, or to enter into a city of Samaritans, nor doing so Himself, but everywhere declaring that He was sent to the lost sheep of the house of Israel (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 31
… 33 ), one who by them was deemed mean, contemptible, and abominable. And in the case of the ten lepers, He calls one a “stranger” on this account, (for “he was a Samaritan,”) and He gave His charge to the disciples in these words, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 66
Philip gives place to Andrew as being before him, and communicates the matter to him. But neither doth he at once act with authority; for he had heard that saying, “Go not into the way of the Gentiles” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 80
For to be always doing good, is glory to God. But what is, “As Thou hast given Him power over all flesh”? He now showeth, that what belongs to the preaching is not confined to the Jews alone, but is extended to all the world, and layeth down beforehand the first invitations to the Gentiles. And since He had said, “Go not into the way of the Gentiles” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 11.6
… What hath Christ done to you? who sent this same betrayer, whom He called a devil, who before betraying the Lord could not show good faith even to the Lord’s purse, with the other disciples to preach the kingdom of heaven;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 72.9
… there the disciples, to whom He gave this same injunction, saying, “Into the way of the nations go ye not away, and into the cities of the Samaritans enter ye not: go ye first to the sheep which are lost of the house of Israel.”
Pseudo-Clement The Recognitions of Clement 1.57
… Against him, and another who supported him in what he said, James and John, the sons of Zebedee, strove vigorously; and although they had a command not to enter into their cities,
10:6
Tatian † AD 180 The Diatessaron 12
… And he called his twelve disciples, and gave them power and [43] much authority over all devils and diseases; and sent them two and two, that they [44] might proclaim the kingdom of God, and to heal the sick. And he charged them, and said, Walk not in the way of the heathen, nor enter into the cities of the Samaritans. [45, 46]
St Irenaeus of Lyons † AD 202 Against Heresies 3.13.2
… To allege, then, that these men did not know the truth, is to act the part of false witnesses, and of those who have been alienated from the doctrine of Christ. For why did the Lord send the twelve apostles to the lost sheep of the house of Israel,
St Irenaeus of Lyons † AD 202 Against Heresies 4.2.8
8. But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: “Go ye to the sheep of the house of Israel,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 66
… For both before the crucifixion, He saith to them, “Go to the lost sheep of the house of Israel;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 19
… What does he say then? that if it were not for the Jews’ sake, we should not have been called and saved at all? We should not before them, but in the regular order. Wherefore also when He was speaking to the disciples, He did not say barely, “Go to the lost sheep of the House of Israel” (
10:7
Tatian † AD 180 The Diatessaron 12
… and sent them two and two, that they [44] might proclaim the kingdom of God, and to heal the sick. And he charged them, and said, Walk not in the way of the heathen, nor enter into the cities of the Samaritans. [45, 46] Go especially unto the sheep that are lost of the sons of Israel.
Tertullian † AD 220 On the Resurrection of the Flesh 33
… But it is by such declarations and sentences that the Lord sets forth either the last judgment, or the kingdom, or the resurrection: “It shall be more tolerable,” He says, “for Tyre and Sidon in the day of judgment than for you .” And “Tell them that the kingdom of God is at hand.”
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.24
… This is why Jesus was baptized, and received testimony from above, and fasted, and was tempted, and overcame him who had overcome. This is why devils were cast out,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
6. “And as ye go,” saith He, “preach, saying, The kingdom of Heaven is at hand.”
St Jerome † AD 420 Against the Pelagians 1.28
… and concerning the Saviour it is written, “From that time He began to preach and to say, Repent, for the kingdom of heaven is at hand.” And again, “Jesus went round about the towns and villages, teaching in their synagogues, and preaching the kingdom of God.” And He commanded His Apostles to
St Augustine of Hippo † AD 430 Of the Work of Monks 6
… “As ye go,” saith He, “preach, saying, The kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse lepers, cast out devils. Freely have ye received, freely give. Possess not gold nor silver nor money in your purses, neither scrip on your journey, neither two coats, neither shoes, neither staff: for the workman is worthy of his meat.”
Anonymous The Teaching of Addæus the Apostle 1
… And, when Addæus saw it, he sent to him, saying: In my lifetime I have not taken anything from thee, nor will I now at my death take anything from thee, nor will I frustrate the word of Christ which He spake to us: Accept not anything from any man, and possess not anything in this world.
10:8
Tatian † AD 180 The Diatessaron 12
… And he charged them, and said, Walk not in the way of the heathen, nor enter into the cities of the Samaritans. [45, 46] Go especially unto the sheep that are lost of the sons of Israel. And [47] when ye go, proclaim and say, The kingdom of heaven is come near.
St Irenaeus of Lyons † AD 202 Against Heresies 1.4.3
… They have good reason, as seems to me, why they should not feel inclined to teach these things to all in public, but only to such as are able to pay a high price for an acquaintance with such profound mysteries. For these doctrines are not at all similar to those of which our Lord said, “Freely ye have received, freely give.”
Tertullian † AD 220 On Modesty 2
… ‘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 ‘peacemakers;’ ‘giving in their turn just as Christ withal hath given to us;’
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.101
In the Acts of the Apostles: “Thy money be in perdition with thyself, because thou hast thought that the grace of God is possessed by money.” Also in the Gospel: “Freely ye have received, freely give.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.7.5
… It is not possible to recount the number of gifts which the Church, throughout all the world, has received from God in the name of Jesus Christ, who was crucified under Pontius Pilate, and exercises every day for the benefit of the heathen, never deceiving any nor doing it for money. For as she has received freely from God, freely also does she minister.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.1
1. I have received thy letter, my beloved, and when I read it, it greatly gladdened me that thou hast turned thy thoughts to these investigations. For this thing that thou hast asked of me shall be freely granted,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 10.8
… Whosoever receives thereof, is himself enriched, and enriches (others). It lies open and unguarded before all that seek it; and though many take from it there is no deficiency; and when they give of that which they have received, their own portion is greatly multiplied. They that receive freely let them give freely
St Athanasius of Alexandria † AD 373 Life of Antony. (Vita Antoni.) 83
… and nothing shall be impossible unto you .’ And again, ‘Verily, verily, I say unto you, if ye shall ask the father in My name He will give it you. Ask and ye shall receive .’ And He himself it is who saith to His disciples and to all who believe on Him, ‘Heal the sick, cast out demons; freely ye have received, freely give
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 16.17
… he also enquires, Whence comest thou, Gehazi ? Not in ignorance, but in sorrow ask I whence comest thou ? From darkness art thou come, and to darkness shalt thou go; thou hast sold the cure of the leper, and the leprosy is thy heritage. I, he says, have fulfilled the bidding of Him who said to me, Freely ye have received, freely give
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“Heal the sick, cleanse the lepers, cast out devils: freely ye have received, freely give.”
St Jerome † AD 420 The Life of S. Hilarion 37
… insomuch that one of the leading men who was swollen with the dropsy was cured the same day that he came. He afterwards offered the saint gifts without end, but the saint replied to him in the words of the Saviour to his disciples:
John Cassian † AD 435 The Conferences of John Cassian 15.1
… “Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely ye have received, freely give.”
John Cassian † AD 435 The Seven Books of John Cassian on the Incarnation of the Lord, Against Nestorius 7.20
But why are we so long dealing with your wild blasphemy, with arguments that are plain indeed but still slight? Let us hear God Himself speaking to His disciples: “Heal the sick, raise the dead, cleanse the lepers, cast out devils.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.53
And in truth this transgression is propagated with increase among subordinates. For he who is promoted to any sacred order for a price, being already corrupted in the very root of his advancement, is the more ready to sell to others what he has bought. And where is that which is written, Freely ye have received, freely give (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.57
… And in truth this transgression is propagated with increase among subordinates. For one who attains to a sacred dignity tainted in the very root of his promotion is himself the more prepared to sell to others what he has bought. And where then is that which is written, Freely ye have received; freely give (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.58
… And in truth this transgression is propagated with increase among subordinates. For he who is advanced to a sacred order already tainted in the very root of his promotion is himself more prepared to sell to others what he has bought. And where is that which is written, Freely ye have received; freely give (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 8.19
… But as to your saying that, if we send larger pieces, you will pay for them, we thank you indeed for your liberality, but we are precluded from accepting a price, since the Gospel forbids it. For we do not buy the timber which we send; and how can we accept a price, when it is written, Freely ye have received, freely give (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 9.106
… And yet the perverseness of this iniquity still puts forth its strength. For it drives those to sell whom it deceives into buying. And, while attention is not paid to what is enjoined by the divine voice, Freely ye have received, freely give (
Pseudo-Clement The First Epistle of the Blessed Clement, the Disciple of Peter the Apostle 12
… He who acts thus “is a temple of the Holy Spirit of God.” Let this man cast out demons, and God will help him. For it is good that a man help those that are sick. Our Lord hath said: “Cast out demons,” at the same time commanding many other acts of healing; and, “Freely ye have received, freely give.”
10:9
Tatian † AD 180 The Diatessaron 12
… [45, 46] Go especially unto the sheep that are lost of the sons of Israel. And [47] when ye go, proclaim and say, The kingdom of heaven is come near. And heal the sick, and cleanse the lepers, and cast out the devils: freely ye have received, freely [48, 49] give.
St Apollonius † fl. AD 200 Apollonius 1
… Which of them, then, condones the sins of the other? The prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For whereas the Lord has said, “Provide not gold, nor silver, nor two coats a-piece ,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 5.18.7
7. Which of these forgives the sins of the other? Does the prophet the robberies of the martyr, or the martyr the covetousness of the prophet? For although the Lord said, ‘Provide neither gold, nor silver, neither two coats,’
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.69
… What of the regulations of Jesus for his disciples, when He sends them to preach?
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 45
… nothing to come between Man and God. So too if any disciple is sent to preach the Gospel, let him go in a spirit of philosophy and without excess, inasmuch as he must, besides being without money and without staff and with but one coat, also be barefooted,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.25
128. Wherefore the Lord said to His disciples: “Take neither gold nor silver nor money.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.28
137. Although we did not act thus without good reason, yet we have followed it up among the people so as to confess and to add again and again that it was far better to preserve souls than gold for the Lord. For He Who sent the apostles without gold
St John Chrysostom † AD 407 Against Marcionists and Manichæans 4
… for he cast devils out of the Jews, who said that He Himself was possessed by a devil, He bestowed benefits on His persecutors, He fed those who were forming designs against Him, He conducted into His kingdom those who were desiring to crucify Him. Again He said to His disciples “Get you no gold nor silver neither brass in your purses,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 22
And here indeed He advises, but as He proceeds, He even makes it a law, saying, “provide neither gold nor silver, nor scrip for your journey.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 46
… but, “I am meek and lowly in heart.” And again, when sending them out, He said not, “Fast,” but, “Eat of all that is set before you.” With regard to wealth, however, He required of them great strictness, saying, “Provide not gold, or silver, or brass, in your purses.”
St John Chrysostom † AD 407 Homilies on Philippians 9
… It is written, “A father’s dishonor is a reproach to the children.” ( Ecclus. iii. 11 .) But what? Should he perish with famine? This were not like a pious man; for God willeth it not. But what do they straightway philosophize? It is written, say they, “Get you no gold, nor silver, nor brass in your purses, neither two coats, nor yet staves” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 18
But wilt thou hear the praises of poverty? Christ sought after it, and saith, “But the Son of Man hath not where to lay His head.” ( Matt. viii. 20 .) And again He said to His disciples, “Provide neither gold, nor silver, nor two coats.” (
St Jerome † AD 420 The Letters of St. Jerome 123.15
… The apostles likewise travelled throughout the world without either money in their purses, or staves in their hands, or shoes on their feet;
St Jerome † AD 420 Against Jovinianus 2.6
… Hence also the Apostle says: “When I am weak, then am I strong.” And “Though our outward man is decaying, yet our inward man is renewed day by day.” And “I have the desire to depart and be with Christ.” And, “Make not provision for the flesh to fulfil the lusts thereof.” Are all commanded
St Jerome † AD 420 Against the Pelagians 2
Matt. x. 9 . “Get you no gold…nor shoes.” Who has fulfilled this? Not even the Apostles, for
John Cassian † AD 435 The Conferences of John Cassian 24.23
… “We brought nothing into this world: it is certain that we cannot carry anything out”? By the needs of what want will his courage be overcome, who knows how to do without “scrip for the way, money for the purse,”
10:10
Tatian † AD 180 The Diatessaron 12
… And heal the sick, and cleanse the lepers, and cast out the devils: freely ye have received, freely [48, 49] give. Get you not gold, nor silver, nor brass in your purses; and take nothing for the way, except a staff only; nor bag, nor bread; neither shall ye have two tunics, [50] nor shoes, nor staff, but be shod with sandals;
St Irenaeus of Lyons † AD 202 Against Heresies 4.8.3
… their substance is the offerings ( fructifications ) of the Lord: these shall they eat.” Wherefore also Paul says, “I do not seek after a gift, but I seek after fruit.” To His disciples He said, who had a priesthood of the Lord, to whom it was lawful when hungry to eat the ears of corn, “For the workman is worthy of his meat.”
Origen † AD 254 Origen's Commentary on the Gospel of John 1.26
But that progress too, which is in wisdom and which is found by those who seek their salvation in it to do for them what they require both in respect of exposition of truth in the divine word and in respect of conduct according to true righteousness, it lets us understand how Christ is the way. In this way we have to take nothing with us,
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… And as to His injunction, that a man, when struck on the one cheek, should offer the other also, that is the expression of goodness. Well, then, are justice and goodness opposed to each other? Far from it! There has only been an advance from simple justice to positive goodness. And again, we have the saying, “The workman is worthy of his hire.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.3.10
10. Most of all, he thought that the words of the Saviour in the Gospel should be observed, in which he exhorts not to have two coats nor to use shoes
St Basil the Great † AD 379 The Letters 150.3
… In sum, however, what he said about poverty was this, that the rule ought to be that every one should limit his possessions to one garment. For one proof of this he quoted the words of John the Baptist “he that hath two coats let him impart to him that hath none;” and for another our Lord’s prohibition to His disciples to have two coats.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 10.3
… This Sheep again is called a Shepherd, who says, I am the Good Shepherd : a Sheep because of His manhood, a Shepherd because of the loving-kindness of His Godhead. And wouldst thou know that there are rational sheep? the Saviour says to the Apostles, Behold, I send you as sheep in the midst of wolves
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
Yea, for many now do this; if they see but a monk wearing an unnecessary garment, they produce against him the law of our Lord,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
Next, lest they should say, “whence then are we to obtain our necessary food?” He saith not unto them, “Ye have heard that I have told you before, ‘Behold the fowls of the air;’” (for they were not yet able to realise this commandment in their actions); but He added what came far short of this, saying, “For the workman is worthy of his meat;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
Then again, He trains them for another branch of self-command; first, casting out all care for their food: secondly, all fear of their perils; and now, that of calumny. Since from that first anxiety He freed them, by saying, “The workman is worthy of his hire,”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 54
… thereafter having met with his requital, he naturally honored Paul much more, when the others also received healing. “Who also,” it says, “honored us with many honors” ( v. 10 ): not that he received wages, God forbid; but as it is written, “The workman is worthy of his meat. And when we departed, they laded us with such things as were necessary.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 21
… “And eateth not of the milk thereof?” Not of the lambs, but of the milk; signifying, that a little relief should be enough for the teacher, even his necessary food alone. (This refers to those who would devour all and gather the whole of the fruit.) “So likewise the Lord ordained,” saying, “The laborer is worthy of his food.” (St.
St Jerome † AD 420 The Letters of St. Jerome 22.19
… Similarly, when Moses and Joshua were bidden to remove their shoes because the ground on which they stood was holy, the command had a mystical meaning. So, too, when the disciples were appointed to preach the gospel they were told to take with them neither shoe nor shoe-latchet;
St Jerome † AD 420 The Letters of St. Jerome 23.4
… While we run the way of this world, we must not clothe ourselves with two coats, that is, with a twofold faith, or burthen ourselves with leathern shoes, that is, with dead works; we must not allow scrips filled with money to weigh us down, or lean upon the staff of worldly power.
St Jerome † AD 420 Against Jovinianus 1.34
… As though they were providing for infant children, they gave them milk to drink, not solid food. Nor did they lay down rules for continence, nor hint at virginity, nor urge to fasting, nor repeat the directions
St Augustine of Hippo † AD 430 On Lying 30
30. Moreover, it was said to the Apostles that they should take nothing with them for their journey, but should live by the Gospel. And in a certain place too the Lord Himself signified why He said this, when He added, “The laborer is worthy of his hire:”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 2.30
71. Another question which it is also usual to put is this: How comes it that Matthew and Luke have stated that the Lord said to His disciples that they were not to take a staff with them, whereas Mark puts the matter in this way: “And He commanded them that they should take nothing for their journey, save a staff only;”
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 10.8
… “Nor did we eat any man’s bread for nought.” By each expression the teacher of the Gentiles advances a step in the rebuke. The preacher of the gospel says that he has not eaten any man’s bread for nought, as he knows that the Lord commanded that “they who preach the gospel should live of the gospel:” again, “The labourer is worthy of his meat.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 4.9
… He commanded that their churches should be shut up, also their bishop they sent into exile. His name was Agelius, a person that had presided over their churches from the time of Constantine, and had led an apostolic life: for he always walked barefoot, and used but one coat, observing the injunction of the gospel.
10:11
Tatian † AD 180 The Diatessaron 12
… and take nothing for the way, except a staff only; nor bag, nor bread; neither shall ye have two tunics, [50] nor shoes, nor staff, but be shod with sandals; for the labourer is worthy of his food. [51] And whatever city or village ye enter, inquire who is worthy in it, and there be until [52, 53] ye go out.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
8. “And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 32
… For except he were worthy of Paul’s excellency, he would never have lodged there, since he, who took pains to go beyond many of Christ’s commands, would never have trespassed against that law, which bids us be very particular about who receive us, and about lodging with “worthy” persons. (
St John Chrysostom † AD 407 Homilies on Colossians 3
… Whence also ye are ignorant wherefore is said, “Peace unto all.” But hear what follows, what Christ saith; “And into whatsoever city or village ye shall enter…as ye enter into the house, salute it; and if the house be worthy, let your peace come upon it, but if it be not worthy, let your peace return to you.” (
Pseudo-Clement The Recognitions of Clement 2.3
… that is, concerning Simon. For I should wish to know of what character and of what conduct he is. Wherefore, if any one of you has any knowledge of him, let him not fail to inform me; for it is of consequence to know these things beforehand. For if we have it in charge, that when we enter into a city we should first learn who in it is worthy,
10:12
Tatian † AD 180 The Diatessaron 12
… for the labourer is worthy of his food. [51] And whatever city or village ye enter, inquire who is worthy in it, and there be until [52, 53] ye go out. And when ye enter into the house, ask for the peace of the house: and if the house is worthy, your peace shall come upon it;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 30
… xxv. 40 .) And, “Despise not one of these little ones, because their angels do always behold the face of My Father which is in heaven.” ( Matt. xviii. 10 .) Receive them then with readiness of mind, bringing as they do ten thousand blessings to thee, through the greeting of peace. (
St John Chrysostom † AD 407 Homilies on Colossians 3
… Because this is the Mother of all good things; this is the foundation of joy. Therefore Christ also commanded the Apostles on entering into the houses straightway to say this, as being a sort of symbol of the good things; for He saith, “When ye come into the houses, say, Peace be unto you;”
Pseudo-Clement The Recognitions of Clement 2.30
… but if there be not, your peace shall return to you.’ Also that, going out from that house or city, we should shake off upon them the very dust which adhered to our feet. ‘But it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city or house.’
Pseudo-Clement The Clementine Homilies 3.30
… but if any of you will not receive it, then we, shaking off for a testimony the road-dust of our feet, which we have borne through our toils, and brought to you that you may be saved, will go to the abodes and the cities of others.
10:13
St John Chrysostom † AD 407 Homilies on Colossians 3
Do not, I pray you, think that these things are spoken from us; it is the Grace of God which worketh in the unworthy, not for our sakes, but for yours. Hear ye then what Christ saith. “If the house be worthy, let your peace come upon it.” (
10:14
Tatian † AD 180 The Diatessaron 12
… for the labourer is worthy of his food. [51] And whatever city or village ye enter, inquire who is worthy in it, and there be until [52, 53] ye go out. And when ye enter into the house, ask for the peace of the house: and if the house is worthy, your peace shall come upon it; but if it is not worthy, your [54] peace shall return unto you.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
“And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… (e) Do you see what they effected by their opposing the preaching? to what dishonor they brought these (“honorable women”)? “But they shook off the dust of their feet against them, and came unto Iconium.” ( v. 51 .) Here now they used that terrible sign which Christ enjoined, “If any receive you not, shake off the dust from your feet” (
St Jerome † AD 420 The Letters of St. Jerome 34
With the second phrase he deals at greater length. After showing that Hilary of Poitiers’s view (viz. that the persons meant are the apostles, who were told to shake the dust off their feet,
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.14
… with His friends, because He said, "The servant that knows his lord’s will, and doeth it not, shall be beaten with many stripes;" and with His enemies, because He said, "If any one shall not receive you, shake off against him the dust of your shoes; verily I say unto you, that it shall be more tolerable for Sodom in the day of judgment than for that city;"
10:15
Tatian † AD 180 The Diatessaron 12
… and if the house is worthy, your peace shall come upon it; but if it is not worthy, your [54] peace shall return unto you. And whosoever shall not receive you, nor hear your sayings, when ye go out from that house, or from that village, shake off the dust [55] [Arabic, p. 50] that is under your feet against them for a testimony.
St Irenaeus of Lyons † AD 202 Against Heresies 4.28.1
… while they keep silence with regard to His judgment; and all those things which shall come upon such as have heard His words, but done them not, and that it were better for them if they had not been born, and that it shall be more tolerable for Sodom and Gomorrah in the judgment than for that city which did not receive the word of His disciples.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 36
… And besides, this indicates the destruction of the might of death, not the loosing of the sins of those who had died before His coming. 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?”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 31
… And these were slaves for seventy years, and those for four hundred, but others again ate their children, and underwent countless other more grievous calamities, and even in this way were not freed, either they or those that were burnt alive in Sodom. “For it shall be more tolerable,” He says, “for the land of Sodom and Gomorrha, than for that city.” (
10:16
Pope St Clement I † AD 99 The Second Epistle of Clement 5
Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.”
St Ignatius of Antioch † AD 108 Epistle to Polycarp: Shorter and Longer Versions 2
If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. Be in all things “wise as a serpent, and harmless as a dove.”
Tatian † AD 180 The Diatessaron 13
… And ye shall be hated of every man because of [8] my name; but he that endureth unto the end of the matter shall be saved. When they expel you from this city, flee to another. Verily I say unto you, Ye shall not finish all the cities of the people of Israel, until the Son of man come.
Tertullian † AD 220 Against the Valentinians 2
For this reason we are branded by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: “Be ye therefore wise as serpents, and simple as doves.”
Tertullian † AD 220 Scorpiace 9
… “Behold, I send you forth as sheep in the midst of wolves;” and, “Beware of men, for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles,” etc.
Tertullian † AD 220 On Baptism 8
… (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 even in her bodily structure the dove is without literal gall. And accordingly He says, “Be ye simple as doves.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.88
In the Gospel according to Matthew: “Be ye prudent as serpents, and simple as doves.”
St Hilary of Poitiers † AD 367 De Synodis or On the Councils 1
23. It was said unto the apostles of the Lord, Be ye wise as serpents, and harmless as doves
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 3.25
… be ye therefore wise as serpents and harmless as doves
St Ephrem the Syrian † AD 373 Ephraim Syrus: Three Homilies 2.11
… Thou knowest by experience the affliction of poverty: receive not others in thy house, and drive not out the beggar. Have thou also a law, a comely law for thy household. Establish an order that is wise, that the abjects laugh not at thee. Be careful in all thy doings, that thou be not a sport for fools; be upright and prudent, and both simple and wise.
St Gregory of Nyssa † AD 395 On Virginity 16
… he will continue without touching either of those opposite states which run along-side virtue. This teaching is not mine; it comes from the Divine lips. It is clearly contained in that passage where our Lord says to His disciples, that they are as sheep wandering amongst wolves
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.16
… Wherefore “be ye wise as serpents,” saith the Lord, “and harmless as doves.”
St Ambrose of Milan † AD 397 On the Mysteries 4
… But what is so real as the Godhead which abides for ever? Now the creature cannot be the reality, but only a likeness, which is easily destroyed and changed. So, again, because the simplicity of those who are baptized ought to be not in appearance but in reality, and the Lord says: “Be ye wise as serpents and simple as doves.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.10
… as likewise indeed the vileness of the place did to one no injury, who was fortified on every side with virtue. As to ourselves then, let us fortify our souls; for if the loss of wealth should threaten us, or even death, and yet no one can rob us of our religion, we are the happiest of men, Christ commended this when he said, “Be ye wise as serpents.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 12.6
6. From these animals Christ also instructs us, when He says, “Be ye wise as serpents, and harmless as doves.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
“There is nothing covered, that shall not be revealed; nor hid, that shall not be known.”
St John Chrysostom † AD 407 Homilies on First Corinthians 36
… For as neither bitter nor sweet medicines in excess do good, so neither doth simplicity by itself, nor wisdom: and this is why Christ enjoining us to mix both said, “Be ye wise as serpents, and harmless as doves.” (
St John Chrysostom † AD 407 Homilies on Ephesians 19
He is still cleansing away the root of bitterness, still cutting off the very groundwork of anger. For what is he saying? “Look carefully how ye walk.” “They are sheep in the midst of wolves,” and he charges them to be also “as doves.” For “ye shall be harmless,” saith he, “as doves.” (
St John Chrysostom † AD 407 Homilies on Colossians 11
What Christ said to His disciples, that doth Paul also now advise. And what did Christ say? “Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 17
… Thus in this place, the writer does not mean (by “simple”) the man who is foolish, or who knows nothing, but him who is free from wickedness, who is no evil-doer, who is wise. If it were not so, it would have been useless to say, “Be ye wise as serpents, and harmless as doves.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
Now bearing all this in mind, let us not, I exhort you, carelessly pass by Christ’s words, but enquire closely into them all, everywhere considering the reason of what has been said; and let us not deem that ignorance and simplicity will be sufficient to excuse us, for He hath bidden us not merely to be “harmless,” but “wise.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 59
… “And the sheep hear his voice, and he calleth his own sheep, and leadeth them out, and goeth before them.” Shepherds indeed do the contrary, for they follow after them; but He to show that He will lead all men to the truth, doeth differently; as also when He sent the sheep, He sent them, not out of the way of wolves, but “in the midst of wolves.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 30
… 18 .) For thy part (he means) “live peaceably,” doing no harm to religion: but in whatever thou art ill-treated, bear it nobly. For the bearing with evil is a great weapon in trials. Thus Christ also made His disciples strong by saying, “Behold I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves,” (
St Jerome † AD 420 The Letters of St. Jerome 58.6
… If you are already famed as a faithful steward of your own substance, do not take other people’s money to give away. You understand what I mean, for the Lord has given you understanding in all things. Be simple as a dove and lay snares for no man: but be cunning as a serpent and let no man lay snares for you.
St Augustine of Hippo † AD 430 The Confessions 13.21
… For Thou hast commanded, saying, Go on with thy business in meekness, and thou shalt be beloved by all men; and good cattle, which neither if they eat, shall they over-abound, nor if they do not eat, have they any want; and good serpents, not destructive to do hurt, but “wise”
St Augustine of Hippo † AD 430 Letters of St. Augustin 55.12
… If the astrologer may on this ground forbid us from drawing comparisons from the heavenly bodies for the mystical representation of sacramental realities, then the augurs may with equal reason prevent the use of these words of Scripture, “Be harmless as doves;” and the snake-charmers may forbid that other exhortation, “Be wise as serpents;”
St Augustine of Hippo † AD 430 Letters of St. Augustin 167.6
… I speak here of that craftiness which is wont to be understood and spoken of in connection with the evilly disposed, not in the sense in which the word is usually employed in our Scriptures, where it is often used in a good sense, as, “Be crafty as serpents,”
St Augustine of Hippo † AD 430 On Christian Doctrine 2.16
… The fact so well known about the serpent, for example, that to protect its head it will present its whole body to its assailants—how much light it throws upon the meaning of our Lord’s command, that we should be wise as serpents;
St Augustine of Hippo † AD 430 On Christian Doctrine 3.25
… Another example of the same is that a lion stands for Christ in the place where it is said, “The lion of the tribe of Judah hath prevailed;” and again, stands for the devil where it is written, “Your adversary the devil, as a roaring lion, walketh about seeking whom he may devour.” In the same way the serpent is used in a good sense, “Be wise as serpents;”
St Augustine of Hippo † AD 430 On the Catechising of the Uninstructed 23
… But at a later period heavier and more frequent persecutions arose from the unbelieving Gentiles against the Church of Christ, and day by day was fulfilled that prophetic word which the Lord spake when He said, ‘Behold, I send you as sheep in the midst of wolves.’
St Augustine of Hippo † AD 430 Against Lying 12
… which He hath not said, no, not when He foretold that He would send them forth in the midst of wolves.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.76
… of a woman, made under the law, that He might redeem them that were under the law, made of the seed of David according to the flesh sends His disciples as sheep into the midst of wolves, and bids them not fear those that can kill the body, but cannot kill the soul, and promises that even the body will be entirely restored, so that not a hair shall be lost.
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.19
… the fact be that you are afraid lest, when you should have made reply, you then should suffer persecution, in that case how are you following the example of those preachers to whom it was said, "Behold, I send you forth as sheep in the midst of wolves?" To whom it was also further said "Fear not them which kill the body, but are not able to kill the soul."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.74
Chapter 74.— 163. Petilianus said: "But these things do not alarm us Christians; for of the evil deeds which you are destined to commit we have before a warning given us by the Lord Christ. ‘Behold,’ He says, ‘I send you forth as sheep in the midst of wolves.’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 14.0
On the words of the Gospel, Matt. x. 16 , “Behold, I send you forth as sheep in the midst of wolves,” etc. Delivered on a Festival of Martyrs.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 14.1
1. When the Holy Gospel was read, Brethren, ye heard how our Lord Jesus Christ strengthened His Martyrs by His teaching, saying, “Behold, I send you forth as lambs in the midst of wolves.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 14.2
2. Let us hear then what advice He hath given, who hath promised the crown, but hath first appointed the combat; who is a spectator of the combatants, and assisteth them in their toil. What manner of conflict hath He prescribed? “Be ye,” saith He, “wise as serpents, and simple as doves.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 23.2
… the one a lion by reason of His strength; the other for his savageness; the one a lion for His “prevailing;” the other for his injuring. The devil again is a serpent, “that old serpent;” are we commanded then to imitate the devil, when our Shepherd told us, “Be ye wise as serpents, and simple as doves”?
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 7.5
5. “The next day, John stood, and two of his disciples; and looking upon Jesus as He walked, he saith, Behold the Lamb of God!” Assuredly, in a special sense, the Lamb; for the disciples were also called lambs: “Behold, I send you as lambs in the midst of wolves.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 141.9
… Who of them has been taken worshipping an idol, and has not exclaimed, “I did it not,” and feared lest he should be convicted? Such servants hath the devil. But how have the Words of the Lord prevailed? “Behold, I send you forth as sheep in the midst of wolves. Fear not those who kill the body,” etc.
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.11
… For hence it is said by the teacher of the Gentiles, I would have you wise in that which is good, but simple concerning evil ( Rom. xvi. 19 ). Hence the Truth in person admonishes His elect, saying, Be ye wise as serpents, but simple as doves (
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.40
… Hence it is written of the blessed Job, The man was simple and upright ( Job i. 1 ). And the blessed Apostle Paul admonishes saying Be ye simple in evil and prudent in good ( Rom. xvi. 19 ). And the Truth in person admonishes saying, Be ye prudent as serpents, and simple as doves (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 1
… Watch the nooses of the liers in wait, by which they are wont to strangle associates and comrades. Follow not such, but keep them far off from you. Be ye, according to the voice of Truth, wise as serpents and harmless as doves.
Pseudo-Clement The Second Epistle of the Same Clement 6
If, moreover, it chance that we go to a place in which there are no Christians, and it be im portant for us to stay there a few days, let us be “wise as serpents, and harmless as doves;”
10:17
Tatian † AD 180 The Diatessaron 13
[1] I am sending you as lambs among wolves: be ye now wise as serpents, and [2] harmless as doves.
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.5
… and some of them ye shall kill and crucify.” And to the disciples He was wont to say, “And ye shall stand before governors and kings for My sake; and they shall scourge some of you, and slay you, and persecute you from city to city.”
Tertullian † AD 220 De Fuga in Persecutione 6
… So we preach throughout all the world; nay, no special care even for Israel has been laid upon us, save as also we are bound to preach to all nations. Yes, and if we are apprehended, we shall not be brought into Jewish councils, nor scourged in Jewish synagogues, but we shall certainly be cited before Roman magistrates and judgment-seats.
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… “Take heed unto yourselves, for they will deliver you up to the councils, and they will scourge you in their synagogues.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 9
This he foretells, not as willing to throw him into despair, but to prepare him to bear it firmly, when it shall happen. As Christ also did in saying, “They will deliver you up, and they will scourge you, and bring you before the synagogues, for My name’s sake.” (
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 94.1
… are we to do with the credibility of the Gospel according to Matthew, who relates that such announcements were made to them by the Lord, not only when He was on the eve of sitting down with His disciples to the passover supper, but also at the beginning, when the twelve apostles are for the first time expressed by name, and sent forth on the work of God?
10:18
Tatian † AD 180 The Diatessaron 13
[1] I am sending you as lambs among wolves: be ye now wise as serpents, and [2] harmless as doves. Beware of men: they shall deliver you to the councils of the [3] magistrates, and scourge you in their synagogues;
Origen † AD 254 Origen De Principiis iv.1.2
… For, that these results were both predicted by Him, and established by divine answers proceeding from Him, is clear from His own words: “Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles.”
Origen † AD 254 Origen De Principiis iv.1-2.2
… so that we may rightly regard as oracular responses those utterances of His, such as, “Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles;”
Origen † AD 254 Origen Against Celsus 2.13
… And who is there who would not be astonished at this prediction: “Ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles;”
Origen † AD 254 Origen's Commentary on Matthew 12.16
… and perhaps many of the things which were said to them were said to all who virtually believed; for not to the Apostles alone did the saying apply, “Before governors and kings also shall ye be brought for My sake for a testimony to them and to the Gentiles;”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 25.4
… Blessed shall ye be, when men shall persecute you, and hate you. Rejoice, and be exceeding glad: for so did their fathers persecute the prophets which were before you.” And again, “Because ye shall stand before kings and powers, and the brother shall deliver up the brother to death, and the father the son, and he that endureth to the end shall be saved;”
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… “Take heed unto yourselves, for they will deliver you up to the councils, and they will scourge you in their synagogues.” Now, He says, they will deliver you up, and not, ye shall deliver up yourselves; and “ye shall be brought before rulers and kings for My sake,”
Eusebius of Caesarea † AD 339 The Church History of Eusebius martyrs-of-palestine.6.3
… But the emperor being present, he was brought out at this time, as if he had been appropriately reserved for this occasion, until the very word of the Saviour should be fulfilled in him, which through divine knowledge he declared to his disciples, that they should be brought before kings on account of their testimony unto him.
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 1
… 12 ): and again, when He foretold to the disciples, that they should be brought before rulers and kings, and in their synagogues they should scourge them, and that they should suffer grievous things, and overcome all (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 78
… Did He not call the twelve, and say unto them, ‘Ye shall be brought before governors and kings for My sake,’ and, ‘they shall scourge you in the synagogues’? (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
… 33 .) “He that taketh not his cross and followeth Me, is not worthy of Me.” ( Matt. x. 38 .) “He that hateth not his life shall not find it.” ( John xii. 25 .) And, “He that forsaketh not all that he hath, and followeth after Me, is not worthy of Me.” ( Luke xiv. 27, 33 .) And again, “Ye shall be brought before rulers and kings for My sake.” (
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.6
… Struggling for this truth even unto death, not even before kings was he ashamed to speak of it. For testimonies, whereof he doth avow that he was speaking, are in Greek styled μαρτύρια , a word which we now employ instead of the Latin. The name of “Martyrs,” unto whom Jesus foretold, that they should confess Him even before kings,
10:19
Tatian † AD 180 The Diatessaron 13
[1] I am sending you as lambs among wolves: be ye now wise as serpents, and [2] harmless as doves. Beware of men: they shall deliver you to the councils of the [3] magistrates, and scourge you in their synagogues; and shall bring you before governors and kings for my sake, for a testimony against them and against the nations. [4]
Tertullian † AD 220 Scorpiace 11
… In fine, governors themselves, when they urge men to deny, say, “Save your life;” and, “Do not lose your life.” How would Christ speak, but in accordance with the treatment to which the Christian would be subjected? But when He forbids thinking about what answer to make at a judgment-seat,
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 8
… And He who once conquered death on our behalf, always conquers it in us. “When they,” says He, “deliver you up, take no thought what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 53.4
… and his spirit is deficient which the Eucharist received does not raise and stimulate. For the Lord says in His Gospel: “But when they deliver you up, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 55.5
… “But when they shall seize you, take no thought what ye shall speak; for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 76.5
… for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 82
… For whatever, in that moment of confession, the confessor-bishop speaks, he speaks in the mouth of all, by inspiration of God.
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 10
… “But when they shall deliver you up, take no thought how or what ye shall speak. For it shall be given you in that hour what ye shall speak. For it is not ye who speak, but the Spirit of your Father who speaketh in you.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… “He who loveth his life shall lose it; and he that hateth his life in this world shall find it to life eternal.” Also in the same place: “But when they shall deliver you up, take no thought what ye shall speak; for it is not ye who speak, but the Spirit of your Father which speaketh in you.”
St Basil the Great † AD 379 De Spiritu Sancto 24
… For there is not even one single gift which reaches creation without the Holy Ghost; when not even a single word can be spoken in defence of Christ except by them that are aided by the Spirit, as we have learnt in the Gospels from our Lord and Saviour.
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 40.4
… since we speak not what we wish, but what we are bidden? For you know the passage: “When ye shall stand before kings and rulers, take no thought what ye shall speak, for it shall be given you in that hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father Who speaketh in you.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 32
… For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, “Take no thought how or what ye shall speak.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
… and now, that of calumny. Since from that first anxiety He freed them, by saying, “The workman is worthy of his hire,” and by signifying that many would receive them; and from their distress about their dangers, by saying, “Take no thought how or what ye shall speak,” and, “He that endureth unto the end, the same shall be saved.”
St John Chrysostom † AD 407 Homilies on Ephesians 24
… Hast thou, then, need of thy disciples? And well does he say, “in opening my mouth.” He did not then study what he used to say, but according to what Christ said, “When they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak” (
St John Chrysostom † AD 407 Homilies on Colossians 10
… His bonds display, not obscure him. With much boldness he means. Tell me, art thou in bonds, and dost thou exhort others? Yea, my bonds give me the greater boldness; but I pray for God’s furtherance, for I have heard the voice of Christ saying, “When they deliver you up, be not anxious how or what ye shall speak.” (
St Augustine of Hippo † AD 430 On Christian Doctrine 4.15
… But when the hour for speech arrives, let him reflect upon that saying of our Lord’s as better suited to the wants of a pious mind: “Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Augustine of Hippo † AD 430 Of the Work of Monks 3
… (as He saith, “When they shall drag you to judgment-seats, take no thought what ye shall speak. For it will be given you in that hour what ye shall speak: but it is not ye that speak, but the Spirit of your Father that speaketh in you.”
St Augustine of Hippo † AD 430 A Work on the Proceedings of Pelagius 31
… What else then is left to him but to understand that grace which the apostle tells us is given by “the supply of the Spirit?” and concerning which the Lord said: “Take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 2.52
… But if we are to rely only on that sentence which you quote in your letter, wherein the Lord says, When they deliver you up, take no thought how or what ye shall speak, for it shall be given you in that hour what ye shall speak; for it is not ye that speak, but the Spirit of your Father that speaketh in you (
10:20
Tatian † AD 180 The Diatessaron 13
… and shall bring you before governors and kings for my sake, for a testimony against them and against the nations. [4] And when they deliver you up, be not anxious, nor consider beforehand, what ye [5] shall say; but ye shall be given in that hour what ye ought to speak.
St Irenaeus of Lyons † AD 202 Against Heresies 3.17.1
… this Spirit, of whom it was declared by Isaiah, “And the Spirit of God shall rest upon Him,” as I have already said. And again: “The Spirit of the Lord is upon Me, because He hath anointed Me.” That is the Spirit of whom the Lord declares, “For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Basil the Great † AD 379 De Spiritu Sancto 26
… reason in the soul, which is at one time the thought in the heart, and at another speech uttered by the tongue, so is the Holy Spirit, as when He “beareth witness with our spirit,” and when He “cries in our hearts, Abba, Father,” or when He speaks on our behalf, as it is said, “It is not ye that speak, but the Spirit of our Father which speaketh in you.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 17.4
… And He is called the Spirit of God, according as it is written, And I saw the Spirit of God descending ; and again, For as many as are led by the Spirit of God, they are the sons of God . He is called also the Spirit of the Father, as the Saviour says, For it is not ye that speak, but the Spirit of your Father which speaketh in you
St Ambrose of Milan † AD 397 On the Holy Spirit 1.2
… “All things were made by Him,” and said not we were all things which were made; whilst the Lord Himself distinctly showed that the Spirit of God spoke in the Evangelists, saying, “For it will not be you that speak, but the Spirit of your Father that speaketh in you”),
St Ambrose of Milan † AD 397 On the Holy Spirit 1.4
60. And the Lord Himself made clear that the same Who is the Spirit of the Father is the Holy Spirit, when according to Matthew He said that we ought not to take thought in persecution what we should say: “For it is not ye that speak, but the Spirit of your Father that speaketh in you.”
St Augustine of Hippo † AD 430 The Confessions 13.31
… “Truly, ‘the things of God knoweth no man, but the Spirit of God;’ how, then, do we also know ‘what things are given us by God’?” It is answered unto me, “Because the things which we know by His Spirit, even these ‘knoweth no man, but the Spirit of God.’ For, as it is rightly said unto those who were to speak by the Spirit of God, ‘It is not ye that speak,’
St Augustine of Hippo † AD 430 On the Holy Trinity 15.26
… since Holy Scripture calls Him the Spirit of both. For it is He of whom the apostle says, “But because ye are sons, God hath sent forth the Spirit of His Son into your hearts:” and it is He of whom the same Son says, “For it is not ye who speak, but the Spirit of your Father who speaketh in you.”
St Augustine of Hippo † AD 430 A Treatise on Nature and Grace 16
… The soul, therefore, should endeavour to tame the tongue, and while endeavouring should pray for assistance; the tongue, too, should beg for the taming of the tongue,—He being the tamer who said to His disciples: “It is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.17
“That we are able to speak,” says he, “is of God; but that we make a good or a bad use of speech is of ourselves.” He, however, who has made the most excellent use of speech does not teach us so. “For,” says He, “it is not ye that speak, but the Spirit of your Father that speaketh in you.”
St Augustine of Hippo † AD 430 A Treatise on the Grace of Christ, and on Original Sin 1.26
… How can Pelagius say, “That we are able to make a good use of speech comes from God; but that we do actually make this good use of speech proceeds from ourselves,” when the Lord declares, “It is the Spirit of your Father which speaketh in you”?
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 21.29
29. Now that He is the Spirit of the Father, the Son Himself saith, “He proceedeth from the Father.” And in another place, “For it is not ye that speak, but the Spirit of your Father which speaketh in you.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 99.6
6. Some one may here inquire whether the Holy Spirit proceedeth also from the Son. For the Son is Son of the Father alone, and the Father is Father of the Son alone; but the Holy Spirit is not the Spirit of one of them, but of both. You have the Lord Himself saying, “For it is not ye that speak, but the Spirit of your Father that speaketh in you;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 100.1
… For what they were to do in the Holy Spirit, He said that the Spirit Himself would also do, as is implied in the words, “For it is not ye that speak, but the Spirit of your Father that speaketh in you.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 104.42
… 30 ). Thou shalt take away their spirit, and send forth Thine own: Thou shalt take away their spirit: they shall have no spirit of their own. Are they then forsaken? “Blessed are the poor in spirit:” but they are not forsaken. They refused to have a spirit of their own: they shall have the Spirit of God. Such were our Lord’s words to the future martyrs:
John Cassian † AD 435 The Conferences of John Cassian 1.19
… Or when the prophet says: “I will hearken what the Lord God will say in me.” Another too tells us “And an angel spoke, and said in me,” or when the Son of God promised that He would come with His Father, and make His abode in us, and “It is not ye that speak, but the Spirit of your Father which speaketh in you.”
10:21
Tatian † AD 180 The Diatessaron 13
… and shall bring you before governors and kings for my sake, for a testimony against them and against the nations. [4] And when they deliver you up, be not anxious, nor consider beforehand, what ye [5] shall say; but ye shall be given in that hour what ye ought to speak. Ye do not [6] speak, but the Spirit of your Father speaketh in you.
St Irenaeus of Lyons † AD 202 Against Heresies 1.3.5
… They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, “Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;” and again, “Taking up the cross, follow me;”
Tertullian † AD 220 Scorpiace 10
… And a man’s foes shall be they of his own household.” For so is it brought to pass, that the brother delivers up the brother to death, and the father the son: and the children rise up against the parents, and cause them to die. And he who endureth to the end let that man be saved.
Origen † AD 254 Origen's Commentary on Matthew 12.16
… for not to the Apostles alone did the saying apply, “Before governors and kings also shall ye be brought for My sake for a testimony to them and to the Gentiles;” and perhaps also not to the Apostles absolutely, but to all who were about to believe the word, “And brother shall deliver up brother to death,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
“For the brother,” saith He, “shall deliver up the brother to death, and the father the child; and children shall rise up against their parents, and cause them to be put to death.”
St Augustine of Hippo † AD 430 Of the Work of Monks 32
… sell that he had, distribute all to the indigence of the poor, and follow Him?
10:22
Tatian † AD 180 The Diatessaron 13
… but ye shall be given in that hour what ye ought to speak. Ye do not [6] speak, but the Spirit of your Father speaketh in you. The brother shall deliver up his brother to death, and the father his son; and the sons shall rise against their [7] parents, and put them to death.
Tertullian † AD 220 The Prescription Against Heretics 3
… Do we prove the faith by the persons, or the persons by the faith? No one is wise, no one is faithful, no one excels in dignity, but the Christian; and no one is a Christian but he who perseveres even to the end.
Tertullian † AD 220 De Fuga in Persecutione 7
… How flee, confessing? “Of him who shall be ashamed of Me, will I also be ashamed before My Father.” If I avoid suffering, I am ashamed to confess. “Happy they who suffer persecution for My name’s sake.” Unhappy, therefore, they who, by running away, will not suffer according to the divine command. “He who shall endure to the end shall be saved.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 5.2
… For there remains more than what is yet seen to be accomplished, since it is written “Praise not any man before his death;” and again, “Be thou faithful unto death, and I will give thee a crown of life.” And the Lord also says, “He that endureth to the end, the same shall be saved.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 36
… for it was not he that was wanting to the tortures, but the tortures that were wanting to him. “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven,” saith the Lord. They have confessed Him. “He that endureth to the end, the same shall be saved,”
St Cyprian of Carthage † AD 258 On the Unity of the Church 21
21. Confession is the beginning of glory, not the full desert of the crown; nor does it perfect our praise, but it initiates our dignity; and since it is written, “He that endureth to the end, the same shall be saved,”
St Cyprian of Carthage † AD 258 On the Advantage of Patience 13
13. It is the wholesome precept of our Lord and Master: “He that endureth,” saith He, “unto the end, the same shall be saved;”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 8
In the book of Chronicles: “The Lord is with you so long as ye also are with Him; but if ye forsake Him, He will forsake you.” In Ezekiel also: “The righteousness of the righteous shall not deliver him in what day soever he may transgress.” Moreover, in the Gospel the Lord speaks, and says: “He that shall endure to the end, the same shall be saved.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 11.28
… it is an ultimate, all-embracing whole, which rests in itself. And because it is self-contained, and works for no other time or object than itself, the goal is always that to which our hopes are directed. Therefore the Lord exhorts us to wait with patient and reverent faith until the end comes: Blessed is He that endureth to the end
St Athanasius of Alexandria † AD 373 Defence Against the Arians (Apologia Contra Arianos) 3
Wherefore, beloved brethren, we admonish and exhort you, above all things to maintain the right faith of the Catholic Church. You have undergone many severe and grievous trials; many are the insults and injuries which the Catholic Church has suffered, but ‘he that endureth to the end, the same shall be saved
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
And not even at this did He stop, but added also what was greatly more fearful, and enough to shiver a rock to pieces: “And ye shall be hated of all men.” And here again the consolation is at the doors, for, “For my name’s sake,” saith He, “ye shall suffer these things.” And with this again another, “But he that endureth to the end, the same shall be saved.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 46
… For, saith He, though thou quite escape those harms, there is yet another harm. For as in those instances “the wayside,” and “the rock,” and “the thorns,” so here again sleep occasions our ruin; so that there is need of continual watchfulness. Wherefore He also said, “He that endureth to the end, the same shall be saved.”
St Jerome † AD 420 Against the Pelagians 2
Matt. x. 22–34 . Describes the persecutions of Christ’s followers, and gives the command to take up the cross. Are these easy?
Sulpicius Severus † AD 420 The Doubtful Letters of Sulpitius Severus 2.19
… Reckon all the time in which you do not perceive yourself growing better as positively lost. Maintain to the last that purpose of virginity which you have formed; for it is the part of virtue not merely to begin, but to finish, as the Lord says in the Gospel, “Whosoever
St Augustine of Hippo † AD 430 City of God 14.9
… they grieve in sin, they rejoice in good works. They fear to sin, because they hear that “because iniquity shall abound, the love of many shall wax cold.” They desire to persevere, because they hear that it is written, “He that endureth to the end shall be saved.”
St Augustine of Hippo † AD 430 On Continence 31
… For it is much more tolerable not to have begun a contest of this kind, than after one hath begun to have left the conflict, and to have become in place of a good warrior, or even in place of a conqueror, a captive. Whence the Lord saith not, whoso shall begin, but “Whoso shall persevere unto the end, he shall be saved.”
St Augustine of Hippo † AD 430 On the Good of Widowhood 25
25. The past day returns not hereafter, and after yesterday proceeds to-day, and after to-day will proceed to-morrow; and, lo, all times and the things of time pass away, that there may come the promise that shall abide; and “whoso shall have persevered even unto the end, this one shall be saved.”
St Augustine of Hippo † AD 430 A Treatise on Rebuke and Grace 10
… What is it, moreover, that we read in the Acts of the Apostles: “And when the Gentiles heard, they rejoiced and received the word of the Lord; and as many as were ordained to eternal life believed”? Who could be ordained to eternal life save by the gift of perseverance? And when we read, “He that shall persevere unto the end shall be saved;”
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.2
This matter being settled, let us see whether this perseverance, of which it was said, “He that persevereth unto the end, the same shall be saved,”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 1.1
… for men are changed both for the better and the worse. By daily instances of this kind are we alternately made joyful and sad; we joy over the reformed, are sad over the corrupted; and therefore the Lord doth not say that he who beginneth, shall be saved, “But he that endureth unto the end shall be saved.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 41.1
… And so our Lord Jesus Christ, standing full in sight as regards the infirmity of flesh, but hid as regards the majesty of Godhead, said to those who had believed on Him, when He so spake, “If ye continue in my word, ye shall be my disciples indeed.” For he that endureth to the end shall be saved.
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 45.13
… There is a voice of some kind,—there is, I say, a certain kind of voice of the Shepherd, in respect of which the sheep hear not strangers, and in respect of which those who are not sheep do not hear Christ. What a word is this! “He that endureth to the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 40.3
… to him (I say), unto whom He had at the first granted that power to walk rightly. He then as a “righteous Judge” will repay; but whom will he repay? “He that endureth unto the end, the same shall be saved.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 62.7
7. What dost Thou, O Idithun, Body of Christ, leaping over them? What dost Thou amid all these things? What wilt Thou? wilt faint? wilt Thou not persevere even unto the end? wilt Thou not hearken, “He that shall have persevered even unto the end, the same shall be saved,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.3
… They who persecuted me and had seized me, thought my feet entangled, “but their feet were entangled, and they fell, but we are risen, and stand upright.” For mine eyes are ever unto the Lord, for He shall pluck my feet out of the net.” I have persevered in walking, for “he that shall persevere unto the end, the same shall be saved.”
10:23
St Polycarp † AD 155 The Martyrdom of Polycarp 4
… This was the man who forced himself and some others to come forward voluntarily [for trial]. Him the proconsul, after many entreaties, persuaded to swear and to offer sacrifice. Wherefore, brethren, we do not commend those who give themselves up [to suffering], seeing the Gospel does not teach so to do.
Tatian † AD 180 The Diatessaron 13
… Ye do not [6] speak, but the Spirit of your Father speaketh in you. The brother shall deliver up his brother to death, and the father his son; and the sons shall rise against their [7] parents, and put them to death. And ye shall be hated of every man because of [8] my name; but he that endureth unto the end of the matter shall be saved.
Tertullian † AD 220 To His Wife i.3
… Nay, but how far better is it neither to marry nor to burn? Why, even in persecutions it is better to take advantage of the permission granted, and “flee from town to town,”
Tertullian † AD 220 De Fuga in Persecutione 6
… “When they begin,” He says, “to persecute you, flee from city to city.”
Origen † AD 254 Origen Against Celsus i.65
And since Jesus, in teaching His disciples not to be guilty of rashness, gave them the precept, “If they persecute you in this city, flee ye into another; and if they persecute you in the other, flee again into a third,”
Origen † AD 254 Origen's Commentary on Matthew 10.23
… for this would be to act according to prudence; and, when one can keep outside of critical positions, to go to meet them is rash and headstrong. For who would still hesitate about avoiding such things, when not only did Jesus retreat in view of what happened to John, but also taught and said, “If they persecute you in this city, flee ye into the other”?
St Peter of Alexandria † AD 311 The Canonical Epistle, with the Commentaries of Theodore Balsamon and John Zonaras 9
… and “ye shall be brought before rulers and kings for My sake,” but not, ye shall bring yourselves, for He would have us pass from place to place as long as there are those who persecute us for His name’s sake; even as again we hear Him saying, “But when they persecute you in this city, flee ye into another.”
St Athanasius of Alexandria † AD 373 Epistola Encyclica. (Encyclical Letter.) 5
… For seeing that they were exceedingly mad against me, and being anxious that the church should not be injured, nor the virgins that were in it suffer, nor additional murders be committed, nor the people again outraged, I withdrew myself from among them, remembering the words of our Saviour, ‘If they persecute you in this city, flee ye into another
St Athanasius of Alexandria † AD 373 Apology to the Emperor. (Apologia Ad Constantium.) 32
… Some of them were sent off from Libya to the great Oasis; others from the Thebais to Ammoniaca in Libya . Neither was it from fear of death that I fled; let none of them condemn me as guilty of cowardice; but because it is the injunction of our Saviour
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 11
… then let them which be in Judæa flee into the mountains: let him which is on the housetop not come down to take any thing out of his house: neither let him which is in the field return back to take his clothes
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 15.16
… And some peradventure have referred what follows also to this; namely, a thousand two hundred and ninety days ; and this, Blessed is he that endureth and cometh to the thousand three hundred and five and thirty days . For this cause we must hide ourselves and flee; for perhaps we shall not have gone over the cities of Israel, till the Son of Man be come
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 7.14
14. This victory I esteem far more sublime and honourable than the Emperor’s mighty power and splendid purple and costly diadem. I am more elated in describing it than if he had won from him the half of his Empire. During the evil days he lived in retirement, obedient herein to our Christian law,
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.37
… and full they are of virtuous and seemly duties. But in all that we do we must look to see, not only if it is virtuous, but whether it is possible, so that we may not enter upon anything that we cannot carry out. Wherefore the Lord, to use His own word, wills us to flee in the time of persecution from one city to another;
St Jerome † AD 420 The Letters of St. Jerome 130.8
… “let thy garments be always white.” As the author and prince of virginity He says boldly of Himself: “I am the rose of Sharon and the lily of the valleys.” “The rocks” then “are a refuge for the conies” who when they are persecuted in one city flee into another
St Jerome † AD 420 The Letters of St. Jerome 147.2
2. Does not this whole psalm seem to you to be written of yourself? Certainly you are hale and strong; and like a new apostle of Antichrist, when you are found out in one city, you pass to another.
St Augustine of Hippo † AD 430 Letters of St. Augustin 228.2
2. But this counsel does not commend itself to you, because, as you say in your letter, it does not become us to endeavour to act in opposition to the precept or example of the Lord, admonishing us that we should flee from one city to another. We remember, indeed, the words of the Lord, “When they persecute you in one city, flee to another;”
St Augustine of Hippo † AD 430 Of the Work of Monks 35
… Or for this reason ought not the Lord either to have said this, “If they shall persecute you in one city, flee ye to another,”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.36
… Now it is part of sound doctrine, that when a man has any means in his power, he should not tempt the Lord his God. So it was not because the Saviour was unable to protect His disciples that He told them, "When ye are persecuted in one city, flee to another."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.19
Chapter 19.— 42. Petilianus said: "The Lord Jesus Christ commands us, saying, ‘When they persecute you in this city, flee ye into another; and if they persecute you in that, flee yet into a third; for verily I say unto you, ye shall not have gone over the cities of Israel, till the Son of man be come.’
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.50
61. For the portion of this epistle which he wrote to his adherents—from the beginning down to the passage in which he says, "This is the commandment of the Lord to us, ‘When they persecute you in this city, flee ye into another;’
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 83.7
… For this was no effect of want of power, but even of truth, that He might give an example of caution; that no servant of His might say, “I do not fly, because it is disgraceful;” when haply it might be expedient to fly. As He was going to say to His disciples, “When they have persecuted you in this city, flee ye into another;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 46.7
… Clearly he had, but he commended them by his prayers to the Shepherd who was sitting in heaven; and for their advantage he preserved himself by flight, as he says in a certain place, “To abide in the flesh is needful for you.” For all had heard from the Shepherd Himself, “If they persecute you in one city, flee ye into another.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.18
18. “Let not the tempest of waters drown Me” ( ver. 15 ). But already he had been drowned. “I have come into the depth of the sea,” thou hast said, and “the tempest hath drowned Me,” thou hast said. It hath drowned after the flesh, let it not drown after the Spirit. They to whom was said, If they shall have persecuted you in one city, flee ye into another;
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.5
… he is overpowered, he is taken, he is hemmed in, he is conquered. “Flight hath perished” from him who fleeth not. But he who fleeth not, suffereth whatever he can for Christ: that is, he fleeth not in soul. For in body it is lawful to flee; it is allowed, it is permitted; for the Lord saith, “When they persecute you in one city, flee to another.”
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 3.8
… In short, they overlook the fact that while they pretend to upbraid us with ‘cowardice,’ they are really criminating themselves: for if it be disgraceful to flee, it is still more so to pursue, since the one is only endeavoring to avoid being murdered, while the other is seeking to commit the deed. But Scripture itself directs us to flee:
Socrates Scholasticus † AD 440 The Ecclesiastical History of Socrates Scholasticus 5.7
… to accede to this proposal, the emperor said to him, ‘Since you reject peace and harmony, I order you to quit the churches.’ When Demophilus heard this, weighing with himself the difficulty of contending against superior power, he convoked his followers in the church, and standing in the midst of them, thus spoke: ‘Brethren, it is written in the Gospel,
Sozomen † AD 450 The Ecclesiastical History of Sozomen 7.5
… Demophilus assembled the people, acquainted them with the imperial edict, and informed them that it was his intention to hold a church the next day without the walls of the city, in accordance, he said, with the Divine law, which commands us when we are persecuted in one city to “flee unto another.”
Theodoret of Cyrus † AD 458 The Ecclesiastical History of Theodoret 3.3
… In the days of Constantius he had destroyed a certain idol-shrine and built a church in its place; and no sooner did the Arethusians learn the mind of Julian than they made an open display of their hostility. At first, according to the precept of the Gospel,
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 3
… I think that you will agree with me that the latter was the more praiseworthy. No one ought to withdraw himself from life unbidden, but should await either a natural or a violent death. Our Lord gave us this lesson when He bade those that are persecuted in one city flee to another and again commanded them to quit even this and depart to another.
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 109
… will also persecute you,” and “If they have called the master of the house Beelzebub how much more shall they call them of his household,” and “The time cometh when whosoever killeth you will think he doeth God service,” and “Straight is the gate and narrow the way which leadeth unto life,” and “When they persecute you in this city flee you into another,”
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Callistus 2.3
… And in the same manner, he too, if he marry another of his own will, shall be held to be an adulterer, and shall be deprived of the privilege of communion. If, however, he is persecuted in his own church, he must flee to another, and attach himself to it, as the Lord says: “If they persecute you in one city, flee ye into another.”
10:24
Tatian † AD 180 The Diatessaron 13
… But what concerns you: even the hair of your heads [17, 18] also is numbered. Fear not therefore; ye are better than many sparrows. Every man who confesseth me now before men, I also will confess him before my Father [19] which is in heaven; but whosoever denieth me before men, I also will deny him before my Father which is in heaven.
St Irenaeus of Lyons † AD 202 Against Heresies 2.28.6
… “But of that day and that hour knoweth no man, neither the Son, but the Father only.” If, then, the Son was not ashamed to ascribe the knowledge of that day to the Father only, but declared what was true regarding the matter, neither let us be ashamed to reserve for God those greater questions which may occur to us. For no man is superior to his master.
Tertullian † AD 220 A Treatise on the Soul 55
… (This being the case), you must suppose Hades to be a subterranean region, and keep at arm’s length those who are too proud to believe that the souls of the faithful deserve a place in the lower regions. These persons, who are “servants above their Lord, and disciples above their Master,”
Tertullian † AD 220 The Five Books Against Marcion 4.4
… But for all that, heresy, which is for ever mending the Gospels, and corrupting them in the act, is an affair of man’s audacity, not of God’s authority; and if Marcion be even a disciple, he is yet not “above his master;”
Tertullian † AD 220 Appendix: Against All Heresies 3
His successor was Ebion, not agreeing with Cerinthus in every point; in that he affirms the world to have been made by God, not by angels; and because it is written, “No disciple above his master, nor servant above his lord,”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.8
… And if you will turn this to His dishonour; [I ask] is then the Son, in respect of His Godhead, less than His angels who serve Him and minister to Him? Thus, in your purpose to diminish His honour, you run into the blasphemy of exalting the nature of angels above the Son of God. But “the servant is not above his master.”
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 3.3
21. Do we deny the immortality of Christ’s Godhead, because He tasted death for all in the flesh? Then is Gabriel better than Christ, for Gabriel never died, but Christ gave up the ghost. But the servant is not above his lord,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
“The disciple,” saith He, “is not above his Master, nor the servant above his Lord. It is enough for the disciple that he be as his Master, and the servant as his Lord. If they have called the Master of the house Beelzebub, how much more shall they call them of His household? Fear them not therefore.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… ( Ver. 2 ) “Looking” (he says) “unto Jesus the Author and Finisher of our Faith”; The very thing which Christ Himself also continually said to His disciples, “If they have called the Master of the house Beelzebub, how much more them of His household?” ( Matt. x. 25 .) And again, “The disciple is not above his Master, nor the servant above his Lord.” (
St Jerome † AD 420 The Letters of St. Jerome 147.2
… It is no wonder that God’s servants small and great are blasphemed by you, when your fathers did not scruple to call even the master of the house Beelzebub. “The disciple is not above his master nor the servant above his lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 41.7
7. “And entered in to see” ( ver. 6 ). What Christ suffered, that suffereth also the Church; what the Head suffered, that suffer also the Members. “For the disciple is not above his Master, nor the servant above his Lord.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.8
… Do not for thyself wish to claim that which in Him hath not gone before. “The disciple is not greater than his Master; the servant is not greater than his Lord. If the Master of the family they have called Beelzebub, how much more them of His household?”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 1
… Do not then struggle to throw your master’s blasphemy into the shade by your own. For, says the Lord “the disciple is not above his master.”
Pope St Leo I the Great † AD 461 Sermons 54
… For the bond-servant could not be “greater than the Lord , nor the disciple greater than the master
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 14.17
… Not against us is your murmuring but against God ( Ex. xvi. 8 ). Wherefore subordinates of either order are to be admonished that, when they observe the deeds of their masters, they return to their own heart, and presume not in upbraidings of them, since The disciple is not above his master, nor the servant above his lord (
Early Popes (Pseudo-Isidorian Decretals) The Epistles of Pope Fabian 2.2
… for the deeds of superiors are not to be smitten with the sword of the mouth; neither can the disciple be above the master, as the voice of Truth saith, “The disciple is not above his master, nor the servant above his lord.”
10:25
Tatian † AD 180 The Diatessaron 13
[9, 10] A disciple is not superior to his lord, nor a servant to his master.
St Irenaeus of Lyons † AD 202 Against Heresies 5.27
… and if He does not judge, all persons will be equal, and accounted in the same condition. The advent of Christ will therefore be without an object, yea, absurd, inasmuch as [in that case] He exercises no judicial power. For “He came to divide a man against his father, and the daughter against the mother, and the daughter-in-law against the mother-in-law;”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.76
… “If thou shalt see the naked, clothe him; and despise not those who are of the household of thine own seed.” Of which members of the household it is said in the Gospel: “If they have called the master of the house Beelzebub, how much rather them of his household!”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 33
… For they indeed were comforted by the suffering for Christ; and this medicine was so sufficient daily to relieve them, that the Lord puts it everywhere, saying, “for me, for my sake,” and, “If they call me, the master of the house, Beelzebub.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… ( Ver. 2 ) “Looking” (he says) “unto Jesus the Author and Finisher of our Faith”; The very thing which Christ Himself also continually said to His disciples, “If they have called the Master of the house Beelzebub, how much more them of His household?” (
Rufinus of Aquileia † AD 411 The Apology of Rufinus. Addressed to Apronianus, in Reply to Jerome's Letter to Pammachius 1.1
… “Blessed are ye when men persecute you and say all manner of evil against you falsely. Rejoice and leap for joy, for great is your reward in heaven, for so persecuted they the Prophets which were before you.” With this medicine I was content, and, as far as the matter concerned me, I had determined for the future to keep silence; for I said within myself,
St Jerome † AD 420 The Letters of St. Jerome 38.5
… They may deal in still severer witticisms if they please; they may parade every fat paunch they can lay hold of, to turn us into ridicule. Our Blæsilla will laugh at their efforts, and will bear with patience the taunts of all such croaking frogs, for she will remember that men called her Lord, Beelzebub.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 16.9
… As for your comparison of the servant of God to devils, as if his prophecies of Christ resembled their confession, the servant does not refuse to bear the reproach of his master. If the Master of the house was called Beelzebub, how much more they of His household!
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 3.7
… Why then should we, while defending His house to the best of the abilities given us by God, expect to meet with any other treatment from His enemies? "If they have called the Master of the house Beelzebub, how much more shall they call them of His household?"
St Augustine of Hippo † AD 430 Our Lord’s Sermon on the Mount 1.22
… whether we are to understand this as said against our Lord Himself, because He says of Himself in another passage, “If they have called the Master of the house Beelzebub, how much more shall they call them of His household!”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 38.7
… For what bitterness is there in this cup, which He hath not drunk? If it be contumely; He heard it first when He drove out the devils, “He hath a devil, and by Beelzebub He casteth out devils.” Whereupon in order to comfort the sick, He saith, “If they have called the Master of the house Beelzebub, how much more shall they call them of His household?”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 86.18
… And we know what the Lord suffered. Thinkest thou His Body suffers no such thing now? How can this be? “If they called the Master of the house Beelzebub, how much more those of his household? The disciple is not above his master, nor the servant above his lord.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… That so it should be they have been forwarned by their Lord Himself, Who consoles His holy disciples with the words “If they have persecuted me they will also persecute you.” “If they have called the Master of the house Beelzebub, how much more shall they call them of His household.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 11.45
… Whence also in the holy Gospel the Truth says, Blessed shall ye be when men shall say all manner of evil against you falsely for my name’s sake ( Matth. v. 11 ). And for our consolation He deigned to adduce as an example His own reproaches, saying, If they have called the master of the house Beelzebub, how much more them of his household (
Pseudo-Clement The Recognitions of Clement 2.27
… “In your desire to answer for your Master, O Peter, you have brought a much more serious charge against him, if he himself came not to make peace, yet enjoined upon others to keep it. Where, then, is the consistency of that other saying of his, ‘it is enough for the disciple that he be as his master?’”
10:26
Tatian † AD 180 The Diatessaron 13
[9, 10] A disciple is not superior to his lord, nor a servant to his master. For it is enough then for the disciple that he be as his lord, and the servant as his master. If they have called the master of the house Beelzebul, how much more the people [11] of his house!
St Irenaeus of Lyons † AD 202 Against Heresies 1.pref.2
… but my feeling of affection prompts me to make known to thee and all thy companions those doctrines which have been kept in concealment until now, but which are at last, through the goodness of God, brought to light. “For there is nothing hidden which shall not be revealed, nor secret that shall not be made known.”
Tertullian † AD 220 On the Veiling of Virgins 14
… Conscious of a now undoubted womanhood , they have the audacity to draw near to God with head bare. But the “jealous God and Lord,” who has said, “Nothing covered which shall not be revealed,”
Origen † AD 254 Origen's Commentary on Matthew 14.9
And these things will take place whenever that happens which is written in Daniel, “The books were opened and the judgment was set;” for a record, as it were, is made of all things that have been spoken and done and thought, and by divine power every hidden thing of ours shall be manifested, and everything that is covered shall be revealed,
Aphrahat † AD 346 Aphrahat: Select Demonstrations 22.26
… And let whoever reads understand what is written:— Let him that hears the word, communicate to him that causes him to hear, in all good things . And again it is written, The sower and the reaper shall rejoice together . And Every man according to his labours shall receive his reward . And There is nothing hidden that shall not be revealed to every man .
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
But do thou observe, I pray thee, how He doth not on every occasion leave all to grace, but requires something also to be contributed on their part. “For if ye fear,” saith He, “flee,” for this He signified by saying, “flee ye,” and “fear not.”
St Augustine of Hippo † AD 430 On the Morals of the Catholic Church 17
… But when it is sought as it deserves to be, it cannot withdraw or hide itself from its lovers. Hence its words, which you too are in the habit of repeating, "Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you:" "Nothing is hid which shall not be revealed."
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 45
… or unwisdom to God, in whom is the very fountain of righteousness and wisdom, but, as I have exhorted you from the commencement of this treatise, “whereto you have already attained, walk therein,” and “even this shall God reveal unto you,” —if not in this life, yet certainly in the next, “for there is nothing covered that shall not be revealed.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 53.7
… and for yours also, I think. Let us, therefore, listen together to the admonition and to the words of Scripture: “Seek not out the things that are too high for thee, neither search the things that are above thy strength.” Not that such things are forbidden us, since the divine Master saith, “There is nothing hid that shall not be revealed:”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… with the words “If they have persecuted me they will also persecute you.” “If they have called the Master of the house Beelzebub, how much more shall they call them of His household.” Then He cheered them by pointing out that calumny is easily detected, for He went on “There is nothing covered that shall not be revealed and hid that shall not be known.”
Pope St Gregory I the Great † AD 604 Register of the Epistles of St. Gregory the Great 5.58
… But, since for the most part the fall of one is wont to be the safeguard of another, whosoever fears to fall, let him give heed to this, that he afford no way of approach to the enemy, nor think that deeds done lie hidden. For the Truth proclaims, There is nothing hidden that shall not be revealed (
Pseudo-Clement The Recognitions of Clement 3.13
… For if you had been willing to hear, that saying would have been exemplified in you, of Him who said that ‘there is nothing hidden which shall not be known, nor covered which shall not be disclosed.’”
10:27
Tatian † AD 180 The Diatessaron 13
… be ye now wise as serpents, and [2] harmless as doves. Beware of men: they shall deliver you to the councils of the [3] magistrates, and scourge you in their synagogues; and shall bring you before governors and kings for my sake, for a testimony against them and against the nations. [4] And when they deliver you up, be not
Tertullian † AD 220 The Prescription Against Heretics 26
… 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.”
St Hippolytus † AD 235 On Daniel 2.20
… And they sing a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for Thou wast slain, and hast redeemed us to God by Thy blood.” He took the book, therefore, and loosed it, in order that the things spoken concerning Him of old in secret, might now be proclaimed with boldness upon the house-tops.
Origen † AD 254 Origen's Commentary on Matthew 12.17
And likewise he who holds that the fact that He was Christ had been formerly proclaimed by the Apostles when they heard the saying, “What I tell you in the darkness, speak ye in the light, and what ye hear in the ear proclaim on the housetops,”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 1.10
… And also our Lord Jesus called them darkness, for He said to His disciples;— Whatsoever I say unto you in the darkness, that speak ye in the light ,
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 23
“Yet surely further on,” it will be said, “He commanded, “What ye have heard in the ear, that preach ye upon the housetops.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
For, “What I tell you,” saith He, “in darkness, that speak ye in light; and what ye have heard in the ear, that preach ye upon the housetops.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 10
… For this was that which Christ had told the disciples, “What ye hear in the ear that preach ye upon the housetops.—That in the name of Jesus Christ,” he says, “of Nazareth, Whom ye crucified, Whom God raised from the dead, even by Him doth this man stand here before you whole.” ( v. 10 ). (
St John Chrysostom † AD 407 Homilies on First Corinthians 7
[2.] “But we speak God’s wisdom in a mystery.” What mystery? For surely Christ saith, (St.
St John Chrysostom † AD 407 Homilies on Titus 1
… For the excellence of a herald consists in proclaiming to all what has really happened, not in adding or taking away anything. If therefore it is necessary to preach, it is necessary to do it with boldness of speech. Otherwise, it is not preaching. On this account Christ did not say, Tell it “upon the housetops,” but “preach upon the housetops” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 15
… v. 8 ), He means that intellectual vision which is possible to us, and the having God in the thoughts; so in the case of angels, we must understand that by reason of their pure and sleepless nature they do nothing else, but always image to themselves God. And therefore Christ saith, that “No man knoweth the Father, save the Son.” (
St Augustine of Hippo † AD 430 City of God 18.32
… “The sun was raised up, and the moon stood still in her course;” that is, Christ ascended into heaven, and the Church was established under her King. “Thy darts shall go in the light;” that is, Thy words shall not be sent in secret, but openly. For He had said to His own disciples, “What I tell you in darkness, that speak ye in the light.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 57.4
4. But while the Church finds delightful repose in those who thus sweetly and humbly sit at her feet, here is one who knocks, and says: “What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 113.3
… as the Lord Himself said to the few whom He had as yet, “What I tell you in darkness, that speak ye in light; and what ye hear in the ear, that preach ye upon the house-tops”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 102.7
… nor in the ruined walls, because they have not relapsed; but because they are within the roof; under the roof rather, because they are under the flesh. The sparrow above the flesh crieth out, husheth not up the commandments of God, nor becometh carnal, so that he be subject to the roof. “What ye hear in the ear, that preach ye on the housetops.”
10:28
Pope St Clement I † AD 99 The Second Epistle of Clement 5
… and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.”
St Justin Martyr † AD 165 The First Apology 19
… for we know that our Master Jesus Christ said, that “what is impossible with men is possible with God,” and, “Fear not them that kill you, and after that can do no more; but fear Him who after death is able to cast both soul and body into hell.”
St Irenaeus of Lyons † AD 202 Against Heresies 3.18.5
… and He did not speak of any other cross, but of the suffering which He should Himself undergo first, and His disciples afterwards. For this purpose did He give them this exhortation: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to send both soul and body into hell;”
Tertullian † AD 220 On the Resurrection of the Flesh 35
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,”
Tertullian † AD 220 On Modesty 2
… “I have held my peace; shall I withal always hold my peace and endure? I have been quiet as (a woman) in birth-throes; I will arise, and will make (them) to grow arid.” For “a fire shall proceed before His face, and shall utterly burn His enemies;” striking down not the body only, but the souls too, into hell.
Tertullian † AD 220 De Fuga in Persecutione 7
… Whereas in fact He does not cherish, but ever rejects the weak, teaching first, not that we are to fly from our persecutors, but rather that we are not to fear them. “Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 55.7
… The adversary is enraged and threatens, but there is One who can deliver us from his hands. He is to be feared whose anger no one can escape, as He Himself forewarns, and says: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both body and soul in hell.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 80.2
… and he that hateth his life in this world shall keep it unto life eternal.” And again: “Fear not them which kill the body, but are not able to kill the soul: but rather fear Him who is able to destroy both soul and body in hell.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 5
… “Whosoever denieth the Son, the same hath not the Father; he that acknowledgeth the Son, hath both the Son and the Father.” Whence the Lord exhorts and strengthens us to contempt of death, saying: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill soul and body in Gehenna.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… “Blessed are they which shall suffer persecution for righteousness’ sake; for theirs is the kingdom of heaven.” Also in the same place: “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to kill the soul and body in Gehenna.”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 25
… For this also our Lord Himself said, exhorting us to martyrdom and to contempt of all human power: “Fear not those who slay the body, but cannot kill the soul.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 47
… If it is your intention to persecute me, I am prepared for it: and if you wish to involve me in punishment, I shall not shrink from it; yea, if you mean even to put me to death, I am not afraid: “For we ought to fear Him only who is able to destroy both soul and body in hell.”
St Peter of Alexandria † AD 311 The Genuine Acts of Peter 1
… but rather fear Him which is able to destroy both soul and body in hell.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.10
… If to die for Him is life, what pain can we think He had to suffer in the mystery of death, Who rewards with life those who die for Him? Could death make Him fear what could be done to the body, when He exhorted the disciples, Fear not those which kill the body
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 8.3
… For how is he almighty, who has power over the soul, but not over the body? And how is he almighty who has dominion over bodies, but no power over spirits? But these men the Lord confutes, saying on the contrary, Rather fear ye Him which is able to destroy both soul and body in hell
St Ambrose of Milan † AD 397 Exposition of the Christian Faith 2.7
… “Christ having suffered according to the flesh.” It was the flesh, therefore, that suffered; the Godhead above secure from death; to suffering His body yielded, after the law of human nature; can the Godhead die, then, if the soul cannot? “Fear not them,” said our Lord, “which can kill the body, but cannot kill the soul.”
St Ambrose of Milan † AD 397 Concerning Repentance 1.4
15. Although what has been said sufficiently shows how inclined the Lord Jesus is to mercy, let Him further instruct us with His own words, when He would arm us against the assaults of persecution. “Fear not,” He says, “those who kill the body, but cannot kill the soul, but rather fear Him Who can cast both body and soul into hell.”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.8
… For I know that whatever I may suffer, I shall suffer for Christ’s sake. And I have read that I ought not to fear those that can kill the flesh.
St John Chrysostom † AD 407 An Exhortation to Theodore After His Fall 1
… Which also Christ signified to us when He said, “Fear not them which kill the body, but are not able to kill the soul; but rather fear Him who is able to destroy both soul and body in Hell.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 6.9
… because it is a fault of the will. But if thou grievest for the dead, mourn also for those who are born into the world; for as the one thing is of nature, so is the other too of nature. Should any one, therefore, threaten thee with death, say to him, “I am instructed by Christ not to ‘fear them which kill the body, but are not able to kill the soul.’”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
Then, because He had lifted them up on high, He again gives warning of the perils also, adding wings to their mind, and exalting them high above all. For what saith He? “Fear not them which kill the body, but are not able to kill the soul.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 2
… “for it is the power of God to salvation.” For since there is a power of God to chastisement also (for when He chastised the Egyptians, He said, “This is My great power, ”) ( Joel ii. 25 ) and a power to destruction, (for, “fear Him,” He says, “that is able to destroy both body and soul in hell”), (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 11
… v. 24 .) But of the other couple, one Christ declares to be easy to hold in contempt, when He says, “Fear not them which kill the body, but are not able to kill the soul:” and the other fearful, for, “Fear” (He says) “Him that is able to destroy both body and soul in hell.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 45
… For having first said, “I will not cast him out, I shall lose nothing of it,” He then speaketh of the resurrection. Since in the resurrection some are cast out, (“Take him, and cast him into outer darkness,” Matt. xxii. 13 ,) and some are destroyed. (“Rather fear Him who is able to destroy both soul and body in hell.”) (
Rufinus of Aquileia † AD 411 A Commentary on the Apostles' Creed 33
… but that He will judge both souls and bodies, where, by souls are meant “the quick,” and the bodies “the dead;” as also the Lord Himself saith in the Gospel, “Fear not them who are able to kill the body, but are not able to hurt the soul; but rather fear Him who is able to destroy both soul and body in Gehenna.”
St Augustine of Hippo † AD 430 City of God 1.12
… for the faithful bear in mind that assurance has been given that not a hair of their head shall perish, and that, therefore, though they even be devoured by beasts, their blessed resurrection will not hereby be hindered. The Truth would nowise have said, “Fear not them which kill the body, but are not able to kill the soul,”
St Augustine of Hippo † AD 430 City of God 5.18
… for the eternal city who may have died by a like death, not, however, precipitating himself spontaneously into a gulf, but having suffered this death at the hands of some enemy of his faith, more especially when he has received from his Lord, who is also King of his country, a more certain oracle, “Fear not them who kill the body, but cannot kill the soul?”
St Augustine of Hippo † AD 430 City of God 13.2
… For, in this case, neither is God the life of the soul, nor the soul the life of the body. And this death of the whole man is followed by that which, on the authority of the divine oracles, we call the second death. This the Saviour referred to when He said, “Fear Him which is able to destroy both soul and body in hell.”
St Augustine of Hippo † AD 430 City of God 18.50
… and when very many in Judea and Samaria had believed, she also went into other nations by those who announced the gospel, whom, as lights, He Himself had both prepared by His word and kindled by His Holy Spirit. For He had said to them, “Fear ye not them which kill the body, but are not able to kill the soul.”
St Augustine of Hippo † AD 430 On the Holy Trinity 2.9
… because His Word also has immortality, by which all things were made. For He did not therefore lose His immortality, because He took mortal flesh; seeing that it could not happen even to the human soul, that it should die with the body, when the Lord Himself says, “Fear not them which kill the body, but are not able to kill the soul.”
St Augustine of Hippo † AD 430 On the Holy Trinity 4.3
… Again, the death of the flesh of our Lord contains a type of the death of our outer man, since it is by such suffering most of all that He exhorts His servants that they should not fear those who kill the body, but are not able to kill the soul.
St Augustine of Hippo † AD 430 On Lying 9
… For that death which men are foolishly afraid of who are not afraid to sin, kills not the soul but the body, as the Lord teacheth in the Gospel; whence He charges us not to fear that death:
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 3
… poetical and fabulous figments, when the Lord Jesus, to the intent that under the hands of their enemies, who should have their bodies in their power, Christians might lie down without a fear, asserts that not a hair of their head shall perish, exhorting that they should not fear them which when they have killed the body have nothing more that they can do?
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 4
4. “But” (say I) “in such a slaughter-heap of dead bodies, could they not even be buried? not this, either, doth pious faith too greatly dread, holding that which is foretold that not even consuming beasts will be an hindrance to the rising again of bodies of which not a hair of the head shall perish.
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 8
… In very deed therefore it was declared, that the Lord in saying, “Fear not them which kill the body, and afterward have no more that they can do,”
St Augustine of Hippo † AD 430 On Care to Be Had for the Dead 10
… It was fit then, that even these things should be permitted, in order that, even after these examples of so great horror, the Martyrs, fervent in confession of Christ, should become witnesses of this truth also, in which they had learned that they by whom their bodies should be slain had after that no more that they could do.
St Augustine of Hippo † AD 430 Against the Epistle of Manichæus, Called Fundamental 39
45. Not only is it written in the Old Testament, "I make good, and create evil;" but more clearly in the New Testament, where the Lord says, "Fear not them which kill the body, and have no more that they can do; but fear him who, after he has killed the body, has power to cast the soul into hell."
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 14.12
… The Lord solves this difficulty in the words: "Fear not them that kill the body, but cannot kill the soul; but fear him who has power to cast both soul and body into hell-fire."
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.101
… but the only thing which we avoid is that by your most wicked communion you destroy men’s souls, according to the saying of the Lord Himself: ‘Fear not them which kill the body, but are not able to kill the soul; but rather fear Him which is able to destroy both soul and body in hell.’"
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 4.27
… If, indeed, the soul can be wounded by those who wound the body, should we not have good reason to fear that it can be killed also by those who kill the body? This, however, is a fate which the Lord Himself most plainly declares it to be impossible to happen.
St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 4
… And what do they all show us but the free choice of the human will? So, again, in the evangelical and apostolic books of the New Testament what other lesson is taught us? As when it is said, “Lay not up for yourselves treasures upon earth;” and, “Fear not them which kill the body;”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 15.0
On the words of the Gospel, Matt. x. 28 , “Be not afraid of them that kill the body.” Delivered on a Festival of Martyrs.
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 15.1
… and this by admonishing us “not” to fear, and withal to fear. For he said, “Fear not them which kill the body, but are not able to kill the soul.” See where He advised us not to fear. See now where He advised us to fear. “But,” saith he, “fear Him who hath power to destroy both body and soul in hell.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 31.5
… for it is written, “The mouth that lieth slayeth the soul.” I will not lie, because it is written, “Thou shalt destroy them that speak lying.” I will not lie, because it is written, “Thou shalt not bear false witness.” Though he whom I displease by the truth harass my body with oppressions, I will give ear to my Lord, “Fear not them which kill the body.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 43.12
… But to whom is it done? He has departed. The body is there, but without feeling. The tenement lies on the ground, the tenant is gone. And so “after that they have no more that they can do;” for they can do nothing to that which is without sensation. “But fear Him who hath power to destroy both body and soul, in hell fire.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.8
… Listen to the Lord Himself giving security to His servant: “Be not afraid of them that kill the body, and after that have no more that they can do.” But what in the plainest terms does He say? “Fear Him who hath power to slay both soul and body in hell.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 47.13
… “He humbled Himself, and became obedient unto death.” Now in His death, it was His flesh only that was slain by the Jews. For if He said to His disciples, “Fear not them that kill the body, but are not able to kill the soul,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 37.2.2
… It saith, Their weapon, that is, “Their sword shall,” not go into their body, but, “their weapon shall go into their own heart.” They would fain have slain him in the body. Let them die the death of the soul. For those whose bodies they sought to kill, the Lord hath freed from anxiety, saying, “Fear not them who kill the body, but cannot kill the soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 55.6
… When a man hath begun to fear lest he should hate him that he was loving, it is death he is fearing; and a sharper death, and a more inward death, whereby soul is killed, not body. Thou didst mind a man raging against thee; what was he to do, against whom thine own Lord had given thee security, saying, “Fear not them that kill the body”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.10
10. “Juda is my king: Moab the pot of my hope” ( ver. 7 ). What Juda? He that is of the tribe of Juda. What Juda, but He to whom Jacob himself said, “Juda, thy brethren shall praise thee”? What therefore should I fear, when Juda my king saith, “Fear not them that kill the body”?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 64.2
… For that to be fulfilled in the Psalm the servant prayeth, which but now in the Gospel the Lord was commanding. What but now was the Lord commanding? “Fear not them that kill the body, but the soul are not able to kill; but Him rather fear ye, that hath power to kill both body and soul in the hell of fire.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 65.12
… May I hold fast justice, not consent to iniquity. Let him vent his rage on the flesh, the trap will be broken, and I will fly to my Lord, that saith to me, “Do not fear them that kill the body, but the soul are not able to kill.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 90.11
… For when the power of human wrath hath killed the body, it hath nothing more to do: but God hath power both to punish here, and after the death of the body to send into Hell, and by the few who are thus taught, the vain and seductive prosperity of the wicked is judged to be greater wrath of God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.14
14. Because then he had said above, “see that ye hate the thing which is evil,” lest ye should fear to hate evil, lest he should kill thee, he addeth instantly, “The Lord preserveth the souls of His servants.” Hear Him preserving the souls of His servants, and saying, “Fear not them which kill the body, but are not able to kill the soul.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 109.17
… “And it came into his bowels like water.” Both without, then, and within; without, like a garment; within, like water: since he hath come before the judgment-seat of Him “who hath power to destroy both body and soul in hell;”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 119.21
… They too had their threatening words: I banish, I proscribe, I slay, I torture with claws, I burn with fires, I expose to beasts, I tear the limbs piecemeal. But heed what he hath subjoined: “And my heart hath stood in awe of Thy word.” My heart hath stood in awe of these words,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 142.7
… Invisibly are the martyrs already lifted up; visibly shall they be lifted up, “when this corruptible shall have put on incorruption” in the resurrection of the dead; when this very part of him, against which alone her persecutors could rage, shall be renewed. “Fear not them that kill the body, but cannot kill the soul.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… For it is written God took dust from the earth and “formed man,” and “breathed into his nostrils the breath of life, and man became a living soul.” And in the gospels the Lord said to the holy disciples “Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 3
Eran. —So He said “Fear not them which kill the body, but are not able to kill the soul; but rather fear him which is able to destroy both soul and body in hell.”
Theodoret of Cyrus † AD 458 Letters of the Blessed Theodoret, Bishop of Cyprus 146
… For we read “And the Lord God formed man of the dust of the ground and breathed into his nostrils the breath of life and man became a living soul.” And the Lord in the sacred Gospels said to His apostles “Fear not them which kill the body but are not able to kill the soul.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 16
… “All souls,” said He, “are mine; as the soul of the father, so is the soul of the son: the soul that hath sinned, it shall die.” It is then He who must be revered by us; He must be held fast; He must be propitiated by our full and worthy confession, “who has the power of sending soul and body to the Gehenna of fire,”
Anonymous Martyrdom of the Holy Confessors Shamuna, Guria, and Habib, from Simeon Metaphrastes 1
… and Cain was persuaded, and, after staining his hands with his brother’s blood, found the rewards of sin to be wailing and fear. But we, listening to the words of Christ, will “not be afraid of those that kill the body but are not able to kill the soul:” Him rather will we fear “who is able to destroy our soul and body.”
Pseudo-Clement The Clementine Homilies 17.5
“‘In saying this, Jesus is consistent not even with himself. For sometimes by other utterances, taken from the Scriptures, he presents God as being terrible and just, saying,
10:29
St Irenaeus of Lyons † AD 202 Against Heresies 2.26.2
… Or again, if any one should, because of this expression which occurs in the Gospel, “Are not two sparrows sold for a farthing? and not one of them falls to the ground without the will of your Father,”
St Irenaeus of Lyons † AD 202 Against Heresies 5.22
… For death is next neighbour to him who has fallen. Hence also it follows that he will not give what he has promised. For how can he make grants to him who has fallen? Moreover, since God rules over men and him too, and without the will of our Father in heaven not even a sparrow falls to the ground,
Tertullian † AD 220 On the Resurrection of the Flesh 35
… A pretty paradox, to be sure, that an essence must be refitted with life, in order that it may receive that annihilation which has already in fact accrued to it! But Christ , whilst confirming us in the selfsame hope, adds the example of “the sparrows”—how that “not one of them falls to the ground without the will of God.”
Tertullian † AD 220 On Exhortation to Chastity 1
… for moderation is the not regretting a thing which has been taken away, and taken away by the Lord God, without whose will neither does a leaf glide down from a tree, nor a sparrow of one farthing’s worth fall to the earth.
Tertullian † AD 220 On Monogamy 9
… for He alone shall “separate” who has “conjoined” (separate, moreover, not through the harshness of divorce, which (harshness) He censures and restrains, but through the debt of death) if, indeed, “one of two sparrows falleth not on the ground without the Father’s will.”
Tertullian † AD 220 De Fuga in Persecutione 3
… 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. Believe it most surely, if indeed you believe in that God without whose will not even the sparrow, a penny can buy, falls to the ground.
Origen † AD 254 Origen De Principiis 3.2.7
… For how can we doubt that such is the case, viz., that nothing comes to man without (the will of) God, when our Lord and Saviour declares, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father who is in heaven.”
Origen † AD 254 Origen Against Celsus 8.70
… Should He even wish us again to contend and struggle for our religion, let the enemy come against us, and we will say to them, “I can do all things, through Christ Jesus our Lord, which strengtheneth me.” For of “two sparrows which are sold for a farthing,” as the Scripture says, “not one of them falls on the ground without our Father in heaven.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.5
… and one of them does not fall to the ground without the will of your Father.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 68.1
… This is not to believe in God—this is to stand forth as a rebel against Christ and His Gospel; so that although He says, “Are not two sparrows sold for a farthing? and neither of them falls to the ground without the will of my Father,”
Novatian † AD 258 A Treatise of Novatian Concerning the Trinity 8
… And lest moreover any one should think that such an indefatigable providence of God does not reach to even the very least things, “One of two sparrows,” says the Lord, “shall not fall without the will of the Father; but even the very hairs of your head are all numbered.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 4.8
… that He cares for all, because the Lord has said, speaking of the birds, And your heavenly. Father feedeth them , and, Are not two sparrows sold for a farthing? And not one of them falleth upon the ground without the will of your Father; but the very hairs of your head are numbered
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 1
… But this is even more monstrous; for God is not imperfect , nor did He summon the Son to help Him in His need; but, being Father of the Word, He makes all things by His means, and without delivering creation over to Him, by His means and in Him exercises Providence over it, so that not even a sparrow falls to the ground without the Father (
St Athanasius of Alexandria † AD 373 Defence of His Flight. (Apologia de Fuga.) 9
… It may be they even venture to accuse Providence itself (for nothing is beyond the reach of their presumption), that it does not deliver up to them those whom they desire; certain as it is, according to the saying of our Saviour, that not even a sparrow can fall into the snare without our Father which is in heaven
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.17
… Consider the lilies of the field, how they grow; they toil not, neither do they spin: and yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. Wherefore if God so clothe the grass of the field which to-day is, and to-morrow is cast into the oven, shall He not much more clothe you, O ye of little faith
St Basil the Great † AD 379 The Letters 6
2. But our lives are not without a Providence. So we have learnt in the Gospel, for not a sparrow falls to the ground without the will of our Father.
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.6
… But if any one from unbelief wishes to receive yet more proofs as to the Father of Christ being the same as the Maker of the world, let him hear Him say again, Are not two sparrows sold for a farthing, and not one of them shall fall on the ground without My Father which is in heaven
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 9
… I mean where, having forewarned them of the judgment seats, and executions, and of the wars of the world, and of the battle that knows no truce, to uphold their spirit and to comfort them He saith, “Are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father which is in Heaven.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
Thus, lest they should think, when killed and butchered, that as men forsaken they suffered this, He introduces again the argument of God’s providence, saying on this wise: “Are not two sparrows sold for a farthing? And one of them shall not fall into a snare without your Father. But the very hairs of your head are all numbered.”
St Augustine of Hippo † AD 430 The Confessions 4.14
… Do I then love in a man that which I, who am a man, hate to be? Man himself is a great deep, whose very hairs Thou numberest, O Lord, and they fall not to the ground without Thee.
St Augustine of Hippo † AD 430 Letters of St. Augustin 158.10
… Who shall be a thoroughly reliable teacher as to these mysterious dispensations? To you in the hour of perplexity my agitated heart unburdens itself. The divine appointment of the death of the young man and of his father is beyond all doubt, for two sparrows shall not fall to the ground without the will of our heavenly Father.
St Augustine of Hippo † AD 430 A Treatise on the Predestination of the Saints 2.31
… Or shall we think that human affairs in the case of infants are not managed by Divine Providence, but by fortuitous chances, when rational souls are either to be condemned or delivered, although, indeed, not a sparrow falls to the ground without the will of our Father which is in heaven?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.5
… As far then as regards giving a law, “God careth not for oxen:” as regards creating, feeding, governing, ruling, all things have to do with God. “Are not two sparrows sold for one farthing?” saith our Lord Jesus Christ, “and one of them shall not fall to the ground without the will of your Father: how much better are ye than they.”
10:30
Tatian † AD 180 The Diatessaron 13
… I will inform you whom ye shall fear: him which is able to destroy [15] soul and body in hell. Yea, I say unto you, Be afraid of him especially. Are not two sparrows sold for a farthing in a bond? and one of them shall not fall on the [16] ground without your Father.
St Irenaeus of Lyons † AD 202 Against Heresies 2.26.2
2. For how would it be, if any one, gradually elated by attempts of the kind referred to, should, because the Lord said that “even the hairs of your head are all numbered,”
Tertullian † AD 220 On the Resurrection of the Flesh 35
… For although this is not allowed to the sparrows, yet “we are of more value than many sparrows,” for the very reason that, when fallen, we rise again. He affirms, lastly, that “the very hairs of our head are all numbered,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 28
And besides what hath been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, “But the very hairs of your head are numbered.”
St Augustine of Hippo † AD 430 The Confessions 1.12
… Neither did they who forced me do well, but the good that was done to me came from Thee, my God. For they considered not in what way I should employ what they forced me to learn, unless to satisfy the inordinate desires of a rich beggary and a shameful glory. But Thou, by whom the very hairs of our heads are numbered,
St Augustine of Hippo † AD 430 City of God 12.18
… for Plato, their great authority, represents God as framing the world on numerical principles: and in our books also it is said to God, “Thou hast ordered all things in number, and measure, and weight.” The prophet also says,” Who bringeth out their host by number.” And the Saviour says in the Gospel, “The very hairs of your head are all numbered.”
St Augustine of Hippo † AD 430 Sermons on Selected Lessons of the New Testament 12.15
… Of this be sure, Brethren, let no one say ought against it. Cast all your care upon the Lord, throw yourselves wholly and entirely upon Him. He will not withdraw Himself that ye should fall. He who created us, hath given us security touching our very hairs. “Verily I say unto you, even the hairs of your head are all numbered.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 79.5
… as if any part of them could be lost to the resurrection, whereas out of the hidden recesses of the natural world He will renew the whole, by whom even our hairs have been numbered.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.14
… Thine enemy can rage as far as to thy death: he hath not power beyond, either over thy soul, or even over thy flesh; for although he scatter thy flesh about, he hindereth not the resurrection. Men were fearful for their life: and what said the Lord unto them? “The very hairs of your head are all numbered.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 99.3
… Therefore, because God surpasseth all knowledge, He is said to sit above the fulness of knowledge. Let there be therefore in thee fulness of knowledge, and even thou shalt be the throne of God.…He knoweth all things: for our hairs are numbered before God.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 139.17
… there has been born all this great multitude, which now is like the sand innumerable, save by God. For He said, “they shall be multiplied above the sand,” and yet He had said, “I will number them.” The very same who are numbered, “shall be multiplied above the sand.” For by Him is the sand numbered, by whom “the very hairs of our head are numbered.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 146.5
… “Are not two sparrows sold for one farthing?” saith our Lord Jesus Christ, “and one of them shall not fall to the ground without the will of your Father: how much better are ye than they.” Perhaps thou sayest, God counteth me not in this great multitude. There follows here a wondrous passage in the Gospel: “the hairs of your head are all numbered.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 147.8
… Let us leave alone what they can do, and how far they have attained; for God I think it no great matter to count all the stars. Or doth He perhaps go over the number, lest He should forget it? Is it any great thing for God to number the stars, by whom “the very hairs of your head are numbered”?
10:31
Tatian † AD 180 The Diatessaron 13
… I will inform you whom ye shall fear: him which is able to destroy [15] soul and body in hell. Yea, I say unto you, Be afraid of him especially. Are not two sparrows sold for a farthing in a bond? and one of them shall not fall on the [16] ground without your Father. But what concerns you: even the hair of your heads [17, 18] also is numbered.
Tertullian † AD 220 On the Resurrection of the Flesh 35
… For although this is not allowed to the sparrows, yet “we are of more value than many sparrows,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 34
3. “Fear ye not therefore; ye are of more value than many sparrows.”
10:32
Pope St Clement I † AD 99 The Second Epistle of Clement 3
… For He himself declares, “Whosoever shall confess me before men, him will I confess before my Father.”
Tatian † AD 180 The Diatessaron 13
… Yea, I say unto you, Be afraid of him especially. Are not two sparrows sold for a farthing in a bond? and one of them shall not fall on the [16] ground without your Father. But what concerns you: even the hair of your heads [17, 18] also is numbered. Fear not therefore; ye are better than many sparrows.
Tertullian † AD 220 Against Praxeas 26
… He exults in spirit when He says to the Father, “I thank Thee, O Father , because Thou hast hid these things from the wise and prudent.” He, moreover, affirms also that to no man is the Father known, but to His Son ; and promises that, as the Son of the Father , He will confess those who confess Him, and deny those who deny Him, before His Father.
Tertullian † AD 220 De Fuga in Persecutione 7
For He wished us either to suffer persecution or to flee from it. 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.”
Origen † AD 254 Origen's Commentary on Matthew 12.16
… for not to the Apostles alone did the saying apply, “Before governors and kings also shall ye be brought for My sake for a testimony to them and to the Gentiles;” and perhaps also not to the Apostles absolutely, but to all who were about to believe the word, “And brother shall deliver up brother to death,” etc.; but, “Whosoever shall confess Me,”
Origen † AD 254 Origen's Commentary on Matthew 12.24
… And such a one indeed as, “with the heart believes unto righteousness, and with the mouth maketh confession unto salvation,” and bears testimony to the works of Christ, as making confession by all these things of Christ before men, will be confessed by Him before His Father in heaven.
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 9.2
… For that it is a very great crime which persecution has compelled to be committed, they themselves know who have committed it; since our Lord and Judge has said, “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me, him will I also deny.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 36
… He who under the eyes of God has offered himself to tortures and to death, has suffered whatever he was willing to suffer; for it was not he that was wanting to the tortures, but the tortures that were wanting to him. “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven,”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 5
… and that since He suffered for the sins of others, much rather ought each to suffer for his own sins. And therefore in the Gospel He threatens, and says: “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven; but whosoever shall deny me before men, him will I also deny before my Father which is in heaven.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.17
… but rather fear Him which is able to kill the soul and body in Gehenna.” Also in the same place: “Whosoever shall confess me before men, him also will I confess before my Father which is in heaven; but he who shall deny me before men, him also will I deny before my Father which is in heaven. And he that shall endure to the end, the same shall be saved.”
Eusebius of Caesarea † AD 339 The Church History of Eusebius 6.44.6
6. Is it not evident that he was preserved and his life continued till he was absolved, and, his sin having been blotted out, he could be acknowledged
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 9.3
… It is equally perilous, whether we deny that Christ Jesus was God the Spirit, or that He was flesh of our body: Every one therefore who shall confess Me before men, him will I also confess before My Father which is in Heaven. But whosoever shall deny Me before men, him will I also deny before My Father which is in heaven
St Ambrose of Milan † AD 397 Concerning Repentance 1.4
… “Every one, therefore, who shall confess Me before men, him will I also confess before My Father, Who is in heaven, but he who shall deny Me before men, him will I also deny before My Father, Who is in heaven.”
St John Chrysostom † AD 407 Homilies on Ephesians 1
… vii. 24, 25 .) And what is that rock but those heavenly things which are above the reach of every change? “Every one therefore who,” saith Christ, “shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny.” (
St Augustine of Hippo † AD 430 City of God 13.7
… For He who said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God,” made also an exception in their favor, in that other sentence where He no less absolutely said, “Whosoever shall confess me before men, him will I confess also before my Father which is in heaven;”
Theodoret of Cyrus † AD 458 Dialogues. The “Eranistes” or “Polymorphus” of the Blessed Theodoretus, Bishop of Cyrus 2
… ‘Whosoever therefore shall confess me before men him will I confess also before my Father which is in Heaven, but whosoever shall deny me before men him will I also deny before my Father which is in Heaven.’
Pope St Leo I the Great † AD 461 Letters 124
… It is in reference to this humility that the Apostle says, “For I do not blush for the Gospel ,” inasmuch as he knew what a slur was cast upon Christians by their enemies. And, therefore, the Lord also made proclamation, saying: “he that shall confess Me before men him will I also confess before My Father
Anonymous A Treatise on Re-Baptism by an Anonymous Writer 11
… Or, indeed, wilt thou think that there may be something from without that helps him to salvation, although he is not baptized with water? Thy thinking him to have perished will be opposed by the sentence of the Lord, who says, “Whosoever shall confess me before men, him will I also confess before my Father which is in heaven;”
10:33
Tatian † AD 180 The Diatessaron 13
… and one of them shall not fall on the [16] ground without your Father. But what concerns you: even the hair of your heads [17, 18] also is numbered. Fear not therefore; ye are better than many sparrows. Every man who confesseth me now before men, I also will confess him before my Father [19] which is in heaven;
Tertullian † AD 220 On Idolatry 13
… if, however, you shall be disguised withal, you are the slave of the temptation. At all events, whether in the latter or the former way, you are guilty of being “ashamed of God.” But “whosoever shall be ashamed of Me in the presence of men, of him will I too be ashamed,” says He, “in the presence of my Father who is in the heavens.”
Tertullian † AD 220 On the Flesh of Christ 5
… For nothing did Christ suffer from them, if He really suffered nothing at all. Spare the whole world’s one only hope, thou who art destroying the indispensable dishonour of our faith. 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.”
Tertullian † AD 220 On the Resurrection of the Flesh 13
… or to what other thing can such a phenomenon bear witness? God even in His own Scripture says: “ The righteous shall flourish like the phœnix;” that is, shall flourish or revive, from death, from the grave—to teach you to believe that a bodily substance may be recovered even from the fire. Our Lord has declared that we are “better than many sparrows:”
Origen † AD 254 Origen's Commentary on Matthew 12.24
… So also he who has not denied himself but denied the Christ will experience the saying, “I also will deny him.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 30.7
… and as the divine clemency ought to be looked to, so also ought the divine censure; and as it is written, “I forgave thee all that debt, because thou desiredst me,” so it is written, “Whosoever shall deny me before men, him will I also deny before my Father and before His angels.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 54.12
… God cries, “He that sacrificeth unto any gods, save unto the Lord only, shall be rooted out.” And in the Gospel the Lord says, “Whosoever shall deny me, him will I deny.”
St John Chrysostom † AD 407 Homilies on 2 Timothy 5
… Wherefore he speaks of something more dreadful still. If we deny Him, He will also deny us. So then there is a retribution not of good things only, but of the contrary. And consider what it is probable that he will suffer, who is denied in that kingdom. “Whosoever shall deny Me, him will I also deny.” (
St Augustine of Hippo † AD 430 City of God 5.14
… as Cicero says, “Those things are always neglected which are generally discredited,”—but was even held in the utmost detestation, holding to what they had heard from the Good Master, who was also the physician of minds, “If any one shall deny me before men, him will I also deny before my Father who is in heaven, and before the angels of God,”
St Augustine of Hippo † AD 430 Against Lying 10
10. Ever, my brother, in such cases, it behoves with fear to recollect, “Whoso shall deny Me before men, I will deny him before My Father which is in heaven.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 106.6
… For how was it, before they received the Spirit, that they kept that word of His which He spake regarding them, as if they had done so, when the chief of them thrice denied Him, after hearing from His lips the future fate of the man who denied Him before men?
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 6.12
… For at present so far are the ungodly from being ashamed, that they do not cease to insult us. And for the most part their mockings are of such avail, that they make the weak to be ashamed of the name of Christ. Hence it is said, “Whosoever shall be ashamed of Me before men, of him will I be ashamed before My Father.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 69.11
… when they say, Worshipper of the Crucified, adorer of Him that died ill, venerator of Him that was slain! here if thou shalt blush thou art a dead man. For see the sentence of Him that deceiveth no one. “He that shall have been ashamed of Me before men, I will also be ashamed of him before the Angels of God.”
Anonymous A Treatise Against the Heretic Novatian by an Anonymous Bishop 7
… This they judge from that utterance of the Lord, where He says, “Whosoever shall deny me before men, him will I deny before my Father which is in heaven.”
Anonymous Martyrdom of the Holy Confessors Shamuna, Guria, and Habib, from Simeon Metaphrastes 1
… For we have a Father in heaven whose will we follow, and He says: “He that shall confess Me before men, him will I also confess before My Father who is in heaven; but he that shall deny Me before men, him will I also deny before My Father and His angels.”
10:34
St Irenaeus of Lyons † AD 202 Against Heresies 1.3.5
… They then represent the Saviour as having indicated this twofold faculty: first, the sustaining power, when He said, “Whosoever doth not bear his cross (Stauros), and follow after me, cannot be my disciple;” and again, “Taking up the cross, follow me;” but the separating power when He said, “I came not to send peace, but a sword.”
Tertullian † AD 220 The Five Books Against Marcion 3.14
… who bids us take the shield of faith, wherewith we may be able to quench all the fiery darts of the devil, and the helmet of salvation, and the sword of the Spirit, which (he says) is the word of God.” This sword the Lord Himself came to send on earth, and not peace.
Tertullian † AD 220 Scorpiace 10
… 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. “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 a man’s foes shall be they of his own household.”
St Hippolytus † AD 235 The Refutation of All Heresies 5.16
… Nay, but, he says, derive the same lesson from the case of animals. For when the animal is dead, each of its parts is separated; and when dissolution takes place, the animal in this way vanishes. This is, he says, what has been spoken: “I came not to send peace on the earth, but a sword,”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 44
… There, Moses smote down with the sword those who had set up the calf; and here, the Lord Jesus said, “I came to send a sword upon the earth, and to set a man at variance with his neighbour,”
Archelaus † fl. AD 278 A Fragment of the Same Disputation 1
… And if again, you find fault with the one because He has prepared a fire, why do you not find fault with the other, who says, “Depart from me into everlasting fire?” If you find fault with Him who says, “I, God, make peace, and create evil,” explain to us how Jesus says, “I came not to send peace, but a sword.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 6.27
… If again thou findest fault, because He prepared fire, wherefore dost thou not find fault with Him who saith, Depart from Me into everlasting fire ? If thou findest fault with Him who saith, I am God that make peace, and create evil , explain how Jesus saith, I came not to send peace but a sword
St Ambrose of Milan † AD 397 On the Holy Spirit 3.6
… For no other sword would have penetrated the hidden feeling of those women, except the sword of the Spirit, of which the Lord says: “I am not come to send peace but a sword.”
St Ambrose of Milan † AD 397 On the Holy Spirit 3.7
45. And since that instance comes before us, that the Lord Jesus shall slay with the Spirit of His mouth, the Spirit is understood to be as it were the Sword of the Word. Lastly, in the Gospel also the Lord Jesus Himself says: “I came not to send peace but a sword.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 19
… “Good news” should have nothing in it of a duty to be done, but rather should counsel what is good: whereas these “Gospels” have endless duties to be done. And again, to mention other things, as for instance, Except a man hate father and mother, he is not worthy of Me” ( Luke xiv. 26 ): and “I am not come to bring peace upon earth, but a sword” (
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 30
… “But the multitude of the city was divided: and part held with the Jews, and part with the Apostles.” ( v. 4 .) No small matter this dividing. And this was what the Lord said, “I am not come to bring peace, but a sword.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… For who among those who had lived in these things, when he heard, ( Matt. x. 38 .) “If a man take not up his cross and follow Me, he is not worthy of Me;” and, (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 57
… and after they were divided, they did not exhibit any noble feeling, when they saw the Pharisees pressing upon them. Since had they been entirely separated from them, they would soon have known the truth. For it is possible to do well in separating. Wherefore also Himself hath said, “I am come not to bring peace upon the earth but a sword.” (
St Jerome † AD 420 The Letters of St. Jerome 22.4
… It is the church of Christ that he “makes haste to spoil.” According to Habakkuk, “His food is of the choicest.” A Job is the victim of his machinations, and after devouring Judas he seeks power to sift the [other] apostles. The Saviour came not to send peace upon the earth but a sword.
St Augustine of Hippo † AD 430 City of God 20.21
… It is possible, indeed, to understand fire, sword, and wound in a good sense. For the Lord said that He wished to send fire on the earth. And the cloven tongues appeared to them as fire when the Holy Spirit came. And our Lord says, “I am not come to send peace on earth, but a sword.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 19.6
6. “In the sun hath He set His tabernacle.” Now that He might war against the powers of temporal error, the Lord, being about to send not peace but a sword on earth,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 45.10
10. “Gird Thy sword upon Thy thigh, O most Mighty” ( ver. 3 ). What is meant by “Thy sword,” but “Thy word”? It was by that sword He scattered His enemies; by that sword he divided the son from the father, “the daughter from the mother, the daughter-in-law from the mother-in-law.” We read these words in the Gospel, “I came not to send peace, but a sword.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 60.3
… That destruction indeed that David made, strong of hand, our Christ, whose figure that man was bearing; He did those things, He made this destruction with His sword and with His fire: for both He brought into this world. Both “Fire I am come to send into the world,” thou hast in the Gospel: and “A sword I have come to send into the earth,”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 68.5
… “In hope rejoicing, in tribulation enduring:” “exult ye in the sight of Him.” For they that in the sight of men trouble you, “shall be troubled by the face of Him, the Father of orphans and Judge of widows” ( ver. 5 ). For desolate they suppose them to be, from whom ofttimes by the sword of the Word of God
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 97.5
… let us understand the fire, if possible, of the salvation of the redeemed also; for thus we had proposed. The Lord Himself saith: “I am come to send fire on the earth:” “fire” in the same way as a “sword;” as in another passage He saith, that He was not come to send peace, but a sword, upon earth.
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 144.8
… Whence redeemeth He Christ? Whence redeemeth He the Body of Christ? “From the sword of ill intent deliver me.” “From the sword” is not sufficient; he addeth, “of ill intent.” Without doubt there is a sword of good intent. What is the sword of good intent? That whereof the Lord saith, “I came not to send peace on earth, but a sword.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 149.8
… How is it two edged? It speaks of things temporal, it speaks also of things eternal. In both cases it proveth what it saith, and him whom it strikes, it severeth from the world. Is not this the sword whereof the Lord said, “I am not come to send peace upon earth, but a sword”?
Pope St Gregory I the Great † AD 604 The Book of Pastoral Rule 3.22
… xxxii. 27 , seq .). Hence Phinehas, spurning the favour of his fellow-countrymen when they sinned, smote those who came together with the Midianites, and in his wrath appeased the wrath of God ( Num. xxv. 9 ). Hence in person the Truth says, Think not that I am come to send peace on earth: I came not to send peace, but a sword (
Pseudo-Clement The Recognitions of Clement 2.26
… “Do not you see, O simpleton, that in pleading for peace you act in opposition to your Master, and that what you propose is not suitable to him who promises that he will overthrow ignorance? Or, if you are right in asking peace from the audience, then your Master was wrong in saying, ‘I have not come to send peace on earth, but a sword.’
Pseudo-Clement The Recognitions of Clement 6.4
… or again, that the father be separated from his son, or the daughter from her mother. And in this manner the battle of knowledge and ignorance, of truth and error, arises between believing and unbelieving kinsmen and relations. And therefore He who has sent us said again, ‘I am not come to send peace on earth, but a sword.’
Pseudo-Clement The Clementine Homilies 11.19
… So that till the end he sets himself against all those who are in concord with wickedness, setting truth over against error, sending as it were fire upon those who are sober, namely wrath against the seducer, which is likened to a sword,
10:35
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 39.5
… And what is the “Fan?” The Purification. And what is the “Fire?” The consuming of the chaff, and the heat of the Spirit. And what the “Axe?” The excision of the soul which is incurable even after the dung. And what the Sword? The cutting of the Word, which separates the worse from the better, and makes a division between the faithful and the unbeliever;
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
2. 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.”
Pseudo-Clement The Recognitions of Clement 2.29
… not only did not believe, but set themselves in opposition to His doctrine, He proclaims the war of the word and of confutation, and says that ‘henceforth ye shall see son separated from father, and husband from wife, and daughter from mother, and brother from brother, and daughter-in-law from mother-in-law, and a man’s foes shall be they of his own house.’
10:36
Tatian † AD 180 The Diatessaron 13
… Henceforth there shall be five in one house, three of them [22] disagreeing with two, and the two with the three. The father shall become hostile to his son, and the son to his father; and the mother to her daughter, and the daughter to her mother; and the mother in law to her daughter in law, and the daughter [23] in law to her mother in law:
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
“A man’s foes shall be they of his own household.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 56
… Declaring this, Paul said, “Without were fightings, within were fears;” and, “In perils among false brethren;” and in his discourse to the Milesians too He said, “Also of you shall some arise speaking perverse things;” and He Himself too said, “The man’s foes shall be they of his own household.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
… x. 38 .) “He that hateth not his life shall not find it.” ( John xii. 25 .) And, “He that forsaketh not all that he hath, and followeth after Me, is not worthy of Me.” ( Luke xiv. 27, 33 .) And again, “Ye shall be brought before rulers and kings for My sake.” ( Matt. x. 18 .) And again, “A man’s foes shall be they of his own household.” (
St Augustine of Hippo † AD 430 City of God 19.5
… For the man who is your declared foe you can easily baffle by precaution; but this hidden, intestine, and domestic danger not merely exists, but overwhelms you before you can foresee and examine it.” It is also to this that allusion is made by the divine saying, “A man’s foes are those of his own household,”
John Cassian † AD 435 The Conferences of John Cassian 18.16
… We need not then seek for our peace in externals, nor fancy that another person’s patience can be of any use to the faults of our impatience. For just as “the kingdom of God is within you,” so “a man’s foes are they of his own household.”
10:37
Tatian † AD 180 The Diatessaron 13
… The father shall become hostile to his son, and the son to his father; and the mother to her daughter, and the daughter to her mother; and the mother in law to her daughter in law, and the daughter [23] in law to her mother in law: and a man’s enemies shall be the people of his house. [24]
Tertullian † AD 220 The Five Books Against Marcion 4.19
… Surely only on the condition of their deserts, and not by any disavowal of His near relatives; teaching them by His own actual example, that “whosoever preferred father or mother or brethren to the Word of God, was not a disciple worthy of Him.”
Tertullian † AD 220 On Baptism 12
… another deserted father and ship, and the craft by which he gained his living; a third , who disdained his father’s obsequies, fulfilled, before he heard it, that highest precept of the Lord, “He who prefers father or mother to me, is not worthy of me.”
Tertullian † AD 220 On Prayer 8
… Infirmity and malice are characteristics of the devil. For God had commanded even Abraham to make a sacrifice of his son, for the sake not of tempting, but proving, his faith; in order through him to make an example for that precept of His, whereby He was, by and by, to enjoin that he should hold no pledges of affection dearer than God.
Tertullian † AD 220 De Fuga in Persecutione 7
… “Fear not them who are able to kill the body, but are unable to do ought against the soul; but fear Him who can destroy both body and soul in hell.” And then what does He allot to the fearful? “He who will value his life more than Me, is not worthy of Me; and he who takes not up his cross and follows Me, cannot be My disciple.”
St Cyprian of Carthage † AD 258 The Epistles of Cyprian 25.4
4. For to this battle our Lord, as with the trumpet of His Gospel, stimulates us when He says, “He that loveth father or mother more than me is not worthy of me: and he that loveth his own soul more than me is not worthy of me. And he that taketh not his cross, and followeth after me, is not worthy of me.”
St Cyprian of Carthage † AD 258 On Works and Alms 16
… since in spiritual expenditure we ought to think of Christ, who has declared that He receives them; and not prefer our fellow-servants, but the Lord, to our children, since He Himself instructs and warns us, saying, “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.”
St Cyprian of Carthage † AD 258 Exhortation to Martyrdom, Addressed to Fortunatus 6
In the Gospel the Lord speaks, and says: “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 his cross and followeth me, is not worthy of me.”
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.19
… “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.” Also in the Gospel according to Matthew: “He that loveth father or mother above me, is not worthy of me; and he that loveth son or daughter above me, is not worthy of me; and he that taketh not up his cross and followeth me, is not my disciple.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 48
… Would you not by such a supposition at once lower the character of the Person Himself? When, again, He chose certain men who were laden and burdened with sins for the honour of discipleship, to the number of twelve, whom He also named His apostles, He gave them this injunction, Leave father and mother, that you may be made worthy of me;
St Basil the Great † AD 379 The Letters 42.3
3. You will not love your kinsfolk more than the Lord. “He that loveth,” He says, “father, or mother, or brother, more than me, is not worthy of me.”
St Cyril of Jerusalem † AD 386 The Catechetical Lectures of S. Cyril 7.15
… Children, obey your parents in all things: for this is well pleasing to the Lord . For the Lord said not, He that loveth father or mother is not worthy of Me , lest thou from ignorance shouldest perversely mistake what was rightly written, but He added, more than Me
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
3. “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 his cross and followeth after me, is not worthy of me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 10
… For this too He bade Abraham offer his son to Him, that He might make it known to all that He was greatly beloved by the patriarch. Now this desire to be loved exceedingly comes from loving exceedingly. For this cause too He said to the Apostles, “He that loveth father or mother more than Me, is not worthy of Me.” (
St John Chrysostom † AD 407 Homilies on Ephesians 19
… yea, this war made its way also into houses. They were divided, father against son, and son against father, mother against daughter, and daughter against mother. What then? Whence these divisions? They heard Christ say, “He that loveth father or mother more than me, is not worthy of me.” (
St Jerome † AD 420 The Letters of St. Jerome 14.3
Scripture, you will argue, bids us obey our parents. Yes, but whoso loves them more than Christ loses his own soul.
St Jerome † AD 420 The Letters of St. Jerome 108.19
… “I was troubled and I did not speak,” and then cried out in the words of scripture, “He that loveth son or daughter more than me is not worthy of me.”
St Jerome † AD 420 To Pammachius against John of Jerusalem 8
… They who said to father and mother, “We know you not,” these men fulfilled the will of the Lord.
St Augustine of Hippo † AD 430 City of God 21.26
… for he shall not possibly dwell with the Saviour, who says very explicitly concerning this very matter, “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.”
10:38
Tatian † AD 180 The Diatessaron 13
… and the mother in law to her daughter in law, and the daughter [23] in law to her mother in law: and a man’s enemies shall be the people of his house. [24] Whosoever loveth father or mother better than me is not worthy of me; and whosoever [Arabic, p. 52] loveth son or daughter more than his love of me is not worthy of me. [25]
Origen † AD 254 Origen's Commentary on Matthew 12.22
… Wherefore it was said, “Come ye behind Me and I will make you fishers of men.” And to the same effect is the saying, “He that doth not take his cross and follow behind Me is not worthy of Me.”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 10.10
… and, He that findeth his life shall lose it, and he that hath lost his life for My sake shall find it
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 5.14
… And these things I speak, not anticipating any thing fearful, God forbid! but wishing you when alarmed to be always thus affected, and to fulfil the law of Christ in very deed. For “he,” saith Christ, “that taketh not his cross, and followeth after Me, is not worthy of Me.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
And not even simply to hate it was His command, but so as to expose it to war, and to battles, and to slaughters, and blood. “For he that beareth not his cross, and cometh after me, cannot be my disciple.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 20
… Now they sent him out, as bound to provide for his safety by flight: but he did just the contrary—he leaped into the midst of those who were mad against him. This it is to be on fire, this to be fervent indeed! From that day forth he knew all the commands which the Apostles had heard: “Except a man take up his cross, and follow Me.” (
St John Chrysostom † AD 407 Homilies on First Corinthians 7
… For who among those who had lived in these things, when he heard, (
St John Chrysostom † AD 407 Homilies on Ephesians 6
… “For if the light that is in thee be darkness,” saith Christ, “how great is that darkness?” ( Mat. vi. 23 .) Again, what the advantage of a man’s being of an irreproachable life, if he is sluggish and indolent? “For, he that doth not take his cross, and follow after Me,” saith He, “is not worthy of Me;” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 10
… Where are those great qualities of which Christ speaks, which even those under their rule ought to possess? To be crucified to the world, to be always ready to lay down their lives, as Christ said. “The good Shepherd giveth his life for the sheep” ( John x. 11 .); and again, “He that taketh not his cross and followeth after me, is not worthy of me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 34
[1.] We require much fervor and uproused zeal, for without these it is impossible to obtain the blessings promised to us. And to show this, Christ at one time saith, “Except a man take up his cross and follow Me, he is not worthy of Me” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 75
… 24 .) I think that He alluded to their despondency; for since He had uttered many wise sayings to them concerning death, saying, “He that hateth his life in this world shall save it unto life eternal” ( c. xii. 25 ); and, “Unless a man take his cross and follow Me, he is not worthy of Me” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 25
For you indeed, he means, could not say this, that He promised ease and gave tribulation. For in our case, the things which He promised, these also He performs. How so? “In the world” (He says), “ye shall have tribulation.” ( John xvi. 33 .) “He that taketh not his cross and followeth Me, is not worthy of Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 28
… For He so well knew that this is the better way of virtue, as even to go that way Himself, not having need thereof: He knew so well that tribulation is expedient for us, and that it becomes rather a foundation for repose. For hear Him saying, “If a man take not his cross, and follow after Me, he is not worthy of Me.” (
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 5.9
… and whoso receiveth a prophet in the name of a prophet, shall receive a prophet’s reward." So that not only he who gives Timothy a little wine for his stomach’s sake, and his frequent infirmities, but he who gives to a strong man a cup of cold water only in the name of a disciple, shall not lose his reward.
John Cassian † AD 435 The Twelve Books on the Institutes of the Cœnobia, and the Remedies for the Eight Principal Faults 4.34
… For so shall we fulfil the command of the Lord which says: “He that taketh not up his cross and followeth me is not worthy of me.”
Pope St Leo I the Great † AD 461 Sermons 59
… as if even then to confirm all His followers by this mere symbol of His work, and say, “He that taketh not his cross and followeth Me, is not worthy of Me
10:39
Tatian † AD 180 The Diatessaron 13
… and a man’s enemies shall be the people of his house. [24] Whosoever loveth father or mother better than me is not worthy of me; and whosoever [Arabic, p. 52] loveth son or daughter more than his love of me is not worthy of me. [25] And every one that doth not take his cross and follow me is not worthy of [26] me.
Tertullian † AD 220 Scorpiace 11
… “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.”
Tertullian † AD 220 On Patience 7
… How shall we fashion to us friends from mammon, if we love it so much as not to put up with its loss? We shall perish together with the lost mammon . Why do we find here, where it is our business to lose ?
Origen † AD 254 Origen's Commentary on Matthew 12.20
… But since “it cannot be that a prophet perish out of Jerusalem,” —a perishing which corresponds to the words, “He that loseth his life for My sake shall find it,”
St Ambrose of Milan † AD 397 Concerning Virgins 2.4
25. And so, instructed by such examples, and at the same time bearing in mind the words of the Lord, where He says: “Whosoever shall lose his life for My sake, shall find it,”
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose sermon-against-auxentius-on-th.8
… For I know that whatever I may suffer, I shall suffer for Christ’s sake. And I have read that I ought not to fear those that can kill the flesh. And I have heard One Who says: “He that loseth his life for My sake shall find it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
“He that findeth his life,” saith He, “shall lose it: and he that loseth his life for my sake, shall find it.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 61
… sake, as Paul also bears witness to many, when he saith, “If it had been possible ye would have plucked out your eyes, and given them to me.” But when He saith, “Every one who hath forsaken wife,” He saith not this, for marriages to be broken asunder for nought, but as He saith concerning one’s life, “He that loseth his life for my sake shall find it,”
St John Chrysostom † AD 407 Homilies on First Corinthians 32
… For, “by this shall all men know,” saith He, “that ye are My disciples, if ye have love one to another.” (S. John xiii. 35 .) And also when He saith, “Whosoever loseth his life for My sake, shall find it;” (S.
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.14
… Again, he might call Christ greedy of the blood, not of beasts, but of men, because he said, "He that loseth his life for my sake, shall keep it unto life eternal;"
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 1.10
… For who can offer up the body of Christ for any except for those who are members of Christ? Moreover, from the time when He said, “Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven;” and again, “He that loseth his life for my sake shall find it;”
St Augustine of Hippo † AD 430 A Treatise on the Soul and its Origin 2.17
… “Except a man be born again of water and of the Spirit, he cannot enter into the kingdom of God.” And in order to except martyrs from this sentence, to whose lot it has fallen to be slain for the name of Christ before being washed in the baptism of Christ, He says in another passage, “He that loseth his life for my sake shall find it.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 53.8
… The Martyrs took not away property of other persons, but even their own they despised that they might not lose fidelity: and it was too little to lose money, when they were proscribed; they took also their life when they suffered: they lost life, in order that unto everlasting life they might find it.
Anonymous Martyrdom of Habib the Deacon 1
Habib said: Nay, we do not hate our bodies: the Scripture distinctly teaches us, “Whosoever shall lose his life shall find it.”
Pseudo-Cyprian On the Glory of Martyrdom 17
… For it is the very voice of Christ who speaks, and says, “Whosoever shall lose his life for my name’s sake, shall receive in this world a hundred fold, and in the world to come shall possess eternal life.”
Pseudo-Cyprian On the Glory of Martyrdom 28
… nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: “He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come.”
10:40
Tatian † AD 180 The Diatessaron 13
… and whosoever shall receive a righteous man [29] in the name of a righteous man shall take a righteous man’s reward. And every one that shall give to drink to one of these least ones a drink of water only, in the name of a disciple, verily I say unto you, he shall not lose his reward.
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 47
… Archelaus said : Are you not, then, of opinion that He was born of the Virgin Mary? Manes said : God forbid that I should admit that our Lord Jesus Christ came down to us through the natural womb of a woman! For He gives us His own testimony that He came down from the Father’s bosom; and again He says, “He that receiveth me, receiveth Him that sent me;”
St Hilary of Poitiers † AD 367 De Trinitate or On the Trinity 6.36
… The Apostle’s faith penetrates into a region closed to human reasoning. He had, no doubt, often heard, He that receiveth you receiveth Me, and He that receiveth Me receiveth Him that sent Me
St Athanasius of Alexandria † AD 373 Illud Omnia, &c. (On Luke x. 22.) 4
… For what belongs to the Father, belongs to the Son. For he that honoureth the Son, honoureth the Father that sent Him, and he that receiveth the Son, receiveth the Father with Him, because he that hath seen the Son hath seen the Father (
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 2.22
… in which wisdom we, having the power of knowledge and thought, become recipients of the All-framing Wisdom; and through It we are able to know Its Father. ‘For he who hath the Son,’ saith He, ‘hath the Father also;’ and ‘he that receiveth Me, receiveth Him that sent Me
St Athanasius of Alexandria † AD 373 Against the Arians. (Orationes contra Arianos IV.) 4.15
… And, if any one hear My words and observe them not, I judge him not; for I came not to judge the world, but to save the world. The word which he shall hear, the same shall judge him in the last day, because I go unto the Father
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
… words, and reckon as a general commandment that given to Timothy, which saith, ‘Be thou an example to the believers in word, in conversation, in love, in faith, in purity .’ So well do they keep the Feast, that even the unbelievers, seeing their order , may say, ‘God is with them of a truth .’ For as he who receives an apostle receives Him who sent him
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
“He that receiveth you, receiveth me, and he that receiveth me, receiveth Him that sent me.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 43
… when the judgments in Egypt were inflicted, it was through them. For, “He sent,” it says, “evil angels among them.” ( Psalm lxxviii. 50 .) But when there is need of saying, God does this by Himself: thus, He sent the Son:—( b ) but, “He that receiveth you, receiveth Me, and he that receiveth Me, receiveth Him that sent Me.” (
St John Chrysostom † AD 407 Homilies on 1 Timothy 14
… If thou receivest the stranger as Christ, be not ashamed, but rather glory: but if you receive him not as Christ, receive him not at all. “He that receiveth you,” He said, “receiveth Me.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… viii. 7 .) Therefore insult is their gain, honor their burden. What I say, therefore, is for your sakes, not for theirs. He that honors the Priest, will honor God also; and he who has learnt to despise the Priest, will in process of time insult God. “He that receiveth you,” He saith, “receiveth Me.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 39
“He that honoreth not the Son honoreth not the Father which hath sent Him.” Seest thou how the honor of the Son is connected with that of the Father? “What of that?” saith one. “We see the same in the case of the Apostles; ‘He,’ saith Christ, ‘who receiveth you receiveth Me.’” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Gospel of St. John 72
[1.] Great is the recompense of care bestowed upon the servants of God, and of itself it yieldeth to us its fruits. For, “he that receiveth you,” it saith, “receiveth Me, and he that receiveth Me, receiveth Him that sent Me.” (
St Jerome † AD 420 The Letters of St. Jerome 75.4
… The honour was not of course paid to me who am but a little child, the least of all Christians, living in the rocks near Bethlehem because I know myself a sinner; but to Christ who is honoured in his servants and who makes this promise to them, “He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.”
St Jerome † AD 420 The Letters of St. Jerome 109.1
… Still we honour the relics of the martyrs, that we may adore Him whose martyrs they are. We honour the servants that their honour may be reflected upon their Lord who Himself says:—“he that receiveth you receiveth me.”
St Augustine of Hippo † AD 430 Of the Work of Monks 34
… and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, his reward shall not be lost,”
St Augustine of Hippo † AD 430 The Harmony of the Gospels 4.5
… That would make it appear, indeed, as if it were possible for one not to be with Him, although he was associated with those disciples of His who are, so to speak, His very members. Besides, how would the truth of such sayings as these stand then: “He that receiveth you receiveth me;”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 54.3
… But to him that believeth on Him that justifieth the ungodly, his faith is counted for righteousness. An apostle might say, He that receiveth me, receiveth Him that sent me; or, He that heareth me, heareth Him that sent me; for the Lord tells them so Himself: “He that receiveth you, receiveth me; and he that receiveth me, receiveth Him that sent me.”
St Augustine of Hippo † AD 430 Lectures or Tractates on the Gospel According to St. John 89.2
… But it is not in the number of such that those are to be included, to whom He came in the persons of His disciples, and to whom He spake by them, as He also does at present; for by His Church He has come, and by His Church He speaks to the Gentiles. For to this are to be referred the words that He spake, “He that receiveth you, receiveth me;”
10:41
St Ignatius of Antioch † AD 108 Epistle to the Smyrnæans: Shorter and Longer Versions 9
… Ye have loved me when absent, as well as when present. God will recompense you, for whose sake ye have shown such kindness towards His prisoner. For even if I am not worthy of it, yet your zeal [to help me] is an admirable thing. For “he who honours a prophet in the name of a prophet, shall receive a prophet’s reward.”
Tatian † AD 180 The Diatessaron 13
[27] And whosoever receiveth you receiveth me; and whosoever receiveth me receiveth [28] him that sent me.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
107. In all the duties of hospitality kindly feeling must be shown to all, but greater respect must be given to the upright. For “Whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward,”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 35
“ He,” saith He, “that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man, shall receive a righteous man’s reward.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 45
… xxv. 35 ): and again, “Unto one of the least of these the brethren that believe on Me, ye have done it unto Me.” ( ib. 40 .) Though it be not Paul, yet if it be a believer and a brother, although the least, Christ cometh to thee through him. Open thine house, take Him in. “He that receiveth a prophet,” He saith, “shall receive a prophet’s reward.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on Paul's Epistle to the Romans 21
… since for Christ thou dost receive him. And if thou art always so scrupulous, many a time wilt thou pass by a man of esteem, and lose thy reward from him. And yet he that receiveth one that is not of esteem, hath no fault found with him, but is even rewarded. For “he that receiveth a prophet in the name of a prophet, shall receive a prophet’s reward.” (
St John Chrysostom † AD 407 Homilies on Philippians 1
… Hast thou seen thy brother in trial? Hold out a hand! Hast thou seen thy teacher in conflict? Stand by him! But, says one, there is no one like Paul! now for disdain! now for criticism! So there is no one like Paul? Well, I grant it. But, “He that receiveth,” saith He, “a prophet in the name of a prophet, shall receive a prophet’s reward.” (
St John Chrysostom † AD 407 Homilies on 2 Timothy 2
… For when a man is piously disposed towards the Priest, he is much more so towards God. And even if the Priest be wicked, God seeing that thou respectest him, though unworthy of honor, through reverence to Him, will Himself reward thee. For if “he that receiveth a prophet in the name of a prophet shall receive a prophet’s reward” (
St Augustine of Hippo † AD 430 The Confessions 13.26
… Nor saith He only, “Whosoever shall give to drink unto one of these little ones a cup of cold water,” but addeth, “in the name of a disciple” and so concludeth, “Verily I say unto you, he shall in no wise lose his reward.”
St Augustine of Hippo † AD 430 City of God 21.27
… and he that receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward.”
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 5.5
… and he that receiveth a prophet in the name of a prophet shall receive a prophet’s reward: and whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, He shall in no wise lose his reward:”
10:42
Tatian † AD 180 The Diatessaron 13
[27] And whosoever receiveth you receiveth me; and whosoever receiveth me receiveth [28] him that sent me. And whosoever receiveth a prophet in the name of a prophet shall take a prophet’s reward; and whosoever shall receive a righteous man [29] in the name of a righteous man shall take a righteous man’s reward.
Tertullian † AD 220 On Baptism 9
… 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);
Origen † AD 254 Origen's Commentary on Matthew 14.8
… judgment-sent of Christ that each one may receive the things done in the body according to what he hath done, whether good or bad;” and then when the reckoning is being made, shall there be brought into the reckoning that is made also every idle word that men shall speak, and any cup of cold water only which one has given to drink in the name of a disciple.
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.2
… and when he hath found a precious pearl, he went away and sold all that he had, and bought it.” That even a small work is of advantage, also in the same place: “And whoever shall give to drink to one of the least of these a cup of cold water in the name of a disciple, verily I say unto you, His reward shall not perish.”
St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.21
… For “Whosoever receiveth a righteous man, in the name of a righteous man, shall receive a righteous man’s reward,” as the Lord has said. Such is the favour in which hospitality stands with God, that not even the draught of cold water shall fail of getting a reward.
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 31
What then, you say, if I cannot do works of mercy? But thou hast “a cup of cold water” (
St Augustine of Hippo † AD 430 On Christian Doctrine 4.18
… Unless indeed we are prepared to say that, because a cup of cold water is a very trifling and common thing, the saying of our Lord that he who gives a cup of cold water to one of His disciples shall in no wise lose his reward,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.13
… At so much is valued the kingdom of heaven. “Break thy bread to the hungry, and the needy without covering bring into thy house; if thou seest one naked, clothe him.” If thou hast not the means of breaking bread, hast not house into which thou mayest bring, hast not garment wherewith thou mayest cover: give a cup of cold water,
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 50.21
… the widow had it in her bag; some poor host or other hath had it in his jar: another neither in patrimony, nor in bag, nor in jar, hath had anything, had it wholly in his heart: salvation was to the house of Zacchæus; and more this poor widow cast in than those rich men: this man, that doth offer a cup of cold water, shall not lose his reward:
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 103.10
… But as the righteous may be received with another intention,…He saith, “He who receiveth a righteous man in the name of a righteous man:” that is, receiving him in consideration of his righteousness:…that is, because he is Christ’s disciple, because he is a steward of the Mystery: “Verily I say unto you, he shall in no wise lose his reward.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 122.10
… for these deeds are “for the peace of Jerusalem.” Love is a powerful thing, my brethren, love is a powerful thing. Do ye wish to see how powerful a thing love is?…If charity be destitute of means, so that it cannot find what to bestow upon the poor, let it love: let it give “one cup of cold water;”
John Cassian † AD 435 The Conferences of John Cassian 1.10
Moses . I did not say that the reward for a good work would be taken away, as the Lord Himself says: “Whosoever shall give to one of the least of these, a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward:”
10:1
The Gloss ord.
From the healing of Peter’s wife’s mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew’s call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion’s servant; saying, And calling to him his twelve disciples.
Remigius † AD 908
The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve.
The Gloss vid. Greg. Hom. in Ev. xvii. 1.
And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments.
St Bede † AD 735
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.
Rabanus Maurus † AD 856 cf. Tertull. cont. Marc. iv. 13.
This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron’s breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride’s crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates.
St John Chrysostom † AD 407
He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, He gave them power over all unclean spirits to cast them out, and to heal every sickness and every disease.
Remigius † AD 908
Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.
St Jerome † AD 420
A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, In the name of Jesus rise and walk. (Acts 3:6.) A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother. To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananæus, from the village of Chana in Galilee where the Lord turned the water into wine.
Rabanus Maurus † AD 856 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.)
Remigius † AD 908 ap. Raban.
There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, ‘Taking off the shoe,’ ‘or unloosing,’ or ‘acknowledging.’ But those that say this are contradicted by two facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, Thou shalt be called Cephas, (John 1:42.) on which the Evangelist adds, which being interpreted is Petrus. Simon is interpreted ‘obedient,’ for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, ‘Laying aside grief,’ and, ‘hearing painful things;’ for that on the Lord’s resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, Another shall gird thee, and shall carry thee whither thou wouldest not. (John 21:18.) And Andrew his brother.
St John Chrysostom † AD 407
This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one not so; for Mark has arranged them in order of dignity.
Remigius † AD 908
Andrew is interpreted ‘manly;’ for as in Latin ‘virilis’ is derived from ‘vir,’ so in Greek Andrew is derived from ἀνὴρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands.
St Jerome † AD 420
The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; James the son of Zebedee and John his brother. He calls him the son of Zebedee, to distinguish him from the other James the son of Alphæus.
St John Chrysostom † AD 407
Observe that he does not place them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother.
Remigius † AD 908 e Beda.
James is interpreted ‘The supplanter,’ or ‘that supplanteth;’ for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John is interpreted ‘The grace of God,’ because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord’s bosom. 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. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted ‘The son of him that raiseth watera,’ that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the droppings of holy preaching. Thomas, and Matthew the Publican.
St Jerome † AD 420
The other Evangelists in this pair of names put Matthew before Thomas; and do not add, the Publican, that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself the Publican; because, where sin hath abounded, there grace shall much more abound. (Rom. 5:20.)
Remigius † AD 908 e Beda.
Thomas is interpreted ‘an abyss,’ or ‘a twin,’ which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord’s passion, and the mystery of His Divinity, which forced him to cry, My Lord and my God. (John 20:28.) Matthew is interpreted ‘given,’ because by the Lord’s bounty he was made an Evangelist of a Publican. James the son of Alphæus, and Thaddæus.
Rabanus Maurus † AD 856 e Beda.
This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord’s brother. For Mary the wife of Alphæus was the sister of Mary the mother of the Lord; John the Evangelist calls her Mary the wife of Cleophas, probably because Cleophas and Alphæus were the same person. Or Mary herself on the death of Alphæus after the birth of James married Cleophas.
Remigius † AD 908
It is well said, the son of Alphæus, that is, ‘of the just,’ or ‘the learned;’ for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalemb. And ecclesiastical history (Hegesippus. ap. Euseb. ii. 23.) among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, ‘The just.’ Thaddæus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James.
St Augustine † AD 430 De Cons. Ev. ii. 30.
Some copies have Lebbæus; but whoever prevented the same man from having two, or even three different names?
Remigius † AD 908
Jude is interpreted ‘having confessed,’ because he confessed the Son of God.
Rabanus Maurus † AD 856
Thaddæus or Lebbæus is interpreted ‘a little heart,’ that is, a heart-worshipper. Simon Chananæus, and Judas Scarioth, who also betrayed him.
St Jerome † AD 420
Simon Chananæus is the same who in the other Evangelist is called Zelotes. Chana signifies ‘Zeal.’ Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means ‘a booty,’ thus signifying the reward of the betrayer.
Remigius † AD 908
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. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again.
The Gloss non occ.
They are named two and two to express their union as yoke-fellows.
St Augustine † AD 430 De Civ. Dei, xviii. 49.
These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it. He had among them one that was evil, whom He should use in the accomplishment of His Passion, and who should be an example to His Church of suffering evil men.
St Ambrose † AD 397 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.
Rabanus Maurus † AD 856
Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.
The Latin text
Glossa
A curatione socrus Petri usque huc continuationem habuerunt relata miracula; et fuerunt ante sermonem in monte habitum facta: quod ex electione Matthaei, quae inter ipsa refertur, indubitanter habemus: fuit enim unus de duodecim electus in monte ad apostolatum. Hic autem redit ad ordinem rei, sicut gesta est, post curatum centurionis servum, dicens et convocatis duodecim discipulis
Remigius
Narraverat enim supra Evangelista quia cohortatus est dominus discipulos rogare dominum messis ut mitteret operarios in messem suam; et quod hortatus est, hoc nunc implere videtur. Duodenarius enim numerus perfectus est: nascitur enim a senario, qui perfectionem habet, eo quod ex suis partibus, quae sunt unum, duo, et tria, in seipsum formatur: senarius autem duplicatus duodenarium gignit
Glossa
Quae quidem duplicatio ad duo praecepta caritatis, vel ad duo testamenta pertinere videtur
Rabanus Maurus
Duodenarius etiam numerus, qui conficitur ex ternario et quaternario, designat eos per quatuor mundi climata fidem sanctae Trinitatis praedicaturos. Iste etiam numerus per multas figuras in veteri testamento praesignatus est. Per duodecim filios Iacob, per duodecim principes filiorum Israel, per duodecim fontes viventes in Helim, per duodecim lapides in rationali Aaron, per duodecim panes propositionis, per duodecim exploratores a Moyse missos, per duodecim lapides unde factum est altare, per duodecim lapides sublatos de Iordane, per duodecim boves qui sustinebant mare aeneum. In novo etiam testamento per duodecim stellas in corona sponsae, per duodecim fundamenta Ierusalem, quae vidit Ioannes, et per duodecim portas
Chrysostomus in Matth
Non solum autem eos confidere fecit, eorum ministerium vocando missionem in messem, sed et faciendo eos potentes ad ministerium; unde sequitur dedit illis potestatem spirituum immundorum, ut eicerent eos, et curarent omnem languorem et omnem infirmitatem
Remigius
In quo aperte demonstratur quia vexatio turbarum non fuit tantum una aut simplex, sed varia; et hoc est misereri turbis, dare discipulis potestatem curandi et sanandi eas
Hieronymus
Benignus etenim, et clemens dominus ac magister non invidet servis atque discipulis virtutes suas; et sicut ipse curaverat omnem languorem et infirmitatem, apostolis quoque suis tribuit potestatem ut curent omnem languorem et omnem infirmitatem. Sed multa differentia est inter habere et tribuere, donare et accipere. Iste quodcumque agit, potestate domini agit; illi, si quid faciunt, imbecillitatem suam et virtutem domini confitentur, dicentes: in nomine Iesu surge et ambula. Catalogus autem apostolorum ponitur, ut extra hos, qui pseudo apostoli sunt, excludantur; unde sequitur duodecim autem apostolorum nomina sunt haec: primus Simon qui vocatur Petrus, et Andreas frater eius. Ordinem quidem apostolorum et meritum uniuscuiusque, illius fuit distribuere qui cordis arcana rimatur. Primus scribitur Simon cognomine Petrus, ad distinctionem alterius Simonis qui appellatur Chananaeus de vico Galilaeae Chana, ubi dominus aquas convertit in vinum
Rabanus Maurus
Idem est autem Graece sive Latine Petrus, quod Syriace Cephas; et in utraque lingua nomen a petra derivatum est. Nec dubium quin illa de qua Paulus ait: petra autem erat Christus
Remigius
Fuerunt autem nonnulli qui in hoc nomine, Graeco scilicet atque Latino, quod est Petrus, quaerentes Hebraicae linguae interpretationem, dixerunt, quod interpretatur discalcians, sive dissolvens vel agnoscens. Sed illi qui hoc dicunt, duabus tenentur contrarietatibus. Prima est ex proprietate Hebraicae linguae, in qua p non exprimitur, sed loco eius ph ponitur. Unde Pilatum dicunt Philatum. Secunda ex interpretatione Evangelistae, qui narrat dominum dixisse: tu vocaberis Cephas, et ipse de suo addit: quod interpretatur Petrus. Simon interpretatur obediens: obedivit enim verbis Andreae, et cum eo venit ad Christum; sive quia obedivit praeceptis divinis, et quia ad unius iussionis vocem secutus est dominum; sive, ut quibusdam placet, interpretatur deponens moerorem, et audiens tristitiam: domino enim surgente deposuit moerorem dominicae passionis, et tristitiam audivit, dicente ei domino: alius te cinget, et ducet quo tu non vis. Sequitur et Andreas frater eius
Chrysostomus in Matth
Non parva autem et haec laus est. Petrum enim denominavit a virtute, Andream vero a nobilitate, quae est secundum morem, in hoc quod eum fratrem Petri dixit. Marcus autem post duos vertices, scilicet Petrum et Ioannem, Andream numerat; hic autem non ita: Marcus enim secundum dignitatem eos ordinavit
Remigius
Andreas autem interpretatur virilis. Sicut enim apud Latinos a viro derivatur virilis, ita apud Graecos ab andros, derivatur Andreas. Bene autem virilis dicitur, quia relictis omnibus secutus est Christum, et viriliter in mandatis eius perseveravit
Hieronymus
Evangelista autem paria iuga apostolorum quaeque consociat. Iungit enim Petrum et Andream fratres, non tam carne quam spiritu; Iacobum et Ioannem qui patrem corporis relinquentes, verum patrem secuti sunt: unde sequitur Iacobus Zebedaei et Ioannes frater eius: Iacobum quoque appellat Zebedaei, quia et alius sequitur Iacobus Alphaei
Chrysostomus in Matth
Vide autem quia non secundum dignitatem ordinat. Mihi enim videtur Ioannes non aliis solum, sed etiam fratre maior esse
Remigius
Interpretatur autem Iacobus supplantans, sive supplantator: quia non solum vitia carnis supplantavit, sed etiam eamdem carnem Herode trucidante contempsit. Ioannes interpretatur Dei gratia, quia prae omnibus diligi a domino meruit: unde ob praecipui amoris gratiam, super pectus domini in coena recubuit. Sequitur Philippus et Bartholomaeus. Philippus interpretatur os lampadis, sive lampadarum, quia lumen quo illuminatus est a domino, mox invento fratri per officium oris studuit propinare. Bartholomaeus Syrum nomen est, non Hebraeum, et interpretatur filius suspendentis aquas id est Christi: qui corda suorum praedicatorum de terrenis ad caelestia sublevat et suspendit, ut quo magis caelestia penetrat, eo corda suorum auditorum gutta sanctae praedicationis magis inebriet et infundat. Sequitur Thomas et Matthaeus publicanus
Hieronymus
Ceteri Evangelistae in coniunctione nominum primum ponunt Matthaeum, postea Thomam; nec publicani nomen ascribunt, ne antiquae conversationis recordantes sugillare Evangelistam viderentur; iste vero et post Thomam se ponit, et publicanum appellat: ut ubi abundavit peccatum, superabundet et gratia
Remigius
Thomas autem interpretatur abyssus, sive geminus, qui Graece dicitur Didymus. Bene autem Didymus abyssus interpretatur; quia quo diutius dubitavit, eo profundius effectum dominicae passionis credidit, et mysterium divinitatis agnovit: unde dixit: dominus meus et Deus meus. Matthaeus autem interpretatur donatus, quia Dei munere de publicano Evangelista factus est. Sequitur et Iacobus Alphaei et Thaddaeus
Rabanus Maurus
Iste Iacobus est qui in Evangeliis frater domini nominatur, et etiam in epistola ad Galatas: quia Maria uxor Alphaei, soror fuit Mariae matris domini, quam Ioannes Evangelista Mariam Cleophae nominavit: fortasse quia idem Cleophas et Alphaeus est dictus. Vel ipsa Maria, defuncto Alphaeo, post Iacobum natum, nupsit Cleophae
Remigius
Et bene dicitur filius Alphaei, idest iusti, sive docti: quia non solum vitia carnis supplantavit, sed etiam curam carnis contempsit: nam cuius meriti fuerit, testes sunt apostoli qui eum episcopum Hierosolymitanae Ecclesiae ordinaverunt: unde et ecclesiastica historia inter cetera de eo dicit, quia carnem nunquam comedit, et vinum et siceram non bibit, balneis et lineis vestibus non est usus, die noctuque flexis genibus orabat. Adeo etiam magni meriti fuit ut ab omnibus iustus vocaretur. Thaddaeus autem ipse est quem Lucas Iudam Iacobi, idest fratrem Iacobi appellat, cuius epistola in Ecclesia legitur, in qua se fratrem Iacobi nominat
Augustinus de Cons. Evang
Nonnulli autem codices habent Lebbaeum. Quis autem unquam prohibuit duobus vel tribus nominibus unum hominem vocari?
Remigius
Iudas autem interpretatur confessus, eo quod filium Dei confessus sit
Rabanus Maurus
Thaddaeus autem sive Lebbaeus interpretatur corculus, idest cordis cultor. Sequitur Simon Chananaeus, et Iudas Iscariotes, qui et tradidit eum
Hieronymus
Simon Chananaeus ipse est qui ab alio Evangelista scribitur Zelotes, Chana quippe zelus interpretatur. Iudas autem Iscariotes, vel a vico in quo ortus est, vel ex tribu Issachar vocabulum sumpsit, ut quodam vaticinio in condemnationem sui natus sit. Issachar enim interpretatus est merces, ut significetur pretium proditoris
Remigius
Interpretatur autem Iscariotes memoria domini, quia secutus est dominum; sive memoriale mortis, quoniam meditatus est in corde suo ut dominum traderet in mortem; seu suffocatio, quia seipsum strangulavit. Et sciendum, quod duo discipuli hoc nomine sunt vocati, per quos omnes Christiani designantur: per Iudam Iacobi illi qui in confessione fidei perseverant; per Iudam Iscariotem illi qui relicta fide retro convertuntur
Glossa
Duo et duo nominatim exprimuntur, ut iugalis societas approbetur
Augustinus de Civ. Dei
Elegit ergo hos in discipulos, quos et apostolos nominavit, humiliter natos, inhonoratos, illitteratos, ut quicquid magnum essent et facerent, ipse in eis esset et faceret. Habuit inter eos unum quo malo utens bene, et suae passionis impleret dispositum, et Ecclesiae suae tolerandorum malorum praeberet exemplum
Rabanus Maurus
Qui etiam non per imprudentiam inter apostolos eligitur: magna est enim veritas quam nec adversarius minister infirmat. Voluit etiam a discipulo prodi, ut tu a socio proditus, modeste feras tuum errasse iudicium, periisse beneficium
10:5
The Gloss non occ.
Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; These twelve Jesus sent forth.
St John Chrysostom † AD 407
Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had had both in word and deed sufficient proof of His excellent power, then He sends them.
The Gloss non occ.
When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; hut go ye rather to the lost sheep of the house of Israel.
St Jerome † AD 420
This passage does not contradict the command which He gave afterwards, Go and teach all nations; for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans.
St John Chrysostom † AD 407
Also they were sent to the Jews first, in order that being trained in Judæa, as in a palæstra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly.
St Gregory the Great † AD 604 Hom. in Ev. iv. 1.
Or He would be first preached to Judæa and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles’ preaching.
St Hilary † AD 367
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.
St John Chrysostom † AD 407
Also that they should not suppose that they were hated of Christ because they had reviled Him, and branded Him as demoniac, He sought first their cure, and withholding His disciples from all other nations, He sent this people physicians and teachers; and not only forbid them to preach to any others before the Jews, but would not that they should so much as approach the way that led to the Gentiles; Go not into the way of the Gentiles. And because the Samaritans, though more readily disposed to be converted to the faith, were yet at enmity with the Jews, He would not suffer the Samaritans to be preached to before the Jews.
The Gloss ap. Anselm.
The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing every thing else; hence there was no communication between the Jews and the Samaritans.
St John Chrysostom † AD 407
From these then He diverts his disciples, and sends them to the children of Israel, whom He calls perishing sheep, not straying; in every way contriving an apology for them, and drawing them to Himself.
St Hilary † AD 367
Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers.
St Jerome † AD 420
Figuratively; Herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life.
The Gloss non occ.
Having told them to whom they should go, He now introduces what they should preach; Go and preach, saying, The kingdom of heaven is at hand.
Rabanus Maurus † AD 856
The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they contain God by faith, and love Him with affection.
St John Chrysostom † AD 407
Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unlooked for; those preached earthly goods, but these the kingdom of heaven and all the goods that are there.
St Gregory the Great † AD 604 ubi sup.
Miracles also were granted to the holy preachers, that the power they should shew might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, Heal the sick, raise the dead, cleanse the lepers, cast out dæmons.
St Jerome † AD 420
Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of heaven, He gives them power to do the things above mentioned, that the greatness of the miracles might approve the greatness of their promises.
St Hilary † AD 367
The exercise of the Lord’s power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan had introduced into the body of Adam, this they should now repair by communion with the Lord’s power.
St Gregory the Great † AD 604 Hom. in Ev. xxix. 4.
These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow.
St John Chrysostom † AD 407
But afterwards they ceased when a reverence for the faith was universally established. Or, if they were continued at all, they were few and seldom; for it is usual with God to do such things when evil is increased, then He shews forth His power.
St Gregory the Great † AD 604 ubi sup.
The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies.
Remigius † AD 908
The sick are the slothful who have not strength to live well; the lepers are the unclean in sin and carnal delights; the dæmoniacs are they that are given up under the power of the Devil.
St Jerome † AD 420
And because spiritual gifts are more lightly esteemed when money is made the means of obtaining them, He adds a condemnation of avarice; Freely ye have received, freely give; I your Master and Lord have imparted these to you without price, do you therefore give them to others in like manner, that the free grace of the Gospel be not corrupted.
The Gloss non occ.
This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of the abomination of the simoniacal heresy.
St Gregory the Great † AD 604 Hom. in Ev. iv. 4.
For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandize, and pervert the power of miracles into an instrument of their covetousness.
St John Chrysostom † AD 407
Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, shewing that miracles without these are nought. Freely ye have received, seems a check upon their pride; freely give, a command to keep themselves pure from filthy lucre. Or, that what they should do might not be thought to be their own benevolence, He says, Freely ye have received; as much as to say; Ye bestow nothing of your own on those ye relieve; for ye have not received these things for money, nor for wages of labour; as ye have received them, so give to others; for indeed it is not possible to receive a price equal to their value.
The Latin text
Glossa
Quia manifestatio spiritus, ut apostolus dicit, ad utilitatem Ecclesiae datur, post datam apostolis potestatem, mittit eos ut potestatem ad aliorum utilitatem exequantur: unde dicitur hos duodecim misit Iesus
Chrysostomus in Matth
Attendite autem opportunitatem missionis. Postquam enim viderunt mortuum suscitantem, mare increpantem, et cetera huiusmodi, et sufficienter virtutis eius demonstrationem susceperant per verba et per opera, tunc eos mittit
Glossa
Mittens autem docet eos quo eant, quid praedicent, et quid faciant. Primo quidem quo eant: unde dicitur praecipiens eis, et dicens: in viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis: sed potius ite ad oves quae perierunt domus Israel
Hieronymus
Non est autem contrarius locus iste ei praecepto quo postea dicitur: euntes docete omnes gentes: quia hoc ante resurrectionem, illud post resurrectionem praeceptum est. Et oportebat primum adventum Christi nuntiare Iudaeis, ne iustam haberent excusationem, dicentes, ideo a se dominum reiecisse, quia ad gentes et Samaritanos apostolos miserit
Chrysostomus in Matth
Ideo etiam primo ad Iudaeos mittit, ut quasi in quadam palaestra in Iudaea exercitati, ad agones orbis terrarum intrarent, et velut quosdam pullos debiles ad volandum eos inducens
Gregorius in Evang
Vel quia prius soli Iudaeae voluit, et postmodum gentibus praedicari, quatenus redemptoris nostri praedicatio a propriis repulsa, gentiles populos quasi extraneos quaereret. Erant etiam tunc quidam qui de Iudaeis vocandi essent et de gentilibus vocandi non essent; qui nec ad vitam reparari mererentur, nec tamen gravius de contempta praedicatione iudicari
Hilarius in Matth
Legis etiam lectio obtinere privilegium Evangelii debebat, hoc minus Israel sceleris sui excusationem habiturus, quod plus sedulitatis in admonitione sensisset
Chrysostomus in Matth
Item ne aestimarent, quia Christo conviciabantur et daemoniacum eum vocabant, quod propter hoc eos odio haberet, primum eos emendare studuit, et ab omnibus aliis discipulos abducens, eis medicos et doctores mittit; et non solum prohibuit aliis annuntiare antequam Iudaeis, sed neque viam quae ad gentes fert, pertingere concedebat: quod signat cum dicit in viam gentium ne abieritis. Et quia Samaritani contrarii erant Iudaeis, quamvis faciliores essent ut converterentur ad fidem, tamen neque Samaritanis priusquam Iudaeis praedicari permisit: unde dicit et in civitates Samaritanorum ne intraveritis
Glossa
Samaritani quidem fuerunt gentiles dimissi in terra Israel a rege Assyriorum post captivitatem ab eo factam, et multis periculis coacti ad Iudaismum sunt conversi, circumcisionem, et quinque libros Moysi recipientes, cetera vero omnino abhorrentes: unde Iudaei Samaritanis non commiscebantur
Chrysostomus in Matth
Ab his ergo discipulos avertens, ad filios Israel mittit, quos oves pereuntes vocat, non abscondentes, undique veniam eis excogitans, et attrahens eorum mentem
Hilarius in Matth
Qui tamen licet oves vocentur, in Christum luporum ac viperarum linguis et faucibus saevierunt
Hieronymus
Iuxta tropologiam vero praecipitur nobis qui Christi censemur nomine, ne in viam gentium, et haereticorum ambulemus errorem; ut quorum religio separata est, separetur et vita
Glossa
Postquam autem docuit eos quo eant, insinuat quid praedicent: unde subditur euntes autem praedicate dicentes, quia appropinquavit regnum caelorum
Rabanus Maurus
Hic appropinquare dicitur regnum caelorum per collatam nobis fidem invisibilis creatoris, non aliqua motione electorum. Recte autem caeli vocantur sancti, qui Deum fide retinent, et diliguntur caritate
Chrysostomus in Matth
Vides mysterii magnitudinem, vides apostolorum dignitatem. Nihil sensibile praecipiuntur dicere, ut Moyses et prophetae; sed nova quaedam et inopinata; illi enim terrena bona praedicaverunt, hi autem regnum caelorum, et omnia quae illic sunt bona
Gregorius in Evang
Adiuncta sunt autem praedicatoribus sanctis miracula, ut fidem verbis daret virtus ostensa, et nova facerent qui nova praedicarent: unde sequitur infirmos curate, mortuos suscitate, leprosos mundate, Daemones eicite
Hieronymus
Ne enim hominibus rusticanis, et absque eloquii venustate, indoctis et illitteratis nemo crederet pollicentibus regna caelorum, dat potestatem praedicta faciendi, ut magnitudinem promissorum probet magnitudo signorum
Hilarius in Matth
Tota autem virtutis dominicae potestas in apostolis refertur: ut qui in Adam imagine et similitudine Dei erant figurati, nunc perfectam Christi imaginem sortiantur; et quicquid malorum Adae corpori Satanae instinctus intulerat, hoc rursum ipsi de communione dominicae potestatis emendent
Gregorius in Evang
Haec autem signa in exordio Ecclesiae necessaria fuerunt: ut enim fides cresceret credentium, miraculis erat nutrienda
Chrysostomus
Postea autem steterunt, reverentia fidei ubique plantata. Si autem et postea facta sunt, pauca et rara fuerunt; consuetudo enim est Deo talia facere cum aucta fuerint mala: tunc enim suam demonstrat potentiam
Gregorius
Sancta tamen Ecclesia quotidie spiritualiter facit quod tunc per apostolos corporaliter faciebat; quae nimirum tanto maiora sunt, quanto per haec non corpora, sed animae suscitantur
Remigius
Infirmi quippe sunt ignavi qui non habent vires bene vivendi; leprosi sunt immundi opere, vel delectatione carnali; mortui sunt qui opera mortis agunt; daemoniaci fiunt qui in potestatem Diaboli sunt redacti
Hieronymus
Et quia semper dona spiritualia, si merces media sit, viliora sunt, adiungitur avaritiae condemnatio, cum subdit gratis accepistis, gratis date; quasi dicat: ego magister et dominus absque pretio vobis hoc tribui: ergo et vos sine pretio date
Glossa
Hoc autem dicit ne Iudas, qui loculos habebat, de praedicta potestate pecuniam congregare vellet, damnans etiam hic perfidiam simoniacae haereseos
Gregorius in Evang
Praesciebat namque nonnullos donum accepti spiritus in usum negotiationis inflectere, et miraculorum signa ad avaritiae obsequium declinare
Chrysostomus in Matth
Vide autem qualiter morum diligentiam non minus habet quam signorum, monstrans quoniam signa sine his nihil sunt. Etenim superbiam eorum comprimit, dicens gratis accepistis; et ab amore pecuniarum mundos esse praecipit dicens gratis date. Vel ut non videatur eorum esse beneficium, ait gratis accepistis; quasi dicat: nihil vos de vestro largimini suscipientibus: neque enim mercede hoc accepistis, neque laborantes in ea gratia: gratis enim accepistis; ita igitur aliis date; neque enim est condignum pretium eorum invenire
10:9
St John Chrysostom † AD 407
The Lord having forbidden to make merchandize of spiritual things, proceeds to pull up the root of all evil, saying, Possess neither gold, nor silver.
St Jerome † AD 420
For if they preach without receiving reward for it, the possession of gold and silver and wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men’s salvation, but their own gain.
St John Chrysostom † AD 407
This precept then first frees the Apostles from all suspicions; secondly, from all care, so that they may give up their whole time to preaching the word; thirdly, teaches them their excellence. This is what He said to them afterwards, Was any thing lacking to you, when I sent you without bag or scrip?
St Jerome † AD 420
As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God’s providence, might shew themselves to be without thought for the morrow.
The Gloss non occ.
Whence He adds, Neither money in your purses. For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip.
St Jerome † AD 420
In forbidding the scrip, neither scrip for your journey,He aimed at those philosophers commonly called Bactroperatæ (vid. Cotel. not. in Herm. Past. ii. 1.), who being despisers of this world, and esteeming all things as nothing, yet carry a bag about with them. Nor two coats. By the two coats He seems to mean a change of raiment; not to bid us be content with a single tunic in the snow and frosts of Scythia, but that they should not carry about a change with them, wearing one, and carrying about the other as provision for the future. Nor shoes. It is a precept of Plato, that the two extremities of the body should be left unprotected, and that we should not accustom ourselves to tender care of the head and feet; for if these parts be hardy, it will follow that the rest of the body will be vigorous and healthy. Nor staff; for having the protection of the Lord, why need we seek the aid of a staff?
Remigius † AD 908
The Lord shews 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.
St John Chrysostom † AD 407
A happy exchange! In place of gold and silver, and the like, they received power to heal the sick, to raise the dead. For He had not commanded them from the beginning, Possess neither gold nor silver; but only then when He said at the same time, Cleanse the lepers, cast out dæmons. Whence it is clear that He made them Angels more than men, freeing them from all anxiety of this life, that they might have but one care, that of teaching; and even of that He in a manner takes away the burden, saying, Be not careful what ye shall speak. Thus what seemed hard and burdensome, He shews them to be light and easy. For nothing is so pleasant as to be delivered from all care and anxiety, more especially when it is possible, being delivered from this, to lack nothing, God being present, and being to us instead of all things.
St Jerome † AD 420
As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, The labourer is worthy of his hire, i. e. Receive what you need for your food and clothing. Whence the Apostle says, Having food and raiment, let us therewith be content. (1 Tim. 6:8. Gal. 6:6.) And again, Let him that is catechized communicate unto him that catechizeth in all good things; that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants.
St John Chrysostom † AD 407
It behoved the Apostles to be supported by their disciples, that neither they should be haughty towards those whom they taught, as though they gave all, and received nothing; and that the others, on their part, should not fall away, as overlooked by them. Also that the Apostles might not cry, He bids us lead the life of beggars, and should be ashamed thereat, He shews that this is their due, calling them labourers, and that which is given their hire. For they were not to suppose that because what they gave was only words, therefore they were to esteem it but a small benefit that they conferred; therefore He says, The labourer is worthy of his meat. This He said not to signify that the labours of the Apostles were only worth so much, but laying down a rule for the Apostles, and persuading those that gave, that what they gave was only what was due.
St Augustine † AD 430 Serm. 46.
The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work.
St Augustine † AD 430 De Cons. Ev. ii. 30.
Otherwise; When the Lord said to the Apostles, Possess not gold, He added immediately, The labourer is worthy of his hire, to shew why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to shew that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one’s power not to use it, and as it were to refrain from claiming his right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great nor things small. Therefore He adds, Nor a staff, to shew that from His people all things are due to His ministers, and they require no superfluities. This authority He signifies by the staff, saying in Mark, Take nothing but a staff only. (Mark 6:18.) And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting. Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthly advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other other things, in his narrative. If any one should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand doeth, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively?
St Jerome † AD 420
Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice—all these we may say we are not to receive from others, but to have them given by the Lord. We are not to take up the teaching of heretics, of philosophers, and of corrupt doctrine.
St Hilary † AD 367
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. We are not to have a scrip by the way, that is, we are to leave all care of our worldly substance; for all treasure on earth is hurtful to the heart, which will be there where the treasure is. Not two coats, for it is enough to have once put on Christ, nor after true knowledge of Him ought we to be clothed with any other garment of heresy or law. Not shoes, because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ.
St Jerome † AD 420
Or; The Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust in any arm of flesh; for all such is a reed on which if a man lean ever so lightly, it will break and go into his hand and pierce him.
St Hilary † AD 367
Neither a staff; that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.
The Latin text
Chrysostomus in Matth
Quia spiritualium mercationem supra dominus prohibuerat, consequenter radicem omnium malorum evellens, ait nolite possidere aurum neque argentum
Hieronymus
Si enim sic praedicant ut pretium non accipiant, superflua est auri et argenti nummorumque possessio; nam si haec habuissent, videbantur non causa salutis hominum, sed causa lucri praedicare
Chrysostomus in Matth
Per hoc ergo praeceptum primo quidem discipulos facit non esse suspectos; secundo ab omni eos liberat sollicitudine, ut vacationem omnem tribuant verbo Dei; tertio docet eos suam virtutem. Hoc nempe eis postea dixit: numquid aliquid defuit vobis quando misi vos sine sacculo et pera?
Hieronymus
Qui autem divitias detruncaverat, quae per aurum et argentum et aes signantur, propemodum et vitae necessaria amputat, ut apostoli doctores verae religionis, qui instituebant omnia Dei providentia gubernari, seipsos ostenderent nihil cogitare de crastino
Glossa
Unde addit neque pecuniam in zonis vestris. Duo enim sunt genera necessariorum: unum quo emuntur necessaria, quod intelligitur per pecuniam in zonis; aliud ipsa necessaria, quod intelligitur per peram
Hieronymus
Per hoc autem quod dicit neque peram in via, arguit philosophos qui vulgo appellantur Bactroperitae, quod contemptores saeculi et omnia pro nihilo ducentes, cellarium secum vehant. Sequitur neque duas tunicas. In duabus tunicis duplex mihi videtur innuere vestimentum: non quod in locis Scythiae et glaciali nive rigentibus, una quis tunica debeat esse contentus; sed quod in tunica vestimentum intelligamus, ne alio vestiti, aliud nobis futurorum timore reservemus. Sequitur neque calceamenta. Et Plato etiam praecipit illas duas corporis summitates non esse velandas, nec assuefieri debere mollitiei capitis et pedum: cum enim haec habuerint firmitatem, cetera robustiora sunt. Sequitur neque virgam: qui enim domini habemus auxilium, baculi praesidium cur quaeramus?
Remigius
Ostendit etiam dominus his verbis, quia sancti praedicatores revocati sunt ad primi hominis dignitatem: qui quamdiu caelestes possedit thesauros, ista non concupivit: sed mox ut peccando illa amisit, ista desiderare coepit
Chrysostomus in Matth
Felix autem est ista commutatio: nam pro auro et argento et huiusmodi, acceperunt potestatem curandi infirmos, suscitandi mortuos, et alia huiusmodi: unde non a principio dixit eis non possideatis aurum vel argentum; sed quando dixerat leprosos mundate, Daemones eicite. Ex quo patet quod Angelos eos ex hominibus, ut ita dicam, constituit, ab omni solvens vitae huius sollicitudine: ut una sola detineantur cura, quae est doctrinae; a qua et eos solvit, dicens: ne solliciti sitis quid loquamini. Quare quod videtur esse valde onerosum et grave, hoc maxime leve eis ostendit, et facile: nihil enim est ita iucundum, ut a cura et sollicitudine erutum esse; et maxime cum possibile fuerit ab hac erutos in nullo minorari, Deo praesente, et pro omnibus nobis effecto
Hieronymus
Et quia nudos quodammodo et expeditos ad praedicandum apostolos miserat, et dura videbatur esse conditio magistrorum, severitatem praecepti sequenti sententia temperavit, dicens dignus est enim operarius cibo suo; quasi dicat: tantum accipite quantum in vestitu et victu vobis necessarium est: unde apostolus: habentes victum et vestitum, his contenti simus; et alibi: communicet is qui catechizatur ei qui se catechizat in omnibus bonis; ut quorum discipuli metunt spiritalia, consortes faciant eos carnalium suorum, non in avaritiam, sed in necessitatem
Chrysostomus in Matth
A discipulis autem apostolos cibari oportebat: ut neque ipsi magna saperent adversus eos qui docebantur, sicut omnia praebentes, et nihil accipientes; neque rursus illi abscedant, quasi ab his despecti. Deinde ut non dicant apostoli: mendicantes ergo nos iubet vivere, et in hoc verecundarentur, monstrat hoc eis debitum esse, operarios eos vocans, et quod datur mercedem appellans: non enim quia apostolorum in sermonibus operatio erat, aestimare debebant parvum esse beneficium quod praestabant; et ideo dicit dignus est operarius cibo suo. Hoc autem dixit, non quidem ostendens tanto pretio apostolicos dignos esse labores, sed apostolis legem inducens, et tribuentibus suadens, quia quod ab ipsi datur, debitum est
Augustinus de Pastor
Non ergo est venale Evangelium, ut pro temporalibus praedicetur. Si enim sic vendunt, magnam rem vili vendunt. Accipiant ergo praedicatores sustentationem necessitatis a populo, mercedem dispensationis a Deo. Non enim a populo redditur quasi merces illis qui sibi in caritate Evangelii serviunt; sed tamquam stipendium datur, quo, ut possint laborare, pascantur
Augustinus de Cons. Evang
Vel aliter. Cum dixerit dominus apostolis nolite possidere aurum, continuo subiecit dignus est operarius cibo suo; unde satis ostendit cur eos possidere hoc ac ferre noluerit: non quod necessaria non sint sustentationi huius vitae, sed quia sic eos mittebat ut eis hoc deberi demonstraret ab illis quibus Evangelium credentibus annuntiarent, tamquam stipendia militantibus. Apparet autem hic non praecepisse dominum ita tamquam evangelice vivere aliunde non debeant, quam eis praebentibus quibus annuntiant Evangelium: alioquin contra hoc praeceptum fecit Paulus, qui victum de manuum suarum laboribus transigebat. Sed apparet potestatem dedisse apostolis, domum in qua starent, sibi ista debere. Cum autem a domino aliquid imperatur, nisi fiat, inobedientiae culpa est; cum autem a domino potestas datur, licet cuique non uti, et tamquam de suo iure recedere. Hoc ergo ordinans dominus, quod qui Evangelium annuntiant, de Evangelio vivant, illa apostolis loquebatur, ut securi non possiderent, neque portarent huic vitae necessaria, nec magna nec minima; ideo posuit nec virgam, ostendens a fidelibus suis omnia deberi ministris suis nulla superflua requirentibus. Hanc ergo potestatem, virgae nomine significavit, cum dixit, secundum Marcum, ne quid tollerent in via nisi virgam tantum. Sed et calceamenta cum dicit Matthaeus in via non esse portanda, curam prohibuit, qua ideo portanda cogitantur ne desint. Hoc et de duabus tunicis intelligendum est, ne quisquam eorum praeter eam qua esset indutus, aliam portandam putaret, sollicitus ne opus esset; cum ex potestate illa possit accipere. Proinde Marcus dicendo calceari eos sandaliis vel soleis, aliquid hoc calceamentum mysticae significationis habere admonet, ut pes neque tectus sit desuper, neque nudus ad terram; idest, non occultetur Evangelium, nec terrenis commodis innitantur. Et quia non portari duas tunicas, sed expressius indui prohibet, monet non dupliciter, sed simpliciter ambulare. Ita dominum omnia dixisse nullo modo dubitandum est, partim proprie, partim figurate; sed Evangelistas alia istum, alia illum inseruisse scriptis suis. Quisquis autem putat non potuisse dominum in uno sermone quaedam figurate, quaedam proprie ponere eloquia, cetera eius inspiciat; et videbit quam temere atque inerudite arbitretur: quia enim dominus monet ut nesciat sinistra quid facit dextera, ipsas eleemosynas, et quicquid hic aliud praecipit, figurate accipiendum putabit
Hieronymus
Haec historice dixerimus; cetera secundum anagogem. Non licet magistris aurum et argentum et pecuniam quae in zonis est possidere. Aurum saepe legimus pro sensu, argentum pro sermone, aes pro voce: haec non licet vobis ab aliis accipere, sed data a domino possidere; neque haereticorum et philosophorum perversae doctrinae suscipere disciplinas
Hilarius in Matth
Quia vero zona ministerii apparatus est, et ad efficaciam operis praecinctio; per hoc quod aeris in zona inhibetur possessio, ne quid in ministerio venale sit, admonemur. Admonemur etiam nec peram habere in via, curam scilicet saecularis substantiae relinquendam: quia omnis thesaurus in terra perniciosus est cordi, illic futuro ubi condatur thesaurus. Dicit autem non duas tunicas: sufficit enim nobis semel Christus indutus; neve post intelligentiam veram, altera deinceps vel haeresis vel legis veste induamur. Non calceamenta, quia in sancta terra, peccatorum spinis atque aculeis non obsessa, ut Moysi dictum est, nudis pedibus statuti, admonemur non alium gressus nostri habere, quam quem accipimus a Christo apparatum
Hieronymus
Vel docet dominus pedes nostros mortiferis vinculis non alligari, sed sanctam terram ingredientes esse nudos, neque habere virgam quae vertatur in colubrum, neque in aliquo praesidio carnis inniti: quia huiusmodi virga et baculus arundineus est, quem si paululum presseris, frangitur, et manum transforat incumbentis
Hilarius
Potestatis autem externae iure non sumus indigni habentes virgam de radice Iesse
10:11
St John Chrysostom † AD 407
The Lord had said above, The workman is worthy of his meat; that they should not hence suppose that He would open all doors to them, He here commands them to use much circumspection in the choice of a host, saying, Into what city or town ye enter, enquire who in it is worthy.
St Jerome † AD 420
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.
St John Chrysostom † AD 407
How then did Christ Himself abide with the publican? Because he was made worthy by his conversion; for this command that he should be worthy, had respect not to their rank, but to their furnishing food. For if he be worthy he will provide them with food, especially when they need no more than bare necessaries. Observe how though He stripped them of all property, He supplied all their wants, suffering them to abide in the houses of those whom they taught. For so they were both themselves set free from care, and convinced men that it was for their salvation only that they had come, seeing they carried nothing about with them, and desired nothing beyond necessaries. And they did not lodge at all places indiscriminately, for He would not have them known only by their miracles, but much more by their virtues. But nothing is a greater mark of virtue, than to discard superfluities.
St Jerome † AD 420
One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, Who in it is worthy, that he may know that he rather receives than does a favour.
St John Chrysostom † AD 407
Also observe that He has not yet endowed them with all gifts; for He has not given them power to discern who is worthy, but bids them seek out; and not only to find out who is worthy, but also not to pass from house to house, saying, And there remain until ye depart out of that city; so they would neither make their entertainer sorrowful, nor themselves incur suspicion of lightness or gluttony.
St Ambrose † AD 397 in Luc. 9:5.
The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. When ye enter a house, salute it, saying, Peace be to this house.
The Gloss interlin.
As much as to say, Pray ye for peace upon the master of the house, that all resistance to the truth may be pacified.
St Jerome † AD 420
Here is a latent allusion to the form of salutation in Hebrew and Syriac; they say Salemalach or Salamalach, for the Greek χαῖρε, or Latin Ave; that is, ‘Peace be with you.’ The command then is, that on entering any house they should pray for peace for their host; and, as far as they may be able, to still all discords, so that if any quarrel should arise, they, who had prayed for peace should have it—others should have the discord; as it follows, And if that house be worthy, your peace shall rest upon it; but if it be not worthy, your peace shall return to you again.
Remigius † AD 908 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.
St John Chrysostom † AD 407
The Lord instructs them, that though they were teachers, yet they should not look to be first saluted by others; but that they should honour others by first saluting them. And then He shews them that they should give not a salutation only, but a benediction, when He says, If that house be worthy, your peace shall rest upon it.
Remigius † AD 908
The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will shew themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a host that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed be referred to the trial of the worthiness of the house or master.
St Hilary † AD 367
The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given. For their own peace which was the bowels of their pity ought not to rest upon the house if it were not worthy; then the sacrament of heavenly peace could be kept within the Apostles own bosom. 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. By the casting the dust off the feet therefore all that belonged to that house is left behind, and nothing of healing or soundness is borrowed from the footsteps of the Apostles having trod their soil.
St Jerome † AD 420
Also they shake off the dust as a testimony of the Apostles’ toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even the necessaries of life.
Rabanus Maurus † AD 856
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. They then who have despised the teaching of these doctors, turn upon themselves all the toils and dangers and anxieties of the Apostles as a witness to their damnation. And lest it should seem a slight thing not to receive the Apostles, He adds, Verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city.
St Jerome † AD 420
Because to the men of Sodom and Gomorrah no man had ever preached; but this city had been preached to and had rejected the Gospel.
Remigius † AD 908 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.
St Jerome † AD 420
But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners.
Remigius † AD 908
Sodom and Gomorrah are especially mentioned, to shew that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils.
St Hilary † AD 367
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. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i. e. the Church.
The Latin text
Chrysostomus in Matth
Quia dixerat superius dominus: dignus est operarius cibo suo, ne crederetur propter hoc omnium eis ianuam aperire, multam diligentiam hic iubet facere de hospite eligendo: unde dicitur in quamcumque civitatem aut castellum intraveritis, interrogate quis in ea dignus sit
Hieronymus
Apostoli novam introeuntes urbem scire non poterant quis qualis esset: ergo fama hospes eligendus est populi et iudicio vicinorum; ne praedicatoris dignitas, suscipientis infamia deturpetur
Chrysostomus in Matth
Qualiter ergo ipse Christus apud publicanum manebat? Quia scilicet dignus effectus erat ex conversione; hoc etiam non solum in gloriam eis proderat, sed in cibationem. Si enim dignus est, omnino dabit cibum; et maxime cum nihil amplius necessariis peteretur. Intende autem qualiter omnibus eos denudans, omnia eis dedit, permittens in domibus eorum qui docebantur, manere. Ita enim et ipsi a sollicitudinibus eruebantur, et aliis suadebant quoniam propter eorum advenerant salutem solam, in hoc quod nihil deferebant, et nihil amplius necessariis expetebant. Et non ad omnes simpliciter introibant: non enim signis solum volebat eos claros apparere, sed magis virtute. Nihil autem ita virtutem designat, sicut non superfluis uti
Hieronymus
Hospes unus etiam eligitur non tribuens beneficium ei qui apud se mansurus est, sed accipiens; hic enim dicitur quis in ea dignus sit, ut magis se noverit accipere gratiam quam dare
Chrysostomus in Matth
Intende autem quia nondum omnia eis tribuit; neque enim eis largitur ut sciant quis sit dignus, sed iubet scrutari; non solum autem dignos iubet quaerere, sed neque de domo in domum transmutari, cum subdit et ibi manete donec exeatis: ut neque suscipientem contristent, neque ipsi opinionem accipiant levitatis, aut gulae
Ambrosius super Lucam
Non ergo otiose domus quam ingrediantur apostoli, eligenda decernitur, ut mutandi hospitii causa non suppetat; non tamen eadem cautio receptori mandatur, ne dum hospes eligitur, hospitalitas minuatur. Sequitur intrantes autem domum, salutate eam, dicentes: pax huic domui
Glossa
Quasi diceret: pacem hospiti precamini, ut sopiatur omnis repugnantia contra veritatem
Hieronymus
In hoc etiam occulte salutationem Hebraei ac Syri sermonis expressit; quod enim Graece dicitur chere, et Latine ave, hoc Hebraico Syroque sermone appellatur salemlach, sive samalach, idest pax tecum. Quod autem praecipit tale est: introeuntes autem, pacem imprecamini hospiti, et quantum in vobis est, discordiae bella sedate. Sin autem orta fuerit contradictio, vos mercedem habebitis de illata pace; illi qui habere noluerunt, bellum possidebunt: unde sequitur et si quidem fuerit domus illa digna, veniet pax vestra super eam; si autem non fuerit digna, pax vestra ad vos revertetur
Remigius
Quia scilicet aut erit quisque praedestinatus ad vitam, et caeleste verbum sequitur, quod audit; aut si nullus audire voluerit, ipse praedicator sine fructu non erit: quia ad eum pax revertitur, quando ei a domino pro labore sui operis recompensatur
Chrysostomus in Matth
Instruit ergo eos dominus quod non propter hoc expectent ab aliis praesalutari, quia docebant; sed antecedere salutatione, alios honorando. Deinde monstrat quod non sola salutatio, sed benedictio, per hoc quod dicit si fuerit domus illa digna, veniet pax vestra super eam
Remigius
Docuit ergo dominus discipulos suos offerre pacem in introitu domus ut salutatione pacis eligeretur domus digna, vel hospes; ac si patienter diceret: omnibus offerte pacem: quia aut accipiendo dignos, aut non accipiendo indignos se manifestabunt: quamvis enim fama populi dignus electus sit hospes, tamen salutandus est, ut magis sua dignitate praedicatores vocentur, quam ultro se ingerere videantur. Haec autem pax paucorum verborum ad totam explorationem dignae domus vel hospitis potest referri
Hilarius in Matth
Salutant ergo apostoli domum cum pacis affectu; sed ita ut potius pax dicta sit quam data. Porro autem pacem propriam, quae viscera miserationis sunt, non oportere in eam venire nisi sit digna; quae si digna reperta non fuerit, sacramentum pacis caelestis intra propriam apostolorum conscientiam est continendum. In eos autem qui caelestis regni praecepta respuerint, egressu apostolorum et signo pulveris a pedibus excussi, aeterna maledictio relinquatur; unde sequitur et quicumque non receperit vos, neque audierit sermones vestros, exeuntes foras de domo vel de civitate, excutite pulverem de pedibus vestris. Existenti enim in loco cum loco videtur esse communio. Totum ergo quod est illius domus, excusso pulvere pedum, relinquitur, nihilque sanitatis de insistentium apostolorum vestigiis mutuatur
Hieronymus
Pulvis etiam excutitur de pedibus in testimonium laboris sui, quod ingressi sint civitatem, et praedicatio apostolica ad illos usque pervenerit. Sive excutitur pulvis, ut si tolerabilius erit terrae Sodomorum quam illi civitati quae non recipit Evangelium, nihil ab eis accipiant, nec ad victum quidem necessaria, qui Evangelium spreverint
Rabanus Maurus
Vel aliter. Pedes discipulorum ipsum opus incessumque praedicationis signant. Pulvis vero quo asperguntur, terrenae levitas est cogitationis, a qua etiam summi doctores immunes esse nequeunt, cum pro auditoribus solliciti salubribus curis incessanter intendunt, et quasi per itinera mundi, uno calcaneo terrae pulverem legunt. Qui ergo spreverint doctrinam docentium, sibi labores et pericula taediumque sollicitudinum ad testimonium suae damnationis inflectunt. Qui vero receperint verbum, afflictiones curasque doctorum quas pro se tolerabunt, in argumentum sibi vertunt humilitatis. Et ne levis culpa videatur esse apostolos non recipere, subdit amen dico vobis: tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die iudicii quam illi civitati
Hieronymus
Quia Sodomitis et Gomorrhaeis non fuit praedicatum; huic autem cum praedicatum sit, non recipit Evangelium
Remigius
Vel quia Sodomitae et Gomorrhaei inter vitia carnis et hospitales fuisse leguntur; quamvis non tales hospites receperint sicut apostoli
Hieronymus
Si autem tolerabilius erit terrae Sodomorum quam illi civitati quae non recipit Evangelium, ergo inter peccatores supplicia diversa sunt
Remigius
Specialiter tamen Sodomorum et Gomorrhaeorum mentionem facit, ut per hoc demonstret quia illa peccata sunt Deo magis odibilia quae fiunt contra naturam, pro quibus deletus est mundus aquis diluvii, quatuor civitates subversae, et mundus quotidie diversis malis affligitur
Hilarius in Matth
Mystice autem instruit nos dominus non immisceri eorum domibus aut familiaritatibus qui Christum aut insectantur aut nesciunt; et in quacumque civitate interrogare quis eorum habitatione sit dignus, idest, sicubi Ecclesia sit, et Christus habitator; neque quoquam alibi transire, quia haec est domus digna et iustus hospes. Iudaeorum autem plures erant futuri quorum tantus in favorem legis affectus esset, ut quamvis per admirationem operum in Christum credidissent, tamen in legis operibus morarentur; alii vero explorandae libertatis, quae in Christo est, curiosi, transire se ad Evangelia ex lege essent simulaturi; multi etiam in haeresim per intelligentiae perversitatem traducerentur. Et quia istiusmodi omnes penes se esse veritatem Catholicam mentiuntur, domo ipsa, idest Ecclesia, caute utendum est
10:16
St John Chrysostom † AD 407 Hom. xxxiii.
Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare. He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, Lo, I send you as sheep in the midst of wolves. Where observe that He does not say merely ‘to wolves,’ but in the midst of wolves, to shew His excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep.
St Gregory the Great † AD 604 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. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; They come to you in sheep’s clothing, but inwardly they are ravening wolves. (Mat. 7:15.) For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice.
St Hilary † AD 367
The wolves indeed are all such as should pursue the Apostles with mad fury.
St John Chrysostom † AD 407
Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, Lo, I send you. Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason, He adds, Be ye therefore wise as serpents, simple as doves.
St Jerome † AD 420
Wise, that they might escape snares; simple, that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt.
Rabanus Maurus † AD 856
The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man.
Remigius † AD 908
Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross.
St Hilary † AD 367
He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each man’s nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to God’s promise, that they that believe shall be like to the Angels.
St John Chrysostom † AD 407
But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us.
Remigius † AD 908
The Lord unites these two things; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt.
St Jerome † AD 420
The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, In malice be ye children.
St John Chrysostom † AD 407
What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the dove’s nature, for anger is extinguished not by anger, but by meekness.
Rabanus Maurus † AD 856
That by the wolves above He intended men, He shews when He adds, Take heed of men.
The Gloss ap. Anselm.
Ye have indeed need to be wise as serpents, for, as they are wont to do, they will deliver you to councils, forbidding you to preach in My name; then if ye be not corrected, they will scourge you, and at length ye shall be brought before kings and governors.
St Hilary † AD 367
Who will endeavour to extort from you either to be silent or to temporize.
St John Chrysostom † AD 407
How wonderful that men who had never been beyond the lake in which they fished, did not straightway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, for my sake; for it is no light consolation to suffer for Christ’s sake, for they did not suffer as evil or wrong doers. Again He adds, for a testimony against them.
St Gregory the Great † AD 604 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.
St John Chrysostom † AD 407
This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing.
St Hilary † AD 367
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.
The Latin text
Chrysostomus in Matth
Quia superius apostolorum removit sollicitudinem, et signorum suorum ostensione eos armavit, consequenter praedicit eis mala quae debebant eis contingere. Primo quidem ut discerent praescientiae eius virtutem; secundo ut nullus suspicaretur, quoniam propter imbecillitatem magistri haec eis supervenirent mala; tertio ut ipsi sustinentes non obstupescerent, dum inopinabiliter et praeter spem evenirent; quarto ut hoc audiente non turbentur in tempore crucis; deinde ut discant quoniam nova haec praelii lex est. Nudos enim mittit, a suscipientibus iubet cibari; neque in hoc sistit, sed ulterius suam virtutem ostendit dicens ecce ego mitto vos, sicut oves in medio luporum. Ubi considerandum, quod non simpliciter ad lupos, sed in medio luporum mittit, ut sic suam virtutem magis demonstrent, cum oves lupos superaverint, etiam in medio luporum existentes; et plurimos morsus accipientes ab eis, non solum non consumuntur, sed et illos convertunt: multo autem mirabilius est et maius, transmutare mentes eorum quam interficere eos. Inter lupos autem ovium mansuetudinem eos docet ostendere
Gregorius in Evang
Qui enim locum praedicatoris suscipit, mala inferre non debet, sed tolerare; ut ex ipsa sua mansuetudine iram sumentium mitiget, et peccatorum vulnera ipse in aliis afflictionibus vulneratus sanet. Quoniam et si quando zelus rectitudinis exigit ut erga subditos saeviat, furor ipse de amore sit, non de crudelitate: quatenus et iura disciplinae foris exhibeat, et intus paterna pietate diligat quos foris castigat. Multi autem cum regiminis iura suscipiunt, ad lacerandos subditos inardescunt, terrorem potestatis exhibent, domini videri appetunt, patres se esse minime recognoscunt, humilitatis locum in elationem dominationis immutant, et si quando extrinsecus blandiuntur, intrinsecus saeviunt: de quibus dicitur: veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces. Contra quae nobis considerandum est, quia sicut oves inter lupos mittimur, ut sensum servantes innocentiae, morsum malitiae non habeamus
Hieronymus
Lupos autem Scribas et Pharisaeos vocat, qui sunt clerici Iudaeorum
Hilarius in Matth
Lupos etiam significat omnes hos qui vesano furore in apostolos desaevituri erant
Chrysostomus in Matth
Malorum autem erat eis consolatio mittentis virtus: et ideo ante omnia posuit dicens ecce ego mitto vos; quasi dicat: ne turbemini, quoniam in medio luporum mittimini: possum enim facere ut nihil mali sustineatis; non solum lupis non suppositi, sed leonibus terribiliores effecti. Sed ita expedit fieri; hoc enim vos clariores facit, et meam virtutem magis divulgat. Deinde ut aliquid etiam a seipsis inferant, et non sine causa coronari aestimentur, subdit estote ergo prudentes sicut serpentes, et simplices sicut columbae
Hieronymus
Ut per prudentiam devitent insidias, per simplicitatem non faciant malum. Et serpentis astutia ponitur in exemplum: quia toto corpore occultat caput, ut illud in quo vita est, protegat. Ita et nos toto periculo corporis caput nostrum, qui Christus est, custodiamus; idest fidem integram et incorruptam servare studeamus
Rabanus Maurus
Solet etiam serpens eligere strictas rimas, per quas transiens veterem pellem exuat: similiter praedicator transiens per angustam viam, veterem hominem omnino deponat
Remigius
Pulchre etiam dominus praedicatores serpentis prudentiam monet habere: quia primus homo per serpentem deceptus est; ac si diceret: quia hostis callidus fuit ad decipiendum, vos prudentes sitis ad liberandum: ille laudavit lignum, vos laudate crucis virtutem
Hilarius in Matth
Ille animum primo mollioris sexus aggressus est, spe deinde illexit, et communionem immortalitatis spopondit. Pari ergo opportunitate, introspecta uniuscuiusque natura et voluntate, verborum adhibenda prudentia est, spes futurorum bonorum revelanda; ut quod ille mentitus est, nos praedicemus ex vero, secundum sponsionem Dei, Angelis similes futuros esse qui credant
Chrysostomus in Matth
Sicut autem prudentiam serpentis oportet habere, ut in principalibus non laedamur, sic et simplicitatem columbae in non vindicando cum iniusta patimur, neque per insidias alicui nocendo
Remigius
Ideo autem dominus haec duo sociavit: quia simplicitas absque prudentia facile decipi potest; et prudentia periculosa est, nisi simplicitate temperetur, alicui non nocendo
Hieronymus
Simplicitas autem columbarum ex spiritus sancti specie demonstratur: unde dicit apostolus: malitia parvuli estote
Chrysostomus in Matth
Quid autem durius his fiet iussionibus? Non enim sufficiens est pati mala; sed neque turbari conceditur, quod est columbae: ira enim non per iram, sed per mansuetudinem extinguitur
Rabanus Maurus
Quod autem lupi, de quibus supra dixerat, sint homines, ostendit cum subdit cavete autem ab hominibus
Glossa
Ideo autem necessarium est ut sitis sicut serpentes, idest astuti: nam secundum suam consuetudinem tradent vos primum in Conciliis, prohibendo ne praedicetis in nomine meo; deinde incorrectos flagellabunt vos; tandem ad reges et praesides ducemini
Hilarius in Matth
Qui extorquere silentium vestrum, aut conniventiam tentant
Chrysostomus
Mirandum est autem qualiter hoc audientes non statim abscesserint homines, qui stagnum illud nunquam egressi fuerant, circa quod piscabantur: quod non virtutis eorum erat solum, sed sapientiae doctoris. Unicuique enim malorum mitigationem adiungit: unde et hic dicit propter me: non enim parva consolatio est propter Christum pati: quoniam non ut perniciosi et nocivi haec patiebantur. Et iterum addit in testimonium illis
Gregorius in Evang
Qui scilicet persequendo, mortem intulerunt, vel qui videndo non sunt mutati. Mors quippe sanctorum bonis est in adiutorium, malis in testimonium: ut inde perversi sine excusatione pereant, unde electi exemplum capiunt et vivunt
Chrysostomus in Matth
Hoc autem eos consolabatur, non quia aliorum cupiebant poenam; sed ut confidentiam habeant quoniam ubique eum habent praesentem et praescientem
Hilarius in Matth
Non solum autem hoc testimonio excusatio ignoratae divinitatis adimenda est persequentibus; sed etiam gentibus via pandenda credendi in Christum, pertinaciter, inter saevientium poenas, confessorum vocibus praedicatum: et hoc est quod subiungit et gentibus
10:19
St John Chrysostom † AD 407
To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage respecting their answer, saying, When they shall deliver you up, take no thought how or what ye shall speak.
Remigius † AD 908
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.
St Jerome † AD 420
When then we are brought before judges for Christ’s sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer.
St Hilary † AD 367
For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. For it is not ye who speak, but the Spirit of your Father that speaketh in you.
Remigius † AD 908 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. Hence Paul speaks, Seek ye a proof of Christ who speaketh in me? (2 Cor. 13:3.)
St John Chrysostom † AD 407
Thus He raises them to the dignity of the Prophets, who have spoken by the Spirit of God. He who says here, Take no thought what ye shall speak, (1 Pet. 3:15.) has said in another place, Be ye always ready to give an answer to him that demandeth a reason of the hope that is in you. When it is a dispute among friends, we are commanded to be ready; but before the awful judgment, and the raging people, aid is ministered by Christ, that they may speak boldly and not be dismayed.
The Latin text
Chrysostomus in Matth
Cum praemissis consolationibus non parvam et aliam apponit: ut enim non dicerent: qualiter suadere poterimus hominibus talibus persequentibus, persecutionibus existentibus? Iubet eos de responsione confidere dicens cum autem tradent vos, nolite cogitare quomodo aut quid loquamini
Remigius
Duo autem dicit: quomodo aut quid; quorum unum refertur ad sapientiam, alterum ad oris officium. Quia enim et ipse subministrabat verba quae loquerentur, et sapientiam qua ea proferrent: non fuerat necesse sanctis praedicatoribus cogitare quid loquerentur aut quomodo
Hieronymus
Cum enim propter Christum ducamur ad iudices, voluntatem tantum nostram pro Christo debemus offerre. Ceterum ipse Christus qui in nobis habitat, loquitur pro se, et spiritus sancti in respondendo gratia ministrabitur
Hilarius in Matth
Fides enim nostra omnibus praeceptis divinae voluntatis intenta, ad responsionem scientiae instruetur, in exemplo habens Abraham, cui postulanti ad hostiam Isaac, non defuit aries ad victimam; et ideo sequitur non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis
Remigius
Et est sensus: vos acceditis ad certamen, sed ego sum qui praelior; vos verba editis, sed ego sum qui loquor. Hinc Paulus ait: an experientiam quaeritis eius qui in me loquitur Christus?
Hieronymus
Per hoc autem ad prophetarum dignitatem eos reduxit, qui scilicet Dei spiritu sunt locuti. Cum autem hic dicat ne solliciti sitis quid loquamini, alibi dicitur: parati semper ad satisfactionem omni poscenti vos rationem reddere de ea quae in vobis est spe. Cum enim in medio amicorum certamen erit, iubemur esse solliciti, cum autem est iudicium terribile, et plebes insanientes, et timor undique, auxilium a Christo praebetur, ut confidenter loquantur, et non obstupescant
10:21
The Gloss ap. Anselm.
Having placed the comfort first, He adds the more alarming perils; Brother shall deliver up brother to death, and the father the son; children shall rise against parents, to put them to death.
St Gregory the Great † AD 604 Hom. in Ev. xxxv. 3.
Wrongs which we suffer from strangers, pain us less than those we suffer from men on whose affections we had counted; for besides the bodily affliction, there is then the pain of lost affection.
St Jerome † AD 420
This we see often happen in persecutions, nor is there any true affection between those whose faith is different.
St John Chrysostom † AD 407
What follows is yet more dreadful, Ye shall be hated of all men; they sought to exterminate them as common enemies of all the world. To this again is added the consolation, For my name’s sake; and yet further to cheer them, Whosoever shall endure to the end, he shall be saved. For many are hot and zealous in the beginning, but afterwards grow cool, for these, He says, I look at the end. For where is the profit of seeds that only sprout at first? wherefore He requires a sufficient endurance from them.
St Jerome † AD 420
For virtue is not to begin but to complete.
Remigius † AD 908
And the reward is not for those that begin, but for those that bring to an end.
St John Chrysostom † AD 407
But that no man should say, that Christ wrought all things in His Apostles, and therefore it is nothing wonderful that they were made such as they were, since they did not bear the burden of these things, therefore He says, that perseverance was their work. For though they were rescued from their first perils; they are preserved for still harder trials, which again shall be followed by others, and they shall be in danger of snares as long as they live. This He covertly intimates when he says, Whosoever shall endure to the end, he shall be saved.
Remigius † AD 908
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. And note that ‘the end’ does not always mean destruction, but sometimes perfection, as in that, Christ is the end of the Law. (Rom. 10:4.) So the sense here may be, Whosoever shall endure to the end, that is, in Christ.
St Augustine † AD 430 De Civ. Dei, xxi. 25.
To endure in Christ, is to abide in His faith which worketh by love.
The Latin text
Glossa
Praemissa consolatione subdit graviora pericula: unde dicitur tradet autem frater fratrem in mortem, et pater filium; et insurgent filii in parentes, et morte eos afficient
Gregorius in Evang
Minorem enim dolorem ingerunt mala quae ab extraneis, maiorem quae ab illis patimur, de quorum mentibus praesumebamus: quia cum damno corporis mala nos cruciant caritatis amissae
Hieronymus
Hoc autem in persecutionibus fieri crebro videmus: nec ullus est inter eos fidus affectus quorum diversa est fides
Chrysostomus in Matth
Deinde quod est multo horribilius apposuit, dicens et eritis odio omnibus hominibus. Ut enim communes orbis terrarum hostes, ita eos expellere tentabant. Hinc etiam rursus apponitur consolatio, cum dicit propter nomen meum. Et cum hoc rursus aliud consolatorium ponitur, cum subditur qui autem perseveraverit usque in finem, hic salvus erit. Quoniam enim consueverunt multi in principio quidem esse vehementes, postea vero dissolvi, propter hoc ait: quoniam finem requiro. Quae enim utilitas est seminum in principio quidem florescentium, postmodum autem tabescentium? Propter hoc autem sufficientem perseverantiam expetit ab ipsis
Hieronymus
Non enim coepisse sed perfecisse virtutis est
Remigius
Nec inchoantibus, sed perseverantibus praemium tribuitur
Chrysostomus in Matth
Ne autem aliquis dicat, quia omnia Christus in apostolos fecit, nihil mirabile est tales illos esse effectos, nihil patientes onerosum, propter hoc ait quod perseverantia eis est opus. Etsi enim ex primis eruti fuerint periculis, aliis difficilioribus conservantur; et post illa rursus alia succedent, et non stabunt quin insidias patiantur donec vivunt: et hoc occulte insinuat, dicens qui perseveraverit usque in finem, hic salvus erit
Remigius
Idest qui praecepta fidei non deseruerit, et in persecutionibus non defecerit, salvus erit: quia pro persecutionibus terrenis percipiet praemia regni caelestis. Et notandum, quia finis non semper signat consumptionem, sed aliquando perfectionem, iuxta illud: finis legis Christus est. Unde etiam potest esse sensus: qui perseveraverit usque in finem, idest in Christo
Augustinus de Civ. Dei
In Christo namque perseverare, est in fide eius permanere, quae per dilectionem operatur
10:23
St John Chrysostom † AD 407 Hom. xxxiv.
Having foretold the fearful things which should come upon them after His Cross, resurrection, and ascension, He leads them to gentler prospects; He does not bid them presumptuously to offer themselves for persecution, but to fly from it; When they persecute you in this city, flee ye to another. For because this was the first beginning of their conversion, He adapts His words to their state.
St Jerome † AD 420
This must be referred to the time when the Apostles were sent to preach, when it was said to them, Go not into the way of the Gentiles; they should not fear, but may shun persecution. This we see the believers did in the beginning, when on a persecution arising in Jerusalem they were scattered throughout all Judea, and thus the season of tribulation was made the seedtime of the Gospel.
St Augustine † AD 430 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.
St Augustine † AD 430 De Civ. Dei, i. 22.
He might have suffered them to lay violent hands upon themselves, that they might not fall into the hands of their persecutors. Therefore if He neither commanded nor allowed this mode of departure from this world to His own, for whom He Himself had promised that He would prepare an eternal mansion; whatever instances may be brought by the Gentiles who know not God, it is clear that this is not lawful for those who believe one true God.
St John Chrysostom † AD 407
But that they should not say, What then if we fly from persecution, and again they cast us out thence whither we have fled? To remove this fear, He says, Verily I say unto you, ye shall not have completed, &c. that is, ye shall not have made the circuit of Palestine and return to Me, before I shall take you to Me.
Rabanus Maurus † AD 856
Or; He foretels that they shall not have brought all the cities of Israel to the faith by their preaching, before the Lord’s resurrection be accomplished, and a commission given them to preach the Gospel throughout the world.
St Hilary † AD 367
Otherwise; He exhorts to fly from place to place; for His preaching driven from Judæa, first passed into Greece; then, wearied with divers sufferings of the Apostles up and down the cities of Greece, it takes an abiding refuge in the rest of the Gentile world. But to shew that the Gentiles would believe the preaching of the Apostles, but that the remnant of Israel should only believe at His second coming, He adds, Ye shall not have completed the cities of Israel; i. e. After the fulness of the Gentiles is brought in, that which remains of Israel to fill up the number of the Saints shall be called into the Church in Christ’s future coming to glory.
St Augustine † AD 430 Ep. 228.
Let the servants of Christ then do as He commanded, or permitted them; as He fled into Egypt, let them fly from city to city, whenever any one of them is marked out for persecution; that the Church be not deserted, it will be filled by those who are not so sought after; and let these give sustenance to their fellow-servants whom they know cannot live by any other means. But when the threatening danger is common to all, Bishops, clergy, and laity, let not those who have need of aid be deserted by those whose aid they require. Either therefore let them all pass to some stronghold, or let those who are obliged to remain, not be deserted by those whose province it is to supply their ecclesiastical needs; that they may either all live, or all suffer whatever their Master will have them to suffer.
Remigius † AD 908
Be it known moreover, that as this precept respecting endurance under persecution specially belongs to the Apostles and their successors, men of fortitude, so the permission to fly is sufficiently proper for the weak in the faith, to whom the tender Master condescends, lest if they should offer themselves for martyrdom, under the pain they should deny the faith; and the sin of flight is lighter than that of denial. But though by their flight they shewed that they had not the constancy of perfect faith, yet their desert was great, seeing they were ready to leave all for Christ. So that if He had not given them permission to fly, some would have said that they were aliens from the glory of the heavenly kingdom.
St Jerome † AD 420
Spiritually we may say; When they shall persecute you in one book or one passage of Scripture, let us flee to other volumes, for however contentious the adversary may be, protection will come from the Saviour before the victory is yielded to the enemy.
The Latin text
Chrysostomus in Matth
Postquam praedixit terribilia quae post crucem et resurrectionem et ascensionem, eis erant ventura, rursus ducit eos ad mansuetiora; non enim iussit eos ad persecutionem audacter ire, sed fugere: unde dicit cum autem persequentur vos in civitate ista, fugite in aliam. Quia enim interim principium erat conversionis eorum, condecente utitur sermone
Hieronymus
Hoc enim ad illud tempus referendum est, cum ad praedicationem apostoli mittebantur, quibus et proprie dictum est: in viam gentium ne abieritis; quod persecutionem timere non debeant, sed declinare. Quod quidem videmus in principio fecisse credentes, quando orta Hierosolymis persecutione, dispersi sunt in universam Iudaeam, ut tribulationis occasio fieret Evangelii seminarium
Augustinus contra Faustum
Neque tamen salvator non poterat tueri discipulos suos, quibus fugere praecipit; et huius rei prior exemplum praebuit; sed instruebat hominis infirmitatem, ne Deum tentare audeat quando habet quid faciat, ut quod cavere oportet, evadat
Augustinus de Civ. Dei
Potuit autem eos admonere ut sibi manus inferrent, ut non in manus persequentium devenirent. Porro si hoc ille non iussit aut monuit, ut hoc modo sui ex hac vita emigrarent, quibus migrantibus se mansionem aeternam praeparaturum esse promisit: quaelibet exempla opponant gentes quae ignorant Deum, manifestum est hoc non licere credentibus unum verum Deum
Chrysostomus
Ne autem dicant: quid igitur si persecutionem passi fugerimus, et rursus hinc nos abiecerint? Hunc destruens timorem ait amen dico vobis, non consummabitis, idest non pervenietis ad me, circumeuntes Palaestinam, donec vos assumam
Rabanus Maurus
Vel praedicit quod non ante praedicationibus suis ad fidem perducent omnes civitates Israel, quam resurrectio domini fuerit perpetrata, et in toto orbe terrarum praedicandi Evangelium potestas concessa
Hilarius in Matth
Vel aliter. Ex una in aliam fugam suadet: quia praedicatio eius primum a Iudaea effugata transit ad Graeciam; deinde diversis intra Graeciae urbes apostolorum passionibus fatigata, tertio in universis gentibus demoratur. Sed ut ostenderet gentes quidem apostolorum praedicationi credituras; verum ut reliquum Israel crederet esse adventui suo debitum, ait non consummabitis civitates Israel; idest, post plenitudinem gentium, quod erit reliquum Israel ad implendum numerum sanctorum, futuro claritatis Christi adventu est in Ecclesia convocandum
Augustinus ad Honor
Faciant ergo servi Christi quod praecepit vel permisit: sicut ipse fugit in Aegyptum, fugiant omnino de civitate in civitatem, quando eorum quisquam specialiter a persecutoribus quaeritur: ut ab aliis qui non ita requiruntur, non deseratur Ecclesia; sed praebeant cibaria conservis, quos aliter vivere non posse noverunt. Cum autem omnium, idest episcoporum, clericorum et laicorum, est commune periculum, hi qui aliis indigent non deserantur ab his quibus indigent. Aut igitur ad loca munita omnes transeant; aut qui habent necessitatem remanendi, non relinquantur ab eis per quos illorum ecclesiastica est supplenda necessitas: ut vel pariter vivant, vel pariter sufferant quod eos paterfamilias volet pati
Remigius
Praeterea sciendum est, quod sicut praeceptum perseverandi in persecutionibus specialiter ad apostolos pertinet et ad eorum successores viros fortes, sic licentia fugiendi satis convenit infirmis in fide, quibus condescendit pius magister: ne si se ultro ad martyrium obtulissent, fortassis positi in tormentis negarent: levius enim erat fugere quam negare. Sed quamvis fugiendo perfectae fidei constantiam in se non ostenderent, tamen magni meriti erant; quoniam omnia pro Christo parati erant deserere, scilicet fugiendo. Nisi autem illis licentiam fugiendi dedisset, dicerent eos aliqui alienos esse a gloria regni caelestis
Hieronymus
Spiritualiter autem possumus dicere cum persecuti vos fuerint in una civitate, hoc est, in uno Scripturarum libro vel testimonio, non fugiamus ad alias civitates, idest ad alia volumina: quamvis enim contentiosus fuerit persecutor, ante praesidium salvatoris adveniet quam adversariis victoria concedatur
10:24
St John Chrysostom † AD 407
Because it should come to pass that His disciples among their other persecutions should suffer loss of character, which to many is the most grievous of all calamities, He consoles them from His own example, and those things that were spoken of Him; a comfort to which no other can be compared.
St Hilary † AD 367
For the Lord, the Light eternal, the Captain of the faithful, the Parent of immortality, set before His disciples this solace of the sufferings that should come upon them, that we should embrace it as our glory when we are made like to our Lord in suffering; whence He says, The disciple is not above his master, nor the slave above his lord.
St John Chrysostom † AD 407
Understand, so long as he is a disciple or servant, he is not above his master or lord by the nature of honour. And do not here object to me such cases as rarely happen, but receive this according to the common course of things.
Remigius † AD 908
He calls Himself master and lord; by disciple and servant He denotes His Apostles.
The Gloss ord.
As much as to say, Be not indignant that ye suffer things, which I also suffer, because I am your lord, who do what I will, and your master, who teach you what I know to be profitable for you.
Remigius † AD 908
And because this sentence seemed not to agree with the foregoing words, He shews what they mean by adding, If they have called the master of the house Beelzebub, how much more they of his household?
St John Chrysostom † AD 407
He said not here ‘slaves,’ but those of his household, to shew how dear they were to Him; as elsewhere He said, I will not call you slaves, but my friends. (John 15:15.)
Remigius † AD 908
As much as to say, Ye therefore will not seek worldly honours and human glory, while you see me pursuing the redemption of mankind through mocking and contumely.
St John Chrysostom † AD 407
And He says not only, If they have reviled the master of the house, but expresses the very words of railing, for they had called Him Beelzebub.
St Jerome † AD 420
Beelzebub is the idol of Accaron who is called in the book of Kings, the God of flies; ‘Bel,’ signifying idol; (2 Kings 1:3.) ‘zebub,’ a fly. The Prince of the dæmons He calls by the name of the foulest of idols, which is so called because of the uncleanness of the fly, which destroys the sweetness of ointment.
The Latin text
Chrysostomus in Matth
Quia futurum erat ut discipuli cum praemissis persecutionibus etiam diffamati malam opinionem paterentur, quod multis onerosius esse videbatur, hic eos consolatur a seipso, et ab his quae de ipso sunt dicta; cui consolationi nulla poterat esse aequalis
Hilarius in Matth
Dominus enim lumen aeternum, dux credentium, et immortalitatis parens, discipulis suis futurarum passionum solatium ante praemisit, ut gloriae loco amplectamur, si domino nostro vel passionibus adaequemur; unde dicit non est discipulus super magistrum, nec servus super dominum suum
Chrysostomus in Matth
Intelligendum, donec fuerit discipulus et servus: non est, inquam, super magistrum et dominum, secundum honoris naturam. Nec mihi ea quae raro contingunt hic obicias; sed ab his quae sunt in pluribus, suscipe hunc sermonem
Remigius
Magistrum autem et dominum semetipsum appellat; per servum et discipulum, suos vult intelligi apostolos
Glossa
Quasi dicat: ne indignemini tolerare quae tolero, quia dominus sum, faciens quod volo, et magister, docens quod utile scio
Remigius
Et quia haec sententia minus videbatur superioribus verbis congrua, quo tendant verba, manifestatur cum subditur si patremfamilias Beelzebub vocaverunt, quanto magis domesticos eius?
Chrysostomus in Matth
Non dixit: servos, sed: domesticos, ut multam ad eos familiaritatem ostenderet; sicut et alibi dixit: non dicam vos servos sed amicos meos
Remigius
Quasi dicat: vos ergo temporales honores et humanam gloriam non quaeratis, dum me videtis per irrisiones et opprobria genus humanum redimere
Chrysostomus in Matth
Non solum autem dixit: si domus dominum conviciati sunt; sed ipsam speciem convicii, quoniam Beelzebub eum vocaverunt
Hieronymus
Beelzebub idolum est Accaron, quod vocatur in regum volumine idolum muscae: Beel, ipse est Bel, sive Baal; zebub autem musca dicitur. Principem ergo Daemoniorum ex spurcissimi idoli appellabant vocabulo, qui musca dicitur propter immunditiam, quae exterminat suavitatem olei
10:26
Remigius † AD 908
To the foregoing consolation He adds another no less, saying, Fear ye not them, namely, the persecutors. And why they were not to fear, He adds, For there is nothing hid which shall not be revealed, nothing secret which shall not be known.
St Jerome † AD 420
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. The sense is, Fear not the cruelty of the persecutor, or the rage of the blasphemer, for there shall come a day of judgment in which your virtue and their wickedness will be made known.
St Hilary † AD 367
Therefore neither threatening, nor evil speaking, nor power of their enemies should move them, seeing the judgment-day will disclose how empty, how nought all these were.
St John Chrysostom † AD 407
Otherwise; It might seem that what is here said should be applied generally; but it is by no means intended as a general maxim, but is spoken solely with reference to what had gone before with this meaning; If you are grieved when men revile you, think that in a little time you will be delivered from this evil. They call you indeed impostors, sorcerers, seducers, but have a little patience, and all men shall call you the saviours of the world, when in the course of things you shall be found to have been their benefactors, for men will not judge by their words but by the truth of things.
Remigius † AD 908
Some indeed think that these words convey a promise from our Lord to His disciples, that through them all hidden mysteries should be revealed, which lay beneath the veil of the letter of the Law; whence the Apostle speaks, When they have turned to Christ, then the veil shall be taken away. (2 Cor 3:16.) So the sense would be, Ought you to fear your persecutors, when you are thought worthy that by you the hidden mysteries of the Law and the Prophets should be made manifest?
St John Chrysostom † AD 407
Then having delivered them from all fear, and set them above all calumny, He follows this up appropriately with commanding that their preaching should be free and unreserved; What I say to you in darkness, that speak ye in the light; what ye hear in the ear, that preach ye upon the housetops.
St Jerome † AD 420
We do not read that the Lord was wont to discourse to them by night, or to deliver his doctrine in the dark; but He said this because all His discourse is dark to the carnal, and His word night to the unbelieving. What had been spoken by Him they were to deliver again with the confidence of faith and confession.
Remigius † AD 908
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.
Rabanus Maurus † AD 856
And what He says, Preach ye upon the housetops, is spoken after the manner of the province of Palestine, where they use to sit upon the roofs of the houses, which are not pointed but flat. That then may be said to be preached upon the housetops which is spoken in the hearing of all men.
The Gloss ord.
Otherwise; What I say unto you while you are yet held under carnal fear, that speak ye in the confidence of truth, after ye shall be enlightened by the Holy Spirit; what you have only heard, that preach by doing the same, being raised above your bodies, which are the dwellings of your souls.
St Jerome † AD 420
Otherwise; What you hear in mystery, that teach in plainness of speech; what I have taught you in a corner of Judæa, that proclaim boldly in all quarters of the world.
St John Chrysostom † AD 407
As He said, He that believeth on me, the works that I do he shall do also, and greater things than these shall he do; (John 14:12.) so here He shews that He works all things through them more than through Himself; as though He had said, I have made a beginning, but what is beyond, that I will to complete through your means. So that this is not a command but a prediction, shewing them that they shall overcome all things.
St Hilary † AD 367
Therefore they ought to inculcate constantly the knowledge of God, and the profound secret of evangelic doctrine, to be revealed by the light of preaching; having no fear of those who have power only over the body, but cannot reach the soul; Fear not those that kill the body, but cannot kill the soul.
St John Chrysostom † AD 407
Observe how He sets them above all others, encouraging them to set at nought cares, reproaches, perils, yea even the most terrible of all things, death itself, in comparison of the fear of God. But rather fear him, who can destroy both soul and body in hell.
St Jerome † AD 420
This word is not found in the Old Scriptures, but it is first used by the Saviour. Let us enquire then into its origin. We read in more than one place that the idol Baal was near Jerusalem, at the foot of Mount Moriah, by which the brook Siloc flows. This valley and a small level plain was watered and woody, a delightful spot, and a grove in it was consecrated to the idol. To so great folly and madness had the people of Israel come, that, forsaking the neighbourhood of the Temple, they offered their sacrifices there, and concealing an austere ritual under a voluptuous life, they burned their sons in honour of a dæmon. This place was called Gehennom, that is, The valley of the children of Hinnom. These things are fully described in Kings and Chronicles, and the Prophet Jeremiah. (2 Kings 23:10. 2 Chron. 28:3. Jer. 7:32; 32:35.) God threatens that He will fill the place with the carcases of the dead, that it be no more called Tophet and Baal, but Polyandrion, i. e. The tomb of the dead. Hence the torments and eternal pains with which sinners shall be punished are signified by this word.
St Augustine † AD 430 De Civ. Dei, xiii. 2.
This cannot be before the soul is so joined to the body, that nothing may sever them. Yet it is rightly called the death of the soul, because it does not live of God; and the death of the body, because though man does not cease to feel, yet because this his feeling has neither pleasure, nor health, but is a pain and a punishment, it is better named death than life.
St John Chrysostom † AD 407
Note also, that He does not hold out to them deliverance from death, but encourages them to despise it; which is a much greater thing than to be rescued from death; also this discourse aids in fixing in their minds the doctrine of immortality.
The Latin text
Remigius
Post praemissam consolationem, aliam non minorem subiungit, dicens non ergo timueritis eos scilicet persecutores. Quare autem non esset timendum manifestat cum subiungit nihil enim est opertum quod non reveletur et occultum quod non sciatur
Hieronymus
Quomodo ergo in praesenti saeculo multorum vitia nesciuntur? Sed de futuro tempore scribitur, quando iudicabit Deus occulta hominum, et illuminabit latebras tenebrarum, et manifesta faciet consilia cordium. Et est sensus: nolite timere persecutorum saevitiam, et blasphemantium rabiem: quia veniet dies iudicii, in quo et vestra virtus, et illorum nequitia demonstrabitur
Hilarius in Matth
Igitur non minas, non convicia, non potestates insectantium monet esse metuendas; quia dies iudicii nulla haec fuisse atque inania revelabit
Chrysostomus in Matth
Vel aliter. Figura quidem eorum quae dicuntur, universalem videtur enuntiationem habere; verum non de omnibus, sed de praemissis solum dictum est: quasi dicat: si doletis audientes convicia, hoc cogitate, quia et ab hac suspicione post parum eruemini. Vocant quidem vos ariolos et magos et seductores; sed expectate parum, et salvatores vos orbis terrarum universi dicent; cum per res ipsas apparueritis benefactores: nec illorum attendent sermonibus homines, sed rerum veritati
Remigius
Quidam autem dicunt, quod his verbis promiserit dominus discipulis suis quod per eos essent revelanda omnia occulta mysteria, quae sub velamine litterae legis latebant: unde apostolus dicit: cum conversi fuerint ad Christum, tunc auferetur velamen. Et est sensus: quare debetis timere vestros persecutores, cum tantae sitis dignitatis ut per vos occulta mysteria legis et prophetarum sint manifestata?
Chrysostomus
Deinde quia eos ab omni timore liberaverat, et altiores opprobriis fecerat, nunc opportuno tempore eis loquitur de libera propalatione, quae est in praedicatione, dicens quod dico vobis in tenebris, dicite in lumine; et quod in aure auditis, praedicate super tecta
Hilarius in Matth
Non legimus dominum solitum fuisse noctibus sermocinari, aut doctrinam in tenebris tradidisse; sed hoc dicit, quia omnis sermo eius carnalibus tenebrae sunt, et verbum eius infidelibus nox est. Itaque quod ab eo dictum est, cum libertate fidei et confessionis est loquendum
Remigius
Est ergo sensus: quod dico vobis in tenebris, idest inter Iudaeos incredulos, vos dicite in lumine, idest fidelibus praedicate; et quod in aure auditis, idest quod dico vobis secrete, praedicate super tecta, idest palam coram omnibus. Solemus enim dicere: in aurem loquitur illi, idest secrete
Rabanus Maurus
Sane quod ait praedicate super tecta, iuxta morem provinciae Palaestinae loquitur, ubi solent in tectis residere: quia non sunt cacuminata, sed aequalia. Ergo praedicabitur in tectis quod cunctis audientibus palam dicetur
Glossa
Vel aliter. Quod dico vobis in tenebris, idest dum adhuc in timore carnali estis, dicite in lumine, idest in fiducia veritatis, cum a spiritu sancto eritis illuminati; et quod in aure auditis, idest solo auditu percipitis, praedicate, opere complendo, super tecta existentes, idest corpora vestra quae sunt domicilia animarum
Hieronymus
Vel aliter. Quod dico vobis in tenebris, dicite in lumine; idest, quod auditis in mysterio, apertius praedicate; et quod in aure auditis, praedicate super tecta, idest, quod vos erudivi in parvulo Iudaeae loco, universis urbibus in toto mundo audacter edicite
Chrysostomus in Matth
Sicut autem quando dicebat: qui credit in me, opera quae ego facio et ille faciet, et maiora his faciet, ita et hic monstrat quoniam omnia per eos operatur, etiam plusquam per seipsum; quasi dicat: principium ego dedi; sed quod plus est, per vos explere volo. Hoc autem non iniungentis est solum, sed et futurum praedicentis et ostendentis quoniam omnia superabunt
Hilarius in Matth
Constanter ergo ingerenda est Dei cognitio, et profundum doctrinae evangelicae secretum lumine praedicationis revelandum, non timendo eos quibus cum sit licentia in corpora tantum, in animam ius nullum est: et ideo subditur et nolite timere eos qui occidunt corpus, animam autem non possunt occidere
Chrysostomus
Vide qualiter omnibus eos statuit superiores: non sollicitudinem solum et maledictionem, neque pericula, sed et ipsam quae omnibus videtur terribilior, mortem suadens propter Dei timorem contemnere: unde subdit sed potius eum timete qui potest et animam et corpus perdere in Gehennam
Hieronymus
Nomen Gehennae in veteribus libris non invenitur; sed primo a salvatore ponitur. Quaeramus ergo quae sit huius sermonis occasio. Idolum Baal fuisse iuxta Ierusalem ad radices montis Moria, in quibus Siloa fluit, non semel legimus. Haec vallis et parva campi planities irrigua erat et nemorosa, plenaque deliciis, et lucus in ea idolo consecratus. In tantam autem populus Israel dementiam venerat ut, deserta templi vicinia, ibi hostias immolaret, et rigorem religionis deliciae vincerent, filiosque suos incenderent Daemoni: et appellabatur locus ipse Gehennon, idest vallis filiorum Hennon. Hoc regum volumen, et Paralipomenon et Ieremias scribunt plenissime; et comminatur Deus se locum ipsum impleturum cadaveribus mortuorum, ut nequaquam vocetur Tophet et Baal, sed vocetur polyandrion, idest tumulus mortuorum. Futura ergo supplicia et poenae perpetuae quibus peccatores cruciandi sunt, huius loci vocabulo denotantur
Augustinus de Civ. Dei
Hoc autem non antea fiet quam anima corpori fuerit copulata, ut nulla direptione separentur; et tamen tunc recte mors animae dicitur, quia non vivit ex Deo; mors autem corporis, quia in damnatione novissima quamvis homo sentire non desinat, tamen quia sensus ipse nec voluntate suavis, nec quiete salubris, sed dolore poenalis est, mors potius appellata quam vita
Chrysostomus in Matth
Vide autem rursus, quia non promittit eis liberationem a morte, sed suadet contemnere mortem; quod multo maius est quam erui a morte; et quod hoc sermone ea quae de immortalitate sunt dogmata eis infigit
10:29
St John Chrysostom † AD 407
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?
St Jerome † AD 420
If these little creations fall not without God’s superintendence and providence, and if things made to perish, perish not without God’s will, you who are immortal ought not to fear that you live without His providence.
St Hilary † AD 367
Figuratively; That which is sold is our soul and body, and that to which it is sold, is sin. They then who sell two sparrows for a farthing, are they who sell themselves for the smallest sin, born for flight, and for reaching heaven with spiritual wings. (vid. Ps. 124:7.) Caught by the bait of present pleasures, and sold to the enjoyment of the world, they barter away their whole selves in such a market. It is of the will of God that one of them rather soar aloft; but the law proceeding according to God’s appointment decrees that one of them should fall. In like manner as, if they soared aloft they would become one spiritual body; so, when sold under sin, the soul gathers earthly matter from the pollution of vice, and there is made of them one body which is committed to earth.
St Jerome † AD 420
That He says, The hairs of your head are all numbered, shews the boundless providence of God towards man, and a care unspeakable that nothing of ours is hid from God.
St Hilary † AD 367
For when any thing is numbered it is carefully watched over.
St John Chrysostom † AD 407
Not that God reckons our hairs, but to shew His diligent knowledge, and great carefulness over us.
St Jerome † AD 420
Those who deny the resurrection of the flesh ridicule the sense of the Church on this place, as if we affirmed that every hair that has ever been cut off by the razor rises again, when the Saviour says, Every hair of your head—not is saved, but—is numbered. Where there is number, knowledge of that number is implied, but not preservation of the same hairs.
St Augustine † AD 430 De Civ. Dei, xxii. 19.
Though we may fairly enquire concerning our hair, whether all that has ever been shorn from us will return; for who would not dread such disfigurement. When it is once understood that nothing of our body shall be lost, so as that the form and perfectness of all the parts should be preserved, we at the same time understand that all that would have disfigured our body is to be united or taken up by the whole mass, not affixed to particular parts so as to destroy the frame of the limbs; just as a vessel made of clay, and again reduced to clay, is once more reformed into a vessel, it needs not that that portion of clay which had formed the handle should again form it, or that which had composed the bottom, should again go to the bottom, so long as the whole was remoulded into the whole, the whole clay into the whole vessel, no part being lost. Wherefore if the hair so often shorn away would be a deformity if restored to the place it had been taken from, it will not be restored to that place, but all the materials of the old body will be revived in the new, whatever place they may occupy so as to preserve the mutual fitness of parts. Though what is said in Luke, Not a hair of your head shall fall to the ground, (Luke 21:18.) may be taken of the number, not the length of the hairs, as here also it is said, The hairs of your head are all numbered.
St Hilary † AD 367
For it is an unworthy task to number things that are to perish. Therefore that we should know that nothing of us should perish, we are told that our very hairs are numbered. No accident then that can befal our bodies is to be feared; thus He adds, Fear not, ye are better than many sparrows.
St Jerome † AD 420
This expresses still more clearly the sense as it was above explained, that they should not fear those who can kill the body, for if the least animal falls not without God’s knowledge, how much less a man who is dignified with the Apostolic rank?
St Hilary † AD 367
Or this, ye are better than many sparrows, teaches that the elect faithful are better than the multitude of the unbelieving, for the one fall to earth, the other fly to heaven.
Remigius † AD 908
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.
The Latin text
Chrysostomus in Matth
Postquam timorem mortis excluserat, ne aestimarent apostoli quod si interficerentur, essent derelicti a Deo, rursus sermonem de providentia Dei inducit, dicens nonne duo passeres asse veneunt; et unus ex illis non cadet super terram sine patre vestro?
Hieronymus
Et est sensus: si parva animalia absque Deo non decidunt auctore, et in omnibus est providentia, et quae in his peritura sunt, sine voluntate Dei non pereunt, vos qui aeterni estis, non debetis timere quod absque Dei vivatis providentia
Hilarius in Matth
Mystice autem quod venditur, corpus atque anima est; et cui venditur, peccatum est. Qui ergo duos passeres asse vendunt, seipsos peccato minimo vendunt, natos ad volandum, et ad caelum pennis spiritualibus efferendos; sed capti pretiis praesentium voluptatum, et ad luxum saeculi venales totos se talibus actionibus nundinantur. Dei autem voluntatis est ut unus ex illis magis evolet; sed lex constitutione Dei perfecta decernit unum ex eis potius decidere. Quemadmodum enim si evolarent, unum essent, fieretque corpus spiritale, ita peccatorum pretio venditis, anima terrenam contrahit ex vitiorum sorde materiam, fitque unum ex illis quod tradatur in terram
Hieronymus
Quod autem ait vestri autem capilli capitis omnes numerati sunt, immensam Dei erga homines ostendit providentiam, et ineffabilem signat affectum, quod nihil nostrorum Deum lateat
Hilarius in Matth
In numerum enim aliquid colligi, diligentiae est
Chrysostomus in Matth
Unde hoc dixit, non quod pilos Deus numeret; sed ut diligentem cognitionem et multam circa eos providentiam ostendat
Hieronymus
Derident autem intelligentiam ecclesiasticam in hoc loco qui carnis resurrectionem negant; quasi nos et capillos qui numerati sunt, et a tonsore decisi, omnes dicamus resurgere, cum salvator non dixerit: vestri autem et capilli omnes salvandi sunt, sed numerati sunt. Ubi numerus est, scientia numeri demonstratur, non eiusdem numeri conservatio
Augustinus de Civ. Dei
Quamvis et de ipsis capillis possit inquiri, utrum redeat quicquid tondentibus decidit: quod si rediturum est, quis non exhorreat illam deformitatem? Semel autem intellecto, ita nihil periturum esse de corpore, ita ut deforme nihil sit in corpore, simul intelligitur, ea quae deformem factura fuerant enormitatem, massae ipsi accessura esse, non locis quibus membrorum forma turbetur: velut si de limo vas fieret quod rursus in eumdem limum redactum, totum de toto iterum fieret; non esset necesse ut illa pars limi quae in ansa fuerat, ad ansam rediret; aut quae fundum fecerat, ipsa rursus faceret fundum; dum tamen totum reverteretur in totum; idest, totus ille limus in totum vas, nulla sui parte perdita, remearet. Quapropter, si capilli toties tonsi ad sua loca deformiter redeunt, non redibunt, quia in eamdem carnem, ut quemcumque locum ibi corporis teneant, servata partium congruentia, materiae in utilitatem vertentur. Quamvis quod dicit: capillus capitis vestri non peribit, non de longitudine, sed de numero capillorum posset intelligi: unde hic dicitur capilli capitis vestri numerati sunt
Hilarius in Matth
Neque enim dignum negotium est peritura numerare: ut igitur nihil ex nobis periturum esse cognosceremus, ipso capillorum nostrorum supputatorum numero indicatur. Nullus igitur corporum nostrorum casus est pertimescendus: et ideo subditur nolite ergo timere: multis passeribus meliores estis vos
Hieronymus
In quo manifestius superior expositionis sensus expressus est, quod timere non debeant eos qui possunt corpus occidere: quoniam si sine Dei scientia, parva quoque animalia non decidunt, quanto magis homo, qui apostolica fultus sit dignitate?
Hilarius
Vel cum dicit plurimis eos antestare passeribus, ostendit multitudini infidelium electionem fidelium praeesse: quia his casus in terra est, illis volatus in caelum
Remigius
Mystice autem Christus caput est, apostoli capilli; qui pulchre numerati dicuntur, quia nomina sanctorum scripta sunt in caelis
10:32
St John Chrysostom † AD 407
The Lord having banished that fear which haunted the minds of His disciples, adds further comfort in what follows, not only casting out fear, but by hope of greater rewards encouraging them to a free proclamation of the truth, saying, Every man who shall confess me before men, I also will confess him before my Father which is in heaven. And it is not properly shall confess me, but as it is in the Greek, shall confess in me, shewing that it is not by your own strength but by grace from above, that you confess Him whom you do confess.
St Hilary † AD 367
This He says in conclusion, because it behoves them after being confirmed by such teaching, to have a confident freedom in confessing God.
Remigius † AD 908
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. 10:10.) That none therefore might suppose that he could be saved without confession of the mouth, He says not only, He that shall confess me, but adds, before men; and again, He that shall deny me before men, him will I also deny before my Father which is in heaven.
St Hilary † AD 367
This teaches us, that in what measure we have borne witness to Him upon earth, in the same shall we have Him to bear witness to us in heaven before the face of God the Father.
St John Chrysostom † AD 407
Here observe that the punishment is manifold more than the evil done, and the reward more than the good done. As much as to say, your deed was more abundant in confessing or denying Me here; so shall My deed to you-ward be more abundant in confessing or denying you there. Wherefore if you have done any good thing, and have not received retribution, be not troubled, for a manifold reward awaits you in the time to come. And if you have done any evil, and have not paid the punishment thereof, do not think that you have escaped, for punishment will overtake you, unless you are changed and become better.
Rabanus Maurus † AD 856
It should be known that not even Pagans can deny the existence of God, but the infidels may deny that the Son as well as the Father is God. The Son confesses men before the Father, because by the Son we have access to the Father, and because the Son saith, Come, ye blessed of my Father. (Mat. 25:34.)
Remigius † AD 908
And thus He will deny the man that hath denied Him, in that he shall not have access to the Father through Him, and shall be banished from seeing either the Son or the Father in their divine nature.
St John Chrysostom † AD 407
He not only requires faith which is of the mind, but confession which is by the mouth, that He may exalt us higher, and raise us to a more open utterance, and a larger measure of love. For this is spoken not to the Apostles only, but to all; He gives strength not to them only, but to their disciples. And he that observes this precept will not only teach with free utterance, but will easily convince all; for the observance of this command drew many to the Apostles.
Rabanus Maurus † AD 856
Or, He confesses Jesus who by that faith that worketh by love, obediently fulfils His commands; he denies Him who is disobedient.
The Latin text
Chrysostomus in Matth
Eiciens dominus timorem qui discipulorum concutiebat animam, per ea quae consequuntur rursus eos confortat, non solum timorem eiciens, sed et spe praemiorum maiorum eos erigens in liberam propalationem veritatis, dicens omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram patre meo qui est in caelis. Considera autem diligenter, quod non dixit qui confitebitur me, sed, quemadmodum Graece legitur, qui confitebitur in me; ut tibi ostenderet non propria virtute, sed gratia superiore adiutum, confiteri eum qui confitetur
Hilarius
Hoc concludendo dicit, quia doctrinis talibus confirmatos oportet liberam Dei confitendi habere constantiam
Remigius
Confessio autem hic illa intelligenda est de qua dicit apostolus: corde creditur ad iustitiam, ore fit confessio ad salutem. Ne ergo aliquis putaret se absque oris confessione posse salvari, non solum ait qui me confessus fuerit, sed addit coram hominibus; et iterum addit qui autem negaverit me coram hominibus, negabo et ego eum coram patre meo qui est in caelis
Hilarius
In quo ostendit, quales nos testes hominibus fuerimus, tales apud Deum patrem testimonio eius usuros
Chrysostomus in Matth
Ubi considerandum est, quia in poena amplius est supplicium, et in bonis maior retributio. Quasi dicat: superabundasti prius, me hic confitendo aut negando; superabundabo et ego, ineffabiliter tibi maiora dando: illic enim ego te confitebor aut negabo. Propter hoc si feceris aliquod bonum, et non susceperis retributionem, ne turberis: cum additamento enim in futuro tempore retributio te expectat. Et si feceris aliquod malum, et non exsolveris vindictam, non contemnas; illic enim te excipiet poena, nisi transmuteris, et melior fias
Rabanus Maurus
Et sciendum, quod negare quod Deus non sit, nec Pagani possunt; sed quod non sit Deus filius et pater, negari ab infidelibus potest. Confitebitur ergo aliquem filius apud patrem, quia per filium habebit accessum ad patrem, et quia filius dicet: venite, benedicti patris mei
Remigius
Negabit autem negantem se, quia per ipsum non habebit accessum ad patrem, et a conspectu suae divinitatis et patris repelletur
Chrysostomus in Matth
Ideo autem non solum fidem quae est secundum mentem, sed et confessionem exigit oris, ut erigat nos in liberam propalationem et ampliorem amorem, excelsos nos faciens. Haec autem verba ad universos loquitur: et neque in persona apostolorum loquitur solum: non enim solos apostolos, sed et discipulos eorum facit viriles. Qui nunc hoc servat, non solum cum libera propalatione docebit, sed et omnibus facile suadebit: huius enim verbi observatio multos ad apostolos adduxit
Rabanus Maurus
Vel confitetur quis Iesum ea fide quae per dilectionem operatur, mandata eius fideliter implendo; negat qui praeceptis non obedit
10:34
St Jerome † AD 420
He had before said, What I say to you in darkness, that speak ye in the light; He now tells them what will follow upon that preaching, saying, Think not that I am come to send peace upon earth; I am not come to send peace, but a sword.
The Gloss interlin.
Or connect it with what has gone before, As the fear of death ought not to draw you away, so neither ought carnal affection.
St John Chrysostom † AD 407 Hom. xxxv.
How then did He enjoin them, that when they should entor any house they should say, Peace be to this house, as also the Angels sung, Glory to God in the highest, on earth peace to men. (Luke 2:14.) That is the most perfect peace when that which is diseased is lopped off, when that which introduces strife is taken away, for so only is it possible that heaven should be joined to earth. For so does the physician save the rest of the body, namely by cutting off that which cannot be healed. So it came to pass at the tower of Babel; a happy discord broke up their bad union. So also Paul divided those who were conspired together against him. For concord is not in all cases good; for there is honour among thieves. And this combat is not of His setting before them, but of the plots of the world.
St Jerome † AD 420
For in the matter of belief in Christ, the whole world was divided against itself; each house had its believers and its unbelievers; and therefore was this holy war sent, that an unholy peace might be broken through.
St John Chrysostom † AD 407
This He said as it were comforting His disciples, as much as to say, Be not troubled as though these things fell upon you unexpectedly; for, for this cause I came that I might send war upon the earth—nay He says not ‘war,’ but what is yet harder, a sword. For He sought by sharpness of speech so to rouse their attention, that they should not fall off in time of trial and difficulty, or say that He had told them smooth things, and had hid the difficulties. For it is better to meet with softness in deeds than in words; and therefore He stayed not in words, but shewing them the nature of their warfare, He taught them that it was more perilous than a civil war; saying, I am come to set a man against his father, and daughter against her mother, and daughter-in-law against her mother-in-law. So this warfare will be between not acquaintances merely, but the nearest and dearest kindred; and this shews Christ’s very great power; that His disciples after having heard this, yet undertook the mission, and brought over others. Yet was it not Christ who made this division, but the evil nature of the parties; when He says that it is He that does it, He speaks according to the manner of Scripture. As it is written, God hath given them eyes that they should not see. (Is. 6:10.) Here is also a great proof that the Old Testament is like the New. For among the Jews a man was to put his neighbour to death if he found him making a calf, or sacrificing to Baalphegor; so here to shew that it was the same God who ordained both that and these precepts, He reminds them of the prophecy, A man’s foes are they of his household. For this same thing happened among the Jews; there were Prophets, and false Prophets; there the multitude was divided, and houses were set against themselves; there some believed one part, and some another.
St Jerome † AD 420
These are almost the words of the Prophet Micah. (Mic. 7:6.) We should always take note when a passage is cited out of the Old Testament, whether the sense only, or the very words are given.
St Hilary † AD 367
Mystically; A sword is the sharpest of all weapons, and thence it is the emblem of the right of authority, the impartiality of justice, the correction of offenders. The word of God, we may remember, is likened to a sword; (Eph. 6:17. Heb. 4:12.) so here the sword that is sent upon the earth is His preaching poured into the heart of man. The five inhabiting one house, whom He divides three against two, and two against three, we may explain thus; The three are the three parts of man, the body, the soul, and the will; for as the soul is bestowed in the body, so the will has power of using both in any way it chooses; and thence when a law is given it is given to the will. But this is only found in those who were first formed by God. By the sin and unbelief of the first parent, all the generations of men since have had sin for the father of their body, and unbelief for the mother of their soul. And as each man has his will within him, there are thus five in one house. When then we are renewed in the laver of baptism, by virtue of the word we are set apart from our original guilt, and severed, as it were, by the sword of God, from the lusts of this our father and mother, and thus there is great discord made in one house; the new man finding his foes within, he seeks with joy to live in newness of spirit; they which are derived from the old stock, lust to remain in their old pleasures.
St Augustine † AD 430 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. The daughter-in-law against her mother-in-law, that is, the Church against the Synagogue, which according to the flesh, brought forth Christ the spouse of the Church. They are severed by the sword of the Spirit, which is the word of God. And a man’s foes are they of his household, those, that is, with whom he before lived as intimates.
Rabanus Maurus † AD 856
For no other mutual rights can be preserved between those who are at war in their creeds.
The Gloss interlin.
Otherwise; He means, I am not come among men to strengthen their carnal affections, but to cut them off with the sword of the Spirit; whence it is rightly added, And a man’s foes are they of his household.
St Gregory the Great † AD 604 Mor. iii. 8.
For the subtle enemy when he sees himself driven out of the hearts of the good, seeks out those who most love them, and speaking by the mouth of those who are dearest, endeavours while the heart is penetrated by love, that the sword of conviction may pierce to the inmost bulwarks of virtue.
The Latin text
Hieronymus
Supra dixerat: quod dico vobis in tenebris, dicite in lumine; nunc infert quid post praedicationem sequatur, dicens nolite arbitrari quia venerim pacem mittere in terram. Non veni pacem mittere, sed gladium
Glossa
Vel aliter continua: sicut timor mortis non debet attrahere, sic nec carnalis affectus
Chrysostomus in Matth
Qualiter eis iniunxit ut in unamquamque domum ingredientes pacem indicerent, qualiter etiam et Angeli dixerunt: gloria in excelsis Deo, et in terra pax hominibus, quoniam haec maxime est pax, cum id quod aegrotat, inciditur; cum id quod litem infert, separatur: ita enim possibile erit caelum terrae copulari. Nam et medicus ita reliquum conservat corpus, cum id quod insanabiliter se habet absciderit. Ita quidem et in turri Babel gestum est: malam enim pacem bona dissonantia solvit. Ita et Paulus eos qui adversus eum consonabant, divisit. Non enim ubique concordia bonum est: nam et latrones consonant. Hoc autem praelium non est sui propositi, sed illorum consilii
Hieronymus
Ad fidem enim Christi totus orbis contra se divisus est. Unaquaeque domus et infideles habuit et credentes, et propterea bellum missum est bonum, ut rumperetur pax mala
Chrysostomus in Matth
Hoc autem dixit quasi discipulos consolans; ac si diceret: ne turbemini, quasi praeter spem his contingentibus: propter hoc enim veni, ut praelium mittam. Et non dixit: praelium; sed, quod difficilius est
, gladium
Voluit enim asperitate verborum eorum excitare auditum, ut non in difficultate rerum deficiant: ne aliquis dicat, quod blanda suasit, sed difficilia occultavit. Melius est enim in rebus mansuetudinem videre, quam in verbis; et propter hoc in his non stetit, sed exponens praelii speciem, ostendit hoc esse civili bello difficilius, dicens veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam. In quo ostendit quod non solum in familiaribus erit hoc praelium, sed in amantissimis et valde necessariis: quod maxime Christi virtutem ostendit: quia discipuli haec audientes et ipsi susceperunt, et aliis suaserunt. Quamvis autem non ipse Christus hanc separationem fecerit, sed illorum malitia; tamen dicit se facere, secundum Scripturae consuetudinem. Scriptum est enim: dedit eis Deus oculos ut non videant. Hoc autem maxime ostendit, vetus testamentum novo esse cognatum. Etenim in Iudaeis unusquisque proximum interficiebat, quando vitulum fecerunt, et quando Beelphegor immolaverunt: unde, ut monstraret eumdem esse cui haec et illa placuerunt, prophetiae meminit, dicens et inimici hominis, domestici eius. Et in Iudaeis tale aliquid contigit: erant enim prophetae et pseudoprophetae; et plebes scindebatur, et domus dividebantur; et hi quidem his credebant, alii autem illis
Hieronymus
Hic autem locus prope iisdem verbis in Michaea propheta scribitur. Et notandum, ubicumque de veteri testamento testimonium ponitur, utrum sensus tantum, an et verba consentiant
Hilarius in Matth
Mystice autem gladius telorum omnium acutissimum est, in quo est ius potestatis, et iudicii severitas, et animadversio peccatorum. Dei igitur verbum nuncupatum meminerimus in gladio; qui gladius missus est in terram; idest, praedicatio eius hominum cordibus infusa. Hic igitur quinque habitantes in una domo dividit, tres in duos, et duos in tres: et tria ad hominem referimus; idest, corpus et animam et voluntatem: nam ut corpori anima data est, ita et potestas homini utendi utroque ut vellet, indulta est; atque ob illud lex est proposita voluntati. Sed hoc tantum in illis deprehenditur qui primi a Deo figurati sunt. Sed ex peccato atque infidelitate primi parentis, sequentibus generationibus coepit esse corporis nostri pater peccatum, mater animae infidelitas. Voluntas autem sua unicuique adiacet: ergo iam unius domus quinque sunt. Cum ergo innovamur Baptismi lavacro, per virtutem verbi ab originis nostrae peccatis separamur, recisique quadam absectione gladii Dei, a patris et matris affectionibus dissidemus, fitque gravis in domo una dissensio, et domestica novo homini erunt inimica: quia ille manere in spiritus novitate gaudebit; ea vero quae a prosapiae antiquitate deducta sunt, consistere in his quibus oblectantur concupiscunt
Augustinus, de quaest. Evang
Vel aliter. Veni separare hominem adversus patrem suum: quia renuntiat quis Diabolo qui fuit filius eius; et filiam adversus matrem suam, idest, plebem Dei adversus mundanam civitatem, hoc est perniciosam societatem generis humani, quam nunc Babylonia, nunc Aegypto, nunc Sodoma, nunc aliis atque aliis nominibus Scriptura signat. Nurum adversus socrum suam: Ecclesiam adversus synagogam, quae secundum carnem Christum peperit sponsum Ecclesiae. Dividuntur autem in gladio spiritus, quod est verbum Dei. Et inimici hominis domestici eius, cum quibus ante consuetudine implicatus erat
Rabanus Maurus
Nulla apud eos iura custodiri possunt inter quos fidei bellum est
Glossa
Vel aliter. Hoc dicit, quasi dicat: non ad hoc inter homines veni ut carnales affectus confirmem, sed spiritali gladio dissecem; unde recte dicitur et inimici hominis domestici eius
Gregorius Moralium
Callidus namque adversarius, cum a bonorum cordibus repelli se conspicit, eos qui ab illis valde diliguntur, exquirit; et per eorum verba blandiens loquitur qui plus ceteris amantur: ut dum vis amoris cor perforat, facile persuasionis eius gladius ad intimae rectitudinis munimina irrumpat
10:37
St Jerome † AD 420
Because of what He had said, I am not come to send peace but a sword, &c. that none might suppose that family affection was banished from His religion, He now adds, He that loves father or mother more than me is not worthy of me. So in the Song of Songs we read, Order love in me. (c. 2:4.) For this order is needed in every affection; after God love thy father, thy mother, and thy children; but if a necessity should occur that the love of parents and children comes into competition with the love of God, and where both cannot be preserved, remember that hatred of our kindred becomes then love to God. He forbids not to love parent or child, but adds emphatically, more than me.
St Hilary † AD 367
For they who have esteemed domestic affection of relations higher than God, are unworthy to inherit good things to come.
St John Chrysostom † AD 407
Yet when Paul bids us obey our parents in all things, we are not to marvel; for we are only to obey in such things as are not hurtful to our piety to God. It is holy to render them every other honour, but when they demand more than is due, we ought not to yield. This is likewise agreeable to the Old Testament; in it the Lord commands that all who worshipped idols, should not only be held in abhorrence, but should be stoned. And in Deuteronomy it is said, He who saith to his father and his mother, I know you not; and to his brethren, Ye are strangers; he hath kept thy saying. (Deut. 33:9.)
The Gloss non occ.
It seems to happen in many cases that the parents love the children more than the children love the parents; therefore having taught that His love is to be preferred to the love of parents, as in an ascending scale, He next teaches that it is to be preferred to the love of children, saying, And whoso loveth son or daughter more than me is not worthy of me.
Rabanus Maurus † AD 856
He is unworthy of the divine communion who prefers the carnal affection of kindred to the spiritual love of God.
St John Chrysostom † AD 407
Then that those to whom the love of God is preferred should not be offended thereat, He leads them to a higher doctrine. Nothing is nearer to a man than his soul, and yet He enjoins that this should not only be hated, but that a man should be ready to deliver it up to death, and blood; not to death only, but to a violent and most disgraceful death, namely, the death of the cross; therefore it follows, And whoso taketh not up his cross and followeth me, is not worthy of me. He had as yet said nothing to them respecting his own sufferings, but instructs them in the meanwhile in these things, that they may the more readily receive His words concerning His passion.
St Hilary † AD 367
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.
St Gregory the Great † AD 604 Hom. in Ev. xxxii. 3.
The cross is so called from 1torment; and there are two ways in which we bear the Lord’s cross; either when we afflict the flesh by abstinence; or when in compassion for our neighbour we make his afflictions our own. But it should be known that there are some who make a shew of abstinence not for God, but for ostentation; and some there are who shew compassion to their neighbour, not spiritually but carnally, not that they may encourage him in virtue, but rather countenancing him in faults. These indeed seem to bear their cross, but do not follow the Lord; therefore He adds, And followeth me
St John Chrysostom † AD 407
Because these commands seemed burdensome, He proceeds to shew their great use and benefit, saying, He that findeth his life shall lose it. As much as to say, Not only do these things that I have inculcated do no harm, but they are of great advantage to a man; and the contrary thereof shall do him great hurt—and this is His manner every where. He uses those things which men’s affections are set upon as a means of bringing them to their duty. Thus: Why are you loath to contemn your life? Because you love it? For that very reason contemn it, and you will do it the highest service.
Remigius † AD 908
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.
Rabanus Maurus † AD 856
Otherwise; He who seeks an immortal life, does not hesitate to lose his life, that is, to offer it to death. But either sense suits equally well with that which follows, And whoso shall lose his life for my sake shall find it.
Remigius † AD 908
That is, he who in confession of My name in time of persecution despises this temporal world, its joys, and pleasures, shall find eternal salvation for his soul.
St Hilary † AD 367
Thus the gain of life brings death, the loss of life brings salvation; for by the sacrifice of this short life we gain the reward of immortality.
The Latin text
Hieronymus
Quia ante praemiserat: non veni pacem mittere, sed gladium, et dividere hominem adversus patrem et matrem et socrum, ne quis pietatem religioni auferret, subiecit, dicens qui amat patrem aut matrem plusquam me, non est me dignus. Et in cantico legimus canticorum: ordinavit in me caritatem. Hic enim ordo in omni affectu necessarius est. Ama post Deum, patrem aut matrem aut filios. Si autem necessitas venerit ut amor parentum aut filiorum Dei amori comparetur, et non possit utrumque salvari, odium in suos, pietas in Deum est. Non ergo prohibuit amari patrem aut matrem; sed signanter addidit plusquam me
Hilarius in Matth
Illi enim qui domesticas hominum caritates dilectioni eius praetulerint, futurorum bonorum indigni erunt hereditate
Chrysostomus in Matth
Si autem Paulus iubet per omnia parentibus obedire, non mireris: in illis enim solum dicit obediendum quae non nocent pietati: etenim sanctum est omnem eis alium reddere honorem. Cum autem plus debito exegerint, non oportet assentire. Sunt autem haec veteri testamento consonantia: etenim illic eos qui idola colebant, non odio habere solum, sed et lapidare dominus iubet: et in Deuteronomio dicitur: qui dixerit patri suo, et matri suae: nescio vos; et fratribus suis: ignoro illos; hi custodierunt eloquium tuum
Glossa
Videtur autem id in pluribus accidere ut parentes plus diligant filios, quam filii diligant eos: et ideo gradatim postquam suum amorem amori parentum esse praeponendum docuit, docet consequenter praeferendum esse filiorum amori, dicens et qui amat filium aut filiam super me, non est me dignus
Rabanus Maurus
Per quod signat illum divino consortio esse indignum qui consanguinitatis carnalem amorem praeponit spiritali amori Dei
Chrysostomus in Matth
Deinde ut non moleste ferant illi, scilicet quibus amor Dei praefertur, ad altiorem adducit sermonem. Anima enim nihil est familiarius alicui, sed tamen et hanc non simpliciter eam haberi odio iussit, sed ut eam quis tradat in occisiones et sanguines; ostendens quod non solum ad mortem oportet esse paratum, sed ad mortem violentam et reprobatissimam, scilicet mortem crucis; unde sequitur et qui non accipit crucem suam et sequitur me, non est me dignus. Nihil autem adhuc eis de propria dixerat passione; sed interim in his eos erudit ut sermonem de passione eius magis suscipiant
Hilarius in Matth
Vel qui Christi sunt, crucifixerunt corpus suum cum vitiis et concupiscentiis; et indignus est Christo qui non crucem suam, in qua compatimur, commorimur, consepelimur, consurgimus, accipiens, dominum sit secutus, in hoc sacramento fidei spiritus novitate victurus
Gregorius in Evang
Crux quippe a cruciatu dicitur: et duobus modis crucem domini baiulamus: cum aut per abstinentiam carnem affligimus, aut per compassionem proximi, necessitatem illius nostram putamus. Sciendum vero est, quod sunt nonnulli qui carnis abstinentiam non pro Deo, sed pro inani gloria exhibent; et sunt nonnulli qui compassionem proximo non spiritaliter, sed carnaliter impendunt, ut ei non ad virtutem, sed quasi miserando ad culpas faveant. Hi itaque crucem videntur ferre sed dominum non sequuntur: et ideo ait et sequitur me
Chrysostomus in Matth
Quia vero praecepta haec quae iniunguntur, onerosa videbantur, ponit et utilitatem eorum maximam existentem, dicens qui invenit animam suam, perdet eam; quasi dicat: non solum haec quae praemisi, non nocent, sed maxime proderunt; contraria vero nocebunt. Et hoc ubique facit. Ab his enim quae homines concupiscunt inducit, sicut si dicat: propter quid non vis contemnere animam tuam? Quia diligis eam? Quocirca propter hoc contemne, et tunc ei maxime proderis
Remigius
Anima autem in hoc loco non substantia est intelligenda, sed haec vita praesens; et est sensus: qui invenit animam suam, scilicet hanc praesentem vitam; idest, qui hanc lucem et eius dilectionem et voluptates ad hoc desiderat ut semper invenire possit, istam quam semper servare cupit, perdet, et animam suam aeternae damnationi praeparat
Rabanus Maurus
Vel aliter. Qui salutem animae suae quaerit aeternam, eam perdere, hoc est in mortem dare, non dubitat. Utrique autem sensui congruit apte quod sequitur et qui perdiderit animam suam propter me, inveniet eam
Remigius
Idest, qui hanc temporalem lucem, et eius dilectiones et voluptates tempore persecutionis propter confessionem nominis mei contempserit, animae suae inveniet aeternam salutem
Hilarius in Matth
Sic ergo proficit lucrum animae in mortem, et damnum in salutem: detrimento enim brevis vitae, fenus immortalitatis acquiritur
10:40
St Jerome † AD 420
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? Therefore He tempers the rigour of His precepts by the following promises, that in entertaining the Apostles each believer may consider that he entertains the Lord.
St John Chrysostom † AD 407
Enough had been said above to persuade those who should have to entertain the Apostles. For who would not with all willingness take in to his house men who were so courageous, that they despised all dangers that others might be saved? Above He had threatened punishment to those who should not receive them, He now promises reward to such as should receive them. And first He holds out to those who should entertain them the honour, that in so doing they were entertaining Christ, and even the Father; He who receiveth me, receiveth him that sent me. What honour to be compared to this of receiving the Father and the Son?
St Hilary † AD 367
These words shew that He has a Mediator’s office, and since He came from God, when He is received by us, through Him God is transfused into us; and by this disposition of grace to have received the Apostles is no other than to have received God; for Christ dwells in them, and God in Christ.
St John Chrysostom † AD 407
A further reward also He promises, saying, He who receiveth a prophet in the name of a prophet, shall receive a prophet’s reward. He said not merely, Whoso receiveth a prophet, or a righteous man, but in the name of a prophet, and in the name of a righteous man; that is, not for any greatness in this life, or other temporal account, but because he is a prophet, or a righteous man.
St Jerome † AD 420
Otherwise; To this His exhortation to the disciple to entertain his teacher, there might a secret objection arise among the faithful; then shall we have to support the false prophets, or Judas the traitor. To this end it is that the Lord instructs them in these words, that it is not the person but the office that they should look to; and that the entertainer loses not his reward, though he whom he entertains be unworthy.
St John Chrysostom † AD 407
A prophet’s reward, and a righteous man’s reward, are such rewards as it is fitting he should have who entertains a prophet, or a righteous man: or, such a reward as a prophet or righteous man should have.
St Gregory the Great † AD 604 Hom. in Ev. xx. 12.
He says not, a reward from a prophet, or righteous man, but the reward of a prophet or righteous man. For the prophet is perhaps a righteous man, and the less he possesses in this world, the greater confidence has he in speaking in behalf of righteousness. He who hath of this world’s goods, in supporting such a man, makes himself a free partaker in his righteousness, and shall receive the reward of righteousness together with him whom he has aided by supporting him. He is full of the spirit of prophecy, but he lacks bodily sustenance, and if the body be not supported, it is certain that the voice will fail. Whoso then gives a prophet food, gives him strength for speaking, therefore together with the prophet he shall receive the prophet’s reward, when he shews before the face of God what bounty he shewed him.
St Jerome † AD 420
Mystically; He who receives a prophet as a prophet, and understands him speaking of things to come, he shall receive reward of that prophet. The Jews therefore, who understand the prophets carnally, do not receive the prophet’s reward.
Remigius † AD 908
Some understand by the prophet here, the Lord Jesus Christ, of whom Moses says, A Prophet shall the Lord your God raise up unto you; (Deut. 18:18.) and the same also by the righteous man, because he is beyond comparison righteous. He then who shall receive a prophet or righteous man in the name of the prophet or righteous man, i. e. of Christ, shall receive reward from Him for love of whom he received Him.
St Jerome † AD 420
That none should say, I am poor and therefore cannot be hospitable, He takes away even this plea by the instance of a cup of cold water, given with good will. He says cold water, because in hot, poverty and lack of fuel might be pleaded. And whosoever shall give to drink to one of the least of these a cup of cold water only in the name of a disciple, verily I say unto you, he shall not lose his reward.
Remigius † AD 908
The least of these, that is, not a prophet, or a righteous man, but one of these least.
The Gloss non occ.
Note, that God looks more to the pious mind of the giver, than to the abundance of the thing given.
The Gloss ord.
Or, the least are they who have nothing at all in this world, and shall be judges with Christ.
St Hilary † AD 367
Or; Seeing beforehand that there would be many who would only glory in the name of Apostleship, but in their whole life and walk would be unworthy of it, He does not therefore deprive of its reward that service which might be rendered to them in belief of their religious life. For though they were the very least, that is, the greatest of sinners, yet even small offices of mercy shewn them, such as are denoted by the cup of cold water, should not be shewn in vain. For the honour is not done to a man that is a sinner, but to his title of disciple.
The Latin text
Hieronymus
Dominus ad praedicationem discipulos mittens, docet pericula non timenda, et affectum subicit religioni; aurum supra tulerat, aes de zona excusserat: dura Evangelistarum conditio. Unde ergo sumptus, unde victus, unde necessaria, et cetera? Et ideo austeritatem praeceptorum spe temperat promissorum, inquiens qui recipit vos, me recipit: ut in suscipiendis apostolis unusquisque credentium Christum se suscepisse arbitretur
Chrysostomus in Matth
Sufficientia siquidem erant praemissa ad persuadendum eis qui erant apostolos suscepturi. Quis enim eos qui ita erant fortes, et omnia contemnebant ut alii salvarentur, non susciperet omni cum desiderio? Et superius quidem poenam comminatus est his qui non reciperent; hic autem retributionem promittit recipientibus. Et primo quidem repromittit honorem suscipientibus apostolos, ut Christum suscipiant, et etiam patrem; unde subdit et qui me recipit, recipit eum qui me misit. Quid autem huic honori fiet aequale, ut quis patrem et filium recipiat?
Hilarius in Matth
In quibus verbis docet etiam in se mediatoris officium; qui cum sit receptus a nobis, atque ipse profectus ex Deo sit, Deus per illum transfusus in nobis sit; et per hunc ordinem gratiarum non est aliud apostolos recepisse quam Deum: quia et in illis Christus, et in Christo Deus habitat
Chrysostomus in Matth
Promittit autem post haec et aliam retributionem, dicens qui recipit prophetam in nomine prophetae, mercedem prophetae accipiet. Non autem simpliciter dixit qui suscipit prophetam, aut qui suscipit iustum; sed addit in nomine prophetae, et in nomine iusti; hoc est, si non propter vitae huius eminentiam, neque propter aliud temporalium susceperit, sed quia vel propheta est vel iustus
Hieronymus
Vel aliter. Quia ad susceptionem magistrorum discipulos provocaverat, poterat credentium occulta esse responsio: ergo et pseudoprophetas, et Iudam proditorem debemus suscipere. Unde dominus dicit, non personas suscipiendas esse, sed nomina; et mercedem non perire suscipientis, licet indignus fuerit qui susceptus sit
Chrysostomus in Matth
Dicit autem mercedem prophetae et mercedem iusti accipiet; idest qualem decens est accipere eum, qui suscipit prophetam vel iustum; vel qualem propheta aut iustus est accepturus
Chrysostomus in Matth
Non enim ait mercedem de propheta, vel iusto, sed mercedem prophetae vel iusti. Iste enim fortasse iustus est; et quanto in hoc mundo nihil possidet, tanto loquendi pro iustitia fiduciam maiorem habet. Hunc cum ille sustentat qui in hoc mundo aliquid possidet, illius iustitiae libertatem sibi participem facit, et cum eo pariter iustitiae praemia recipiet quem sustentando adiuvit. Ille prophetiae spiritu plenus est, sed tamen corporeo eget alimento: et si corpus non reficitur, certum est quod vox ipsa subtrahatur. Qui igitur prophetae alimenta tribuit, vires illi ad loquendum dedit; cum propheta ergo mercedem prophetae accipiet qui hoc ante Dei oculos exhibuit quod adiuvit
Hieronymus
Mystice autem qui prophetam recipit ut prophetam, et intelligit eum de futuris loquentem, hic prophetae mercedem accipiet. Igitur Iudaei carnaliter intelligentes prophetas, mercedem non accipient prophetarum
Remigius
Nonnulli vero prophetam intelligunt dominum Iesum Christum, de quo Moyses dicit: prophetam vobis suscitabit Deus; quem similiter per iustum intelligunt, quia incomparabiliter iustus est. Qui ergo in nomine iusti et prophetae, scilicet Christi, prophetam vel iustum suscipit, ab eo recipiet remunerationem pro cuius amore recipit
Hieronymus
Poterat autem aliquis causari et dicere: paupertate prohibeor ut hospitalis esse non possim; et hanc excusationem levissimo exemplo diluit, ut calicem aquae frigidae toto animo porrigamus, dicens et quicumque potum dederit uni ex minimis istis, aquae frigidae calicem tantum in nomine discipuli, amen dico vobis, non perdet mercedem suam. Frigidae, inquit, non calidae; ne et in calida paupertatis et penuriae lignorum occasio quaereretur
Remigius
Dicit autem minimis, idest non prophetae, non iusto, sed alicui ex minimis
Glossa
Ubi nota, Deum magis ad pium affectum dantis respicere quam ad quantitatem rei exhibitae. Vel minimi sunt qui nihil penitus habent in hoc mundo, et iudices erunt cum Christo
Hilarius in Matth
Vel praevidens plures futuros tantum apostolatus nomine gloriosos, omni vero vitae suae opere improbabiles, obsequium quod ipsis sub religionis opinione delatum est, mercede non fraudat: nam licet et ipsi minimi essent, idest peccatorum omnium ultimi, non inania tamen in eos, etiam levia, sub frigidae aquae nomine designata, officia esse decernit. Non enim peccatis hominis, sed discipuli nomini honor praestitus est
10:1
And when He had called, &c. Observe that Christ, out of all His disciples, chose principally twelve, as S. Luke shows more at length (vi. 13.). He chose twelve Apostles that they should be His chief legates, whom He invested with plenary authority and power, and sent them forth into all the world to proclaim His Gospel unto all nations. He chose also seventy-two others; but these He called disciples, not Apostles, although they too are spoken of by ancient writers as Apostles, that is legates or ambassadors of Christ. And such in fact they were, but with less power, as being subject and subordinate to the twelve Apostles. These twelve Christ now sends forth, that they may begin to discharge the office to which they were called, that they may serve their novitiate under Himself as their master, that afterwards being made priests and bishops, they may after His death fully accomplish their office and ministry. Wherefore Christ made the Apostles the Princes of His Church, and superior to all the faithful, both martyrs, confessors, and virgins, not only in office and dignity, but also in grace and sanctity. For upon them he has founded His Church, as we may learn from Eph 2:20, and Rev 21:19. Moreover the power of the Apostles was the greatest in the Church, far greater than that of Bishops; for the Apostles were chosen and sent forth directly by Christ the Lord, as it were legates a latere of Christ, with absolute power through the whole world, not only to preach the Gospel, and confirm it by miracles, but also by writing. For the Apostles had the power of writing canonical books (as in fact Matthew and John wrote Gospels), canonical epistles and the Apocalypse. They also had power to found churches everywhere, and to institute and ordain priests and bishops, and the whole hierarchical order, together with ceremonies of the Eucharistic Sacrifice and all the Sacraments. Observe that in this triple power the Apostles were all equal among themselves and with S. Peter. Yet were they subordinate to him as their head and superior. This is why Peter (Mat 10:2) is placed and named first amongst them.
And heal all manner of sickness, &c. Gr. νόσυν, i.e., disease. Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people.
10:2
Now the names, &c. The reason why Christ chose exactly twelve Apostles, neither more nor less, was that they should correspond to the twelve Patriarchs, sons of Jacob. For as these were of the Jews, so were the Apostles the parents of all Christians. So SS. Jerome, Austin, and all the Fathers. Rabanus speaks of other mysteries in this number, and following him, S. Thomas (in Catena) says: This number twelve is made by multiplying three into four, and signifies that they should preach belief in the Trinity in the four quarters of the world. They were typified by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve wells of Elim, by the twelve stones of the breast-plate, the twelve loaves of the shew-bread, the twelve spies, the twelve stones taken out of Jordan, the twelve oxen that supported the brazen sea, the twelve stars in the crown of the bridegroom in the Apocalypse, the twelve foundations of the city, the twelve gates.
The first, Simon, who is called Peter, &c. Beza, that he may get rid of the primacy of Peter and the Bishops of Rome who have succeeded him, thinks that first is a spurious reading, and ought to be expunged. But it is the uniform reading of all the codices and versions Greek, Latin, Syriac, and Hebrew. And it is incredible that the passage should have been corrupted by the later Greeks, who are schismatics, and deny the primacy of Peter. Rather would they have expunged the word first, if they could colourably have done so. In short, wherever the names of all the Apostles are given in Scripture, Peter is placed first, Judas last; whilst with respect to the rest the order varies, as is plain from Mar 3:16, Luk 6:14, Act 1:13. Moreover, Peter is called the first of the Apostles: not in age, for Andrew was older than he, as Epiphanius testifies (Hæres 51); not in vocation, for Andrew was called before him (S. Joh 1:41); not in love, for Christ loved S. John above all the rest, and therefore he leaned upon His breast at His last Supper. It remains, therefore, that Peter was the first of the Apostles in excellence and authority, being, indeed, their head and ruler. Thus it is that the names of the rest are not given in any uniform order, nor one called second, another third, because all were equal, and all equally subject to Peter. From this word first, in Latin primus, comes the expression Primacy of Peter, which all the ancient Greeks and Latins acknowledged. Hear S. Chrysostom, "Peter was the first and, as it were, the head of all the Apostles." S. Jerome (lib. 1 contra Jovin. c. 17), "Among the twelve Apostles, one is chosen, that a head being appointed, occasion of schism may be taken away." Ambrosiaster (in 2 Cor. c. 12), Andrew followed the Saviour before Peter, and yet not Andrew, but Peter, received the Primacy. Peter, therefore, as the Primate of the Apostles, had power to admonish and correct them if they erred in faith or morals, to put an end to contentions, to assign them their provinces, to substitute others in their place if they fell, as he substituted Matthias in the room of the traitor, Judas. For this subordination of the Apostles, of bishops, and all the faithful under one head was necessary for the unity, stability, and good government of the Church, as S. Cyprian teaches Hæres 2. Peter alone among the Apostles had ordinary jurisdiction, to which in due order the Roman Pontiffs succeed. For Peter set up his Pontifical chair at Rome, where he died a martyr. But the Apostles had delegated jurisdiction from Christ, to which there were no successors. You will say, the bishops are said to be the successors of the Apostles. I reply, this is only said by way of analogy, because bishops share with the Apostles in episcopal order and jurisdiction, because bishops are superior to other priests in the same way that the twelve Apostles were superior to the seventy-two disciples. But bishops do not possess that three-fold Apostolic power of which I spoke in the beginning of this chapter. The power of bishops only extends to their own dioceses, but that of the Apostles to all nations throughout the whole world.
Andrew his brother. Mark places James and John before Andrew, making him the fourth. Luke does the same in Acts i., 13, but in his Gospel he places him before them as Matthew does. These variations in the order of the names is to show that the Apostles are all equal in dignity and office. Whence Cajetan says upon this passage, "Peter alone has the distinction of being called first, in order to intimate that it closely pertains to Christian knowledge to recognise the Primacy of Peter, and that it is of no consequence to know the order of the Apostles among themselves." S. John in the Apocalypse, in describing the twelve Apostles as the twelve foundations of the heavenly Jerusalem, assigns to each his place with their own peculiar precious stones The first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, a sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (Rev 21:19). The first, jasper, denotes Peter, on account of the firmness of his faith; the second, a sapphire, Andrew, because of his heavenly life and love; the third, a chalcedony, or carbuncle, James, burning with zeal; the fourth, an emerald, John, blooming and a virgin; the fifth, a sardonyx, Philip, on account of the whiteness of his mind; the sixth, the ruddy sardius, Bartholomew, flayed alive; the seventh, a chrysolyte, the colour of the sea, Matthew, a penitent; the eighth, a polished beryl, Thomas, polished and established by Christ in the faith of his Resurrection; the ninth, a topaz, James the less, radiant with sanctity; the tenth, a chrysoprasus, Judas Thaddæus, who, by his acute wisdom, was hostile to heretics, as it were an onion, for πρὰσον means an onion; the eleventh, a jacinth, Simon the Canaanite, on account of the sweetness of his manners; the twelfth, the lowly Matthias, and the least. Paul and Barnabas are not reckoned among these twelve Apostles, because they were called by Christ to the Apostolate, not whilst He was upon earth, but when He was reigning in heaven. They had equal power, and an equal measure of the Spirit, with the twelve Apostles.
Andrew is a Greek word, and means manly, strong, heroic. Many of the Jews, after they became subject to Alexander's successors, learnt Greek and took Greek names. Andrew was, what his name signifies brave and heroic in his preaching and passion, from the strength of his love to Christ, panting for his cross. He was, says Gaudentius, the first of all the disciples of John the Baptist, and being by him sent to Christ, first began to know Him.
10:3
James, the son of Zebedee: he was surnamed the Greater. He was the patron and Apostle of Spain, and was the first of the Apostles who suffered martyrdom, being beheaded by Herod Agrippa.
John, his brother. This is the beloved disciple of Christ, of whom I have spoken at length in the prefaces to his Gospel, Epistles, and Apocalypse.
Philip is Greek; φίλος ίππων, a lover of horses, meaning a knight, warlike. For Philip was as a war-horse of Christ against the Jews and infidels. Concerning this, see the Apoc. (vi. 2), "and behold a white horse, and he that sat upon him had a bow, and a crown was given unto him, and he went forth conquering and to conquer."
Bartholomew has been explained to mean the son of him who suspendeth the waters, from bar, a son, thala, he suspended, marim, waters. Whence Ruperti and Osorius think that Christ turned into wine upon the occasion of Bartholomew's wedding at Cana of Galilee, as though he had been the bridegroom. Others reject this. For Bartholomew is the same as son of Tolmai. Tolmai was a common name among the Hebrews, as is plain from Jos 15:14, and 2Sa 3:3. Less aptly, some interpret Bartholemew as son of Ptolemy, as though he had been sprung from the Ptolemies, kings of Egypt.
Thomas in Gr. Didymus, a twin. Concerning him, see Joh 20:24.
Matthew, the publican. Note S. Matthew's humility, who when the other Evangelists were silent about his being a publican, publicly announced himself a sinner.
James, the son of Alphæus: Alpheus means in Hebrew, learned, or a doctor. This Alphæus, the father of James, was a different person from Alphæus, the father of Matthew (Mar 2:14). For this Alphæus, the father of James, was the husband of Mary of Cleopas, who is called the sister of Mary, the mother of the Lord (Joh 19:25). Whence Helecas, Bishop of Saragossa, and others, think Alphæus is the same as Cleopas. Alphæus begat James and Jude of Mary. This was James the Less, of whom I speak at length in the Preface to his Epistle. Thaddæus: this is the same as Jude, the author of a canonical Epistle. Of him also I have spoken in the Preface to his Epistle.
10:4
Simon the Canaanite. This Simon is not so called because he was sprung from the Canaanites, as some wrongly imagine, for all the Apostles were Jews, but because he was born at Cana of Galilee. Hence Nicephorus (lib. 8, c. 30) and Baronius think that he was the bridegroom at the marriage feast when Christ turned the water into wine. Because Cana in Heb. means zeal, S. Jerome says he was called the Canaanite, i.e. Zealotes, the Zealot, with a double allusion to the city of Cana and his zeal
And Judas Iscariot: as though Ish keriot: i.e., a man of Carioth, a city of the tribe of Judah. (See Jos 15:25.) So Angelus Caninius on Hebrew names (cap. 13.) Others, with greater probability, are of opinion that he was so called because he came from the village of Iscarioth, in the tribe of Ephraim, not far from Samaria. So S. Jerome in this place, and on Isa 28:1, Maldonatus and Adrichomius. Iscariot means in Hebrew the same as mercenary, for sachar is merchandise. And this well agrees with Judas, who made merchandise of Christ. Christ chose Judas, although He knew that he would prove a traitor, because He was willing to bear his treachery, and to add it to the weight of His Passion, for He wished His Passion to be in all respects complete. He willed to suffer every kind of torment and from all sorts of men, to teach us to do good, not only to the good and thankful, but also to the evil and the unthankful. Hear S. Ambrose (lib. 5 in Luc.): "Judas is chosen, not through imprudence, but through providence, since Christ willed to be betrayed by him, in order that thou, if thou art forsaken by thy friend, or even if betrayed by thy friend, mayest bear patiently the error of thy judgment, the loss of thy kindness." (See S. Jerome on Isa 28:1.) "Woe to the crown of pride, the drunkards of Ephraim, and the fading flower, the glory his of exaltation" (Vulg.), which the Sept. translates, "Woe to the crown of wrong, the mercenaries of Ephraim, a flower falling from glory upon the top of the fat mountain." S. Jerome understands this mystically of Judas, the traitor; "who was," he says, "of the tribe of Ephraim, of one of its villages, Iscarioth. He indeed sold the Lord for a price. He indeed, as a flower, fell from the glory of his Apostleship upon that most fat mountain of which we suppose it is spoken, 'Jacob hath eaten and drunk, and is filled; and the oved hath grown fat and kicked.' or, according to the Heb. upon 'the valley of the fat ones,' i.e., Gethsemane, by which also is signified the name of the place in which Judas betrayed the Lord." After a little, he adds, "The traitor was drunken, not with wine, but with avarice, and the incurable madness of asps, even the food of the devil; who, after the morsel, entered into him and wholly devoured him, because 'his prayer was turned into sin,' and not, even in repentance, had he the fruit of salvation." Note, first, Christ combines together all his Apostles, and assigns to each his companion, making six pairs. With Peter He joins Andrew, and so on; that each may derive help and confirmation from his companion in his preaching. And for this cause He sent them out two and two (Luk 10:1.) Again, among His Apostles, Christ chose three pairs of brethren, viz., Peter and Andrew, James and John, James the Less and Jude; some add Simon the Canaanite who, they say, was a brother of James and Jude. He did this to teach how dear to Him is brotherly love, according to that saying in Eccles. (xxv. 1): "In these things hath my spirit delight, which are approved before God and man, the concord of brethren, the love of neighbours, and a husband and 10 wife agreeing together." Also Pro 18:19, "a brother who is helped by a brother is as a strong city." Observe, secondly, several of the Apostles were relations of Christ, as James and John, James the Less and Jude. For Christ chose His Apostles, not to be sleek and wealthy princes, but to endure labours, poverty, crosses, torments, and martyrdom. Whence He gave them abundance of good things not temporal but spiritual even as the order of charity requires, according to which it is right to wish and care for greater grace for parents and relations than for others. I may add, it behoved the Word, when He took our flesh, to unite those who were most near to Him in the flesh more closely to His Divinity also, by grace. And this He did, so that His mother was the holiest of all, then S. Joseph, after him Joachim and Anna, as His grandparents: also John the Baptist and his mother, James and John, James the Less, and Jude, as His relations and kinsfolk. For these, because by fleshly relationship they were nearer Christ's humanity, so also were they brought into chosen connection with His Divinity through grace. Therefore this was not in Christ the fault of accepting persons, as it is in Prelates, who, contrary to what is right, burden rather than truly honour their nephews and kinsmen with dignities, prebends and riches. Lastly, there were three chief Apostles, viz., Peter, James and John, whom Christ took as the witnesses of His transfiguration, His Passion in the Garden, and other secrets, whence these are, as it were, the pillars of the Church, and the Triumvirs of the Apostles.
10:5
Go not into the way of the Gentiles. Syriac has, of the profane: Way of the G. is a Hebraism for, to the Gentiles. Similar is Jer 2:18. "And now what hast thou to do in the way of Egypt?" That is, "Why art thou going into Egypt?" This is the first precept of Christ, by which sending His Apostles forth to preach, He bids them go not to the Gentiles or the Samaritans, but to the Jews. The reason was, because they were the children of the Kingdom, and sons of Abraham, Isaac and Jacob, to whom the Messiah, that is Christ, had been promised by God. Had not Christ acted thus, the Jews might have taken exception against him and the Apostles, and said, "Thou art not the true Messiah, for thou preachest the Gospel to the Gentiles and Samaritans. Our Messiah was promised by the Prophets to the Jews, not to the Gentiles." This precept, however, was only temporary. It only lasted during the life of Christ on earth. After His Resurrection Christ sent His Apostles to evangelize the nations throughout the whole world. Then was taken away the distinction between Jews and Gentiles, and of both there was made one Fold and one Shepherd. So S. Jer., Chrys., and others. S. Paul puts the command of Christ in this verse in another form, when he says, "For I say that Christ Jesus was the Minister of the circumcision for the truth of God to confirm the promises made unto the fathers."
And as ye go, preach, saying, &c. This is the second and the chief command of Christ to His Apostles, viz., that they should traverse Judea, and preach the Kingdom of Heaven, and invite, yea compel men to come into it. It was as though Christ said, In a short time I will, by My death, open Heaven to men, which has been shut for so many thousands of years by Adam's sin, and I will open the way of entrance into it. Invite all therefore to enter upon this way that they may gain the Kingdom. This was the sum and substance of Christ's preaching.
10:8
Heal the sick, &c. This is the third precept of Christ, by which He bids them use freely the power which had been given them of working miracles to persuade men to believe in Christ, that their souls might be healed of unbelief.
Freely ye have received, &c. For freely the Greek has, δωρεάν, as a gift, gratis in the Vulgate. This is Christ's fourth precept. By using the word gratis, he takes away the occasion of pride, says S. Chrys., since they know that they have not this power of themselves; but by God's free gift have received it, without merit of their own. In like manner this word gratis excludes all avarice and simony, that they may not sell their miracles for money. Again, they are admonished to be liberal in exercising this power, keeping as the end in view the benefit of others, like Mountains, which the more water they send forth abroad, the more they interiorly receive. This is what Isaiah foretold concerning Christ. "Ho! every one that thirsteth, come ye to the waters. Come ye, buy wine and milk without money and without price." For this liberality became the King of kings, that is Christ the Lord, and therefore He willed His Apostles to be altogether opposed to every appearance, yea, even shadow, of simony and covetousness, that they should not receive any gift, lest men should think they were seeking their own wealth, and so be turned away from the faith of Christ. The Apostles would have sinned and broken the command of Christ if they had received gifts on account of their preaching. Thus S. Hilarion, as S. Jerome testifies in his life, healed very many sick persons, but would not receive any gifts from them, not so much as a morsel of bread; for he was wont to say, " Gratis ye have received, gratis give." He replied to a certain nobleman whose name was Orion, whom he had delivered from a legion of devils, and who urgently pressed him to receive a gift, at least that he might distribute it among the poor, "Be not grieved, my son, at what I do, for I do it for thy sake and my sake. If I should receive this I should offend God, and the legion would return to thee." A provincial council of Constantinople in a Synodical Epistle expounds, Gratis ye have received, &c., of the priesthood, that it must not be simoniacally sold. Observe, the precise reason why the Apostles were bound to bestow gratis the Charismata given to them by God was not merely because they had received them gratis from God. For he who has received knowledge, or some natural skill infused into him by God, like Bezaleel, the architect of the Tabernacle, such an one, I say, may lawfully sell it, and teach it to others for money, as some masters of arts do. The precise reason, therefore, is because this thing is so sublime, and of such a nature that it cannot be acquired by human industry, but can only be received by the free grace of God; because it is indeed divine, and therefore far surpassing and transcending all price. This is the meaning of gratis ye have received. Wherefore to wish to estimate it at a price, and to sell it, is to treat it unworthily and profane it. It is to do a grievous indignity to it and to God, from Whom it has its sanctity: and therefore it is the crime You will say, Then by parity of reasoning, he who exchanges one sacred thing for another is guilty of simony by the law of nature, and by the Divine law, because he does not give it gratis. Adrian admits this (quodlib. 9 ad 4, conclus. lit. E.). But I reply by denying the consequence. For in this place, to give gratis is to give without temporal hire or reward. This may be collected from what follows: Provide (Gr. Possess) neither old, &c. For things sacred have no temporal price. And this is neither given nor received when one sacred thing is exchanged for another. So SS. Jer., Chrys., and others. (See Lessius, Tract. de Simonia, dub. 3.) Let religious and apostolic men follow closely this precept of Christ, for it very greatly conduces to His glory and the salvation of souls, as I have learned by an experience of forty years. S. Ignatius, the Founder of our Society (Reg. 17, Sum. Constit.) thus wisely lays down: "Let all who are under obedience to this Society remember that they ought to give gratis what they have gratis received, neither asking nor receiving pay, nor any alms, by which masses, confessions, or sermons, or any other offices whatsoever of the things which the Society, according to our institution, is able to exercise, may seem to be compensated; that thus it may be able to advance with greater freedom both in the Divine service and the edification of our neighbours." Once, when S. Antony was on a journey, he saw an immense piece of gold. He admired the size of the glittering piece of metal and ran as fast as he could to his mountain, as though he were running from a fire. Whenever money was offered to S. Vincent Ferrar as he was preaching through the villages, he refused it, and forbade his companions accepting it. S. Francis was wont to say that "money to the servants of God is nothing else than a devil, and a poisonous snake."
10:9
Provide neither gold, &c., in your purses, Gr. in your girdles; for formerly they attached purses to their girdles, or wove them into their girdles. This was especially the case with soldiers and travellers. Whence the proverb, "He has lost his girdle," said of him who has no money. Hence also coffers have been called girdles. This is the fifth precept of Christ given to His Apostles concerning not possessing money. It was given for three reasons. 1. That being free from all earthly affections and cares, they should depend entirely upon God's providence. 2. That they should be wholly intent upon preaching the Gospel, and give all their thoughts and cares to that. 3. That they might give to all nations an illustrious example of simplicity, poverty, contempt of riches, whereby by means of this angelical life they might draw all men to love and admire them. There is nothing, says Euthymius, which makes men so admirable as a frugal life, and to be contented with whatever comes to hand. Symbolically, S. Jerome says, "gold, we often read, is to be taken for understanding, silver for speech, brass for voice. These cannot be received by us from others, but are given to us as a possession by the Lord." You will inquire whether those precepts of Christ concerning not possessing money, shoes, staff, and two tunics, or coats, were given to the Apostles in perpetuity, or were or were they only temporary? S. Hilary, S. Jerome, S. Ambrose, S. Austin, and after them Maldonatus, are of opinion that they were perpetual; so that the Apostles in all their travels, in which they preached to the Gentiles, were tied to this form and species of poverty. The common opinion is that these precepts were only temporarily binding, that is to say, only whilst they were preaching to the Jews during Christ's earthly life. First, I say that this latter opinion is the correct one. It is plainly so from Christ's saying, Go ye not into the way of the Gentiles, &c. For the Messiah must be first shown to the Jews, that if they received Him, the Gentiles might the more readily accept Him 2. It is plain from Luk 22:35, where Christ speaking retrospectively of this mission and precept, says, When I sent you without bag and scrip and shoes, lacked ye anything? And they said, Nothing. He s ith unto them, But now, &c. This word now shows that he was giving them a different precept, viz., that they should take a scrip, and buy a sword. 3. The Apostles in going to the Gentiles were preaching to infidels who were likely at first to be prejudiced against them as enemies of their gods, and who would not deign to give them food and hospitality. Before, therefore, they could persuade them to believe, they must provide themselves with the means of living, especially as they were often accompanied by a large number of catechists, interpreters, and other coadjutors. Thus, when Paul was going to Jerusalem, there accompanied him Sopater, Aristarchus, Secundus, Timotheus, Caius, Tychicus and Trophimus (See Act 20:4). The Apostles were accustomed to allow a pious and wealthy woman to accompany them, to provide for them. This clearly appears from 1Co 9:5: "Have we not power to carry about a woman, a sister (Vulg.), even as the other Apostles?" Christ Himself did the same thing, who permitted Magdalen, and other pious women whom he had converted, to accompany Him to provide for Himself and His followers (see Luk 8:3). Yea, Judas had coffers (Vulg,), and bore what was put into them. And in the 6th of John, the disciples say to Christ: "Whence shall we buy bread that these may eat?" You may say that Christ did not Himself keep the precept which He gave to His Apostles concerning not carrying money. I answer that Christ did observe it at the commencement of His ministry. He was then without any coffers, as appears from His words, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." It was with the object of providing for His twelve Apostles and seventy Disciples, whom He took about with Him, that He permitted Judas to carry coffers (Vulg.). For who could exercise hospitality towards so great a number of people? Who could, or would, sustain them for a continuance? But Christ sent His Apostles throughout Judea only in pairs. And two people could easily find hospitality from anyone piously disposed. In like manner when S. Francis Xavier was going to the Indies, he took no provision for his journey into the ship. Indeed, he refused what was offered him by the King of Portugal. He daily begged his bread from the sailors and passengers, because he was alone. But now, at the present time, when fifties and hundreds from the Society of Jesus and other Orders are often sent out to preach the Gospel in the Indies, it is only right that they should carry some provision with them for their voyage. For where are the sailors or passengers who could or would supply all these persons during a six months' voyage? So S. Vincent Ferrer, who went through the countries of Europe in an apostolic manner evangelizing, was wont to have hundreds, yea thousands of people accompanying him. And so he had his purveyors, who provided food and other necessaries for all; for the ordinary inhabitants could not have borne the burden. I say, however, in the second place, that these precepts, so far as their substance and scope are concerned, which were to exhibit a mind free from covetousness, and to place before it a great contempt of all earthly things, and a firm trust in the providence of God; these are the things, I say, which Christ wished to impress upon His Apostles by these precepts. And these the Apostles in very deed fulfilled, when, having received the Holy Ghost at Pentecost, they thought, spoke, and treated of nothing except heavenly things. And so these precepts of Christ, not merely as to their scope, but as to their very letter, whenever and wherever it was possible to do so, were fulfilled by them. Yea, to these precepts Paul added the determination that he would not receive from the faithful the expense of his maintenance, but would procure a livelihood by the labour of his hands. And this is all that is meant by the Fathers who were cited at the commencement of this discussion. S. Francis imitated this example of Apostolic poverty when he sent out his brethren two by two to preach, and gave them this as their only viaticum, "Cast thy care upon the Lord, and He will nourish thee."
10:10
Nor scrip, &c. The scrip is a pouch, or traveller's bag, in which wayfarers put bread and food to eat on the way, hence the adage, "The beggar's bag is not full."
Neither two coats: understand two pairs of coats, or tunics, says Thomas, for a change, that you may put on, now one, now the other. For Christ does not here forbid the putting on of two garments at the same time on account of cold or other necessity, for Christ Himself was clothed with two garments, as appears from Joh 19:23. So S. Jerome, &c. More simply, Lyra, Toletus and Barradi understand a single tunic to be here meant. For one coat in so hot a country as judea is sufficient. Wherefore Christ had only one outer coat, for that seamless garment was an inner one, or a shirt. Over the outer garment it was afterwards the custom to throw a pallium, or cloke.
Neither shoes: not two pair of shoes, say S. Thomas and Cajetan: but the more simple way of taking it is to understand that such shoes as cover the whole foot are forbidden, not sandals, which only protect the soles of the feet from being hurt by stones. S. Mark (vi. 9) shows that these were allowed to the Apostles. For Palestine is a rough and stony country as well as a hot one. So S. Jer., Enthym., Tolet, Jansen, and S. Austin understand the passage. But shoes confine and, as it were, imprison the feet, and make them less expeditious in travelling, and sometimes too hot. Christ then forbade shoes to His Apostles, as they were travelling about Palestine, that they might make greater expedition in their journeys, and to take away undue care of their feet. Shoes are called by the Greeks ύπυδήματα, i e., what is bound, or tied, because they were formerly bound or tied with strings above, as is still the custom with many. That the Apostles after Christ's Ascension made use of sandals, appears from Acts xii., where the Angel says to Peter, Bind on thy sandles. Of such a kind is S. Andrew's sandal in the Cathedral of Treves, which has been shown me by the Reverend, the Provost. Such were the sandals worn by the prophets Isaiah, Jeremiah and Ezekiel, as appears from their ancient pictures preserved at Rome in the Codex of the Emperor Basil Porphyrogenitus, in the Vatican. Such too may be seen in the picture of the Blessed Virgin, painted by S. Luke, and preserved at Rome. The Child Jesus is there represented in her arms. He is shod with sandals which are bound about the feet above, with strings, in such a way that the toes and upper portion of the feet are entirely uncovered. Nothing is covered except the sole of the foot. Many of the early Christians followed this example of Christ and His Apostles, and went without shoes. Lucian shows this in his Philopator, where describing a Christian's dress, he says, "He wears a ragged cloke, without hat or shoes, with unkempt hair." Similarly Plato, says S. Jerome, "bade that the two extremities of the body, the head and the feet should be left uncovered, that they may not become tender. For when these are strong, the other parts of the body will be robust." On the cloke of the Christians there was the old proverb, Gone from the toga to the pallium, meaning that a man had gone over from heathenism to Christianity. For heathens wore the toga, Christians the pallium, or cloke. Whence Tertullian (lib. de Pallio c. 5), "we say nothing about shoes, about the peculiar torment of the toga, the most unclean protection of the feet, albeit false enough. For how is it not expedient that the barefooted man should be stift with cold and heat, like the crook-footed man in shoes! Vast assistance is there in walking from the cobbler's stall! The inventors had an eye to the votaries of Venus!" Very excellently says Clement of Alexandria (lib. 2. Pædagog. cap. 11), "Most becoming is it in a man not to have any shoes, unless he be a soldier. For a man that is shod has no small resemblance to one who is fettered. It is the best kind of exercise, and conduces to health and expedition to go with naked feet, unless necessity prevent: but if we ire not going on a journey, and are unable to walk with bare feet, we must use the sort of shoes which the Athenians call Κονίποδας, because, as I conjecture, the feet are near the ground. John is a sufficient witness of the advantage of being lightly and simply shod. He said that he was not worthy to unloose the latchet of the Lord's sandals. He had no finely worked shoes, who exhibited to the Hebrews the pattern of true philosophy." Symbolically, S. Austin (lib. 2. de Consens. Evangel. c. 30.), says, "Mark saith they were to be shod with sandals, by which the foot is neither covered above, nor yet bare on the ground. For verily it was the Lord's will that the Gospel should neither be hid, nor yet that it should rely upon earthly advantages." The Gloss., "By an Apostle must be cast away gold, that is, worldly wisdom; silver, that is, eloquence; money in the purse, that is, hidden wisdom; a scrip, that is the burden of the world; shoes, that is, the examples of dead works." Nor yet staves. The Gr., followed by the Vulg., has staff in the singular. You will say, Mark (Mar 6:9), says differently, viz., a staff only. I reply, Mark is speaking of the Heb. mischan, a rod, or a staff, on which to lean. For this was the symbol of poor travellers, who relieve their weariness by leaning on a staff. This was how Jacob journeyed to Mesopotamia. But Matthew is here speaking of matte, i.e., a rod for defence, or punishment. This was what Christ forbade His Apostles carrying. Observe that the Greek ρ́άβδος, a rod, has three meanings. First. The symbol of honour and power, such as the sceptre of monarchs, the fasces of consuls, the rod of prætors and judges. This is called in Hebrew, scebet, whence sceptre. As David says in Psa 2:9, "Thou shalt rule them with a rod (scebet) of iron." And Ps. xlv., "The sceptre of Thy kingdom is a right sceptre." And Isa 14:5, "The Lord bath broken the staff of the wicked, and the sceptre of the rulers." Hence also: ρ́αδοφόροι, that is, rod-bearers, was the name given to lictors and officers, by whom the magistrates executed their sentences. The rod which they bore was the sign of their office. So also the Jewish Doctors were wont to carry a rod, or wand in their hands, says Lyra, as the mark of their teaching, in the same way that schoolmasters now make use of a ferula. Christ forbids this practice to His Apostles. He bids them carry before them modesty, humility; not imperious authority and power. It was such a rod as that of which I have been speaking that Moses, the lawgiver of the stiff-necked Israelites, bore, and with which he smote Pharaoh with the ten plagues, and chastised the rebellious Jews. Christ, whose law is the spirit of love and sweetness, hath another rod. Second. Ράβδος, rod, or staff, hath the same meaning as matte, in the sense of a rod with which you strike or beat a person, as teachers scourge their scholars. Thus Psa 89:32., "I will visit their iniquities with a rod." And Exo 21:20, "He who smiteth his manservant, or his maidservant with a rod." So the arms of rustics are sticks and rods. David went against Goliath with no other arms than his staff and his sling. And Ezek. (c. xxxix.), speaking of the slaughter of Gog, says "They shall burn the arms, the shield, and the spear, the bows and arrows, the staves and the javelins." Also Is. xx., "Asshur, the rod of mine anger." So that in this place by staff, arms of any kind are forbidden by Christ to His Apostles. He bids them trust not in arms but in God, and that they should be preachers of Divine protection, and propagate the faith, not by fighting, but by suffering. For he who has the Lord for his help, what need hath he of a staff" says S. Jerome. Third. Ράβδος signifies mischan, a staff on which to lean. This Christ allowed to His Apostles. Lastly. Johannes Alba (lib. elect. p. 337), by staff here understands one on which was cut some mark or sign of mutual friendship, so that it was what was called a tessera, or pledge of friendship, which people were accustomed to show when they went to personally unknown friends, that they might be received to hospitality by them. Wherefore when men renounced friendship, they were said to break the tessera of friendship. So that Christ's meaning in this place would be, "Rely not upon human help, bear not the tessera of friendship as the guarantee for your reception. God will provide you with hospitality." But this sense is a strained one. Symbolically, the staff or rod denotes the power of the Apostles. S. Austin.
The workman is worthy, &c. He gives the reason why He forbids the carrying a viaticum. "Let preachers," says S. Chrys., "receive their support from the people, but their reward of their hire from God." In other places this support is called wages, or hire, from the similitude of those workmen, to whom food is given as a part of their wages. Yet in the case of preachers it is not properly wages, for preaching far transcends all price, and all human wages. S. Paul (in 1 Cor. ix.) calls this support of preachers, their pay or stipend, from the similitude of soldiers, to whom it is not given as wages; for what is it in comparison with the perils they undergo? but as the support which is their due. "Labour therefore in the Lord's vineyard, O ye Apostles, and preach zealously. Be not anxious about sustenance, about food and raiment, for God will abundantly provide for you either by your hosts, or from some other of the rich treasures of His Providence."
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Into whatsoever city, &c. Worthy, that is, apt and meet to receive the Gospel, one who fears God, and leads a good life, who desires salvation, who shows hospitality to poor and pious people, especially preachers; one who knows, as S. Jerome says, "that he is receiving a favour, rather than conferring one." This is the sixth precept which Christ gives to His Apostles concerning hospitality, when they were going to preach to the Jews, that they should not lodge with any one who was opposed to faith in Christ, or of evil report, lest his infamy should bring discredit upon themselves. "A host," says S. Jerome, "should be chosen for his reputation among the people, and from his character with his neighbours; lest the worthiness of preaching should be besmirched by the infamy of the preacher's host." And the rab eide, &c. Why? First, lest if the Apostles should go about from one host to another, they should appear changeable and inconstant. So S. Chrys. Secondly, not to grieve their first host, and do him a dishonour by migrating to one worthier. Thirdly, lest any one should call them gluttonous, seekers after the luxurious boards of the rich. It must be understood that this precept applies only when they did not remain very long in the same place, so as to become burdensome to their host; for in such a case charity and prudence would recommend a change of hostel.
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When ye enter into a house, &c. This was the ancient method of salutation among the Hebrews, by which they prayed for the peace and prosperity of the master of the house and his family. The Hebrews understood it of temporal blessings, but Christ of spiritual. For Christ came to the world to make peace between God, man, and angels. Wherefor when He was born the angels sang, "Peace on earth, to men of goodwill" (Vulg.). This is the seventh precept that they should pray for peace for their host, and by their prayer discover if he were worthy and suitable. The Apostles, therefore, pray for peace for their host, first with God, secondly with his family and neighbours and all other persons. S. Chrys. says that this salutation of the Apostles was not a mere naked and verbal one, but real and efficacious, and had the power of conferring upon their host (if he were worthy) actual peace that is to say, grace, faith, and salvation.
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And if the house be worthy, &c. That is, if as He had said a little before the host be worthy, that is, a lover of peace and salvation.
But if it be not worthy, &c. If the host refuse and reject your salutation of peace, your peace shall return unto you Gr. ε̉πιστραΦήτω, let it return, in the sense of shall return. For the Heb. often uses the imperative instead of the future. Note the personification. Peace is here introduced as a person rejected by a host, and going elsewhere, and carrying the Apostles with him. If the host rejects your salutation of peace, your salutation shall not therefore be unfruitful, for there shall come to yourselves what you prayed for him, that is, peace and all prosperity. Thus shall your peace, repulsed by this unworthy host, come back to you, and lead you to some worthy host who will eagerly receive you and believe your preaching. There is a similar mode of expression in Psa 35:12-13, to which Christ here makes an allusion. "They rewarded me evil for good," &c.; "And my prayer shall return into mine own bosom." So Eusebius, S. Athanasius, and Hesychius on this Psalm expound it. The latter says, "Into the bosom of Christ, i e., the Church of the Gentiles, the prayer of Christ (turned away by the Jews) falleth." This is what S. Paul said to the Jews: "It behoved that the Word of God should be spoken first unto you, but since ye reject it, and count yourselves unworthy of eternal life, lo, we turn to the Gentiles."
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And whosoever shall not receive you, &c.... the dust of your feet. Luke and Mark add, for a testimony against them. Abul. Says that the Apostles were to do this twice, once in the city and once outside the city. They were to do it by striking their sandals against the ground, or by knocking, or rubbing them upon a stone, to brush off the dust. You will ask, Why was this? 1. S. Jerome says, dust is shaken off as a testimony of labour, to show that they had entered the city, and the Apostolic preaching had reached it. And as Theophylact: "They testify that for their sakes they had made so long a journey, and it had profited them nothing." 2. Shake off the dust, as impious, on account of the impious inhabitants, that ye may signify that they are, as it were, anathema, and that ye will have nothing, not even their dust in common with them, as being doomed to eternal condemnation. So S. Jer. Theophyl., Ambrose, &c. 3. That this dust shaken off may be a witness in the day ot judgment against their unbelief and wickedness. And this is why Luke adds, for a testimony to them, i.e., against them. By this, which is the 8th precept of Christ, He tacitly bids His Apostles be of good courage, and not to be distressed, when they saw the Jews rejecting the Gospel, but as God's avengers to rise up boldly against them. Verily I say unto you, &c. They shall be more heavily punished and condemned who reject the Apostles than the Sodomites were, who perished in the fearful fire from heaven, by which the whole Pentapolis was consumed, for an awful example to all ages. You will ask, how can this be true, since the sin of Sodom was a very great crime contrary to nature, and crying to heaven? The sin of Sodom is reckoned amongst the worst sins, but in the catalogue of lusts, or sins against the natural law of chastity only, for, in other respects, it is certain that there are worse sins, such as heresy, infidelity, blasphemy, sacrilege, despair, hatred of God. Those therefore who rejected the Apostles, and in so doing rejected the grace and salvation of Christ, sinned far worse than the Sodomites, and that, not by a single, but by a manifold sin, viz., 1. by the sin of infidelity, 2. of disobedience, 3. of ingratitude, 4. of inhospitality, 5. of rebellion and contumacy against God, contrary to the law of nature, and of God, and against His grace so benevolently and liberally offered to them, and confirmed by so many miracles and benefits. This denunciation has also in a measure an application to those who despise God's word, or vocation, or holy inspirations, against whom God thunders, in Pro 1:24. "Because I called, and ye refused, I also will mock at your calamity." S. Jerome proves from this. passage that the punishments of the damned are not all equal, nor, by consequence, their faults. Moreover Christ appositely compares those who rejected the Apostles to the Sodomites. 1. Because they were guilty of inhumanity and barbarity towards guests. 2. Because as the Sodomites were admonished by Lot and despised him, so were these admonished by Apostles whom Christ sent forth for their salvation. 3. As the Sodomites were punished by fire and brimstone from heaven, so will these be punished by fire and brimstone in hell, only far more severely; because if the Sodomites had heard the preaching of Christ and His Apostles, and had seen their miracles, they would have believed and repented.
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Behold I send you forth as sheep, &c. S. jerome, by wolves, understands the Scribes and Pharisees: others, any enemies, or persecutors. No animal is so defenceless as a sheep. In this way Christ sends his Apostles without arms, that he may shew forth His own power in them. He does not send them as lions, but as sheep, that by means of His miraculous power they may vanquish the wolves. Listen to S. Chrys., "Let them blush, who, like wolves, persecute their adversaries, when they behold innumerable wolves overcome by a very few sheep. And assuredly, so long as we are sheep, we shall easily overcome our enemies. But when we are changed into the nature of wolves, then we are overcome, for in such a case we have no more help from our shepherd, who feeds sheep not wolves." S. Chrys. observes that Christ foretells coming evils and persecutions to His Apostles for four reasons. 1. That they may learn His foreknowledge. 2. That they may not suppose such things happen through lack of power in their master. 3. That they may not be suddenly overcome. 4. That they may not be troubled at the time of the Cross. Christ thus, as it were, animates His Apostles, "Come, O ye my Apostles, I am sending you to the Jews and to Infidels, who will vex you and persecute you, but think of this, that it is I who send you, I, I say, who sent Elijah and Elisha, Isaiah and the rest of the prophets to Ahab, Jezebel and Manasseh, and other wicked kings. I animated, strengthened, and protected them, and when need was, I delivered them. And when at length I permitted them to be slain by them, it was that by their blood they might set a seal to My faith and religion, and win the laurel crown of martyrdom. In the same manner I now send you: and through you I am about to do the same, yea still greater things. I will be always with you, and stand by you, that in life ye may by the innocency of sheep, and in death by the meekness of sheep, conquer all men and all things." Therefore by these words, Behold I send you, are signified the Divine authority, power, assistance, and protection of Christ whereby He defends His Apostles, as it were innocent sheep, against the wolves their enemies, that they may convert them by preaching, or else nobly vanquish them by dying. He therefore that will be Christ's true servant, disciple, and Apostle, let him look upon himself as sent forth like a sheep in the midst of wolves. So let him be lavish of his life, as though he were doomed, and prepared to endure labours and crosses, yea death itself, for Christ's sake. Albanus, the Captain General of the army of Charles V., had 400 stout and resolute youths, who were prodigal of life, and devoted to death, called the forlorn hope. In a battle, he despatched these against the strongest part of the enemy's ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the Apostolic preacher of Christ deem himself, that he may subdue unbelievers to Christ the conqueror. Such a one blessed Xavier deemed himself, when he was going to the Indies, and said to his weeping friends: "Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandise; and shall not I go thither for the sake of God and souls?"
Be ye therefore wise, &c. Wise, i.e., prudent. 1. "That by prudence," says S. Jerome, "ye may avoid snares, and by harmlessness or simplicity ye may do no evil. And the craft of a serpent is given as an example, because with its whole body it hides its head, to protect that wherein is its life. So too let us, by the exposure of our whole body, guard Him who is our Head Christ; that is, let us strive to keep the faith whole and undefiled." 2. Rabanus Maurus says, that the serpent is wont craftily to choose narrow chinks, so as by passing through them, to put off his old skin. Hear Isidore of Pelusium (lib. i. epist. 26): "The serpent by crafty artifice puts off his old skin, by compressing himself into some narrow chink. So Christ wishes us, by means of the narrow way and affliction, to put off the old man and to put on instead the new man, which is renewed after His image." 3. Remigius says, Beautifully doth the Lord admonish preachers to have the prudence of serpents, because the first man was deceived by a serpent. It was as though He had said, Because the enemy was crafty to deceive, do ye be prudent to deliver. He commanded the Tree, do ye praise the virtue of the Cross. Hilary adds, He falsely promised immortality, saying, Ye shall be as gods; do ye promise true immortality, that they who believe shall be as angels. 4. The serpent has most clear sight. Whence the adage the eye of a serpent. So let an Apostle behold all things with the piercing sight of his mind, that he may avoid what is evil and forward what is good.
And harmless (Vulg. simplices) as doves. Because, as Remigius says, "Simplicity without prudence is easily deceived, and wisdom is dangerous unless it be tempered with simplicity." And as S. Gregory says (lib. iv. epist. 31 ad Mauritium), "As the astuteness of the serpent sharpens the simplicity of the dove, so does the simplicity of the dove temper the astuteness of the serpent." For harmless the Gr. is α̉κέραιοι, which (if it be derived from α̉, privative, and κέρας, a horn) means devoid of malice or harm, innocent, innocuous. So S. Basil: or if from α̉, privative, and κερα̉ννυμι, to mingle, it is the same as unmixed, i.e., pure, sincere those who, without prevarication, express with their mouths what they think in their hearts. Christ therefore bids them "by prudence avoid snares, by simplicity to do no evil," says S. Jerome. S. Chrysos. says, anger is not extinguished by anger, but by meekness. It is not enough to bear evils, but we must not even be troubled, which is dove4ike. Theoph. and Euthym. remark that doves, although they be deprived of their young ones, yet return to the same nests and masters. As though Christ said, "So also, O ye Apostles, do not ye remember the injuries done unto you, but meekly and lovingly return ye to those who have vexed and injured you, that ye may help and convert them. This is the ninth precept of Christ. The tenth follows.
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But beware of men, &c. Councils, Gr. συνέδρια, i.e., sessions of magistrates and judges; lest by them ye be condemned as blasphemers of God, or rather of the gods. The Syriac has, They shall deliver you into the house of judgments, that is, into the prætoria. Beware of men 1, false and treacherous men, who shall bring you to councils and before judges. Such are those, who for this cause are to be guarded against by priests at this day in England, Scotland, and Japan; 2, of men, viz., insidious men, who lay snares for you by means of perplexing and political questions, that they may catch some word out of your mouth against the laws or sovereigns, that they may accuse you to them; 3, of men, i.e., persecutors, who seek to kill you. Beware, i.e., bear yourselves cautiously, as far as may be, remembering your duty, so that ye may avoid their plots and treacheries; but above all, that ye fall not by their persecutions and threats so as to deny Christ. Moraliter, let every one learn to beware of himself, for man is a wolf to man. And so no one need say, I have been born in an inauspicious time, I cannot be a martyr. There is no Nero now, no Decius now. Any one can be a martyr if he manfully resist lusts, fears, temptations, for the love of God. Thy cupidity is a Decius to thee, thy fear a Nero, thy temptation is a Julian. Thy companion persecutes thee laughs at thee calumniates thee. Fever, cold, asthma torments thee. If thou bear these patiently for the love of God, thou art a martyr of patience, like Job was. Gluttony goads thee to swill in wine and delicacies. Resist, and thou art a martyr of abstinence, like Daniel. Ambition attracts thee to raise thyself above others, to aim at high dignities. Pluck it from thy mind, and thou art a martyr of humility and modesty, like S. Francis. Does thy superior bid thee do hard things, which are repugnant to thy feelings? obey, conquering thyself, and thou art a martyr of obedience, like Abraham, when he offered up Isaac. Does lust titillate thee? Mortify it by fasting, crucify it by hair shirts, and thou wilt be a martyr of chastity, as Joseph was. Study, teach, preach, labour, go to the Indians, that thou mayest save perishing souls, and thou art a martyr of charity, like blessed Xavier.
And in the synagogues, where the law was read, and breakers of the law were scourged, ye shall be beaten: Thus Peter and the Apostles were beaten (Act 5:40). And S. Paul says (2Co 2:24), "Of the Jews five times received I forty stripes save one."
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And before governors, i.e., of provinces. So Paul was led as a captive before Felix and Festus, governors of Judea; James the Less before Ananias, the High Priest, by whom he was ordered to be slain; Peter and James the Great before Agrippa, who struck off James' head. Peter and Paul were brought to Nero, under whom they at length underwent a glorious martyrdom, Thus, too, S. Andrew was led to Ægeus, the pro-consul of Achaia, by whom he was crucified; S. John to the Emperor Domitian, by whom he was placed in a cask of boiling oil, from which he gloriously came forth. From such things it will be seen that what Christ now says does not refer to this first sending the Apostles into Judea, for we do not read of any such things happening then, but of things which were to happen in their future life.
For my sake. He adds, says S. Chrysostom, an alleviation which was no small consolation, that they should suffer for Christ's sake. Wherefore when the Apostles were beaten, "they went from the Council rejoicing that they were counted worthy to suffer shame for His na e."
For a testimony of my true faith which ye preach: for of this your martyrdom shall be an illustrious testimony. Hence, many who saw the constancy of the Apostles and Martyrs under their torments were converted to Christ. So S. Hilary.
10:19
But when they shall deliver you, &c. This is the eleventh precept of Christ, by which he forbids the Apostles being anxious about their answers to the questions of the governors, because He promises that He will Himself suggest to them what they shall be. The Gr. is μὴ μεριμνήσητε, do not be anxious and solicitous. He does not forbid their prudently premeditating an answer, but forbids an anxious and troubled care about it. By the martyr in his questionings and torments God must be assiduously invoked that He may inspire him with wisdom to answer, and courage to endure. This is what Luke says Christ promised, I will give you a mouth and wisdom which none of your adversaries shall be able to gainsay or resist. Thus it is said of S. Stephen, "They were not able to resist the wisdom and spirit with which he spake." There is a famous example of the literal fulfilment of this promise in the life of Saint Lucy of Syracuse who, when she was ordered by the governor Paschasius to sacrifice to the gods, boldly refused. The prefect said in a threatening tone, "Your words will cease when you come to be scourged." The Virgin answered, "Words can never be wanting to God's servants when the Lord Christ has said, 'When ye stand before kings and governors take no thought how or what ye shall answer, for it shall be given you in that same hour what ye shall say, for it is not ye that speak, but the Holy Ghost which speaketh in you.'" Then Paschasius asked her, "Is the Holy Spirit in thee?" She replied, "Those who live chastely and holily are the temple of the Holy Spirit." Then he said, "I will command thee to be taken to the house of shame, and then the Holy Spirit will leave thee." The Virgin answered, "If you order me to suffer violence against my will, my chastity shall receive a double crown." Then Paschasius was inflamed with rage, and commanded her to be led to the house of shame; but by the power of God it came to pass that by no force could the Virgin be removed from the place where she stood. Observe the wonderful prudence of this Virgin, who to every question answered wisely, so that the governor was put to silence. Of a truth the Holy Ghost spake in her. Tropologically. S. Austin (lib. iv. De Doctrinâ Christiani, c. 15) teaches that a preacher ought to pray and study before his sermon: but for the actual time when he is speaking he ought to think that the Lord's words are applicable to a good mind Take no thought how or what ye shall speak, &c.
10:21
Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Euprepius of being a Christian, and was crowned by the judge with the martyr's laurel on the 16th of September, A.D. 303. S. Wenceslas, prince of Bohemia, was treacherously killed by his brother Boleslas and his mother Drahomira, who were unbelievers. The Emperor Maximian caused his sister Artemias, a Christian, and Diocletian, his wife Serena, Pope S. Caius, and his brother S. Gabinus, with his holy daughter Susanna, his cousins, to suffer martyrdom because they were Christians.
10:22
And ye shall be hated of all men, &c. All that is, many, almost all, as was wont to be in councils, judgment-halls, and theatres where the martyrs were. For the faith and preaching of Christ crucified was at the first new and paradoxical to the whole world. Wherefore both Jews (who were accustomed to Moses) and Gentiles (who were attached to their gods) rose up against the Apostles, who preached this doctrine, and against the little flock of believers who were converted to it. But he that shall endure, i.e., in patience. For the Gr. is ό ύπυμείνας, he who shall sustain these persecutions and adversities even unto the end at once of his persecutions and his life, he wholly and solely shall be saved. He shall be endowed with health, happiness, and eternal glory as the reward and crown of his patience. It is not enough to have endured and overcome once, twice, or thrice: but to win the crown we must endure and conquer to the end, according to those words in the Apoc.: "Be thou faithful unto death, and I will give thee the crown of life." See what I have there said. Hear S. Bernard (Epis. 129): "Perseverance merits glory for men, a crown for virtues. It is the vigour of strength, the consummation of virtues; it is a nurse of merit, a winner of reward, a sister of patience, a bulwark of sanctity. Take away perseverance, and there is neither reward for obedience, nor grace for well-doing, nor praise for fortitude."
10:23
But when they shall persecute you, &c. Flee, "not," says Bede, from fearing suffering, but by yielding, so that the occasion of tribulation may become the seed of the Gospel," lest by the slaying of the preachers the preaching of the faith should be cut off, but by their fleeing it may be scattered in other places. This flight was indeed victory. For they fled not through fear, but from love to Christ, that they might propagate His faith. So the Tartars, as they flee, cast their darts at their pursuing enemies, and so transfix and slay them. You will ask whether this be a precept, or only a permission. I reply, it is partly a precept, as when the necessity of the Church, or the faith, or peril of one's own fall, requires flight. For "he does not deny Christ by flying, who flies lest he should deny," says S. Chrysos. So S. Nazian. (Orat. 1 in Julian) and Athanasius (de fugâ suâ). For had he not fled from the rage of the Arians, they would have triumphed over the Homoousian faith, which seemed to stand or fall with Athanasius. It is partly of counsel, as when greater benefit is expected for oneself or others from flight. It is partly a permission, as when any one has an excessive dread of torments; and he is not bound by any necessity or obligation (as being a bishop or pastor, for example) to remain in a particular place. For otherwise it is unlawful to flee if peril, or scandal, be likely to accrue to the Faith, the Sacraments, or the Sheep, i.e., the faithful. This is plain from Joh 10:11-12. Hence the example of Christ, of His Apostles, of S. Athanasius and others is a refutation of Tertullian who in his book, de Fugâ, contends that flight is unlawful. S. Jer. (in Catal. Scriptor Ecclesiast. in Tertul.) shews that this book was one of those which he wrote against the Church after he became a heretic and a Montanist. Verily I say unto you, ye shall now have gone over, &c. The Gr. is ου̉ μὴ τελέσητε, ye shall not have finished, that is, traversing and converting the cities of Israel. 1. S. Chrysos, explains it of the first mission of the Apostles into Judea; as much as to say, flee from the city where they persecute into another; for ye shall not have gone over all the cities of Palestine until I shall return to you, and recall you to me. But in this first mission the Apostles were kindly received by the Jews, so that there was no need for them to flee. They came back to Christ rejoicing, as we see by Luk 10:17. 2. Bede expounds thus, "Ye shall not have converted the Jews before my resurrection. After that I will return to you and send you to the Gentiles dispersed throughout the world, where you shall have a perpetual field for your labours." 3. Others say, "Ye shall not have gone over Judea, preaching and fleeing away until I return to it in vengeance by means of Vespasian and Titus, that I may cut off the Jews who have persecuted you." 4. And correctly, "Ye shall not by journeying and preaching, perfect in the faith of the Gospel and the religion of Christ, the cities, that is the people of Israel, to whom I am now sending you before the second advent of the Son of Man." For as S. Paul teaches in Romans xi., it behoveth that the fulness of the Gentiles, i.e., all the Gentiles must come first into the Church, and then all Israel shall be saved. Christ intimates that the Jews shall disbelieve the Gospel until the end of the world, but then, a little before the judgment, they will be converted by Enoch and Elias. So S. Hilary. Thus far are the precepts which Christ gave to His Apostles. There now follow promises and inducements by which He animates them generously to rise superior to persecutions. The first inducement is Christ himself (Mat 10:24), who suffered more from the Jews than they would. The second is in Mat 10:26, that God, after the persecutions would make manifest the truth of the Gospel to the glory of Christ and the Apostles. Thirdly, in ver. 28 (Mat 10:28), that God who is the Lord of the soul is rather to be feared than the persecutor of the body. Fourth, in ver. 29 (Mat 10:29). Because God has a special care for them. Fifth, ver. 32 (Mat 10:32). Because God will honour them in the presence of the angels and glorify them eternally.
10:24
The disciple, &c. Christ here animates His disciples to bear persecutions, says S. Chrys. by His own example. The disciple and the servant, such as ye are to Me, O ye Apostles, ought not to seek for greater honour and applause of men than his Master has.
10:25
It is enough for the disciple, &c. That is to say, if the Jews have derided and caluminated Me, and called Me Beelzebub, i.e., a friend and associate of Beelzebub-Me, who am Christ your Master and Lord, yea the Head of your family if, I say, they have dared to do such things against Me, who have proved Myself by so many miracles to be Messiah and the Son of God, how much more will they dare to do like things to you, My disciples and servants! And if I quietly and bravely bear such things from them, how much rather ought ye to bear these things, yea even rejoice in them because ye bear them for My sake, and in bearing them are made like unto me, and are, as it were, adorned with My raiment and My ornaments! Hear what S. Hilary says upon this passage, "Let no kind of injuries, or reproaches in any wise affright us; but let us rather embrace them as our glory, if only we may be made conformable to our Lord and His sufferings." And as Tertullian says (lib. de bono Martyrii, c. 9.) "Since the Lord and Master Himself has suffered persecution, betrayal and death, how much more ought His disciples and servants to fulfil the same things, lest they should seem to be superior to Him in being exempt from evil; since this ought to suffice them for glory that they are made conformable to the sufferings of their Lord and Master." Whence S. Ambrose says (lib. 2, de Abraham: c. 7.) "The soul going forth to war bears not before her the likenesses of eagles or dragons; but in the cross of Christ and in the name of Jesus she goes out to battle, strong with this sign, faithful to this standard." S. Jerome (Epist. 39, ad. Marcel.) speaking of Blesilla, the daughter of S. Paula, who after the death of her husband became a nun, and was derided by the world, writes, "Our Blesilla will laugh, and will count it no disgrace to hear the revilings of croaking frogs, when her Master was called Beelzebub." You will ask who and what was Beelzebub? He was the god and idol of the Ekronites. See 2Sa 1:2-3, 2Sa 1:6. He is so called from Baal zebub, i.e., the lord of the fly, or possessing flies, because he was worshipped and invoked against the pest of flies. Thus among the, Greeks, Jupiter had the title of α̉πόμυος, or averter of flies, because they worshipped him that he might drive away flies. Thus the inhabitants of Cyrene when swarms of flies brought a pestilence, invoked the god Achor to drive them away, as Pliny tells us (lib. 8, c. 28). This idol Beelzebub seems also to have had the head of a fly. For the Sept. translates Beelzebub, the Lord Fly. Similarly the Egyptians represented the god Apis with the head and figure of an ox, Anubis of a dog, Hammon of a ram, and so on. Hence the Jews called Lucifer the prince of the devils, partly in derision partly from abomination, the Fly God, or the god of flies. I say more upon Beelzebub on 2Sa 1:2. The Gr. codices in this place, as well as in Mar 3:22, and Luk 9:15-19, also Theophyl. and others, always read Beelzebub, which some interpret to mean, Jupiter stercorarius, or the dungy Jove: for though zebal in Hebrew means a habitation, zebel in Chald., Syriac, and Arabic, signifies dung, because the devil is, by reason of sin, most unclean, and so stirs men up to commit all uncleanliness, especially the sins of drunkenness and impurity. This is perhaps the origin of the name zebulus, or zabulus which S. Hilary and others of the ancients give to the devil, unless you prefer to derive it from the Æolic za for διὰ, that is, zabulus instead of diabolus.
10:26
Fear them not therefore, &c. The Gr. Is a beautiful paranomasia, or pun. There is nothing hid which shall not be unhid, nothing covered which shall not be uncovered. The meaning is, "Although the Jews slander you as being not of God, but the Apostles and ambassadors of Beelzebub, yet fear ye not their derision or contempt, for God will in the end make plain your innocence and true religion, not only in the day of judgment, but even in this life." So S. Chrysos. It might also be explained thus-"Do not fear or shrink, O My Apostles from preaching My Gospel, for although but few may believe in the beginning, that it may appear hidden and concealed, yet it shall creep on by degrees, and its truth shall at length be known, and shall shine forth through the world." Hear S. Ambr. (lib. de Jacob. et vit. beat. c. 8), "It is the part of a perfect man not to succumb to those things which seem to most, terrible and dreadful, but like a brave soldier to sustain the onset of the severest troubles. Thus S. Vincent acted when his torments, he answered back the tyrant, "Thou shalt see that I have more power when I am tormented than thou hast when thou art tormenting." So too the Apostles shone the more brightly in the darkness of persecution. Of their virtue S. Bernard speaks (Serm. xxvii. in Cant.), "As stars shine in the night, but are unseen by day, so does true virtue, which in prosperity often appears not, become conspicuous in adversity." What I say unto you, &c. Since the roofs of the houses in Judea are flat, it was possible to preach from them as from a lofty pulpit. S. Jerome gives a threefold meaning. I. What ye have heard in a mystery, that preach ye plainly. 2. What ye have learned in secret, that speak ye in public. 3. What I have taught you in this one corner of Judea, boldly evangelize to the whole world. Mystically, S. Austin, "What I say in darkness, i.e., in fear, preach ye in the light, i.e., in the confidence of the truth."
10:28
And fear not them which kill, &c. Do not, from fear of death with which the persecutors threaten you, deny My faith, or cease from the preaching which I have commanded you, for if ye do this, ye will incur the far worse death of the soul, even its eternal death in hell. Truly does S. Chrys. say (Hom. 5 ad pop.) "He who is always afraid of hell will never fall into its flames." This saying of Christ has reference to a most needful precept. He bids us that we must not, through fear of tyrants, break the faith which we have pledged to God, nor violate His law. It may be further extended to things which are counselled, not commanded; but then it is a matter of counsel, not of precept. Thus Pope S. Clement extended it to the counsel of virginity. When SS. Nercus and Achillcus, the servants of S. Flavia Domitilla, who had been betrothed to Aurelian the son of the Roman consul, counselled her to embrace virginity, and asked S. Clement to give her the veil, he answered bravely, "For you, for her, and for me, I perceive there is prepared the palm of martyrdom. But forasmuch as Christ has laid it down that we must not fear them which kill the body, let us disregard mortals, that we may plainly and wholly obey the Author of everlasting life." He therefore consecrated Domitilla, a virgin; which when Aurelian her betrothed heard, he beheaded SS. Nercus and Achilleus, and banished S. Domitilla to Pontus, where she completed her martyrdom by fire. At last S. Clement, being drowned in the sea, obtained the same palm. Thus were there four glorious victims of virginity. And the heroism of their action consisted in this-that it would have been lawful for them to persuade Domitilla to avoid the persecution by marrying Aurelian. But the love of chastity and of Christ gained the victory. Victorinus of Utica (lib. 3. Wandal. Persecut.) relates that a matron named Dionysia, when she was exposed naked upon a lofty place and beaten with rods by the Arians, bravely answered, "Ye servants of the devil, that which ye think ye do to my shame is indeed my praise." And when she beheld her only son, a little child turn pale at the torments, she animated him by reminding him of hell, lest the King should say to his servants, "Cast him into outer darkness, where shall be weeping and gnashing of teeth." "That is the life," she said, "to be desired which is always in possession." And strengthening her child with these words, she soon made him a martyr. Thus far Victor. He relates in the same place that Victorianus, the proconsul of Carthage, being asked by the ambassadors of King Hunneric to become an Arian, answered, "Being firm in God and Christ my Lord, I will tell ye what ye shall answer to your king: 'Let him torment me with fire, let him expose me to beasts, let him excruciate me with every kind of torment; if I should consent unto him, it would be in vain that I have been baptized into the Catholic Church. For if this present life were all, and we did not hope for another which is indeed eternal, still even so, I would not do what he requires for the sake of a little temporal glory, and be ungrateful to Him who hath bestowed His faith upon me who believe in Him.' At this reply the King was so enraged that no speech can express for how long and with what punishments he afflicted him. But he triumphing, and making in the Lord a happy consummation, received the martyr's crown." Thus Victor. Wisely spoke the martyr S. Flavian, "The body does not feel torments when the mind is in heaven, and has devoted itself to God with all its strength."
10:29
Are not two sparrows sold for a farthing, &c. Farthing, this is the Roman as, Gr. assarion. It is a diminutive, and means α, little as. For the assarius was the half, not of the ancient as, which was a pound, but of the later as, which was half an ounce. So that the assarius was the fourth part of the uncia, or ounce of brass, and therefore of very small value. This, which Enthym. renders by terunciola, or a little farthing was the price of two sparrows in Judea in the time of Christ. Shall not fall upon the eath. For birds live in the air, and when they are pierced with arrows, or perish from any other cause, they fall to the earth. Without your Father: i.e., without His providence and pleasure. If God hath so great care and providence of these little sparrows, what will he have of you? For He is your Father, in that he hath given you reason, for similitude to Himself. And He hath re-formed you in Christ, and made you like unto Christ. Symbolically, S. Hilary says: "The two sparrows are the body and the soul, which are born as it were sparrows, that they should fly with spiritual wings toward Heaven, but the sinner sells them for an as, that is, a little pleasure, to the devil, that they may go down to hell."
10:30
But the hairs of your head, &c. That is, God from eternity hath appointed and decreed not only the number of your members, but even of your hairs. Wherefore He knows it exactly, and diligently keeps them to the number which He willeth, so that not one can fall without His special providence, as Luke saith. Allegorically, the hairs of Christ are all the elect and those who shall be saved, for these adorn Christ as hair does the head. Tropologically, hairs are all the thoughts, words, and deeds of the faithful. So S. Cyril (lib. 8 in Levit.). Again, hairs are the minutest thoughts and intentions of the Saints. So Damascene. Fear ye not therefore, ye are of more value, Syr. more excellent. The Gr. is διαφέρετε ye are preferable, ye excel. If God have such care of sparrows, much more will he have of you. Wherefore, rest secure in the fatherly bosom of His Providence in all persecutions and tribulations whatsoever. For He will deliver you out of them all, either by freeing you from them, or else by giving you the crown of martyrdom, and taking you to heaven, where there will be no more labour or pain.
10:32
Whosoever therefore shall confess Me, &c. From this word confess, martyrs were anciently called confessors. Shall confess Me. The Gr. is ε̉ν ε̉μοὶ, i.e., in Me. For I will confess him, the Gr. is ε̉ν α̉υτω̃, i.e., in him. And so Tertullan reads (in Scorpiace c. 9). So also S. Luke xii. 5. It is a Hebraism. For the Heb. constructs verbs of contact, whether bodily, mental, or spiritual contact, with the prep. כ, in. The Heb. would be hoda bi, confess in Me, meaning confess Me. This is plain from the antithesis, shall deny Me. Maldonatus, however, takes it differently shall confess, i.e., shall glory in Me, answering to the Heb. hithraddeh, which, being in the Hithpael, has a reflexive force. To confess in oneself, i.e., to glory. The meaning is, whosoever, in the presence of tyrants, being interrogated concerning the faith, shall generously and constantly confess that he believeth in Ye as the Messiah and the Son of God, him will 1 in like manner profess before God, and angels, and men, to be My disciple, and as such will I honour and glorify him. Martyrdom is the confession of Christ and the profession of Christianity, even to torments and a cruel death, and therefore it is the highest love and honouring of Christ. Wherefore the Apostles and Apostolic men have most ardently desired martyrdom. S. Ignatius in his Epistle to the Romans, says, "My love is crucified. There is not in me a fire of earthly, but of heavenly fuel. And I have living water which saith inwardly, Come to the Father." S. Basil says (Hom. 19 in S. Gordium, Mart.), "The martyrs speedily attain to heavenly glory by a violent and premature death. They endeavour speedily to migrate from this life, which ought rather to be called a lingering death, by means of short toil." We see, therefore, that he does not call death death, but as S. Sophia said to her daughter Anastasia (apud Surium, Octob. 25), "A good thing is departure from an evil world. It is joy, gladness, pleasure, splendour, beauty, light, a sweeter and fairer than earthly light." S. Anthony, as S. Athanasius testifies, when those who were about to become martyrs in the persecution of Maximian were being carried to Alexandria, rushed out of his monastery, and followed these victims of Christ saying, "Let us advance to the glorious triumphs of our brethren, that we may join them in their conflict." Tertullian thus concludes his apology in behalf of Christ and Christians "Well, then, do this, O ye excellent governors, since ye will be so much more acceptable to the populace, when ye have sacrificed the Christians to them. Crucify, torment, condemn us, tear our bodies to pieces. Your wickedness is the sure proof of our innocency. God has a meaning in allowing us to suffer. For when ye condemn a Christian woman to pollution rather than to a lion, ye confess that a stain upon modesty is reckoned by us to be far more dreadful than any death. And still all your most exquisite cruelties produce no effect; they only induce men to join us. We are multiplied as often as you reap us. The blood of the Christians is their seed." This same Tertullian wrote his Scorpiace against the Gnostics, who taught that it was permitted under torture to deny Christ with the mouth, so long as His faith were retained in the heart. The Priscillianists afterwards taught the same, whose motto was, "Rights, perjuries, secrets, betray not." In the Scorpiace, i.e., an antidote against scorpions, meaning Gnostics, Tertullian treats altogether of the good of martyrdom. S. Cyprian, too, following Tertullian as a master, according to his wont, wonderfully extols the martyrs and martyrdom. In his Epistle to the Martyrs, among other eulogiums, he scatters the following: "The martyr is made a colleague of the Passion of Christ. The martyrs give us a school of morals: the confessors shew us the beginning of virtues. The martyrs shall be assessors with Christ in the judgment. The martyrs obtain the kingdom of heaven without delay. The martyrs receive fruit a hundred-fold. The prayer of the martyrs deserves to be heard by God. By the triumphs of the martyrs the church is made glad. Martyrdom by the baptism of blood is of all things the most excellent." Lastly, the Standard Bearer, the Prince and the Captain of the Martyrs, is Christ. Wherefore, the primitive bishops and fathers, as Julian the Apostate unwillingly acknowledged, "All flew to martyrdom like bees to a bee-hive," to use S. Chrysostom's words. S. Hubert, the successor of S. Lambert the martyr in the see of Liege, was wont to sigh because he was not his successor in martyrdom likewise. "O unhappy I," he said, "whose sins have accumulated in such a heap that I am not worthy to be associated with such a man." I have collected many more notes upon Martyrdom in Hosea, c. xi. sub finem. See also Victor of Utica on the Vandal persecution (lib. 2, 3), where he relates that when many of the orthodox were thrust by Hunneric, the Arian king, like swarms of locusts, into a narrow dungeon, full of every kind of filth, where the horror of the overpowering stench was worse than any torture, even here the Martyrs sang with exultation this hymn to the Lord, "Such honour have all His Saints." Think not that I am come, &c., that is to say, earthly peace: for Christ promised by Isaiah (ix. 6 and 7, and lxv. 25), that He would bring spiritual peace of mind, the peace of the union of the faithful among themselves, and with God and His Angels, which leads to peace and everlasting felicity in Heaven.
10:34
But a sword: i.e., separation, as S. Luke has (Luk 12:51), discord in faith and religion. He means that He will separate His faithful people by reason of their faith from unbelievers. But the unbelievers will on their part take occasion to separate themselves from the faithful, and will hate them, and will deprive them of liberty and goods and life. This is what Christ especially refers to in what follows; and this too entirely answers to the words of Micah (Mic 7:6) from which Christ here quotes.
10:36
I am come to separate, &c. A man's foes shall be they of his own household. Syriac. A man shall have as his enemies the sons of his own house. Because, as S. Chrys. says (Hom. 2, cont. Judæos), it shall come to pass that in the same house there shall be one faithful believer in Christ, whilst another shall continue unbelieving. A father will wish his son to return back from the faith to his former impiety. Foretelling this He saith, I am come to separate. Such shall be the victorious power of the Gospel that sons shall disregard their parents, daughters their mothers, and parents their children, and shall adventure their life and all things for the sake of godliness. Some are of opinion that Christ only applies the passage of Micah, using it in a different sense. But I reply that Micah was speaking literally of the calamity of sinful Jerusalem through the siege of the Chaldeans, as S. Jerome shows that in it the inhabitants should be so distressed by sword and famine and pestilence that even brother would snatch away bread from brother, child from parent, wife from husband. But, allegorically this strife of the Jews signifies the discord and opposition of unbelieving parents and brethren and husbands against believers, whether Jews, or Gentiles in the time of Christ, especially when the faithful ran into peril of goods and fame, and even life itself. In this allegorical sense Christ cites Micah's words: and in an allegory, or parable it is not necessary to apply every word.
10:37
He that loveth father, &c. That is, is not worthy to have Me for his Lord and Master, is not worthy of My name and company, My grace and kingdom, and the rest of My promises. The reason is, because Christ forasmuch as He is our God and Lord and Saviour, must be far preferred to parents and children. Wherefore he who prefers them to Christ so as for their sakes to revolt from the faith of Christ, treats Him unworthily, and does Him the highest dishonour. So S. Jerome and others. S. Saturus, when Hunneric threatened him that unless he became an Arian, he would give his wife in marriage to his camel driver, and when his wife, trembling at this, besought him to consent unto the king, answered like another Job, "Thou speakest as one of the foolish women speaketh. I should dread it, O woman, if there were nothing but the bitter sweetness of this life. Thou ministerest, O my wife to the artifices of the devil. If thou lovedst thy spouse, thou wouldst never drag thine own husband to the second death. Let them tear away my children, let them separate my wife, let them take away my substance, yet will I rest secure upon the promises of my Lord. I will hold fast the words, 'Whosoever forsaketh not wife, or children, or lands, or houses, he cannot be My disciple.'" So Victor of Utica.
10:38
And he that taketh not (from the hand of the Lord upon his shoulders to bear it like Christ.) his cross, &c. To bear the cross is to be ready for the sake of Christ to bear reproaches, stripes, imprisonments, and the most painful and ignominious death, such as was the death of the cross, which Christ vouchsafed to bear for us. Because, as S. Chrys. says, speaking in the name of Christ "As I have brought you the utmost blessedness; so I ask of you a singular obedience and affection, that ye may be as lions in battle array." Christ alludes to His future bearing of His own Cross. For it is altogether just and right, that after Christ bearing His cross for us, we also should follow Him, bearing our cross with love and reverence, and thus walk towards heaven. This is the exact literal sense. Mystically, the Cross is mortification. Listen to the Gloss, "The Cross is borne in two ways, either when the body is affected by abstinence, or when the mind is touched with compassion for one's neighbour. Their neighbours' sins are an instrument of torture to the Saints." Lastly, S. Jerome says, "It is written in another Gospel, He that taketh not his Cross daily, lest we should suppose that a burning faith would suffice once for all: the Cross must be always carried, that we may show that we always love Christ."
10:39
He that findeth his life, &c. Findeth ought to be in the past tense; for the Gr. is ό εύρ̉ών). The meaning is, He that findeth his life (ψυχὴν), that is, the corporeal safety of his life, when in peril of death, through denial of the faith, and of My name, such a one shall lose his soul (ψυχὴν), that is, the eternal salvation of his soul, which alone is real safety, and shall go away into hell. And, on the other hand, he who shall lose the present life of his soul (ψυχὴς), or his life, on account of his profession of My name, he shall find health and safety, and the eternal happiness and glory of his soul (ψυχὴν), or life. He therefore who indulges his soul, loses it: he who mortifies it, saves it. See the paradox which there is here. Life is made to consist in death, and death in life. Whence Tertullian says in his Scorpiace, "God hath willed to destroy death by death, to shake off torments by torments, to give life by taking it away, to heal the flesh by wounding it, to save the soul by casting it away." Observe the Heb. is matsa, i.e., he hath found. Understand, he hath acquired, he hath gotten, he hath obtained, as the LXX. trans. in Job iii. 22: and the Vulg. in 1. Sam. xxxi. 3. Similarly the Gr. εύρίσκω, literally, I light upon, frequently means, I obtain, rescue, I deliver, &c. The Latin invenire, lit. to come upon, means to acquire or obtain anything. Thus any one is said to find, that is to obtain grace, favour, praise. So Gabriel said to the Blessed Virgin, Thou hast found favour, or grace with God, i.e., Thou hast come into favour with God: thou hast gained the love of God. In Gen. xxvi. 12, it is said, "Isaac sowed in that land, and found, i.e., gained in that same year a hundred-fold." (Vulg.) For what any one finds sprung up in his field, that he gains. So here, He that findeth his life, that is, who gains it when it is as it were lost, and causes it as though to come to him afresh by denying Christ, this man shall lose it in another and a better life. Again matsa, he hath found, denotes liberty, sufficiency, abundance, power. So in Psa 21:9, "Let Thy hand be found by all Thine enemies." (Vulg.) That is, let it suffice, let it be stronger and more powerful than Thine enemies. So here to find the soul is to acquire the liberty of the soul (anima), i.e., of the life, and abundance of possessions, by denying the faith. For this was what kings and tyrants were wont to promise to those who would deny Christ.
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He that receiveth you, &c. For he who receiveth an ambassador, in the ambassador receiveth the king who hath sent him. The Apostles were the ambassadors of Christ, and Christ of God. He, therefore, who receiveth them, receiveth Christ in them, and in Christ, God Himself-according to these words of S. Paul "We are ambassadors for Christ, as though God did beseech you by us." And again, in the Epistle to the Galatians, "Ye did not reject me, but received me as an angel of God, even as Christ Jesus." Christ here proposes the rewards of those who should receive the Apostles, that He may make provision for the Apostles in the poverty which He commanded them to observe as, for instance, when they were preaching, that He might strengthen them in it, and might invite hosts to show them liberal hospitality.
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He that receiveth a prophet, &c. A prophet, i.e., a teacher and preacher of the Gospel such as the Apostles were. For formerly the office of the prophets was not only to predict future events, but to teach the people, and preach the law and word of God.
Shall receive a prophet's reward, or hire (merces, Vulg.) Some explain this as though reward from a prophet: and that far surpassing the hospitality which they have shown, because they shall receive from the prophet the grace and faith of Christ, and the benefit of the prophet's prayers. 2. Euthymius. A prophet's reward i.e., shall be equal to a prophet in his reward, shall be accounted worthy of equal honours with him. 3. And best. Shall receive, &c., because as he co-operates with the prophet, and assists him because he is a prophet and a preacher, so shall he be partaker of his labour, his merit, and his reward, and yet not in equal degree, but proportionably with the prophet, according to the co-operation and love with which he co-operates with the preacher. For so by common law the receivers of thieves and robbers are awarded similar (though not equal) punishment with the thieves themselves. Thus S. Chrysostom explains: "He shall receive that reward of a prophet which it is fitting that he should receive who receives a prophet." S. Gregory (Hom. 20 in Evang.) says the same. Although the elm bears no fruit of itself, yet it supports the vine with its grapes: thus she makes her own what she kindly sustains of another's. The same rule is indicated by the old law of war. "There shall be an equal share to him who goeth down into the battle with him who remaineth by the baggage. They shall alike divide the spoils." (1Sa 30:24). A prophet's reward, then, is that he shall receive the reward of his prophecy, or his preaching, because he assisted and promoted it, for without that assistance the preacher could not have preached, forasmuch as he would have lacked food. Lastly, by a prophet's reward some understand the gift of prophecy; which S. Jerome (On Obadiah) thinks the prophet Obadiah obtained because he fed the prophets with bread and water in Jezebel's persecution. "Forasmuch as he nourished a hundred prophets, he received the grace of prophecy, and from a prince became a general of the Church's army. He fed at that time a little flock in Samaria; now he feeds the churches of Christ throughout all the world." S. Epiphanius, S. Isidore, and others think the same, though it is more probable that the Obadiah of 1Ki 18 and the fourth of the Minor Prophets were different persons, as I have shown in the preface to Obadiah.
He that receiveth a righteous man, &c. In the same way as I have said of a prophet. Yea, though such a one shall be in sin, he shall receive the grace of repentance, and shall be made righteous. For to this men are often brought by the word and example of saints who are their guests, who obtain the grace of repentance by their prayers. So S. Francis, being received by a soldier to hospitality, foretold his speedy death, persuaded him to make his confession, and obtained from God his eternal salvation. For as soon as the soldier had confessed, he expired. (See S. Bonaventura, in his Life, c. II.)
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And whosoever shall give to drink, &c. Cold water, as the cheapest of all things, and within the competence of the poorest to bestow. He does not say, says S. Jerome, warm water, lest any one should make the want of fuel an excuse. And he does not speak of a goblet, or a flagon, but He says a cup, or glass. For who is so poor that he could not give, or at least carry, a cup of water? S. Augustine gives the same explanation.
In the name of a disciple, i.e., because he is My disciple, because he adheres to My teaching, and believes in Me. For this having respect to Christ, ennobles and exalts both the intention of the giver and the work itself; that which is given to a Christian, Christ esteems as bestowed upon Himself, and as such recompenses it with a great reward. For if you should do the same work for a different reason, because the person benefited is your servant, or relation, or friend, the deed is of little or no merit in the eyes of God. For this would be an alms, or an act of natural pity; but the former an act of supernatural mercy. So theologians and Suarez (lib. 2, de necessitat. gratiæ, c. xvi. 10). By these words of Christ it is intimated that a work of mercy done to a man only because he is a man, is of the natural order: but if it be done because he is a believer, a fellow citizen with the saints, and of the household of God, it is a work of mercy of a higher, that is, of a supernatural order. An illustrious example of this occurs in the life of S. Anastasia, V. and M. After her tongue had been cut off (Lat. Præscinderetur), and her teeth knocked out, being athirst, she asked for water (poposcit). A certain man named Cyril gave her to drink, and by that one cup of cold water purchased the crown of martyrdom. For when Probus the governor understood that he had done this for a Christian woman because he was a Christian, he sent him to a martyr's death. From these words of Christ some theologians (with Suarez) gather as probable, that grace in a just man is increased by remisser acts: as if, for example, a just man should have intense degrees of grace, say as eight, but should perform an act of almsgiving, by giving, for example, a cup of cold water to a poor man in a remiss kind of way say as three by which act he would nevertheless acquire an augmentation of his habitual intense grace as eight, by three additional grades, so that it would be intensified, or extended as eleven. See the full discussion of this question in Suarez (Tom. 3 de Gratia, lib. 9, cap. 3, Num 36). Lastly, Christ here signifies that no work, however small, done to a preacher, shall go without its reward. Of this nature are those remiss works which just men do in great abundance. And they would lose the reward of very many of their works, were it not that remiss works increase the more intense grace; for few Christians perform acts so intense that they equal, or exceed the habit; and Christ here teaches that they do not lose their reward.
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Supra proposuerat doctrinam suam, hic ministros instituit. Et describuntur numero, potestate et nominum positione. Numero, unde dicit convocatis duodecim. Et quare dicit duodecim? Ut ostenderetur conformitas novi et veteris testamenti, quia in veteri duodecim patriarchae: et isti similiter duodecim. Secunda ratio, ut ostenderetur virtus et effectus futurus per eos: iste enim numerus ex partibus quatuor et tribus in se ductis componitur, ut quater ter, vel ter quater. Per trinarium Trinitas designatur: per quaternarium mundus. Ideo signatur quod in totum mundum debebat eorum praedicatio extendi; unde dominus Mc. ult., 15: euntes in mundum universum praedicate Evangelium omni creaturae et cetera. Item ad signandum perfectionem, quia duodenarius consistit ex duplicitate senarii: senarius enim perfectus est numerus, quia ex omnibus partibus aliquotis: consurgit enim per unum, duo et tria, et istae partes simul iunctae sunt sex. Unde tot vocavit ad signandum perfectionem. Supra, V, 48: estote perfecti, sicut et pater vester perfectus est. Sequitur de potestate eorum: quia dedit eis potestatem etc., scilicet ut ipsi faciant, vel facere possint, sicut ipse fecit. Et non solum quae fecit, sed maiora, Io. XIV, 12. Non est enim scriptum quod ad umbram Christi curarentur infirmi, sicut scriptum est quod ad umbram Petri multi curabantur; Act. V, 15. Immundorum spirituum ut eiicerent eos. Unde noluit quod ipsi eiicerent, sicut ipse; sed ipse vero proprio, ipsi vero in nomine Christi: unde Mc. ult., 17: in nomine meo Daemonia eiicient et cetera. Et non solum ut Daemonia eiicerent, sed ut omnem languorem curarent, ut habetur Mc. ult., 18: super aegros manus imponent, et bene habebunt. Sed si quaeras, quare modo praedicatoribus non datur ista potestas, respondet Augustinus, quia in promptu est maximum miraculum, scilicet quod totus mundus conversus est. Aut ergo facta sunt miracula, et sic habeo propositum; si non, hoc est maximum: quia per duodecim vilissimos homines piscatores totus mundus conversus est. Sequitur nominum positio. Et quare? Ne si veniret aliquis pseudopropheta, qui diceret se esse apostolum, crederetur ei; et propter hoc reprobata est epistola fundamenti, scilicet Manichaei. Et notandum quod iste semper binos combinat. Et quare? Quia numerus binarius est numerus caritatis. Item ubicumque ponit aliquem qui duobus nominibus vocatur, ponit aliquid per quod notetur differentia. Item sciendum quod non servat ordinem dignitatis; tamen Petrus semper ponitur primus, qui etiam dicitur Simon, idest obediens; unde dicitur Prov. XXI, 28: vir obediens loquetur victoriam. Petrus a petra dicitur propter eius firmitatem; et Cephas, quod Syrum nomen est, non Hebraeum. Andreas virile; unde dicitur Ps. XXVI, 14: viriliter age, et confortetur cor tuum. Item Philippus, os lampadis; talis debet esse praedicator. Ps. CXVIII, v. 140: ignitum eloquium tuum vehementer. Bartholomaeus, filius suspendentis aquas; et iste dicitur Christus, de quo Iob XXVI, 8: qui ligat aquas in nubibus suis. Item Iacobus Zebedaei, qui occisus est ab Herode, qui supplantator dicitur. Et Ioannes, qui gratia dicitur; I Cor. XV, 10: gratia Dei sum id quod sum. Iste non sequitur ordinem dignitatis, sicut Marcus.
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Item Thomas et Matthaeus. Alii non ponunt publicanus; sed iste posuit causa humilitatis. Item alii praeponunt Matthaeum Thomae: iste e contrario. Thomas abyssus dicitur, propter profunditatem fidei. Matthaeus, donatus, ut habetur ad Eph. IV, v. 32: donantes invicem, sicut et Christus donavit nobis. Iacobus Alphaei, ad differentiam alterius. Iste frater domini dicitur, quia consobrinus. Et Thadaeus, frater Iacobi. Et dicitur Iudas qui scripsit epistolam, et interpretatur cor; Prov. IV, 23: omni custodia serva cor tuum.
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Item Simon Chananaeus a Cana villa. Et Iudas Scariotis, ad differentiam alterius Iudae; et dicitur vel a villa, vel a stirpe de tribu Issachar; qui mors dicitur. Qui tradidit eum. Et quare posuit? Ut daret documentum, quod dignitas status non sanctificat hominem. Item est alia ratio, ad notandum quod vix contingit quin in multa congregatione sit aliquis malus; et ideo ita ponitur, ut ostendatur quod boni aliquando non sunt sine malis; Cant. II, 2: sicut lilium inter spinas, sic amica mea inter filias. Et Augustinus: non est domus mea melior quam domus domini. Hos duodecim elegit Deus, et posuit divulgatores sacrae Scripturae. Praecipiens eis, et dicens et cetera. Hic ponit eorum instructionem. Et primo instruit eos verbo; secundo exemplo, ibi et factum est cum consummasset Iesus et cetera. Verbo tripliciter. Primo de officio suo; secundo de sumptibus; tertio de periculis. Secundo, ibi nolite possidere aurum neque argentum; tertio, ibi ecce ego mitto vos sicut oves in medio luporum. Circa officium quatuor mandat. Primo quo vadant; secundo quid dicant, ibi euntes autem praedicate etc.; tertio quid faciant, ibi infirmos curate etc.; quarto quo fine, ibi gratis accepistis, gratis date. Et primo dicit quo non vadant; secundo quo vadant, ibi sed potius ite ad oves quae perierunt domus Israel. Et circa primum duo dicit. Primo in viam gentium ne abieritis et in civitatem Samaritanorum ne intraveritis. Isti erant medii inter gentiles et Iudaeos, de quibus habetur Lib. IV Reg. XVII, 24 ss., et isti retinuerunt partim ritum Iudaeorum, partim gentilium, et isti multum erant contrarii Iudaeis. Unde prohibet ne vadant ad simpliciter gentiles, nec ad mediocres istos. Sed contrarium videtur quod dixit ite, docete omnes gentes. Et Is. XL, 5: et videbit omnis caro pariter quod os domini locutum est.
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Quid ergo dicit in viam gentium ne abieritis? Dicendum, quod missi sunt ad utrosque: sed ordo debebat observari. Quia primo Iudaeis. Et una ratio est, quia primo fieri debet quod iustitia exigit, quam quod ex misericordia provenit; sed iustitia erat quod primo Iudaeis praedicarent: quia istud ex promissione habebant, ut habetur Rom. XV, 8: dico autem Christum Iesum ministrum fuisse circumcisionis propter veritatem ad confirmandas promissiones patrum. Gentibus autem tenebatur ex misericordia; ut enim habetur Rom. XI, 17, gentiles oleastri sunt ab oliva recepti, scilicet a fide antiquorum patrum: unde ibi dicitur, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivae factus es. Primo ergo oliva nutrienda erat, ut aliquid acciperet ab ea, postmodum oleaster inserendus, Rom. XI, 17. Item volens fideles in fidem patrum introducere, primo voluit Iudaeis praedicari fidem. Secunda ratio fuit, quia dominus infundit omnibus id ad quod sunt dispositi; sed multi Iudaeorum erant iam dispositi per fidem. Et sicut ignis primo agit in ea, quae sunt prope, sic dominus ex caritate primo voluit in his, qui prope erant. Unde dicitur Is. LVII, 19: venient ut annuntient pacem his qui prope, et pacem his qui longe sunt. Item si ad gentiles primo ivisset, Iudaei, qui multum habebant gentiles odio, reprobassent eum ex indignatione; ideo in Act. XIII, v. 46: vobis primo oportuit praedicari regnum Dei. Unde dicit in viam gentium ne abieritis, idest ne appropinquetis ad viam, quae ducit ad gentes, ut non loquantur de vobis. Sed non dicit in viam Samaritanorum. Et mystice: qui sunt discipuli Dei, non debent ire in viam gentium, nec haereticorum; unde Ier. II, 18: quid tibi vis in via Aegypti, ut bibas aquam turbidam?
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Sed potius ite ad oves quae perierunt domus Israel. Et quare oves? Quia magis perierunt ex culpa Pharisaeorum, quam ex culpa ipsorum. Unde Ps. XCIX, 3: nos autem populus eius, et oves pascuae eius. Et I Petr. c. II, 25: eratis sicut oves errantes; sed conversi estis ad pastorem et episcopum et cetera. Sed quid facient discurrentes?
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Euntes autem praedicate. Io. XV, 16: posui vos ut eatis, et fructum afferatis, et fructus vester maneat et cetera. Et mittit eos, sicut ipse missus est, scilicet ad praedicandum. Unde agite poenitentiam, et cetera. Et sicut Iesus inceperat, agite poenitentiam, sic praecepit eis. Inceperat, agite poenitentiam, appropinquabit enim regnum caelorum; Ps. CXVIII, 155: longe enim a peccatoribus salus; sed modo est prope per passionem Christi; Hebr. IX, 12: per proprium sanguinem introivit semel in sancta, aeterna redemptione inventa. Unde dicit appropinquabit, scilicet per passionem meam; unde in eis fundatur per participationem gratiae: totum enim regnum Dei intra vos est. Sed possent dicere: quomodo confirmabimus quae dicemus? Certe miraculis, sicut ipse fecit. Unde dicit infirmos curate et cetera. Sed si quis diceret: quare non facit modo miracula Ecclesia? Dicendum, quod miracula facta sunt ad probationem fidei; sed iam fides approbata est. Et ideo sicut qui faceret unam demonstrationem ad probandum aliquam conclusionem, non esset alia probatio necessaria, sic ibi. Unde maximum miraculum est conversio totius mundi: ideo non oportet quod fiant alia; et sicut facta fuerunt alia miracula corporalia, ita fiunt quotidie spiritualia, quia infirmi spiritualiter curantur. Infirmi enim sunt qui peccato agitantur, qui proni sunt ad peccatum, Rom. XIV, 1: infirmum autem in fide assumite: et isti a domino sanantur. Qui autem consentiunt, mortui sunt, quia separantur a Deo: et isti resuscitantur a domino, ut Eph. V, 14: surge qui dormis, et exurge a mortuis. Item leprosi mundantur; leprosi enim dicuntur qui sunt infectivi aliorum, quia lepra est morbus contagiosus: et isti aliquando curantur. IV Reg. V, 27, dicitur quod lepra Naam adhaesit Giezi. Item Daemones eiiciuntur: Daemones enim sunt quorum peccatum iam transiit ad effectum, de quibus dicitur Prov. II, 14: laetantur cum male fecerint, et exultant in rebus pessimis. Et, ut habetur de Iuda Io. XIII, 27, quod intravit in eum Satanas et cetera. Et isti aliquando curantur.
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Et quia possent dicere apostoli: modo erimus divites; si facimus miracula habebimus multa, et de hac causa voluit Simon magus facere miracula: hanc causam excludit dominus dicens gratis accepistis, gratis date. Magnum est facere miracula, sed maius est virtuose vivere. Unde amovet ab eis superbiam, quia potest superbia accidere duobus modis: vel ex cupiditate, vel ex meritis. Una enim est maxima superbia, quando aliquis bonum quod habuit, sibi adscribit. Ideo excludit, quia accepistis; I ad Cor. IV, 7: quid habes quod non accepisti? Item, non debetis superbire, quia non ex meritis, sed gratis. Qui enim ex meritis, non gratis recipit. Item cupiditatem excludit, gratis date, idest non propter aliquod temporale. Pretium enim rei vel maius est, vel aequale. Illum enim quod per pretium tradis, non est ita in corde tuo fixum, sicut pretium quod recipis. Nihil autem est dono Dei aequale, vel maius; Sap. VII, 9: comparavi illi lapidem pretiosum, quoniam omne aurum in comparatione illius arena est exigua. Nolite possidere aurum et cetera. Quia possent dicere: unde ergo vivemus? Ideo de sumptibus instruit illos. Et primo prohibet ne sumptus deferant; secundo docet a quibus accipiant, ibi in quamcumque autem civitatem aut castellum intraveritis et cetera.
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Dicit ergo nolite possidere aurum. Et notanda sunt verba quae sequuntur, quia dicit iste nec calceamenta; Marcus dicit: calceatos sandaliis. Item dicit nec virgam; Marcus dicit, quod virgam: ideo haec verba sunt dubia et difficilia. Quod enim dicit nolite etc. aut est praeceptum, aut est consilium. Sed istud certum est quod est praeceptum, quia ita dicitur Iesus praecipiens eis et cetera. Sed apostoli et fuerunt apostoli, et fuerunt fideles. Aut ergo fuit eis praeceptum, inquantum fideles, aut inquantum apostoli. Si inquantum fideles: ergo ad hoc tenentur omnes fideles; et haec fuit quaedam haeresis, ut ait Augustinus, quae dicebat quod nullus posset salvari, nisi hi qui nihil possident. Et haec fuit haeresis apostolicorum. Item alia haeresis fuit, quod nullus salvaretur, nisi discalceatus pergens et hae fuerunt haereses, non quia malum praeciperent, sed quia non observantibus praecludebant viam salutis. Si autem praecipitur eis inquantum apostolis, tunc omnes praelati, qui sunt successores apostolorum, ad haec tenentur. Sed esto quod isti non male fecerunt, nonne Paulus male fecit qui portabat, et accipiebat a quibusdam, ut aliis daret? Ideo difficultatem habent haec verba. Et ideo dicendum, quod fuit una via secundum Hieronymum, exponendo ad litteram, quod praecepit aliquid propter officium apostolatus, et non quod sit de necessitate simpliciter, sed secundum illud tempus. Unde ante passionem praecepit nihil ferre. In passione autem, Lc. XXII, 35: quando misi vos sine baculo et pera, numquid aliquid defuit vobis? Et sequitur: sed nunc qui habet sacculum, emat similiter et peram. Et qui non habet, vendat tunicam, et emat gladium. Unde ante passionem missi sunt ad Iudaeos; apud Iudaeos autem erat consuetudo, quod suis debebant providere magistris. Ideo nihil ferre praecepit cum mitteret eos ad Iudaeos. Sed ista non erat consuetudo in gentibus; ideo cum missi sunt ad gentes, data est eis licentia portandi sumptus. Portabant igitur quando praedicabant aliis quam Iudaeis. Et quia quaedam sunt ad necessitatem, alia quibus emuntur necessaria: et hoc est quod dicitur, quod quaedam sunt divitiae artificiales, ut vestes et calceamenta, ideo utrumque prohibet. Dicit ergo nolite, et cetera. Quia omnis pecunia vel est de auro, vel de argento, vel de aere; ideo prohibet ne possideant aurum, nec argentum; unde dicebat Petrus: argentum et aurum non est mihi; quod autem habeo, hoc tibi do. Et quare hoc Deus praecepit? Una ratio est, quia dominus mittebat pauperes ad praedicandum; ideo posset aliquis credere quod non praedicarent, nisi propter quaestum. Ut igitur ista suspicio amoveatur, ideo praecepit nihil portare. Item ad tollendum sollicitudinem: quia si essent circa hoc nimis solliciti, impediretur verbum Dei. Item prohibet divitias, quae subveniunt in necessitate. Et quia possent dicere: non feremus aurum, non argentum, sed peram possumus, ubi portabimus ova et panem, quae sunt necessaria ad victum?
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Et istud prohibet non peram in via. Et quare hoc prohibuit? Dicit Chrysostomus, ut ostenderet eis virtutem suam: quia sine his poterat eos mittere; unde in Lc. XXII, 35: quando misi vos sine baculo et pera, numquid aliquid defuit vobis? Ergo fecit ut ostenderet virtutem suam. Item quantum ad vestimentum neque duas tunicas: non quod non haberent nisi unam tunicam, sed quod non haberent duo paria vestimentorum, ita quod unum reconderent, et aliud induerent. Unde nomine unius tunicae intelligit unum vestimentum; Lc. III, v. 11: qui habet duas tunicas, det unam non habenti. Neque calceamenta. Et quare prohibuit? Duplex est causa, eadem ratione qua aurum et argentum. Dominus mittebat eos, ut apud omnes, pauperes reputarentur. Unde apostolus, I Cor. I, 26: non multum potentes elegit Deus. Ideo voluit quod abiecti essent: pauperes enim in partibus orientis vadunt discalceati; utuntur tamen quibusdam quae sandalia dicuntur, et fiunt de paleis. Ideo volebat ut irent sicut pauperes illius patriae. Alia ratio, quia sicut docuit Plato quod homines non multum cooperirent nec pedes, nec caput ut firmaret eos ut magis robusti essent ad sustinendum, praecepit eos ire discalceatos. Sed neque virgam. Et quae est ratio? Aliqui enim equis utuntur, alii vero virga sustinentur: ideo illud minimum etiam prohibuit, ut in ipso totaliter confiderent, secundum illud Ps. XXII, 4: virga tua, et baculus tuus ipsa me consolata sunt. Unde quod dicit aliter, quod virgam portent, non fuit praeceptum, nisi pro loco et tempore observandum. Augustinus per aliam viam vadit dicens, quod haec non sunt praecepta, nec consilia, sed sunt permissiones, ita quod abstinere magis est consilium quam implere. Unde sensus est nolite etc., idest, non est negotium, ut alia calceamenta possideatis praeter haec quibus estis calceati. Neque virgam, idest nihil, sicut dicitur, neque festucam. Et quare? Dignus est enim operarius mercede sua et cetera. Quia vos habetis potestatem accipiendi ab aliis, et ideo non est necessarium, ut portetis. Unde quando aliquid est permissum, si non fiat, non est peccatum; quicquid autem plus fit, supererogationis est. Unde et Paulus, quamvis posset ab aliis recipere, nihil accipiebat, et istud erat supererogatio, ut dicit Augustinus, quia permissis non uti, est supererogationis. Unde Paulus, I ad Cor. IX, v. 15: melius est mihi mori, quam evacuare gloriam meam. Et quare? Quia non utebatur isto permisso: dignus est enim mercenarius et cetera. Sed quid est quod aliter dicit, quod ferant virgam? Dicit Augustinus, quod non est inconveniens quod quaedam aliquando dicantur mystice, aliquando ad litteram. Unde quod hic dicit Matthaeus, dicit ad litteram, quod virgam non ferant; quod vero Marcus dicit, mystice intelligitur, quod scilicet non ferant temporalia, sed habeant potestatem accipiendi ab aliis. Unde dignus est enim operarius cibo suo. Istud enim non est ibi casuale. Isti operarii sunt de quibus dictum est supra: rogate dominum messis, ut mittat operarios in messem suam. Tertia expositio est nolite possidere aurum, idest saecularem sapientiam, argentum, eloquentiam saecularem, non peram, idest sollicitudinem, nec duas tunicas, idest duplicitatem, nec calceamenta, idest terrenorum affectionem; fiunt enim calceamenta de pellibus animalium mortuorum.
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In quamcumque civitatem aut castellum intraveritis et cetera. Supra dominus ordinavit quod apostoli victualia secum non deferrent: et ratione probavit quia dignus est operarius mercede sua, nunc determinat modum qualiter accipere debent; et primo dat modum, quia debent a volentibus dare accipere; secundo quid fiat volentibus. Circa primum tria facit. Primo docet eligere hospitem; secundo prohibet mutare hospitium; mandat, tertio, quod hospes salutetur. Dicit ergo: dictum est quod dignus est operarius cibo suo, ut sciatis a quo debetis accipere, ne credatis quod domus cuiuslibet vobis sit concessa; ideo in quamcumque civitatem aut castellum intraveritis, interrogate quis in ea dignus sit. Et hoc ne propter infamiam hospitis vestra praedicatio contemnatur, ut habetur I ad Tim. III, 7: oportet autem illum testimonium habere bonum ab his qui foris sunt. Secunda ratio, quia si bonus aliquis fuerit, facilius vobis necessaria ministrabit. Et in hoc providet eis. Tertia ratio est, ut excludatur suspicio quaestus: quia cum viderent homines tales pauperes non accipientes nisi a bonis, signum erat eis, quod propter quaestum non praedicabant. Istas duas expositiones ultimas ponit Chrysostomus; primam Hieronymus. Et hoc dicit apostolus, I Thess. II, 5: neque enim aliquando fuimus in sermone adulationis, neque in occasione avaritiae. Item dicit quis in ea sit dignus, et hoc est, quia magnum ei reputatur, qui tales hospites recipit. Unde Abrahae magnum reputatum est quod hospites recepit, ut habetur ad Hebr. ult., 2: hospitalitatem nolite oblivisci: per hanc enim quidam placuerunt, Angelis hospitio receptis. Et ibi manete. Hic docet de stabilitate hospitii. Ibi manete, idest non transite de hospitio in hospitium. Et quare? Ne sit tristitia hospiti; et si dignus sit, recipiet vos libenter, et ita cum tristitia dimittet; Ier. c. XVIII, 20: numquid redditur pro bono malum? Secunda ratio est, ne incurrant notam levitatis, quae non convenit praedicatori. In populo gravi laudabo te, Ps. XXXIV, 15. Item ut evadant notam gulae, quia si dimitterent malum hospitium pro bono, imputaretur gulae. Ideo dominus dicit, quod antequam intrent, petant quis fuerit in ea dignus.
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Intrantes autem domum salutate eam. Hic notatur salutatio hospitis. Et primo ponit salutationem; secundo effectum, ibi et si quidem fuerit domus illa digna, veniet pax vestra super eam. Oportebat enim quod eis qui temporalia ministrabant, spiritualia ministrarent, et non solum spiritualia, sed quae sunt necessaria ad salutem, dicendo pax huic domui et cetera. Et iste erat modus salutandi congruus, quia mundus erat in guerra; in Christo autem mundus est reconciliatus: isti enim legati erant domini, et ad quid? Certe ad pacem; ideo congrua erat haec salutatio. Sequitur effectus quo ad bonos, et quo ad malos. Et si quidem fuerit domus illa digna et cetera. Possumus dicere quod domus illa habebit inde quamdam vim benedictionis. Unde apostoli sive episcopi in prima versione ad populum dicunt pax vobis. Unde dicitur Num. VI, 27: invocabunt nomen meum super filios Israel, et ego benedicam eis et cetera.
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Si autem non fuerit digna, pax vestra revertetur ad vos. Sed quid est quod dicit? Nonne dixerat quod primo interrogarent? Ideo ostendit quod in talibus inquisitionibus falluntur homines: homo enim videt quae patent, dominus autem intuetur cor, ut habetur I Reg. XVI, 7. Non enim adhuc ita perfecti erant quod possent cognoscere quis esset dignus. Pax vestra revertetur ad vos; et hoc est quod aliquis aliquando orat, et laborat pro salute alterius, et tamen effectum non consequitur; et tamen quod facit, non amittit, sed in ipsum redit. Unde revertetur ad vos, idest fructus referetur ad vos. Et quicumque non receperit vos. Hic agitur de his qui non recipiunt. Et primo docet eos quid facere debeant; secundo quid a Deo recipient.
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Dicit ergo et quicumque non receperit vos. Et ponit duas culpas. Unam quod eos non receperant; aliam, quia missi erant ad praedicandum, quia verbum Dei non audiebant. Ideo exeuntes foras de domo, vel civitate, quia aliquando recipiebantur in civitate, sed non in domo; aliquando vero nec in civitate; sicut habetur in actibus apostolorum. Quid ergo faciendum? Excutite pulverem de pedibus vestris. Et hoc leguntur Paulus et Barnabas fecisse ad litteram, ut habetur Act. c. XIV, 51. Et quare hoc mandat dominus? Pulvis enim adhaeret pedibus, unde hoc praecepit ad ostendendum quod laborem itineris incassum fecerant. Et hoc erat eis in poenam; quasi dicat: inde estis damnabiles. Tamen dicit apostolus Phil. II, 16: non in vacuum laboravi. Item alia ratio est, quia minimum quod potest haberi, est pulvis; ideo voluit, ut excuterent, in signum quod nihil haberent de eis. Tertia ratio est, quia per pulverem significantur temporalia, per pedes affectus, ad significandum quod in affectibus eorum nihil debet remanere temporale. Quarta causa est mystica. Pedes sunt affectus eorum: quantumcumque enim sunt sancti praedicatores, oportet quod aliquo pulvere affectus eorum moveatur, vel ex aliqua vanagloria etc., ut habetur Io. c. XIII, ubi dicitur quod dominus lavit pedes discipulorum, et dixit: qui mundus est, non indiget nisi ut pedes lavet, et est mundus totus. Unde indigebant lotione quod ad venialia. Et quare hoc praecepit dominus? Ad ostendendum quod praedicator committit se periculo. Unde si non credunt ei, hoc in damnationem eorum revertitur. Sed quid est? Nonne habebunt peius?
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Immo dico vobis: tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die iudicii quam illi civitati. Quia, sicut habetur Io. XV, 22: si non venissem, et locutus non fuissem eis, peccatum non haberent. Magis enim peccant qui audiunt, et non implent, quam qui numquam audierunt. Ideo forte quod isti Sodomitae non audierunt, ideo tolerabilius erit eis. Item isti licet immundi, hospitales tamen erant. Unde quantum ad hoc tolerabilius erit eis. Sed contrarium habetur Gen. XIX, quod peccatum Sodomorum est gravissimum peccatum, ut patet ex poena. Et dicendum quod in genere peccatorum carnalium illud est gravissimum. Istud autem, quod immediate est contra Deum, sicut idololatria, illo est gravius. Vel dicendum quod non comparat peccatum ad peccatum, sed ad circumstantiam; quia peccabant isti, quibus fuerat praedicatum, illis vero non. Item redarguit quosdam haereticos qui dicebant quod omnia peccata erant paria, et omnes poenae, et merita omnia, et omnia praemia. Ideo hoc excludit cum dicit tolerabilius etc., quia quibusdam peccatoribus erit deterius.
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Supra instruxit dominus de officio suo, et de necessariis ad victum, modo vero instruit de periculis imminentibus: et circa hoc duo facit. Primo ponitur instructio in figura; secundo exponit illam figuram, ibi cavete autem ab hominibus. Circa primum primo praenuntiat pericula; secundo quomodo in periculis se habere debent, ibi estote ergo prudentes sicut serpentes, et simplices sicut columbae. Dicit ergo ecce ego mitto vos. Quia dixerat in quamcumque civitatem intraveritis etc., et tunc quod dignus est operarius cibo suo: possent credere quod omnes deberent eos recipere, ideo istud excludit; quasi dicat, non sic erit. Ecce ego mitto vos sicut oves in medio luporum, unde mitto vos ad pericula. Et hoc dicit propter duo, ne imputaretur eius ignorantiae, vel impotentiae, quod non posset eos tueri. Item dixit eis, ne putarent se deceptos. Et comparat eos ovibus propter mansuetudinem, persecutores vero lupis propter rapacitatem; ipse enim Christus ovis fuit, de quo Is. LIII, 7: quasi ovis ad occisionem ducetur. Et discipuli oves; Ps. XCIV, 7: nos autem populus eius, et oves pascuae eius. Sed ut non credatis quod hoc non sit ex mea voluntate mitto vos in medio luporum; Io. XX, 21: sicut misit me pater, ego mitto vos. Et quare voluit sic Deus mittere ad pericula? Hoc fuit ad manifestationem suae virtutis, quia si misisset aliquos armatos, illud imputaretur violentiae eius, non virtuti Dei; ideo pauperes misit. Magnum enim fuit quod per pauperes, et despectos, et inermes, tot fuerint conversi ad dominum, sicut dicit apostolus I Cor. I, 26: non multum potentes elegit et nobiles Deus; sed quae stulta sunt mundi elegit Deus et cetera. Estote ergo prudentes sicut serpentes, et simplices sicut columbae. Hic ostendit quomodo se debeant habere. Et quia duo mala poterant accidere: quia si apostoli consensissent eis, posset eis malum accidere; si contradixissent, posset similiter; ideo ad duo monet eos: ad prudentiam videlicet, et simplicitatem. Ad prudentiam, ut devitent mala illata; ad simplicitatem, ut non inferant mala. Unde, quia mitto vos, estote prudentes. Vult eos habere prudentiam serpentis. Prudentia serpentis in hoc consistit quod semper vult defendere caput. Caput Christus est, quem servare iubet. Unde II ad Tim., c. ult., 7: bonum certamen certavi, cursum consummavi, fidem servavi. Item debent servare caput, I Cor. XI, 3, quod est principium totius; Prov. IV, 23: omni custodia serva cor tuum. Item alia prudentia est serpentis, quia quando veterascit, transit per foramen arctum, et expoliat vestem, sive pellem; sic nos debemus facere in nostra conversatione. Et dicit apostolus ad Col. III, 9: expoliantes veterem hominem cum actibus suis et cetera. Item debemus habere prudentiam serpentis in praedicatione; quia, sicut habetur Gen. III, 1 ss., propter astutiam serpentis deiectum est genus humanum, quia invasit fragiliorem sexum; item ostendit ei lignum. Sic praedicatores debent peccatores convertere per magis aptos. Item debent suadere de ligno crucis, ut sicut ille profecit in ligno ad malum, ita isti proficiant ad bonum. Et simplices sicut columbae. Comparaverat autem eos ovi, quia non remurmurat, item non nocet; hic comparat columbae, quia non habet iram in corde. Item simplices contra dolositatem, quae aliud gerit in corde, aliud in ore, iuxta illud Ps. XXVII, 3: loquuntur pacem cum proximo suo, mala autem in cordibus suis. Contra tormenta habere patientiam et simplicitatem. Prov. XI, 3: simplicitas iustorum diriget eos.
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Post exponit pericula dicens cavete autem ab hominibus et cetera. Et primo in generali; secundo in speciali. Quia isti sunt simplices, possent credere quod mittebat eos in medio luporum, ita quod hoc diceret ad litteram; ideo exponit cavete ab hominibus. Unumquodque enim debet denominari ab eo, quod principalius inest ei. Unde videndum quid principalius movet in homine: si ratio, homo est; si ira, ursus vel leo est; si concupiscentia, tunc non est homo, sed potius porcus, vel canis. Unde licet sint homines per naturam, tamen lupi sunt per affectionem; in Ps. XLVIII, 13: homo autem cum in honore esset, non intellexit; comparatus est iumentis insipientibus, et similis factus est illis et cetera. Et alibi Ps. XXXI, 9: nolite fieri sicut equus et mulus, in quibus non est intellectus. Tradent enim vos et cetera. Primo tangit quibus tradentur; secundo a quibus tradentur, ibi tradet autem frater fratrem et cetera. Et primo ostendit quod dictum est; secundo eos confortat, ibi cum autem tradent vos et cetera. Et primo dicit quibus sunt tradendi; secundo quid sequatur ex ista traditione, ibi et in synagogis suis flagellabunt vos. Circa primum sic. Talis erat mos apud Iudaeos, quod si aliquis primo diceret, vel faceret contra legem, primo vocabatur ad Concilium, et reprehendebatur; sed si secundo, cum reprehensione flagellabatur; sed si tertio, vel occidebatur, cum esset eis potestas, vel occidendus tradebatur ei cui potestas inerat. Et istud factum est, sicut dicitur Act. IV, 1 ss. et V, 16; ibi enim dicitur quod loquentibus apostolis ad populum, comminati sunt eis; et post hoc cum adhuc loquerentur, caesis nuntiaverunt, quod non loquerentur, et tertio lapidaverunt Stephanum, et Iacobum Herodi tradiderunt. Ideo cavete, quia tradent vos in Conciliis suis; Ps. XXV, 4: non sedi cum Concilio vanitatis, et cum iniqua gerentibus non introibo. Et ad praesides et reges ducemini, ut ad Herodem, et multos alios. Sed magnam debetis habere consolationem, quia propter me, scilicet quem diligitis. Augustinus: omnia quasi inania et quasi nulla facit amor. Item beati qui persecutionem patiuntur propter iustitiam etc. supra V, 10. Et quid inde sequetur?
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Hoc erit in testimonium illis, idest contra illos, idest Iudaeos et gentes. Quia enim tradent vos in Conciliis, ideo hoc erit in testimonium contra illos. Item quia ante reges et praesides, hoc similiter erit contra illos. Unde infra XXIII, 34: ecce ego mitto ad vos sapientes et Scribas et ex illis occidetis, et flagellabitis in synagogis vestris et cetera. Vel sic: in testimonium illis, scilicet Iudaeis et gentibus, quia mitto vos ad eos, testes fidei meae ad Iudaeos et gentes; unde martyr idem est quod testis; quia per passionem vestram eritis testes passionis meae; Act. I, 8: et eritis mihi testes in Ierusalem, et in omni Iudaea, et Samaria, et usque ad ultimum terrae et cetera. Cum autem tradent vos, nolite cogitare quomodo aut quid loquamini et cetera. Possent dicere apostoli: nos sumus piscatores insipientes, erimus stupefacti. Et non est mirum, quia Moyses, qui instructus in lege erat, cum mandaret dominus quod accederet ad Pharaonem, dixit, impeditioris linguae sum. Ex. IV, 10. Ideo ut hoc excludat, dicit cum autem tradent vos et cetera. Et tria facit. Primo excludit stuporem; secundo promittit sapientiae donum, ibi dabitur enim vobis in illa hora quid loquamini; tertio auctorem doni, ibi non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Nolite ergo cogitare de hoc. Et duo excludit. Et quantum ad id quod dicitur; et quantum ad modum loquendi. Primum pertinet ad sapientiam; secundum ad eloquentiam. Sed videtur esse contra hoc quod apostolus Petrus dicit in canonica sua: parati semper ad satisfactionem omni poscenti vos rationem de ea, quae in vobis est, fide et spe. Chrysostomus solvit, quod quando aliquis habet necessitatem respondendi, et habet tempus deliberandi, non debet expectare divinum auxilium; sed apostoli cum erant in tribulatione, non habebant tempus, quare debebant se committere filio Dei: sic etiam est quod cum aliquis habet facultatem, debet facere quod potest; sed certe si non habet tempus, debet se committere filio Dei, sed non debet tentare Deum si habeat tempus cogitandi.
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Ideo dominus non dixit solum nolite cogitare, sed dicit cum tradent vos (...) nolite cogitare et cetera. Et sequitur ex illa promissione dabitur enim vobis in illa hora; quia in manu Dei sunt omnes sermones nostri, Sap. c. VII, 16. Et Ex. IV, 12: ego ero in ore tuo doceboque quid loquaris. Et Lc. XXI, 15: ego dabo vobis os et sapientiam. Et quis est auctor? Certe spiritus sanctus.
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Non enim vos estis qui loquimini, sed spiritus patris vestri qui loquitur in vobis. Simile est quod habetur II Cor. c. XIII, 3: an experimentum quaeritis eius qui in me loquitur Christus? Sed quid est quod videbantur isti arreptitii? Notandum quod omnis actio quae ex duobus causatur, quorum unum est principale agens, secundum vero instrumentale, debet denominari e principaliori. Isti fuerunt agentes instrumentaliter, spiritus sanctus principaliter; ideo tota actio debet denominari a spiritu sancto. Sed videndum quod aliquando movet spiritus perturbando rationem, aliquando movet confortando. Unde haec differentia est inter motum Diaboli, et spiritus sancti. Homo enim non est dominus, nisi per rationem, per quam est liber; unde quando homo secundum rationem non movetur, tunc est motus arreptitius. Quando cum ratione, tunc dicitur motus a spiritu sancto. Motio enim Diaboli perturbat rationem. Isti autem, licet a spiritu sancto loquerentur, tamen remanebat in eis ratio; et ideo etiam a se loquebantur, non sicut arreptitii. Unde reducit eos ad veritatem propheticam, ut habetur II Petr. I, 19: et habemus firmiorem propheticum sermonem. Sed possent dicere apostoli: quis tradet nos? Non habemus inimicitias. Primo ergo ostendit a quibus tradentur; secundo consolationem adhibet, ibi qui autem perseveraverit usque in finem, hic salvus erit. Aliquis potest male cavere a persecutione sibi praenuntiata in universali tantum; ideo praenuntiat in singulari. Et duo dicit quoad primum. Tradet autem frater fratrem. Istud secundum litteram aliquando accidit quod pater tradidit filium, et e converso, et frater fratrem, aut propter timorem, aut propter odium; quia tanta est virtus fidei quod inter homines qui non sunt eiusdem fidei, vix firma sit amicitia.
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Et hoc est quod dicit tradet enim frater fratrem et cetera. Unde dicitur et Ier. IX, 4: ut unusquisque in fratre suo non habeat fiduciam. Et ob hoc est necessarium quod caveant, et propter laesionem quam homo patitur, et propter amissionem amicitiae; in Ps. LIV, 13: si inimicus meus maledixisset mihi, sustinuissem utique. Item plus, quia non ibitis ad familiares, sed ad extraneos.
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Et hoc non valebit, quia eritis odio omnibus hominibus. Unde in Io. XVI, 2: venit hora in qua omnis qui occiderit vos, reputabit se obsequium praestare Deo. Sed numquid fuit hoc verum? Nonne multi fuerunt qui recipiebant eos? Ideo dicebat de hominibus, qui humanitus vivebant. Alii vero, qui Dei erant, eos recipiebant. Sed causa huius assignatur Io. XV, 18: si de mundo fuissetis, mundus quod suum erat, diligeret; quia vero de mundo non estis, ideo odit vos mundus. Item promisit dominus consolationem, quia propter nomen meum. Hoc enim vobis dulce debet esse pro nomine meo pati, ut habetur I Petr. IV, 14: si exprobramini in nomine Christi, beati eritis. Item alia ratione confortat eos, quia ad magnum fructum eorum debebat venire tribulatio. Quia enim praevidit multos cadere, ideo monet ad perseverantiam; quia qui perseveraverit usque in finem, hic salvus erit. Unde II Tim. ult., 7: bonum certamen certavi, cursum consummavi, fidem servavi; in reliquo reposita est mihi corona iustitiae, quam reddet mihi dominus in illa die iustus iudex. Unde in Levitico dicitur quod cauda offerebatur, idest finis. Cum autem persequentur vos in civitate ista, fugite in aliam. Supra docuit pericula, in quo exposuit quod dixerat, ecce ego mitto vos etc., nunc autem docet quomodo se habere debent. Et dividitur haec pars: quia primo docet cavere mala et periculum quoad prudentiam; secundo docet habere aequanimitatem in periculis, ibi nolite ergo timere. Circa primum primo docet vitare periculum corporale; secundo spirituale, ibi non est discipulus super magistrum. Circa primum duo facit. Primo innuit malum periculorum; secundo ad tacitam obiectionem respondet, ibi amen dico vobis et cetera. Dicit ergo: ita dictum est, quod qui perseveraverit usque in finem hic salvus erit, et non propter hoc tentationibus exponatis vos, immo cum persequentur vos in civitate ista, fugite in aliam: et hoc infirmis expedit, ne incaute se exponentes deficiant; Prov. XIV, 15: astutus considerat gressus suos, stultus transibit, et confidit. Item docet etiam perfectos; et si non propter ipsos, tamen propter aliorum salutem, ut habetur ad Phil. c. I, 24: manere autem in carne necessarium est propter vos. Istud autem ostendit dominus quando propter Herodem fugit in Aegyptum, ut habetur supra II, 14. Item hoc fecerunt discipuli, sicut habetur Act. VIII, 1. Sed contra hoc obiicitur quod habetur Io. X, 12, quod mercenarius fugit, et dimittit oves. Ergo videtur quod ad ipsos non pertineat, sed ad mercenarios. Respondet Augustinus, quod persecutio aut imminet singulari personae: et tunc declinare, et dimittere aliquos debet, per quos fiat salus; si autem toti Ecclesiae, oportet quod vel tota Ecclesia fugiat ad loca tutiora, ut iam factum est; vel quod aliqui fugiant, et aliqui firmi remaneant, aut pastor cum grege remaneat.
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Sequitur amen dico vobis, non consummabitis civitates Israel, donec veniat filius hominis. Respondet tacitae obiectioni. Possent dicere: tu mittis nos ad Iudaeam; si eiiciant, quo ibimus? Dico, dato quod ab una civitate expellant vos, fugite in aliam, et non poteritis peragrare civitates Iudaeae, donec veniat filius hominis, idest donec resurgat a mortuis, et tunc mittet vos ad gentes, ut habetur in. ult., 19: ite, docete omnes gentes. Hilarius aliter exponit. Dicit enim quod loquitur de secunda missione, scilicet cum dicit, cum persequentur vos; scilicet de Iudaea fugite ad gentes, sicut habetur Act. XIII, 46: vobis oportebat primum praedicare regnum Dei: sed quia repellitis illud, et indignos vos iudicatis aeternae vitae, ecce convertimus nos ad gentes. Sed possent dicere: quare vis quod dimittamus nostros? Quia non poteritis consummare usque in finem, tunc consummabuntur filii Israel. Mystice sic: cum persequentur vos haeretici cum auctoritatibus suis, eos auctoritatibus repellite; non enim consummabuntur donec manifestetur veritas. Non est enim discipulus super magistrum. Hic monet eos ne deficiant: et primo exemplo; secundo beneficio, ibi ne ergo timueritis eos; tertio ex divino iudicio, ibi et nolite timere eos qui occidunt corpus. Primo hortatur ne deficiant exemplo; et primo ponit similitudinem; secundo applicat ad propositum. Et primo inducit quod est inconveniens; secundo quod perfectum est.
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Dicit ergo non est discipulus super magistrum. Possent enim dicere: tu dicis quod erimus odio omnibus hominibus; quomodo poterimus tot odia sustinere? Dederat eis dominus magnam sapientiam, et magnam potestatem: unde sapientiae debetur honor, potestati reverentia; ideo dominus ponit se in exemplum quoad utrumque. Non est discipulus super magistrum, inquantum discipulus; unde si honorem mihi non exhibuerunt qui debetur magistro, nec vobis. Item nec servus est maior domino; et hoc inquantum ad dominium. Unde Io. XIII, 13: vos vocatis me, magister, et domine, et bene dicitis, sum etenim et cetera.
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Debet autem esse gloriae unicuique si sit sicut dominus eius vel magister; ideo subdit sufficit discipulo ut sit sicut magister eius. Sicut enim est in rebus quod unumquodque perfectum est, quando potest generare sibi simile, sic etiam tunc est perfectus discipulus, cum est persimilis magistro; similiter et de servo. Ideo non debet vobis esse grave si sitis sicut et ego; unde habetur I Petr. II, 21: Christus passus est pro nobis, vobis relinquens exemplum, ut sequamini vestigia eius. Et Eccle. II, 12: quis est qui possit sequi dominum suum? Deinde vocat eos domesticos: si patrem familias vocaverunt Beelzebub, quanto magis domesticos eius? Et vocat eos domesticos ad maiorem familiaritatem: unde magnum est donum pati pro Christo, ut habetur Iac. I, 2: magnum gaudium existimate, fratres, cum in tentationes varias incideritis, scientes quod probatio fidei vestrae patientiam operatur. Et Act. V, v. 41: ibant apostoli gaudentes a conspectu Concilii, quoniam digni habiti sunt pro nomine Iesu contumeliam pati. Unde non est magnum, domesticum pati pro amico. Ad Eph. II, 19: vos estis cives sanctorum, et domestici Dei. Unde si patrem familias vocant Beelzebub, non est mirum si vobis opprobria dicunt. Quid autem dicitur Beelzebub? Sciendum quod Ninus fuisse dicitur filius Beli: unde imaginem patris fecit honorari, et vocavit Bel. Deinde postmodum translatum est ad aliam linguam, et dictum est Beelzebub. Zebub, idest musca: sacrificabatur enim isti cum multo cruore, ubi congregantur multae muscae.
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Ne ergo timueritis eos et cetera. Hic hortatur ne deficiant in tribulationibus ex beneficio. Et primo eos confortat; secundo similitudinem dat; tertio ad propositum applicat. Dicit ergo: persequentur vos, sed ne timeatis, quia non debetis timere nisi malum; sed magnum bonum est portare quod dominus portavit. Unde Paulus ad Gal. ult., 17 gloriabatur dicens: stigmata domini mei in corpore meo porto. Nihil est enim opertum quod non reveletur. Istud potest ad praecedentia referri, vel ad sequentia. Ad praecedentia sic: isti vocabunt vos Beelzebub; sed non est curandum, quia in fine patebit malitia eorum. Ideo non timeatis, quia nihil opertum quod non reveletur; ut habetur I Cor. IV, 5: nolite itaque ante tempus iudicare, quousque veniat dominus, qui revelabit abscondita tenebrarum, et manifestabit consilia cordium. Et occultum. Differt opertum, et occultum: quia occultum dicit aliquid non manifestum, sicut est illud quod alius habet in corde, secundum illud supra c. IX, 4: ut quid cogitatis mala in cordibus vestris? Opertum autem est etiam aliquid quod, etsi sit manifestum, operitur tamen per aliquid aliud. Vel potest exponi sic: non timeatis, quia si statim non pateat veritas vestra, tamen postea patebit. Deinde instruit eos dominus sicut instruitur advocatus: quia primo docetur qualiter debeat allegare antequam proferat ante alios. Sic dominus discipulos elegerat ad seminandum verbum suum omni populo; ideo primo in occulto volebat eos docere dicens: quod vobis dico in tenebris, dicite in lumine. Duo sunt sensus disciplinales: auditus, et visus. Quod in tenebris dicitur, occultum est: similiter quod in auribus auditur. Quod dico vobis in tenebris, dicite in lumine, quia in lumine omnia manifestantur.
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Item occultum est, quod in aure auditur; ideo dicit et quod in aure auditis, praedicate super tecta. Sed contra hoc videtur quod dicitur in Io. XVIII, 20: in occulto locutus sum nihil. Sed hoc intelligendum est sic: nihil locutus sum in occulto quod non possit dici in manifesto. Vel sic quod dico vobis in tenebris, idest inter Iudaeos, qui tenebrae sunt. Unde Eph. V, 8: eratis aliquando tenebrae. Vel quod dico vobis qui estis tenebrae, dicite in lumine; I ad Cor. IV, 5: qui illuminabit abscondita tenebrarum, et manifestabit consilia cordium. Et quod in aure auditis, praedicate super tecta. Prov. X, 14: sapientes abscondunt scientiam. Et Iob V, 27: quod auditum est, mente pertracta. Super tecta, quia in aliquibus regionibus mos est quod tecta sunt plana; ita quod et ibi potest fieri manifestatio omnibus. Mystice super tecta praedicat, qui carnem sibi subiiciens aliis praedicat. Et nolite timere eos qui occidunt corpus. Supra ostendit quod non debebant discedere a confessione veritatis, tum propter exemplum, tum propter beneficium, nunc ostendit, quod non debent discedere ex divino iudicio, quia facta subsunt iustitiae divinae. Vel potest aliter continuari. Docuit qualiter vitandae sunt persecutiones, nunc autem docet quod propter aliquid non desistant ab executione officii. Tria autem poterant impedire: opprobria, timor mortis, affectus carnalis. Docuit ergo quod non desistant propter opprobria; nunc autem quod non propter timorem mortis; deinde quod non propter affectum carnalem, ibi nolite arbitrari quia venerim pacem mittere in terram. Unde secundum hoc primo docet quia non timendi sunt qui occidunt corpus, ne praedicatio veritatis dimittatur; secundo non sunt timendi, quia parum possunt, ibi animam autem non possunt occidere; tertio ostendit qui sunt timendi, quia qui multum possunt.
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Primo ergo dicit nolite timere eos qui occidunt corpus. Et quare? Quia corpus in se necessitatem habet moriendi, unde non facit quod non sit aliquando futurum; Rom. c. VIII, 10: si in vobis est Christus, corpus quidem mortuum est propter peccatum. Item quia occisio corporis propter gloriam est optabilis; unde Rom. VII, 24: quis me liberabit de corpore mortis huius? Item quia brevis est et momentanea; II ad Cor. IV, 11: semper enim nos qui vivimus in mortem tradimur. Et ideo nolite timere. Is. LI, 12: quis es tu ut timeas ab homine mortali, et a filio hominis, qui quasi foenum arescit? Animam autem non possunt occidere. Hic tangit quod parum possunt, quia animam non possunt occidere; unde spiritus semper vivit; Eccli. XV, 18: ante hominem vita et mors, bonum et malum: quod placuerit, dabitur ei. Sicut enim corpus vivit per animam, ita anima per Deum: et ita Deus est vita animae. Non sunt ergo timendi, quia parum possunt. Nolite ergo eos timere; sed potius timete eum qui potest et animam et corpus perdere in Gehennam. Si dicitis quod illi sunt timendi qui corpus occidunt; potius ille timendus est qui potest etiam animam perdere. Et notandum quod nomen Gehennae, ut dicit Hieronymus, non habetur in Scriptura, tamen assumitur a salvatore ab Ier. XIX, 6, ubi dicitur: ecce dies veniunt, et non vocabitur locus iste amplius vallis filiorum Ennon, sed vallis occisionis. Unde Ennon vallis est a radice montis Ierusalem, quae erat vallis pinguissima, et vocabatur vallis Ennon. Contigit autem quod locus ille esset consecratus idolo; et ideo quia ad voluptates conversi sunt, comminatus est dominus quod occiderentur, et quod non vocaretur locus Ennon, sed coriandrum, idest sepulcrum mortuorum; ideo vocat locum istum Gehennam. Unde dicit: non solum timete eos qui occidunt corpus, sed potius timete eum qui potest et animam et corpus perdere in Gehennam, quia Deo non est serviendum propter timorem poenae, sed propter amorem iustitiae, ut habetur Rom. VIII, 15: non enim accepistis spiritum servitutis in timore; sed accepistis spiritum adoptionis filiorum Dei. Et notandum quod hic excludit duos errores. Quidam enim dicebant, quod anima, mortuo corpore, perit; et hoc destruit, cum dicit qui potest animam mittere in Gehennam. Unde patet quod post corpus remanet. Item erat positio quorumdam quod non esset resurrectio, sicut habetur I ad Cor. XV, 12. Et hoc excludit, quia si corpus et anima mittitur in Gehennam, constat quod erit resurrectio: et hoc habetur Apoc. XX, 9: mittentur in resurrectione in stagnum ignis et sulphuris. Nonne duo passeres asse veneunt? Ita dictum est quod isti non sunt timendi, quia non possunt et cetera. Item non sunt timendi, quia illud parum quod possunt, non possunt nisi ex divina providentia. Et primo ponit divinam providentiam circa aves; secundo circa homines, ibi vestri autem et capilli capitis omnes numerati sunt; tertio indicit eis securitatem nolite ergo timere et cetera.
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Dicit ergo nonne duo passeres, per passeres dat intelligere omnes aves parvas, asse veneunt? Et in hoc notat vilitatem, quia duo habentur pro asse, quia sicut unitas est minimum in numeris, ita as in ponderibus. Sed nota, secundum Augustinum, quod aliquid dicitur valere dupliciter: aut secundum dignitatem naturae, et sic unus passer dignior est quam denarius: vel secundum quod ad usum nostrum refertur, et sic dignior est denarius. Sed obiicitur quod Lucas XII, 6 ponit quinque passeres, et duos asses. Dicendum, quod pauca est differentia: si duo habentur pro asse, et quinque pro duobus, non est magna differentia. Et unus ex illis non cadet super terram sine patre vestro: sine providentia patris. Et quare dicit hoc? Quia consonat verbum istud verbo legis, Lev. XIV, quod cum aliquis curabatur a lepra, offerebat duos passeres, et unus immolabatur, alter vero cum ligno cedrino et hyssopo intingebatur in sanguine occisi, et aspergebatur mundandus, et sic vivus dimittebatur. Vult ergo quod duo accipiuntur, et unus non occiditur; et hoc non fit sine providentia Dei. Hilarius sic exponit: per duos passeres intelliguntur corpus et anima, et dantur pro asse, idest pro modica delectatione; Is. l, 1: ecce in iniquitatibus venumdati estis; et in sceleribus vestris dimisi matrem vestram. Et istorum unus solus cadit in terram, scilicet corpus; anima autem tendit ad iudicium. Sed obiicitur: non est cura Deo de bobus: ergo nec de passeribus. Dicendum, quod Deo est cura de omnibus, ut habetur Sap. XII, 13: non est alius Deus, quam tu, cui cura est de omnibus. Sed sciendum quod providet omnibus secundum modum suae naturae. Haec autem est diversitas in rebus creatis, quod quaedam sunt naturaliter liberae, aliae vero non. Illa dicitur creatura libera, in cuius potestate est quod faciat quod vult: non libera, quae hoc non habet. Unde providet rationalibus tamquam liberis, sed providet aliis tamquam servis: sicut paterfamilias aliter providet liberis, aliter servis; liberis providet propter seipsos, sed servis secundum quod sunt in usum dominorum, et etiam secundum quod unusquisque magis aptus est ad serviendum. Sic divina misericordia rationalibus distribuit propter seipsos, quia totum fit propter bonum eorum, vel propter malum. Unde eis omnia sunt vel praemia vel poenae meritorum. Quae autem irrationalibus fiunt, vel ad salutem hominum fiunt, vel ad completionem universi, ut habetur III Reg. XIII, quod quidam propheta occisus est a leone, et hoc propter culpam. Mus occiditur a catto ad servandum bonum universi. Hic est enim ordo universi, ut unum animal vivat de alio.
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Ideo consequenter ostendit aliam curam habere de hominibus et brutis, cum dicit vestri autem capilli capitis omnes numerati sunt. Ostendit quod differentia est providentiae Dei, ex quo diversimode providet. Dixerat enim quod de passeribus non cadit unus in terram sine patre: hic vero dicit, quod nedum vos non cadetis, sed nec capilli vestri. Et hic notat providentiam circa minimos actus, quia omnia quae in ipsis sunt, ordinantur ad eos, et de his providet dominus. Sed notandum quod dicit numerati sunt. Sed ratio est, quia consuetum est, quod illud quod vult aliquis sibi retinere, illud numerat; quod vult autem dispensare, alii tradit. Unde haec est differentia inter providentiam rationabilium et aliorum, quia immediate ordinantur ad Deum, quia talis creatura capax Dei est, aliae vero non. Item quae numeramus, nobis conservare volumus; et ideo non dixit superius, quod passeres numerati sunt, quia non in perpetuum durant; sed homines ita sunt ut in perpetuum durent, quia anima perpetua est. Sed hic est quaestio: si capilli numerati sunt, nonne totum in resurrectione reintegrabitur, quod de capillis abscinditur? Et si hoc, indecens erit longitudo. Dicunt aliqui quod non perit materies; sed quod erit superfluum in una parte, cedet in aliam partem. Sed dato quod nihil fuerit diminutum, quid inde fiet? Ideo intelligendum est quod fuit hic triplex opinio. Quidam dixerunt, quod non resurget nisi quod est de veritate humanae naturae. Alii vero quod non resurget nisi quod decisum est ab Adam, quod sic multiplicatum est in tantam magnitudinem. Alii vero quod non solum quod ab Adam, sed etiam quod decisum est a proximo parente. Unde quicquid additur, quod est de veritate humanae naturae, resurget; sed quod pertinet ad quantitatem partium, non resurget. Sed contra hoc videtur, quod calor agens in humidum nutrimentale agit etiam in radicale, et ita homo non consumit unum, quin consumat alterum, cum permisceantur ad invicem. Ideo aliter dicendum videtur, quod quicquid est de veritate, remanebit solum quantum ad complementum pertinet. Appello autem illud, quod est de veritate humanae naturae, carnem secundum speciem; aliud autem, carnem secundum materiam. Caro autem secundum speciem resurget, non secundum materiam. Sed quid est dictu carnem secundum speciem? Dicendum quod partes hominis possunt considerari aut quantum ad formam, aut quantum ad materiam. Quantum ad formam semper manent. Si autem consideremus materiam subtractam, aliquid fluit et refluit, ut patet in igne. Si autem igni addantur ligna, ignis secundum speciem manet idem; tamen fluit materia secundum subtractionem lignorum. Unde resurget quod magis perfectum est. Unde non dicit: capilli vestri ponderati sunt, sed numerati sunt: unde non resurgent in pondere, sed in forma. Nolite timere et cetera. Hic ostendit securitatem ex quo non possunt nisi parum: et illud quod possunt, non possunt sine Dei providentia.
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Nolite ergo timere: multis passeribus meliores estis vos. Omnia enim subiecisti sub pedibus eius, oves et boves universas, insuper et pecora campi; ut habetur in Ps. VIII, 8. Et Gen. I, 26: faciamus hominem ad imaginem et similitudinem nostram; et sequitur: et praesit volatilibus caeli, et piscibus maris, et bestiis, universaeque terrae, omnique reptili quod movetur in terra.
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Omnis ergo qui confitebitur me coram hominibus, confitebor et ego eum coram patre meo. Hic tangit utilitatem, quae provenit ex ipsius confessione. Secundo, damnum quod provenit ex negatione, ibi qui autem negaverit me coram hominibus, negabo et ego eum coram patre meo. Dicit ergo: ita volo quod moriamini et patiamini. Et quare? Certe propter utilitatem vestram. Quia qui me confitebitur coram hominibus et cetera. Et elidit errorem cuiusdam, qui dicebat non esse necessarium confiteri fidem, nisi coram Deo in corde, non autem ore coram hominibus; quod hic patet falsum, quia corde creditur ad iustitiam, ore autem confessio fit ad salutem, Rom. X, v. 10.
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Confitebor illum coram patre meo, scilicet cum habebo accessum ad patrem, quando dicetur venite, benedicti patris mei et cetera. Sed possent dicere: tu es in terra, hoc potest parum valere; ideo addit qui est in caelis, et ille habet potestatem. Qui autem negaverit verbo, ut Petrus, vel facto, sicut illi de quibus dicitur ad Titum I, 16: quidam ore confitentur se nosse Deum, factis autem negant. Negabo et ego eos, quando dicet, sicut habetur supra c. VII, 23: numquam novi vos, idest numquam approbavi vos. Nolite arbitrari quod venerim pacem mittere in terram et cetera. Supra monuit discipulos, quod non desisterent a praedicatione veritatis, nec propter opprobria, nec propter timorem mortis, nunc autem monet, quod non desistant etiam propter affectum carnalem. Et primo ostendit quod imminet eis separatio ab affectu carnali; secundo, quomodo debent se habere, ibi qui amat patrem aut matrem plus quam me, non est me dignus. Circa primum tria facit. Primo excludit intentionem opinatam; secundo suum proponit propositum; tertio exponit. Secunda ibi non veni pacem mittere; tertia ibi veni enim separare hominem adversus patrem suum et cetera. Dicit ergo: possent ita opinari: quid est, domine, quod tot evenient nobis? In adventu tuo credebamus habere pacem.
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Et ideo dicit nolite arbitrari et cetera. Sed quid est quod dicit? Nonne habetur Lc. II, 14, quod nato domino cecinerunt Angeli, gloria in excelsis Deo, et in terra pax hominibus bonae voluntatis? Et ipse episcopus cum primo vertitur ad populum, dicit: pax vobis, et supra nuntiavit dominus pacem? Ideo dicendum quod duplex est pax, videlicet bona, et mala. Nomine pacis concordia significatur. Est pax mala, de qua habetur Sap. XIV, 22: sed in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. Ista pax est carnalium affectuum. Istam non veni ponere. Unde Apoc. VI, 14: datum est ei ut sumeret pacem de terra. Est et pax bona, de qua Eph. II, 14: ipse est pax nostra qui fecit utraque unum; et ideo Angeli cecinerunt, Lc. II, 14: et in terra pax hominibus bonae voluntatis. Ideo, non veni mittere pacem, sed gladium. De ratione gladii est dividere. Iste gladius est verbum Dei; Hebr. IV, 12: vivus est sermo Dei, et efficax, et penetrabilior omni gladio ancipiti. Unde etiam: gladium spiritus, quod est verbum Dei, ad Eph. ult., 17. Iste gladius missus est in terram. Et quidam crediderunt, quidam non. Et ideo fit bellum, ut habetur ad Gal. IV, 9: quomodo convertimini iterum ad infirma et egena elementa, quibus denuo servire vultis et cetera. Unde venit separare istam divisionem. Venit ergo mittere gladium etc. scilicet verbum, sed partim, quia quidem crediderunt, et hoc ex eo fuit; quidam vero non, et hoc ex malitia sua. Hoc tamen causatur etiam ab eo, quia permittit, sicut habetur ad Rom. I, 26: propterea tradidit illos Deus in passiones ignominiae. Sed posset aliquis dicere: venisti separare. Inter quos venisti? Nonne inter diversos et extraneos? Et ostendit quod non, sed inter coniunctissimos.
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Veni enim, inquit, separare hominem adversus patrem et cetera. Duplex est enim maxima coniunctio: quaedam est coniunctio naturalis; quaedam domestica, vel oeconomica; ideo contra utramque mittit gladium. Amicitia naturalis fundatur super actum naturalem, et hic est generatio, vel coniunctio maris et feminae: domestica vel oeconomica super affinitatem. Contra primam ergo veni separare hominem adversus patrem. Sed est quaestio. Dictum est supra non veni solvere legem, sed adimplere. Sed lex praecipit: honora patrem tuum et cetera. Solutio. Dico quod debes ei obedire ubi non retrahit a Dei amore; sed ubi retrahit, non teneris obedire. Et filiam adversus matrem suam: et hoc quantum ad generationem. Et nurum adversus socrum suam. Et in hoc communicat nova lex veteri, ut habetur Ex. XXXII, ubi dicitur: si quis est domini, coniungatur mihi. Congregatique sunt ad eum omnes filii levi, quibus ait: ponat vir gladium super femur suum. Et sequitur, et occidat unusquisque fratrem suum, et amicum. Et illud reputatum est ad laudem Levitarum, ut habetur Deut. XXXIII, 8, ubi dicitur, levi quoque ait: perfectio tua et doctrina a viro sancto tuo. Et sequitur, qui dixit patri suo, et matri suae, nescio vos; et fratribus suis, ignoro vos: et nescierunt filios suos. Sed hic est quaestio, quia hic enumerat sex personas; in Luca XII, 53 vero non enumerantur nisi tres. Et dicendum quod idem est utrobique, quia eadem est mater, et socrus uxoris eius.
10:36
Item ponit quae ad familiaritatem pertinent, ubi dicit et inimici hominis domestici et cetera. Et habetur Ier. XX, 10: et audivi contumelias multorum, et terrorem in circuitu: persequimini, et persequemur eum: ab omnibus viris qui erant pacifici mei. Et videte quia totum istud habetur Michaeae VII, 6: filius contumeliam facit patri, et filia consurgit adversus matrem suam, nurus contra socrum suam, et inimici hominis domestici eius. Qui amat patrem aut matrem plusquam me, non est me dignus. Hic ostendit quomodo in ista divisione se debeant habere. Si vis recipere gladium domini, oportet quod dividaris ab istis quos dixit.
10:37
Sed diceret aliquis: nolo dividi a patre, et huiusmodi; ideo dicit qui amat patrem aut matrem plusquam me, non est me dignus. Hortatur dominus ut omni amori carnali praeponatur. Et primo ponit exhortationem; secundo utilitatem inde sequentem, ibi qui recipit vos, me recipit. Et ponit tres gradus. Naturale enim est quod homo diligat patrem, sed magis naturale quod pater filium diligat: item plus naturale quod diligat seipsum. Quare ergo pater plus diligit filium, quam e converso? Assignant quidam rationem, quia pater habet plus scire de filio, si sit filius, quam filius de patre. Item quanto aliquis diutius adhaeret alicui, tanto magis radicatur in amore eius. Item alia ratio, quia unusquisque magis diligit se quam alium. Sed filius est quaedam pars separata ab eo, pater autem non est pars filii; ideo et cetera. Item naturale est quod unumquodque diligat facturam suam. Sed diversitas est secundum aliquos, quia quoad aliquid filius magis diligit patrem: naturaliter enim fit descensus a patre in filium, tamen naturaliter filius subditus est patri; ideo pater naturaliter diligit filium, etiam pater spiritualis, ut habetur I Cor. IV, v. 14: non ut confundam vos, hoc scribo, sed ut filios carissimos moneo. Sed filii naturaliter subiecti sunt patri; ideo naturaliter honorant patrem, et magis irascuntur de iniuria patri illata quam sibi, et magis appetunt gloriam patri quam sibi; Prov. XVII, 6: gloria filiorum patres eorum. Unde qui amat patrem aut matrem plusquam me, non est me dignus, quia ipse est Deus. Deus autem prae cunctis est diligendus; Iob XXXII, 21: non accipiam personam viri, et Deum homini non aequabo. Deus enim ipsa bonitas est; ideo magis amandus. Non est ergo me dignus qui amat patrem aut matrem plusquam me. Et qui amat filium aut filiam et cetera. Quare diligit filius patrem? Dicendum, quod quicquid habet filius, habet a patre: habet enim a patre nutrimentum et doctrinam. Et hoc non potest filius dare patri; sed quae filius recipit a patre, abundantius recipit a Deo. Ipse enim docet nos, ut habetur Iob c. XXXV, 11: qui docet nos super iumenta terrae, et super volucres caeli erudit nos et cetera. Item pascit nos, ut dicitur in Gen. de Iacob. Item conservat nos in perpetuitatem. Et hoc magis habet a Deo homo quam filius a patre. Ideo semper magis est diligendus Deus. Scio quod redemptor meus vivit, et in novissimo die de terra surrecturus sum, et rursum circumdabor pelle mea, et in carne mea videbo Deum meum, Iob XIX, 25.
Et qui non accipit crucem suam. Ita dictum est quod qui amat patrem etc. immo dico plus: qui amat seipsum plusquam me, non est me dignus. Quia nihil potest replere totum affectum nisi Deus. Et ideo Deut. VI, 5: diliges dominum Deum tuum ex toto corde tuo, et ex tota anima tua, ex tota fortitudine tua.
10:38
Unde dicit qui non accipit crucem suam et sequitur me, non est me dignus. Intelligit, quod qui non est paratus etiam mortem pati propter veritatem, et illam maxime mortem, scilicet mortem crucis non est me dignus: immo etiam debet gloriari de cruce, sicut habetur ad Gal. ult., 14: mihi autem absit gloriari nisi in cruce domini. Et in hoc praenuntiat mortem suam, et modum mortis; I Pet. II, 21: Christus passus est pro nobis, vobis relinquentes exemplum, ut sequamini vestigia eius. Item aliter exponitur. Quia ille crucem accipit, qui carnem affligit, ut habetur ad Gal. V, 24: qui Christi sunt, carnem suam crucifixerunt cum vitiis et concupiscentiis suis et cetera. Item crux fertur in corde, quando contristatur pro peccato, ut dicebat apostolus, II Cor. XI, 29: quis scandalizatur, et ego non uror? Item non sufficit istud, nisi sequatur dominum. Unde et sequitur me. Si ieiunas, si compateris proximo, non propter me, non es me dignus. Magnum est enim sequi dominum, ut habetur Eccli. XXIII, 38: gloria magna est sequi dominum. Sed possent dicere, quid inde habebimus?
10:39
Ideo ostendit poenam inobedientium; unde dicit qui invenit animam suam, perdet eam. Anima sumitur pro vita. Aliquis quando est in periculo amittendi denarios, consuevit dicere: amisi denarios; et si liberetur a periculo, dicit se invenisse denarios. Similiter si aliquis est in periculo corporis, et aliqua occasione liberatur, dicit invenisse vitam suam. Qui ergo invenit vitam suam, et in periculo fuerit propter me, et neget me, ut inveniat vitam, non est me dignus. Et qui perdiderit animam, idest vitam, idest si exposuerit se morti propter me, inveniet eam; Prov. c. VIII, 35: qui me invenerit, inveniet vitam, et hauriet salutem a domino. Qui recipit vos, me recipit. Hic ponit remedium. Tu dicis quod ita faciamus. Unde poterimus vivere? Da nobis indulgentiam. Sicut Papa dat legatis potestatem indulgendi, ita dat dominus mercedem recipientibus eos. Et ponit tria, quorum duo pertinent ad minores. Dicit ergo. Qui recipit vos, me recipit: quia Deum habebunt, quia vos estis membra mea, quia membrum de membro. Unde me recipit. Sed possent dicere: tu es pauper: non est magnum recipere pauperem, sive te.
10:40
Immo qui me recipit, recipit eum qui me misit, quia, sicut habetur Io. V, 23, qui honorificat filium, honorificat et patrem meum. Magnum est Deum habere hospitem, sicut Abrahae reputatum est ad laudem, ut habetur Hebr. c. XIII, 2. Item aliud consequetur, scilicet mercedem prophetae. Unde qui recipit prophetam in nomine prophetae, mercedem prophetae accipiet. Duo excellentia sunt in propheta. Scilicet prophetia, Ioel II, 28: effundam de spiritu meo super omnem carnem, et prophetabunt filii vestri, et filiae vestrae, item donum iustitiae; I ad Cor. I, 30; ex ipso autem vos estis qui factus est nobis sapientia et iustitia. Qui recipit prophetam in nomine prophetae. Potest sic intelligi: qui recipit prophetam in nomine prophetae, idest eo quod propheta est, mercedem prophetae recipiet. Vel aliter. Tu dicis quod recipiamus apostolos: sed venient aliqui pseudoprophetae, vel pseudoapostoli. Ideo dicit: non facio vim de veritate, sed de nomine. Quia qui in nomine prophetae recipit, mercedem habebit. Et quam? Eamdem quam haberes si verum prophetam reciperes. Unde dicit mercedem prophetae, idest quam haberet pro propheta. Item non facit vim quis sit ille, utrum unus vel alter. Qui enim recipit prophetam, recipit mercedem prophetae, quia propheta inde pronior est ad exercendum opus suum; quia non solum qui faciunt, mercedem recipiunt, sed etiam qui facientibus consentiunt, ut habetur Rom. I in fine. Unde si cooperaris ad bonum, de bono illo recipis mercedem; si ministras subsidia vitae, accipis mercedem; quia aliter non posset officium implere.
10:41
Et idem est quod sequitur: qui recipit iustum in nomine iusti, mercedem iusti accipiet.
10:42
Sed posset dicere aliquis: si veniret Petrus, vel Elias, libenter reciperem eum; ideo subdit et quicumque potum dederit uni ex minimis, idest fidelibus, ut habetur inf. c. XXV, 40: amen dico vobis, quod uni ex his fratribus meis minimis fecistis, mihi fecistis etc.; quasi dicat: non curo utrum magni vel parvi sint. Posset aliquis dicere: pauper sum; non habeo quid dare; ideo addit calicem aquae frigidae: non dicit aquae calidae propter inopiam lignorum, ne posset se sic excusare; unde vult dicere: quicquid minimum fecerit, habebit mercedem suam. Et hoc confirmat dicens, amen dico vobis, non perdet mercedem suam; Is. XL, 10: ecce dominus veniet; et sequitur: et merces eius cum illo, et opus illius coram illo.
10:1
And having called His twelve disciples together. BEFORE this time they were called disciples, not Apostles. Although Christ had many more, these were called the disciples, and the Twelve, both because they were united in closer union with Christ, and because they were marked out for the office of Apostles. Christ now makes them Apostles, that is, the sent, by sending them : as if from disciples He made them masters. He sent also seventy-two others (S. Luke x. i), because they were to be sent after wards throughout the entire world (xxviii. 19; 5. Mark xvi. 1 5). Although the ancient Fathers, from the force of the word, sometimes called the seventy-two Apostles (S. Irenseus, u. 37 ; Tertullian, v. ; Marcion, w.). He had said : " The harvest indeed is great " ; and He now sends forth labourers into it, prepared as it had been by His teaching, and, as it were, made ripe (S. John w. 35). For by His preaching and miracles He had moved the minds of all men to be turned to Him as in a moment. This is His meaning in 5. John w. 38. Christ's having sent neither more nor fewer than twelve was certainly not by chance, but by design and mystery (Acts i. 1 6). It was, as it were, necessary that the number twelve should be kept complete, so S. Matthias was chosen into the place of the traitor Judas. From Apoc. w. 4 it is clear that by the twenty-four Elders, the twelve Apostles and the twelve Patriarchs are to be understood. Christ ordered it that the Apostles should be in number twelve to fill up the room of the Patriarchs. As the whole Jewish nation was descended from the twelve Patriarchs according to the flesh, so the whole people of Christ came spiritually of the twelve Apostles; for Christ had come to change flesh into Spirit. That the Apostles were the fathers of those who believed through them, we have the testimony of S. Paul (/ Cor. w. 15 ; Philemon x.). All ancient authorities acknowledge the mystery of numbers (S. Irenseus, w. 38). Many authors have enumerated other instances of the number twelve (S. Justin, De Veritat. Christ.; Tertullian, \v.,Cont.Marcion; S. Jerome, Comment. ; on this passage, and many others, Theodoret, Quest. I on Joshua ; Theophylact, in loc.}. I will only produce the words of Tertullian : " Why," he says, " did Christ choose twelve Apostles, and no more or no less ? I might show, even from this, that He is to be interpreted, not only by the voices of the prophets, but by the proof of facts. For I find the figures of this number with the Creator. There were twelve wells in Elim, and twelve stones set up by Joshua at Jordan, and preserved in the Ark of the Covenant. Twelve Apostles were sent, like fountains, to water the whole world, that was dry and parched, and devoid of knowledge." Others elegantly compare the twelve Apostles to the twelve months of the year, and the four Evangelists to the four seasons (S. Jerome, On Ezek. i., and the poet Sedulius). " Quatuor hi proceres una te voce canentes, Tempora ceu totidem latum sparguntur in orbem. Sic et Apostolici semper duodenus honoris, Fulget apex numero, menses imitatus et horas, Omnibus ut rebus, semper tibi militet annus." Like the seasons four that gladden All the wide world by their rays, Four Evangelists are singing With one voice, O Lord, Thy praise. And, like months and hours in number, Lo the twelve who reach'd the height Of the Apostolic honour Sending through the earth Thy light. They the hours, and months, and seasons Imitating in their flight, Thus fulfil the year, and always, And in all things, for Thee fight. S. Jerome on this passage, and S. Augustine (i. 4, De Felice Manich.}, say that Christ chose the Apostles with this certain and notable number that no one might surreptitiously creep into the apostolic band.
And He gave them power over unclean spirits. Some Greek copies have the words /cara TCOV irvevfjLarwv d/caOdpTwv — contra immundos spiritus. It may be suspected that the words were originally a marginal addition, and have thence crept into the text. Our version certainly does not contain them. The Evangelist calls them " unclean," not that they are so per se, but that they delight in things unclean, and most especially incite men to such (xii. 43 ; 5. Mark i. 23, 26, 27 ; iii. 11, 30 ; v. 2, 8, 13 ; vi. 7 ; vu. 25 ; ix. 25), and almost everywhere else where mention is made of them. Christ instructed the Apostles in doctrine (v., vu., viii.). He instructs them now, when they are to be sent out with power. This power was above all things necessary to them. For how could men without culture convince others on subjects so great and almost beyond belief, without miracles ? It was right that as Moses, the first teacher of the old Law, had been endowed with extensive powers of working miracles, so the Apostles, as teaching an evangelical, that is, a better Law, should be gifted with others equal or still greater.
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And the names of the twelve Apostles are these. The Evangelist recounted the names of the Apostles, that no one might pass himself off as one, as S. Jerome, S. Augustin (i. 4, Cont. Felix], and Euthymius say ; nor was it fitting that Christians should be ignorant of the names of those through whom they were begotten.
The first Peter. What is the meaning of the word " first " in this passage, that all the Evangelists— S. Matthew, S. Mark (iii. 16), S. Luke (vi. 14) — put S. Peter in the first place ? If it mean that he was the first called, why do none of them rank his brother Andrew before him ? for Andrew brought him to Christ, and was the first of the two to follow Christ (S.Jokn i. 40, 41). Why do all name Judas the traitor last, but because he was the most worthless of all ? Why should we say that the Evangelists observed this order in the last, whom they yet do not call the last, and deny that they keep it with regard to Peter, whom they both number first and style the first ? Again, as they name Peter first, why do they not name the others as second, third, fourth, and so on, except that they call him first, not because it occurred to them to mention him as such, but because he was first in dignity and authority, and the word signified not his number but his primacy? For if this were a numeral noun, all the other numerals which follow would have been given. Why, in naming the other Apostles, do all the Evangelists preserve the same order, except on a few points, on which, as will shortly be shown, they vary from necessity ? — a very strong argument that the Evangelists, as far as possible, wished to keep the order of rank. It is objected — i. That when SS. Matthew and Luke place Andrew after Peter, S. Mark puts John and James before Andrew. S. Mark did this from necessity, as wishing to mention those on whom Christ bestowed a change of name. He placed, therefore, SS. James and John between SS. Peter and Andrew by parenthesis. Thus he joined Andrew with Peter, showing that, although he was in the fourth place, he came next to Peter. It is clear that it was so, because, when S. Mark and the other Evangelists named all the Apostles as they were sent, they mentioned them two by two ; and unless Andrew had been mentioned with Peter, one of the two would have had no companion. 2. It is next objected, that S. Matthew puts Philip and Bartholomew before James and John, the other Evangelists after them. Even in S. Matthew, not only in all Greek copies, but also in all ancient and corrected Latin ones, they are put after, as in S. Jerome and Bede. 3. The third objection is, that the other Evangelists put Matthew before Thomas, but Matthew puts himself after him. This, however, very strongly confirms the supposition that the Evangelists took account of the rank of each Apostle. For why does S. Matthew put himself after, while the others put him before, Thomas, except that S. Matthew would not put himself first from modesty ? If they were not enumerated from rank, it would have made no difference in what place anyone were named, and it would neither have been any modesty in S. Matthew to put himself after S. Thomas, nor immodesty if he had ranked himself before him. It is urged that S. Paul (Galat. u. 9) puts James before Peter. S. Paul was taking account, not of rank, but of age, in placing James before Peter. It was S. Paul's object in that Epistle to prove himself the equal of the other Apostles, and it was not opportune to speak of the prerogatives of each. Hence, S. Paul did not say James, and Cephas, and John, who were pillars, when he might have done so, for we see that Christ always preferred these three Apostles to the rest, but he said " who seemed to be pillars ".
Who is called Peter. Simon, surnamed Peter, for Christ had given him that name (xvi. 18 ; 5. John i. 42). It is added here to distinguish him from Simon the Canaanite (verse 4).
10:3
James the son of Zebedee. He was called "the Less" (5. Mark xv. 40), because he was younger; and the brother of the Lord (Galat. \. 19), because he was the son of Mary, the sister of Mary, the mother of the Lord, as S. Jerome in his Life thinks ; and " the Just," because of his singular holiness. He was the author of the Catholic Epistle (S. James i. i), and first Bishop of Jerusalem (S. Jerome, De Scriptor.}.
Thomas. He who did not believe in Christ's Resurrection, and who is called Didymus (S. John xx. 24). And Thaddceus. S. Jerome says that he had three names. For he is called Thaddaeus here, and Judas, the brother of James (Jude i.), and Labbseus, that is, corculum, " litttle heart," a term of affection, or, as some say, he had the letters of the name of God, rmrP in his own name. It is described as a Jewish custom, that, whoever had in his name the four letters of the name of God, rmrP should be called by another name, as rmrP Judas, but that they who were named Judas should be called Lions, because Judah, the first of the Patriarchs, was so called (Gen. xlix. 9).
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Simon the Cananean. He was, says S. Jerome, of Cana of Galilee. Some think that He should rather be called Canaean, for the town of Galilee was called Cana, and not Canaan. This name Cansean would not be derived from the town but from his zeal; that is, he was called Zelotes, as in S. Luke vi. 15 ; Acts i. 13. JlNjp in Hebrew signifies zeal ; so that for the Greek Kavavir^ we should read KaviTj]^. On the other hand, if the word is zeal, and not the town, it would not have the form of Gentile names in Greek. It may rather be supposed therefore that because he was of the town of Cana or Canaan he was called either Canean or Cananean, and from his fervency and zeal Zelotes, in allusion to the meaning of the name of the place.
Judas Iscariot. Many follow S. Jerome, and say that his name was derived from the tribe of Isachar, as if he were called Isachariot. Against this is the fact that he would then have been called, not Iscariot, but Isachariot. Others read his name m*Hp IZ^N the man of Carioth, a town in the tribe of Judah {Joshua xv. 25).
10:5
Go ye not into the way of the Gentiles. " To the Gentiles " is a Hebrew expression D^H "["H^ (Jer. u. 18) ; that is, Why goest thou so frequently into Egypt ? It is a common question why Christ did not send the Apostles to the Gentiles now as He did so soon after wards (xxviii. 19; 5. Mark xvi. 15). The ordinary and true reply is that the Jews were the sons of the kingdom (viii. 12), and to them was given the promise of the kingdom (Gen. xvii. i, 2 ; Rom. xv. 8) ; and Christ had not come but to the lost sheep of the house of Israel, that is, to them firstly (xv. 24). It was fit therefore that the Word of God should be preached to them first (Acts xiii. 46). Other authors give other reasons : " that the Jews might not have any excuse if they rejected Christ in saying that He had sent His Apostles to the Gentiles and their enemies". S. Jerome, S. Augustin (Quest. 77 on Old and New Tests.}, Bede, Strabus, Theophylact, S. Chrysostom (Horn, xxxiii.), and Euthymius say that Christ did this to show that He had forgotten the wrongs suffered by Him at the hands of the Jews.
And into the cities. Christ distinguishes the Samaritans both from Jews and Gentiles, because they were properly neither Jews nor Gentiles ; for the twelve tribes which were led away into Chaldaea did not return, but only two, Judah and Benjamin (i Esdras i. 5), to whom alone a promise had been made of a return (Jer. xxv. 12). But in place of the Samaritans, that is, of the ten tribes, the king of Assyria sent colonies of Chaldeans to inhabit all the deserted land ; and, when lions devoured the inhabitants, the king commanded a Hebrew priest to be sent to teach them to worship God according to the rites of the Jews, and to avert the wrath of the lions. When this was done they worshipped both their own idols in their own manner, and the God of Israel from fear of the lions (4 Kings xvii. 24). They were therefore neither Jews nor Gentiles ; but they wished to be thought Jews (S. John w. 9), and therefore Christ forbade the Apostles to go to them.
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But go ye rather to the lost sheep. Christ calls them sheep, because they were the peculiar people of God, and, as it were, His flock, which, both by Himself and by His kings and prophets, He was said to feed (Psalms Ixxiii. i ; Ixxvi. 21 ; Ixxvii. 52, 70, 71 ; Ixxviii. 31 ; Ixxix. i). Lost. (Psalms xiii. 3, Hi. 4 ; Isaiah lui. 6 ; Ezek. xxxiv. 5.)
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Is at hand. ( Vid. chap. iii. 2.)
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Heal the sick. He teaches them that as they had had the power of miracles given to them so lately, they should use it freely and liberally, for He knew, as S. Jerome says, that country men would gain more faith from miracles than mere words ; as if He had said, " Spare not your miracles ; do them as often as you think necessary or useful for the persuasion of the people ".
Freely have you received, freely give. Christ appears in these words to remove, not only all occasions of boasting, as S. Chrysostom, Euthymius, and Theophylact think, and of simony and avarice, as others say, but also to prove what He had taught in His last words, that the Apostles ought to use freely their gift of miracles ; for what we receive freely, and what we give freely, we give largely and plentifully.
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Do not possess gold. I cannot agree with those who say that this prohibition was not universal, but applied only to this first mission of the Apostles, as if Christ wished by this prelude, as it were, to make trial of their patience, and that they might gain experience of Divine Providence. All ancient and trust worthy authors hold this to have been a command of perpetual obligation, and that it applies not only to this mission but to all missions, and, in a word, to the entire Apostolic office (S. Hilary ; S. Chrysostom, Horn, xxxiii. ; S. Ambrose, ix., On S. Luke ; S. Jerome ; S. Augustin, u. 30, De Consens.}. Who does not see that Christ allowed the Apostles to have no money, lest anxiety for that, and for the other necessaries of life, should be a hindrance to their Apostolic office ? for it was not good for them to leave the Word of God and to serve tables (Acts vi. 2), and how much less to give anxious thought to their food and clothing. This prohibition has a force, not less in the second mission than in the first ; nay, rather a much greater one. For this first mission was only, as it were, a kind of skirmish and excursion into Judaea alone ; the second was, as it were, a formal combat in which all their forces must be got together for the conquest of the whole world, and in which the soldiers must be especially free from all incumbrance. Who does not see that Christ designed in this first mission to train the Apostles for their second ? If, in a mock fight, He would have them abstain from gold, how much more in serious war ? " When I sent you without purse, and scrip, and shoes, did you want anything?" (S. Luke xxii. 36). The same is to be understood by what has gone before and by what follows. " Freely have you received," that is, do not sell your gift under pretence of seeking food and clothing; for I will that you have neither gold nor silver. These words apply not only to this first mission, but much more to the second. For in this more miracles were to be done, and they would have more occasion and need to sell their gifts than among the Jews. Besides the reason given in verse 10 why they ought to have neither gold nor silver, nor any other thing — viz., the workman is worthy of his meat — applies not less to the second mission than to the first ; and, therefore, so does that which follows from it, that they may have neither silver nor gold. Nay, the words of verse 16 are spoken either exclusively or most especially of the second mission. For in the first they had experience of no wolves, but returned glorifying God that the devils were subject to them through the name of Christ (S. Luke x. 17). Nor money. ov$e 'xaXKov, nee <zs ; that is, nor any other kind of money, for all money is made of gold, silver, or brass. In your purses, In their purses, which they carried in their girdles.
10:10
Nor scrip. For carrying bread and other food. S. Jerome calls it citarchium or cistartum (i Kings ix. 7). The Latins call it sportula, of which Tertullian makes mention. By scrip is understood what is carried in it — by continens is understood contentum.
Nor t2vo coats. Christ did not forbid two garments at once if cold or need required them, but the possession of more than is required for present use, as they who are wealthy have, and such as take care for such things. These have one garment for present wear, and another for the future, as S. Jerome has observed ; as is referred to by S. Luke (iii. n). It is clear that Christ Himself wore two coats at once (S.John xix. 23). In the same way the words of S. Mark (vi. 9) are to be understood — that they should not have two coats, which they could put on at different times.
Nor shoes. Did Christ then wish the Apostles to go wholly unshod ? Some think that He did not forbid every kind of shoe, but only such as covered the whole foot, and which are properly termed vTroSifaaTa, calcei ; and S. Mark (vi. 9) says, " To be shod with sandals"; as if sandals covered only the sole of the foot, and were allowed, but shoes were forbidden. S. Jerome (in loc.) and S. Augustin (De Consens., u. 30) so explain it. They seem to be supported by S. Luke (xxii. 35). But it can scarcely be thought that Christ distinguished so nicely between shoes and sandals. For as S. Matthew says that Christ forbade even a staff, and S. Mark says that He allowed it, so when he says that Christ allowed sandals, he meant what S. Matthew calls shoes, and it appears from Acts xii. 8 that shoes and sandals were the same things. In what sense, then, does S. Matthew say that Christ forbade them, and S. Mark say that He allowed them ? Some say that S. Matthew's prohibition referred to the possession of two pairs at once, as He said two coats, and as the poet Juvencus formerly explained it : " Nee plantis tegmina bina" — " Nor for the foot two coverings ". S. Matthew and S. Mark use apparently contradictory terms. S. Matthew signifies that Christ forbade the Apostles, as if anxious for the future, to take two or more pairs of shoes, and S. Mark that He commanded them to take the shoes they then had on, and no more. There is a similar question as regards the staff. S. Matthew says that Christ forbade the staff ; S. Mark that He allowed it. They use different words to express with elegance the same meaning. For each, expressing not the words, but the meaning, of Christ, intended to teach us that He forbade the Apostles to have anything beyond what was required for present use. S. Matthew signifies this by saying, " Nor staff," for even the very poorest man has his staff. S. Mark signifies it by the words, " A staff only ". For whoever has only a staff has nothing superfluous, as Jacob said (Gen. xxxii. 10) : " With my staff I passed over this Jordan," that is, " I was poor and had nothing but my staff in my hand ".
10:11
Enquire who in it is worthy. S. Jerome explains these words to mean : " Who is worthy of receiving benefits from you, that you may take up your abode with him " ; as if in this the Apostles were the givers of the gift, and not the receivers. Others, Who is most fit to have the Gospel preached to him ; others, Who is of good life and hospitable: all come to the same point.
And there abide till you go thence. Do not change your lodging, or, as S. Luke puts it more clearly, " Remove not from house to house ". Why Christ gave this direction has been a much ventilated question. Three reasons have been given for it : 1. That the Apostles might not appear light and change able. 2. That they should not be fastidious and discontented with what was set before them in their first lodging, and seek better accommodation (S. Chrysostom, Euthymius, Theophylact). 3. That they might not offend their former host, by leaving him as if he were unworthy or grudging.
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Saying, Peace be to this house. These words are not read in the Greek, but they ought to be, as is clear from verse 13. They are read in 5. Luke x. 5, and by SS. Hilary, Chrysostom, Jerome (in Comment.\ and Theophylact. They are not found in the text through the unpardonable negligence, apparently, of the typographers. Euthymius, however, does not read the words. It is the usual salutation of the Hebrews, as S. Jerome says. \2 DI/11^ pax Ucum. The words show the peaceful visit of the person saluting — as Gen. xliii. 23 ; Judges vi. 23. They sometimes invoked all good things on those whom they saluted, as in I Paralip. xii. 18. It is probable that Christ desired the Apostles to do both, to signify that wherever they came they brought peace, and not strife, and that they prayed for every kind of good thing on those who received them. This we gather from verse 13.
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And if the house be worthy. To receive your peace. S. Luke (x. 6) speaks of " the Son of peace," that is, if your host be a lover of peace or worthy of peace : as one worthy of death is called a son of death.
Your peace shall come upon it. All the good things you have prayed for in the name of peace shall come upon it.
But if it be not worthy your peace .shall return unto you. The Greek reads the verb in the passive, " shall be returned ". Euthymius and some others understand that Christ commanded them to recall, as far as they could, the peace they had offered and go elsewhere ; but it does not seem inharmony with the lovingkindness of Christ to command the Apostles to take back a peace they had given : for this would be equivalent to their praying a second time that the good things for which they had prayed might not be sent Those Fathers appear to explain it better who say that the imperative mood is put, by a Hebrew idiom, for the future, as appears from S. Luke (x. 6), who uses this tense. Hence our version, careless of the word, follows the meaning. The sense of the passage, however, may be double : 1. Either it shall be returned to you, that is, that for which you have prayed, as in Ps. xxxiv. 13, that is, " I wish that to come to myself which I have entreated for my enemies " ; or, 2. The future, on the other hand, is put for the imperative ; or, as is perhaps more probable, Christ did not mean that what the Apostles had prayed for should come upon themselves, but that it should not come to those for whom they prayed. So spoke the Hebrews : " My word shall not return to me void" (Isa. W. 11). "Shall return" is, therefore, not to take effect.
10:14
Shake off the dust. Why did Christ command what appears a sign of impatience and anger ? Many reasons have been given by the Ancients. S. Chrysostom, S. Jerome, Theophylact, S. Augustin (Quest. 7 on S. Matthew), say that it was to show that the Apostles would have nothing in common with them, since they left even their very dust. The same authors and Bede say that this was done to show that the Apostles had taken so long a journey for them to no purpose. For dust on the feet means a long journey. S. Ambrose (ix., On S. Luke] and Euthymius (on this passage) say that it was to show that even their dust was wicked, and that they would therefore have none of it. S. Hilary suggests that the Apostles were ordered to do this as a sign of an anathema. The true reason probably is one given by him and Origen (Horn, on Gen. xviii.). It was to show that the very dust itself which they had collected in their journey should rise up as a testimony against them, as a testimony in the day of judgment, because they would not receive them. For it was the custom of .the Jews to make a memorial in commemoration of a great and notable action. Whether it were to erect a heap of stones (as Gen. xxxi. 46), or an altar (as Josh. xxii. 26), or to rend their clothes (as in S. Matt. xxvi. 65). So the Romans, in ratifying a treaty, sacrificed a pig (feriebanf], whence they call to make and conclude a treaty "to slay and strike" (ferire) a treaty.
10:15
It shall be more tolerable. Not, perhaps, that the men of Sodom and Gomorrha had not greater sins, nor that the only question here was of the sin of inhospitality alone, as Remigius and De Lyra think, nor that they had now expiated some part of their sin by burning, as Anastasius (Quest. 8 on Script^) supposes, but because the Gospel had not been preached to them, as SS. Hilary and Jerome, Bede, and Theophylact conclude, and as may be inferred from chap. xi. 23, 24. Two doctrines have been deduced from this passage. I. By S. Jerome : That the punishments of all the condemned are not equal. 2. By Anastasius : That some are punished, not only in this life, but also in the life to come. For the men of Sodom were punished by the burning of their city, and Christ still signifies that they will be further punished at the day of judgment.
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Behold I send you. Christ here fortifies the Apostles against future perils. They who think that these words were not spoken to the Apostles in their first mission are in error (S. Luke x. 3) : where the same words are related to have been spoken to the seventy-two in their first mission, as has been remarked by S. Chrysostom, and observed on verse 9 above. Although all these things were not necessary for the first mission, yet they were all spoken at that time, because the Apostles were taught, not for that occasion alone, but for all future ones. When Christ said, " Behold, I send you," &c., He added strength to His words, and courage to the disciples, as The Author (Horn, xxiv.), S. Chrysostom, and Euthymius have observed. It is as if He had said : " Behold, I send you who am able to deliver you from all dangers ". Christ appears to allude to the ancient mission of the Prophets : " I who sent them send you also, I who delivered them when need was will deliver you also ".
As sheep. Christ seems to call them sheep, not only because they were innocent, and were the servants of God, as many explain it, but most especially because they were defence less and deprived of all human safeguards. He appears to allude to His command (verse 9) not to take a scrip with them, as in Ps. xxxiii. 13 ; that is, they were so weak and so exposed to injury that whoever wished might slay them.
In the midst. In medio, ev for et?, as in the Hebrew, 1 for G^lNf ""JirQ in medio, that is, among wolves. By these words Christ means that the wolves were many in number and the sheep few. One wolf among many sheep works great destruction. What, then, when the wolves are more in number than the sheep? (S. Chrysostom, Horn, xxxiv.). Christ calls all men who refuse the Gospel " wolves " ; as in the verse following, " Beware of men," He means not only the Scribes and Pharisees, as S. Jerome explains it in too restricted a sense.
Be you therefore wise. To guard against treacherous designs, as He explains on verse 23.
And simple as doves. Harmless, sincere, giving no occasion of harming you, and not even avenging your wrongs. S. Chrysostom (Horn. xxxiv.) and The Author (Horn, xlii.) so explain it. So, too, S. Paul (i Cor. xiv. 20; Ephes. v. 15, 16 ; Coloss. w. 5).
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But beware of men. Christ means those who had before been called wolves. For man is a wolf to man. He does not call all men wolves, but only those who are of this world.
For they will deliver you up in councils. Some understand by councils, Gentile tribunals, and by synagogues, the assemblies of Jews. Other suppose both to refer to the Gentiles, the synagogues being panegyres or popular assemblies. It might be better to refer both to the Jews, who had both their synagogues, or public assemblies of the whole people, where they who had deserved it were scourged, and their Sanhedrim, or council, where graver causes were decided (verse 22). For Christ speaks in the following verse of Gentile tribunals. (Euthymius ; and see Acts w. 6; v. 27 ; vi. 12 ; 2 Cor. xi. 24.)
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For a testimony. Some understand by this that the Apostles should bear testimony to Christ by constant and patient suffering ; for the heathen would then see that that for which they were prepared to die was not a vain thing. Hence, they who die for Christ and His Faith are called martyrs, that is, witnesses of Christ (Acts xxii. 20 ; Apoc. xvii. 6). Others think it is as if Christ had said that " You " (the Apostles) " may have a testimony against those who rejected them at the day of judgment ; for that which would excuse you will accuse them". So S. Luke (xxi. 13), S. Hilary, The Author, Bede, Euthymius.
And to the Gentiles. To the Jews and Gentiles. Christ spoke of the Jews when He said, " They shall deliver you up in councils, and they will scourge you in synagogues " ; and of the Gentiles when He said, " You shall be brought before governors and before kings " — brought, that is, by the Jews. Their patience was to be a testimony against both. This is the true meaning of the passage which Theophylact and Euthy mius alone seem to have understood.
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Take no thought. Christ does not teach the Apostles to be negligent and heartless, nor would He have them too timid and anxious. But He forbids them to be so. The Greek word /jbepifjivijo-T/re explains this — as supra, vi. 25, 28, 31, 34. In the same sense we understand S. Matt. xiii. 1 1 and 6". Luke xxi. 14. He does not prohibit all previous carefulness on the subject, but only that which has its root in distrust in Divine Providence, and which impedes the free preaching of the Gospel by too great fear and anxiety. For it shall be given you. So 5. Luke xxi. 15.
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For it is not you. It is not so much you as the spirit of your Father. You shall speak not in your own wisdom and design, but His, as chap. ix. 13 : "I will have mercy and not sacrifice ". That is, not so much sacrifice as mercy. The meaning is : " It is not so much your cause as Mine and My Father's who is in heaven ; and therefore the Comforter — that is, My Advocate and My Father's, even if you be silent, will answer. So say The Author and S. Jerome.
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And when they shall persecute you. Christ had said, verse 10, " Be ye wise ". He now teaches one part of wisdom by which the Apostles may escape the snares of their enemies and be on their guard against men, as He had warned them in verse 17. He would not have His soldiers fight, but fly. Two questions have been raised on this passage : 1. Whether the above words were spoken on the first mission. 2. How Christ commands the Apostles to fly, when He says the contrary in S. John x. II, 12. Many great authorities think that the words apply to the first mission alone. Among these are Tertullian (De Fug. Persecut^}, S. Jerome and S. Chrysostom (Horn, xxxv.), Euthymius and Theophylact. Others refer them generally to every mission and to the whole Apostolic office, like the words in verse 9 (Origen, Horn. ix. on Judges ; S. Athanasius, Ad Orthod. and Ep. to Pope Marcus; S. Gregory Nazianzen, Orat. i. cont. Julian). This appears much more probable. For in their first mission the Apostles experienced nothing to cause them to fly from one city to another ; but all things succeeded well with them, and they returned rejoicing that the devils were subject to them (S. Luke x. 17). Christ could not be ignorant of this before it was done. It is therefore a general saying spoken by Him on the occasion, but not from the needs, of the first mission. The former of the above - mentioned authors have given their attention, not to the result from which the warning of Christ was most especially to be under stood, but only to the words that follow : " You shall not finish all the cities in Israel till the Son of man come ". The second question, how Christ taught the Apostles to flee, cannot be treated of more copiously or more lucidly than it has been by S. Augustin (Ep. clxxx. to Honor atus). But he has not decided whether Christ's words contain a precept or a counsel. S. Athanasius and S. Gregory Nazianzen think the words a precept, but they speak perhaps popularly. The words appear to be either a precept or a counsel, according to the different circumstances of place, time, persons, and events ; but they were properly given by Christ most chiefly, for the first mission and great part of the second, as a precept, that the Apostles might reserve themselves for spreading the Gospel more widely ; lest they should be exposed to death in their first contest. For it was not yet the time for them to die. They must first carry on a long warfare, and extend the boundaries of the kingdom of God far and wide. " The soldier who flies," says the Greek proverb, " will fight again." In this sense Christ Himself fled more than once. First, as an Infant into Egygt fu. 14) ; then when the men of Nazareth endeavoured to throw Him down the rock (S. Luke w. 30 ; 5. John vu. 30). In like manner not only upon those who were Apostles then, but upon those who come after them, and upon all men in all circumstances, is this precept laid. For when the Gospel itself, for which we are not to fly, requires us to fly, we must fly. To fly then is not cowardice but duty : not to fly is not courage but obstinacy. For this reason S. Paul fled (Acts ix. 25 ; 2 Cor. xi. 33). The greater glory of God and good of the Church ought to be our rule : when either or both require us to fly, not to do so is sin. In other circumstances we ought not to fly. Whether we may be able or not is another question, which alone S. Augustin has explained. This is the sum of his teaching. I. For a priest to fly when he is sought for individually by his enemies, and there are others who can give the sacraments, is lawful. 2. The same when all his sheep have been scattered and put to flight. 3. When he can do more good by flight than by remaining at his post. S. Chrysostom adds that it is lawful, and perhaps it is his duty, to fly, when, if he remain, his own faith may be endangered. " He does not deny Christ by flying," he says, "who flies that he may not deny " — otherwise it is not lawful — but he must remain and lay down his life for his sheep, which a hireling will not do (S. John x. 12, 13). The opinion of Tertullian, who thought it unlawful for any Christian ever to fly, has been justly condemned ; and S. Jerome, in his Life> does not hesitate to say that his work on flight in persecution was written against the Church.
You shall not finis J i. This cannot be understood unless we first understand to what Christ is directing His words. They seem to have been spoken to show that there would not be wanting cities in Israel in which the Gospel had not been heard, and in which, if not received in others, the Apostles could take refuge, and labour with greater results. But all do not understand the words, " You shall not finish," in the same sense. S. Hilary explains it to mean, " To bring men to the perfection of the faith and of Gospel virtue ". S. Chrysostom {Horn, xxxv.), Euthymius, and Theophylact, of passing through all the cities in their preaching. The opinion of S. Hilary seems the best from what follows. Christ desired to signify not only the multitude of cities, but also, by the way, the unbelief of the Jews, which would be so great that the Apostles would be fully occupied in converting them until the Son of man should come.
Till the Son of man come. Many think that by the coming of the Son of man in this passage is meant His help and comfort ; for God is said tocome to us when He enriches us. S. Chrysostom, Theophylact, and Euthymius were the authors of this opinion. They confirm it from 5. Luke x. I, as if Christ had said : " I will be with you, and help you before you shall have preached the Gospel in all the cities of Judaea". Others, as Bede : " You will not finish the Resurrection before the Son of man shall rise again ".* For Christ is said to come when, the enemy being overthrown, He begins to reign (xxvi. 29, and vS. John xiv. 28). Others take it of the day of His coming to judgment, and think that all the Gentile cities as well are called the cities of Israel, which are to be converted before the day of judgment. So think Rupertus and De Lyra, and perhaps also S. Augustin. But this cannot be held in any sense ; for it is not doubtful but that Christ spoke of those cities to which He was then sending the Apostles ; but He did not send them except to the cities of Judaea (verses 5, 6). Some imagine the unbelief of the Jews to be remarked upon, and that it is meant that the Gentiles would come into the faith before the Jews, as S. Paul says (Rom. xi.). So S. Hilary, whose opinion seems the more admissible, because there is nothing forced in it, and because there is no mention of any other coming of the Son of man, as it seems, than the supreme one in which He will come to judgment ; although the explanation of Bede is not to be despised. What follows (verses 24, 25) has been understood in three ways : i. That the words apply to all disciples and all servants ; * So the Fol. : the 8vo reads : " You will not bring all the Jews to belief by your preaching before the Son of man rise again ". but not as what always, but only as what most commonly, is the case : for most commonly the master is greater than the disciple, the lord than the servant ; although the contrary is the case sometimes. So S. Chrysostom, The Author, and Euthymius. 2. That it is to be taken of all, but is to be understood to be true only as long as the disciple is the disciple, and the servant the servant ; for then the disciple cannot be greater than the master, nor the servant than the lord. So say the same authors, and Theophylact, Theodore of Mopsuestia, and Leontius. 3. That it is spoken of the disciples of Christ alone, who never can equal their Master : men and God ; and who, even when made masters and teachers of the Gospel* were both called and were, in fact, still the disciples of Christ, because whatever they taught they received from Him, as the same Leontius says. But Christ does not seem so much to teach what disciples and servants generally are, as how they ought to conduct themselves to their master and lord ; namely, so as not to think themselves better than he. For thus it best applies to the matter in hand, and thus S. Hilary seems to take it.
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If the good man of the house. That is, I, who am the ruler of the Church and its Lord. Beelzebub. Beelzebub was the notable idol of the Akronites (4 Kings i. 2, 3, 6- 1 6). Beelzebub — that is, the lord of flies — is so called, either, as most think, because he was covered with flies from the blood of his victims, or, as seems more probable, because he was most chiefly invoked against the plague of flies. Pliny (x. 28) says : " The Egyptians invoke their Ibis against the invasion of serpents, and the Elaeans the god Myagrus against the multitude of flies, which bring a pestilence ". Hence, from the horror and abomination of the thing, the devil is called Beelzebub by the Jews ; as hell is called Gehenna from the place where they sacrificed infants to Moloch, as verse 28.
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Nothing is covered which shall not be revealed. When ? SS. Hilary, Jerome, and Bede say in the day of judgment (i Cor. w. 5). Others, in the course of time, and even in this life, as Chrysostom (Horn, xxxv.), The Author (Horn, xxv.), Theophylact, Euthymius, which appears to be the true meaning. Because Christ wished, as He had foretold many dreadful things, to add also some comfort " Fear not ; " that is, although men persecute you at first, and all call you Beelzebub and seducers, your virtue shall be known, and they who a little before injured you shall honour you.
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That which I tell yon in darkness. In private. Speak ye in the light. In public. The Latins have a like idiom : " Versari in oculis et luce hominum ". And that which you hear in the ear. Secretly, in the dark, is privately, and so in the ear.
Preach ye. On the house-tops, with a clear voice, that all may hear (w. 5). Christ therefore exhorts the disciples to preach the Gospel freely, confidently, boldly, and with a clear voice (Isa. xl. 9).
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Everyone therefore that shall confess Me. In Me. "In" is for the Hebrew article of the accusative, used in imitation by the LXX., as has been before observed. Unless, perhaps, it be another Hebraism, and the word " confess " is put for the Hebrew Hithpael, HTinn which properly means, not merely to confess, but also to confess openly and, in a manner, with pride ; as if Christ should say, in Latin, " Whoever glories in Me before men, I will glory in him before My Father". He equals Himself to men. He opposes men to God. He says, " Before My Father " ; but it is the Father's prerogative to give to each his own, and the place of honour (xx. 23). Although the future Judge, He makes Himself, as it were, a witness who without His Father's will and foreknowledge will not give sentence.
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Do not think. These words agree with the preceding thus. Christ had foretold many calamities as about to happen to the preachers of the Gospel ; and He now teaches that He had, in a manner, come that they might happen ; that is, that they would not happen without His foreknowledge ; so that when they did take place the disciples ought not to be dismayed (as S. John xvi. 4). Two things are to be observed to the actual under standing of the passage : I. That Christ speaks of peace and war, not of His own opinion, but from that of men who consider peace to be concord in misfortune. To be able to buy and sell freely, to consort together, to serve all vices freely, is the peace of the world. Such was the peace by which proud men consorted to build the Tower of Babel (Gen. xi. 4). Such was the peace by which Herod and Pilate, who had previously been enemies, became friends, and united to persecute Christ (Luke xxiii. 12). Such was the peace of the wicked described in Ps. u. I. This peace was not that which Christ came to send into the world, but the peace of God which passeth under standing (Phil. w. 7). This peace the Prophets had foretold that Christ should bring (ha. ix. 6, 7 ; xi. 6 ; Ixv. 25). This peace when Christ was born was announced by the angels to men (S. Luke u. 14). This, and not the former, was the peace which Christ said that He came to give (S. John xiv. 27). This peace He taught the Apostles to pray for wherever they went (supra, verse 12 ; S. Jerome ; Chrysostom, Horn, xxxvi. ; The Author, Horn. xxvi. ; S. Gregory, Pastor., iii. 23 ; Bede ; and Theophylact, in hoc. loc.). 2. The other is that Christ did not say that He was come to raise this war and other calamities between parents and children ; but that these would so follow from His coming, as if He had come to cause them, as in S. John ix. 39, and as it was said by Simeon that He is set (S. Luke u. 34).
But the sword. Many explain this of the Word of God (Eph. vi. 17 ; Heb. w. 12). So, too, S. Hilary, The Author (Horn, xxvi), S. Augustin (Qucest. 3 in Matt.), and Theophylact. Others, as Euthymius, say that the love of God is meant, for which children are separated from their parents. The former is certainly the true view. The Evangelist says " the sword " rather than " war," as S. Chrysostom has observed, to add force to his words ; for the head is severed from the body by a sword. S. Luke (xii. 51), for a sword, has separation ; and xii. 49-51.
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A man at variance against his father. Christ speaks of the most intimate relationship, to show that there is no tie, however close, which the Gospel does not break.
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And a mans enemies. This verse is continued from verse 34. It fulfils the prophecy of Micheas (vu. 6), though spoken by him in a different sense.
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And he that taketh not up. He that taketh not the cross on his shoulders and carries it. The Evangelist puts Xa/z/Sam, " takes," for alpei, " lifts," as the Hebrews say, Hp7 " to take," instead of NtW tollere, "carry" (viii. 17). Christ alludes probably to the Cross which He Himself was to carry on His shoulders (S. John xix. 17). Christ says the same thing (xvi. 24), and S. Mark (viii. 34) on the same subject, and S. Luke (ix. 23) on a different one. Hence we see clearly how often Christ lays this on us. For to take up our) cross is nothing else than to be ready to die for Christ, not ( only in any manner, but even on the cross ; as Peter said (S. Luke xxii. 33), S. Chrysostom (Horn. xxxvi.),The Author (Plom. xxvi.), Theophylact. The explanation of S. Hilary and Euthymius, who think that to be called the cross of Christ, by which we ought to be dead to the world, as S. Paul said (Gal. vi. 14 and v. 24), is rather moral than literal.
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He that findeth his life. Christ speaks not of truth, but of the common opinion of men, who think themselves to have found their lives when they have saved them from any certain and present danger of death. Christ uses the word " life " in a double sense, as He does other ambiguous words, and not only without any fault, but with elegance and force — as chap. viii. 22. In the first clause He uses " life " for life from the Hebrew idiom ; and in the second He uses " life " for the soul, which is either to be received into everlasting life or to be cast into everlasting fire.
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He that receiveth you. There is no difficulty in this place but that of under standing how Christ applies the words. S. Jerome and Euthymius think it to be the consolation which is referred to in verse 9. For, because He had there said : " Provide neither gold, nor silver, nor brass in your purses," that they might not be anxious how they were to live among those unknown to them, He opens to them the houses of all, says Euthymius, saying that they should be received not less freely by all than if He Himself were present ; for " Whoever receiveth you receiveth Me ". This opinion would be correct if it had been said, not to the Apostles, but to those who were to receive them. But it was said to the Apostles. Christ, then, appears to have said it for no other reason than to show the Apostles how great care He would have of them, since they represented His own Person.
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In the name of a prophet. Because he is a prophet — that is, one sent by Me — not because he is of My kindred ; not because he is a Jew, or has any other name (The Author, S. Jerome, Chrysostom, Bede, Theophylact). He calls a teacher of the Law a prophet, for He was speaking of these.
The reward of a prophet. Some take this of the reward which a prophet shall give to him who would teach him the Gospel ; and the reward of a just man, that which the just man shall obtain by his prayers for him to God, or because for his sake God will give him to him — as S. Luke xvi. 9. Others, but with a forced sense : The reward which I, who am a prophet and a righteous man, will give him. Others again : The reward of a prophet and just man — that is, that which is allotted to these by God, who receives prophets and righteous men. This is a probable explanation ; but, doubtless, the meaning is : The reward of a prophet is that which the prophet himself shall receive,, because while he receives a prophet, as such, it is with God as if he discharged the duty of a prophet ; as David said, I Kings xxx. 24. And as, on the other hand, S. Augustin used to say frequently that S. Paul, while he kept the clothes of those who stoned Stephen, stoned him by the hands of all ; and as kings often punish equally both rebels and those who receive them into their houses or conceal them. S. Clement certainly takes it in this sense when, in his Strom, w., he proves, from this passage, that the rewards of all the blessed will not be equal.
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To one of these little ones a cup of cold water only. Christ puts forth the most humble persons, and a thing of the very lowest value — a cup of water ; and not of warm water, which could not be heated without the cost of fire, but of cold water, such as nature herself produces from the fountain.
His reward. Wherever the modern heretics find this word, they endeavour in a wonderful manner to show that it does not mean reward, lest anyone should infer merits from reward. They say that eternal life is called reward, not because it is given because of our works, but because it is given after them (non propter sed post), as a reward is given after desert and labour. They seem to themselves completely to prove this when they say that the same thing cannot be both a reward and a heritage ; for heritage is given, not to labour, but to birth, and eternal life is everywhere called a heritage. If we show that it is given us not only after (post} our works, but because of them (propter), their error will assuredly fall and perish from the foundation. But this is clear even from this very passage — to go no further. For, as S. Clement of Alexandria proves, Christ shows clearly that not he who receives a prophet and he who receives any just man shall receive the same reward, as neither shall the prophet and righteous man themselves. The greater merit, therefore, answers to the greater, and the lesser to the less. What is the meaning of being given on account of merit if that is not? For if only the sequence (consequentia) of the latter and former is meant by the word reward, neither would the greater be paid to the greater labour, nor the less to the less ; but only the earlier to the first in order, and the latter to the later. This is wholly at variance with the words of S. Paul (i Cor. iii. 8). For what is the meaning of " according to his own labour," but that he who has laboured the more will receive the more, and he who has laboured the less will receive the less ? S. Paul says the same in another place (2 Cor. ix. 6 ; Gal vi. 7). As to their objection, that that which is called a heritage cannot be a reward, they show that they act foolishly in judging no otherwise of the divine than of the human heritage. For a heritage often falls to the son without thought or judgment, and against the will of the parents. But God does not dispense His heritage so rashly. By a sure judgment He gives it to us, both as we are sons, and as we have merited it. He gives, because it is to sons. Because it is to merits, He gives the greater reward to those who have merited the greater, and the less to those who have merited the less. Because it is given to sons it is called a heritage ; and because it is given to sons who have merited, it is called a reward.
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v. 2 duodecim autem apostolorum nomzna sunt haec ; uno hoc loco S. Matthaeus eos vocat apostolos; semel quoque Marcus 6,30 eo verbo. utitur, semel Ioannes 13,16 in sermone Domini ; frequentius Lucas. Notat Bar. nomina duodecim filiorum Iacob gemmis insculpta duodecim gestari in pectore antiqui pontificis voluisse Deum; « haec duodecim apostolorum nomina in ipso evangelio omnibus gemmis pretiosiore exarata vult gestari in corde ac memoria omnium Christianorum ». Album apostolorum legitur quoque Marc. 3,16-19 et Luc. 6,14-16 et Act. 1,13. MATTH. 10, 9. natur; in Act. omittitur quia ibi agitur de tempore post ascensionem Domini. | Advertitur itaque priores recenseri eos quos primos a Domino ut se sequerentur invitatos esse scimus; et de Andrea quidem et Ioanne, de Petro et Pbilippo vide Ioan. 1,40-44; de duobus paribus fratrum : Simone et Andrea, lacobo et Ioanne vide Matth. 4,18-21 et Marc. 1,16-20. Unde aliqui concludunt etiam alios fere recenseri ex ordine temporis quo a Christo vocati sint. At res est incerta cum de vocatione sex vel quinque apostolorum (scil. Barth.? de quo infra, Tbom. Iac. Thadd. Sim. Iud.) nihil referatur. Cum Petrus ubique primum, Iudas ultímum locum occupet et ii tres quoque quos arctiore secum societate Iesus coniunxit enumerentur priores, fuerunt qui putarent recenseri apostolos habita ratione dignitatis (cf. Mald.). Atid quoque improbabile est. Si enim dignitatem intellexeris auctoritatem, haec in Petro praecipua erat, sed par in reliquis, uti bene Bar. monet; an igitur dignitatem dices constitui in meritis et sanctitate ita ut secundum haec ordo consistat? Minime sane; nam ut id reiiciatur, iam unum illud sufficit aliis omissis quia non idem ordo apud omnes cernitur. Quare bene S. Chrys. notat ad v. 3 Jacobus et loannes, « vides quomodo non secundum dignitatem (xax& τὴν ἀξίαν) ponat; mihi namque videtur non aliis modo sed et fratre quoque suo Ioannem esse maiorem ». Quodsi alii existimant ordinem exprimi aetatis, opinio haec etiam plane incerta est. Magis probabile est cum bini et bini recenseantur, eodem modo binos et binos esse missos a Domino ad praedicandum; « et apostolorum paria iuga consociat » (S. Hier.); cf. Marc. 6,7 : et vocavit duodecim et coepit eos mittere binos. Recensetur tamquam primus Simon qui dicitur Petrus; ridiculum est quod Fritzsche contendit fortuito Petrum in quattuor albis primo loco nominari ; id plerique protestantes (cf. Keil, Weiss) ipsi reiiciunt et hoc loco explicite excluditur cum prezmus dicatur. Neque id cum aliis eo potest explicari quod primus a Christo sit vocatus. Nam, uti patet loan. 1,540, Andreas prius ad Iesum accessit et ab eo Simon adductus est ad Christum. Unde cum non sequatur secundus, tertius etc. prtmus solum significare potest Simoni prae reliquis inesse aliquam eminentiam et auctoritatem, eum esse primum et praesidem in collegio apo- ' stolorum. Bene profitetur Wess Simonem ab initio eminuisse inter apostolos et a Christo singulari fiducia et gravissimo mandato (16,18 seq.) esse honoratum; Kei/ autem solum concedit eum declarari primum inler pares; id quod eo iam refutatur quia soli Petro dictum est : tibi dabo claves regni coelorum. De ea voce primus omnino tacet (et prudenter!) Manse/ (TheSpeakers' Commentary). Petro adiungitur Andreas frater eius; nomen est graecum (Herod. 6,126) sicut Philippus quoque; uterque erat a Bethsaida (Ioan. 1,54). In Galilaea et praeserMATTH. 10, 3. lim in Capharnaum, urbe commercio multum frequentata , etiam multt habitabant Graeci et graeca quoque lingua satis in usu erat posita. Sequuntur iterum duo fratres : Jacobus Zebedaei (filius) et Ioannes frater etus ; vide 4,21; Ioannes est discipulus ille quem diligebat Iesus ; cum eorum pater Zebedaeus mercenarios haberet (Marc. 1,20) et Ioannes notus esset pontifici (Ioan. 18,15), familia Zebedaei satis opulenta et nobilis fuisse videtur. Dein PAiippus (loan. 1,43) et Bartholomaeus i. e. con ^3 filius Tolmai (cf. 2 Sam. 13,37). Valde probabile est eum esse Nathanael, de quo loan. 1,55 seq. et 21,2; hoc enim loco Nathanael medius inter apostolos nominatur, priore autem loco a Philippo invenitur et ad Iesum adducitur. Cum itaque in albis aposto-- lorum semper iungantur Philippus et Bartholomaeus, sicut iungi solent qui priores a Christo vocati sunt (Andreas, Petrus , filii Zebedaei), plurimum probabilitatis ei sententiae accedit, quam proponit Rupertus, abbas tuitiensis et quam Jans. amplectitur (in concord. ev. cap. 17 p. 152 et cap. 39 p. 256) aliique, uti Tost. Lap. (ad loan. 1,85). Estius (ad loan. 21,2) Calm. Arn. Reischl, Weinhart, Bisp. Schegg ,. Grimm (III p. 28) Schanz, Fil. Keil, Weiss, Mansel, Ed. l1 p. 350;. vide quoque ScAenz in Kirchenlexicon 2 ed. I p. 2052. n. 4; M. 36,788 et cf. tract. 7 in Ioan. n. 47; M. 35 ,1446). lam dubito num hanc rationem quisquam sit amplexurus. — Audacius tamen scribit Fillion : « la tradition est unanime pour ne faire qu'un seul et méme personnage de S. Barthélemy et de Nathanaél ». Nam traditionem minime esse unanimem ex eo liquet quod e SS. Patribus quamvis aliqui Nathanaelem apostolis accensere videantur (quos locos lege in dissert. in Actis Sanctorum l. c.) nemo tamen explicite dicat eum esse eundem ac Bartholomaeum ; immo Toletus (in Ioan.) contrariam sententiam vocat communem et Maldonatus (ad Ioan. 4,47) illam de Nathanael qui sit Bartholomaeus sententiam dicit se sequi non esse dubitaturum, « si gravem aliquem haberem auctorem ».
10:3
Sequuntur Thomas et Matthaeus publicanus; Thomas i. e. n'ixn vel okn gemellus; unde Ioan. 11,16 : Thomas qui dicitur Didymus δίδυμος et 90,94 ; 91,9 ; « ceteri evangelistae in coniunctione nominum primum ponunt Matthaeum et postea Thomam nec publicani nomen adscribunt, ne antiquae conversationis recordantes sugillare evangelistam viderentur; iste vero et post Thomam se ponit et publicanum appellat , ut ubi abundavit iniquitas , superabundet et gratia » (S. Hier.). Iacobus Alphaei filius, vocatur etiam Iacobus minor (Marc. 15,40) et est Iacobus ille apostolus frater Domini (de quo Gal. 1,19; 2,9), cuius mater etiam Maria vocabatur. Alphaeus autem *25n leniore vocis sono idem nomen est quod duriore pronuntiatur KAex2; Cleophas!; unde Maria Iacobi minoris mater (Marc. 15,40) appellatur Maria Cleophae scil. uxor (Ioan. 19,25). De TAaddaeo vide lect. var. ; *'x1n nomen est notum talmudicis (cf. LigAtfoot); vocabatur quoque Lebbaeus, quam vocem plerumque derivant a 25 i. e. corde praeditus, fortitudine insignis (sed 1n i. e. hebr. τῷ mamma); eum vocari ab oppido Lebba Galilaeae maritimo Lightfoot opinatur; S. Hier. nomen interpretatur corculum. In actis apocryphis Thaddaei narratur eum appellari Lebbaeum, sed cum a Ioanne baptista baptizatus esset vocatum esse Thaddaeum (cf. Tischendorf, Acta apost. apocrypha p. 261; utrumque nomen in aliis quoque monumentis et actis legitur ; cf. Assemant, Bibl. or. 3,9 p. XIV; Lipsius, Die apokryphen Apostelgeschichten II2 p. 155 seq.). Idem vero vocatur Luc. 6,16 Iudas lacobi i. e. Iudas frater Iacobi, uti ludas se in sua epistola vocat v. 1. Atque posse revera suppleri ἀδελφός grammaticiconcedunt(cf. Winer, Grammatik desneutest. Sprachidioms ὃ 30 n. 3). Unde cum S. Hier. dicendum erit eum fuisse trinomium. Additur autem Jacoói, quia qui idem nomen gerunt appositione quadam distingui solent, uti Simon Petrus, lacobus Zebedaei, lacobus Alphaei, Simon zelotes, Iudas iscariotes; eodem modo S. Paulus vocatIacobum fratrem Domini eo tempore quo lacobus Zebedaei inter vivos erat; postea autem solo nomine Iacobi (cf. Gal. 1,16 et. 2,9. 12). Vocatur
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v. & Simon Cananaeus quam vocem rite explicatam legimus apud Lucam : qui vocatur zejotes; unde vox non est derivanda ab urbe Cana vel simili ratione, sed referatur oportet ad aramaicum asap, hebr. sp (cf. Ex. 20,5; 38,15. Deut. 5,24). Dicebantur zelotae qui singulari studio religionem observantiamque legis tuebantur et eius violationem vindicabant. Id olim fecit Phinees (Num. 25,7. Eccli. 45,98. 1 Mach. 2,26.54) et Paulus ipse dicit se iuvenem fuisse aemulatorem (ζηλωτήν) paternarum traditionum et Iacobus monet adesse in lerusalem myriades ludaeorum qui crediderint et omnes aemulatores legis (Gal. 1,15. Act. 21,20). Ab iis igitur partibus Simon quoque steterat et fortasse insigni quodam zeli facinore hoc sibi cognomen meruit. Cum cognomen istud ei fere constanter indatur (Marc. 3,18. Luc. 6,15. Act. 1,13) non puto ei aliquid inhaerere dedecoris, uti v. g. nomini publicani; multo minus cum Lightfoot significatio petenda est ex secta illa furiosa zelotarum tempore belli iudaici, de quibus Iosephus (bell. iud. 4,3. 9; 7,8. 1 etc.) narrat. Sufficit ut explicetur eo modo quo Act. 21,20 et Gal. 1,14 legitur. Ultimo loco nominatur Judas Iscariotes qui et tradidit eum i. e. qui idem tradidit eum; evangelista profecto meminit eius non sine acri animi dolore; attamen « neque ut inimicus vel hostis sed ut historiam scribens sic vocavit, neque dixit : exsecrandus vel scelestissimus, sed ex urbe ipsum nominavit » (S. Chrys.). Appellatur Iscariotes i. e. nip Vw vir Carioth quod est oppidum in tribu Iuda (Ios. 15,25); quae explicatio eo quoque commendatur tamquam antiqua quia Ioan. 6,71 in ν΄ etin aliquibus codd. minusc. et in syr. (p mg) scribitur ἀπὸ καρυωτου quae eadem forma reperitur in D ad Ioan. 12,4; 13,2. 26; 15,22. Sicut itaque apud LXX ex dictione 31 v vir (milites) ex Tob (in quam regionem Iephte olim. fugerat Iud. 11,5) ortum est Ἰστώδ 92 Reg. 10,6. 8, ita simili modo apud Graecos Iscariotes pro Cariothes (in e quandoque legitur carioth, Ioan. 6,71; in aliis codd. saepe Scarioth, scariothes). Hanc explicationem plerique recentiorum sequuntur; eam quoque S. Hier. indicat annotans : « vel a vico aut urbe in qua ortus est vel ex tribu Isachar vocabulum sumpsit, ut quodam vaticinio in condemnationem sui natus sit; Isachar enim interpretatur explicationem Ma/d. merito non admittit. — Cum Act. 2,7 Iudaei dicant : nonne ecce omnes isti Galilaei sunt, ceteri apostoli omnes ex Galilaea orti esse videntur, unus autem Iudas ex Iudaea erat (cf. Gramm III p. 31; Ed. I p. 522). In Galilaea Iesus magis fidem invenit; proditor prodiit ex ea regione quae Christo magis obstitit.
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v. 5 Aos duodecim misit Iesus praecipiens eis dicens, « prius simul collectos omnes eodem instruit sermone ne quid inter se discreparent ab eodem praeceptore missi et iisdem mandatis adstricti » (/ans.), sed ut una norma eademque utentes etiam quasi externe profiteantur unam esse veritatem unamque doctrinam et idcirco uberiores fructus afferant, sicut exercitus una belli gerendi ratione instructus facilius victoriam reportabit. Edicitur itaque quibus in hac prima missione non sit praedicandum : in viam gentium ne abieritisi. e. in viam quae ducit ad gentes, quo modo haud raro genetivus adhibetur; cf. Gen. 3,94 via ligni vitae, ler. 2,18 via Aegypti, Act. 2,98 etc.; « neque modo veto ne aliis ante illos (Iudaeos) praedicetur, sed ne viam quidem attingere quae alio ducat permitto » (S. Chrys. sim. Thom. lans. et plerique). Gentes i. e. homines non ex genere iudaico orti in Palaestina eo tempore erant plurimi, praesertim in urbibus ad mare sitis et in regione a mari Tiberiadis orientali, sed etiam in Iudaea, Galilaea, Peraea aliqui inveniebantur; et in civitates (πόλιν, civitatem, uti eg praebet) Samaritanorum ne intraveritis; eius enim regionis incolae orti erant ex colluvione variarum gentium ex Babylone, Cutha, Ava, Hamath, Sepharvaim, quas regno israelitico destructo rex Assyriorum misit, ut simul cum reliquiis Israelitarum terram colerent, vide & Reg. 17,24. Quamvis populus ex ista mixtione ortus Deum coleret Iudaeorum, eum famen non in lerusalem, sed in monte Garizim sacrificiis adorabant (Ioan. 4,20) et a Iudaeis appellabantur Cuthaei et despectui habebantur negato omni vitae et amicitiae commercio (Ioan. 5,9). Uti Christus de se his in terris versante profitetur : non sum missus nisi ad oves quae perierunt domus Israel (15,24), ita quoque pro tempore vitae suae terrestris apostolis mandat
Viderat Iesus populum vexatum et prostratum sicuti oves non habentes pastorem et misertus est eis. Quare alios iis providit pastores, quos misericordia motus iam mittit, ut populum ad regnum Dei suscipiendum praeparent. Eos autem de missione edocet et primo quidem tradens octo mandata quibus de ratione missionis instituantur. Primum mandatum datur de loco praedicationis,
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v. 6 sed potius ite ad oves quae perierunt domus Israel; cf. 9,36. Nam uti Iudaeis credita sunt eloquia Dei, ita promissiones quoque messianae primo et per se illis, tamquam filiis regni (8,12) datae erant; salus.quippe est ex Iudaeis (Ioan. 4,22). Quare illis primo nuntius messianus erat praedicandus, illos primos oportuit invitare ad regnum messianum. Quem ordinem etiam postmodum observatum videmus : vobis oportebat primum loqui verbum Dei, sed quoniam repellitis illud... ecce convertimur ad gentes; evangelium est virtus Dei in salutem omni credenti, ludaeo primum et Graeco (Act. 18,46. Rom. 1,16). Cuius ordinis una ratio est, ut ait S. T/iom., quia primo fieri debet quod iustitia exigit quam quod ex misericordia provenit; sed iustitia erat quod. primo ludaeis praedicarent, quia istud ex promissione habebant, ut habetur Rom. 15,8 : dico autem Christum Iesum ministrum fuisse circumcisionis propter veritatem ad confirmandas promissiones patrum. Gentibus autem tenebatur ex misericordia, uti habetur Rom. 11,17 gentiles sunt oleastri ab oliva recepti; primo ergo oliva nutrienda erat. Ita ille. Aliae quoque rationes non incongrue assignantur, ut ostendat Christus curam quam Iudaeis summo amore impendat, ta ut sint inexcusabiles; vel ne illos offendat et repellat a se, si sta- tim promiscue gentes adiret (cf. S. Chrys.), ne habeant excusationem dicentes se ideo Dominum reiecisse, quia ad gentes et Samaritanos apostolos miserit (S. H:er.). Quamvis igitur post Christi resurrectionem ad omnes mittantur populos, tamen etiam ea in missione is ordo servandus erat : eritis mihi testes in lerusalem, in omni Iudaea, in Samaria et usque ad ultimum terrae (Act. 1,8), ut primo Iudaei invitarentur et edocerentur, quanto magis itaque in prima hac missione Iesu in terris commorante? Morte enim Christi demum gentiles facti sunt prope et medius paries maceriae solutus est ab eo qui fecit utraque unum (Eph. 2,13. 14). Ostendit Matthaeus, apud quem unum ea sententia legitur, Iesum illum fudaeoruni quasi principatum omnino reipsa agnovisse, et prae aliis suo populo omne impendisse studium; cf. 15,24. Hoc autem mandato non excludi missionem quae postmodum fiet ad gentes clarum est si tempora distinxeris, immo cum hoc loco dicatur sed pottus (δὲ μᾶλλον), alteram quoque postea fere missionem obscure indicatur. Cum mittantur ad oves quae perierunt (cf. Is. 53,6. Ier. 50,6. Ez. 35,5), simul monentur se esse ministros boni pastoris i. e. Messiae qui tamquam talis iam Is. 40,11 et Ez. 34,93 et 37,2& descriptus est. In officio autem pastoris cura, sollicitudo, commiseratio designatur; vide Ez. 34,15-16. Dicitur autem domus i. e. familia Israel, quo nomine declaratur Deum foedus illud fideliter servare quod patriarchis promisit. Hac itaque appellatione tamquam posteri Iacob, tamquam populus a Deo singulari modo electus et promissionibus donatus Iudaei agnoscuntur et honorantur a Christo. Uti officio pastorum, ita secundo quoque mandato Christus aperte significat apostolos esse socios muneris messiani illudque ut continuarent esse electos
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v. 1 euntes autem praedicate dicentes : quia appropinquavit regnum coelorum ; idem ergo argumentum praedicationis iis assignatür quod loannes baptista et Christus populo proponunt; cf. 3,2 et &,17. Hic est enim , ut Cat. notat, omnis praedicationis fructus, ut homines intelligant, credant, sperent et ament ea quae sunt regni coelorum. His verbis summa et caput praedicationis concluditur. lis autem multa continentur, instare tempus messianum, vitia cunctaque impedimenta esse removenda, alacritate magna et diligentia gratiam oblatam esse amplectendam, gravia manere supplicia eos qui eam neglexerint (cf. Jans.). Tertio praecepto docet Christus quomodo beneficiis praestitis animos hominum auresque sibi concilient et miraculis patratis, utpote sigillo divino, doctrinam confirment
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v. 8 infirmos curate , mortuos suscitate; hoc de mortuis membrum in plerisque codd. etc. deest, etiam S. Hier. in commentario eius non facit mentionem (vide lect. var.); sed omissio explicatur eo quod nulla mortuorum suscitatio ab apostolis quae facta sit in evangeliüs refertur; leprosos mundate, daemones eiictte; quot beneficiis corda dura Iudaeorum emollire studet! et qui potestatem adeo universalem in morbos, mortem, daemones solo verbo cum aliis communicare potest, manifeste ostendit se esse Dominum vitae et mortis et eum qui daemone, principe huius mundi, devicto et eiecto suum regnum sit stabiliturus in aeternum. « Haec enim non humana sunt sed divina, non terrena sunt sed coelestia; quis itaque coelorum regnum coelorumque regem et Dominum adesse dubitet, cum in nomine Iesu infirmitas fugiat, mors pereat, vita et sanitas redeat, lepra recedat et maligni spiritus qui hominibus dominabantur ab hominibus excludantur » (S. Br.)? Et quid iis effici velit Christus, S. Hier. declarat : « ne hominibus rusticanis et absque eloquii venustate indoctis οἱ illitteratis nemo crederet pollicentibus regna coelorum, dat potestatem infirmos curare , leprosos mundare, daemones eiicere,. ut magnitudinem promissorum probet magnitudo signorum ». Hisce vero fidem. quam postulat reddidit facilem. Quanta ergo obcaecationis culpa! Quomodo magna haec beneficia praestari oporteat, quarto praecepto monentur : gratis accepistis, gratis date; ita ipsi quoque edocentur de humilitate; gratis accepistis dicit, ne superbiant quod talia dona divitiarum (Theoph. Fab. lIans.), ut gratis utantur eo dono. Omnem igitur avaritiae speciem sedulo ab iis vitari vult; idque eo quoque quia semper dona spiritualia, si merces media sit, viliora fiunt (S. Hier.). Inde merito colligunt doctrinam contra simoniam (cf. S. Br. Dion.). Neque obscure eius prohibitionis causas aliquas ipse Dominus innuit. Cum enim dicat, ut Jans. notat, gratis accepistis, eos non esse ait illo- et labore comparavimus; porro venditio repugnat origini spiritualium quae proveniunt ex gratuita Dei voluntate; unde irreverentiam Deo exhibet rebusque spiritualibus qui vendit, cum id quod Deus per ipsum gratis vult hominibus conferre faciat non esse gratuitum. Ne- testimonium grati animi, ne scil. pietas verteretur in quaestum et id quod institutum erat ad Dei gloriam et ad salutem fidelium, fieret occasio avaritiae. — Longius tamen progreditur S. CArys. explicans gratis date ita , ut nihil largiantur iis qui se receperint; nam tum qui apostolos hospitio excepissent, essent in deteriore conditione. Christus &utem ipse socrum Petri ἃ quo hospitio exceptus erat sanitati restituit (8,14). Nescio annon Maid. subtilius explicet causam cur debeant largiter uti dono miraculorum; « solemus enim quae gratis accepimus quaeque gratis damus, largiter et copiose dare ». Largiter eos dare debere ipso mandato infirmos curate etc. satis exprimitur ; gratis autem dare ideo quoque iubentur, ne eximia dignitas rei vilescat et quia res spiritualis excellentior est omni pretio temporali (cf. Iob 98,5. Sap. 7,9). Quinto praecepto ab omni cura rerum temporalium revocantur et tamquam vere pauperes qui providentiae divinae unice fidant sistuntur
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v. 9 nolite possidere, μὴ χτήσησθε i. e. nolite vobis comparare, aurum neque argentum neque pecuniam , graece aes, proinde nummos aureos, argenteos, aeneos 7) zonis vestris, in 118 scil. pecunia recondebatur; proinde non solum evitent acquirere largam pecuniam (aurum, argentum), sed etiam nummos minores (aes), v. 10 ad victum necessaria erant recondebantur ; erat repositorium ciborum (Jans.); ne igitur talem manticam sibi comparent qua cibos secum deferant; neque duas tunicas i. e. duas vestes interiores. Uti in victu, ita in vestitu sese committant divinae providentiae sperantes fore ut si vestis qua induti sunt sit usu attrita Deus pauperibus suis provideat liberalitate eorum quos viam Domini docent; neque calceamenta; sunt ligneae vel coriaceae quae corrigiis ad pedem firmantur et plantam pedis ab occurrentibus viae incommodis defendunt, superiorem autem pedis partem relinquunt nudam; calceamenta vero totum pedem tegunt. Si itaque ὑποδήματα de eiusmodi calceamentis intelliguntur, monentur ne praeter sandalia quibus communiter uti solent ad iter sibi comparare curent calceamenta quae viae longiori sint magis commoda. Si autem calceamenta eodem sensu cum aliis explicaveris de sandalis, tum prohibentur praeter sandalia quae iam habent in pedibus alterum par sibi comparare; neque virgam; ergo ab omni re quae non sit plene necessaria se servent liberos. Iam cur eiusmodi res non sibi comparent neque secum deferant, ratio additur ; dignus enim est operarius cibo suo ; operario debetur cibus; proinde Deus quoque curabit ut operarii sui rebus ad vitam necessariis non careant. Hac itaque sententia generali ratio iis redditur, cur tota fiducia se Deo committant. Vult igitur Christus ut apostoli statim in hac prima missione penitus in se exprimant et experiantur illam doctrinam : quaerite primum regnum Dei et reliqua omnia adiicientur vobis (cf. 6,33). Cum Marc. 6,8 legatur nisi virgam (tantum, quaerunt quo modo haec ap- eis ad omnia sufficiat;... quia regnum coelorum annuntiabant oportebat eos quasi angelos de coelo descendentes leves et expeditos incedere, omni terrena cura liberos et ad solum ministerium sibi commissum respicientes. Quaerunt etiam fuerintne haec Christi praecepta ad unam illam missionem limitata, an generalia pro omni in posterum apostolorum missione. Alii prius, alterum alii tuentur. Puto opus esse distinctione. Certum est primo et per se haec praecipi pro prima illa missione (cf. v. 5. Luc. 22,33). Dein considerandum est tum eós mitti in regionem notam, ad populares, ad eos qui vera fide Dei iam imbuti sunt, qui regnum Dei exspectant, qui de Iesu, eius miraculis, praedicatione, discipulis iam multa audierunt vel etiam viderunt. In tali autem missione varia poterant praecipi, quae conditionibus plane mutatis non eadem ratione observari poterant. Post descensum Spiritus sancti proficiscendum erat in regiones longinquas, ad alienigenas, ad idololatras, ad homines qui viros natione Iudaeos odio et abominationi habebant, vel in regiones in quibus ipsi Iudaei iam opinionibus praeiudicatis et animo hostili in Iesu apostolos erant affecti (cf. Act. 11,5). Vix potest praesumi eadem mandata dari pro conditionibus adeo diversis. Porro si Actus apostolorum et epistolas inspicimus, invenimus non eadem ratione omnes agere. Ceteri enim apostoli ad suum ministerium mulierem sororem circumducebant et a fidelibus quae necessaria erant accipiebant (4 Cor. 9,5). S. Paulus autem suis manibus victum quoque sibi comparabat neque a christianis quidquam admittebat nisi a Philippensibus (cf. Act. 20,33. 34. 4 Cor. 4,12; 9,15.Phil. 4, 45. 1 Thess. 2,9. 2 Thess. 3,8). At apostolos habere potestatem vivendi de evangelio et fideles debere illis subministrare victum firmiter asserit (cf. 4 Cor. 9,7-14. Gal. 6,6. Rom. 15,27) et Christi effatum : dignus est operarius cibo suo explicat dicens : ita et Dominus ordinavit iis qui evangelium annuntiant de evangelio vivere. Sed antequam a fidelibus aliquid exigi potest, homines gentiles debent reddi fideles. Quare dicendum est cum Zap. haec praecepta valere in universum quoad substantiam et scopum qui erat ostendere animum alienum ab avaritia ac prae se ferre contemptum rerum terrenarum, aeque ac fiduciam in Deum Deique providentiam. Genset Ed. I p. 643 hunc Domini sermonem plane ad iudaicas normas esse exactum. Comparari enim praeceptum ut gratis dent omnino praescriptioni rabbinicae quae derivetur ex Deut. 45, ne scil. pro doctrina quidquam accipiatur; « sicut ego vos docui sine recompensatione, ita et vos gratis doctrinam tradere debetis »; ita rabbi Iehuda; cf. Berochoth fol. 49 a (Wünsche p. 130). At Christus iubet eos gratis sanare infirmos, aliaque patrare miracula, sed dicens : dignus est operarius cibo suo, ordinat ut qui praedicent de evangelio vivant. Legis doctores saepe opificio quodam tractato victum sibi quaerebant; ex apostolis id de uno S. Paulo traditum est. — Aliam similitudinem Ed. in eo cernit quod rabbini iniungebant ne quis cum baculo, calceamentis, zona pecuniaria ingrederetur in atria templi; unde censet eo mandato Christi moneri apostolos ut recordentur se esse quasi semper in loco sacro id exsequentes quod ipse Iesus in templo dixissel : an nescitis quia in his quae Patris mei sunt oportet me esse. Sed in hac quoque re nescio an multum similitudinis deprehendi possit. Christus enim prohibet ne talia sibi comparent cum mittantur, quia Deus ipsis necessaria providebit. Porro sexto praecepto statuitur de eligendo et. retinendo hospitio (Jans.)
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v. 11 in quamcumque autem civitatem aut castellum, pagum, intraveritis, interrogate quis in ea dignus sit et ibi manete donec exeatis; « apostoli novam introeuntes urbem scire non poterant quis qualis esset; ergo hospes fama est eligendus populi et iudicio vicinorum, ne praedicationis dignitas suscipientis infamia deturpetur » (S. Hier.). Igitur oportebat inquirere quis esset vir honestus, bonus. ac pius Dei cultor, ne infamia hospitis praedicatio contemnatur et si bonusfuerit ac pius, facilius etiam necessaria subministrabit (S. CArys. Thom. Dion.). Non érat sciscitandum quis esset dives aut optimum haberet hospitium , sed qui vitae probitate essel commendatus et bonum apud omnes haberet testimonium, qui idcirco etiam censeri posset digrius esse regno coelorum (Cai. Jans.). Si autem eiusmodi repererint, iubentur apud eum manere, quamdiu ea in urbe praedicationi operam dant. Vetantur hospitium mutare, ire de domo in domum, « ne tamquam gulosi male audiant et videantur primos qui suscepcrant iniuria afficere » (TheopA.) neve leves et inconstantes appareant (cf. Fab. Ians. Maid.); similiter S. CArys. Dion. aliique. Septimo praecepto statuitur quid ingredientibus domum sit faciendum
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v. 12 intrantes autem in domum salutate eam dicentes : prz huic domui ; cum dicatur εἰς τὴν οἰκίαν, communiter intelligunt eam domum in qua hospitium habere cupiunt. At haec acceptio non satis mihi congruere videtur cum allera eius sententiae parte, in qua dicitur : si autem non fuerit digna, cum in v. 11 iussi sint domum dignam sibi pro hospitio eligere. Ergo deberet supponi Christum velle indicare eos saepius deceptum iri in tali inquisitione et electione; jid quod a sermonis dignitate tamen alienum videtur. Neque illa acceptio consentanea est ad v. 14, in quo apostolos generatim domos ingredi ad annuntiandum evangelium indicatur. Quare puto explicationem eandem esse amplectendam quam explicite legimus in missione septuaginta duorum discipulorum : in quamcumque domum intraveritis etc. (Luc. 10,5). Neque obstare videtur τὴν οἰκίαν; nam docent grammatici numerum singularem nominis articulo iunctum saepe adhiberi ad totum genus designandum (cf. Winer l. c. ὃ 18,1). Proinde quandocumque domum aliquam ingrediuntur, iubentur priores domum salutare i. e. bona adprecari habitantibus in ea, non exspectata salutatione patrisfamilias, quia Christus vult eos per humilitatem praevenire alios in honore et per benedictionem illam statim bona offerre et impetrare incolis (cf. Jans.). Nam salutatio haec non est illa communis quae de more fit, sed, ut sequentibus ostenditur, est precatio et benedictio qua illis pax messiana, omnium bonorum quasi compendium, elflagitatur. Hanc enim precationem iis qui gratiae divinae non obiiciunt impedimentum fructum afferre dicitur v. 13 e! s? quidem fuerit domus illa digna, veniet paz vestra super eam cf. Luc. 10,6 : et siibi fuerit filius pacis etc.; proinde si ibi fuerit aliquis pacis messianae salutisque cupidus et amans, obvenient ei bona illa quae ipsi adprecamini. Domus itaque dicitur digna, si eius habitatores sunt pii Dei cultores, amantes veritatis, studiosi salutis adipiscendae, qui gratiam Dei oblatam promptis animis suscipiunt; st autem non fuerit digna, paz vestra revertetur ad vos; i. e. si habitatores sunt impii qui contumaciter gra-. tiae resistunt et animis obfirmatis iniquitati inhaerent vel salutis bonorumque messianorum sunt plane negligentes aut contemptores, tunc utique illa precatio effectum bonum pro eis non habebit; quare pax ad apostolos reverti dicitur, cum ibi in domo nihil possit operari. Ita reverti dicitur Is. 45,93 : egredietur de ore meo iustitiae verbum et non revertetur i. e. non erit incassum et inane, sed habebit effectum; item Is. 55,11. Et eo modo explicant Euh. Mald. Calm. Bisp. Schegg , Schanz, Fil. ; alii frequenter exponunt : fructus ille et meritum vobis erit, vos habebitis mercedem de pace oblata (cf. S. Hier. Thom. Fab. Dion. Cat. Ians. Lap. Arn. Reischl, Wetss). At profecto apostoli habent fructum et. mercedem illius precationis pro se etiam si domus digna fuerit; dein, ut Sy/v. iam advertit, in hac explicatione ingerit difficultatem , quod meritum proprie non redit, sed semper manet apud salutantem; nisi forte explicare malueris iis maius obvenire meritum, si etiam reluctantibus bona nuntiare non desistunt. Ex graeco verte veniat , revertatur, careat eventu; permittit igitur Deus ut illi maneant in sua obduratione gratiamque repellant. Apostolis autem id quoque praedicitur, ne mirentur vel nimium contristentur, si frustra precati fuerint et laboraverint. Illis incumbit salutem adprecari et praedicare, sicut Deus Ezechielem prophetam iussit vaticinari et vitia reprehendere, sive audiant sive audire recusent (Ez. 2,5. 7 hebr.) neque meritum et merces ex effectu et fructu qui sequitur praedicatoribus reputatur, sed ex modo quo laboraverint (cf. Ez. 3,19; 33,9. 1 Cor. 3,8: unusquisque propriam mercedem accipiet secundum suum laborem). Octavo demum praecepto statuitur quid faciant cum alicubi non re- cipiuntur
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v. 1& et quicumque non receperit vos neque audierit sermones vestros, exeuntes foras de domo vel civitate, excutite pulverem de pedibus vestris; apud Marcum 6,11 additur : in testimonium illis; similiter Luc. 9,5; idque fecerunt apostoli Act. 13,51 et consimili raüone 18,6 : excutiens vestimenta sua dixit ad eos : sanguis vester super caput vestrum, mundus ego; unde actione ea symbolica illis denuntiatur iudicium divinum. Pulverem excutere iubentur rabbinicis praeceptis i1 qui ex regione gentilium in terram iudaicam revertuntur et qui ad montem templi ascendunt (cf. Lightfoot p. 315. 316; Wünsche p. 130); unde eo symbolo urbs illa vel domus declarabatur impura, profana, abominabilis simulque significabatur apostolos iam in nullo cum iiscommunicare, cum ipsum quoque pulverem tamquam rem ex eorum vicinia impiam sedulo excutiant ne quid ex regione illa scelesta sibi adhaereat (cf. S. Hil. Br. Cai. lans. Lap. Bar.). Et quia apostolis reiectis ipse ille qui misit reiicitur, haec actio simul contra illos erit in testimonium , quod gratiae oblatae restiterint ideoque inexcusabiles evaserint (Bed.). Angustius aliqui explicant pulverem esse signum itineris laborisque suscepti ideoque testem fore contra eos vel excuti pulverem, uttestificentur se nihil abillis recepisse (S. CArys.). Actione illa tacite iubentur apostoli esse animosi, ne percellantur cum viderint Iudaeos evangelium reiicere, sed in eos acriter veluti vindices divini insurgant eosque quasi anathemati subiiciant (Lap.). Subiungit Christus quomodo ipse tamquam iudex (7,92. 93) ratum habiturus sit iudicium ac testimonium apostolorum contra illos
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v. 15 amen dico vobis : tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die tudicii quam illi civitati; uti modo dixit domum et civitatem pro habitatoribus, ita nunc terram ponit pro incolis. Ad peccatum requiritur cognitio et libertas; quare gravitas peccati quae singulis imputatur desumitur ex ratione cognitionis et libertatis quam quisque habet. Ergo quo quis maiorem habet ac clariorem cognitionem suorum erga Deum officiorum ac turpitudinis peccati, et quo magis intérnis gratiae stimulis ad virtutem urgetur, eo maiorem , si peccat, unimi obdurationem et voluntatis malitiam et in malo obfirmationem manifestat. Quare ei iudicium subeundum erit magis severum. Ex hisce facile colligitur cur [udaeis illis iudicium instare dicatur magis terribile quam Sodomitis. Iudaei enim in lege Dei eruditi, continuis Dei beneficiis dotati, testes miraculorum Christi et apostolorum , de regno coelorum quod venturum sit edocti, tamen hos Dei legatos et nuntium divinum cum contemptu reiiciunt; nihil tale contigerat incolis pentapoleos; vide 11,23. Simili modo quandoque crimina Iuda et Israel inter se comparantur et illa dicuntur graviora ; cf. Ier. 3,11. Ez. 16,4.1-51 : non fecit Sodoma, sicut fecisti tu et Samaria dimidium peccatorum tuorum non peccavit. Notat S. Hier. : « idcirco tolerabilius, quia Sodomis et Gomorrhis non fuit praedicatum , huic autem civitati praedicatum est et tamen non recepit evangelium ; ergo inter peccatores diversa supplicia sunt ». Hae autem minae eo graviores ac magis terribiles sunt, quia Sodomitae pessimi erant et peccatores coram Domino nimis et clamor eorum mulliplicatus est et peccatum eorum aggravatum nimis (Gen. 13,13; 18,20;19,13), quorum civitates coelitus destructae sunt. Etiam apud rabbinos Sodomitae in exemplum poenae gravissimae propter scelerum ingentem magnitudinem proponuntur (cf. Wünsche l. c. p. 131; Ed. I p. 644). Unde qualis damnatio immineat iis qui veritati divinae obsistunt manifestissime et . gravissime declaratur. Iam in hac parte sermonis considerandum est quanta auctoritate Christus loquatur. Apostolos omnia morborum genera curare iubet, immo etiam mortuos suscitare et daemones eiicere; vetat ne quid sibi comparent; certissime scil necessaria illis nunquam defore; precationem apostolorum hominibus salutis studiosis bona allaturam esse asserit, gravissimam poenam instare docet recusantibus. Loquitur itaque tamquam is qui habet omnem potestatem , qui animos hominum regit, qui efficaciam tribuit precationi et bona spiritualia distribuit, qui sua scientia futuri quoque iudicii normam et exitum complectitur. Vere hic valet : nunquam sic locutus est homo.
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v. 16 ecce ego mitto vos sicut oves in nedio luporum; pericula ostendens consolatur eos dicens ecce ego mitto, ut dum mittentis potestas consideratur, periculi magnitudo non timeatur; auctoritate itaque et fortitudine Christi instituuntur; « non praeter meam intentionem, non contra meam voluntatem , non supra meam potentiam patiemini tot mala » (Ca:.; cf. Theoph. op. 4mp. Bed. Pasch. Maid. Ians.) ; similem emphasin habet illud Absalonis, utique in re plane alia, dum dixit famulis : nolite timere, ego nim sum qui praecipio vobis, roboramini et estote viri fortes (2 Reg. 13,28. Bar.). Comparantur autem ovibus in medio luporum, quae exsistunt in medio luporum, ut quot et quantis periculis exponantur significetur, sed etiam ut in medio hostium rabidorum mansuetudinem et simplicitatem exhibeant , omnibus prodesse studeant et pastoris sui providentiae se totos committant (Jans.). lungendum erit, ut iam Ca:. monet, oves (quae sint) ἐπ medio luporum; verbum quidem ἀποστέλλω et similia etiam iungi possunt cum ἐν, ita ut non tam motus quam terminus in quo motus conquiescat exprimatur (cf. Ioan. 5,5; Apoc. 11,11 secundum codd. aliquos; idem invenitur apud scriptores profanos, posteriores praesertim; vide Wizner l. c. S 50,8). At vix dici potest oves mitti ad lupos, sed sensus est apostolos missos a expetentes occasionem nocendi, non memores iniuriae acceptae (cf. sidias et pericula devitanda, ad vitam ita instituendam ne aliis ansam praebeant calumniandi neve eorum malitiam provocent (cf. op. ?mp. Dion. lIans.); pari modo opus est prudentia in doctrina tradenda, ut adhibita circeumspectione ac consideratione et quasi introspecta uniuscuiusque et natura et voluntate (S. Hi/.) ita doctrina proponatur, ut audientium animi ad eam amplectendam alliciantur (S. Basiltus 1. c. sim. S. Pasch.). Utramque autem virtutem iungi oportet (EutA.): prudentia enim sine simplicitate facile evadit vafrities, astutia , calliditas; simplicitas autem sine prudentia propter fraudem et malitiam aliorum plurima damna afferre solet (cf. A/b. Ians.). Prudentes igitur estote, inquit S. Br., sed ita prudentes, ut simplicitatem non amittatis; simplex, sine fraude, sine veneno, sine dolo, sine felle omnique amaritudine sit prudentia vestra. serpens et vultu blandiore accedere et modo suasorio loqui quo a Deo abduceret et manciparet peccato, ita nos quoque et faciem et mores et tempus assumamus et omnibus modis sermones disponamus, ut abducamus nos a peccatis et ad Deum reducamus » (S. Basilius |. c.) et S. Hd. : « animum sexus mollioris aggressus est, spe illexit, communionem immorsuae gessit; pari igitur opportunitate verborum prudentia adhibenda est ». In columba autem laudant studium nitoris et puritatis et quod nulli dolos struat aut insidietur nec sese opponat aut insequatur eos qui pullos ei abripiunt, sed denuo ad eos accedat quasi nihil mali suspicata ( Eut. Ians.). In ea igitur animus sincerus, candidus, alienus ab omni fraude, simulatione, fallacitate, suspicionem abhorrens, integer ac simplex depingitur. Utrumque summo gradu coniunctum cernimus in ipso Christo, cum v. g. insidiose sciscitantibus liceatne tributum dare Caesari respondet etc.; exempla quoque egregia in vita S. Pauli deprehenduntur; « anguis artibus usus est, ubi per sportam e Damasci moenibus demissus est hostium exspectationem fallens, ubi captus Ierosolymis pharisaeum se esse dixit, ut dissidium inter Iudaeos vim inferre sibi paratos sereret, ubi denique civem romanum se esse testatus est, ut inimicorum iniurias vitaret; columbae vero simplicitatem tota Pauli vita prae se fert, cum ubique simplex, sincerus, humilis, patiens, simultatis ac simulationis ignarus fuerit » (Calm.). Sermo iam progreditur (93) ad particularia quaedam, in quibus prudentia et simplicitate maxime opus est
In hac parte sermo ex missione illa prima particulari transfertur ad missionem universalem quae fiet ad omnes gentes et qua apostoli ex arctis Palaestinae finibus egressi nuntium messianum regionibus longinquis perferent. Id manifesto eruitur ex inimicitiis et persecutio nibus quae praedicuntur et quod ad praesides et reges apostolos ductum iri significatur (v. 16 seq.). Talia enim apostoli in prima illa missione nequaquam experti sunt neque ea praedicatione talia dissidia et insidiae et cruentae persecutiones in ipso sinu familiarum excitata sunt qualia in v. 21 describuntur. Ergo non quae iamiam instent, sed quae futura sint hoc loco praedicuntur. Proinde, ut S. Chrys. loquitur, diu ante ad bellum praeparantur; « multa enim hinc bona emergebant; primo quod Christi praescientiae vim agnoscerent, se- «undo quod nemo suspicari posset haec mala ob doctoris imbecillitatem evenire, tertio ne illi qui haec passuri erant percellerentur, si haec inexspectata et praeter spem accidissent, quarto ne haec crucis tempore audientes turbarentur ». Haec vero consideratio etiam consistit, etsi singula non ante primam missionem dicta sint; nam certe omnia haec apostolis proposita sunt ante ascensionem Christi. Atque apte quidem haec pars ad antecedentia adiungitur; nam « postquam omnem curam ab ipsis eiecerat ac signorum spectaculo iunierat et quasi ferreos adamantinosque reddiderat, saecularibus omnibus superiores et ab omni temporanea sollicitudine liberatos, demum illa praedicit mala quae ipsos invasura erant » (S. Chrys.). Duae enim sunt res quae evangelico concionatori nocere maxime possunt : lucri cupiditas et mortis similiumque malorum formido; adversüs cupiditatem eos armavit Christus, nunc adversus imminentia mala communiuntur (Bar.);
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v. 17 cavete autem ab hominibus , iis scil. qui veritatis et regni Dei inimici sunt, qui itaque sub principe mundi huius stipendia merentur. Caute igitur prospiciant quibus se credant, caute studeant eorum insidias et persecutiones devitare , caute etiam advigilent, ne eorum contra regnum Dei machinationibus damnum capiatur (S. Br. lans.). Et additur ratio cavendi ob mala quae apostolos propter praedicationem manent, quae gradatim describuntur et primo quidem quae eis a Iudaeis inferentur : tradent enim vos tn conciliis, εἰς συνέδρια, ad synedria, ad tribunalia scil. quae in oppidis et urbibus instituta sunt. Nam, prout a rabbinis traditur, in parvis oppidis virorum 190-230 tres constituebantur iudices, in aliis iudices viginti tres, summum autem tribunal erat magnum synedrium in lerusalem quod iudices constituebant septuaginta unus (Ed. 11 p. 55^). Et quid ipsis a tribunalibus Iudaeorum exspectandum sit additur et tn synagogis suis flagellabunt vos; in synagogis factas esse flagellationes vide Act. 92,19; 96,11. Duo genera flagellationum sunt distinguenda ; alterum plagarum triginta novem (2 Cor. 11,94), quae poena a quovis tribunali, immo si rabbinis fides est adhibenda, a quovis insigni legis doctore poterat imponi; alterum genus erat flagellatio ad mortem usque ( Witnsche p. 1392). Dein tribunalibus quoque gentium sistentur
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v. 18 et ad praesides , ἡγεμόνες, praesides provinciarum, proconsules, propraetores, procuratores, et ad reges ducemini, uti v. g. Paulus ad Agrippam Act. 95,23 seq., Petrus et Paulus ad Neronem, Ioannes ad Domitianum. Dicitur «xi — δὲ et — vero; gradationem ista particularum iunctio exprimit; sistuntur uti antea tribunalibus (καί), αὐ (δὲ) magistratuum alienigenarum. Sed additur ratio consolationis (Thom.) propter me, Christi causa agitur, itaque res est gloriosa et victrix neque deesse potest potentissimum eius auxilium. Propter Iesu nomen annuntiatum apostoli sistebantur synedrio Act. 4,7; 5,18. &0 etcaedebantur. Verum haec omnia erunt 2n testimonium tllis et gentibus i. e. Iudaeis (de quibus in v. 17) et gentibus, ut scil. utrique testes sint fidei et alacritatis et constantiae apostolorum, ut utrique audiant, cum apostoli reddunt rationem seseque defendunt , fidem et doctrinam Christi. Et ita tota res erit in testimonium contra eos in tribunali Dei, si apostolorum praedicationem reiecerint; erit, ut TAeoph. dicit, εἰς ἔλεγχον αὐτῶν ui πιστευόντων, « quo testimonio excusatio ignoratae divinitatis adimenda sit persequentibus, gentibus vero via pandenda credendi Christum pertinacibus inter saevientium:poenas confessorum vocibus praedicatum » (S. Hd.). Et quam sublime ac divinum illud testimonium futurum sit, sequentibus declaratur quibus simul nova consolationis ratio apostolis panditur
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v. 19 cum autem tradent vos , nolite cogitare , μὴ μεριμνήσητε 1. e. ne anxii, ne sollicit sitis (Jans. Maid. Lamy), quomodo aut quid loquamtint; duo distinguuntur : modus quo causa et defensio agenda sit, res ipsae quae dicendae et proponendae sint. De neutro anxii vel solliciti esse debent (uti Luc. 19,11 vox vertitur, quam hic cogitare reddidit interpres), quasi suae soli prudentiae relicti sint; « non ergo prudentem responsionis praemeditationem vetat, sed anxiam nimiamque sollicitudinem; simili sensu vetuit sollicitudinem victus crastini 6,25, ut discant fideles a Dei providentia pendere eamque suppliciter quotidie invocare » (Lap.). Et cur alacri fiducia animoque minime perturbato coram tribunalibus et Iudaeorum et gentium apparere possint neque iudicum vel iurisperitorum calliditatem laqueosque timeant, declaratur : dabitur enim vobis in illa hora quid loguamini; si res quae dicenda sit divinitus datur, eo ipso quoque datur modus eam dicendi aptus et consentaneus. Quia causa et honor Dei agitur, etiam eius patrocinium non est humanum, sed divinum;
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v. 20 non enim vos estis qui loquimini , sed Spiritus Patris vestri qui loquitur tn vobis , res quo magis efferatur et persuadeatur iam quasi praesens sistitur, qua locutione quoque documentum in universum quod valeat enuntiari solet. Qua promissione , ut S. CÀrys. dicit, ad prophetarum dignitatem adducuntur. Divinum autem auxilium necesse fuisse idem eloquenter ostendit : « res utique magna virum circa stagnum versari solitum, circa pelles et telonii mensam, sedentibus tyrannis et satrapis adstantibus et satellitibus strictis gladiis assistentibusque aliis omnibus cum illis, solum ingressum, ligatum , prono capite, potuisse vel os aperire. Etenim doctrinae suae causa ne defensioni quidem locum dabant, sed ipsos quasi communes orbis corruptores tormentis deputabant. Nunc qui orbem terrarum perturbant, hi etiam hic adsunt, ubique tribunalia huiusmodi opinionibus praeoccupata erant, et auxilio superno multum egebant, ut hoc utrumque probarent et dogma quod praedicabant verum esse et communibus legibus non adversari, utque dum loquerentur de dogmate ne viderentur leges subvertere, ac rursus dum demonstrare conarentur se communia statuta non violare, dogmatum puritatem ne corrumperent ». Atque eam promissionem non ad solos coarctari apostolos docet S. Br. scribens : « cum sanctorum triumphos legimus , saepe philosophos et sapientes a puellis et hominibus illiteratis superatos fuisse audimus; hoc autem quis faciebat, nisi Spiritus sanctus qui loquebatur in eis »? Ad rationem dictionis non vos, sed etc. ait S. Thom. : « notandum quod omnis actio quae ex duobus causatur, quorum unum est principale agens, sefuerunt agentes instrumentaliter, Spiritus sanctus principaliter; ideo tota actio debet denominari a Spiritu sancto ». Ad solatium et confidentiam etiam plurimum confert mentio Patris vestri, qui itaque paterna cura et providentia filiis adoptionis iis in periculis singulari modo Spiritum sanctum eiusque opem communicat. « Inter turbas et reges insanientes suum promittit robur ne timeamus ; nostrum enim est confiteri, sapienter autem respondere Dei » (TAeopA.). Ne de suis persecutionibus nimium commoti admirentur, iis exponit quantae inimicitiae et odia intestina excitanda sint contra eos qui Christi doctrinam amplectuntur
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v. 21 tradet autem frater fratrem in mortem et pater filtum et insurgent. filii in parentes et morte eos afficient; arctissima quaeque naturae ac necessitudinis vincula crudeliter rumpuntur (cf. Mich. 7,6); iras et discordias adeo ingentes parit odium in cultores fidei Christi; « hoc in persecutionibus fieri crebro videmus, nec ullus est inter eos fidus affectus quorum diversa fides est » (S. Hier.); « hic est gladius verbi divini quem venit Iesus mittere in terram, ut dirimat religionem fidei ab omni amore carnis et pietatem proximi a pietate divina » (Pasch.). Uti ea in praedictione ingens vis odii in Christi doctrinam describitur cum ne iis quidem parcatur qui ipsa natura coniunctissimi sunt sanguine οἱ amore, ita etiam , ut Theoph; notat, praedicationis virtus et potentia ostenditur, quomodo ipsam naturam contemnere faciat et doceat mortem libenter amplecti, ut confessio fidei integra servetur. Si inter ipsos consanguineos, immo inter parentes et filios tanta incendia excitantur, iam apostoli non possunt perturbari vel mirari si audiunt
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v. 22 et eritis odio omnibus, scil. osoribus veritatis et voluptatum amatoribus, propter nomen meum; « magnam eis consolationem et animi alacritatem iniecit, cum persuasum habeant quod illis adsit et auxilietur qui propter ipsum patiuntur » (EutA.). Dein causa ob quam odio habentur est nobilissima et maxime gloriosa, est Christus cuius nomen portant coram gentibus et regibus (Act. 9,15). Atque nomen gerere christianum saepe tempore persecutionum atrocius reputabatur crimen quam parricidam esse aut veneficum; quare Tertullianus inter alia : intelligere potestis non scelus aliquod in causa esse sed nomen (christiani)... nominis proelium est, solius nominis erimen est; quid quod ita plerique clausis oculis in odium eius impingunt, ut bonum alicui testimonium ferentes admisceant nominis exprobrationem (Apolog. cap. 2. 3; M. 1,278- 280). Dein admonentur ut ad nobilem illam causam etiam adiungere debeant propriam fortitudinem neque unquam defatigari, ne tandem salute excidant (EutA.); qui autem perseveraverit usque in finem hic salvus erit; usque in finem malorum et persecutionum quicumque in confessione nominis Christi fideliter ac fortiter permanserit , is demum salute potietur. Cum autem pericula instent salutis neque finis futurus sit insidiarum usque ad ultimum halitum (S. CArys.), merito plerique explicant de fine vitae huius temporalis. Monet Jans. vocem ὑπομένειν dicere sustinere et sustinendo perseverare; unde de perseverantia patientiae esse sermonem; duo enim declarari esse necessaria salvando : tolerantiam adversitatum et perseverantiam usque in finem. Nam quae utilitas est principii quod finem non habet (EutA.)? neque enim coepisse sed perfecisse virtutis est (S. Hier.). Deinde edocentur persecutiones prudenter evitare iisque cedere
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v. 93 cum autem persequentur vos in una civitate fugite in aliam; apostoli enim regnum Dei per orbem fundare debent; quare cavere debent ne praemature ab inimicis interimantur. Valet quippe pro apostolis quam maxime illud Pauli : permanere autem in carne necessarium propter vos (Phil. 1,25; S. TAom.). Porro persecutiones excitabantur, postquam in aliqua civitate iam coetum quendam fidelium congregaverunt et res christiana crescere coepit, cui presbyteris institutis providebatur; quare ea in civitate religioni eiusque per viMATTH. 10, 93. | (1o 7o 7839 s ciniam propagalioni satis pro rerum conditione prospectum erat; licite itaque persecutione oborta fugere poterant eorumque fuga aliis ^ eodem modo Bar. Sylv., etiam Mald. dicit sibi eam explicationem magis placere eo « quod nihil in ea coactum esse video et quod adventus Filii hominis nusquam quod sciam alius quam supremus ille quo ad iudicium venturus est appellari soleat » et eandem explicationem sequuntur Lap. Sylv. Bisp. Schanz et eum sensum etiam verbis exprimi (simul cum alio), Dion. Reischi, Schegg censent. S. Gregorius naz. (or. 1 adv. Iulian. n. 88) merito affirmant; id quod de apostolis cumprimis valere debet qui regnum Christi fundare debebant, proinde mortis praematurae periculum avertere. Ab his Christi verbis alii occasionem capiunt investigandi, quando fidelibus vel sacerdotibus alicut certae parti gregis Domini assignatis fugere liceat. De qua re agit S. Augustinus (ep. 288 ad Honoratum) qui de sacerdotibus agit et statuit tunc ei licere fugere quando ipse privatim ab adversariis quaeritur et sunt alii qui possunt pro illo sacramenta populo ministrare; dein quando omnes eius oves fuga dissipatae sunt et quandocumque plus fugiendo quam manendo iuvare potest. Eadem docet S. Thomas (2 95 qu. 185 art. 5) : « ubi subditorum salus exigit personae pastoris praesentiam , non debet pastor personaliter suum gregem deserere neque propter aliquod commodum temporale neque etiam propter aliquod personale periculum imminens, cum bonus pastor animam suam ponere teneatur pro ovibus suis; si vero subditorum saluti possit sufficienter per alium provideri, tunc licet pastori vel propter aliquod commodum ecclesiae vel propter personae periculum gregem deserere ». Est enim plane alia conditio eius cui certa pars gregis commendata est et quo absente illi omni ope destituerentur, ac quae fuit apostolorum conditio. Fidelibus autem omnino licere persecutiones fugere patet. Monet Origenes ut fugiant, si quando inferiores se viribus senserint in persecutionibus; « summa namque rei est Iesum quem semel confessus es non negare; certum est enim quod Christum contitetur ille qui propterea fugit ne neget » (hom. 9 in libr. Iudicum; M. 12, 988); monet quoque Gregorius naz. l. c. fugiendum esse, ut ipsis parcatur persecutoribus, « ne quantum in ipsis est ad hostium periculum et damnationem ex seipsis aliquid conferant ». Fuse ca de re tractat Sylv. lib. 3 cap. 9 in sex quaestionibus; brevius Dion. Maid. lans. Lap. Bar. Calm. Schegg, Schanz. Ex veteribus Tertullianus iam montanista scripto libello de fuga in persecutione perfracte negat licere christianis fugere (M. 2,103-120); sed librum hunc adversus Ecclesiam scriptum esse S. Hier. testatur (in catalogo script. eccl.). Contendit autem Tertullianus verba ea solis dici apostolis et solum pro prima eorum missione quae inter Iudaeae terminos continebatur. Praedictis persecutionibus iam eos confortat et omnem excutit timorem ab exemplo sui, triplici comparatione adiecta inter se et apostolos, cum ipse sit magister, dominus, paterfamilias, illi autem discipuli, servi, domestici (Caz.)
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v. 2&4 non est discipulus super magistrum, nec servus super domtnum suum, « donec scil. erit aut discipulus aut servus, non erit maior secundum honoris ordinem ; ne mihi enim hic rara quaedam proferas exempla, de iis quae ut plurimum esse solent id accipe » (S. CArys.);
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v. 25 sufficit discipulo, ut stt sicut magister etus, et servo. sicut dominus eius; si patremfamilias Beelzebub vocaverunt, quanto magis domesticos eius! quibus verbis ὯΝ D . maxima continetur consolatio et confortatio apostolorum et simul illa 4" ^. quasi necessitas panditur persecutionum. Debent enim conformari VS apostoli et pro suo quisque gradu fideles omnes Christo capiti. In tribus istis comparationibus simul valentissimae proponuntur rationes quibus intelligitur, cur v. g. S. Paulus dicat se gloriari in tribulationibus (Rom. 35,3), cur S. Petrus eos beatos praedicet qui exprobrantur in nomine Christi (1 Petr. 5,14), cur S. Iacobus omne gaudium existimare nos iubeat cum in tentationes varias inciderimus. In Christi enim exemplo, in vero ecga Christum amore quo similes : ei reddi desiderabant sancti, fundatur excellens illa virtus, novo eu foederi propria, amor crucis. Eo amore incensi summis votis exopta- - . bant opprobria subire et contumelias, expetebant pati et contemni et "' A quae hominibus molesta videntur et dolore plena in summis collocabant beneficiis. Ea virtutis excellentia non potuit doceri neque attingi, immo ne cognosci quidem, nisi exemplo Christi; quare de vitae miseriis et persecutionibus plane alia auditur sanctorum vox in vetere foedere (de qua confer querelas et gemitus Iobi, Ps. 72,9-13. Ier. 19,1-3; 20,14-18 etc.). Pharisaei principem daemoniorum appellabant Beelzebub et per eum daemones a Christo eiici calumnia- ὮΝ bantur (12,24. Luc. 11,15) idemque legis doctores opprobrium in *.. Christum iaciebant dicentes eum habere Beelzebub (Marc. 3,92). ᾿ Notat Euth. : « licet manifeste scriptum non sit vocatum esse Chri- " stum Beelzebul a Iudaeis, verisimile tainen est et hoc convicium adul versus illum iactatum esse; vel etiam alio modo vocatum esse dicit | Beelzebul, quia amicum eius vocabant illum dicentes : hic non eiicit Uo daemonia nisi in Beelzebul; atqui multa alia quoque convicia iacta- | bant in eum, verum hoc solum apposuit ut pessimum omnium » P Graece ἐπεχάλεσαν hoc ei cognomen indiderunt. Christus se vocat Ae . . * patremfamilias qui Ecclesiam, magnam illam familiam, fundat, Sv gubernat, cunctis bonis nutrit et ditat. Apostolos vocat domesticos EE suam erga eos declarans familiaritatem (TAeopA.). τὶ Ν" De varia scriptione nominis principis daemonum vide lect. var.; in vulg. ciusque ve. codicibus plerisque legitur Beelzebub, idem nomen quod deo Accaron inditur 4 Reg. m ^. 1,2, uti iam monet S. Hier. qui nomen explicat idolum muscae, « principem ergo A daemoniorum ex spurcissimi idoli appellabant vocabulo, qui musca dicitur propter 4 immunditiam quae exterminat suavitatem olei » (Eccl. 10,1). Etiam LXX nomen itaque 212] ya, baal muscae, tamquam «cus muscarum averruncus; similiter apud "t Graecos appellatur Ζεὺς ἀπόμυιος et apud Romanos myiagrus dcus. Appellatio itaque domini muscarum facile in risum et contemptum abibat. In graecis et in aliquibus latinis legitur Beelzebul, quod nomen quomodo sit ex- "sos plicandum non inter omnes constat. Frequenter explicant recentiores quoque eo MATTH. 10, 25-99. | | 404 modo in quem Buxtorf (lex. chald. s. v. p. 334) et Lightfoot ad Matth. 12,24 praeierunt derivantes a 221 stercus, iL Stercoratio, quo nomine talmudici etiam sacrificium idolis factum designabant, quibus bas stercorationem facere idem erat ac sacrificare idolo (cf. Levy, Neuhebr. und chald. "Woerterb. I p. 509. 510). Unde nomen Beelzebul explicant dominum stercoris. Sed cum Beelzebul neque ad zebel satis conveniat — exspectaretur enim Beelzabel, sicuti Iezabel; cf. Schanz, Weiss — neque ad zibbul, alii praeferunt vocem quae ad amussim congruit 5123 ya dominus habitationis, dominus domicilii, quod domicilium vel de infero vel generatim de regione daemonum accipiunt. Monent insuper cum Christus se vocet οἰχοδεσπότην P ya herum domesticum, ab inimicis appellatum esse cum irrisione dominum domicilii i. e. nomine satanae. Verum neminem fugit nomine dominus domicilii plane nihil edici quod diabolum significet proprie neque cerni cur eo nomine sit vocatus. Quare probabilius videtur Beelzebul esse idem quod Beelzebub, simili enuntiationis mutatione in ultima littera, sicut in Beliar pro Belial, Bab el mandel pro Bab el mandeb (cf. Wolf Baudissin in Realencyklopaedie f. prot. Theol. 2 ed. II p. 210). Opinatur autem Holzxammer in Kirchenlexicon 2 ed. s. v. Baal, Iudaeos posteriores deum Accaron Beelzebub etiam vocasse deum supremum Beelzebul (domicilii scil. coelestis dominum) more Phoenicum et hoc homen ad principem daemonum transtulísse. Iam Ewuth. monet Iesum nullibi vocari Beelzebub. Quare non omnino videtur negligenda esse lectio varians quae in B* servatur et ἃ Lachmann fuit adoptata τω otχοδεσπότη Θὲ rotg otxtaxot;; iam ἐπιχαλεῖν τινί τι est alicul aliquid obiicere, alicui aliquid exprobrare; unde sensus est : Christo obiecerunt Beelzebub, ei exprobrarunt societatem et communionem cum principe daemoniorum. Qui explicandi modus plane congruit verbis Matth. 9,34 et 12,24. Marc. 3,22. Luc. 11,15 relatis. Quare haud est improbabile lectionem illam esse genuinam; nam cur scribae posuerint accusativum facile explicatur, sed cur alicui in mentem venerit dativum rescribere non adeo expedite dixeris (cf. Studien und Kritiken 1838 p. 479). Cum itaque eiusdem cum Christo sortis sint. participes, Christus autem utpote rex Messias gloriose tandem triumphaturus sit, omnino sequitur
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v. 26 ne ergo timuerttis eos ; illud ergo ex intima cum Christo societate δὲ communione consequitur magnamque consolationem affert, quia qui ignominiae Christ socii fuerint futuri quoque sunt victoriae et gloriae. Id in sequentibus quoque declaratur : hil enim est opertum quod non revelabitur, et occultum quod non scietur; non est timendum, nam « paululum exspectate, et servatores benefactoresque orbis vos praedicabunt omnes; at enim tempus omnia quae subobscura sunt revelabit et illorum calumniam deteget virtutemque vestram reddet conspicuam ; cum enim ex rebus ipsis comprobabimini salvatores esse et benefici et omni virtute conspicui, illorum dictis homines non attendent sed rei veritati, ac illi quidem sycophantae, mendaces, maledici, vos vero ipso sole splendidiores deprehendemini » (S. Chrys. Theoph. Euth.) et similiter op. imp. Theodorus heracl. in cat. Cr. Maid. Lap. Bisp. Schanz. Unde sicut Christus qui a Iudaeis ignominiose habitus est hisce in terris vicit et ab optimo quoque summe colitur, ita apostolorum quoque virtus et praestantia innotescet. Veritas quippe semper nequit occultari et supprimi ; lux pellet tenebras. Alii manifestationem illam virtutis apostolorum et malitiae adversariorum referunt ad diem iudicii (cf. S. Hil. Hier. Bed. Pasch. Dion. Cai. Sylv.; utramque explicationem iungit Fil). Ibi utique etiam fiet; at profecto non differetur usque ad illud iudicium. Deinde cum v. 27 melius cohaeret ut statuamus quemadmodum evangelium antea paucis traditum et quasi in occulto iam manifestandum est omnibus palam et publice, ita simul cum ea manifestatione apostolorum quoque probitatem et inimicorum iniquitatem palam iri cognitum. Alii hunc iam versuni de praedicatione evangelii accipiunt (lans. Lamy, Calm. Arn.); at id enuntiatur in v. 27; quare non iam in v. 26 praeoccupandum erit. Insuper necesse erat apostolis praedicere non fore ut calumniae et insectationes contra eos praevaleant. Sunt etiam qui utramque explicationem coniungant (ReiscA/) , immo qui tres explicationes (de apostolorum in terris, in ultimo iudicio, et evangelii manifestatione) proponant (cf. A//. Bar.). Alterum est, ut omni excusso timore palam et aperte evangelium annuntient
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v. 91 quod dico vobis in tenebris, dicite in lumine, quod dico in parvo Palaestinae angulo tamquam in loco occulto, ignoto, hoc annuntiate in universo orbe (S. Chrys.) et quod in aure εἰς τὸ o5; in aurem auditis, quod vos soli in privato congressu discitis nunc, praedicate super tecta, in solariis, in aedium tectis quae in Iudaea plana erant; itaque hoc annuntiate publice, in locis editis, ut a quamplurimis audiamini. Hisce simul declaratur, ut cum omni fiducia .et audacia (S. Hier.) nuntium messianum perferant. Quare denuo omnem timorem hominum eis eximit docens quali supplicio obnoxii futuriessent, si muneri iniuncto deessent; Dei quippe timore timor . humanus expellitur;
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v. 28 et nolite timere eos qui occidunt corpus, animam autem non possunt occidere ; temporalia sunt et brevia quae homines infligere possunt; aeterna autem et gravissima quae Deus minatur; sed potius timete eum qui potest et animam et. corpus perdere in gehennam ; vide ad 5,29. 30; cum apostoli ἃ Christo admoneantur ut timore poenae aeternae et cruciatuum corporis et animi sese ad gnaviter officio fungendum excitent et omnem formidinem persecutionum et suppliciorum excutiant, quanto magis necessarium erit et opportunum, ut nos qui non sumus in gratia confirmati prout erant apostoli Spiritu sancto accepto, eadem quoque cogitatione ac consideratione nos armemus ad salutis pericula devitanda et ad iniunctum officium strenue obeundum ! Verum non timore tantummodo Dei timorem hominum debent superare; simul enim praesto est iis benignissima Dei providentia et cura paterna qua eos complectatur et in eorum bonum et emolumentum omnia convertat. Iam si res ita se habet, quis iam locus esse potest timori? Id autem Christus simili modo explanat sicuti 6,26-31 nimiam sollicitudinem rerum temporalium supervacaneam esse et in Deum Patrem iniuriosam demonstravit
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v. 29 nonne duo passeres, graece passerculi duo, asse veneunt, assario venduntur, pretio itaque minimo; legitur in cat. Cr. assarion esse idem ac λεπτόν; νοεῖται δὲ ἑξαχισχιλιοστὸν ταλάντου ὅπερ γίνεται ἕν ἥμισυ νόμισμα; denarius prius decem, deinde sedecim assibus! constabat. Asse rem minimi pretii declarari, dictionibus ostenditur apud Romanos, ita unius assis aestimare est idem ac parvi pendere, non assis facere nihili aestimare, vilem redigi ad assem etc.; assarium autem cum sit deminutivum etiam minus significat et pretium dicit adeo parvum quod merito despiciatur. Adeo minimi momenti habentur apud homines duo passerculi, e£ unus ex illis non cadet super terram sine Patre vestro; quamtumque viles sunt, ne unus quidem morietur, peribit sine voluntate ac nutu Dei. Omnia enim dispensantur a Deo, sine cuius nutàü, decreto vel permissione ne tantillum quidem accidere potest, cum omnia et singula sua scientia et provida cura amplectatur; nam nihil odit eorum quae facit, sed diligit omnia quae sunt (Sap. 11,95). Verum nonne dicit S. Paulus : numquid de bobus cura est Deo (1 Cor. 9,9)? At ibi apostolus agit de illa Dei cura et providentia qua hominum mores legibus a Deo datis litterisque consignatis instituuntur et recte ordinantur in rebus omnibus et etiam in usu animalium ; nam novit iustus iumentorum suorum animas, viscera autem impiorum crudelia (Prov. 19,10; ceterum vide Cornely, Comment. in 1 Cor. p. 247). Nostro itaque loco sermo est de providentia generali qua Deus omnibus providet creaturis secundum ordinem et cursum causarum naturalium a se institutlarum quibus indesinenter cooperatur (lans.). — Legit S. Chrys. hic οὐ πεσεῖται εἰς παγίδα non cadet in laqueum; verum hom. 9 in Matth. n. 3 legit ἐπὶ τὴν γῆν (M. 57,179); Euth. Theoph. nullum cap: dicunt Deo ignorante vel non permittente. Quantam autem Deus habeat curam apostolorum , declaratur v. 30 vestri autem capilli capttis omnes numeratisunt ; kanti ergo aestimantur apud Deum tantoque amore et cura eos prosequitur, ut minutissima quaeque ipsorum exactissime norit (S. Chrys. Euth.); « immensam Dei erga homines ostendit providentiam et ineffabilem signat affectum quod nihil nostrum lateat Deum » (S. H?er.). Quae enim numerata sunt et certo sub numero commendata sunt , haec custodiuntur exacte, ne vel unum depereat (Lap.). Non cadet capillus de capite eius, locutio est proverbialis qua significatur ne minimo quidem damno aliquem affectum iri (cf. 1 Reg. 15,55. 2 Reg. 15,11. 3 Reg. 1,52. Act. 97,34). Cum autem ita res se habeat cum apostolis,
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v. 31 no/ite ergo timere, multis passeribus meliores estis vos; multo estis praestantiores illis, longissimo intervallo eos superatis. Expendit Lap. pluribus et passerum vilitatem et dignitatem apostolorum. In ipsa locutione Christi meiosis est; minus dicit, multo plus intelligi vult.
10:32
Sermo iam ad ea transit quae ex praedicatione apostolorum consecutura sunt. Et primo quidem merces proponitur eorum qui causam Christi fortiter tuentur eumque palam ut Dominum confitentur. Qua mercede apostolis quoque fiducia inditur, ut intrepide Christum annuntient, et reliquis omnibus fidelibus adduntur calcaria, ut ad maiorem' alacritatem in fide profitenda incitentur; ideoque hic sermo ad omnes dirigitur (S. Chrys.); v. 329 omnis ergo οὖν; proponitur itaque tamquam conclusio ex antecedentibus v. 97 et seq. et quid consequatur ad evangelium annuntiatum adnectitur; qui confitebitur me , iv ἐμοί, id quod optime Origenes in cat. Cr. explicare videtur, eum scil. iam intime esse Christo coniunctum; in hac itaque cum Christo societate constitutus eique quasi insitus et implantatus (Rom. 6,5; uti ἐν Χριστῷ apud S. Paulum intelligi debet) Christum ore et opere tamquam Dominum et doctorem vitae profitetur. Alii ἐν ἐμοί accipiunt de ope a Christo lata (S. CArys.), vel cernunt aramaismum : testimonium edere in causa Christi, vel Christum cogitari ut eum in quo testimonium quasi collocatur (cf. Arn. Keil, Weiss), coram hominibus; proinde non solum corde, sed, ut S. Paulus dicit, ore confessio fit ad salutem (Rom. 10,10); radix enim confessionis fides est cordis, confessio autem fructus est fidei (op. imp.). Qui palam ac publice Christum praedicaverit eique testimonium perhibuerit opere, vita, sanguine vel quocumque modo, ei non vices reddet Christus pares, sed longe excellentiores (lans.) , confitebor et ego eum ἐν αὐτῷ ei scil. iam intime quoque iunctus, secundum illud : qui manet in me et ego in eo (Ioan. 15,4) coram Patre meo qui in coelis est; tamquam suum Patri offeret et agnoscens ei testimonium reddit de fideli servitio; nam Patris est praemia sua cuique et honoris locum dare (20,13; Mald.). Sed vae illis qui praedicatione audita prae ignavia vel brevi voluptate ἃ Christo defecerint
10:33
v. 33 qui autem negaverit me coram hominibus , negabo et ego eum coram Patre meo qui tn coelis est , negabit eum ad se pertinere; proinde non erit heres cum Christo sed eius erit sorlis particeps infelix de qua 8,12 Christus locutus est. Erit itaque praedicatio Christi in resurrectionem et in ruinam. lam ex necessitate confessionis et ex periculo negationis colligitur fore dissidia inter fideles et infideles (cf. Euseb. Theod. in cat. Cr. Bar.); eiusmodi dissidia annuntiat Christus, ne apostoli turbentur quasi res praeter exspectationem eveniat (S. Chrys.), neve existiment eiusmodi dissidia excludi pace illa et rerum tranquillitate quam pro- "ki ^ ' phetaederegno Messiae potissimum vaticinati sint (fans.), sed ut cum bou venerit hora eorum reminiscantur (loan. 16,54) neve illis tumultibus ἃ YA. C . . . . . Hi munere absterreantur; v. 34 nolite arbitrari quia pacem venerim mittere in lerram ; non veni pacem mittere sed gladium ; id iam supra v. 21 indicaverat ; « ad fidem Christi totus orbis contra se divisus est; unaquaeque domus et infideles habuit et credentes et propterea bellum missum est bonum, ut rumperetur pax mala » (S. Hier.). Bellum igitur hoc ortum est ex mala hominum voluntate et nequitia, non ex Christi proposito (S. Chrys.); malam enim pacem et concordiam quae erat inter malos ad mala perpetranda abstulit. Et qua ratione g/ad?tus vel bellum ex eius adventu consequatur, additur v. 35 veni enim separare hominem adversus patrem suum , si scil. pater fidem susceperit, filius autem infidelis manet et osor ac persecutor patris evadit; et filiam adversus matrem suam et nurum adversus socrum suam; in quibus exemplis iuniores utpote aestu concupiscentiarum acti obsistere veritati et eius cultores persequi exhibentur. Verum etiam contrarium evenire, ut parentes maneant infideles, filii Christum confiteantur, dicitur in v. 37. Ex hisce autem dissidiis illud quoque fiet quod iam apud Michaeam legitur 7,6 : v. 36 e£ inimict hominis domestici etus, qui familiares sunt et ceteroquin utiles evadent persecutores fidelium. Bene monet S. Chrys. 51 haec cuiquam gravia videantur, ut in memoriam revocet veterem historiam; nam pii & malis, praesertim prophetae a pseudoprophetis multa perpessi sunt et altera ex parte apostatae et idololatrae etiam ἃ cognatis puniti sunt (Ex. 32,27. Num. 95,5. Deut. 13,6; 33,9). Uti affectum parentum , ita quoque affectum filiorum erga parentes docet suo amori postponendum ; per hos autem duos affectus potentissimos significat omnes affectus hominis ad homines vel res quasvis debere cedere suo amori v. 37 qui amat patrem aut matrem plus quam me, non est me dignus, et qui amat filium aut filiam super me , non est me dignus, non est aptus meae disciplinae, non est idoneus evangelio (Lamy) et proinde non est dignus qui sit heres cum X Christo in regno beatitudinis ideoque poena damnisignificatur (Caz?.). v«.. . Magna enim bona affert Christus, quare magnam quoque exigit obe- Y E dientiam et affectum , ut ait S. CArys. , qui simul bene notat : « vidisti ΓΝ auctoritatem doctoris? vidisti quomodo ostendat seipsum genuinum δι e Patris Filium omnia iubens infra relinquere et caritatem suam ante- A ferre? et quid dico, inquit, amicos et cognatos? si animam tuam dM dilectioni meae praeferas, procul a meis discipulis es ». Et profecto ΕΝ qui talem sibi exhiberi dilectionem iubet, ille eam sibi postulat dilec- ME tionem quae a solo Deo exigi potest. Unde eo mandato Christus divinam suam naturam indicat. Id S. Hier. quoque innuit scribens : « hic ordo in omni affectu necessarius est; ama post Deum patrem, ama matrem ,.ama filios; si autem necessitas venerit ut amor parentum ac filiorum Dei amori comparetur et non possit utrumque servari, odium in suos, pietas in Deum sit ». Oportet quippe Deo magis obedire quam hominibus. Evangelii itaque professio animos requirit fortes et masculos qui nullis affectibus dimoveantur a coelesti negotio; durum quidem est eiusmodi affectus vincere quos natura nobis ipsa penitus insevit, at impia pietas est sic indulgere parentibus, ut Deum parentem offendas, nec irasci debet pater in filium qui Deum solum illi praefert (Lamy). Et vere nihil est, inquit auctor op. imp., quod amplius diligere debemus quam Deum; amici enim recedunt, parentes deficiunt; solus autem Christus nec recedit aliquando nec deficit, donec voluerimus et nos esse cum ipso. Neque patri aut filio tantum, sed etiam tibimetipsi praeponendus est Christus (Cai.)
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v. 38 et qui non accipit crucem suam et sequitur me , non est me dignus; « ne forte putares sufficere patrem reliquisse, nisi tollas et crucem , addidit, ut nec crucem satis esse crederes tollere, nisi sequaris et Christum » (S. PascA.). Crux autem supplicii genus erat dirissimum et quam maxime ignominiosum; quare eo nomine omnem cruciatum ignominiam et mortem significat (S. Chrys. Ians.); respicitur vero ad morem quo ad crucis supplicium damnati lignum portare debebant ipsi ad supplicii locum. Et cum dicat Christus et sequitur me haud obscure ad suam mortem alludit quippe qui portaturus suam crucem omnibus revera praeibit (Maid. Ians. Lap. Bisp. Schegg, Schanz, Fil.). Crucifixio quidem non erat supplicium apud Iudaeos usitatum, at cum Romani iam diu ibi imperarent, non potuit apostolos fugere designari mortis genus atrocissimum. Uti Ed. I p. 651 notat, in targum ad Ruth 1,17 crucifixio inter supplicia recensetur quae in Palaestina sint in usu posit& et in tractatu Bereschith rabba ad. Gen. 22,6 Abraham dolore oppressus et lignum ferens comparatur ei qui portat crucem suam in humeris. Ea itaque loquendi formula declaratur, qui dignus esse cupiat ut sit heres cum Christo paratum esse debere ad dirissimum genus mortis subeundum, et ideo, quia minora in maximo illo includuntur, paratus esse debet pro Christo quodvis subire periculum, ingrata quaevis ac dura sustinere, opprobria hominum et insectationes fortiter tolerare. Christo autem in crucis patibulo mortuo haec de cruce sententia clarissime et efficacissime est explicata et commendata. Et quantopere necesse sit mortem quoque pro Christo contemnere, proinde crucis quoque ferre supplicium, si confessio Christi id exigat , graviter ostenditur
10:39
v. 39 qui invenit animam suam, perdet illam i. e. qui negando Christum se a supplicio et morte servat, seipsum perdet in aeternum, e£ quz perdiderit animam suam propter me, inveniet. eam, qui autem fortiter Christum confitendo mortis damnatus ab hominibus mortem subierit; seipsum reddet beatum. Prior ille in vitae periculo constitutus vitam suam 1invenzt i. e. lucratur per negationem Christi; at eo ipso illam perdet, reddet miserrimam interitu aeterno; alter autem vitam suam propter confessionem Christi perdit, libenter vitae renuntiat temporali, eo ipso invenit eam in futuro saeculo. Ludit Christus in voce ψυχή cum elegantia et emphasi (Mald.); semel accipitur ut vitam informans temporalem, dein ut vita vivens 9,24; 17,33. Ioan. 12,95; « notandum autem quam efficaces sint hae sententiae ad persuadendum contemptum vitae praesentis propter Christum; quoniam enim amor vitae maxime retrahit homines a tolerantia passionüm propter Christum et evangelium, ab his quae maxime retrahunt inducit ad harum tolerantiam dicens : vel ob id ergo quia vitam diligis et eam salvam vis; perde eam in hoc saeculo; sic enim vere eius salutem assequeris custodiens eam in vitam aeternam » (Jans.). Atque hanc quoque sententiam amplam habere applicationem, etsi nullus instet tyrannus qui mortem minetur, patet. Nam dicere omnino licet cum S. Br. illum in hoc saeculo animam suam invenire qui huius vitae amore captus aliam vitam eamque aeternam non quaerit eumque demum utramque amissurum esse ; alios autem sua sponte perdere hanc vitam, quia amore alterius vitae ducti pro nihilo ducunt istam vitam et istos possessuros esse vitam aeternam. | Declaratur hisce versibus quanta animi fortitudine opus sit ut quis strenue adhaereat Christo; unde iterum illustratur illud 7,14 de angusta porta et via arcta. Simul autem explicatur cur multi alieni futiones statim in exordio rei christianae in Palaestina exortae sunt! vide Act. 8,1; quantopere Iudaei obstiterunt, quanto furore Stephanum occiderunt, et Herodi affligenti et occidenti fideles applauserunt (Act. 7,55. 56 seq. 19,1-3)! Hisce igitur et similibus dissidiis quibus familiae et cognati inter se separabantur, ne perturbarentur Christiani neveoffenderentur eo quod maior Iudaeorum pars exsisteret inimica evangelio, S. Matthaeus aptissime scripto reliquit iis haec Christi verba quibus ea quae iam vident et quotidie experiuntur ab eo iam annuntiata esse edocentur. Afflictis autem eadem verba maximam praebent consolationem eosque ad fortiter tolerandum excitant. Uti apostolis, ita omnibus fidelibus haec verba summam afferunt utilitatem et consolationem. Etiam quae sequuntur ad apostolos et fideles consolandos spectant. Supra enim dixerat repulsam passuros esse apostolos (v. 18; S. H4. Pasch. Br. Bar.), fore eos odio omnibus et expulsum iri de urbe in urbem (op. ?mp.); indicaverat etiam poenam eorum qui eos non exceperint; nunc autem praedicit quantum praemium sit largiturus eis qui eos exceperint, cuius praemii magnitudinem metiantur a persona . eius quem in apostolis suscipiunt (Cat. Ians.)
10:40
v. &0 qui reciptt vos me recipit. et qui me recipit recipit eum. qui me misit; quanta dignitas apostolorum ! quantum pro fidelibus incitamentum, ut apostolos omni obsequiorum genere foveant! « Ordo pulcherrimus; ad praedicationem mittit, docet pericula non timenda, affectum subiicit religioni; aurum supra tulerat, aes de zona excusserat; dura evangelistarum mandatorum spe temperat promissorum, ut in suscipiendis apostolis unusquisque credentium Christum se suscepisse arbitretur » (S. Hier.), immo ipsum Deum Patrem.: Sunt enim apostoli legati qui nomine ne et legatione funguntur. Demonstrat porro Christus haec loquens ad apostolos, quantam eorum curam habiturus sit cum suam ipsius sustineant personam et quantum sibi cari sint (Mald. Lamy). Ea enim voce et promissione etiam universas illis orbis domos fidelium aperit (S. Chrys. Euth.). Atque non solum apostolos illos duodecim esse praedicaturos, verum alios quoque eorum socios et adiutores a Deo missum iri, manifestum evadit ex v. 41, unde denuo patet sermonem hunc non primam illam missionem spectare, sed alteram universalem;
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v. 41 qui recipit prophetam in nomine prophetae , si; τὸ ὄνομα, ratione habita muneris et dignitas prophetalis, ergo quia propheta est qui Dei impulsu loquitur et nuntium Dei ad homines perfert; similiter explicatur ἐν ὀνόματί μου Marc. 9,41 ὅτι Χριστοῦ ἔστε: sj itaque propheta recipitur quia propheta est » (S. Chrys. Hier. op. imp. Dion. Cat. etc.)!, recipiens mercedum prophetae accipiet, quia scil. evadit cooperator prophetae, dum eum sustentat et iuvat, ut officio fungi possit (S. Pasch. Thom. Fab. lans. Bar.) ; unde particeps fit meriti prophetae ideoque mercedis quoque (Ca:.) simili modo quo David constituit : aequa enim pars erit descendentis ad proelium et. remanentis ad sarcinas (1 Reg. 30,2&; Maid.). Praeter hanc acceptionem aliam quoque proponit S. Chrys. : mercedem accipiet quam par est accipere eum qui prophetam receperit; idem A/ó.; alii quandoque explicant mercedem quam dat propheta scil. annuntians evangelium et ita eum qui rece- , perit ad salutem adducens, vel quam propheta precibus pro eo sit obtenturus; at merito plerique primae acceptioni calculum adiiciunt (cf. Sylv. Lap. Calm. Bisp. Arn. Schegg , Schanz, Fil. Weiss). Mercedem autem fore « secundum proportionem cooperationis et caritatis » merito Lap. Sylv. monent; qui enim alienae virtuti vel crimini cooperatur, illius alieni operis naturam et meritum, indeque praemium vel supplicium in se trahit ( Lap.). Pariter et qui recipit tustum in nomine iusti, mercedem iusti accipiet; declaratur fore in regno messiano varios gradus dignitatis et meriti. Apostolus et propheta habet specialem quandam a Deo missionem ad opus evangelii; proinde personam gerit publicam ; privatam gerit iustus. Sed si iustum foverit eiusque negotiis iustis atque consiliis cooperatus fuerit, eius meriti quoque ac mercedis erit particeps. Sunt qui putent appositum esse in nomzne etc. ut significetur eum accepturum esse mercedem qui aliquem acceperit eo quod putet illum esse prophetam vel iustum, etiamsi talis non sit, ideoque Dominum ea adiecisse verba, ne nimium anxie perquireremus essetne ille vere dignus hospitio. At merito notat lans. : si hunc sensum Dominus voluisset, dicendum fuerat : qui recipit aliquem in nomine prophetae etc.; qui simpliciter vocatur propheta, lustus, talis est. Quod autem accidere potest ut quis beneficia praestet alicui eo nomine quo ille indignus sit, hoc a Christo hoc loco non tangitur. Non solum hospitium praestitum suam habebit mercedem , verum quodeumque demum auxilium vel beneficium contuleris propter Christum , mercede debita non carebit
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v. 42 et quicumque potum dederit uni ez minimis istis calicem aquae frigidae tantum in nomine discipuli, amen dico vobis, non perdet mercedem suam; parvi isti (cf. gr.) quos Christus quasi digito demonstrat sunt eius apostoli et discipuli (cf. Marc. 9,39. 40), qui parvi vocantur quia coram hominibus minime sunt et apparent nobiles et illustres; valet enim praeprimis de iis quod dicit S. Paulus a Deo electa esse infirma mundi et ignobilia et contemptibilia , ut confunderet fortia (1 Cor. 1,27). Quod alii explicant ita eos vocari propter animum demissum et humilem (Euth. c£. 11,95) vel propter persecutiones et afflictiones quibus obnoxii futuri sint, erit sensus ex interpretatione data consequens; nullo tamen modo eo nomine designantur ii qui sint modicae iustitiae (Sylv.) vel ultimi peccatores (H:/.). Calice aquae frigidae beneficium decla- rari vel auxilium tenue et satis exiguum nemo negabit; attamen considerata regione orientali et calida, in qua saepe aqua frigida neque tam facile neque adeo abundanter habetur sicut apud nostrates in terra nebularum atque imbrium, cavendum est ne calix aquae frigidae fere quasi nihili aestimetur veluti res vilissima, quam extenuationem haud raro apud interpretes invenies. Nimium quoque subtilitatis sapit si qui monent dici aquae frigidae, non calidae, ne quis penuriam lignorum praetendat vel operam et tempus in calida praeparanda. Agitur enim de potu; ergo de viatore quodam fatigato et sitiente prae aestu, cui aqua calida profecto foret maxime ingrata. Sed verum est eo exemplo doceri ne quis obtendat : paupertate prohibeor, tenuitas me retinet ut hospitalis esse non possim (S. Hier.) nosque moneri ne levia quoque et exigua, si tamen Chrisli ratione habita fiunt, spernamus. Nam illa quoque suam habebunt mercedem; ergo in iis quoque meritum adest et augmentum gratiae. Illud tantum refer ad antecedentia cum S. Chrys. Theoph. (etsi potum frigidae dederis, etiam eius rei praemium tibi reponetur) op. tmp. calix aquae non erit sine mercede, etsi tantum hoc praestiteris. Explicite autem monetur opus esse óona quam vocant znt(enttone cum apponatur ἐπ nomtne discipuli i. e. quia ille est. discipulus Christi, itaque Christi causa, propter reverentiam eius; cuius intentionis necessitatem etiam declarat S. Paulus Rom. 2,7 enumerans operis boni conditiones et adiuncta. 2. Testimonium loannis et contumacia populi. Cap. 11. Regni sui principes Christus constituit et de munere suo edocuit et priore illà missione 10,5 seq. populum quoque ad regnum suum suscipiendum praeparare studuit. Quod regnum quo magis populo commendetur iam in medium profert evangelista ultimum illum Ioannis baptistae conatum quo suis discipulis et cum eis toti populo iterum persuadere desiderabat id quod iam antea praeclaris testimoniis palam professus et testatus est Iesum esse Christum, eum qui venturus sit ad regnum Dei a prophetis annuntiatum iamiam fundandum. Iesus discipulis ad se missis et turbis circumstantibus (v. 7) tamquam sui testimonium exponit opera messiana quae continuo peragit (11,1-6). Turbas vero reprehendit eo quod Josnnem quidem admirati sint eumque ut prophetam habuerint , attamen eius testimonio fidem non habeant; quare denuo quid missione loannis portentum fuerit indicat et populo exprobrat quod nec loanni nec sibi fidem adhibeant, verum utrumque probro afficiant (11,7-19). Hisce iam satis declaratur quam ineptus sit populus ad regnum suscipiendum. Idem ostenditur et confirmatur contumacia et infidelitate illa quam Christus reperit etiam in praecipuis Galilaeae urbibus, quibus propterea vae annuntiatur. Regnum quippe Dei a superbis non potest suscipi, cum Pater coelestis illud solum revelet iis qui animo sunt demisso et humili, Christus autem efficaciter ad se vocet solum eosdem, quippe qui mundi voluptatibus reiectis afflictiones ac molestias huius vitae Ex quo huius capitis argumento facile perspicitur quam apte singula faciant ad id quod evangelista consequi vult. Magna enim fuit apud plerosque auctoritas loannis baptistae, ita ut eius nominis gloria etiam ad eos pervenerit Iudaeos qui extra Palaestinam degebant (cf. Act. 13,95), et praeclara eius de Christo testimonia. Hoc autem loco ex ipso carcere missis discipulis denuo Iesum Messiam populo ostendit. In reprehensione vero quam Christus adiicit iterum significatur quot documentis populus sit eruditus frustra , qualem propterea incurrerit culpam et cur regno Dei non sit idoneus sua culpa , sua superbia , contumacia , sua de se persuasione vana. Quod enim solum humilibus et lugentibus in Sion salus ac beatitas messiana sit promissa, id Christus eodem modo docet quo prophetae annuntiaverant (Is. 61,1 seq. ler. 3,92 seq. Soph. 3, 11-13. 18 hebr. etc.). Quare ipsis populi moribus descriptis via sternitur qua ostenditur, cur filii regni eiiciantur foras vel potius quomodo se ipsos a regno Dei excludant.
10:1
Les Douze ne sont pas les mêmes que tous les disciples de 1x, 37, puisque | 2, ta Jésus parlait à ceux-ci, tandis qu’il appelle ceux-là pour la mission spéciale qu'il avait recommandée aux prières de tous. — Dans Mc. « pour qu'ils soient avec lui » suffirait à la situation; le reste est anticipé, anticipation que Le. ἃ évitée. De plus Mt. ne parle pas seulement de l'expulsion des démons, mais aussi de la guérison des maladies (comme Le. 1x, 1). Le dernier point est dans lestermes de τν, 23 et 1x, 35. L’expulsion n'est pas d’après Mc. dont le texte est plus coulant. — ἐξουσία avec le gén. de l’objet, Mc. νι, 7; Jo. xvu, 25 Rom. 1x, 21; cf. Dan. v, ὁ (LXX) et des exemples de papyrus dans MM. — ὥστε... « en vue de» « afin de », tandis que θεραπεύειν dépend de ἐξουσία selon l’usage ordinaire. — Si Mt. ἃ imité Mec. il a donc fondu Me. νι, 7 et mr, 15, pour écrire huit mots! Même construction : χη, 22; xv, 34; Me. πὶ, 10.
10:2
Les noms ont l'aspect d’un catalogue. D'après Mt. seul, le terme d’apôtres pourrait venir de l'usage chrétien; il ne l'a pas mis dans la bouche de Jésus comme Le. vi, 13 et peut-être Me. τι, 14 (leçon que nous ne croyons pas authentique). — πρῶτος indique bien la primauté, car il eüt été superflu de dire expressément que Simon était en lête de la liste. Dans ME. il était déjà nommé Pierre (vu, 14). Le changement semble avoir été imposé d'après Mc. (suivi par ὃ Φίλιππος nat Βαρθολομαῖος, Θωμᾶς χαὶ Μαθθαῖος ὁ τελώνης, Ιάχωβος Ἴσχαὁ τοῦ ᾿Αλφαίου καὶ Θαδδαῖος, ἐ Σίμων ὁ ἸΚαναναῖος χαὶ Ἰούδας ὃ δ Πούτους τοὺς δώδεχα ἀπέστειριώτης ὁ καὶ παραδοὺς αὐτόν. λεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων Eic ὁδὸν ἐθνῶν μὴ ἀπέλθητε; χαὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε᾽ δὲ μᾶλλον πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴχου ᾿Ισραήλ. θ ἽΞ Ἤνγγιχεν ἡ βασιλεία τῶν οὐρανῶν. T πορευόμενοι δὲ χηρύσσετε λέγοντες ὅτι 8 ἀσθενοῦντας θεραπεύετε, νεχροὺς ἐγείρετε, λεπροὺς χαθαρίζετε; δαιμόνια élection, tandis que Mt: y reviendra plus loin (xvr, 18). Le.) au moment de Τ᾽ usage sans doute très ancien, de sorte qu'André Les noms vont deux à deux, comme dans Le.), tandis que Mc. mettait les deux est ici placé avec son frère ( n. Ceux-ci viennent comme second couple fils de Zébédée aussitôt après Simo dans Mt. mais sans le surnom de Boanergès.
Θαδδαιος (HV) ou Λεββαιος (T), mais non Λεέθαιος o επιχληϑεις Θαδδαιος (S).
10:3
Sur Philippe et Barthélemy, cf. Comm. Me. — Au lieu de Matthieu et Thomas (Me. Le.), Mt. met Thomas et Matthieu, avec la qualification de publicain, pour l'identifier avec le Matthieu de 1x, 9. Peut-être est-ce par modestie que l'auteur de l'évangile, Matthieu, ἃ cédé le premier rang à Thomas, sans cependant troubler tout l'ordre de la liste en se mettant en queue, d'autant qu’il ne pouvait décemment se placer après l'Iscariote. — Jacques d’Alphée, et Thaddée, comme dans Mc., tandis que Le. remplace Thaddée par Juda (fils) de Jacques. Soden lit Λεδθαῖος 6 ἐπικληθεὶς Θαδδαῖος, lecon antiochienne qui combine Λεδθαῖος de DE, Or. et Θαδδαῖος qui réunit les égyptiens neutres et les latins.
10:4
cf. Mc. πὶ, 48 5.
10:5
Envoi et recommandations comme dans Me., mais avec une tournure différente : Mt. ne dit pas comme Mc. (et Le. pour les 72) que les apôtres allaient deux à deux. Le premier avis est propre à Mt. 600 ἐθνῶν est le chemin qui conduit dans le pays des gentils, car si Jésus avait voulu dire seulement d'éviter les villes hellénisées, il eût dit « les villes des gentils » comme « les villes des Samaritains ». Au nord, on allait dans la Syrie païenne, les Samaritains formaient une barrière vers le sud. La mission est donc bornée à la Galilée, sauf quelque fugue peut-être vers l’est. La raison est donnée par Jérôme ne iustam haberent excusationem, dicentes ideo se Dominum reiecisse, quia ad 7 gentes et ad Samaritanos apostolos miserit. Le Messie était envoyé à Israël. Cette restriction est en harmonie avec xv, 24, et très vraisemblable. Pour avoir un prétexte d'en rejeter le caractère historique, on l’a attribuée au caractère judéo-chrétien de Mt., qui aurait généralisé la parole de Jésus à la Cananéenne. Fantaisie pure. On comprend très bien que ΝΟ. et Le. écrivant pour les gentils aient laissé tomber ce trait primitif de l'histoire primitive qui n'avait plus d'application de leur temps. — Pour les Samaritains, cf. Le. 1x, 52.
10:6
Avis donné sous l'impression du sentiment de compassion éprouvé par Jésus pour Israël semblable à des brebis sans pasteur (mx, 36). Tout cela est très cohérent. Cependant il n’y a plus ici une comparaison, mais une métaphore. Les brebis ont des âmes raisonnables, qui moralement sont perdues. En effet, si πρόδατα ἀπολωλότα dans Jer. xxvir (heb. τὴ, 6 signifie brebis égarées, c'est à cause du contexte. Ici le mot doit avoir toute sa force, vg. quae perie- -ἀrunt, qui sont mortes spirituellement (MeNeile contre Schanz). — La maison d'Israël est un terme de ΓΑ. T., qui ne reparaît guère dans le N.; cf. xv, 24; Act. 11, 36. — οἴκου sans article, comme un mot sémitique à l’état construit.
10:7
C’est le thème du Baptiste (ox, 2) et de Jésus lui-même (iv, 11); Mc. ne le nomme pas; dans Le. même formule: (β. τοῦ θεοῦ) à propos des 12 (x, 9} plus vague à propos des Douze (1x, 2), parce qu'il ne fait commencer le discours de Jésus qu'au même point que ME.
10:8
Le pouvoir des Douze s'étendra aux miracles que Jésus ἃ déjà faits. L'énumération est plus méthodique que celle de x, 5, car elle comprend l'expulsion si importante des démons, ne néglige pas la guérison de la lèpre, à cause des cérémonies légales, et comprend tous les infirmes et malades sous le terme ἀ᾽ ἀσθενοῦντες, « les affaiblis ». Le contexte est excellent. Les Apôtres préchent d’abord, puis font des miracles de miséricorde qui sont en même temps la preuve que le règne de Dieu arrive et que les Apôtres de Jésus en sont les messagers : _ut magniludinem promissorum probet magnitudo signorum ji (Jér.). Dans Le. (x, 9), les 72 exercent d'abord la miséricorde, puis annoncent le règne aux âmes ainsi préparées. Autre méthode d’évangélisation qui n'est pas moins bonne, mais qui est moins logiquement ordonnée. — Si Les Apôtres acceptaient une rétribution pour les miracles, leur effet serait bien affaibli. D'ailleurs leur pouvoir est un don gratuit qu’ils ont reçu et qui ne leur coûte nulle peine. Pour la prédication ils ont droit à leur nourriture {v. 10), c'est leur œuvre propre, et absorbante; tandis que du miracle ils ne sont que les instruments. — δωρεάν « gratis », Rom. mr, 34: Π Cor. χι, 7; Ἢ Thess. m1, 8, etc.; se dit aussi dans les papyrus ou inscriptions (depuis 304 av. J.-C.) de services rendus gratuitement (W.). 9 ss.) Après avoir indiqué aux Apôtres le but de leur mission, el les avoir investis des dons convenables, Jésus leur donne des avis pour la route, et pour le séjour dans les villes. Il leur recommande le détachement avant de partir, parce qu'ils ont droit au nécessaire, dont la Providence sûrement ne les laissera pas manquer. C'est donc surtout l'abandon à la Providence qui doit être le fond de leurs' dispositions et régler leur conduite. L'idée n'est pas exprimée explicitement, mais elle résulte bien du contexte, comme dans Mc. - Il importe peu qu'elle soit rendue par les évangélistes en termes qui paraissent contradictoires. On ne saurait prouver que les σανδάλια permis par Mc. sont autre chose que les ὑποδήματα interdits par Mt. et par Le. (x, 4 pour les 72); en tout cas rien n'indique une différence; à plus forte raison pour le bâton, permis par Me., et interdit par Mt. et Le. (x, 3). On dirait que dans Mc. Jésus regarde comme nécessaire ce qui est l’attirail du plus pauvre voyageur, parce que Mc. donne surtout un avis de route, tandis que Mt. exprime un dépouillement plus complet parce qu'il envisage moins le fait concret de la mise en route que le droit des Apôtres à recevoir tout ce qui leur est nécessaire (v. 10), et par conséquent à l’attendre de Dieu, au lieu de se le procurer eux-mêmes. Quant à voir dans la formule de Mt. un crescendo de sévérité, on pourrait aussi bien voir dans Mc. une atténuation pratique. Même si l’on juge la formule de Me. la plus voisine des paroles prononcées par Jésus (contre Loisy), toutes deux rendent bien sa pensée dans la même circonstance. Li
10:9
κτᾶσθαι doit bien signifier ici ici acquérir, se procurer (contre Comm. Me.), οἱ non possidere (Vg.), sens peut-être justifié par Tebt. 5, 241 s. οἱ Oxyrh. 259, 6, mais beaucoup plus rare. Des gens qui vont se metire en voyage ont coutume de faire des acquisitions pour la route, de réaliser quelque argent, du moins de tirer de leurs coffres ce dont ils auront besoin. Tout ce soin est superflu pour la raison donnée à la fin du v. 10. — Peut-être le verbe χτᾶσθαι a-t-il été choisi pour servir de transition avec la pensée précédente, « donnez gratis et c’est en théorie que Mt. exclut expressément l'or et l'argent, alors que pratiquement les Apôtres ne pouvaient guère songer à emporter que de la petite monnaie (Mc.). Le précepte ἃ done quelque chose de plus spéculatif, embrassant tous les cas. Par ailleurs une transition n'est pas nécessairement ni même ordinairement une soudure entre deux sources.
10:10
Pour 105, ef. Me. vi, 8 s. La deuxième partie du v. qui n'est pas dans Mc., semble se rattacher à 1x, 37. Les apôtres sont semblables à des ouvriers envoyés pour faire la moisson. L'usage est aujourd’hui dans les plaines de Moab de leur donner le cinquième de la récolte. On comprendrait donc trés bien ici une formule comme celle de Le. (x, 7) τοῦ μισθοῦ αὐτοῦ, L'ouvrier s'étant détaché de tout doit s'attendre à ce qu'on subvienne à tous ses besoins, et non seulement à sa nourriture. Mais il ne fallait pas ouvrir la porte qu'on venait de fermer. Le contexte de Le. montre bien que même avec μισθός le Sauveur ne désignait || μque la nourriture, comme le plus essentiel des besoins, celui qui comprend| tous les autres. J On sait que les Rabbins interdisaient en principe toute rétribution pour l'enseignement des préceptes de la Loi, sauf ἃ l’autoriser pour l'enseignement grammatical ou liturgique de la TFhora (Nedarim, 1v, 3 et Commentaires). δ 1 Rott Jésus coupe court à ces subtilités par l'affirmation du droit de l'ouvrier évangélique à vivre, affirmation retenue par Paul (1 Gor. x, 44). Plus il doït être détaché de toute préoccupation d'argent et de bien-être, plus il a droit à la récompense due au travail (1 Tim. v, 18). Ce principe n'est pas contraire au ceutvedre gratis date du v.8, relatif aux miracles. D'après la Doctrine des Apôtres (xt, 6), il devait s'entendre strictement de la nourriture au jour 18 jour : « L'apôtre à sa sortie ne doit rien prendre que du pain pour jusqu'à son prochain abri; s'il demande de l'argent, c'est un faux prophète »; mais la Doctrine maintient le principe : ὡσαύτως διδάσκαλος ἀληθινός ἐστιν ἄξιος καὶ αὐτὸς (aussi bien que le prophète) ὥσπερ ὃ ἐργάτης τῆς τροφῆς αὐτοῦ (XII, 2). L'essentiel est de ne pas travailler en vue de l'argent, et de ne pas manquer de confiance en la Provi- ᾿ς dence. On voit dans Le. xxn, 36 que les circonstances peuvent exiger autre Lover chose que l’accomplissement litiéral de ces avis, donnés pour un cas particulier, mais on n’est que trop porté à s’en éloigner et ce fut la mission des saints, surtout de saint François, de rappeler la perfection qu'ils contiennent et dont ils sont la source.
10:11
Le v. 105 fait la transition avec l'attitude des Apôtres parmi ceux qu'ils vont évangéliser, puisqu'il les met déjà en scène, et cela est si vrai que dans Le. x, 7 le principe est énoncé à propos de la conduite dans les maisons. — La règle est la même que dans Me. et Le. : ne pas sortir de la maison où l’on est entré; mais Mt. suppose que d’abord les apôtres ont fait une enquête pour savoir quelle maison de la ville ou du bourg est digne de les recevoir, c’est-àdire « s'enquérir d’une maison respectable, où ils puissent s'installer sans compromettre l'honneur de l’apostolat » (Loisy, 1, 871 s.), comme l'a bien vu Jérôme. Il restera à savoir si cette maison est digne de l'évangile (v. 12). Mais ce n’est pas une raison pour dire avec Loisy que cette précaution « ἃ 12. om. λέγοντες εἰρήνη τῶ οἴκὼ τουτω (THSV). 14. om. ex ὦ. τῶν (H) ou add. (TSV). dà être suggérée par certaines expériences fâcheuses des prédicateurs chrétiens » (1. L.). Le Sauveur lui-même ne dut-il pas se meltre en garde contre de pareils inconvénients? — Le texte de D — qui n’est même pas soutenu par Syrsin. — ἡ πόλις εἰς ἣν ἂν εἰσέλθητε εἰς αὐτήν avec son nomin. pendens est incontestablement plus sémitique, peut-être d’après l’évangile des Nazaréens, car ïl n'est pas vraisemblable que D seul (avec d) ait conservé le texte grec original de Mi. (contre Klost.). 12 5.) Propre à Mt. dans la mission des Douze, mais employé dans Le. x, 5 5. à propos des 72. — MeNeile voulant entendre ἄξιος dans le même sens au v. 4! et au v. 43, suppose que les Apôtres entrent dans la maison et commencent eux-mêmes lenquête en saluant. C'est méconnaître la suite naturelle des faits. Absolument parlant, et en prenant ἄξιος deux fois dans le même sens, la maison pouvait passer pour respectable et ne pas l'être. Mais il faut plutôt entendre ἄξιος d’abord d’une respectabilité ordinaire, et ensuite d’une disposition à recevoir l'évangile (Wellh.). Gar le salut de l'apôtre n’est pas”ün salut ordinaire, c’est une béncdiction. Le v. 13 explique que ce salut a dù se faire par la formule : « Paix à cette maison », comme dans Le. x, 3. C’est un indice très clair que ἀσπάσασθε, est traduit de l’araméen, qui exprimait nécessairement la paix, Cette paix, apportée de la part de Dieu, ne saurait disparaître comme un vain son; cf. Is. LV, 41 : οὕτως ἔσται τὸ ῥῆμά pou. où μὴ ἀποστραφῇ ἕως ἂν τελεσθῇ ὅσα ἠθέλησα. Elle vient sur la maison, ou revient aux Apôtres qui en auront le bénéfice. — Le. ἃ conservé une expression plus sémitique, υἱὸς εἰρήνης ; mais, en somme -c'est la même, car « fils à battre » (DL. xxv, 2), a été rendu par les LXX « digne des coups ». En faisant d’une personne 16 terme de la paix, avec ἐπαναπαήσεται comme dans l'A. T. en parlant de l'esprit (Num. x1,25; IV Regn. n, 45; Is. χι, 2) il semble s'être rapproché du style biblique. Les deux impératifs de ML, moins naturels que les futurs de Le., mettent plus en scène le Seigneur dont les ordres portent jusque-là, Peut-être le traducteur a-t-il compris les futurs araméens comme es jussifs; l'effet devait être instantané.
10:13
προς a. υμὰς (TSV) plutôt que εφ (Η),
10:14
L'acte de secouer la poussière doit être pratiqué quand les Apôtres ne sont pas reçus (Mc.); il s’agit de la poussière des places et des rues, tandis que dans les maisons il y ἃ des tapis ou des nattes. Luc a retenu cette idée même après avoir parlé comme Mt. du mauvais accueil qu’on pouvait recevoir dans une maison (à propos des 72), mais en ramenant l'accueil fait par la ville (x, 8 s.). Mt. a ménagé moins adroitement la transition et mis sur le même rang la maison et la ville (hendiadyn), quoiqu’on voie bien au v. 15 qu'il s'agissait surtout de la ville; il a donc rédigé selon son contexte immédiat, n'ayant de commun avec Mc. que le. sens des paroles du Sauveur conservées par la tradition; ἐχτινάξατε comme Me., mais κονιορτόν au lieu de χοῦν, sans εἰς μαρτύριον αὐτοῖς que Lc. ἃ conservé.
10:15
Ni dans Me. ni dans Le. à propos des Apôtres, mais dans Le. x, 12 à propos des 72. ἐν ἡμέρᾳ χρίσεως (χι, 22. 24; ΣΙ, 36) est plus clair que ἐν τῇ ἡμέρᾳ ἐκείνη (Le.), mais en mettant Sodome, Le. ἃ un parallélisme plus exact avec τῇ πόλει ἐκείνῃ. Dans Mt. γῆ, car le sol lui-même avait été secoué (Am. 1v, 41). Les deux villes sont au pluriel neutre, qui alterne dans l'A. T. avec le fém. sing., d'ailleurs moins fréquent. Sodome, plus célèbre, est plus d'une fois citée seule dans le N. T., mais non Gomorrhe, qui ne paraît qu'ici dans l'évangile et Rom. ix, 29 (citation); II Pet. 1, 6; Jude 7. Sur ce passage, cf. Lament. 1v, 6 : « l'iniquité de la fille de mon peuple a dépassé le péché de Sodome MeNeile (J. éh. S., 1910, p. 559) a pensé que ce verset avait été ajouté à Mt. d’après Le. x, 42, et de même ἢ τῆς πόλεως ἐχείνης au v. 14 (sous prétexte que c'est un doublet de Mt. χι, 24). Mais aussi bien pourrait-on dire que σι, 24 ἃ été ajouté d'après x, 45. S'il fallait retrancher quelque chose à Mi. ce serait τῆς οἰκίας au v. 44, comme ἃ fait D que nous n’osons suivre tout seul. Mais son omission prouve bien qu’il a compris la difficulté qui résulte de la rédaction trop concise de Mt.
10:16
Pour la première partie du v., cf. Le. x, 3. Les termes indiquent bien un discours actuel pour une mission qui va partir. Dans Mt. ce sont les Apôtres, dans Le. ce sont les 72. Dans Le. c’est le début du discours, dans Mt. c'est une transition entre les avis sur la mission et les avis pour supporter les perséeu= tions, et plutôt le dernier mot des premiers que 18 premier des seconds. D'ailleurs puisque Le. ἃ placé ces mots ailleurs, on peut croire qu'ils ont été ajoutés ici sans avoir fait partie à l’origine du même discours. D'autant que les Apôtres d’abord envoyés aux brebis sont ici des brebis. IL y a donc la même inconcinnitas que pour les deux métaphores des troupeaux et de la moisson (1x, 36 et 37) également séparés dans Le. — Mt. a en plus de Le. ἐγώ qui met en relief la personne de Jésus comme le pasteur des brebis, celui qui leur inspire confiance. — πρόδατα est plus clair que ἄρνας où l’on ἃ voulu à tort (ef. Comm. Le.) voir des béliers. D'ailleurs ef. Hérod. 1v, 149 αὐτὸν καταλείψειν οἷν ἐν λύχοισι. Jérôme, avec plus d'amertume que d’exactitude : lupos, Scribas et Pharisaeos vocat, qui sunt Clerici Tudaeorum. Comme la controverse n'était pas encore engagée avec les Pharisiens, les loups ne les désignent pas allégoriquemeut. Envoyer deshommes simples comme les Apôtres dans la mêlée des discussions et des partis, au milieu des intrigants et des fanatiques, c'était les exposer à recevoir des injures et des mauvais traitements. Comment les prémunir? 100) propre à Mt.; une de ses perles. --- φρόνιμος prudent, avisé; c'est dans Mt. l'épithète des cinq vierges sages (xxv, 2 ss.). Ce n'est point une allusion au 7 serpent de Gen. 1m, 4, rusé et perfide {comme ont dû penser les traducteurs syriens), mais aux serpents en général, qui se dérobent aux poursuites par la fuite. — ἀκέραιος, « intact », au moral, innocent. Ce doit être le sens ici. Même ‘Jérôme y ramène le mot simplex : per simplicitatem non faciant malum. — cf. Rom. xvr, 19. Les colombes par leur blancheur sont un symbole d'innocence. 2 Une conduite innocente, répugnant à l'intrigue et qui n’excite pas les soupçons des méchants, est une des meilleures conditions pour demeurer en paix, même au milieu des discordes et au contact de gens puissants et sans conscience. JL > faut y joindre la prudence, qui préserve l'innocence des pièges où elle pourrait être entraînée, et TE juste des acunations ἰαϊπεῖος Does l'innocence servira au moins devant Dieu. On cite Cant. 17 1) de R. Iouda bar Simon (environ le 1v° siècle ap. J.-C.) : « Dieu dit des Israélites : Envers moi ils sont sincères comme des colombes, mais avec les Gentils ils sont rusés comme des serpents. » Et cependant la colombe était le symbole de l'oiseau qui ne se Jaisse pas prendre (Genes. r. p. 39, 382). Qui n'a vu des colombes cheminer Giro γ4 "ἀπ air candide, comme si elles allaient se laisser attraper, et qui au moindre \geste prennent leur vol? Le sens serait : innocents, mais comme des colombes. a D'après Philon, la colombe était le type de la sagesse humaine, opposée au 2 logos, représenté par la tourterelle (Quis rer. div. heres, 25 et 48, Wendl. 126 et 234; mal à propos cité par McNeile, d’après Holtz. malgré Comm. Me. p. 42).
10:17
Mc. emploie assez souvent βλέπω dans le sens de prendre garde, faire attention : 1v, 24; var, 15; χα, 38; xmi, 5. 9. 23. 33, tandis que Mt. ne l'emploie que xuv, 4 exactement comme Mc. ΧΙ, 3. Ici il dit προσέχετε comme dans xvr, 6 (au lieu de βλέπετε, Me. vin, 45). — Le δέ n’est pas adversatif; ce n'est qu'une transition. — ἀπὸ τῶν ἀνθρώπων, surtout comme explication de l’image du v. 16, est beaucoup plus naturel que êpets ἑαυτούς de Mc. — De même ἐν ταῖς συναγωγαῖς est plus correct que εἰς συναγωγάς qui suivait le mouvement de la phrase sans prendre garde au verbe suivant. — De même encore le second actif μαστιγώσουσιν est pius coulant que le passage au passif δαρήσεσθε, C'est le même sens, car si δέρω peut signifier seulement battre, maltraiter, ce peut être du fait de l'autorité publique (Oxyrh. NL. 653 δ), qui emploie la flagellation.
10:18
Pour δέ après καί, cf. P. Hib. 1, 54 (245 av. E.-C.) καὶ τὸ αὥμα δὲ εἰ συνείληφας mais moins pittoresque que σταθήσεσθε, se ἀγθήσεσθε est aussi plus simple, tenir debout pour rendre témoignage. — On voit ici clairement combien la perspective dépasse la première mission des apôtres, même si l'on entend les rois seulement des princes juifs. Dans ce cas αὐτοῖς signifierait les Juifs, et τοῖς ἔθνεσιν les gentils qui habitaient le pays juif. On pourrait encore étendre Fhorizon, de sorte que les tribunaux juifs d’une part, et d'autre part 165 tribunaux des gouverneurs et des empereurs (Hn.) ou rois étrangers seraient représentés par αὐτοῖς et τοῖς ἔθνεσι, mais le premier sens est plus probable, car Mt. ἃ dû tenir un certain compte de son cadre. Aussi ne parle-t-il pas comme Me. (Sr, 10) de la prédication à toutes les nations; il y viendra à l’eudroit correspondant (Mt. xxrv, 14).
10:19
πῶς ἢ τί est plus complet que τί (Me.); τί ἢ πῶς paraîtrait plus chronolo- 23. om. αν a. ελθη (TH) ou add. (SV). — χαν εν τῇ ετερα διωχωσιν ὑμας, φευγετξ εἰς τὴν gique, car il faut savoir ce qu’on doit dire avant de se demander comment on le dira. Mais il y a bien crescendo dans la recommandation : ne méditez trop ni sur la manière de dire, ni même sur ce que vous aurez à dire; pour peptuvéw dans le sens de méditer; cf. νι, 34. — 419b combien plus coulant que Mc. — En revanche ὅταν δὲ παραδῶσιν ὑμᾶς de Mt. est très concis, car ce n’est pas au moment où l'on est livré qu'on ἃ à préparer sa défense, mais quand on est conduit devant le juge, ce qu'exprime Mc. par ὅταν ἄγωσιν ὃ, παραδιδόντες. Luc (xt, 11) est encore plus explicite et mentionne la comparution, en distinguant la défense et les simples réponses aux interrogations.
10:20
20% d'abord comme Mec. χα, 116; mais 20b atténue Me. Ce n’est pas l'Esprit-Saint qui parle au lieu des disciples, c’est l'Esprit de votre Père qui parle en vous. Luc atténue encore plus : l'Esprit-Saint enseignera ce qu'il faut dire. Mais l'expression « l'Esprit de votre père » est sans doute plus originale, n’ayant rien de stéréotypé, et la formule de Mc. qui parait si abrupte pourrait bien être selon Rom. vur, 26. — Au fond d'ailleurs, aucun évangéliste n'a promis une émission miraculeuse de paroles, sans la éonscience et la volonté humaines, pas même Mc. qui avait atténué d'avance au v. 11} ce que ses derniers mots pouvaient avoir de trop absolu. La présence de l'Esprit dans les disciples n’en est pas moins certaine, mais comme principe divin de leurs paroles à eux.
10:21
Comme Mc. sauf δέ au lieu de καί,
10:22
idem. La seconde partie est répétée XxIV, 13, ce qui prouve bien que Mt. n'avait pas voulu dire que la fin était prochaine au temps de la première mission. C’est un propos de portée générale qui ἃ sa raison d'être dans toutes les c‘rconstances. Si l’on veut être sauvé, il faut tenir jusqu’au bout.
10:23
Propre à Mt. Après ἑτέραν, Origène (1, 295) lisait : χἂν ἐχ ταύτης διιύχωσιν ὑμᾶς φεύγετε εἰς τὴν ἄλλην, et de même, avec des variantes Or. 1, 380, D © L fam. 1. Syrsin. af. it. et Tatien d’après Éphrem (Moes. p. 94). L'accord d'Origène qui cite litléralement, et de Tatien qui n’harmonise pas dans ce cas, nous paraît décisif, malgré les pelites divergences. Cette lecon admise, il est clair que τελέσητε ne signilie pas : vous aurez achevé de précher ou de cohvertir, mais plutôt : vous n'épuiserez_ pas les lieux de refuge (Éphrem. 1. 1.). Et si l'addition n’est. pas DRE 2 τ ἘΠΕ ΕΣ Ἢ qu'on entendait ainsi. — De sorte que le verset ne s'adresse pas particulièrement à des apôtres en mission. On pourrait à la rigueur supposer que les Apôtres auraient pu s'enfuir avant d'être livrés, mais les termes évoquent plutôt une communauté de fidèles vivant en paix, contre lesquels une persécution se déclare, et auxquels le Seigneur donne avis de fuir, cf. Mt. xxiv, 15 s., ce qui n'empêche pas que l’avis ait été donné aux apôtres, comme chefs. Nous avons ici un nouvel indice que tout le passage sur les persécutions, et spécialement ce verset, n'était pas en réalité dans le discours du Sauveur lors de la première mission. C’est donc à tort que Schweitzer a donné au verset tant d'importance pour prouver que Jésus attendait la fin de tout pour le temps de la moisson (Gesch. der Leben-Jesu- Forsch. p. 400 ss.). Même dans le cadre de Mt., comme le retour des Apôtres n'est pas mentionné, la perspective n’est pas fermée. Les disciples, persécutés dans les villes d'Israël, auront toujours un refuge avant que vienne le Fils de l'homme, c’est-à-dire Jésus lui-même. Mais cette venue n'est pas nécessairement la parousie qui termine l'histoire du monde. Le Fils de l’homme vient lorsqu'il exerce un grand jugement surtout tel que la ruine de Jérusalem. Si on le prenait de la parousie suprême (Kn.), il faudrait entendre par les villes d'Israël les Juifs de la dispersion, contre le sens naturel des mots. Schanz : « La venue du Fils de l'homme commence à la résurrection et se termine avec la Parousie » (cf, Comm. Le. CXLIT,.
10:24
Du principe que le disciple n’est pas au-dessus du maitre, Le. (vr, 40) a déduit qu'il devait s'imposer certaines règles, et Jo. (xmr, 16) a dit plus clairement qu’il devait s’efforcer de l’imiter. Mais Mt. ici et Jo. (xv, 20) l’ont employé autrement. C'est un avis aux disciples de ne pas s'étonner s'ils ne sont pas mieux traités que le Maître. Manifestement le dicton peut être appliqué des deux facons, et l’on ne peut pas dire que la forme de Le. soit la seule primitive, la seule que Jésus ait eue en vue. Le fait que Jo. contient les deux facons indique plutôt que le Maître s'est servi plus d’une fois de cette maxime. Dans Mi. il y a de plus le seigneur et le serviteur, ce qui marque l’appartenance et le rang social, et communique cette nuance à la première comparaison. Jésus ne parle pas de l'excellence intellectuelle à laquelle pourra atteindre le disciple une fois formé, mais de sa situation du temps qu'il est disciple, et spécialement auditeur d’une doctrine religieuse, plus exposée à la contradiction sociale qu'une doctrine purement philosophique. En acceptant l'enseignement du maître, il s'engage à suivre sa destinée. Comment ferait-on plus de cas de celui qui est son disciple ou son serviteur?
10:25
C’est beaucoup, et il doit lui suffire, qu’il atteigne dans l'opinion publique, au même rang que son maître. La phrase est assez mal construite, car ὁ δοῦλος devrait être au datif, comme en syriaque, où elle est parfaitement coulante l'inconcinnitas vient donc de la traduction en grec et ne prouve pas que le second exemple ait été surajouté par Mt. Il est bien en situation avec ce qui suit et avec la perspective ultime de la confession du maître, laquelle-montre que les disciples sont des serviteurs. — ἀρχετός très rare sinon unique au sens adverbial s'explique comme une traduction de #73. — Dans Mt, l'accent est sur la seconde comparaison. Jésus est le maître de maison, οἰκοδεσπότης (sept fois dans Mt., une fois dans Me., quatre fois dans Lec.), c’est-à-dire historiquement le véritable Seigneur d’Israél, que les prétendus maïtres spirituels des Juifs ont nommé Béelzeboul. — ἐπεκάλεσαν, pluriel indéterminé, qui s'explique par ισ, 34, dont l'authenticité est ici confirmée, car on paraît avoir été d'accord pour donner au prince des démons le nom de Béelzeboul (χε, 24; Le. σι, 45). Sur ce nom cf. Comm. Mc. Ὁ. 64. La lecture Βεεζεόουλ est préférée par HW ensuite d'un attachement excessif pour N Β. — πόσῳ μᾶλλον, car si le serviteur ne peut être mieux traité que le maître, il a chance de l'être plus mal. Si Jésus, avec le suprême ascendant de ses vertus, de ses miracles et de sa doctrine, a été insulté, on se gênera encore bien moins avec ceux de sa maison.
10:26
Le début est propre à Mt. Le mot οὖν doit s'entendre de ce qui précède. Puisque vous devez être calomniés parce que mes serviteurs, ne craignez donc pas. La pensée de partager le sort de Jésus est le meïlleur des encouragements (Chrys.), d'autant que le Maître de maison doit avoir le dernier mot. — Ce qui suit a son parallèle dans Le. xu, 2-9. Chez les deux, le point de départ est une appréciation fâcheuse des adversaires, actuelle dans la situation de Le., prévue dans Mt. Dans Le. la révélation paraît être relative surtout à l'hypocrisie des Pharisiens qui sera démasquée. Le sens de Mt. est moins clair. D’après l'opinion commune, c'est l'innocence des Apôtres qui sera reconnue, soit au jour du jugement (Jérôme), soit après le triomphe de l'Évangile (Chrys. Schanz, Κη. etc.), et ce second mode est en tout cas préférable, pour maintenir une liaison avec le v. 27. — Mais on peut penser que cette liaison est encore plus élroïte. Ne les craignez done pas, parce que votre cause est la mienne, et que cette cause est celle de la vérité qui doit triompher. Par une disposition du Père, Jésus doit être méconnu, mais la vérité se fera jour, et ce sera précisément le rôle des Apôtres de la faire connaître. En un mot: ne craignez pas, car la calomnie sera impuissante à empécher votre action. Ce sens nous paraît plus en harmonie avec Mc. τν, 22 et Le. vu, 47. Il est plus dans le ton héroïque du morceau (cf. vr, 4. 6. 48), se sacrifier au triomphe de la vérité, que le développement de Chrys.:« De quoi souffrez-vous? Qu'on vous appelle charlatans et maitres d'erreur? Mais attendez un peu, et l’on vous nommera sauveurs et bienfaiteurs du monde. » — On peut supposer que Lc. qui avait donné à la parole de Jésus dans var, 17 le sens de Me. τιν, 22, que nous croyons être celui de Mt., l’a placée dans une situation où elle revêtait une nuance plus personnelle. Dansle pap. Ox. 654, logion τν, il s'agit aussi d'un mystère caché, mais Jésus y parle à un seul disciple : [πᾶν τὸ μὴ ἔμπροσ-Ἶθεν τῆς ὄψεώς σου, καὶ [τὸ χεχαλυμμένον] ἀπό σου ἀποχαλυφ«θ"»σετ [ai σοι" οὐ γάρ ἐσ-ῖτιν κρυπτὸν ὃ οὐ φᾶνε [ρὸν γενήσεται,] καὶ τεθαμμένον ὃ ο[ύχ ἐγερθήσεται où ἐξορύξεται].
10:27
Au lieu de comparer deux états de la prédication apostolique comme Le., 28. φοθηθητε 1° (Η) plutôt que φοόεισθε (TSV). — aroxtewovrwv (TV) plutôt que ἀποχτείνοντων (H) ou ἀποχτενοντων (8). — φοβεισθε (THV) plutôt que φοβηθητε (S). Mt. exprime l’ordre donné par Jésus aux Apôtres de prècher ouvertement ce qu’il leur enseigne dans le secret. Le lien est plus étroit avec le v. 26 qu'il ne l’est entre les deux vv. de Le. Dans Mt. on voit bien que ce qui était caché au v. 26 est ce que Jésus enseigne actuellement dans les ténèbres, c’est-à-dire dans l'intimité du cercle apostolique, comme l'explique la seconde partie du verset, selon le parallélisme sémitique. L'oreille (au singulier) indique une confidence très secrète. Le. ἃ ajouté : « dans les celliers », en opposition avec les toits, ce qui doit être original, et a pu être supprimé par Mt. comme superflu. En revanche ἀχούειν εἰς τὸ οὕς est unique et sûrement primitif; cf. avec le pluriel et le datif ἐν τοῖς ὠσίν σου ἄχουε (ΕΖ. xL, 4).
10:28
L'accusalion de complicité avec Béelzeboul n’était pas seulement infamante; elle pouvait entraîner la mort. Dans l'antiquité où la religion et l'État élaient étroitement unis, la prédication d'une doctrine nouvelle devenait aisément un crime capital. Jésus avertit ses disciples, et leur enjoint en même temps de ne pas craindre. L'opposition entre l'âme et le corps est plus clairement exprimée que dans Le. avec la formule légèrement paradoxale « tuer l'âme », sûrement originale. Avec la mort, le pouvoir des hommes est épuisé. Ils ne peuvent même séparer à jamais l’âme et le corps, car Dieu peut les réunir; χαὶ — xai, « les deux à la fois »; cf. Jo. τν, 36 (et non pas : « même à la manière de vin, 27). Ge que le verset ἃ de mystérieux doit s'expliquer d’après la religion des Hébreux. C’est Dieu et non le diable qu'ils devaient craindre, "οἱ ils ne pensaient pas, du moins comme doctrine reçue (Vorz, Jüd. Eschatologie, 287 s.), que tout l'être humain dût être anéanti, ni que le corps fût jeté dans la géhenne avant la résurrection; cf. IV Esdr. vu, 32 : Et terra reddet qui in ea dormiunt, et pulvis qui in silentio habitant, et prumptuaria reddent quae eis commendatae sunt animae. — ἀπολέσαι ne signifie donc pas détruire, mais rendre misérable. Noter φοδεῖσθαι avec ἀπό quand il s’agit des hommes, avec une nuance d'éloignement, exclue en parlant de Dieu, qui est à l'accusatif. De même dans les LXX on ne trouve jamais ἀπό quand il s’agit de craindre Dieu (MeNeile). La crainte de Dieu doit conduire à Dieu, tandis que la crainte des hommes suggère la fuite, — Η (et Hefzen.) écrit φοδηθῆτε 1° et φοδεῖσθε 20; Soden l'inverse; Ti (οἱ Vogels) deux fois φοδεῖσθε, Les mss. sont en tout cas pour φοθεῖσθε 20, et nous lisons φοδηθῆτε 1e avec D, af Or. Chrys.). L'aoriste 4° loco indique ici : ne craïgnez pas dans l'occasion, sous la menace, tandis que φοδεῖσθε 20 mais craignez toujours Dieu. Nous lisons ἀποχτεννόντων avec N C D W etc. (Ti Vog. Hetz.) et non ἀποχτεινόντων (H), c’est-à-dire une nouvelle forme et non la forme classique.
10:29
cf. Comm. Lc. Le passereau qui tombe à terre, non pas sans la permission de votre Père, est une image plus sensible que la réflexion de Le,, et dans sa simplicité elle touche plus à fond 16 problème. Pourquoi le petit oiseau tombet-il de froid ou d’épuisement? Dieu le sait ef le permet. En effet ἄνευ indique. plutôt « sans le consentement de » que « en l'absence de »; cf. Pap. Par. 45, 4 (453 av. J.-C.) ἄνευ τῶν θεῶν οὐδὲν γίνεται (MM). La glose τῆς βουλῆς (d'après des mss. latt.) touche donc le sens. Et Celui d’où dépend la vie des passereaux est votre Père! Cette manière exquise est le charme de Μί,, et l'on croit entendre les paroles mêmes de Jésus. Aussi est-il invraisemblable que Mt. ait été influencé par Am. πὶ, 5 εἰ πεσεῖται ὄρνεον ἐπὶ τὴν γῆν ἄνευ ἰξευτοῦ, et ἐπὶ τὴν γῆν ne signifie pas « dans un piège » à cause de l’hébreu d'Amos (contre Wellh.). Le futur πεσεῖται est probablement dû à la forme araméenne du présent, rendu en grec par le futur, d'autant que εἷς... où, pour οὐδείς est bien une \ tournure sémitique, quoique le grec offre des exemples analogues (Deb. 8 302), mais avec une expression voulue, et sans ἐξ αὐτῶν. L'aphorisme analogue récent de Ber. rab. 79 : « Si un oiseau n'est pas | ga capturé sans le ciel, combien moins la vie d'un homme », est probablement en relation avec l'hébreu d'Amos ur, 5 : « Le passereau tombe-t-il dans le filet placé à terre »... — D lit τοῦ ἀσσαρίου où l’article est regardé comme un sémitisme primitif par Wellh. (Einl. 26) et même Moulton (Prol. 236); mais n'est-ce pas plutôt d’après Origène (nr, 122)?
La calomnie était plus aisée à supporter en considéralion de ce qu'a souffert le Maitre. Cette fois encore Jésus joint une consolation à l’austère devoir de sacrifier sa vie. Dieu n'intervient pas seulement après la mort, comme si sa Providence se désintéressait de la vie temporelle des siens. Non il veille sur eux, ils lui sont chers. S'il ne Les délivre pas, c'est sans doute qu’il vaut mieux pour eux affronter le supplice. Même suite dans Lc. xn, 6-7, avec la transition si peu attendue des passereaux aux cheveux.
10:30
Comme Le. χα, 7 mais en mettant ὑμῶν en tête par un contraste saisis sant, et avec le temps composé ἠριθμημένοι εἰσίν, qui équivant même en grec à ἠρίθμηνται, mais qui est peut-être influencé par l’araméen. ÉVANCILE SELON SAINT MATTHIEU, 14 χεφαλῆς πᾶσαι ἠριθμημέναι εἰσίν. 31: μὴ οὖν φοβεῖσθε" πολλῶν στρουθίων BIS οὖν ὅστις ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώδιαφέρετε ὑμεῖς. οὔ ἐν οὐραπῶν, ὁμολογήσω χἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ πατρὸς μοὺ τ voie” boss δ᾽ ἂν ἀρνήσηταί με ἔμπροσθεν τῶν ἀνθρώπων, ἀρνήσομαι χἀγὼ αὐτὸν ἔμπροσθεν τοῦ πατρὸς pou τοῦ ἐν οὐρανοῖς. 8: Μὴ νομίσητε ὅτι ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν᾽ οὖν. ἦλθον βαλεῖν εἰρήνην 82. om. τοις ἃ. oupavots (TSV) plutôt que add. (H). 3) Comme Le. x, tb. — Mi. a en plus οὖν, qui répond à οὖν du v. 26, et buste, mis en relief à la fin comme ὅμῶν au commencement (v. 30), inutile en grec, et indice d’un original sémitique. — On doit concéder à Welih. (Harn. Klost. etc.) que "Ὁ placé après « passereaux » pouvait être pris non seulement pour un adjectif, « de nombreux passereaux » comme ont Le. et Mt., mais aussi comme un adverbe, « plus que des passereaux ». Mais si ce dernier sens répond mieux à vi, 26, ce n’est pas une raison pour le préférer ici en attribuant un contresens à Mt. et à Le. (ou à leur source d'après les critiques). La véritable opposition est entre un (v. 29) passereau et plusieurs passereaux. — D'après un nouveau fragment du décret de maximum de Dioclétien, dix passereaux ne devaient pas se vendre plus de seize deniers (de cuivre, valant 2 centimes 1/4); le prix avait donc augmenté, ce qui est naturel (Derssmans, Licht… 197). 32 s.) Depuis le v. 17 il est question du témoignage à rendre à Jésus par les Apôtres. C'est ce qui justifie le οὖν de Mt. Comme le lien n’est pas étroit avec ee qui précède, Le., qui n'a pas ce contexte éloigné, n’insiste pas sur la liaison. τ Toute autre considération gardant sa valeur, l'essentiel est que celui qui confesse le Christ sera confessé par lui. La tournure ὁμολογεῖν ἐν est araméenne; il n'y a donc pas à y chercher des mystères, soit de l'union avec le Christ (Héracléon, Origène, encore Schanz, Kn.), soit du secours du Christ (Chrys.), d'autant que la seconde fois le verbe est avec ἐν αὐτῷ, désignant le fidèle. Le texte est assez important sans cela, montrant que la prédication des Apôtres aboutit à confesser le Fils. Celui-ci à son tour confessera les siens devant son Père. Il ne fera donc pas en cela fonction de Juge (vn, 24-23; xvi, 27; xxv, 34); c’est un autre aspect du jugement (Rom. vi, 33 8.), qui semble ici l'office du Père. Dans Le. les anges remplacent le Père, ce que Harnack juge primitif, sans donner de raison, et on ne saurait en concevoir. Le Père qui est dans les cieux est sûrement au contraire une formule primitive (cf. v, 46). — Mi. dit 7e au lieu de « Le Fils de l'homme », qui ne doit pas être primitif ici, d'autant que le passif ἀπαρνηθήσεται, destiné dans Le. à éviter la répétition de ce vocable, est peu naturel. Tandis que Mt. x, 32 s. et Le. vi, 8 8, ont un rapport littéraire certain, malgré les divergences indiquées, il est clair que Mt. ne doit rien à Mc. vm, 38, qui ἃ servi de source à Le. rx, 26, et l’on ne saurait prétendre non plus que Me. dépende de Mt. ou d’une source prétendue de Mt. En fait d’ailleurs les paroles de Jésus n’ont pas le même objet précis, car Mc. vmr, 38 ne prévoit pas une confession solennelle des apôtres, mais seulement la disposition des auditeurs à rougir de Jésus et de ses discours. Ce sont donc deux paroles distinctes, mais ce cas permet de constater une double dépendance de Le.
10:33
δ᾽ av (TSV) plutôt que δε (H}. — xayw αὐτὸν (THV) plutôt que αὐτὸν xæyw (5). — om. τοις Cf. v. 32.
10:34
Chalom, « paix », était un des noms qu'on donnait au Messie, par un juste sentiment de la portée de Is. 1x, 5, et de tant d’autres textes qui faisaient du Messie un roi pacifique (Zach. 1x, 40; Ps. Lxxu, 7 eic.). Jésus lui-même est venu donner la paix (Le. π, 14}, il était pour les premiers chrétiens l’auteur de la paix et la paix même (Eph. 1, 14). Et cependant il dit ici qu'il n'est pas venu donner la paix... Rien ne prouve mieux avec quel respect les paroles du Maître étaient conservées, sans souci excessif d'harmonisation et sans esprit de système. Jésus créait la paix avec Dieu, mais parmi les hommes sa parole étail un glaive, car elle séparait. Ce n’est pas la description traditionnelle d’un grand désordre (cf. sur Me. χπὶ, 12), employée par les Apocalypses (Hénoch c, 4 ss: IV Esdr. vi, 24) pour compléter l'horreur des temps qui précèdent le jugement dernier, et par les rabbins pour les douleurs qui précèdent le Messie (Sanh. 97, Sota 49b); c'est l'affirmation — que l'événement vérifie depuis tant de siècles —, de la résistance que rencontrera la doctrine de Jésus (cf. Le, n, 34). C’est elle qui est l'épée (Heb. 1v, 12; ef. Is. 1x, 73 Lv, 14). — βάλλω ne signifie 35 ἦχθον γὰρ διχάσαι ἄνθρωπον κατὰ τοῦ πατρὸς αὐτοῦ χαὶ ἀλλὰ μάχαιραν. θυγατέρα χατὰ τῆς μητρὸς αὑτῆς al νύμφην χατὰ τὴς πενθερᾶς αὐτῆς, 86 χαὶ ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰχιαχοὶ αὐτοῦ. 91 Ὁ φιλῶν πατέρα ἢ μητέρα ὑπὲρ nai ὁ prhdv υἱὸν ἢ θυγατέρα ὑπὲρ ἐμὲ οὐχ ἔστιν ἐμὲ οὐχ ἔστιν pou ἄξιος τὸν σταυρὸν αὐτοῦ χαὶ ἀκολουθεῖ ὀπίσω 38 χαὶ ὃς οὐ λαμβάνει μου ἄξιος" 398 εὑρὼν τὴν ψυχὴν αὑτοῦ ἀπολέσει αὐτήν; μου, οὐχ ἔστιν μου ἄξιος. pas dans le grec du temps une action violente. Ce verbe a probablement été employé avec εἰρήνη parce qu'il avait été choisi pour μάχαιρα. 35 5.) Il va sans dire que la division opérée par l'épée n'est pas l'objet final que Jésus se propose. Le contexte antécédent et suivant indique assez que Ja division viendra de la résistance des hommes à la parole; Mt. a même dit plus tôt : à la paix proposée (x, 13). On voit seulement ici que la haine déchaînée à cause de Jésus (x, 22) s'exercera au sein même des familles. Mt. suit de très près le texte de Michée va, 6 : διότι υἱὸς ἀτιμάζει πατέρα, θυγάτηρ ἐπαναστήσεται ἐπὶ τὴν μητέρα αὐτῆς, νύμφη ἐπὶ τὴν πενθερὰν αὐτῆς, ἐχθροὶ πάντες ἀνδρὸς οἱ ἐν τῷ οἴχῳ αὐτοῦ, la dernière incise étant dans Mt. v. 36 clairement plus près de l'hébreu : inimici hominis homines domus eius (Vg. domestici eius). Si l'on tient compte du soin de Mi. à mettre en relief les prophéties de l'A. T., on eslimera que c’est Le. qui ἃ mieux conservé les paroles de Jésus en peignant un dissentiment réciproque. Toutefois on peut penser aussi que c'est Le. qui à complété le tableau, d'autant que la concision de Mt. est profonde et bien en situation, car les difficultés faites à ceux qui s’attachent au Christ viennent t autorité; c'est contre elles qu’agira la séparation. — des personnes qui on La νύμφη est l'épousée introduite par le fils dans la maison paternelle, donc 6, et Jos. Ant. V, 1x, 1). Dans Michée, ceux de la la belle-fille (ef. Ruth τ, maison sont les mêmes personnes qu'avant, par parallélisme de synonymie; sont plutôt comme dans x, 25 des perdans Mt. comme il y ἃ καί, les οἰχιαχοί sonnes dépendantes, les domestici.
10:37
La phrase doit être expliquée en elle-même, sans s'inspirer de Le. x1v, 25, dans un contexte différent où sont posées les conditions pour devenir disciple. Dans Mt., après le thème de la division nécessaire, qui rompt les liens envers ceux qui ont l'autorité, vient le thème de affection qui pourrait être un obstacle. Cette fois encore, tandis que Le. poursuit l'énumération, Mt. s'en tient à l'essentiel. Et cela a sa beauté. Car de préférer un ami à des frères el sœurs, cela n’est pas tellement rare. Mais l'affection pour les parents est essentielle et comme il s’agit d'affection cette fois, l'amour pour les enfants, fils et fille, est si nommé. Exiger plus que cette affection, et le poser en principe général, c'est me une prétention intolérable. Un maitre de doctrine peut de la part d'un hom sacrifiez à la vérité l'amour de vos proches, mais rien ne aller jusqu'à dire aimez-moi plus qu'eux. D'autant que pou ἄξιος ne signifie l'autorise à ajouter pas aptus meae disciplinae, idoneus. evangelio (Kn.), mais plutôt « au niveau de ce qu'exigent les rapports avec ma personne »; cf. Eur. Iphig. Aul. 975 ἔλεξας «οὗ τ᾽ ἄξια, «tu as dit des choses à la hauteur de ce que tu es ». On ne peut faire abstraction ici de la locution ἀξίως τοῦ θεοῦ, s'acquitter de ses fonctions. sacrées d’une manière qui soit en rapport avec la dignité de la divinité, et cf. Pap. Petr. τι, 13 (252 av. J.-C.) où un fils aimant veut traiter son père d'une manière qui corresponde à ce qu'il lui doit, et à ce qu'il doit à sa propre affection : ἀξίως μὲν σοῦ, ἀξίως δ᾽ ἐμοῦ. Il ne semble pas que le grec profane ait employé ἄξιος avec le génitif d’une personne, mais cf. Sap. m1, ὁ de Dieu καὶ εὗρεν αὐτοὺς ἀξίους ξαυτοῦ. Quant ἃ φιλέω, comparé ἃ ἀγαπάω, c’est l'amour naturel distinct d'une affection par choix, comme amare et diligere, surtout dans Dion Cass. χταν, 48 ἐφιλήσατε αὐτὸν ὡς πατέρα χαὶ ἠγαπήσατε ὡς εὐεργέτην, et quoique la distinction ne soit pas toujours maintenue, φιλέω est bien ce qui convient pour l'affection profonde et instinclive des parents et des enfants. Ge mot n’est pas employé pour Dieu ni dans les LXX ni dans le N. T., mais seulement de la Sagesse divine, Prov. vin, 17; Sap. vu, 2 (MeNeile); il l'est aussi du Fils de Dieu incarné (Jo. xxr, 15 s5.). -
10:38
Jésus revendique donc simplement un amour plus grand et plus fort que tout autre sentiment humain. Des hauteurs de ce principe il en vient à un exemple qui doit marquer la force de cet amour. Il suppose que lui-même marche à la mort de la croix. On n’est digne de lui — que si on le suit, en prenant la croix qui est aussi censée préparée pour ceux qui lui seront fidèles jusqu’à le suivre dans cette cruelle destinée. Α ce moment Jésus n’a pas encore parlé de sa passion. Ce n’est donc pas une allusion précise à son propre supplice, mais une métaphore qui s'explique par les fréquentes allusions au supplice de la croix; cf. Artémidore, x, 56 cité sur Le. xiv, 27.
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Même idée dans Mc. vi, 35; ME. xvr, 25; Le. 1x, 24, passages tout à fait semblables, et qui viennent après la mention de la croix, tandis que Le. xvrr, 33 qui semble dépendre de notre texte vient à l’occasion de la grande catastrophe, et Jo. xu, 25, à propos de la mort de Jésus. Dans les Synoptiques, le sort fâcheux de l'âme est toujours exprimé par ἀπόλλυμι (Jo. ἀπολλύω), tandis que son bonheur est exprimé de différentes manières. Or Mt., dans ses deux passages, ἃ εὑρήσει αὐτήν, Pour indiquer la préservation de la vie, les termes sont différents, mais Mt. a encore ici εὑρίσχω. D'après MeNeile, ἀπολέσαι pouvant signifier périr, et perdre, Mt. l’aurait entendu ici de « perdre », οἱ aurait par opposition mis « trouver ». Mais comment trouve-t-on sa vie? est-ce par hasard ou à dessein? Il faut simplement donner à ebpioxw dans ce contexte le sens d'obtenir, se procurer; cf. Sopx. Fr. 409, 4 τὰ χρήματ᾽ ἀνθρώποισιν εὑρίσκει φίλους, mais surtout y voir une réminiscence sémitique; cf. Prov. xx, 24 ὁδὸς δικαιοσύνης... εὑρήσει ζωήν... etc. etc. Il semble bien que ce texte a été rendu plus clair par Lce., qui au lieu de « trouver » a mis « cherche à sauver », la recherche étant suggérée par l’idée d'invention. Il faut donc laisser dans Mt. à ἀπολέσαι: le même sens que dans les autres cas, d’une perte qui est la perdition. ἢ va de soi que l’âme est envisagée comme le principe de la vie naturelle et d'une autre vie qui est la vie véritable. Dans la psychologie de Platon, le corps est opposé à « ée qui devient meilleur par la justice, et ce qui périt par l'injustice », et il vaut mieux sacrifier la vie du’corps que de commettre l'injustice (Criton, vu s.). Dans Épictète, ce quelque chose qui n'est pas le corps est la personne même de Socrate : Σωχράτης δ᾽ αἰσχρῶς οὐ σῴζεται,... τοῦτον oùx ἔστι σῶσαι αἰσχρῶς, ἀλλ᾽ ἀποθνήσχων σῴζεται (ν, 1, 164 5.). Ge salut par la mort, s’il n'est pas emprunté à Le. 1x, 24, décèle du moins le progrès de l’idée du salut dans le sens de l’autre vie. Ce qu'il y a ἂρ nouveau dans les paroles de Jésus, ce n’est donc pas le martyre entrevu pour la cause de la vérité, mais pour une personne et la doctrine qui s’y réfère, ἕνεκεν ἐμοῦ, correctement expliqué dans Mc. vi, 35 par l'addition χαὶ τοῦ ebayyeλίου. Ce n’est pas le dévouement aveugle à une persoune, quelle que soit la justice de sa cause, mais la confession de celui d’où dépend la vie véritable de l'âme. C’est par ces traits qui n'appelaient pas l'attention comme des déclarations retentissantes, qu'on peut constater combien la doctrine de Jésus était Christocentrique, en même temps que Théocentrique. .
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Quoique ce verset suive une insertion dans 16 discours, le point de suture est très bien choisi. Tout ce qui précède a mis en relief la personne de Jésus, le maître au double sens de docteur et de seigneur, celui qu’il faut confesser, et pour lequel il faut mourir. C’est qu’il est l'Envoyé. Et à son tour il envoie ses apôtres. Si Mt. emploie δεχόμενος, plus en situation pour une mission, c’est bien dans le même sens que ἀκούων de Lc. Recevoir l’apôtre ce n’est pas lui donner l'hospitalité, chose banale, mais recevoir sa doctrine, cf. v. 44. C’est donc le principe même de la hiérarchie doctrinale qui est posé, et MeNeile rappelle à bon droit ce qu'a compris Clément romain (xuu, 1 8.) : οἱ ἀπόστολοι ἡμῖν, εδηγγελίσθησαν ἀπὸ τοῦ Κυρίου Ἰησοῦ Χριστοῦ, ᾿Ιησοῦς ὃ Χριστὸς οὖν ἀπὸ τοῦ θεοῦ ἐξεπέμφθη. ὃ Χριστὸς οὖν ἀπὸ τοῦ θεοῦ, καὶ οἱ ἀπόστολοι ἀπὸ τοῦ Χριστοῦ, Jésus ne nomme pas qui l’a envoyé, mais l’eftet n’en est pas moindre. La notion d'envoi convient ici, au moment où Jésus envoie lui aussi ses apôtres; quand il s’agit de son œuvre propre, il dit qu'il est venu v, 17; 1x, 18; x, 34 s.; xx, 38. Dans Le. la pensée positive est complétée par le revers négatif, qui est bien dans le rythme sémitique. Mt. l’a sans doute supprimé, parce qu'il va continuer [ἃ série positive. — Sur les autres parallèles, οἵ. sur Mt. xviu, 5. Il n'y ἃ pas de raison ἡ de dire comme MeNeile etc. que Mt. s’est inspiré de Me., qui parle d'enfants, d'autant que lui-même reprendra cette idée.
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L'histoire d'Israël avait connu des prophètes et des justes, énumérés précisement par Mt. x, 17. Les premiers chrétiens, après les apôtres, devaient avoir des prophètes (Act. xv, 32; I Cor. σιν, 29. 37). Mais on ne voit pas qu'ils aient eu une catégorie de justes ; les expressions ne sont donc pas choisies ex Il était naturel qu'on retrouvât dans la suite 165 mêmes fonctions. Et quoique le terme de prophète ne soit plus en usage, on peut bien dire que des personnes comme saint François, sainte Marguerite-Marie ont joué le rôle des prophètes. Les justes sont remplacés par les saints. — els ὄνομα répond, comme on en convient (même Heitmüller, Im Namen Jesu, p. 112), au rabbinique ous « au titre de », « en tant que » (Aboth, vi, 4; Pesahim 59P). La bonté de cœur qui donne l'hospitalité peut avoir sa récompense, mais ce n'est pas le cas ici : on recoit 16 prophète comme tel, c'est-à-dire qu'on reçoit son message, et on reçoit le juste. avec égards parce qu'on vénère en lui l'homme de Dieu. Insensiblement l'idée de recevoir la doctrine se transforme en la notion de recevoir avec charité. La récompense, d'après Chrys. est : ou bien celle que mérite un pareil geste, ou bien la même que le prophète lui-même recevra. Le second sens est de beaucoup plus significatif et en situation; en l’entendant de la qualité, non du degré : une récompense de prophète, et non pas exactement la même récompense que ce prophète en particulier. En un mot, on s'associe à une œuvre, on a la récompense qui est proportionnée à cette œuvre (cf. 1 Regn. xxx, 24).
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εαν (TSV) plutôt que av (H).
D'après McNeiïle, les petits sont la dernière catégorie de ceux qui sont au Christ, les simples fidèles (cf. xvur, 6). Cela peut s'appuyer sur la distinction des grands et des petits dans l'A. T., citée dans Heb. vin, 14 et reproduite dans Apoc. x1, 18. Cependant Mt. ajoute que le don leur sera fait au titre de disciples, et le contexte exige qu'on les considère comme employés dans une mission. Le verre d’eau fraîche indique aussi des missionnaires altérés après une course. Il vaut donc mieux voir ici les mêmes agents de l’évangile qu'auparavant (Schanz, Kn.). Ge qui change, c'est l'association à leurs travaux réduite à un minimum, qui n'est pas cependant sans valeur en Orient (Is. xx, 14; Prov. xxv, 25). La récompense n'est pas cette fois la récompense du disciple, mais la récompense méritée. Au lieu de ἀπολέσῃ τὸν μισθόν, on lit dans D ἀπόληται ὃ μισθός, et c’est la lecon de ἐξ, ἃ avec Cypr. Sincur. el sin., boh., d'autant plus vraisemblable que la leçon ordinaire a pu être changée d'après Mc. — Tatien arabe peut se traduire des deux façons. . — Le v. se trouvait peut-être primitivement dans le même contexte que Me. x, A, et pouvait précéder Mt. xvinr, 6; le début est le même, avec ἕνα τῶν μιχρῶν τούτων, et ces mots prouvent que le texte a été changé le moins possible pour figurer désormais dans un discours de mission. Si Mt. avait écrit d'après Me. ix, #1, il eût laissé ὑμᾶς qui convenait si bien. C’est Mc. qui ἃ changé en mettant ὑμᾶς pour faire suite à 1x, 40. C'est un cas difficile au premier abord, mais très clair si l'on suppose un état traditionnel antérieur à Mc. et à Mt. Chapitre XL. LE PLAN DIvVIN pu saLur. Tout ce chapitre forme un tout. On dit volontiers (Schanz, Klost.) que Mt. commence ici le récit des échecs de la prédication de Jésus. Mais il a plutôt voulu tracer un aperçu grandiose des desseins de Dieu dans la mission du Baptiste, aboutissant à celle de Jésus. C'est celle-ci qui est d'abord en scène, autorisée par des miracles nombreux et éclatants, de sorte que c’est, par un renversement des rôles, Jésus lui-même qui maintenant rend témoignage au Baptiste. Mt. montre l’action des prophètes se terminant à Jean, plus grand que tous les fils de la femme, mais en même temps la supériorité incomparable du nouvel ordre. Les Juifs n’ont compris ni l’un ni l'autre. Aussi les villes qui ont va le plus de miracles seront-elles punies sévèrement. Il restait à poursuivre 16 dessein de Dieu jusque dans sa pensée même, dans la préférence qu'il donne aux simples, et à montrer le Fils, connu du Père, connaissant le Père, investi de la fonction de révélateur, et appelant à lui ceux qui étaient las de porter le fardeau ancien. Cet ensemble est admirablement ordonné, lumineux, et destiné à faire une impression profonde, mais il ne semble pas que la suite chronologique ait été rigoureusement observée. L'apostrophe aux villes est placée plus loin par Luc, et avec raison, car ce sont des mots qui scellent la mission en Galilée. Le logion Confiteor pourrait avoir été prononcé plus tôt, et en somme il a à peu près le même emploi dans Le. et dans ML, car Le. le place expressément après le retour des soixante-douze, et dans Mt. on peut supposer que les Apôtres sont rentrés. Le plus probable est que le message du Baptiste, placé d’assez bonne heure par Le. aussi, et qui n'a pas dù trop tarder, ayant amené des considérations sur les rapports entre Jésus et lui, Mt. selon sa coutume, leur a donné un complément qui placait Jésus dans la sphère divine. CHAPITRE XI
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Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
APOSTLES (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω). — Title of the twelve collaborators chosen by Jesus, to whom he entrusted the continuation and completion of his redemptive mission (Mt. 28:18-20; Jn. 15:16). Thus Jesus called "the twelve" (Mk. 3:14; Mt. 10:1), whom he chose from an unspecified number of disciples (Lk. 6:13). "The twelve" was a fixed designation: Mk. 6:7 (Lk. 9:1); Mt. 10:5; 20:17; 26:14, etc.; Acts 6:2; this is proved …
Primacy of Saint Peter and of the Roman Pontiff
… 22:31; Jn. 6:68; 13:6-10, 36). Peter's particular position cannot be attributed to his seniority (there is no reason to believe him the oldest), nor to priority of vocation (Jn. 1:35-42; Mk. 1:16-20 and parallel passages, definitive call Mk. 3:13-15; Mt. 10:1; Lk. 6:13 with the list of the Apostles), nor to his ambition, since if the Apostles had occasion to complain about the pretensions of the sons of Zebedee (Mt. 20:24), they never did …
… 1, 34; 9, 24; Lk. 8, 30; 11, 14-26). Jesus gives as a characteristic of the Kingdom of God founded by him the expulsion of Satan and his demons (Mt. 12, 28; Lk. 10, 17; 11, 20) and transmits this exorcistic charism to his Apostles and to his Church (Mt. 10, 1; Mk. 16, 17). The Apostles in turn cast out "unclean spirits" (Acts 5, 16; 19, 12-16), and the Church gloried in this victorious power over Satan: "Quid isto opere manifestius? …
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CATALOGUES OF THE APOSTLES. - In Mt. 10:2-4; Mk. 3:14-19; Lk. 6:14-16 and Acts 1:13 is found the list of the names of the twelve Apostles. …
… The proof of this was seen in: Mt. 10:2 ff.; 16:27 f.; 19:28; 24 (especially v. 34); 26:63 f., and parallel passages: Lk. 17:20-18:8; to which would correspond Paul's clear persuasion that he and his contemporaries would witness …
… In the list of the Apostles in Mk. 3:16-19 he occupies second place; in that of Mt. 10:2-4; Lk. 6:13-16; Acts 1:13, the third (after Peter and Andrew).
Primacy of Saint Peter and of the Roman Pontiff
… Thus in the lists of the Apostles, while the order of the others varies, Peter always remains first (Mt. 10:2; Mk. 3:16; Lk. 6:14; Acts 1:13); Matthew expressly emphasizes: πρῶτος Σίμων ὁ λεγόμενος Πέτρος. …
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2) Father of the apostle James "the less" according to the 4 lists of the apostles (Matt. 10:3; Mark 3:18; Luke 6:15; Acts 1:13).
Bartholomew (Gr. Bartholomáios, Bartholomaeus), Apostle, Saint
I. SACRED SCRIPTURE. - One of the twelve apostles in the New Testament, named only in the lists of the Synoptics (Mt. 10:3; Mk. 3:18; Lk. 6:14), where he is joined with Philip, and in Acts 1:13. The name is a patronymic whose two elements are Aramaic: Bar-Talmaj, "son of Talmaj." Talmaj occurs …
It is almost certain that this brother of the Lord is identical with the apostle Jude of James (Lk. 6, 11; Acts 1, 13), surnamed Thaddaeus or Lebbaeus (Mt. 10, 3; Mk. 3, 18). In fact tradition is almost unanimous in favor of the apostolate of this brother of the Lord. …
… Only Simon the Cananaean (Mt. 10:4; Mk. 3:18) has in Lk. 6:15 (cf. Acts 1:13) the name "Simon called the Zealot," that is, his Aramaic nickname: "Cananaean" was translated into Greek, while for the name of Thaddaeus (Mt. 10:3; Mk. 3:18) the name of Lebbaeus is also found in the biblical manuscripts, but Lk. 6:16 (= Acts 1:13) knows for Thaddaeus the name: Judas of James.
… Beside the Cross there was Mary [the wife] of C. (Jn. 19:25), presented by the Synoptics as Mary the mother of James the Less (Mk. 15:40 and 16:1; Mt. 27:56; Lk. 24:10); the father of the latter was Alphaeus (Mt. 10:3; etc.). …
JUDAS THADDEUS. - Apostle, distinguished in the lists from the namesake traitor by the designation "J. [brother] of James" (in Lk. 6:16 in the penultimate place; in Acts 1:13, in the last place, the Iscariot being absent), or by the epithet Thaddeus (in Mt. 10:3 and Mk. 3:18, in the third-to-last place). …
… For Clopas-Alphaeus (Matt. 10:3), v. respective entries.
Matthew, Apostle, Evangelist, Saint
… In the catalogues of the Apostles, Mk. 3, 18 and Lk. 6, 15 place M. in seventh position, Mt. 10, 3 and Acts 1, 13 in the eighth. …
PHILIP, Apostle, Saint. - One of the "twelve," from Bethsaida (v.), the fifth in the lists (Mt. 10:3; Mk. 3:18; Lk. 6:14; Acts 1:13). In the Gospels, only John gives biographical information about him. Called by Jesus, he informed his friend Nathanael or Bartholomew (?) thus: "We …
… cf. Chronicon Pasch.: PG 92, 591, 607, 610; Ps. Hippolytus, De XII Apostolis: PG 10, 953; Bede, Super Acta Ap., 1: PL 92, 943). This identification, upheld also by several modern authors along with J. Freundorfer, can be confirmed by the fact that in Mt. 10:3, instead of Thaddaeus, several codices of the Old Latin (abghq) have Judas zelotes, and by the proximity of this Judas (Thaddaeus) to Simon in Mt. 13:55 and Mk. 6:3 in the list of …
In the catalogues of the Apostles of the Synoptics (Mt. 10, 3; Mk. 3, 18; Lk. 6, 15) and of Acts 1, 13 only the name of Thomas appears. …
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… Only Simon the Cananaean (Mt. 10:4; Mk. 3:18) has in Lk. 6:15 (cf. Acts 1:13) the name "Simon called the Zealot," that is, his Aramaic nickname: "Cananaean" was translated into Greek, while for the name of Thaddaeus …
In the lists of the Apostles J. is always named last, with the infamous note of "the traitor" (Matt. 10:4; Mark 3:19; Luke 6:16). Jesus knew from the beginning "who the traitor was" (John 6:6) and pointed him out with the titles: "a devil" and "son of perdition" (John 17:12). But one must …
… The supporters of the distinction reply that the aorist participles can refer to a fact not yet narrated (and precisely to the anointing that will be related in ch. 12), but already known to all. Judas too is presented as the one who betrayed (ὁ παραδούς) before his betrayal is narrated (Mt. 10:4; cf. Mk. 3:19; Lk. 6:16). From the comparison of the Synoptics with John it results that Mary of Bethany had anointed the Lord (Jn. 11:2), beginning from the head (Mt. 26:7; Mk. 14:3) …
… SΔWΘ 13 etc.) in Mt. 10:4 and Mk. 3:18; "the Zealot" (ὁ Ζηλωτής) in Lk. 6:15 and Acts 1:13. The title "Canaanite" does not mean "a native of Cana," as St. Jerome and certain Greek, Coptic and Ethiopian authors …
Since "zealot" in Aramaic is gan'ānā, according to not a few exegetes the apostle Simon called καναναῖος "Cananaean" (Mt. 10:4; Mk. 3:18) would have been a Zealot (cf. Lk. 6:15; Acts 1:13) in the primitive sense of the word.
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Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The apostle is the announcer of the imminent kingdom of God (Mt. 10, 7; Lk. 10, 9) in Israel (Mt. 10, 5 ff.) sent by Jesus. …
besides a certain quantity of flour and oil. The expiatory sacrifice implies the concept of leprosy regarded as a punishment from God. In the Old Testament (cf. Ex. 4:6; Num. 5:2; 12:10; II Kings 5:1; 7:3; II Chron. 26:20 ff.) and in the New (cf. Mt. 8:2; 10:5; 11:5; 26:6) lepers are often spoken of, and the miraculous healing of some of them is narrated. …
10:7
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… The apostle is the announcer of the imminent kingdom of God (Mt. 10, 7; Lk. 10, 9) in Israel (Mt. 10, 5 ff.) sent by Jesus. …
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… introduces them into the mystery of his life and of his mission, accustoming them to the thought of the Passion (Mt. 16:21-23); he warns them against the spirit of Pharisaism (ibid. 16:6-12); he aims to form them in goodness (Lk. 9:52-56), in detachment (Mt. 10:9-10). He foretells persecutions to them (Mt. 10:16-25) (against all the disciples of J.); but at the same time he instills courage in them and the awareness of their dignity: it is he …
10:10
… ecclesiastical law according to which - to repeat an expression of St. Paul (I Cor. 9:13, 14) "qui altari deserviunt cum altari participant... qui Evangelium annuntiant de Evangelio vivere" - in conformity with the Gospel maxim "dignus est operarius cibo suo" (Mt. 10:10; Lk. 10:7), that is, whoever performs functions of worship has the right to receive from those who benefit from them a stipend for his support. …
… L. is a law that obliges everyone, in order to procure the necessities of existence, and to it there must therefore be corresponding a just wage (Lk. 10, 7: «the laborer is worthy of his hire»; Mt. 10, 10); idleness is to be condemned (cf. the parable of the talents, ibid., 25, 30). L., however, is not only an economic factor, but at the same time a means of redemption and of forgiveness, …
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Thus the Greeks placed their home under the protection of Ζεύς Ἐρχεῖος; the Romans under that of the Lares or Penates; the Jews in turn knew the blessing of a new house (Deut. 20:5). Jesus recommends to the Apostles that they bless the houses they enter (Mt. 10:12), establishing the formula: pax huic domui... Among the Fathers, St. Athanasius (Epistula ad Marcellinum, 17: PG 27, 29) is the first to recall a special blessing of the home; …
10:13
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… God is expressed not only in an announcement, but also in the defeat of the demonic forces in the world, just as on the other hand the simple greeting of peace, given by the "twelve" to those who accept their message, is transformed into a blessing (Mt. 10, 13; Mk. 6, 10; Lk. 9, 4 ff.). …
10:14
… Not only did Jesus Christ say to the Apostles: "Whoever despises you, despises me; and whoever despises me, offends him who sent me (Lk. 10:16)"; but he added: "Whoever believes will be saved; whoever does not believe will be condemned" (Lk. 16:16; Mt. 10:14). St. Ignatius martyr says frankly to the faithful: "Do not be deceived: whoever lives cut off from the society of the faithful and from the doctrine of Christ does not win the heavenly …
10:15
The inequality of the punishments is affirmed by Scripture (Wis. 6:6-7; Mt. 10:15; 11:22; Rev. 18:7) and by the Fathers, whose thought St. Gregory the Great summarizes: « Quantum exigit culpa, tantum illic sentitur paena » (Dial. 4, 43: PL 77, 401). The Church has …
… punishments that would strike the enemies of God, is often evoked in biblical tradition either with the name of S. alone (Ezek. 16:49; Matt. 11:23-24; Luke 10:12) or associated with G. (Amos 4:11; Isa. 1:9; 13:19; Jer. 23:14; 49:18; 50:40; Matt. 10:15; Rom. 9:26; Jude 7; II Pet. 2:6: an example for those who would live wickedly in the future).
10:16
… the sins of the world." Thus the dove became, once and for all, the symbol of the Holy Spirit, who in the New Testament appears solely with this meaning; moreover, doves, thanks to the simplicity attested to them by the comparison used by the Savior (Mt 10:16), in the age of the catacombs became symbols of Christian souls, as in the baptistery of Al-
… Incarnation to the end of the world, without lingering over particular external contingencies: the economy of the New Testament unfolds there in its salient lines of harsh conflict at last victorious between "the two cities", as the Gospel presents it (Mt. 10:16-39; Lk. 10:1-24; 17:20-37; 18:7-8; cf. Jn. 15-17). Augustine adds: « Sic eadem multis modis repetit, ut alia atque alia dicere videatur, cum aliter haec ipsa dicere vestigatur » (ibid., XX, 17).
… (v.), in the cheerful acceptance of purifying suffering, preferring Christ to the dearest persons (Mt. 10:37; Lk. 9:23; 14:26), sacrificing oneself and one's own members and life itself for Him, amid the continuous persecutions that await his followers (Mt. 10:16 ff.; Mk. 8:35). Continuous vigilance is therefore necessary (Lk. 12:35 ff.), both for interior dangers (the flesh) and for exterior ones (the world).
… generic term indicating moral perfection: virtue, religion, goodness of life) are all those who estrange themselves from the world in order to attain the life and light of God; the world, not recognizing them as its own, hates them, as it hates Christ (Mt. 10:16-22; 24:9; Jn. 15:18-25; 16:2; I Jn. 3:13). The two following verses, which take up this b. again, applying it in the second person, then the entire Sermon on the Mount, all the doctrine …
… his mission, accustoming them to the thought of the Passion (Mt. 16:21-23); he warns them against the spirit of Pharisaism (ibid. 16:6-12); he aims to form them in goodness (Lk. 9:52-56), in detachment (Mt. 10:9-10). He foretells persecutions to them (Mt. 10:16-25) (against all the disciples of J.); but at the same time he instills courage in them and the awareness of their dignity: it is he who sends them (ibid. 16a); in them J. comes, and …
… It is the opposite of the wolf (Eccl. 13, 21 [Hebr. 17a]; cf. Mt. 10, 16; cf. Horace, Epod. IV, 1; Phaedrus, etc.). …
… The allusion to innocence and to faith assailed by enemies is evident, in accordance with the Lord's admonition to his disciples (Mt. 10:16; Lk. 10:3).
Matthew, Apostle, Evangelist, Saint
written" the expression "many are called, few are chosen" which is read in Mt. 20:16 and 22:14. St. Ignatius has many expressions that agree with M. (cf. especially Ad Polyc., 2:2 with Mt. 10:16). St. Polycarp (Ad Philipp., 7:2) draws from Mt. 26:41. For these and other allusions to Mt. on the part of the Apostolic Fathers cf. F. X. Funk, op. cit., pp. 640-52. St. Justin has …
As an intellectual virtue, p. belongs to practical reason and directs it in regulating our acts according to moral norms: it must therefore not be confused with shrewdness or calculation in attaining the useful, the beautiful or the true, which can indeed be called p. in an improper sense (cf. Mt. 10, 16; Lc. 16, 8); it directs to the ultimate end. Nor must it be confused with the other intellectual virtues: not with wisdom, which has as its object the highest and divine and absolute …
… 17:26-27; Prov. 9:4, 16). Simplicity must be allied with Christian maturity (1 Cor. 14:20), with the evangelical art of insinuating oneself even into the heart of one's neighbor, however ill-disposed, in order to win him for God: "be simple as doves" (Matt. 10:16) because the Lord takes up the defense of the simple (Ps. 73:19; Luke 13:34). The simplicity of the dove is properly evangelical purity (ἀκεραιότης, Cant. 2:10; 5:2); this is the perfect …
10:17
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… He participates in the sufferings of the Son of Man in order to be glorified with Him at the end. The privations imposed on the "twelve" by Jesus are the lack of a fixed dwelling, the abandonment of family, poverty; their sufferings reach their height in arrest (Mk. 6, 7; Mt. 10, 17; Lk. 9, 1 ff.) and in death.
Jesus, as he had foretold his own flagellation (Mt. 20, 19; Mk. 10, 34; Lk. 18, 32), so he also foretold it for his Apostles (Mt. 10, 17, 20, 19), who, in fact, underwent it by order of the Sanhedrin (Acts 5, 40). St. Paul also declares that he underwent it five times at the hands of his countrymen: «A Iudaeis, quinquies, …
… moderate thesis prevailed, which discouraged self-denunciation, always dangerous, and admitted that one could elude searches by f. In favor of this thesis stood the words of Christ himself, which, whether precept or counsel, have an unequivocal meaning (Mt. 10, 17-23). Not to mention then the very example of Jesus, who several times withdrew by f., and that of the apostle Paul, who at Damascus was let down from the walls to escape his persecutors …
… Jesus, while asserting that one should give to Caesar what is his due (Mt. 22, 21), while acknowledging in Pilate as judge the power to judge (Is. 19, 11), speaks at the same time of a duty of resistance (Mt. 10, 17 ff.) and of abuse of power. …
10:19
(Jn. 20, 21-23; cf. 14, 16-26; 16, 12-15; Mt. 10, 19-20).
10:20
… The Holy Spirit is called "Spirit of the Father" (Mt. 10:20); "Spirit of God" (I Cor. 2:12) precisely because he eternally proceeds from the Father, as is expressly read in the discourse of the Last Supper: "Cum autem venerit Paraclitus, quem …
In the New Testament, the divine personal Spirit is the force that presides over the Incarnation, the foundation and the development of the Kingdom of God (Lc. 1:15, 35, 41, 67; 2:25-27; Mt. 3:16; 4:1; 10:20; 12:28; Lc. 4:1, 14; Io. 14:17; 16:7-15). The Acts of the Apostles constantly highlight the action of the divine Spirit, the supreme messianic gift (Act. 2:17) in the primitive Church …
10:22
… For this reason Sacred Scripture insists on the necessity, especially in the spiritual life, of constancy (Eccli. 2, 16; 27, 12; Ps. 17, 38; Mt. 10, 22; Io. 4, 34; 17, 4; I Cor. 9, 24; 15, 58; II Io. 8, 9, etc.); which in the end comes down to the maxim of popular common sense: "he who perseveres wins."
… On the coincidence of the moment of death with the state of Grace depends the whole of salvation (cf. Mt. 10:22). Now this coincidence can in no way be caused by man himself, even though he be just and aided by the ordinary efficacious actual motions: both because he cannot choose the moment …
Perseverance is all the more worthy of praise the more long-lasting the endurance of difficulties is. Sacred Scripture exhorts to perseverance, joining it to patience as a condition for attaining the reward (cf. Eccli. 5, 12; Mt. 10, 22; 24, 13; Lk. 21, 19; Heb. 3, 6; 10, 36; Jas. 5, 11; Rev. 2, 10), and condemns those who, having begun a good work, turn back (Lk. 9, 62). But as a supernatural virtue, which disposes …
10:23
Epistles I-II to the Thessalonians
… intervention of the Lord with his justice to punish the wicked and to protect his own; a spectacular manifestation of the power of the Messiah, a prophecy of hope for the nascent Church, persecuted by the Synagogue, is precisely the destruction of Jerusalem (Mt. 10:23; 16:27 ff.; 26:69 ff.; and parallel passages; besides Mt. 24 and Lk. 17; v. ESCATOLOGIA). …
… The Apostles ask when the destruction of the Temple will take place and what signs will precede it (Lagrange, Evangile, p. 465f.). Mt. 24:36; Mt. 10:23, etc.; and Mt. 24:36; Hebr. 9:26. And it is the end of a world, not the end of the world (Spadafora, pp. 10-45). Nor is it possible to fix in the reply a transition to another subject …
… He does predict, indeed, his vindication in the course of a generation (Mt. 10:23; 16:28; 24:23-28 and 34; 26:64; the discourse on the parousia in Lk. 17:22-37); but such allusions to Jesus' imminent return certainly refer to the destruction of Jerusalem, with which …
10:25
… Bēliam, accus. of Bēliam; Vulg. Belial, but some ancient Latin texts read Beliar or Belial) the head of the perverse spirits manifesting themselves in the life of the pagans, opposed to Christ-God (in the Synoptics he has the name "Beelzebul": Mt. 10, 25; 12, 24, 27; Mc. 3, 22), and the Pēšittā translates
10:28
Attrition (from Latin attero = I strike down, I crush)
… (simply servile, that is) of hell is a good act and capable of uprooting every attachment to sin. This doctrine is well founded in Scripture, which presents the Prophets (Jer. 31, 18-20; Ezek. 36, 31-32; Dan. 3, 38-40), Jesus Christ (Mt. 5, 20-30; 10, 28-33; 13, 41; Lk. 7, 44; 3, 5; Jn. 6, 14), the Apostles (Acts 8, 23; II Pt. 3, 3-9) as preachers of penance, who appeal above all to the fear of eternal punishments. …
… rigorous restitution (Mt. 5:25). The only interested aim condemned by Jesus Christ is that which makes the goods of this world the sole and ultimate purpose of human action (Mt. 6:1-6); which considers physical evil as the supreme evil to be feared (Mt. 10:28; Lk. 9:26). In the footsteps of the thought of Jesus Christ, that of the Church likewise remained. …
… In the Synoptics (Mt. 5:22.29.30; 10:28; 18:9; 23:15.33; Mk. 9:45.45.47; Lk. 12:5; cf. 16:19-31), G. with its elements, fire and worms (decomposition of corpses), is the usual symbol of hell (v.) with its torments.
… In his preaching he indicated the candidates for gehenna in those who insult their brothers (Mt. 5, 21-26), in hypocrites (Mt. 11, 23; 23, 15; 24, 51; Lk. 10, 15), in apostates (Mt. 10, 28; Lk. 12, 5), in those who wish to serve two masters (Lk. 5, 29-30; 18, 9). Of particular force is the phrase: "And if your hand causes you to stumble, cut it off; it is better …
… denial of personal immortality on the part of Alexandrism and Averroism: "Damnamus et reprobamus omnes asserentes animam intellectivam mortalem esse aut unicam in cunctis hominibus et haec in dubium vertentes." The conciliar decree appeals directly to Mt. 10:28 ("Et nolite timere eos qui occident corpus, animam autem non possunt occidere") and to Io. 12:25 ("Qui odit animam suam in hoc mundo, in vitam aeternam custodit eam"). …
… Sē'ōl was in the Hebrew language a common term that designated both the dwelling of the righteous ("Abraham's bosom") and the dwelling of the wicked, the Gehenna, as it is called in the Gospel (Mt. 5:22; 23:15; 10:28; Mk. 9:42, 46; 18:9; Lk. 12:15). Subsequently the expression "Abraham's bosom" became synonymous with Paradise. …
… Jesus, having refuted the error of the Sadducees (Mt. 22:23-33), amply confirmed the teaching of the Pharisees (cf. IV Esd. 7:32) and of the best Israelites (Mt. 10:28; 14:2; Lk. 9:8; 14:14), above all in the conversation with Martha: "Your brother will rise again. …
2. Like népheš, the soul (ψυχή), although it is opposed to the material body (Mt. 10, 28; 26, 38), is sometimes the subject of activities of a purely sensitive order (Lk. 12, 19-23; cf. Mt. 6, 25; Apoc. 18, 14), and always maintains a close relationship with the body or the flesh. …
10:29
… To those who love their neighbor is reserved the "reward" of the heavenly Father (Mt. 5:46; 6:1, 4, 6, 18); Christ promises a hundredfold in this life and the possession of eternal life to those who, in order to follow him, abandon everything (Mt. 10:29; Lk. 18:29); he expressly inculcates in them the fear of Gehenna (Mt. 5:29-30; 10:28); he exhorts them to be reconciled with their adversary, in order to avoid the consequences …
10:32
Certain categories of Saints have a special motive for glory, with reference to an extraordinary victory won over the world (the martyrs: Matt. 10, 32; Apoc. 7, 14), over error (the doctors, Dan. 12, 3), over the flesh (the virgins: Apoc. 14, 3-4): this particular perfection of accidental beatitude, called the "aureole" (Sum. …
… the Father; the apostolic mission consists essentially in the charge to testify publicly to the faith in Jesus Christ (Lk. 24, 48; Jn. 15, 27; Acts 1, 8; 5, 32); his disciples, in order to be saved, will have to profess their faith in him before men (Mt. 10, 32), entrusting their persecuting hatred (Jn. 15, 18-21). St. Paul too links the apostolic mission to the public testimony rendered to the truth by Jesus Christ before the tribunal of …
… Therefore he knows that all have need of him; to reject him is to reject the Father (Mt. 10, 32-40; Lk. 10, 16).
From the grammatical point of view this interpretation of the Semitic expression can be justified; all the more so since in some parallel passages of the Synoptics the formula is replaced with "I" (cf. Mt. 5:11 with Lk. 6:22; Mt. 10:32 with Lk. 12:8; Mt. 16:31 with Mk. 8:27 and Lk. 9:18; Mt. 16:21 with Mk. 8:31 and Lk. 9:22; Mt. 19:28 with Lk. 22:29; Mt. 20:28 with Mk. 10:45 and Lk. 22:27).
10:33
II. HOLY FAITH. - To simulate the faith is equivalent to denying it: which is never lawful (Mt. 10:33; Lk. 9:26; Rom. 10:10). There is, however, no denial of faith when one dissembles it (v. FEDE).
for he always distinguishes the divine fatherhood in regard to himself from that in regard to men (my Father, your Father: cf. Lc. 22:29; Mt. 10:33; 6:32; Io. 20:17). If our relations with God are those of adoptive sons, those of Christ are, instead, those of a natural son; which, moreover, is evident from those testimonies in …
10:37
Characteristic of evangelical a. is self-denial (v.), in the cheerful acceptance of purifying suffering, preferring Christ to the dearest persons (Mt. 10:37; Lk. 9:23; 14:26), sacrificing oneself and one's own members and life itself for Him, amid the continuous persecutions that await his followers (Mt. 10:16 ff.; Mk. 8:35). Continuous …
J. demands a supreme love, greater than that owed to parents and children: "Whoever loves mother and father more than me is not worthy of me, and whoever loves son and daughter above me cannot be worthy of me" (ibid. 10:37). This love must be realized through the observance of "his" laws: "If you love me, keep my commandments" (Jn. 14:15). Not only does he present himself as the author of the "New Law," …
10:38
… Their character of exclusivity (B. Lanwer, p. 156; cf. 94, 99, 106) is clear from Lk. 6:24-26 and from other passages of the New Testament (Mt. 10:38; 16:24; Acts 14:22; Rom. 8:17 f.; 1 Cor. 1:26-28; 2 Tim. 3:12): the fortunate of this world will not enjoy the recompense (or "reward") in heaven (Mt. 5:12; 6:1-2, 5; Lk. 6:23), since …
… On Jesus' allusions to the Cross, erected as a sign and distinctive mark of his following (cf., e.g., Mt. 10, 38; 16, 24 and the parallel passages), the letters of the Apostles and especially those of St. Paul constitute a whole theology of the Cross, in which this is resolved as in a theoretical …
The other moral condition required (connected with faith) is to follow the C.: this is necessary in order to be his disciples, and in order not to lose oneself (Mt. 10, 38-39; Mk. 8, 34-35). Salvation depends on one's attitude toward him. He knows that he is the only mediator of salvation between God and man (cf. Mt. 11, 27; John 14, 6); no one goes to …
10:39
mised the salvation of the soul to whoever loses his life for him (Lk. 9:24; Mt. 10:39; Jn. 12:25). Repentance for sins is necessary, because without repentance no sin can be forgiven.
… paradoxical sayings of Jesus Christ reveal all their profound meaning: "Whoever wishes to save himself (therefore, whoever loves himself) will lose himself; but whoever loses himself (therefore, whoever hates himself) for my sake, will find himself" (Mt. 10:39; 16:24 ff.). …
… Thus it often indicates life itself, sometimes the living being (Mk. 3, 4; Rom. 2, 9; etc.) and even seems simply to replace the reflexive pronoun (Mt. 10, 39; cf. Lk. 9, 24-25; etc.).
10:40
Apostles (Gr. Ἀπόστολος "Sent One", from ἀποστέλλω)
… With the ascension of Jesus the apostles also become the vicars of Christ in a more concrete sense than before (Lk. 10, 16; Mt. 10, 40; Jn. 13, 20; 17, 18; cf. I Clem., ch. 42, etc.). …
… the disciples of J.); but at the same time he instills courage in them and the awareness of their dignity: it is he who sends them (ibid. 16a); in them J. comes, and because J. is sent by the Father, in them it is the Father himself who comes to men (Mt. 10:40). J. reserves for the Apostles the last hours with the supreme manifestations and gifts. …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Rheims 1582), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.