Chapter 10 The Apostolic Mission

Lecture 1 Mission of the apostles

^10:1 And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities. [n. 810]

810 . Above, he had set forth his teaching; here, he sets up his ministers. And they are described by number, power, and by position of name.

By number, hence it says, and having called his twelve disciples together . And why does it say twelve ? That the conformity of the New and Old Testaments might be shown, because in the Old, there were twelve patriarchs, and these are likewise twelve. A second reason, that the power and effect about to come through them might be shown; for this number is put together out of four parts and three parts led into themselves, as four threes, or three fours. By the three, the Trinity is indicated; by the four, the world. So it is indicated that their preaching should be extended throughout the whole world; hence the Lord says, go into the whole world, and preach the Gospel to every creature (Mark 16:15). Likewise to signify perfection, because twelve consists in six doubled; for six is a perfect number, since it arises out of the sum of all the parts. For it arises through one, two, and three, and the parts joined together are also six. Hence he called this many to signify perfection. Above, be you therefore perfect, as also your heavenly Father is perfect (Matt 5:48).

811 . What follows concerns their power, for he gave them power , namely that they themselves might do, or be able to do, as he did. And not only what he did, but greater things (John 14:1). For it is not written that the sick were healed by Christ’s shadow, as it is written that many were healed by Peter’s shadow (Acts 5:15). Over unclean spirits , that they might cast them out. Hence he did not will that they should cast them out as he did; but he cast them out by his own proper name, while they did so in the name of Christ. Hence, in my name they will cast out devils (Mark 16:17). And not only that they might cast out demons, but to heal all manner of diseases as is found, they will lay their hands upon the sick, and they will recover (Mark 16:18).

But if you ask why this power is not given to preachers even now, Augustine responds that it is because the greatest miracle is ready at hand, namely that the whole world is converted. Therefore, either miracles were done, and so I have the thing proposed; if not, this is the greatest miracle, because the whole world was converted by twelve of the most lowly men, fishermen.

^10:2 And the names of the twelve apostles are these: the first, Simon who is called Peter, and Andrew his brother, Philip and Bartholomew, [n. 812]

^10:3 James the son of Zebedee, and John his brother, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus, [n. 812]

^10:4 Simon the Cananean, and Judas Iscariot, who also betrayed him. [n. 812]

812 . There follows the description by position of name. And why? Lest if some pseudoprophet should come who claimed that he was an apostle, someone should believe him. And because of this the Fundamental Epistle namely of the Manichees, is rejected.

And one should notice that this Evangelist always combines pairs of two. And why? Because the number two is the number of charity. Likewise, wherever he sets down someone who is called by two names, he sets down something by which the difference may be noted.

Likewise, one should know that he does not follow the order of dignity; yet Peter is always placed first, who is also called Simon , i.e., ‘obedient’. Hence it is said, an obedient man will speak of victory (Prov 21:28). Peter is said from rock, because of his firmness; and Cephas, which is a Syrian name, not Hebrew. Andrew means ‘manly’; hence it is said, expect the Lord, do manfully, and let your heart take courage (Ps 26:14). Likewise Philip means ‘the mouth of the torch’; the preacher should be such. Your word is exceedingly refined (Ps 118:140). Bartholomew , ‘son of the one upholding the waters’; and this names Christ, of whom it is said, he binds up the waters in his clouds (Job 26:8). Similarly, James the son of Zebedee , who was killed by Herod, who is called ‘one who makes to stumble.’ And John , who is called ‘grace’; but by the grace of God, I am what I am (1 Cor 15:10). This Evangelist does not follow the order of dignity, as Mark does.

Likewise, Thomas and Matthew . The other evangelists, Mark and Luke do not put down the publican (Mark 3:18: Luke 6:15), but this man sets down the cause of his humility. Also, the others put Matthew before Thomas; this Evangelist, the other way around. Thomas means ‘the abyss’, because of the profundity of his faith. Matthew means ‘forgiven’, as is found: forgiving one another, even as God hath forgiven you in Christ (Eph 4:32). James the son of Alpheus , to distinguish him from the other.

This man is called the ‘brother of the Lord,’ because he was a cousin. And Thaddeus , the brother of James. He is also called Judas, the one who wrote the epistle, and he is interpreted ‘heart’; with all watchfulness keep your heart (Prov 4:23). Likewise, Simon the Cananean , from the village of Cana. And Judas Iscariot , to distinguish him from the other Judas; and he is named either from a village, or from the stock of the tribe of Issachar; who is interpreted ‘death’. Who also betrayed him .

And why did he set this down? To give an example, that dignity of state does not make a man holy. Likewise, there is another reason, to point out that there is hardly ever a large congregation without someone evil; and so he set it down this way to show that good men are sometimes not without evil men. As the lily among thorns, so is my love among the daughters (Song 2:2). And Augustine: my house is not better than the Lord’s house .

^10:5 These twelve Jesus sent, commanding them, saying: do not go into the way of the gentiles, and do not enter into the city of the Samaritans. [n. 813]

813 . God chose these twelve , and set them up as the spreaders of Holy Scripture. Commanding them, saying . Here he sets down their instruction. And

first, he instructs them by word;

second, by example, at and it came to pass, when Jesus had made an end (Matt 11:1).

By word, in three ways:

first, concerning their office; second, concerning costs; third, concerning dangers;

the second is at do not possess gold ; the third is at behold I send you as sheep among wolves (Matt 10:16).

Concerning the office, he commands four things:

first, where they should go;

second, what they should say, at and going, preach ;

third, what they should do, at heal the sick ;

fourth, by what means, at freely have you received, freely give .

And first, he says where they should not go;

second, where they should go, at but go rather to the lost sheep of the house of Israel .

814 . And concerning the first, he says two things. First, do not go into the way of the gentiles, and do not enter into the city of the Samaritans . The Samaritans were intermediate between the Jews and the gentiles (2 Kgs 17:24), and they had retained partly the rite of the Jews, partly the rite of the gentiles, and they were very hostile to the Jews. Hence he forbids them to go to those who were gentiles simply, or to the intermediates.

815 . But what he said below, going therefore, teach all nations (Matt 28:19), seems contrary to this. And, and all flesh together will see, that the mouth of the Lord has spoken (Isa 40:5). So why does he say, do not go into the way of the gentiles ?

One should say that they were sent to both; but an order should be observed, because first they were sent to the Jews. And one reason is that what justice requires should come about first, before what proceeds from mercy; but it was justice that they should preach first to the Jews, because these had it coming to them from the promise, as is found, for I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Rom 15:8). For as is said, the gentiles are wild olives taken in by the olive tree, namely by the faith of the ancient fathers; hence it says there, you being a wild olive, are ingrafted in them, and are made partakers of the root, and of the fatness of the olive tree (Rom 11:17). First, therefore, the olive tree was to be nourished, that one might receive something from it, and afterward the wild olive was to be grafted on. Likewise, wishing to lead the faithful into the faith of the fathers, he wished first that the faith should be preached to the Jews.

The second reason was that the Lord pours into all things that to which they are disposed; but many of the Jews were already disposed by faith. And just as fire works first on those things which are near, so the Lord out of love wished to work first on these, who were near. Hence it is said, I created the fruit of the lips, peace, peace to him that is far off, and to him that is near, said the Lord, and I healed him (Isa 57:19).

Also, if they had gone first to the gentiles, the Jews, who had a great hatred for the gentiles, would have rejected him out of indignation. And so, to you it behooved us first to speak the word of God (Acts 13:46). Hence he says, do not go into the way of the gentiles , i.e., do not draw near the way which leads to the gentiles, that they may not speak about you. But he does not say, into the Samaritan’s way .

And mystically: those who are God’s disciples should not go into the gentiles’ way, nor the heretics’; hence, and now what have you to do in the way of Egypt, to drink the troubled water? (Jer 2:18).

^10:6 But go rather to the lost sheep of the house of Israel. [n. 816]

816 . But go rather to the lost sheep of the house of Israel . And why sheep? Because they were lost more by the Pharisee’s fault than by their own fault. Hence, we are his people and the sheep of his pasture (Ps 99:3). And, for you were as sheep going astray; but you are now converted to the shepherd and bishop of your souls (1 Pet 2:25).

^10:7 And going, preach, saying: the kingdom of heaven is at hand. [n. 817]

817 . But what will they do as they go out? And going, preach . I have chosen you; and have appointed you, that you should go, and should bring forth fruit; and your fruit should remain (John 15:16). And he sends them just as he was sent, namely to preach. Hence, do penance . And just as Jesus had begun, do penance (Matt 4:17), so he commands them to begin. He had begun, do penance, for the kingdom of heaven is at hand (Matt 4:17). It is written: salvation is far from sinners (Ps 118:155), but now it is near through Christ’s passion; by his own blood, entered once into the holies, having obtained eternal redemption (Heb 9:12). Hence he says, is at hand , namely through my passion; hence, it is begun in them by the participation of grace: for lo, the kingdom of God is within you (Luke 17:21).

^10:8 Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give. [n. 818]

818 . But they could say: how will we confirm what we say? Certainly by miracles, as he himself worked. Hence he says, heal the sick .

But what if someone were to say: why does not the Church work miracles even now?

One should say that the miracles were worked to confirm the faith; but now the faith is confirmed. And therefore, just as he who does one demonstration to prove some conclusion does not need another proof, so here. Hence the greatest miracle is the conversion of the whole world, so it is not necessary that there should be another. And just as bodily miracles were worked, so spiritual miracles are worked daily, since the spiritually sick are healed.

For they are sick who are driven by sin, who are inclined to sin, now him who is weak in faith, take unto you (Rom 14:1); and these are healed by the Lord. But they who consent to sin are dead, because they are separated from God; and these are reawakened by the Lord, as it says, rise you who sleep, and arise from the dead (Eph 5:14). Likewise, the lepers are cleansed, for they are called lepers who infect others, since leprosy is a contagious disease; and these are sometimes healed. It is said that the leprosy of Naaman clung to Giezi (2 Kgs 5:27). Likewise, demons are cast out, for they are demons whose sins have already taken effect, of whom it is said, who are glad when they have done evil, and rejoice in most wicked things (Prov 2:14). And, as is said of Judas, that satan entered into him (John 13:27). And these are sometimes cured.

819 . And because the apostles could say, now we will be rich; if we work miracles, we will have many things , and Simon Magus wished to work miracles for this reason, the Lord excludes this reason, saying, freely have you received, freely give .

It is a great thing to work miracles, but it is greater to live virtuously. Hence he removes pride from them, because pride can come about in two ways: either out of greed, or out of merits. For one is the greatest pride of all, when someone has a good which he ascribes to himself. Therefore he excludes this: have you received ; for what have you that you have not received? (1 Cor 4:7).

Similarly, you should not be proud, because you have received not from merits, but freely . Likewise, he excludes greed: freely give , i.e., not for the sake of something temporal. For the reward for something is either greater than or equal to the thing itself. For that which you hand over as a reward is not so fixed in your heart as the reward which you receive. Now, nothing is equal to or greater than the gift of God; for all gold in comparison of her, is as a little sand, and silver in respect to her will be counted as clay (Wis 7:9).

^10:9 Do not possess gold, nor silver, nor money in your purses: [n. 820]

820 . Do not possess gold . Because they could say: on what will we live? Therefore he instructs them about costs. And

first, he forbids them to bring expenses;

second, he teaches that they should accept from certain people, at and into whatever city or town you will enter .

821 . He says then, do not possess gold .

And one should notice the words which follow, because this Gospel says, nor shoes ; but Mark says: but to be shod with sandals (Mark 6:9). Again, he says, nor a staff ; but Mark says: but a staff only (Mark 6:8). So these words seem doubtful and difficult.

For what he says, do not possess , is either a command or a counsel. But it is certain that it is a command, because the Gospel speaks in this way: Jesus sent: commanding them . But the apostles were both apostles and members of the faithful; therefore, it was a command for them either insofar as they were members of the faithful, or insofar as they were apostles. If insofar as they were members of the faithful, then all the faithful would be bound to this; and this is a particular heresy, as Augustine says, which said that no one could be saved except for those who possess nothing. And this was the heresy of the Apostolici. Similarly, there was another heresy that no one would be saved except the one who traveled without shoes on. And these were heresies, not because they commanded something bad, but because they were closing off the way of salvation to those who did not observe these commands.

But if it is commanded them insofar as they are apostles, then all the Church prelates who were the apostles’ successors are bound to this.

822 . But let it be that these have not done badly: did Paul do badly, who carried, and accepted things from some to give to others? So these words contain a difficulty.

And so one should say that there was one way of interpreting the passage according to Jerome, explaining literally, saying that he commanded something owing to the office of the apostolate, and that it was not necessary simply, but necessary for that time. Hence before the passion, he commanded them to carry nothing. But in the hour of his passion, when I sent you without purse, and bag and shoes, did you want anything? (Luke 22:35). And there follows: but now he who has a purse, let him take it, and likewise a bag and he who has not, let him sell his coat, and buy a sword . For before the passion they were sent to the Jews; moreover, it was the custom among the Jews that they should provide for their teachers. Therefore, he commanded them to carry nothing when he sent them to the Jews. But this was not the custom among the gentiles, so when they were sent to the gentiles, permission was given to them to carry expenses. Therefore, they carried things when they preached to those other than the Jews.

And because certain things are necessary, and there are other things with which the necessary things are bought, and this is what is said, that some things are artificial riches, like clothing and shoes, so he forbids both. He says therefore, do not possess . For all money is made either from gold, or from silver, or from copper; so he forbids them to possess gold or silver; hence Peter said, silver and gold I have none; but what I have, I give you (Acts 3:6).

And why did God command this? One reason is that the Lord sent the poor to preach, so someone might believe that they would only preach for gain. Therefore, to remove this suspicion, he commanded them to carry nothing. Likewise, to take away anxiety: for if they were greatly anxious about this, the word of God would have been hindered. Similarly, he forbids riches, which come to the rescue in necessity.

^10:10 Nor bag for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his hire. [n. 823]

823 . And since they could say: we do not carry gold, or silver, but can we carry a bag, where we will carry eggs and bread, which are necessary for living? Then he forbids this: nor bag for your journey . And why did he forbid this? Chrysostom says, to show them his power, since he could send them without these things; hence, when I sent you without purse, and bag, and shoes, did you want anything? (Luke 22:35). So he did this to show his power.

Similarly, as regards clothing, nor two coats ; not that they should only have one tunic, but that they should not have two equivalent garments, such that they could put one away and wear the other. Hence, one coat has the same meaning as one garment. He who has two coats, let him give to him who has none (Luke 3:11).

824 . Nor shoes . And why did he forbid this? There are two reasons, the same reasons for which he forbade gold and silver. The Lord sent them to be reputed poor men by all. Hence the Apostle: the weak things of the world has God chosen (1 Cor 1:27). So he willed that they should be humbled, for poor men travel unshod in the eastern regions; yet they use certain things which are called sandals, and are made of straw. So he willed that they should travel like the poor men of their homeland.

Another reason: just as Plato taught that men should not cover their feet or head, so that he might strengthen them, that they might be more robust for withstanding hardship, he commanded them to travel unshod.

But nor a staff . And what is the reason? For some men use horses, while others carry walking sticks: so he forbade this least thing, that they might place their trust entirely in him, in accordance with the Psalm, your rod and your staff, they have comforted me (Ps 22:4). Hence what he says in another way, that they should carry a walking stick, was not a command, except to be observed at a certain place and time.

825 . Augustine goes by another way, saying that these are neither commands nor counsels, but are permissions, in such a way that to refrain is more a counsel than to satisfy oneself. Hence the sense is do not possess , i.e., it is not your concern that you should have other shoes than those with which you are shod. Nor a staff , i.e., nothing, as is said, neither a straw .

And why? For the workman is worthy of his hire , because you have the power to receive from others, and so it is not necessary that you should carry things. Hence when something is permitted, if it is not done, it is not a sin; whatever more is done is beyond what is required. Hence also Paul, although he could receive from others, accepted nothing, and this was beyond what was required, as Augustine says, because not to use what is permitted is beyond what is required. Hence Paul, for it is good for me to die, rather than that any man should make my glory void (1 Cor 9:15). And why? Because he did not use this permission: for the workman is worthy of his hire .

But what is this other thing said, that they should carry a walking stick? Augustine says that it is not unfitting that certain things are sometimes said mystically, sometimes literally. Hence what Matthew says here, he says literally, that they should not carry a walking stick; but what Mark says is understood mystically, namely that they should not carry temporal things, but should have the power of receiving from others. Hence, the workman is worthy of his hire . For this is not there by chance. These are the workmen of whom it was said above, beseech therefore the Lord of the harvest, that he send forth laborers into his harvest .

826 . The third explanation is do not possess gold , i.e., the wisdom of the age, nor silver , the eloquence of the age, nor bag , i.e., anxiety, nor two coats , i.e., duplicity, nor shoes , i.e., affection for earthly things; for shoes are made from the skins of dead animals.

^10:11 And into whatever city or town you will enter, inquire who in it is worthy, and abide there till you go leave. [n. 827]

827 . And into whatever city or town you will enter . Above, the Lord ordered that the apostles should not carry food with them, and he confirmed it by reason, because the workman is worthy of his hire . Now, he determines the way in which they should accept things. And

first, he gives the way, that they should accept from those who wish to give;

second, what would come to those willing.

Concerning the first, he does three things:

first, he teaches them to choose a house of stay;

second, he forbids them to change houses of stay;

third, he commands that the house of stay be greeted.

828 . He says then: it was said that the workman is worthy of his hire ; that you may know from whom you should accept, lest you believe that just anyone’s house is granted to you, therefore into whatever city or town you will enter, inquire who in it is worthy . And this is lest your preaching should be despised because of the disrepute of the house, as is said, moreover he must have a good testimony of them who are without (1 Tim 3:7). A second reason, because if there is some good man, he will more readily supply you with the necessary things. And in this he provides for them. A third reason is to exclude the suspicion of gain, because when men saw such poor men accepting only from the good, it was a sign to them that they were not preaching for the sake of gain.

Chysostom sets out these last two explanations; the first, Jerome. And the Apostle says this, for neither have we used, at any time, the speech of flattery, as you know; nor taken an occasion of covetousness (1 Thess 2:5).

Likewise, he says, who in it is worthy , and this is because it is considered a great thing to him who receives such guests. Hence it was considered a great thing for Abraham that he received guests, as is found, and hospitality do not forget; for by this some, being not aware of it, have entertained angels (Heb 13:2).

829 . And abide there . Here he teaches about constancy of the house of stay. Abide there , i.e., do not go from house to house. And why? Lest the host be sad; and if he is worthy, he will receive you readily, and thus he will send you away with sorrow; will evil be rendered for good? (Jer 18:20). A second reason is lest they bring on themselves a reputation for levity, which does not befit a preacher. I will praise you in a grave people (Ps 34:18). Likewise, that they might avoid a reputation of gluttony, because if they were to leave a bad host for a good one, it would be imputed to gluttony. Therefore the Lord says that before they enter, they should ask who in the town is worthy.

^10:12 And when you come into the house, salute it, saying: peace be to this house. [n. 830]

830 . And when you come into the house, salute it . Here the greeting of the house is recorded. And

first, he sets forth the greeting;

second, the effect, at and if that house is worthy, your peace will come upon it .

For it was necessary that they should supply spiritual things to those who supplied temporal things to them; and not only spiritual, but those things which are necessary for salvation, by saying, peace be to this house . And this was the fitting manner of greeting, because the world was in strife; but in Christ the world is reconciled; for they were the Lord’s ambassadors, and to what end? Certainly for peace; therefore this greeting was fitting.

^10:13 And if that house is worthy, your peace will come upon it; but if it is not worthy, your peace will return to you. [n. 831]

831 . There follows the effect with respect to the good, and with respect to the bad. And if that house is worthy, your peace will come upon it . We can say that this house will have a certain force of blessing from there; hence the apostles or bishops say, when they first turn towards the people, peace be with you . Hence it is said, and they will invoke my name upon the children of Israel, and I will bless them (Num 6:27).

But if it is not worthy, your peace will return to you . But why does he say this? Did he not say that they should ask about their worthiness first? Therefore he shows that men are mistaken in such investigations, for man sees those things that appear, but the Lord beholds the heart (1 Sam 16:7). For they were not yet so perfect that they could know who was worthy.

Your peace will return to you . And this what happens sometimes: someone prays and labors for the salvation of another, and yet does not achieve the effect; and yet he does not lose what he does, but it returns back into him. Hence it will return to you , i.e., the fruit will be born back to you.

^10:14 And whoever will not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet. [n. 832]

832 . And whoever will not receive you . Here he treats of those who do not receive them. And

first, he teaches them what they should do;

second, what they will receive from God.

833 . He says then, and whoever will not receive you . And he sets forth two faults. One, that they did not receive them; the other, that they did not hear the word of God, since the apostles were sent to preach.

Therefore, going forth out of that house or city , because sometimes they were received in a city, but not in a home, but sometimes not in the city either, as is found in the Acts of the Apostles. What then should be done? Shake off the dust from your feet . And it is written that Paul and Barnabas did this literally (Acts 13:51).

834 . And why did the Lord command this? For dust clings to the feet, hence he commanded this to show that they had undertaken the labor of a journey for nothing. And this was a punishment on them, as though to say: for this you are damnable. Nevertheless, the Apostle says, I have not run in vain, nor labored in vain (Phil 2:16). Likewise, another reason is that the least thing which can be had is dust; therefore he willed that they should shake it off as a sign that they would have nothing from them. A third reason is that by dust are signified temporal things, and by feet are signified the affections, to signify that nothing temporal should remain in their affections. A fourth cause is mystical. The feet are their affections: for however much they are holy preachers, it is necessary that their affections be moved by some dust, or out of some vainglory, as is found, where it says that the Lord washed the disciples feet, and said, he that is washed, needs not but to wash his feet, but is clean wholly (John 13:10). Hence they needed washing with respect to venial sins.

And why did the Lord command this? To show that the preacher commits himself to danger. Hence if they do not believe him, this turns back unto their damnation.

^10:15 Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. [n. 835]

835 . But what is this? Will they not have worse? Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city . Because, as is said, if I had not come, and spoken to them, they would not have sin (John 15:22). For they who hear and do not carry out what they hear sin more than they who never heard. Therefore perhaps because the Sodomites did not hear, it will be more tolerable for them. Likewise, although they were unclean, yet they were hospitable. Hence as regards this it will be more tolerable for them.

836 . But the contrary is found in Genesis, because the sin of Sodomites is the most grave sin, as is clear from the punishment (Gen 19).

And one should say that this is the gravest sin in the genus of carnal sins. But that which is immediately against God, such as idolatry, is more grave. Or one should say that he does not compare sin with sin, but with circumstance; because these sinned, to whom the word was preached, but it was not preached to those.

Likewise, he refutes certain heretics who said that all sins are equal, and all punishments, and all merits, and all rewards. He excludes this when he says, more tolerable , because it will be worse for certain sinners.

Lecture 2 Dangers of the mission

^10:16 Behold I send you as sheep among wolves. Therefore be wise as serpents and simple as doves. [n. 838]

837 . Above, the Lord instructed them about their office, and about the things necessary for life; but now he instructs them about the approaching dangers. And concerning this, he does two things.

First, the instruction is set forth in a figure;

second, he explains the figure, at but beware of men .

Concerning the first,

first he foretells the dangers;

second, how they should carry themselves in dangers, at therefore be wise as serpents and simple as doves .

838 . He says then, behold, I send you . Since he had said, into whatever city or town you will enter , and then that the workman is worthy of his hire (Matt 10:10), they might believe that all would receive them; therefore he excludes this, as though to say, it will not be that way . Behold I send you as sheep among wolves , hence I send you to dangers. And he says this for two reasons: lest it should be attributed to his ignorance or lack of power that he could not protect them. Likewise, he said this to them lest they should consider themselves deceived. And he compares them to sheep because of meekness, but he compares the persecutors to wolves because of rapaciousness; for Christ himself was a sheep, of whom it is said, he will be led as a sheep to the slaughter (Isa 53:7). And the disciples are sheep; we are the people of his pasture and the sheep of his hand (Ps 94:7).

But so that you do not believe that this is not from my will, I send you . . . among wolves ; as the Father has sent me, I also send you (John 20:21).

And why did God thus will to send them into dangers? This was to manifest his power, because if he had sent armed men, it would be attributed to their violence, not to God’s power; so he sent poor men. For it was a great thing that by paupers, and the despised, and the unarmed so many were converted to the Lord, as the Apostle says, there are not many wise according to the flesh, not many mighty, not many noble: but the foolish things of the world God has chosen (1 Cor 1:26).

839 . Therefore be wise as serpents and simple as doves . Here he shows how they should carry themselves. And because two bad things could happen, since if the apostles agreed with them, something bad could happen to them, while if they spoke against them, something bad could also happen. Therefore he advises them to two things: namely to prudence, and simplicity. To prudence, that they might avoid the bad things inflicted; to simplicity, that they might not inflict bad things.

840 . Hence, since I send you, therefore be wise . He wants them to have the prudence of the serpent. The prudence of the serpent consists in this, that it always wants to defend its head. The head is Christ, whom he commands them to protect. Hence, I have fought the good fight, I have finished the race, I have kept the faith (2 Tim 4:7). Likewise, they should protect the head, which is the principle of the whole (1 Cor 11:3); with all watchfulness keep your heart (Prov 4:23). Also, the serpent has another prudence, because when it grows old, it passes through a narrow opening, and strips off its clothing, or skin; we should do the same in our way of life. And the Apostle says, stripping yourselves of the old man with his deeds (Col 3:9). Likewise, we should have the prudence of the serpent when we are preaching, because the human race was cast down due to the cunning of the serpent, because he attacked the weaker sex; likewise, he showed her the tree (Gen 3:1 ff.). Thus preachers should convert sinners through what is more suitable. Similarly, they should persuade men about the tree of the cross, that just as that man advanced toward what is evil by the tree, so those men advance toward what is good.

841 . And simple as doves . He had compared them to the sheep, because the sheep does not murmur, and does no harm; here he compares them to the dove, because it has no anger in its heart. Likewise, he says, simple , against the cunning which bears one thing in the heart and another thing in the mouth, in accordance with a Psalm, who speak peace with their neighbor, but evils are in their hearts (Ps 27:3). He commands them to have patience and simplicity in the face of torments; the simplicity of the just will guide them (Prov 11:3).

^10:17 But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues. [n. 842]

842 . Afterwards, he explains the dangers, saying, but beware of men . And first in general; second in particular.

Since they are simple men, they might think that he was sending them among wolves such that he spoke literally; so he explains, beware of men . For each particular thing should be named from that which is more principal in it. Hence one should see what moves more principally in a man: if reason, he is a man; if anger, he is a bear or a lion; if concupiscence, then he is not a man, but rather a pig or a dog. Hence although they are men by nature, nevertheless they are wolves by affection; and man when he was in honor did not understand; he is compared to senseless beasts, and is become like to them (Ps 48:13). And in another place, do not become like the horse and the mule, who have no understanding (Ps 31:9).

843 . For they will deliver you up .

First, he touches upon those to whom they will be handed over;

second, by whom they will be handed over, at the brother also will deliver up the brother .

And first, he shows what was said;

second, he comforts them, at but when they will deliver you up .

And first, he says to whom they will be handed over;

second, what follows from this handing over, at they will scourge you in their synagogues .

844 . Concerning the first, he speaks this way. Such was the custom among the Jews, that if someone spoke or acted against the law for the first time, he was first called before the council, and reproached; but if a second time, he was beaten along with the reproach; but if a third time, either he was killed, when it was in their power, or he was handed over to be killed to those who had the power. And this was done, just as is said in Acts (Acts 4:1; 5:16); for there it says that when the apostles were speaking to the people, they were threatened by them; and after this when they were still speaking, having beaten them, they told them that they should not speak; and third, they stoned Stephen, and handed James over to Herod. Therefore beware, because they will deliver you up in councils ; I have not sat with the council of vanity: neither will I go in with the doers of unjust things (Ps 25:4).

^10:18 And you will be brought before governors, and before kings for my sake, for a testimony to them and to the gentiles. [n. 845]

845 . And you will be brought before governors, and before kings , as to Herod, and many others. But you should have great consolation, because it is for my sake , namely, whom you love. Augustine: love makes all things as though empty and as though nothing . Likewise, blessed are they who suffer persecution for justice’s sake (Matt 5:10).

And what will come of this? This will be for a testimony to them , i.e., against them, i.e., the Jews and the gentiles. For since they will hand you over in councils, this will be in witness against them. Likewise, since it will be before kings and governors, this will also be against them. Hence, therefore, I say to you, behold I send to you prophets, and wise men, and scribes: and some of them you will put to death and crucify, and some you will scourge in your synagogues (Matt 23:34).

Or thus: for a testimony to them , namely to the Jews and the gentiles, because I send you to them as witnesses of my faith to the Jews and gentiles; hence a martyr is the same as a witness, because by your suffering you will be witness to my suffering. And you will be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts 1:8).

^10:19 But when they deliver you up, take no thought how or what to speak: for it will be given you in that hour what to speak. [n. 846]

846 . But when they will deliver you up, take no thought how or what to speak . The apostles could say, we are foolish fishermen, we will be struck dumb . And it is not a marvel that they would react this way, for Moses, who was instructed in the law, when the Lord commanded that he approach Pharaoh, said, I have more impediment and slowness of tongue (Exod 4:10). So, to exclude this, he says, but when they will deliver you up .

And he does three things:

first, he excludes stupefaction;

second, he promises the gift of wisdom, at for it will be given you in that hour what to speak ;

third, the author of the gift, at for it is not you who speak, but the Spirit of your Father who speaks in you .

847 . Therefore, take no thought about this. And he excludes two things, both with respect to what is said, and with respect to the manner of speaking. The first pertains to wisdom, the second to eloquence.

But what the Apostle Peter says in his canonical letter, seems contrary to this: being ready always to satisfy every one who asks you a reason of that hope which is in you (1 Pet 3:15).

Chrysostom resolves it, saying that when someone has the need to respond, and has the time to deliberate, he should not expect divine help; but when the apostles were in afflictions, they did not have time, which is why they had to entrust themselves to the Son of God. So also it is that when someone has the ability, he should do what he can; but certainly, if he does not have time, he should entrust himself to the Son of God, but should not tempt God if he has the time to think. For this reason the Lord did not say only, take no thought , but he says, when they will deliver you up, take no thought .

848 . And it follows from this promise: for it will be given you in that hour ; for in his hand are both we, and our words (Wis 7:16). And, I will be in your mouth: and I will teach you what you should speak (Exod 4:12). And, for I will give you a mouth and wisdom (Luke 21:15).

^10:20 For it is not you who speak, but the Spirit of your Father who speaks in you. [n. 849]

849 . And who is the author? Certainly the Holy Spirit. For it is not you who speak, but the Spirit of your Father who speaks in you . Similar is what is said, do you seek a proof of Christ who speaks in me? (2 Cor 13:3).

But why is it that they seem to be possessed? One should note that every action which is caused by two things, of which one is the principal agent and the second the instrumental, should be named from the more principal one. These men were agents instrumentally, the Holy Spirit principally, so the whole action should be named from the Holy Spirit.

But one should see that sometimes a spirit moves a man by disturbing his reason, and sometimes it moves a man by strengthening the reason greatly. Hence there is this difference between a motion from the devil and one from the Holy Spirit. For man is only a lord by his reason, through which he is free; hence when a man is not moved according to reason, then the one moved is possessed. When a man is moved with reason, then the motion is said to be from the Holy Spirit. For the motion of the devil disturbs reason. But these men, although they spoke by the Holy Spirit, nevertheless reason remained in them; and therefore they spoke also from themselves, not like men possessed. Hence he leads them back to the prophetic truth, as is found, and we have the more firm prophetical word . (1 Pet 1:19).

850 . But the apostles could say: who will hand us over? We have no enmities .

First, he shows by whom they will be handed over;

second, he adds a consolation, at but he who will persevere to the end, he will be saved .

Since someone can avoid in a bad way a persecution foretold him only in the universal, he foretells the persecutions in particular. And he says two things regarding the first.

^10:21 The brother also will deliver up the brother to death, and the father the son: and the children will rise up against their parents, and will put them to death. [n. 851]

851 . The brother also will deliver up the brother . This sometimes happened literally, that a father handed over a son, and vice versa, and a brother his brother, either because of fear or because of hatred; because so great is the power of faith that among men who are not of the same faith a firm friendship is hardly possible. And this is what he says, that the brother also will deliver up the brother . Hence it is also said, let every man take heed of his neighbor, and let him not trust in any brother of his (Jer 9:4). And because of this it is necessary that they beware, both on account of the injury which a man suffers, and on account of the loss of friendship; for if my enemy had reviled me, I would have borne with it (Ps 54:13).

^10:22 And you will be hated by all men for my name’s sake: but he who will persevere to the end, he will be saved. [n. 852]

852 . And more besides, because you will not go to those of your household, but to outsiders. And this will not be well, for you will be hated by all men . Hence, indeed the hour comes, that whoever kills you, will think that he does a service to God (John 16:2). But was this not true? Were there not many who received them? Therefore he spoke of men who lived in a human way. But the others, who were of God, received them. But the reason for this is given, if you had been of the world, the world would love its own: but because you are not of the world, but I have chosen you out of the world, therefore the world hates you (John 15:19).

853 . Likewise, the Lord promises consolation, because it will be for my name’s sake . For it should be sweet for you to suffer for my name, as is found, if you be reproached for the name of Christ, you will be blessed (1 Pet 4:14).

Likewise, he comforts them with another reason, because affliction was to come unto a great fruit for them. For since he foresaw that many would fall, he warns them to perseverance, because he who will persevere to the end, he will be saved . Hence, I have fought a good fight, I have finished my course, I have kept the faith (2 Tim 4:7–8). As to the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me in that day. Hence it says in Leviticus that the tail was offered, i.e., the end.

^10:23 And when they persecute you in this city, flee into another. Amen I say to you, you will not finish all the cities of Israel, until the Son of man come. [n. 854]

854 . And when they persecute you in this city, flee into another . Above he taught about the dangers, in which he explained what he had said, behold, I send you ; and now he teaches them how they should carry themselves.

And it is divided into parts, because

first he teaches them to beware evils and danger as regards prudence;

second, he teaches them to have equanimity in dangers, at therefore fear not .

Concerning the first,

first he teaches them to avoid bodily danger;

second, spiritual danger, at the disciple is not above the master .

Concerning the first, he does two things:

first, he refers to the evil of the dangers;

second, he responds to an unmentioned objection, at amen I say to you .

855 . He says then: it was said thus, that he who will persevere to the end, he will be saved , and do not expose yourselves to temptations on this account, but rather when they will persecute you in this city, flee into another . And this is expedient for the weak lest, incautiously exposing themselves, they should fail; a wise man fears and declines from evil: the fool leaps over and is confident (Prov 14:16). Similarly, he teaches even the perfect to be cautious; even if not for themselves, yet for the sake of the salvation of others, as is found, but to abide still in the flesh, is needful for you (Phil 1:24). Moreover, the Lord showed this when he fled into Egypt on account of Herod, as is found above (Matt 2:14). Similarly, the disciples did this (Acts 8:1).

856 . But against this is set what is said, that the hireling flees, and loses the sheep (John 10:12). So it seems that this does not befit them, but hirelings.

Augustine responds that persecution either threatens a particular person, and then he should avoid it, and leave others through whom safety may be regained; but if it threatens the whole Church, it is necessary either that the whole Church should flee to a safer place, which has already happened, or that some flee and some remain firm, or rather that the pastor should remain with the flock.

857 . There follows amen I say to you, you will not finish all the cities of Israel, till the Son of man come . He responds to an unmentioned objection.

They could say: you send us to the Jews; if they should throw us out, where will we go? I say, given that they throw you out of one city, flee into another , and you will not be able to travel over all the cities of Judea till the Son of Man come , i.e., until he rises from the dead, and then sends you to the gentiles, going therefore, teach all nations (Matt 28:19).

Hilary explains it in another way. For he says that he is speaking of the second sending, namely when he says, when they will persecute you ; namely flee from Judea to the gentiles, to you it behooved us first to speak the word of God: but because you reject it, and judge yourselves unworthy of eternal life, behold we turn to the gentiles (Acts 13:46).

But they could say: why do you wish that we lose our own people? Because you will not be able to bring them to perfection up until the end; then the sons of Israel will be brought to perfection.

Mystically, in this way: when the heretics persecute you with their authority, thrust away their authority; for they will not be brought to perfection until the truth is made plain.

^10:24 The disciple is not above the master, nor the servant above his lord. [n. 858]

858 . The disciple is not above the master . Here he advises them lest they fail. And

first, by example;

second, by benefit, at therefore do not fear them ;

third, from the divine judgment, at and do not fear those who kill the body .

First, he exhorts them by an example, lest they fail; and

first, he sets forth the likeness;

second, he applies the likeness to the thing intended. And

first, he brings up what is unfitting;

second, what is perfect.

859 . He says then, the disciple is not above the master .

For they could say: you say that we will be hated by all men; how will we be able to endure so much hatred? The Lord had given them great wisdom, and great power; hence to wisdom honor is due, and to power, reverence. So the Lord put himself forward as an example regarding both.

The disciple is not above the master , insofar as he is a disciple; hence if they did not show the honor which is due to me, the teacher, neither will they show honor to you. Similarly, nor the servant above his lord ; and this with regard to dominion. Hence, you call me Master, and Lord; and you say well, for so I am (John 13:13).

^10:25 It is enough for the disciple that he should be as his master, and the servant as his lord. If they have called the father of the household Beelzebub, how much more those of his household? [n. 860]

860 . But it should be to each one’s glory if he is like his lord or teacher; so he adds, it is enough for the disciple that he should be as his master . For just as it is in things, that each thing is perfect when it can generate its like, so also the disciple is perfect when he is completely like the teacher; and similarly with regard to the servant. Therefore it should not be a heavy thing for you if you are also like I am; hence, Christ also suffered for us, leaving you an example that you should follow his steps (1 Pet 2:21). And, what is man, said I, that he can follow the king his maker? (Eccl 2:12).

861 . Then he calls them members of the household: if they have called the father of the household Beelzebub, how much more those of his household?

And he calls them members of the household for greater familiarity; hence it is a great gift to suffer for Christ, as is said, my brethren, count it all joy, when you will fall into diverse temptations; knowing that the trying of your faith works patience (Jas 1:2–3). And, and they indeed went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus (Acts 5:41). Hence it is no great thing for a member of the household to suffer for a loved one. You are fellow citizens with the saints, and the domestics of God (Eph 2:19).

862 . Hence, if they have called the father of the household Beelzebub , it is no marvel if they speak reproaches against you.

But what is meant by Beelzebub ? One should know that Ninus is said to have been the son of Belus; hence he caused the image of his father to be honored, and called it ‘Bel’. From there, it was later translated into another language, and was called Beelzebub. ‘Zebub’, i.e., the fly, for they sacrificed to it with a great deal of blood, where many flies gather.

^10:26 Therefore, do not fear them. For nothing is covered that will not be revealed: nor hid, that will not be known. [n. 863]

863 . Therefore do not fear them . Here he exhorts them by benefit, lest they fail. And first, he comforts them; second, he gives a likeness; third, he applies it to the thing intended.

He says then: they will persecute you, but do not fear, because you should only fear evil; but it is a great good to carry what the Lord carried. Hence Paul gloried, saying, I bear the marks of the Lord Jesus in my body (Gal 6:17).

For nothing is covered that will not be revealed . This can be referred either to what came before, or to what follows. To what came before, in this way: they will call you Beelzebub; but it is not to be worried about, because in the end they will suffer their evils. Therefore do not fear, because nothing is covered that will not be revealed ; as is found, therefore judge not before the time; until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (1 Cor 4:5).

Nor hid . What is covered differs from what is hidden, because he calls hid something not manifest, such as that which another man has in his heart, in accordance with, why do you think evil in your hearts? (Matt 9:4). But the covered is also something which, even if it is manifest, is still covered by something else.

Or it can be explained in this way: do not fear, because if your truth is not well known right away, still it will be well known.

^10:27 That which I tell you in the dark, speak in the light: and that which you hear in the ear, preach upon the housetops. [n. 864]

864 . Then the Lord instructs them as a witness is instructed, because first one is taught how he should plea before he comes before others. Thus the Lord had chosen the disciples to sow his word in every people; therefore he willed first to teach them secretly, saying, that which I tell you in the dark, speak in the light . There are two senses which have to do with learning: hearing and sight. That which is called in the dark is hidden, and similarly what is heard in the ears. That which I tell you in the dark, speak in the light , because all things are made manifest in the light. Likewise, what is heard in the ear is hidden, so he says, and that which you hear in the ear, preach upon the housetops .

865 . But what is said seems to be against this: in secret I have spoken nothing (John 18:20). But this should be understood in this way: I have spoken nothing in secret which could not be said in the open. Or in this way: that which I tell you in the dark , i.e., among the Jews, who are darkness. Hence, for you were heretofore darkness (Eph 5:8). Or, that which I tell you , who are darkness, speak in the light ; who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts (1 Cor 4:5).

And that which you hear in the ear, preach upon the housetops . Wise men lay up knowledge (Prov 10:14). And, which you, having heard, consider it thoroughly in your mind (Job 5:27). Upon the housetops , because in some regions it is the custom that roofs are flat, in such a way that there something can be made manifest to everyone.

Mystically, he preaches upon the housetops who preaches to others after having subjected his body to himself.

^10:28 And do not fear those who kill the body, and are not able to kill the soul: but rather fear him who can destroy both soul and body in gehenna. [n. 866]

866 . And do not fear those who kill the body . Above, he showed that they should not shrink from the confession of the truth, both on account of his example, and on account of the benefit; now he shows that they should not shrink back on account of the divine judgment, because one’s deeds are subject to the divine justice.

Or it can be connected in another way. He taught how persecutions are to be avoided, and now he teaches that they should not cease from carrying out their office because of anything. Now, three things can impede one: insults, the fear of death, and carnal affection. So he taught that they should not cease because of insults; and now he teaches that they should not cease because of the fear of death; then, that they should not cease because of fleshly affection, at do not think that I came to send peace upon earth .

Hence according to this

first, he teaches that those who kill the body are not to be feared, lest the preaching of the truth be forsaken;

second, they are not to be feared, because they can do but little, at and are not able to kill the soul ;

third, he shows who should be feared, because they can do a great deal.

867 . First then he says, and do not fear those who kill the body . And why? Because the body in itself must necessarily die, hence they do not do anything which is not going to happen sometime anyway; and if Christ be in you, the body indeed is dead, because of sin (Rom 8:10). Likewise, because the killing of the body is choiceworthy for the sake of glory; hence, who will deliver me from the body of this death? (Rom 7:24). Likewise, because it is short and momentary; for we who live are always delivered unto death (2 Cor 4:11).

And therefore, do not fear . Who are you, that you should be afraid of a mortal man, and of the son of man, who will wither away like grass? (Isa 51:12).

868 . And are not able to kill the soul . Here he touches upon the fact that they can do but little, because they cannot kill the soul; hence the spirit always lives. Before man is life and death, good and evil, that which he will choose will be given him (Sir 15:18). For just as the body lives by the soul, so the soul lives by God; and thus God is the life of the soul. Therefore they should not be feared, because they can do but little.

869 . Therefore do not fear those; but rather fear him who can destroy both soul and body in gehenna . If you say that those who kill the body should be feared, even more should he be feared who can destroy even the soul.

And one should notice that the name gehenna , as Jerome says, does not appear in the Old Testament Scripture, yet is taken up by the Savior, where it says, therefore behold the days come, says the Lord, that this place will no more be called Topheth, nor the valley of the son of Ennom, but the valley of slaughter (Jer 19:6). Hence the valley of Ennom is from the root of the mountain of Jerusalem, which was a most fertile valley, and was called the valley of Ennom. Now, it happened that this place was consecrated to an idol, and so since they had turned to pleasures, the Lord threatened that they would be killed, and that it would not be called the place of Ennom, but the place of the coriander, i.e., the sepulcher of the dead; therefore he calls this place Gehenna.

Hence he says: do not just fear those who kill the body, and do not fear those who kill the body . . . but rather fear him who can destroy both soul and body in gehenna , for one should not serve God because of the fear of punishment, but for the love of justice, as is found, for you have not received the spirit of bondage again in fear; but you have received the spirit of adoption of sons (Rom 8:15).

870 . And one should notice that he excludes here two errors. For some said that the soul passes away once the body is dead; and he destroys this position, when he says, who can destroy both soul and body in gehenna . Hence it is clear that it remains after the body.

Similarly, some held the position that there is no resurrection (1 Cor 15:12). And he excludes this, because if the body and the soul are sent into Gehenna, it follows that there will be a resurrection. And this is found, and the devil, who seduced them, was cast into the pool of fire and brimstone in the resurrection (Rev 20:9).

^10:29 Are not two sparrows sold for a farthing? And not one of them will fall to the ground without your Father. [n. 871]

871 . Are not two sparrows sold for a farthing? Thus it was said that they are not to be feared, because they cannot do much. Likewise, they are not to be feared because that little which they can do, they can only do with divine providence.

And first, he sets forth the divine providence concerning birds;

second, concerning men, at but the very hairs of your head are all numbered ;

third, he points out to them their security, therefore , fear not .

872 . He says then, are not two sparrows , by sparrows he gives one to understand all small birds, sold for a farthing? And in this he notes their cheapness, since two can be had for a farthing, for just as unity is the least in numbers, so the farthing is the least among weights.

But note, according to Augustine, that something is said to be worth something in two ways: either according to dignity of nature, and in this way one sparrow is worth more than a denarius; or according as it is referred to our use, and in this way the denarius is worth more.

But it is objected that Luke sets down five sparrows and two farthings (Luke 12:6). One should say that the difference is small: if two are had for a farthing, and five for two farthings, there is not a great difference.

873 . And not one of them will fall on the ground without your Father : without the Father’s providence. And why does he say this? Because these words harmonize with the words of the law,that when someone was cured from leprosy, he offered two sparrows, and one was sacrificed, but the other, along with cedar and a hyssop branch, was dipped in the blood of the one killed, and the man to be cleansed was sprinkled, and so the living one was let go (Lev 14). Therefore he willed that they receive two, and one not be killed; and this comes about only by divine providence.

Hilary explains it this way: by two sparrows are understood the body and the soul, and they are given for a penny, i.e., for a small pleasure; behold you are sold for your iniquities, and for your wicked deeds have I put your mother away (Isa 50:1). And only one of these falls to the earth, namely the body; but the soul goes on to judgment.

874 . But it is objected: God’s care is not about oxen (1 Cor 9:9); therefore neither is it about sparrows.

One should say that God’s care is for all, for there is no other God but you, who have care of all (Wis 12:13).

But one should know that he provides for each thing according to the mode its own nature. Now, there is this diversity in created things, that certain ones are naturally free, but others not. That creature is called free in whose power it is that he should do what he wills; that creature is not free which does not have this. Hence he provides for the rational creatures as for free men, but provides for the others as for servants, just as the head of a family provides differently for the free men and the servants. He provides for the free for their own sakes, but for the servants according as they are useful to their lords, and also according as each one is more fitted for serving. In this way, the divine mercy distributes gifts to rational creatures for their own sakes, because the whole order of providence is for the sake of their good or for the sake of their evil. Hence to them all things are either a reward or a punishment of merits. But those things which happen to the irrational creatures happen either for the salvation of men, or for the completion of the universe, as is found in Kings (1 Kngs 13), that a certain prophet was killed by a lion, and this because of his guilt. A mouse is killed by a cat to preserve the good of the universe. For this is the order of the universe, that one animal lives off another.

^10:30 But the very hairs of your head are all numbered. [n. 875]

875 . This is why he shows next that he has one care over men, and another over the brutes, when he says, but the very hairs of your head are all numbered . He shows what the difference is in God’s providence, by which he provides differently for different creatures. For he had said that not one sparrow falls to the ground without the Father; but here he says that, not only will you not fall, but not even your hairs. And here he points out a providence concerning the least actions, because all the things in them are ordered to them, and the Lord provides for these things.

876 . But one should note that he says they are all numbered . And the reason is because it is customary that one should number that which he wishes to keep; but what he wishes to distribute, he hands over to others. Hence this is the difference between the providence over the rational creatures and that over the others, because these are ordered directly to God, because such creatures have a capacity for God, while those are not. Likewise, those things which we number, we wish to keep for ourselves; and this is why he did not say above that the sparrows are numbered, because they do not endure everlastingly, but men are such that they endure everlastingly, because the soul is everlasting.

877 . But here there is a question: if the hairs are numbered, will not the whole length which was cut off from the hairs be put back together in the resurrection? And if so, the length will be unbecoming.

Some say that the matter will not perish, but what is superfluous in one part will pass into another part. But given that nothing will be lessened, what will come from it? So one should understand that there are three opinions here. Some have said that only that which pertains to the truth of human nature will arise. But others have said that only that will arise which was cut off from Adam, which was thus multiplied into such a great magnitude. But others have said that not only that which was cut off from Adam, but also that which was cut off from the proximate parent. Hence whatever is added, which pertains to the truth of human nature will arise; but that which pertains to the quantity of parts will not arise.

But against this, it seems that the heat which acts on the nourishing moisture acts also on the original moisture, and thus a man does not consume one without consuming the other, since they are thoroughly mixed together.

Therefore it seems that one should say otherwise, that whatever pertains to the truth will remain only as far as pertains to completion. Now, I call that which pertains to the truth of human nature the body according to species; but the other I call the body according to matter. And the body according to species will arise, not the body according to matter.

878 . But what should be called the body according to species?

One should say that the parts of a man can be considered either as regards form, or as regards matter. As regards form, they will always remain. But if we consider the matter subtracted, something flows and flows back, as is evident in fire. But if branches are added to the fire, the fire remains the same according to species, yet was there matter according to subtraction from the branches. Hence that which is more perfect will arise. Wherefore he does not say: your hairs are weighed, but they are numbered ; hence they will not arise in weight, but in form.

^10:31 Therefore fear not: you are better than many sparrows. [n. 879]

879 . Therefore fear not . Here he shows the security of the apostles from the fact that their enemies can do but little, and that which they can do, they can only do with God’s providence. Therefore fear not: you are better than many sparrows . You have subjected all things under his feet, all sheep and oxen: moreover the beasts also of the fields (Ps 8:8). And, let us make man to our image and likeness , and there follows, and let him have dominion over the fishes of the sea, and the fowls of the air, and the beasts, and the whole earth, and every creeping creature that moves upon the earth (Gen 1:26).

^10:32 Everyone therefore who will confess me before men, I will also confess him before my Father who is in heaven. [n. 880]

880 . Every one therefore who will confess me before men, I will also confess him before my Father . Here he touches upon the practical gain which comes from confessing him;

second, the curse which comes from denial, at but he who will deny me before men, I will also deny him before my Father .

881 . He says then: I will that you should die and suffer. And why? Certainly for your advantage. Because the one who will confess me before men . And he shatters the error of certain men, who said that it is not necessary to confess the faith, except before God in the heart, but not before men with the mouth; which here lies open as false, because with the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Rom 10:10). I will also confess him before my Father , namely when I have access to the Father, when it will be said, come, you blessed of my Father (Matt 25:34).

But they could say: you are on earth, this is not very powerful ; therefore he adds, who is in heaven : and he has the power.

^10:33 But he who will deny me before men, I will also deny him before my Father who is in heaven. [n. 882]

882 . But he who will deny me by word, as Peter, or by deed, as those of whom it is said, they profess that they know God: but in their works they deny him (Tit 1:16). I will also deny him , when he will say, as is found above, I never knew you (Matt 7:23), i.e., I have never approved you.

^10:34 Do not think that I came to send peace upon earth: I came not to send peace, but the sword. [n. 883]

883 . Do not think that I came to send peace upon earth . Above, he warned the disciples that they should not cease to preach the truth, neither on account of insults, nor the fear of death; and now he warns them that they should not cease on account of carnal affection. And

first, he shows that a separation from carnal affection is drawing near to them;

second, how they should carry themselves, at he that loves father or mother more than me, is not worthy of me .

Concerning the first, he does three things:

first, he excludes a supposed intention;

second, he sets forth his own intention;

third, he explains.

The second is at I came not to send peace ; the third, at for I came to set a man at variance against his father .

884 . It says then, they could be thinking this way: why is it, Lord, that so much will happen to us? We thought to have peace in your coming . And so he says, do not think . But why does he say this? Is it not found in Luke that the angels sang at the Lord’s birth, glory to God in the highest; and on earth peace to men of good will ? (Luke 2:14). And the bishop himself when he first turns to the people, says, peace be with you ; and the Lord announced peace above.

Therefore, one should say that peace is twofold, namely good and evil. Harmony is signified by the name of peace. And there is an evil peace, about which it is said, whereas they lived in a great war of ignorance, they call so many and so great evils peace (Wis 14:22). This peace is the peace of carnal affection. I have not come to bring this. Hence, it was given that he should take peace from the earth (Rev 6:4). And there is a good peace, about which it is said, for he is our peace, who has made both one, and breaking down the middle wall of partition, the enmities in his flesh (Eph 2:14). And this is why the angels sang, and on earth peace to men of good will (Luke 2:14).

885 . Therefore, I came not to send peace, but the sword . It is of the notion of a sword to divide. This sword is the word of God; for the word of God is living and effectual, and more piercing than any two edged sword (Heb 4:12). Hence also: the sword of the Spirit, which is the word of God , (Eph 6:17).

This sword is sent into the earth. And some have believed, some not. And therefore a war is going on, as is found, how turn you again to the weak and needy elements, which you desire to serve again? (Gal 4:9). Hence he came to create this division. I came therefore to send . . . the sword , namely the word. But partially, because some have believed, and this is his doing; but some have not, and this is from their own malice. Yet even this is caused by him, because he permits it, as is found, for this cause God delivered them up to shameful affections (Rom 1:26).

^10:35 For I came to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. [n. 886]

886 . But someone could say: you have come to separate. Between whom have you come? Is it not between those who are separated and foreign to one another? And he shows that it is not, but between the most closely joined. For I came , he says, to set a man at variance against his father . For the two greatest conjoinings are the natural conjoining and the domestic or household conjoining; therefore he sends the sword against both. Natural friendship is founded on the natural act, and this is generation, or the conjoining of husband and wife; the domestic or household is founded on the marriage bond. Against the first, then, I have come to set a man against his father .

But there is a question. It was said above, I am not come to destroy, but to fulfill (Matt 5:17). But the law commands: honor your father (Exod 20:12).

Solution. I say that you should obey him where he does not pull you back from the love of God; but where he pulls you back, you are not bound to obey.

887 . And the daughter against her mother : and this as regards generation. And the daughter in law against her mother in law . And the new law has this in common with the old, where it says: if any man be on the Lord’s side let him join with me (Exod 32:26). All the sons of Levi joined with him, to whom he said: put every man his sword upon his thigh . And there follows, and let every man kill his brother, and friend, and neighbor . And this was reckoned to the praise of the Levites, where it says, to Levi also he said: your perfection, and your doctrine be to your holy man (Deut 33:8). And there follows, who has said to his father, and to his mother: I do not know you; and to his brethren: I know you not: and their own children they have not known (Deut 33:9).

But here there is a question, because here six persons are enumerated; but in Luke there are only three enumerated (Luke 12:53).

And one should say that it is the same in both places, but his mother and the mother-in-law of his wife are the same.

^10:36 And a man’s enemies will be those of his own household. [n. 888]

888 . Similarly, he sets out what pertains to familiarity where he says, and a man’s enemies will be those of his own household . And it is said, for I heard the reproaches of many, and terror on every side: persecute him, and let us persecute him: from all the men who were my familiars (Jer 20:10). And see that this whole thing is found, for the son dishonors the father, and the daughter rises up against her mother, the daughter in law against her mother in law: and a man’s enemies are they of his own household (Mic 7:6).

^10:37 He who loves father or mother more than me, is not worthy of me; and he who loves son or daughter more than me, is not worthy of me. [n. 889]

889 . He who loves father or mother more than me, is not worthy of me . Here he shows how they should carry themselves amid this division. If you wish to receive the sword of the Lord, it is necessary that you separate yourself from those whom he said. But some may say: I do not want to be separated from my father, and such ; so he says, he who loves father or mother more than me, is not worthy of me . The Lord urges that he be set ahead of every carnal love.

And first, he sets out the exhortation;

second, the practical gain which follows from it, at he who receives you, receives me .

890 . And he sets out three steps For it is natural that a man should love his father, but more natural that a father should love his son; similarly, it is more natural that he should love himself.

Why then does a father love his son more than the other way around? Some give as a reason that the father has more knowledge about the son, if he is his son, than the son about the father. Similarly, the longer someone clings to someone, the more he is rooted in his love. And another reason, that each man loves himself more than another. But a son is a certain part separated from the father, while the father is not a part of the son. Similarly, it is natural that each man love his own deeds. But according to some there is a diversity of loves, for the son loves the father more in a certain respect: for there is naturally a descent from the father into the son, yet the son is naturally subjected to the father. Therefore the father naturally loves the son, even a spiritual father, as is found, I write not these things to confound you; but I admonish you as my dearest children (1 Cor 4:14). But sons are naturally subjected to their father, so they naturally honor the father, and are more angered over an injury to the father than over an injury to themselves, and they desire glory for the father more than for themselves; the glory of children are their fathers (Prov 17:6).

Hence, he who loves father or mother more than me, is not worthy of me , because he himself is God. Now, God is to be loved before all; I will not accept the person of man, and I will not level God with man (Job 32:21). For God is goodness itself; therefore he is to be loved more. Therefore, he who loves father or mother more than me, is not worthy of me .

891 . And he who loves son or daughter more than me . Why does a son love his father? One should say that whatever a son has, he has from his father: for he has nourishment and teaching from his father. And a son cannot give this to his father; but what a son receives from a father, he receives more abundantly from God. For he himself teaches us, as is found, who teaches us more than the beasts of the earth, and instructs us more than the fowls of the air (Job 35:11). Likewise, he feeds us, as is said in Genesis about Jacob. Likewise, he keeps us safe for ever. And a man has this more from God than a son from a father. Therefore God should always be loved more. For I know that my Redeemer lives, and in the last day I will rise out of the earth. And I will be clothed again with my skin, and in my flesh I will see my God (Job 19:25–26).

^10:38 And he who takes not up his cross, and follows me, is not worthy of me. [n. 892]

892 . And he who takes not up his cross . Thus it was said above that he who loves his father or his mother more than me is not worthy of me. But I say more: he who loves himself more than me is not worthy of me. Because nothing can fill one’s whole desire but God. And therefore, you shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength (Deut 6:5).

Hence he says, and he who takes not up his cross, and follows me, is not worthy of me . He understands that he who is not prepared even to suffer death for the truth, and that the worst of deaths, namely the death of the cross, is not worthy of me : but rather he should even glory in the cross, as is said, but God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal 6:14).

And in this he foretells his own death, and the manner of his death; for unto this are you called: because Christ also suffered for us, leaving you an example that you should follow his steps (1 Pet 2:21).

893 . Likewise, it is explained in another way. For he takes up the cross who afflicts the body, as is found, and they that are Christ’s, have crucified their flesh, with the vices and concupiscences (1 Pet 2:21). Similarly, the cross is born in the heart, when one sorrows over sin, as the Apostle says, who is scandalized, and I am not on fire? (2 Cor 11:29).

And this is not enough unless he follows the Lord. Hence, and follows me . If you fast, if you have compassion on your neighbor, not for my sake, you are not worthy of me. For it is a great thing to follow the Lord, as is said, it is great glory to follow the Lord (Sir 23:38).

^10:39 He who finds his soul, will lose it: and he who will lose his soul for me, will find it. [n. 894]

894 . But they could say, what will we get from this? So he shows the punishment of disobedience; hence he says, he who finds his soul, will lose it . Soul is used for life. Often when someone is in danger of losing money, he says: I have lost money; and if he is freed from the danger, says that he has found money. Similarly, if someone is in danger of losing his body, and is freed by some occurance, he says that he has found his life. Therefore, he who finds his life, and is in danger on my account, and denies me to find life, is not worthy of me. And he who will lose his soul , i.e., life, i.e., if he exposes himself to death, for me, will find it . He who will find me, will find life, and will have salvation from the Lord (Prov 8:35).

^10:40 He who receives you, receives me: and he who receives me, receives him who sent me. [n. 895]

895 . He who receives you, receives me . Here he sets forth the remedy. You say that we should act this way. How will we be able to live? Give us pardon! Just as the Pope gives his legates the power to pardon, so the Lord gives a reward to those who receive them. And he sets forth three things, of which two pertain to subordinates. He says then: he who receives you, receives me , because they will have God, since you are my members, since a member comes from a member. Hence, he receives me .

But they could say: you are a poor man; it is no great thing to receive a poor man, or you . On the contrary, he who receives me, receives him who sent me , because, as is found, he who honors not the Son, honors not the Father (John 5:23). It is a great thing to have God as a guest, just as it is reckoned to Abraham’s praise (Heb 13:2).

^10:41 He who receives a prophet in the name of a prophet, will receive the reward of a prophet: and he who receives a just man in the name of a just man, will receive the reward of a just man. [n. 896]

896 . And another thing follows, namely the prophet’s reward. Hence, he who receives a prophet in the name of a prophet, will receive the reward of a prophet . There are two excellences in a prophet. Namely prophecy; I will pour out my spirit upon all flesh: and your sons and your daughters will prophesy (Joel 2:28); and the gift of justice; but of him are you in Christ Jesus, who of God is made unto us wisdom, and justice, and sanctification, and redemption (1 Cor 1:30). He who receives a prophet in the name of a prophet . It can be understood in this way: he who receives a prophet in the name of a prophet , i.e., because he is a prophet, will receive the reward of a prophet .

Or in another way: you say that we will receive the apostles; but there will come pseudoprophets, or pseudoapostles. So he says: I do not put a great weight on the truth, but on the name. Because he who receives in the name of a prophet will have the reward. And what reward? The same which you would have if you were to receive a true prophet. Hence he says, the reward of a prophet , i.e., that which one would have for a prophet.

Similarly, he does not place a great weight on who it is, whether it is one prophet or another. For he who receives a prophet in the name of a prophet, will receive the reward of a prophet , because by this a prophet is more inclined to carry out his work; for not only those who do receive the reward, but even those who consent to those who do, as is found in the end of Romans (Rom 1:32). Hence if you cooperate toward the good, you receive the reward of that good; if you supply the helps of life, you receive the reward; for otherwise he would not be able to fulfill his office. And what follows is the same: he who receives a just man in the name of a just man, will receive the reward of a just man .

^10:42 And whoever will 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 will not lose his reward. [n. 897]

897 . But someone could say: if Peter were to come, or Elias, I would freely receive him . So he adds, and whoever will give to drink to one of these little ones , i.e., to the faithful, as is said below, amen I say to you, as long as you did it to one of these my least brethren, you did it to me (Matt 25:40), as though to say: I do not care if they are great or small .

Someone could say: I am a poor man; I have nothing to give . So he adds, of cold water ; he does not say of hot , lest someone could excuse himself because of a lack of firewood. Hence he wants to say: whatever least thing you have done, you will have your reward. And he confirms this, saying, amen I say to you, he will not lose his reward ; behold the Lord God will come , and there follows behold his reward is with him and his work is before him (Isa 40:10).

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Commentary on Matthew

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