Church Fathers Commentary Matthew 10

Glossa Ordinaria: From the healing of Peter's mother-in-law to this point, there has been a continued succession of miracles. These were performed before the Sermon on the Mount, as we know for certain from Matthew's call, which is placed among them, for he was one of the twelve chosen for the Apostolate on the mount. He now returns to the order of events, picking up again with the healing of the centurion's servant, saying, "And calling to him his twelve disciples."¹

Remigius of Auxerre: The Evangelist related above that the Lord urged His disciples to pray for the Lord of the harvest to send laborers into His vineyard, and He now seems to be fulfilling what He had urged them to do. For the number twelve is a perfect number. It is made up of the number six—which has perfection because it is formed from its own parts (one, two, and three) multiplied together—and the number six, when doubled, amounts to twelve.

Glossa Ordinaria: This doubling seems to refer to the two precepts of charity or to the two Testaments.²

The Venerable Bede: For the number twelve, made by multiplying three by four, signifies that they were to preach the faith of the Holy Trinity throughout the four quarters of the world.

Rabanus Maurus: This number is typified by many things in the Old Testament: the twelve sons of Jacob, the twelve princes of the children of Israel, the twelve running springs in Elim, the twelve stones in Aaron's breastplate, the twelve loaves of the showbread, the twelve spies sent by Moses, the twelve stones from which the altar was made, the twelve stones taken out of the Jordan, and the twelve oxen that supported the bronze sea. It is also typified in the New Testament by the twelve stars in the bride's crown, and by the twelve foundations and twelve gates of the Jerusalem that John saw.³

St. John Chrysostom: He makes them confident not only by calling their ministry a "sending forth to the harvest," but also by giving them strength for it. From this it follows, He gave them power over all unclean spirits, to cast them out, and to heal every sickness and every disease.

Remigius of Auxerre: This openly shows that the crowd was troubled not with a single kind of affliction, but with many. It was out of His pity for the crowd that He gave His disciples power to heal and cleanse them.

St. Jerome: A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. Just as He Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between possessing and imparting, between giving and receiving. Whatever He does, He does with the power of a master; whatever they do, they do with a confession of their own weakness, as when they say, In the name of Jesus rise and walk (Acts 3:6).

A list of the Apostles' names is given so that all false apostles might be excluded. The text says, 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 been given the surname Peter to distinguish him from the other Simon, who was surnamed the Cananaean, from the village of Cana in Galilee where the Lord turned water into wine.

Rabanus Maurus: The Greek or Latin "Petrus" is the same as the Syriac "Cephas"; in both languages, the word is derived from "a rock." This is undoubtedly the rock of which Paul speaks: And that Rock was Christ (1 Corinthians 10:4).⁴

Remigius of Auxerre: Some have sought a Hebrew interpretation for the name Peter, which is Greek and Latin, suggesting it means "taking off the shoe," "unloosing," or "acknowledging." But those who say this are contradicted by the facts. First, the Hebrew language has no letter P, but uses PH instead; thus, they call Pilate "Philate." Second, one of the Evangelists used the word as an interpretation of Cephas. The Lord said, You shall be called Cephas (John 1:42), to which the Evangelist adds, which is interpreted, Peter.⁵

Simon is interpreted as "obedient," because he obeyed Andrew's words and came with him to Christ, or because he obeyed the divine commands and followed the Lord at a single word of bidding. Alternatively, some would have it interpreted as "laying aside grief" and "hearing painful things." This is because 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 will gird you and carry you where you do not want to go (John 21:18).

"And Andrew his brother."

St. John Chrysostom: This is no small honor done to Peter. He places Peter first based on his merit, and Andrew based on the nobility he had in being Peter's brother. Mark names Andrew next after the two leaders, Peter and John, but Matthew does not, for Mark has arranged them in order of dignity.

Remigius of Auxerre: Andrew is interpreted as "manly." For just as in Latin "virilis" is derived from "vir," so in Greek, Andrew is derived from ανηρ. He is rightly called manly, for he left all to follow Christ and manfully persevered in His commands.

St. Jerome: The Evangelist couples the names in pairs throughout. He puts Peter and Andrew together, who were brothers not so much in the flesh as in the spirit. He also pairs James and John, who left their earthly father 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 Alphaeus.

St. John Chrysostom: Observe that he does not place them according to their dignity, for to me John would seem to be greater not only than the others, but even than his own brother.

Remigius of Auxerre: James is interpreted as "the supplanter," or "one who supplants," for he not only supplanted the vices of the flesh but even held that same flesh in contempt when Herod put him to death. John is interpreted as "the grace of God," because he, above all, deserved to be loved by the Lord. It was from this favor of His special love that he leaned on the Lord's bosom at supper.

"Philip and Bartholomew." Philip is interpreted as "the mouth of a lamp" or "of lamps," because when he had been enlightened by the Lord, he immediately sought to communicate that light to his brother through his words. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted as "the son of him who raises water,"ⁱ that is, of Christ. Christ raises the hearts of His preachers from earthly to heavenly things and suspends them there, so that the more they penetrate heavenly things, the more they might saturate and intoxicate the hearts of their hearers with the drops of holy preaching.

"Thomas, and Matthew the Publican."

St. Jerome: In this pair of names, the other Evangelists put Matthew before Thomas and do not add "the tax collector," so that they would not seem to scorn the Evangelist by bringing his former life to mind. But Matthew, writing of himself, both puts Thomas first in the pair and styles himself "the tax collector," because where sin abounded, grace abounded all the more (Romans 5:20).

Remigius of Auxerre: Thomas is interpreted as "an abyss" or "a twin," which in Greek is Didymus. Didymus is rightly interpreted as an abyss, for the longer he doubted, the more deeply he believed in the reality of the Lord's passion and the mystery of His divinity, which forced him to cry out, My Lord and my God! (John 20:28). Matthew is interpreted as "given," because by the Lord's bounty he was made an Evangelist from a tax collector.

"James the son of Alphaeus, and Thaddaeus."

Rabanus Maurus: This James is the one who, in the Gospels and also in the Epistle to the Galatians, is called the Lord's brother. For Mary, the wife of Alphaeus, was the sister of Mary the mother of the Lord. John the Evangelist calls her "Mary the wife of Clopas," probably because Clopas and Alphaeus were the same person. Or, it could be that Mary herself, on the death of Alphaeus after the birth of James, married Clopas.⁶

Remigius of Auxerre: It is well said, "the son of Alphaeus," that is, "of the just" or "the learned," for he not only overthrew the vices of the flesh but also despised all care for it. The Apostles are witnesses to his worthiness, as they ordained him Bishop of the Church of Jerusalem.ⁱⁱ

Ecclesiastical history, among other things, tells of him that he never ate meat, drank neither wine nor strong drink, abstained from bathing and from wearing linen garments, and prayed night and day on his bended knees. So great was his merit that he was called by all "the Just."

Thaddaeus is the same person whom Luke calls "Jude of James" (that is, the brother of James), whose epistle is read in the Church and in which he calls himself the brother of James.

St. Augustine of Hippo: Some copies have "Lebbaeus," but what would prevent the same man from having two or even three different names?⁷

Remigius of Auxerre: Jude is interpreted as "one who has confessed," because he confessed the Son of God.

Rabanus Maurus: Thaddaeus or Lebbaeus is interpreted as "a little heart," that is, a worshipper from the heart.

"Simon Chananaeus, and Judas Scarioth, who also betrayed him."

St. Jerome: Simon the Cananaean is the same one who in the other Gospel is called "the Zealot." "Cana" signifies "Zeal." Judas is named Iscariot, either from the town where he was born or from the tribe of Issachar—a prophetic omen of his sin, for Issachar means "a reward," thus signifying the payment of the betrayer.

Remigius of Auxerre: Iscariot is interpreted as "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 with this name who are types of all Christians: Jude the brother of James represents those who persevere in the confession of the faith, while Judas Iscariot represents those who leave the faith and turn back.

Glossa Ordinaria: They are named two by two to express their union as partners yoked together.⁸

St. Augustine of Hippo: Therefore, He chose these men for His disciples, whom He also named Apostles. They were humbly born, without honor and without learning, so that whatever great things they did, it would be He who was in them and doing it. He had among them one who was evil, whom He would use in the accomplishment of His Passion. This man would also serve as an example to His Church of how to endure evil people.⁹

St. Ambrose of Milan: He was not chosen among the Apostles unknowingly, for that truth is great which cannot be harmed even by having an adversary as one of its own ministers.¹⁰

Rabanus Maurus: He also willed to be betrayed by a disciple so that you, when betrayed by an intimate friend, might patiently bear that your judgment has erred and that your favors have been thrown away.

Glossa Ordinaria: Because the manifestation of the Spirit, as the Apostle says, is given for the benefit of the Church, after bestowing His power on the Apostles, He sends them so that they may exercise this power for the good of others: These twelve Jesus sent forth. ¹

St. John Chrysostom: Observe the appropriateness of the time in which they were sent. After they had seen the dead raised, the sea rebuked, and other similar wonders, and had received sufficient proof of His excellent power in both word and deed, He then sent them.

Glossa Ordinaria: When He sends them, He teaches them where they should go, what they should preach, and what they should do. First, concerning where they should go, He gives them this command: Go not into the way of the Gentiles, and into any city of the Samaritans do not enter; but go rather to the lost sheep of the house of Israel. ²

St. Jerome: This passage does not contradict the command He gave later, Go and teach all nations, for this was before His resurrection, and that was after. It was necessary for the coming of Christ to be preached to the Jews first, so that they would not have a just reason to complain or to say that they were rejected by the Lord, who had sent the Apostles to the Gentiles and Samaritans.

St. John Chrysostom: They were also sent to the Jews first so that, having been trained in Judea as in a training ground, they might then enter the world’s arena to compete. In this way, He taught them to fly like weak nestlings.

St. Gregory the Great: Alternatively, His message was to be preached first in Judea and afterward to the Gentiles, so that the Redeemer’s preaching would appear to be seeking foreign lands only because it had been rejected in His own.

At that time, there were also some among the Jews who were to be called, and some among the Gentiles who were not, as they were unworthy of being renewed to life, yet did not deserve the greater punishment that would result from rejecting the Apostles' preaching. ³

St. Hilary of Poitiers: The people who first received the Law also deserved to be the first to hear the Gospel. In this way, Israel would have less excuse for its guilt, as it had received more careful warning.

St. John Chrysostom: Furthermore, so that the Israelites would not think they were hated by Christ because they had reviled Him and branded Him as demon-possessed, He first sought their healing. Withholding His disciples from all other nations, He sent physicians and teachers to this people.

He not only forbade them to preach to anyone else before the Jews, but He did not even want them to approach the road that led to the Gentiles, commanding, Go not into the way of the Gentiles. And because the Samaritans were at enmity with the Jews—even though they were more readily disposed to convert to the faith—He would not allow His message to be preached to them before the Jews.

Glossa Ordinaria: The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the exile he had caused. They had been compelled by many terrors to adopt parts of Judaism, receiving circumcision and the five books of Moses but rejecting everything else. Therefore, there was no friendly interaction between the Jews and the Samaritans. ⁴

St. John Chrysostom: He therefore turns His disciples away from these groups and sends them to the children of Israel, whom He calls perishing sheep, not straying. In every way, He is crafting a defense for them and drawing them to Himself.

St. Hilary of Poitiers: Although they are called sheep here, they still raged against Christ with the tongues and throats of wolves and vipers.

St. Jerome: Figuratively, in this passage we who bear the name of Christ are commanded not to walk in the way of the Gentiles or the error of heretics. Just as we are separate in our religion, we should also be separate in our lives.

Glossa Ordinaria: 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. ⁵

Rabanus Maurus: The kingdom of heaven is said here to draw near through the faith in the unseen Creator that is given to us, not through any movement of the visible elements. The saints are rightly symbolized by the heavens, because they contain God by faith and love Him with deep affection.

St. John Chrysostom: Behold the greatness of their ministry and the dignity of the Apostles. They are not to preach about anything perceptible to the senses, as Moses and the Prophets did, but about things new and unexpected. The former preached of earthly goods, but these Apostles preach the kingdom of heaven and all the good things found there.

St. Gregory the Great: Miracles were also granted to the holy preachers, so that the power they showed might be a guarantee of the truth of their words. Those who preached new things were also to do new things. Therefore, it follows: Heal the sick, raise the dead, cleanse the lepers, cast out demons.

St. Jerome: So that these uneducated and illiterate peasants, lacking eloquence, would not fail to be believed when they announced the kingdom of heaven, He gave them power to do the things mentioned above. In this way, the greatness of the miracles would confirm the greatness of their promises.

St. Hilary of Poitiers: The exercise of the Lord's power is fully entrusted to the Apostles, so that they, who were formed in the image of Adam and the likeness of God, could now obtain the perfect image of Christ. Whatever evil Satan had introduced into the body of Adam, they could now repair through their fellowship with the Lord's power.

St. Gregory the Great: These signs were necessary in the beginning of the Church. The faith of believers had to be fed with miracles so that it could grow. ⁶

St. John Chrysostom: Afterward, however, these signs ceased once reverence for the faith was universally established. Or, if they continued at all, they were few and far between. For it is God's custom to perform such things when evil increases; it is then that He displays His power.

St. Gregory the Great: The Holy Church daily does spiritually what it then did physically through the Apostles—and indeed, she does far greater things, since she raises and cures souls, not bodies.

Remigius of Auxerre: The sick are the spiritually lazy who lack the strength to live well; the lepers are those who are unclean in sin and carnal pleasures; the demon-possessed are those who are given over to the power of the Devil.

St. Jerome: And because spiritual gifts are held in low regard when money is the means of obtaining them, He adds a condemnation of greed: Freely you have received, freely give. I, your Master and Lord, have given these gifts to you without cost; therefore, you must give them to others in the same way, so that the free grace of the Gospel is not corrupted.

Glossa Ordinaria: He says this so that Judas, who carried the money bag, would not use this power to get money—a clear condemnation of the abomination of the heresy of simony. ⁷

St. Gregory the Great: For He knew beforehand that there would be some who would turn the gift of the Spirit they had received into a commodity and pervert the power of miracles into an instrument of their greed. ⁸

St. John Chrysostom: Observe how He is as careful that they should be morally upright as that they should have miraculous powers, showing that miracles are nothing without moral virtue. The command Freely you have received seems to be a check on their pride, while freely give is a command to keep themselves pure from sordid gain.

Alternatively, so that their actions would not be seen as their own benevolence, He says, Freely you have received. It is as if to say: “You bestow nothing of your own on those you help, for you did not receive these gifts for money or as wages for labor. As you have received them, so you must give them to others, for it is impossible to receive a price equal to their value.”

St. John Chrysostom: After forbidding them to make a business of spiritual things, the Lord goes on to pull up the root of all evil, saying, Possess neither gold, nor silver.

St. Jerome: For if they were to preach without receiving payment, the possession of gold, silver, and wealth was unnecessary. If they had such things, they would have been seen as preaching not for the sake of people's salvation, but for their own gain.

St. John Chrysostom: This command, then, first frees the Apostles from all suspicion. Secondly, it frees them from all worldly care, so that they may devote their whole time to preaching the word. Thirdly, it reveals their excellence. This is what He said to them later: Was anything lacking to you, when I sent you without bag or money pouch?

St. Jerome: Just as He had cut off riches, which are signified by gold and silver, He now cuts off even the basic necessities of life. He did this so that the Apostles, as teachers of the true religion who taught that all things are directed by God's providence, might show themselves to be without anxiety for tomorrow.

Glossa Ordinaria: This is why He adds, Nor money in your belts. For there are two kinds of necessary things: one is the means of buying necessities, which is signified by the money in their belts; the other is the necessities themselves, which are signified by the traveling bag. ¹

St. Jerome: In forbidding the traveling bag, neither a bag for your journey, He was critiquing those philosophers commonly called Bactroperatae. Although they despised this world and considered all things as nothing, they still carried a bag with them.

Nor two coats. By this, He seems to mean a change of clothing. He is not commanding us to be content with a single tunic in the snow and frost of Scythia, but rather that we should not carry a change of clothes, wearing one and keeping another as a 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 the delicate care of the head and feet. For if these parts are tough, it follows that the rest of the body will be vigorous and healthy. Nor a staff; for having the Lord's protection, why would we need the help of a staff?

Remigius of Auxerre: The Lord shows by these words that the holy preachers were restored to the dignity of the first man, who, as long as he possessed heavenly treasures, did not desire earthly ones. But having lost the heavenly treasures by sinning, he immediately began to desire the earthly.

St. John Chrysostom: A happy exchange! In place of gold, silver, and the like, they received power to heal the sick and raise the dead. For He had not commanded them from the beginning, Possess neither gold nor silver, but only when He also said, Cleanse the lepers, cast out demons.

From this, it is clear that He made them more like angels than men, freeing them from all the anxieties of this life so that they might have only one concern: teaching. And even of that, He in a way removes the burden, saying, Do not be anxious about what you are to speak. Thus, what seemed hard and burdensome, He shows to be light and easy.

For nothing is so pleasant as to be delivered from all care and anxiety, especially when it is possible, being delivered from this, to lack nothing—with God being present and taking the place of all things for us.

St. Jerome: Since He had sent the Apostles out on their mission unprovided and unencumbered, and the teachers' condition seemed harsh, He tempered the severity of the rules with this maxim: The laborer is worthy of his wages. This means they should receive what they need for food and clothing. This is why the Apostle says, Having food and clothing, with these we shall be content (1 Timothy 6:8). And again, Let him who is taught the word share all good things with him who teaches. In this way, those whose disciples reap spiritual things should make them partakers of their carnal things—not to gratify greed, but to supply their needs.

St. John Chrysostom: It was fitting for the Apostles to be supported by their disciples. This was so they would not become arrogant toward those they taught, as if they gave everything and received nothing, and so their disciples, in turn, would not fall away from being overlooked by them.

Furthermore, so the Apostles would not cry out, "He commands us to live like beggars," and be ashamed of it, He shows that this support is their due, calling them "laborers" and what is given their "hire." They were not to think that because they only gave words, the benefit they conferred was small. Therefore, He says, The laborer is worthy of his food.

He said this not to suggest that the Apostles' labors were worth only that much, but to establish a rule for the Apostles and to persuade those who gave that they were only providing what was owed.

St. Augustine of Hippo: The Gospel, therefore, is not for sale, to be preached for a reward. For if they 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 for their service. For the people do not give payment to those who minister to them in the love of the Gospel, but rather a stipend to support them so they are able to work. ²

To put it another way, when the Lord said to the Apostles, Do not possess gold, He immediately added, The laborer is worthy of his wages, to show why He did not want them to possess and carry these things. It was not that these things were unneeded for the support of this life, but that He sent them in such a way as to show that these provisions were owed to them by those to whom they preached the Gospel, like pay for soldiers.

It is clear that this command from the Lord does not at all imply that they were forbidden, according to the Gospel, from living by any other means than the contributions of those to whom they preached; otherwise, Paul would have transgressed this command when he lived by the labor of his own hands.

Rather, He gave the Apostles the authority to receive these things from the household in which they stayed. When the Lord issues a command, it is a sin of disobedience if it is not performed. But when He grants a privilege, it is in anyone's power not to use it and, as it were, to refrain from claiming one's right. ³

The Lord, then, having sanctioned the principle that those who preach the Gospel should live from the Gospel, said these things to the Apostles so that they, being confident in this provision, should not possess or carry with them the necessities of life, whether great or small. Therefore He adds, Nor a staff, to show that all things are due to His ministers from His people, and they require no extras. He signifies this authority by the staff, saying in Mark, Take nothing but a staff only (Mark 6:18). And when He forbids them (in Matthew) to take shoes with them, He forbids the anxiety and forethought that would worry about carrying them for fear they might be needed.

We must also understand the command about the two coats in the same way: no one should think it necessary to carry a second coat, supposing he might need it, for it would be in his power to obtain one by the authority the Lord gave. Furthermore, the fact that we read in Mark that they should be shod with sandals seems to imply that this kind of footwear has a symbolic meaning: the foot should be neither covered on top nor bare underneath. That is, the Gospel should not be hidden, nor should it rely on earthly advantage.

When He forbids them to carry two coats, He also warned them not to walk deceitfully, but in simplicity. So we cannot doubt that the Lord said all these things partly in a literal sense and partly in a figurative one, and that of the two Evangelists, one included some details and the other included others in his narrative. If anyone thinks that the Lord could not, in one speech, say some things literally and others symbolically, let him look at any of His other 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 does, does he think that almsgiving and the rest of His commands in that passage are to be taken figuratively?

St. Jerome: So far, we have interpreted this literally. But speaking metaphorically—as we often find gold representing the meaning, silver the words, and bronze the voice—we can say that we are not to receive these from others, but must have them given by the Lord. We are not to accept the teaching of heretics, philosophers, or corrupt doctrine.

St. Hilary of Poitiers: The "belt" represents preparation for ministry, the equipping of ourselves to be active in our duty. We may suppose that forbidding money in the belt is a warning not to allow anything in the ministry to be bought or sold. We are not to have "a bag for the journey"; that is, we are to leave behind all concern for our worldly substance, for all treasure on earth is harmful to the heart, which will be where the treasure is.

Not two coats, for it is enough to have once put on Christ; nor, after gaining true knowledge of Him, should we be clothed with any other garment of heresy or of the law.

Not shoes, because, like Moses, we are standing on holy ground, not covered with the thorns and prickles of sin. We are instructed to have no other preparation for our walk than what we have received from Christ.

St. Jerome: Alternatively, the Lord teaches us in this that our feet are not to be bound with the chains of death, but are to be bare as we tread on holy ground. We are not to carry a staff that can be turned into a serpent, nor are we to trust in any "arm of flesh." For any such support is a reed that, if a person leans on it even lightly, will break and go into their hand and pierce them.

St. Hilary of Poitiers: Neither a staff; that is, we are not to seek the authority of any external power, since we have a rod from the root of Jesse.

St. John Chrysostom: The Lord had said above, "The workman is worthy of his meat;" so that they would not assume from this that He would open all doors to them, He here commands them to use much circumspection in choosing a host, saying, "Into what city or town you enter, inquire who in it is worthy."

St. Jerome: The Apostles, on entering a strange town, could not know what sort of person each inhabitant was. They were therefore to choose their host based on the report of the people and the opinion of the neighbors, so that the preacher's worthiness might not be disgraced by the poor character of his host.

St. John Chrysostom: How then did Christ Himself stay with the publican? Because the publican was made worthy by his conversion. This command that the host should be worthy was not about social rank, but about providing food. For if he is worthy, he will provide them with food, especially when they need no more than bare necessities.

Observe how, even though He stripped them of all property, He supplied all their needs by allowing them to stay in the houses of those they taught. In this way, they were both set free from anxiety and also convinced people that they had come for their salvation alone, since they carried nothing with them and desired nothing beyond necessities. And they did not lodge just anywhere, for He wanted them to be known not only by their miracles, but much more by their virtues. Indeed, nothing is a greater mark of virtue than to discard what is superfluous.

St. Jerome: A host is chosen who does not so much grant a favor to the one staying with him as receive one. For it is said, "Who in it is worthy," so that the host may know that he is receiving a favor rather than giving one.

St. John Chrysostom: Also, observe that He has not yet endowed them with all gifts, for He has not given them the power to discern who is worthy, but commands them to seek it out. He commands them not only to find out who is worthy, but also not to move from house to house, saying, "And there remain until you depart out of that city." In this way, they would neither grieve their host nor subject themselves to suspicion of fickleness or gluttony.

St. Ambrose of Milan: The Apostles are not to choose carelessly the house they enter, so that they may have no reason to change their lodging. The same caution is not required of the host, so that in choosing his guests, his hospitality might not be diminished.¹

"When you enter a house, salute it, saying, 'Peace be to this house.'"

Glossa Ordinaria: This is to say, pray for peace upon the master of the house, so that all resistance to the truth may be pacified.²

St. Jerome: Here is a subtle allusion to the form of salutation in Hebrew and Syriac. They say Salemalach, or Salamalach, for the Greek 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. As much as they are able, they should calm all discords, so that if a quarrel should arise, those who had prayed for peace would have it, while others would 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 of Auxerre: Thus, either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there is no one who will hear it, the preacher himself will not be without fruit, for his peace returns to him when he receives from the Lord a reward for all his labor.³

St. John Chrysostom: The Lord instructs them that, even though they were teachers, they should not expect to be greeted first by others, but should honor others by greeting them first. And then He shows them that they should give not only a salutation but a benediction, when He says, "If that house be worthy, your peace shall rest upon it."

Remigius of Auxerre: The Lord therefore taught his disciples to offer peace upon entering a house, so that by means of their greeting, their choice might be directed to a worthy house and host. It is as though He had said, "Offer peace to all; they will show themselves either worthy by accepting it or unworthy by not accepting it." For even if you have chosen a house that is worthy based on the character its owner has among his neighbors, you still ought to greet him, so that the preacher may seem to enter by invitation rather than to impose himself. This salutation of peace, in a few words, can indeed be seen as the test of the worthiness of the house or master.

St. Hilary of Poitiers: The Apostles greet the house with the prayer of peace, yet in such a way that the peace seems spoken rather than given. For their own peace, which was their heartfelt compassion, ought not to rest upon the house if it were unworthy. In that case, the sacrament of heavenly peace could be kept within the Apostles' own hearts.

Upon those who 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 you go out of that house, or that town, cast the dust off your feet." For one who lives in any place seems to have a kind of fellowship with that place. By shaking the dust from their feet, therefore, all connection to that house is left behind, and no healing or wholeness is received from the apostles' footsteps having trod their soil.

St. Jerome: They also shake off the dust as a testimony to the Apostles' labor—that in preaching the Gospel they had come even that far—or as a token that from those who rejected the Gospel they would accept nothing, not even the necessities of life.

Rabanus Maurus: Alternatively, the feet of the disciples signify the labor and progress of preaching. The dust that covers them is the triviality of earthly thoughts, from which even the greatest teachers cannot be free. Their anxiety for their hearers involves them in concerns for their hearers' prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon.

Those, then, who have despised the teaching of these doctors turn all the toils, dangers, and anxieties of the Apostles upon themselves as a witness to their damnation. And lest it should seem a minor thing not to receive the Apostles, He adds, "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. Jerome: This is because no one had ever preached to the men of Sodom and Gomorrah, but this city had been preached to and had rejected the Gospel.

Remigius of Auxerre: Or, it is because the men of Sodom and Gomorrah, despite their sensuality, were hospitable, but they had never entertained strangers such as the Apostles.⁴

St. Jerome: But if it will be more tolerable for the land of Sodom than for that city, from this we may learn that there are different degrees in the punishment of sinners.

Remigius of Auxerre: Sodom and Gomorrah are mentioned specifically to show that sins against nature are particularly hateful to God. It was for such sins that the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with many kinds of evil.

St. Hilary of Poitiers: Figuratively, the Lord teaches us not to enter the houses of or associate with those who persecute Christ or are ignorant of Him. In each town, we are to inquire who among them is worthy—that is, where there is a Church in which Christ dwells—and not to move on to another, because this house is worthy, this host is our proper host.

However, there would be many Jews so devoted to the Law that, even while believing in Christ because they admired His works, they would remain under the works of the Law. Others, desiring to test the liberty that is in Christ, would pretend to be ready to forsake the Law for the Gospel. Still others would be drawn aside into heresy by a perverse understanding.

And since all these groups would falsely claim that they alone possess catholic truth, we must therefore seek out the house—that is, the Church—with great caution.

St. John Chrysostom: Having removed all care and anxiety from the Apostles and armed them with miraculous powers, He proceeds to foretell the evils that would befall them. He did this, first, so that they might know His knowledge of the future; second, so they would not think these things happened to them because of a lack of power in their Master; third, so they might not be amazed if these things came upon them unexpectedly; fourth, so that after hearing these things, they might not be dismayed at the time of His cross; and lastly, so that they might learn a new method of warfare.¹

He sends them unprovided, bidding them look to those who would receive them for support. But He does not stop there; He shows His power still further: Lo, I send you as sheep in the midst of wolves. Observe that He does not say merely "to wolves," but in the midst of wolves, to show His excellent might in this: that the sheep would overcome the wolves even while in their midst. Though they received many bites from them, they were not destroyed but instead converted them. And it is a much greater and more wonderful power that can change their hearts than that which can kill them. Among wolves, He teaches them to show the meekness of sheep.

St. Gregory the Great: For one who undertakes the office of a preacher ought not to do evil but to suffer it, and by his meekness to soften the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even if the zeal for right-doing should ever require that the preacher be severe to those placed under him, his very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline while inwardly loving those whom he corrects.

Too many, when entrusted with the reins of government, burn to make their subjects feel their power. They display the terrors of authority and, forgetting that they are fathers, desire instead to be thought of as lords, changing a station of lowliness into one of lofty dominion. If they ever seem to fawn on anyone outwardly, they inwardly hate them. It was of such people that He spoke above: They come to you in sheep's clothing, but inwardly they are ravening wolves (Matthew 7:15). To prevent this, we ought to consider that we are sent as sheep among wolves. We must preserve their innocence, not having the tooth of malice.²

St. Jerome: He calls the Scribes and Pharisees, who are the clergy of the Jews, "wolves."

St. Hilary of Poitiers: The wolves are indeed all who would pursue the Apostles with mad fury.

St. John Chrysostom: Their consolation in their hardships was the excellent power of Him who sent them, which is why He puts that first: Lo, I send you. Do not be dismayed, though you are sent into the midst of wolves, for I am able to bring it about that you suffer no hurt. You will not only prevail over the wolves but will also be made more terrible than lions. But it is good that it should be this way; by this, your virtue is made brighter, and My power is more manifested. Also, something should proceed from them, so that they would not think themselves to be crowned without reason. He adds, Be you therefore wise as serpents, simple as doves.

St. Jerome: Be "wise" to escape snares; be "simple" to do no evil to others. The craft of the serpent is set before them as an example, for it protects its head with the rest of its body to guard the part in which its life is. So we ought to expose our whole body to guard our head, which is Christ; that is, we must strive to keep the faith whole and uncorrupted.

Rabanus Maurus: Moreover, the serpent seeks out narrow crevices through which it crawls to shed its old skin; so the preacher, by passing through the narrow way, lays aside the old man.

Remigius of Auxerre: The Lord beautifully bids the preacher have the wisdom of the serpent, because the first man was beguiled by a serpent. It is as though He had said, "The foe is subtle in deceiving; you, therefore, must be wise in rescuing. He commended the tree of knowledge; you must also commend the tree of the Cross."

St. Hilary of Poitiers: The serpent first tempted the softer sex, allured her with hope, and promised a share of immortality. In the same way, you should seize every opportunity, look carefully into each person's nature and inclination, use wisdom in your speech, and reveal the hope of good things to come. In this way, what the serpent promised falsely, we may preach truly according to God's promise: that those who believe shall be like the Angels.

St. John Chrysostom: But just as we ought to have the wisdom of the serpent, so that we are not hurt in any vital part, we should also have the simplicity of the dove, not retaliating when we are hurt or avenging ourselves on those who have designed anything against us.

Remigius of Auxerre: The Lord unites these two things because simplicity without wisdom could be easily deceived, and wisdom is dangerous unless it is tempered with a simplicity that does no one harm.

St. Jerome: The harmlessness of doves is shown by the Holy Spirit's assumption of that form, as the Apostle says, In malice be you children.

St. John Chrysostom: What is harder than these commands? It is not enough that we suffer evil, but we must not be angry about it—as is the dove's nature—for anger is extinguished not by anger, but by meekness.

Rabanus Maurus: He shows that by "wolves" He meant men when He adds, Take heed of men.

Glossa Ordinaria: You will indeed need to be wise as serpents, for, as they are accustomed to do, they will deliver you to councils, forbidding you to preach in My name. Then, if you are not corrected, they will scourge you, and at length you shall be brought before kings and governors.³

St. Hilary of Poitiers: They will try to force you either to be silent or to compromise.

St. John Chrysostom: How wonderful it is that men who had never been beyond the lake where they fished did not immediately depart from Him on hearing these things! This was due not only to their own goodness but also to the wisdom of their Teacher. For to each evil He attaches some alleviation. For instance, He adds, for my sake, because it is no small consolation to suffer for Christ's sake, since they did not suffer as evildoers or wrongdoers. Again, He adds, for a testimony against them.

St. Gregory the Great: This serves as a testimony against them, whether they persecuted the saints to the death or whether they witnessed their faith and remained unchanged. For the death of the saints is an aid to the good and a testimony to the bad. Thus, the wicked may perish without excuse from the very thing from which the elect take example and live.⁴

St. John Chrysostom: This was a matter of consolation to them, not because they sought the punishment of others, but because they were confident that in all things they had One with them who was present and all-knowing.

St. Hilary of Poitiers: And by their testimony, not only was every excuse of ignorance about His divinity taken away from their persecutors, but the way was also opened for the Gentiles to believe in Christ. He was thus devotedly preached by the voices of the confessors amid the flames of persecution, and this is what He adds: and the Gentiles.