Thomas Aquinas Commentary Matthew 10:1-15

"And he called unto him his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal all manner of disease and all manner of sickness. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; James the [son] of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the [son] of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, who also betrayed him. These twelve Jesus sent forth, and charged them, saying, Go not into [any] way of the Gentiles, and enter not into any city of the Samaritans: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, raise the dead, cleanse the lepers, cast out demons: freely ye received, freely give. Get you no gold, nor silver, nor brass in your purses; no wallet for [your] journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. And into whatsoever city or village ye shall enter, search out who in it is worthy; and there abide till ye go forth. And as ye enter into the house, salute it. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. And whosoever shall not receive you, nor hear your words, as ye go forth out of that house or that city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city." — Matthew 10:1-15 (ASV)

Above, He had presented His doctrine; here, He appoints His ministers. They are described by their number, their power, and the listing of their names. They are described by their number; for this reason, the Evangelist says, And having called the twelve. And why does He appoint twelve? It is so that the conformity of the Old and New Testaments might be shown, because in the Old Testament there were twelve patriarchs. The second reason is so that their power, and what will be accomplished through them, might be shown: for this number is composed of its multiplied parts three and four, that is to say, four times three or three times four. By the number three, the Trinity is designated; by the number four, the world is designated.

Therefore, it is signified that their preaching ought to be extended to the whole world; for this reason, the Lord says, Go you into the whole world and preach the gospel to every creature, etc. (Mark 16:15). Likewise, the number twelve is used to signify perfection, because the number twelve is formed from the doubling of the number six. For six is a perfect number, because it is derived from all its aliquot parts; for it is the product of the numbers one, two, and three, and these numbers added together equal six. Therefore, He called such a number of men to signify perfection: Be you therefore perfect, as also your heavenly Father is perfect (Matthew 5:48).

He continues concerning their power: therefore, he gave them power, etc., namely, that they might themselves do, or be able to do, what He Himself did; and not only what He did, but even greater things (John 14:12). For it is not written that sick men were cured by the shadow of Christ, as indeed, it is written that many were cured by the shadow of Peter (Acts 5:15).

Over unclean spirits, to cast them out. Therefore, He did not wish that they should cast out unclean spirits by their own power, as He Himself did; on the contrary, He cast them out by His own word, but they were to cast them out in Christ’s name. For this reason, it is said, In my name they shall cast out devils, etc. (Mark 16:17). And not only did He give them the power to cast out devils, but also to heal all manner of diseases, etc., as it is stated: They shall lay their hand upon the sick, and they shall recover (Mark 16:18).

But if you were to ask why this power is not now given to preachers, Augustine responds that a very great miracle is now before everyone’s eyes: namely, that the whole world has been converted. Therefore, either many miracles have been performed, and thus I have proved what I proposed to prove; or, if not, this is the greatest miracle: that the whole world was converted by twelve most abject fishermen.

The listing of their names follows. And why? It is lest some false prophet should come, who might say that he was an Apostle and be believed. For this reason, the Epistola Fundamenti, namely, of the Manichaeans, is reproved.

It should be observed that this Evangelist always joins the Apostles' names in pairs. And why is this? It is because the number two is the number of charity. Likewise, wherever he lists someone who is called by two names, he includes something by which that person may be differentiated from another bearing the same name. It should also be known that he does not keep the order of dignity; nevertheless, Peter is always placed first, who is also called Simon, that is, ‘obedient.’ Therefore, it is said, An obedient man shall speak of victory (Proverbs 21:28).

Peter is named from petra on account of his firmness; and ‘Cephas’ is his Syriac, and not his Hebrew, name. Andrew is interpreted as ‘manly’; therefore, it is said, Do manfully, and let your heart take courage (Psalms 26:14). Likewise, Philip is interpreted as ‘The mouth of a lamp’; such a person ought to be a preacher: Your word is exceedingly on fire (Psalms 118:140). Bartholomew is interpreted as ‘The son of him who raises waters’; and Christ is called this, about whom it is written, He binds up the waters in his clouds (Job 26:8). Again, James the son of Zebedee is listed, who was killed by Herod, and who is named ‘The supplanter.’ And John, who is named ‘grace’; By the grace of God, I am what I am (1 Corinthians 15:10). This Evangelist does not follow the order of dignity, as Mark does.

Likewise, Thomas and Matthew are listed. The other Evangelists do not add ‘the Publican’; but Matthew himself adds ‘the publican’ for the sake of humility. Similarly, the others put Matthew before Thomas, but he, on the contrary, puts Thomas first in the pair of names. Thomas is named ‘an abyss,’ on account of his profundity of faith. Matthew is named ‘given’ (donatus), as it is stated in Ephesians 4:32: Forgiving (donates) one another, even as Christ has forgiven you. James the son of Alpheus is called this to differentiate him from the other James, that is, the son of Zebedee. He is called the Lord’s brother because he is His cousin. And Matthew lists Thaddeus, the brother of James. He is also called Judas, the one who wrote the epistle, and his surname, Thaddeus, is interpreted as ‘heart’: With all watchfulness keep your heart (Proverbs 4:23). Again, Simon the Cananean is surnamed from the village of Cana. And Judas Iscariot is named this to differentiate him from the other Judas; and he is called Iscariot either from his village or from the tribe of Issachar, and he is named ‘death.’

Who also betrayed him. And why did Matthew add this? It was to give a lesson that dignity of state does not sanctify a man. Likewise, there is another reason: to note that it scarcely ever happens that there is not some evil person in a large group of men. For that reason, it is added to show that good men are sometimes not without evil men: As the lily among thorns, so is my love among the daughters (Song of Solomon 2:2). And Augustine says, “My house is not better than the Lord’s house.” God chose these twelve, and He made them spreaders of sacred Scripture among the people.

Commanding them, saying, etc. Here Matthew relates their instruction. He instructs them in two ways:

1. By word.
2. By example, where it is said, And it came to pass, when Jesus had made an end of commanding his twelve disciples, etc. (Matthew 11:1).

He instructs them by word in three ways:

1. He instructs them about their office.
2. He instructs them about things received from the faithful, where it is said, Do not possess gold, nor silver.
3. He instructs them about their dangers, where it is said, Behold I send you as sheep in the midst of wolves.

Concerning their office, He commands four things:

1. He commands where they should go.
2. He commands what they should say, where it is said, And going, preach, etc.
3. He commands what they should do, where it is said, Heal the sick, etc.
4. He commands for what purpose they are to fulfill their office, where it is said, Freely have you received, freely give.

Regarding the first of these commands (where they should go): first, He says where they should not go; second, He says where they should go, where it is said, But go you rather to the lost sheep of the house of Israel. Concerning the first point (where they should not go), He states the two prohibitions in this way: Go you not into the way of the Gentiles, and into the city of the Samaritans enter you not. The latter (the Samaritans) held a middle position between the Jews and the Gentiles (about whom it is written in 4 Kings 27). They partly retained the ceremonies of the Jews and partly the ceremonies of the Gentiles, and they were very opposed to the Jews. Therefore, He forbids them to go to the pure Gentiles or to these people in between.

But it seems that He has said the contrary: Go, teach you all nations (Matthew 28:19); and, All flesh together shall see that the mouth of the Lord has spoken (Isaiah 40:5). Therefore, why does He say, Go you not into the way of the Gentiles?

It should be replied that they were sent to both, but an order needed to be observed. The order was that they go first to the Jews. One reason is that what justice demands should happen first, rather than what proceeds from mercy. It was just that they preach first to the Jews because they possessed that prerogative by promise, as it is stated: I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Romans 15:8). To the Gentiles, He was bound by mercy. For as it is stated in Romans 11:17, the Gentiles are the wild olives received by the olive tree—namely, by the faith of the Patriarchs of old. Therefore, it is said in that place, And you, being a wild olive, are ingrafted in them and are made partaker of the root and of the fatness of the olive tree. First, therefore, the olive tree had to be nourished, so that He might receive something from it; afterwards, the wild olive needed to be ingrafted (Romans 11). Likewise, wishing to lead the faithful into the faith of the Patriarchs, He willed that the faith be preached first to the Jews.

The second reason was that the Lord infuses into all men that to which they are disposed, and many of the Jews were already disposed through faith. Just as fire acts first upon those things which are near, so the Lord willed, out of charity, that the faith be preached to those who were near. Therefore, it is said, They will come to announce peace to those who are near, and peace to those who are far off (Isaiah 57:19). Moreover, if He had first gone to the Gentiles, the Jews, who greatly hated the Gentiles, would have reproved Him out of indignation. For that reason, it is written in Acts 13:46, To you it behooved us first to speak the word of God.

Therefore, He says, Go you not into the way of the Gentiles, that is, you should not approach the way that leads to the Gentiles, so that they may not speak against you. But He does not say, ‘You may go into the way of the Samaritans.’ And, mystically, those who are the Lord’s disciples ought not to go into the way of the Gentiles, nor of heretics; therefore, it is written, What have you to do in the way of Egypt, to drink the troubled water? (Jeremiah 2:18).

But go you rather to the lost sheep of the house of Israel. And why are they to go to the sheep? It is because they perished more from the errors of the Pharisees than from their own fault. Therefore, it is written, We are his people and the sheep of his pasture (Psalms 99:3); and, You were as sheep going astray; but you are now converted to the shepherd and bishop, etc. (1 Peter 2:25). But what will they do, going here and there? And going, preach. I have appointed you, that you should go and should bring forth fruit, and your fruit should remain (John 15:16). And He sent them just as He Himself was sent: namely, to preach.

Therefore, preach, saying, etc. He had begun His preaching by saying, Do penance, for the kingdom of heaven is at hand (Matthew 4:17). Salvation is far from sinners (Psalms 118:155); but now it is near through Christ’s Passion: By his own blood, entered once into the Holies, having obtained eternal redemption (Hebrews 9:12). Therefore, He says, The kingdom of heaven is at hand, namely, through My Passion. Thus, it is established in them through the participation of grace: For the whole kingdom of God is within you (Luke 17:21).

But they could ask, “How will we confirm the things that we will say?” They will do so, undoubtedly, by miracles, just as He did. Therefore, He says, Heal the sick, etc.

But if someone were to ask, ‘Why does the Church not perform miracles now?’ one should reply that miracles were performed to prove the faith; but now the faith has been proved. For that reason, just as one who makes a demonstration to prove some conclusion would not need to make another proof, so it is here. Therefore, a very great miracle is the conversion of the whole world; for that reason, it is not necessary that other miracles take place.

And just as other corporeal miracles were performed, so spiritual miracles happen daily, because the spiritually sick are cured. For the sick are those troubled by sin and who are inclined to sin; Now him that is weak in faith, take unto you (Romans 14:1). These people are cured by the Lord. Those, however, who consent to sin are dead because they are separated from God, and these are raised back to life by the Lord: Rise, you who sleep, and arise from the dead (Ephesians 5:14). Likewise, lepers are cleansed—for those who are infectious to others are called lepers, because leprosy is a contagious disease—and these people are sometimes cured. In 4 Kings 5, it is said that the leprosy of Naaman adhered to Giezi. Similarly, demons are cast out: for they are demons whose sin has already been carried into effect, about whom it is said, They are glad when they have done evil, and rejoice in the most wicked things (Proverbs 2:14). And, as it is related concerning Judas (John 13:27), that Satan entered into him, etc. And these too are sometimes cured.

And because the Apostles might say, ‘Now we will be rich; if we perform miracles, we will possess many things,’ and from this motive Simon the Magician wanted to perform miracles, the Lord excludes this motive, saying, Freely have you received, freely give. It is a great thing to perform miracles, but to live virtuously is greater. Therefore, He rids them of pride, because pride can come about in two ways: either from one’s cupidity or from one’s merits. It is a very great pride when someone attributes to himself the good which he possesses. For that reason, He excludes such pride in that He says, you have received; What have you that you have not received? (1 Corinthians 4:7). Likewise, you ought not to be proud, because you have received, not on account of your merits, but freely. For he who receives on account of his merits does not receive freely. Similarly, He excludes cupidity, saying, freely give, that is, not for the sake of some temporal good. For the price of a thing is either greater or equal to the thing traded. For that which you trade for a price is not so highly valued in your heart as the price which you receive. Nothing, however, is greater than or equal to God’s gift: I did not compare unto her any precious stone: for all gold, in comparison of her, is as a little sand; and silver, in respect to her, shall be counted as clay .

Do not possess gold, etc. Because they could say, ‘From what means of support, therefore, shall we live?’ For that reason, He instructs them concerning things received. First, He forbids them to carry provisions; and second, He teaches from whom they may accept their necessities, where it is said, And into whatsoever city or town you shall enter, etc. He says, therefore, Do not possess gold.

And the words which follow ought to be noted, because He says, Nor shoes; yet Mark says, Be shod with sandals (Mark 6:9). Likewise, He says, Nor a staff; but Mark says, He commanded them that they should take a staff. For that reason, these words give rise to some doubt and difficulty. For what He says, Do not, etc., is either a precept or it is a counsel. But it is sure that this is a precept, because it is said thus: Jesus commanding them, etc. But the Apostles both were Apostles and were faithful. Therefore, either it was a precept for them, insofar as they were faithful, or insofar as they were Apostles. If it was insofar as they were faithful, then all the faithful are bound to this precept; and this was a certain heresy, as Augustine says, which maintained that no one could be saved unless they possessed nothing; and this was the heresy of the Apostolici. Likewise, another heresy was that no one can be saved unless they go about barefoot: and these were heresies, not because they prescribed something evil, but because they precluded those who did not observe their prescriptions from the way of salvation.

If, however, it was commanded to them insofar as they were Apostles, then all prelates, who are the successors of the Apostles, are bound to these things. But assuming that these men did not act badly, did not Paul, who was carrying such things and was accepting such things from some men to give them to others, act badly? For that reason, these words present a difficulty.

And so it ought to be said that, according to Jerome, there was a correct way of understanding this command by expounding it literally: that He commanded something on account of their office of the apostleship and not because it was simply necessary, but it was necessary for that time.

Hence, before the Passion He commanded them to carry nothing. At the Passion, however, He says, When I sent you without purse and scrip and shoes, did you want anything? (Luke 22:35). And He continues, But now he that has a purse, let him likewise buy a scrip. And he that has not, let him sell his coat and buy a sword. Hence, before the Passion they were sent to the Jews; now, among the Jews, there was a custom that they ought to provide for their teachers. For that reason, He commanded them to carry nothing when He sent them to the Jews. But this was not the custom among the Gentiles; for which reason, when they were sent to the Gentiles, permission was given to them of carrying provisions. Therefore, they carried these things when they preached to men other than the Jews. And it ought to be observed that some things are of necessity, and other things are the means by which necessaries are bought: and this is what is said, that certain things are artificial riches, such as clothes and shoes; and for that reason, He forbids both. He says, therefore, Do not, etc. Because all money either is made of gold, or of silver, or of copper; for that reason, He forbids them to possess gold or silver; hence, Peter was saying, Silver and gold I have none; but what I have, I give thee (Acts 3:6).

And why did God command this? One reason is that the Lord was sending poor men to preach; therefore, someone might believe that they preached merely for the sake of gain. Therefore, in order that this suspicion might be eliminated, He commanded them to carry nothing. Likewise, He commanded this to remove solicitude: for if they had been excessively solicitous about this, God’s word would be impeded. Likewise, He forbids riches, which render aid in necessity. And because they could say, ‘We do not carry gold or silver, but instead we carry eggs and bread, which are necessaries for living’; He forbids this also, saying, Nor scrip for your journey. And why does He forbid this? Chrysostom says that it was to show them His power: because He could send them without these things; hence, He says in Luke 22:35, When I sent you without purse and scrip and shoes, did you want anything? Therefore, He did this to show His power.

Likewise, so far as concerns clothing, He says, Nor two coats: it was not that they could only wear one coat, but that they could not own two sets of clothing, such that they would put away one set and wear the other. Hence, by the name of one coat, He understands one suit of clothes: He that has two coats, let him give to him that has none (Luke 3:11). Nor shoes. And why does he prohibit them? The reason is twofold, namely, for the same reasons He forbade gold and silver. The Lord was sending them barefooted, so that amidst all men they would be deemed poor. Hence, the Apostle says, Not many mighty has God chosen (1 Corinthians 1:26). For that reason, He willed that they be lowly: for the poor in the Eastern parts of the world go forth barefooted; nevertheless, they use those shoes which are called sandals, and they make them out of straw. Another reason was because, just as Plato taught that men ought not to cover their feet or their head frequently, so, likewise, to strengthen them so that they might be strong in enduring, He commanded them to go barefooted.

But why does He say, nor a staff? For some men use horses, but others are supported by a staff: for that reason, He also forbids that very small thing, so that they might completely trust in Him, according to the passage in Psalm 22:4: Your rod and your staff, they have comforted me. Hence, because He says elsewhere that they may carry a staff, it was not a precept to be observed, except in certain places and at certain times. Augustine takes a different line of thought, saying that these are neither precepts nor counsels, but are permissions, so that it is rather a counsel to abstain than to fulfill them. Hence, the sense is, Do not, etc., that is, it is not a matter of great importance that you do not possess other shoes besides these which you are wearing. Nor a staff, that is, nothing, as it is said, ‘Not a speck.’ And why? For the workman is worthy of his meat, etc. Because you have the right of receiving from others yourselves; and, for that reason, you do not need to carry these things. Hence, when something is permitted, if it does not happen, it is not a sin; however, whatever happens over and above is supererogatory. Hence, Paul also, although he could have received from others, accepted nothing, and this was a supererogation, according to Augustine, because not to use permitted things is supererogatory. Hence, Paul says: It is good for me to die rather than make my glory void (1 Corinthians 9:15). And why? Because he was not using that which was permitted: For the workman is worthy of his meat.

But what is it that He says elsewhere, that they may carry a staff? Augustine says that it is not unseemly that sometimes certain things be said mystically, and at other times literally. Hence, what Matthew says here, he says literally, that they ought not to carry a staff: but what Mark says is understood mystically, namely, that they may not carry temporal things, but they have the right of receiving from others. Hence, For the workman is worthy of his meat. This word ‘for’ is not there by accident. These workmen are they about whom it was said above: Pray you the Lord of the harvest, that he send forth laborers into his harvest (Matthew 9:38). A third exposition is, Do not possess gold, that is, worldly wisdom; nor silver, that is, worldly eloquence; nor purse, that is, excessive solicitude; nor two coats, that is, duplicity; nor shoes, that is, earthly affections; for shoes are made from the skins of dead animals.

Into whatsoever city or town you shall enter, etc. Above, the Lord ordained that the Apostles should not carry the things they need with them, and gave a reason, namely, that the workman is worthy of his meat. Now He prescribes the manner in which they ought to accept what they need. First, He gives the manner, that they ought to accept what they need from those willing to give; and second, what happens to those who are willing to give. About the first, He does three things: first, He teaches them to select their host; second, He forbids them to change their lodging; and third, He commands that their host be greeted.

He says, therefore: It has been said that the workman is worthy of his meat. In order that you may know from whom you ought to accept what you need, lest you think that you are permitted to stay at anyone’s house, for that reason He says, into whatsoever city or town you shall enter, inquire who in it is worthy. And He says this lest on account of the host’s bad reputation your preaching be despised, as it is stated in 1 Timothy 3:7: He must have a good testimony of them who are without. The second reason is that if someone should be a good man, he will more easily supply your necessities.

And in saying this He provides for them. The third reason is so that the suspicion of profit-seeking may be excluded: because when men see such poor men accepting only from good men, it was a sign to them that they were not preaching for the sake of profit.

Chrysostom puts forth the last two expositions; Jerome puts forth the first. And the Apostle says the same, For neither have we used at any time the speech of flattery, nor taken an occasion of covetousness (1 Thessalonians 2:5). Likewise, He says, Who in it is worthy, and this because it is reputed a great thing to him who receives such guests. Hence, to Abraham it was reputed a great thing that he received guests, as is stated in Hebrews 13:2: Hospitality do not forget: for by this some, being not aware of it, have entertained angels. And there abide. Here He speaks about stability in their lodging. There abide, that is, do not pass from lodging to lodging. And why? The reason is, lest your host be made sad; and if he is worthy, he will receive you willingly, and so he will send you away with sadness: Shall evil be rendered for good? The second reason is, lest they incur a reputation of levity, which is not befitting to a preacher. I will praise you in a serious minded people (Psalms 34:18). Likewise, it was so that they might avoid the reputation of gluttony, because if they would leave a bad host for a good one, it might be ascribed to gluttony. For that reason, the Lord says that before they enter, they ask who was worthy in that place.

And when you come into the house, salute it. Here the greeting of the host is noted. First, He sets forth the salutation; and second, He sets forth the effect, where it is said, And if that house be worthy, your peace shall come upon it. For it is fitting that, to them who were supplying temporal things, they would supply spiritual things, and not only spiritual things, but those things which are necessary for salvation, by saying, Peace be to this house, etc. And this was a suitable manner of greeting, because the world was at war; the world, however, has been reconciled in Christ. For these men were the Lord’s legates, and for what purpose? Certainly for peace; for that reason this greeting was suitable. The effect follows with respect to the good, and with respect to the evil. And if that house be worthy, etc. We can say that that house will thence have some power of a blessing. Hence, the Apostles, or bishops, in the first turning towards the people say, Pax vobis. Hence, it is said: They shall invoke my name upon the children of Israel, and I will bless them (Numbers 6:27). … but if it be not worthy, your peace shall return to you.

But what is this that He says? Had He not said that first they ought to inquire who was worthy? For that reason, He shows that in such inquiries men can be deceived: For man sees those things that appear, but the Lord beholds the heart, as it is stated in 1 Samuel 16:7. For they were not yet so perfect that they could know who was worthy. Your peace shall return to you; and this is because someone sometimes prays and labors for the salvation of another, and, nevertheless, the effect is not attained; and, nevertheless, what he does, he does not lose, but it returns unto himself. Hence, shall return to you, that is, the fruit is given back to you.

And whosoever shall not receive you. Here it treats of those who do not receive them. First, He teaches them what they ought to do; and second, He teaches them what they shall receive from God. He says, therefore, And whosoever shall not receive you. And He sets forth two faults. One is that they had not received them; and the other is that, as the Apostles had been sent to preach, those who did not receive them were not listening to the Word of God. Therefore, going forth out of that house or city, because sometimes they were received in the city, but not in a house; but other times they were neither received in a house nor in the city, just as it is related in the Acts of the Apostles. What, therefore, ought to be done? Shake off the dust from your feet. And it is read that Paul and Barnabas did this literally, as is stated in Acts 14:51 (This reference seems to be Acts 13:51. As per instructions, I will keep 14:51). And why did the Lord command this? Dust, of course, adheres to the feet. Hence, He ordered this to show that they had made the labor of their journey in vain. And this was as a punishment to those who had not received them; as though He were to say, ‘For which sake you are worthy of condemnation’; nevertheless, the Apostle says, I have not labored in vain (Philippians 2:16).

Likewise, another reason is that the least thing that can be possessed is dust; for that reason, He willed that they shake off the dust from their feet as a sign that they possess nothing from them. A third reason is that by dust, temporal things are signified, and by their feet the affections are signified, to indicate that nothing temporal ought to remain in their affections. A fourth cause is mystical. The feet are their affections: for howsoever much preachers are holy, it is necessary that their affections be moved by some dust, or from some vainglory, etc., as is stated in John 13, where it is said that the Lord washed the feet of the disciples, and said, He that is clean needeth not but to wash his feet, but is clean wholly (John 13:10). Hence, they needed a washing in regard to sellable goods. And why did the Lord command this? It was to show that a preacher chooses a dangerous course. Wherefore, if they do not believe him, this reverts unto their condemnation.

But what is this? Will they be worse off? No, I say to you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city. Because as it is written, If I had not come and spoken to them, they would not have sin (John 15:22). For they who hear and do not fulfill sin more than those who have never heard. Therefore, perhaps, because these Sodomites did not hear, for that reason it will be more tolerable for them. Likewise, although these men were unclean, nevertheless they were hospitable. Hence, in regard to this it will be more tolerable for them.

But the contrary is stated in Genesis 19, that the sin of the Sodomites is the gravest sin, as appears from its punishment. And one ought to reply that in the category of sins of the flesh that sin is the gravest. That sin, however, which is immediately opposed to God, such as idolatry, is graver than it. Or it ought to be answered that He is not comparing one sin to another, but He is comparing in regard to a circumstance: because these men were sinning to whom the Gospel had been preached, but it had not been preached to the others. Likewise, He is reproving certain heretics who were saying that all sins, and all punishments, and all merits, and all rewards were equal. For that reason, He excludes this, when He says, it shall be more tolerable, etc., for some sins there will be a worse punishment.