Thomas Aquinas Commentary Matthew 10:16-42

"Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to councils, and in theirs synagogues they will scourge you; yea and before governors and kings shall ye be brought for my sake, for a testimony to them and to the Gentiles. But when they deliver you up, be not anxious how or what ye shall speak: for it shall be given you in that hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father that speaketh in you. And brother shall deliver up brother to death, and the father his child: and children shall rise up against parents, and cause them to be put to death. And ye shall be hated of all men for my name`s sake: but he that endureth to the end, the same shall be saved. But when they persecute you in this city, flee into the next: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of man be come. A disciple is not above his teacher, nor a servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord. If they have called the master of the house Beelzebub, how much more them of his household! Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in the darkness, speak ye in the light; and what ye hear in the ear, proclaim upon the house-tops. And be not afraid of them that kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell. Are not two sparrows sold for a penny? and not one of them shall fall on the ground without your Father: but the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. Every one therefore who shall confess me before men, him will I also confess before my Father who is in heaven. But whosoever shall deny me before men, him will I also deny before my Father who is in heaven. Think not that I came to send peace on the earth: I came not to send peace, but a sword. 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: and a man`s foes [shall be] they of his own household. He that loveth father or mother more than me is not worthy of me; and he that loveth son or daughter more than me is not worthy of me. And he that doth not take his cross and follow after me, is not worthy of me. He that findeth his life shall lose it; and he that loseth his life for my sake shall find it. He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet`s reward: and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man`s reward. And whosoever shall give to drink unto one of these little ones a cup of cold water only, in the name of a disciple, verily I say unto you he shall in no wise lose his reward." — Matthew 10:16-42 (ASV)

The Lord instructed the Apostles concerning their office and their necessary means of livelihood; but now He instructs them concerning their imminent dangers. In this regard, He does two things.

Firstly, He presents their instruction in a figurative way; and secondly, He explains that figure, where it reads, But beware of men. Concerning the first point, He firstly foretells the dangers; and secondly, He instructs how they ought to conduct themselves in dangers, where it is said, Be you therefore wise as serpents and simple as doves. He says, therefore,

Behold I send you. Because He had said, Into whatsoever city or town you shall enter, etc., and then, that the workman is worthy of his meat, they might believe that everyone is bound to receive them. For that reason, He excludes this, as if He were to say, ‘It will not be so.’ Behold I send you as sheep in the midst of wolves; therefore, I send you into dangers.

And He says this for two reasons: so that it would not be attributed to His ignorance or His inability, as if He were unable to protect them. Likewise, He said this to them so that they would not think they had been deceived. He compares them to sheep because of their gentleness, but He compares their persecutors to wolves because of their greediness. For Christ Himself was a sheep, about whom it is written: As a sheep to the slaughter (Isaiah 53:7). And His disciples were sheep: We are his people and his sheep of his pasture (Psalms 94:7).

But so that you do not believe this was not from My will, I send you in the midst of wolves; As the Father has sent me, I also send you (John 20:21). And why did God will to send them into dangers in this way? This was to manifest His power, because if He had sent armed men, that would be attributed to the force of arms, not to God’s power; for that reason, He sent poor men. For it was a great thing that by poor, despised, and unarmed men so many were converted to the Lord, as the Apostle says: Not many wise according to the flesh, not many mighty, not many noble God has chosen; but the foolish things of the world God has chosen, etc. (1 Corinthians 1:26–27).

Be you therefore wise as serpents and simple as doves. Here He shows how they should conduct themselves. And because two evils could have happened to them—namely, if the Apostles consented to their persecutors, some harm could befall them; and if they contradicted, harm could similarly befall them—for that reason He admonishes them concerning two things: prudence and simplicity. He admonishes them concerning prudence, so that they might avoid the evils inflicted on them. Therefore, because I send you, Be you wise.²²

The prudence of a serpent is that it always wishes to defend its head. The head is Christ, whom He commands them to serve. Hence: I have fought a good fight: I have finished my course: I have kept the faith (2 Timothy 4:7). Likewise, they ought to guard the Head, because it is the principle of the whole (1 Corinthians 11:3); With all watchfulness keep your heart (Proverbs 4:23).

Likewise, there is another prudence of a serpent: when it grows old, it passes through a narrow hole and sheds its old skin. So we ourselves ought to do in relation to our way of life. And the Apostle says: Stripping yourselves of the old man with his deeds, etc. (Colossians 3:9). Moreover, we ought to have a serpent’s prudence in preaching because, as it is stated in Genesis 3, due to the serpent’s shrewdness, the human race was cast down, for he attacked the weaker sex. Likewise, he showed her a tree. So preachers ought to convert sinners through the most suitable means. Similarly, they ought to exhort concerning the tree of the Cross, so that just as the devil used a tree for an evil purpose, so these men ought to use the tree of the Cross for a good purpose.

And simple as doves. He had compared them to a sheep, because it does not complain, and likewise it does not harm. Here He compares them to a dove, because it does not have anger in its heart. Likewise, they ought to be simple in the face of deceitfulness, which involves having one thing in the heart and another on the lips, according to the passage: Who speak peace with their neighbor, but evils are in their hearts (Psalms 27:3). Facing torments, they ought to have patience and simplicity. The simplicity of the just shall guide them (Proverbs 11:3).

Afterwards, He exposes the dangers they will face, saying, But beware of men, etc. And firstly, He does this in general; secondly, He does this in particular. Because these men are simple, they might think He was sending them into the midst of wolves literally. For that reason, He explains His words: Beware of men. For everything ought to be named by what is principal in it. Therefore, one should see what principally motivates a person. If it is reason, he is a man; if it is anger, he is a bear or a lion; if it is concupiscence, then he is not a man, but rather a pig or a dog. Hence, although they are men by nature, they are nevertheless wolves by their inclinations. In Psalm 48:13, it is said: And man when he was in honour did not understand; he is compared to senseless beasts, and is become like to them, etc. And elsewhere it is said: Do not become like the horse and the mule, who have no understanding (Psalms 31:9).

For they will deliver you up, etc. Firstly, He addresses to whom they will be delivered up; and secondly, by whom they will be delivered up, where it is said, The brother also shall deliver up the brother, etc. And firstly,

He clarifies what was said; and secondly, He comforts them, where it is said, But when they shall deliver you up, etc. And firstly, He says to whom they will be delivered up; and secondly, what follows from this delivering up, where it says, And they will scourge you in their synagogues. Concerning the first point, it is as follows. Such was the custom among the Jews: if someone were to say or do something against the Law for the first time, he was called before the Council and rebuked. If it happened a second time, he was reprimanded and scourged. But if it happened a third time, he was either killed (when they had this power) or delivered up to the one who had the power.

And this actually happened, as it is said in Acts 3 and Acts 5. For there it is said that the Apostles, after they had spoken to the people, were threatened by the rulers. After this, since they were still speaking to the people, they were scourged so that they would not speak to the people. And thirdly, the Jews stoned Stephen and delivered James to Herod. For that reason, beware, because they will deliver you up in their councils; I have not sat with the council of vanity: neither will I go in with the doers of unjust things (Psalms 25:4).

And you shall be brought before governors, and before kings, as, for example, to Herod and many others. But you ought to have great consolation, because it is for my sake, whom you love. Augustine says: “Love makes everything to be, as it were, empty, to be nothing.” Likewise, Blessed are they that suffer persecution for justice’ sake (Matthew 5:10).

And what follows from this? This will be for a testimony to them, that is to say, as a testimony against them, by whom are meant the Jews and the Gentiles. For, because they will deliver you up in councils, for that reason, it will be a testimony against them. Likewise, because you will be brought before kings and governors, this, similarly, will be against them. Hence: 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, etc. (Matthew 23:34).

Or it can be understood this way: For a testimony to them, namely, to the Jews, and to the Gentiles, because I send you to them as witnesses of My faith to the Jews and to the Gentiles. Therefore, a martyr is the same as a witness, because by your suffering you will be witnesses of My Passion: And you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth, etc. (Acts 1:8).

But when they shall deliver you up, take no thought how or what to speak, etc. The Apostles might say: ‘We are ignorant fishermen, and so we will become speechless.’ And this is not surprising, because Moses, who was instructed in the Law, when the Lord commanded him to go before Pharaoh, said, I have more impediment of tongue (Exodus 4:10). For that reason, to exclude this, He says, But when they shall deliver you up, etc. And He does three things:

1. He excludes speechlessness.
2. He promises the gift of wisdom, where it is said, for it shall be given you in that hour what to speak.
3. He identifies the author of the gift, where it is said, For it is not you that speak, but the Spirit of your Father that speaks in you.

Therefore, do not think about this. And He excludes two concerns: concern regarding what is said, and concern regarding the manner of speaking. The first pertains to wisdom, the second to eloquence.

But what the Apostle Peter says in his first letter seems to contradict this: Being ready always to satisfy everyone that asks you a reason of that hope which is in you (1 Peter 3:15). Chrysostom resolves the difficulty, saying that when someone needs to respond and has time to deliberate, he should not expect divine help. But the Apostles, when they were in tribulation, did not have time, for which reason they had to commit themselves to the Son of God. Similarly, when someone has the opportunity, he should do what he can. But certainly, if one does not have time, he ought to commit himself to the Son of God; but if he has time to think, he ought not to tempt God. For that reason, the Lord did not only say, take no thought, but He said, when they shall deliver you up… take no thought, etc. And it follows from that promise, it shall be given you in that hour; because in God’s hand are all our words . And, I will be in your mouth; and I will teach you what you shall speak (Exodus 4:12). And: I will give you a mouth and wisdom (Luke 21:15).

And who is the author? Certainly, it is the Holy Spirit. For it is not you that speak, but the Spirit of your Father that speaks in you.

Something similar is stated in 2 Corinthians 13:3: Do you seek a proof of Christ that speaks in me?

But how is it that these men seem possessed? It ought to be observed that every action caused by two things—one being the principal agent, and the second, in fact, the instrumental agent—ought to be named from the more principal agent. These men were the agents instrumentally; the Holy Spirit was the agent principally. For that reason, the whole action ought to be attributed to the Holy Spirit.

But it ought to be considered that sometimes the Spirit moves by disturbing the mind, and sometimes He moves by comforting the mind. Hence, there is this difference between the movement of the devil and that of the Holy Spirit. For man is only master through his power of reason, by which he is free. Therefore, when a man is not moved according to his power of reason, then it is the movement of someone possessed. When a man is moved with his power of reason, then it is said to be a movement by the Holy Spirit, for the motion of the devil disturbs man’s power of reason.

These men, however, although they were speaking by the agency of the Holy Spirit, nevertheless, the power of reason remained in them; and, for that reason, they were also speaking by their own agency, unlike possessed men.

Hence, He brings them to know prophetic truth, as it is stated: And we have the more firm prophetical word (2 Peter 1:19).

But the Apostles might say: ‘Who will deliver us up? We do not have enemies.’ Firstly, therefore, He shows by whom they will be delivered up; and secondly, He gives a consolation, where it is said, But he that shall persevere unto the end, he shall be saved.

Someone could guard himself poorly against a persecution foretold to him only in general; for that reason, He foretells the persecution in particular. And He says two things regarding the first point: The brother also shall deliver up the brother. This literally happened: a father delivered up his son, and, on the other hand, a brother also delivered up his brother, either because of fear or because of hatred. This is because the power of faith is so great that between people who are not of the same faith, there can scarcely be firm friendship.

And this is what He says, The brother also shall deliver up the brother, etc. Hence, it is also said in Jeremiah 9:4: Let every man not trust in any brother of his. And, because of this, it is necessary that they be on their guard, both because of the injury a man suffers and because of the loss of friendship. It is written in Psalm 54:13: If my enemy had reviled me, I would verily have borne with it.

Again, it is more necessary that you be on your guard, because you will not go to persons known to you, but to strangers. And this will not be strong enough, because The hour comes, that whosoever kills you will think that he does a service to God (John 16:2). But did this ever really happen? Were there not many who received them? Therefore, He was speaking about men who lived merely as natural men. But others, who were of God, received them.

But the cause of this is assigned: 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). Likewise, the Lord promises a consolation, because it is for my name’s sake. For this ought to be sweet to you, to suffer for My name, as it is written: If you be reproached for the name of Christ, you shall be blessed (1 Peter 4:14).

Similarly, He comforts them with another reason: that their tribulation should produce great fruit. For, because He foresaw that many would fall, for that reason He admonishes perseverance, because he that shall persevere unto the end, he shall be saved. I have fought a good fight, I have finished my course, I have kept the faith; 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 (2 Timothy 4:7–8). Hence, in Leviticus it is said that the rump was being offered, that is, the end of one’s life.

And when they shall persecute you in this city, flee into another. Above, He taught them about their dangers, in which He explained what He had said, Behold I send you, etc., but now He teaches how they should conduct themselves. This part is divided: firstly, He teaches them to beware of evils and of danger, exercising prudence; secondly, He teaches them to maintain composure in dangers, where it is said, Therefore fear not.

Concerning the first point (bewaring of evils), He firstly teaches them to avoid physical danger; secondly, He teaches them to avoid spiritual danger, where it is said, The disciple is not above the master. Regarding avoiding physical danger, He does two things: firstly, He alludes to the evil of the dangers; secondly, He responds to a tacit objection, where it is said, Amen I say to you, etc.

He says, therefore: ‘It was indeed said that he that shall persevere unto the end, he shall be saved. But this does not mean you should expose yourselves to trials; rather, when they shall persecute you in this city, flee into another.’ This is advisable for weak men, so that, by incautiously exposing themselves, they do not give up. The discreet man considereth his steps: the fool leapeth over, and is confident (Proverbs 14:15–16).

Likewise, He is also teaching the mature to avoid trials. Even if they do not need to avoid trials for their own sake, they nevertheless ought to avoid them for the sake of the salvation of others, as it is stated: But to abide still in the flesh is needful for you (Philippians 1:24). The Lord demonstrated this when, because of Herod, He fled into Egypt, as stated above in Matthew 2. Similarly, the disciples did this, as it is stated in Acts 8.

But against this is brought forward what is written in John 10, that a hireling flees and leaves the sheep. Therefore, it is said that these words do not pertain to the Apostles, but to hirelings.

Augustine responds that if persecution threatens a single person, then he should avoid the persecution and leave other shepherds through whom the work of salvation may continue. But if persecution threatens the whole Church, it is necessary that either the whole Church flee to safer places, as has happened in the past, or that some flee and others who are steadfast remain, or else the pastor may remain with the flock.

He continues, Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come. He is responding to a tacit objection. They could say: ‘You send us to Judea; if they cast us out, where shall we go?’ He replies: ‘I say, given that they expel you from one city, flee into another, and you will not be able to travel through all the cities of Judea till the Son of man come—that is, until He rises again from the dead, and then He will send you to the Gentiles,’ as it is stated below: Going therefore, teach you all nations (Matthew 28:19).

Hilary explains this passage differently. He says that Christ is speaking about a second mission, namely, when He says, When they shall persecute you; that is, flee from Judea to the Gentiles, as it is stated: 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 would leave our own people?’ He answers: ‘It is because you will not be able to cover all the cities of the children of Israel before your death; then the time for the children of Israel will be completed.’ Mystically, this passage may be explained this way: ‘When heretics persecute you with their Scriptural arguments, repel them with Scriptural arguments; for these heretical arguments will not be exhausted until the truth is made manifest.’

The disciple is not above the master, nor the servant above his lord. Here He admonishes them not to give up. He does so for three reasons:

1. He admonishes them by His example not to give up.
2. He admonishes them because of a benefit not to give up, where it is said, Therefore fear them not.
3. He admonishes them because of divine judgment not to give up, where it is said, And fear you not them that kill the body.

Regarding the first reason (His example), He first exhorts them by His example not to give up. Secondly, He presents a comparison. Thirdly, He applies it to the present situation. In doing so, He first brings forward what is inappropriate, and secondly, what is the ideal. He says, therefore, The disciple is not above the master.

For they might say: ‘You say that we will be hated by all: how will we be able to withstand this?’ The Lord had given them great wisdom and great power; therefore, honor is due to wisdom, and reverence is due to power. For that reason, the Lord sets Himself as an example regarding both: The disciple is not above the master, in so far as he is a disciple. Hence, if they did not bestow honor on Me, which is due to a master, neither will they do so to you.

Again, The disciple is not above the master may be explained differently, in so far as it refers to mastership. Hence: You call me Master and Lord. And you say well: for so I am, etc. (John 13:13). And it ought to be a glory for anyone if he is like his master or teacher; for that reason, He adds, It is enough for the disciple that he be as his master.

For just as in worldly affairs, a thing is perfect when it can produce something similar to itself, so also a disciple is then perfect when he is very similar to his master; it is also similar regarding a servant. For that reason, it ought not to be burdensome to you if you are also as I am. Hence, it is stated: Christ also suffered for us, leaving you an example that you should follow his steps (1 Peter 2:21). And: What is man, said I, that he can follow his master? (Ecclesiastes 2:12).

Then He calls them members of the household: If they have called the good man of the house Beelzebub, how much more them 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 it is stated: My brethren, count it all joy, when you shall fall into divers temptations, knowing that the trying of your faith works patience (James 1:2). 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 not a great thing for a member of the household to suffer for his friend. You are fellow citizens with the saints and the domestics of God (Ephesians 2:19). Therefore, if they have called the good man of the house Beelzebub, it is not surprising if they reproach you.

But what is meant by ‘Beelzebub’? It ought to be known that Ninus is said to be the son of Bel. Hence, he made a statue of his father to be honored and called it ‘Bel.’ Then, afterwards, the name was translated into another language and became ‘Beelzebub.’ ‘Zebub’ means ‘fly’; sacrifice was made to this statue with much blood, where many flies gathered.

Therefore fear them not. Here He exhorts them not to give up in their tribulations because of the benefit involved. Firstly, He comforts them; secondly, He gives a comparison; and thirdly, He applies it to the present situation. He says, therefore: They shall persecute you; but fear not, because you ought to fear nothing except what is evil. Indeed, it is a great good to endure what the Lord endured. Hence, I bear the marks of the Lord Jesus in my body (Galatians 6:17).

For nothing is covered that shall not be revealed. This phrase can refer to the preceding or the following words. Referring to the preceding words, it is as follows: These men will call you Beelzebub, but one should not be concerned, because at the end of the world their malice will be made known to all. For that reason, do not fear, because nothing is covered that shall not be revealed; as it is stated: 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 Corinthians 4:5).

Nor hid. Something covered differs from something hidden. Something not visible is said to be covered, such as what another has in his heart, according to the passage: Why do you think evil in your hearts? (Matthew 9:4). Something, however, is also said to be hidden which, even if it is apparent, is nevertheless concealed by something else. Or it can be explained this way: ‘Fear not, because if your truth does not appear immediately, it will nevertheless appear afterwards.’

Then the Lord instructs them as an advocate is instructed: for, firstly, an advocate is taught how he should argue before he speaks before others. So the Lord had chosen disciples to sow His word among all the people. For that reason, He wished to teach them in secret, saying: That which I tell you in the dark, speak you in the light. There are two senses through which we learn: hearing and sight. What is said in the dark is hidden; likewise, what is said in the ear is hidden. That which I tell you in the dark, speak you in the light, because in the light all things are made manifest. Likewise, it is hidden because it is heard in the ear; for that reason, He says, and that which you hear in the ear, preach you upon the housetops.

But the contrary seems to be said in John 18:20: In secret I have spoken nothing. This ought to be understood this way: ‘I have spoken nothing in secret which may not be said openly.’ Or it is this way: That which I tell you in the dark, that is to say, among the Jews, who are darkness. Hence: You were formerly darkness (Ephesians 5:8). Or, what I say to you, who are darkness, speak you in the light; Who both will bring to light the hidden things of darkness and will make manifest the counsels of the hearts (1 Corinthians 4:5).

And that which you hear in the ear, preach you upon the housetops. Wise men lay up knowledge (Proverbs 10:14). And: Which you having heard, consider it thoroughly in your mind (Job 5:27). Preach upon the housetops, because in some regions the custom is that roofs are flat, so that a presentation can also be made there to all. Mystically, one preaches upon the roof who, subduing his flesh, preaches to others.

And fear you not them that kill the body. Above, He showed that they were obliged not to forsake the confession of the truth, both because of His example and because of the benefit of tribulations. Now He shows that they should not forsake the confession of the truth because of divine judgment, as their actions are subject to Divine justice.

Or it can be connected differently. He taught how persecutions are to be avoided; but now He teaches that they should cease for no reason from the execution of their office. For three things could impede the execution of their office: reproaches, the fear of death, and carnal affection. Therefore, He taught that they should not desist because of reproaches. Now, however, He teaches that they should not desist because of the fear of death. Thereafter, He teaches that they should not desist because of carnal affection, where it is said, Do not think that I came to send peace upon earth.

Hence, according to this, He teaches three things:

1. Those who kill the body are not to be feared, so that the preaching of the truth is not abandoned.
2. They are not to be feared because they can do little harm, where it is said, And are not able to kill the soul.
3. He shows who is to be feared, namely, the One who can do much harm.

Firstly, therefore, He says, fear you not them that kill the body. And why? Do not fear them, because the body itself must die; hence, they do not cause anything that would not happen eventually. And if Christ be in you, the body indeed is dead, because of sin: but the spirit lives, because of justification (Romans 8:10). Likewise, this is because having the body slain for the sake of glory is desirable; hence: Unhappy man that I am, who shall deliver me from the body of this death? (Romans 7:24). Likewise, do not fear them, because the death of the body is brief and momentary: For we who live are always delivered unto death (2 Corinthians 4:11). And, therefore, fear you not; Who are you, that you should be afraid of a mortal man, and of the son of man, who shall wither away like grass? (Isaiah 51:12).

And are not able to kill the soul. Here He mentions what little harm they can do, namely, that they are not able to kill the soul. Hence, a spirit always lives: Before man is life and death, good and evil, that which he shall choose shall be given him . For just as the body lives by the soul, so the soul lives by God; and in this way, God is the life of the soul. Therefore, they are not to be feared, because they can do little.

And fear you not them; but rather fear him that can destroy both soul and body in hell. If you say those who kill the body are to be feared, I reply, rather He ought to be feared who can also destroy the soul.

It should be observed that this name for hell, ‘Gehenna,’ is not found in the Old Testament. Nevertheless, it is derived by the Savior from Jeremiah 19:6, where it is said: Therefore behold, the days come, saith the Lord, that this place shall no more be called the valley of the sons of Hinnom, but the valley of slaughter.

Therefore, Hinnom is a valley at the foot of the mountain of Jerusalem, a rich valley that was called the valley of Hinnom. Now it happened that this place was consecrated to an idol. And for that reason, because the inhabitants had turned to pleasures, the Lord threatened that they would be killed, and that it would no longer be called the place of Hinnom, but Polyandrion (that is, a burial-place of the dead). For this reason, He calls this place Gehenna.

Therefore, He says: Fear not those who only kill the body, but rather fear him that can destroy both soul and body in hell. This is because one should not be subject to God on account of fear of punishment, but on account of the love of justice, as is stated: For you have not received the spirit of bondage again in fear: but you have received the spirit of adoption of sons of God (Romans 8:15).

It should also be noted that here He excludes two errors. First, some were saying that the soul perishes when the body has died; and He refutes this when He says: Who can send the soul into hell. Therefore, it is evident that it remains after the body. Second, it was the position of certain people that there was no resurrection, as is said in 1 Corinthians 15. And He excludes this, because if the body and soul are sent into hell, it is established that there will be a resurrection. This is stated in Revelation 20:9: They shall be cast into the pool of fire and brimstone.

Are not two sparrows sold for a farthing? This was said because these things should not be feared, as they can do little harm. Nor should they be feared because what little they can do, they can do only by Divine Providence.

And He proceeds in three steps:

1. First, He sets forth Divine Providence concerning the birds.
2. Second, He sets forth Divine Providence concerning humans, where it is said, But the very hairs of your head are all numbered.
3. Third, He proclaims their security to them: Fear not therefore.

Therefore, He says, Are not two sparrows—by "two sparrows" He means all small birds—sold for a farthing? In this He indicates their trifling value, because two are bought for a farthing; for just as one is the smallest number, so a farthing is the smallest unit of weight.

But note, according to Augustine, that something is said to have value in two ways:

• Either according to the dignity of its nature; and in this respect, one sparrow is worth more than a penny.
• Or according to our use; and in this way, a penny is worth more.

But it is objected that Luke mentions five sparrows and two farthings. It should be said that there is little difference: if two are bought for a farthing, and five are bought for two, there is not a great difference.

And not one of them shall fall on the ground without your Father; that is, without your Father’s providence. And why does He say this? It is because this statement agrees with the statement of the Law (Leviticus 14): when someone was cured from leprosy, he offered two sparrows. One was sacrificed, but the other was dipped with cedar wood and hyssop in the blood of the one killed, and the leper to be cleansed was sprinkled; in this way, the living sparrow was let go. Therefore, He intends that two be taken, and one not be killed; and this does not happen without God’s providence.

Hilary expounds the passage this way: “By two sparrows are understood the body and the soul, and they are given for a farthing, that is, for a little pleasure; behold you are sold for your iniquities, and for your wicked deeds have I put your mother away (Isaiah 50:1). And of these only one falls to the ground, namely, the body; the soul, however, goes to judgment.”

But it is objected: God does not care about oxen; therefore, neither does He care about sparrows. It should be said that God takes care of all things, as it is stated: There is no other God but thou, who hast care of all . But it should be known that He provides for all things according to the manner of their natures.

Now there is a diversity among created things: some are naturally free, while others are not. A creature is said to be free if it has the power to do what it wants; a creature that does not have this power is not free. Therefore, He provides for rational creatures as free beings, but He provides for others as servants. Just as the head of a family provides in one way for his children and in another way for his servants—he provides for his children for their own sake, but he provides for the servants according to what is useful for their masters and according to how suitable each one is for serving—so Divine Mercy distributes His gifts to rational creatures for their own sake, because everything happens for their good or for their punishment. Therefore, for them, all things are either rewards or punishments for their merits.

The things that happen to irrational animals happen either for the salvation of humans or for the completion of the universe. As it is stated in 3 Kings, a certain prophet was killed by a lion, and this was on account of his fault. A mouse is killed by a cat to keep the order of the universe, for this is the universal order, that one animal lives on another.

For that reason, He afterward shows Himself to have a different care for both humans and animals, when He says: But the very hairs of your head are all numbered. He shows that there is a different kind of Divine Providence, according to the diverse ways it operates. For He had said concerning sparrows that one does not fall to the ground without the Father; but here He says that much less will you fall, nor even your hairs, without the Father. And here He indicates providence over the smallest actions, because all things that are in the actions themselves are ordained for them, and God provides for these.

But it should be observed that He says, are numbered. The reason is that it is customary for someone to number what they wish to retain; however, what they wish to bestow, they hand over to another. Therefore, there is a difference between providence for rational people and for other things, because the former are immediately ordained to God (as such a creature has a capacity for God), while the others do not.

Likewise, we wish to keep for ourselves the things we number. And for that reason, He did not say above that the sparrows are numbered, because they do not continue to exist forever. But humans exist in such a way that they continue to exist forever, because the soul is everlasting.

But here a question arises: If the hairs are numbered, will not everything that was cut from the hairs be reintegrated at the resurrection? And if so, their length will be unbecoming.

Some say that matter does not perish, but what is superfluous in one part will belong to another part. But supposing that nothing will be diminished, what would be the result? For that reason, it should be understood that there were three opinions on this point:

1. Some said that flesh will not rise again, except for what is from true human nature.
2. Others, however, said that flesh will not rise again, except for what was taken from Adam, which was multiplied in this way into a great quantity.
3. Still others said that flesh will not rise again, except for what was not only taken from Adam but also what was taken from a near ancestor.

Therefore, whatever is added that is from true human nature will rise again; but that which pertains to the quantity of the parts will not rise again.

But against this, it seems that the heat acting upon the nutritive fluid also acts upon the foundational fluid, and in this way, a person does not consume the one unless they consume the other, since they are mixed together.

For that reason, it seems one should say otherwise: that whatever is from true human nature will remain, only insofar as it pertains to a person’s completeness. However, I call that which is from true human nature, ‘flesh according to the species’; ‘flesh according to the matter,’ however, is something else. The flesh, however, will rise again according to the species, not according to the matter.

But what is meant by the expression, ‘flesh according to the species’? It should be said that a person’s parts can be considered either concerning their form or concerning their matter. Concerning their form, they always remain. If, however, we consider the matter apart, something appears and disappears, as is evident with fire.

And if wood is added to a fire, the fire remains the same according to its species; nevertheless, the matter of the wood disappears as it is consumed. Therefore, what is more perfect will rise again. Thus, He does not say, ‘Your hairs are weighed’; but on the contrary, He says, Your hairs are numbered. Therefore, the parts of the body will not rise again in weight, but in form.

Fear not therefore. Here He shows their security, based on the fact that their enemies can do but little, and what they can do, they cannot do without God’s providence. Fear not therefore: you are better than many sparrows. Thou hast subjected all things under his feet, all sheep and oxen: moreover, the beasts also of the fields, as it is stated in Psalm 8:8. And, Let us make man to our image and likeness (Genesis 1:26); and it continues: 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 moveth upon the earth.

Every one therefore that shall confess me before men, I will also confess him before my Father who is in heaven. Here He touches upon two things: first, the benefit that results from confessing Him; second, the harm that results from denying Him, where it is said, But he that shall deny me before men, I will also deny him before my Father who is in heaven.

Therefore, He says: ‘Therefore I wish that you die and suffer.’ And why? Certainly, it is for your benefit. Because Everyone therefore that shall confess me before men... And He refutes the error of a certain person who was saying that it is necessary to confess the faith only before God in one’s heart, and not with the mouth before men. This error is here proven manifestly false, because, With the heart, we believe unto justice; but, with the mouth, confession is made unto salvation (Romans 10:10).

I will also confess him before my Father, namely, when I will have access to the Father, when it will be said: Come, ye blessed of my Father (Matthew 25:34). But they could say: ‘You are on earth, so for this reason confessing You can avail little.’ For that reason, He adds, who is in heaven, and He has power.

He that shall deny by word, such 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 (Titus 1:16). I will also deny them, when He will say, as it is stated above: I never knew you (Matthew 7:23), that is, I never approved of you.

Do not think that I came to send peace upon earth...

Previously, He admonished the disciples not to desist from preaching the truth due to reproaches or the fear of death. Now, He similarly admonishes them not to desist because of domestic affection. He addresses this in two main ways:

1. First, He shows that separation from domestic affection is imminent.
2. Second, He explains how they should conduct themselves regarding this, where He says, He that loveth father or mother more than me, is not worthy of me.

Regarding the first point (the imminent separation), He proceeds in three stages. They might have thought, ‘Lord, why will so many things happen to us? We believed we would have peace at Your coming.’ Therefore:

1. First, He corrects their potential misunderstanding of His intention, saying, Do not think that I came to send peace upon earth.
2. Second, He states His actual purpose, where it is said, I came not to send peace, but the sword.
3. Third, He explains this, saying, For I came to set a man at variance against his father, etc.

But what does He mean? Is it not stated in Luke 2:14 that when the Lord was born the angels sang, Glory to God in the highest: and on earth peace to men of good will? And the Bishop himself, when he first turns towards the people, says, “Peace be with you.” And earlier, the Lord announced peace.

For that reason, it should be said that there are two types of peace: good and evil. The word ‘peace’ signifies concord. There is an evil peace, about which it is spoken in Wisdom 14:12: But living in a great war of ignorance, they call so many and so great evils peace. This peace pertains to domestic affections.

And it is as though He were saying, ‘This peace I have not come to establish.’ Therefore: It was given that he should take peace from the earth (Revelation 6:4). But He Himself is the good peace, about whom it is said: He is our peace, who hath made both one (Ephesians 2:14). For that reason, the angels sang: And on earth peace to men of good will (Luke 2:14). Thus, He says, I came not to send peace, but the sword.

It belongs to the nature of a sword to divide. This sword is the word of God: The word of God is living and effectual and more piercing than any two edged sword (Hebrews 4:12). Therefore, it is likewise said, The sword of the Spirit (which is the word of God) (Ephesians 6:17). This word of God was sent to the earth. Some people believed, and some did not. For that reason, a conflict occurred, as it was stated: How turn you again to the weak and needy elements which you desire to serve again? (Galatians 4:9). Therefore, He came to separate these two groups.

He came, therefore, to send the sword (namely, the word of God), but with a divided result: some people believed, and this was due to Him; others, however, did not believe, and this was due to their malice. This, nevertheless, was also caused by Him, in that He permits this to happen, as it is stated: For this cause, God delivered them up to shameful affections (Romans 1:26).

But someone might say: ‘You have come to set people at variance. Among whom did You come? Was it not among dissimilar people and strangers?’ And He shows that it was not so, but rather among those closely related. For I came, He said, to set a man at variance against his father, etc.

For a close relationship is twofold: one kind is natural, and another kind is called domestic or household. And for that reason, He sends the sword against both. Natural friendship is founded upon a natural act, which is generation or the union of man and woman. The domestic or household relationship is founded upon affinity. Therefore, concerning the first type (natural friendship), He came to set a man at variance against his father.

But a question arises. It was said above: I am not come to destroy, but to fulfill (Matthew 5:17). But the Law commanded: Honor thy father and mother, etc. The solution is as follows: I say that you should obey your father whenever he does not draw you away from the love of God; but whenever he does draw you away, you are not bound to obey.

And the daughter against her mother; this also refers to generation. And the daughter-in-law against her mother-in-law.

In this, the New Law agrees with the Old Law, as it is stated in Exodus 32: If any man be on the Lord’s side, let him join with me. And all the sons of Levi gathered themselves together unto him, and he said to them: Put every man his sword upon his thigh. And it continues: And let every man kill his brother, and friend (Exodus 32:26–27). This is accounted to the praise of the Levites, as it is stated in Deuteronomy 33:8: To Levi also he said: Thy perfection, and thy doctrine be to thy holy man. And it continues: Who hath 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 (Deuteronomy 33:9).

But here a question arises, because here the Evangelist enumerates six persons, while in Luke only three are enumerated. It should be said that it is the same in either case, because a man’s mother is the same thing as his wife’s mother-in-law. Likewise, He sets forth those who pertain to the family circle, where He says, And a man’s enemies shall be they of his own household, etc.

And it is stated: For I heard the reproaches of many, and terror on every side: Persecute him, and let us persecute him: from all the men that were my familiars (Jeremiah 20:10). Notice also that the whole passage is found in Micah 7:6: For the son dishonoureth the father, and the daughter riseth up against her mother, the daughter-in-law against her mother-in-law: and a man’s enemies are they of his own household.

He that loveth father or mother more than me, is not worthy of me. Here He shows how they should conduct themselves in this separation. If you wish to receive the Lord’s word, it is necessary that you be separated from the persons of whom I spoke. But someone might say: ‘I do not want to be separated from my father,’ or something of this kind. For that reason, He says, He that loveth father or mother more than me, is not worthy of me. The Lord exhorts that He be placed before any domestic affection. First, He sets forth the exhortation; and second, He sets forth the benefit following from it, where it is said, He that receiveth you, receiveth me: and he that receiveth me, etc.

And He sets forth three degrees of domestic affection. For it is natural that a man love his father, but it is more natural that a father love his son. Again, it is more natural that a man love himself. Why, therefore, does a father love his son more, rather than the contrary? Some assign this reason: that the father has more knowledge about the son, if he is his, than the son about his father.

Likewise, the longer someone is attached to another, the more deeply rooted they are in the love of that person. Similarly, another reason is that everyone loves himself more than another.

But a son is what one might call a part of his father; the father, on the other hand, is not a part of the son; therefore, etc. Likewise, it is natural that everything loves what has been made by itself.

But there is a different explanation, according to some, because in a certain respect the son loves the father more. For, naturally, lineal descent occurs from the father to the son; nevertheless, the son is naturally subject to the father. For that reason, the father naturally loves the son—even a spiritual father, as it is stated: I write not these things to confound you: but I admonish you as my dearest children (1 Corinthians 4:14). But sons are naturally subject to their fathers; for that reason, they naturally honor their father and are more angered about an injury inflicted upon their father than about an injury inflicted upon themselves: The glory of children are their fathers (Proverbs 17:6). Hence, He that loveth father or mother more than me, is not worthy of me, because He Himself is God. And God is to be loved before all things: I will not accept the person of man, and I will not level God with man (Job 32:21). For God is goodness itself; for that reason, He ought to be loved more. He is not, therefore, worthy of Me who loves his father or mother more than Me. And he that loveth son or daughter, etc. Why does a son love his father? It should be said that whatever a son has, he has from his father: for he has from his father nourishment and teaching. And this a son cannot give to his father; but what things a son receives from his father, he receives more abundantly from God. For He Himself teaches us, as it is stated: Who teacheth us more than the beasts of the earth, and instructeth us more than the fowls of the air, etc. (Job 35:11). Likewise, He feeds us, as it is said in Genesis concerning Jacob. Moreover, He preserves us in perpetuity. And this a person has more from God than a son has from his father. For that reason, God must always be loved more. For I know that my Redeemer liveth, and in the last day I shall rise out of the earth. And I shall be clothed again with my skin, and in my flesh I shall see my God (Job 19:25–26). And he that taketh not up his cross. It was said that he who loves his father, etc.; indeed, I say more: he who loves himself more than Me, is not worthy of Me. Because nothing can fill the whole heart except God. And therefore it is said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole strength (Deuteronomy 6:5). Hence, He says, And he that taketh not up his cross, and followeth me, is not worthy of me. He means that he who is not prepared to suffer even death on account of the truth, and the greatest death, namely, the death of the cross, is not worthy of me. Indeed, he ought to glory in the cross, as it is stated: But God forbid that I should glory, save in the cross of the Lord (Galatians 6:14). And in saying this, He foretells His own death, and the manner of his death: Christ suffered for us, leaving you an example that you should follow his steps (1 Peter 2:21). It is also expounded otherwise. It may be expounded that he accepts the cross who afflicts his flesh, as it is stated: They that are Christ’s have crucified their flesh, with the vices and concupiscences, etc. (Galatians 5:24). Likewise, the cross is carried in the heart when one is saddened on account of sin, as the Apostle said: Who is scandalized, and I am not on fire? (2 Corinthians 11:29). Likewise, that does not suffice unless the Lord is followed. Hence, and followeth me. If you fast, if you have compassion upon your neighbor, yet not for My sake, you are not worthy of me. For it is a great thing to follow the Lord, as it is stated: “It is great glory to follow the Lord.” But they could say, ‘What will we have from that?’ For that reason, He shows the punishment of the disobedient; hence, He says, He that findeth his soul, shall lose it. The soul denotes one’s life: when someone is in danger of losing money, one is accustomed to say, ‘I lost the money’; and if he is freed from the danger, he says that he found the money. Similarly, if someone is in bodily danger and is freed by some occasion, he says that he found his life. Therefore, he who finds his life—and will have been in danger for My sake, and denies Me, so that he may find life—is not worthy of me. And he that shall lose his soul, that is to say, his life, meaning if one will have exposed himself to death for My sake, shall find it. He that shall find me, shall find life, and shall have salvation from the Lord (Proverbs 8:35).

He that receiveth you, receiveth me. Here He sets forth a remedy. You say that we should make our living thus. Give us an indulgence. Just as the Pope gives to his legates the power of granting an indulgence, so the Lord gives a reward to those receiving them. And He sets forth three things, of which two pertain to lesser matters. He says, therefore, He that receiveth you, receiveth me: because they will have God as a guest, because you are My members, because you are the body of Christ, members of member. Hence, He receiveth Me. But they could say: ‘You are a poor man: it is not a great thing to receive a poor man, such as yourself.’ On the contrary, he that receiveth me, receiveth him that sent me: because, as it is stated, He who honoureth the Son honoureth also My Father (John 5:23). It is a great thing to have God as a guest, just as it was reputed to the praise of Abraham, as it is stated in Hebrews 13. Likewise, something else will be obtained, namely, the reward of a prophet. Hence, He that receiveth a prophet in the name of a prophet, shall receive the reward of a prophet. There are two excellent things in a prophet. The first is prophecy: And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy (Joel 2:28). Likewise, in them is the gift of justice: But of him are you, who is made unto us wisdom and justice (1 Corinthians 1:30). This verse can also be understood thus: He that receiveth a prophet in the name of a prophet, that is, because he is a prophet, shall receive the reward of a prophet. You say that we ought to receive the Apostles. But some false prophets or false apostles will come. Therefore, He says: ‘I do not make a fuss about the truth, but about the name. Because he who receives someone in the name of a prophet will have a reward.’ And what reward? It will be the same which you would have if you would receive a true prophet. Hence, He says, the reward of a prophet, that is, which he would have for a prophet. Likewise, He does not make a fuss who he is, whether he be this or that prophet. For he who receives a prophet receives the reward of a prophet, because the prophet therefrom is more inclined to perform his work; because not only he who does receives a reward, but they also that consent to them that do them, as it is stated at the end of Romans 1. Hence, if you cooperate in a good work, from that good work you receive a reward; if you furnish what is needed to support a prophet’s life, you will receive the reward of a prophet, because otherwise he could not fulfill his office. And what follows is similar: He that receiveth a just man in the name of a just man, shall receive the reward of a just man. But someone could say: ‘If Peter or Elijah were to come, I would willingly receive him.’ For that reason, He adds, And whosoever shall give to drink to one of these little ones, that is, to the faithful, as it is stated below: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me, etc. (Matthew 25:40). It is as though He said: ‘I do not care whether they are great or small.’ Someone could say: ‘I am poor; I do not have anything to give.’ For that reason, He adds, A cup of cold water: He does not say, of cold water, on account of a scarcity of wood, lest one could thus excuse himself. Hence, He wishes to say: ‘Whatever least thing one shall have done, will have a reward.’ And He confirms this, saying, Amen I say to you he shall not lose his reward. Behold the Lord shall come (Isaiah 40:10); and it continues, And his reward is with him and his work is before him.