Commentary on the Gospel of Matthew

Above he had set forth his teaching; here he institutes ministers. And they are described by number, by power, and by the setting down of their names. As to number, whence he says, having called together the twelve. And why does he say twelve? So that the conformity of the New and the Old Testament might be shown, because in the Old Testament there were twelve patriarchs, and these likewise are twelve. The second reason is that the power and effect that would come through them might be shown: for this number is composed of four and three multiplied together, whether four times three or three times four. By the number three the Trinity is designated; by the number four, the world. Therefore it is signified that their preaching was to extend to the whole world; whence the Lord says in Mark, last chapter, 15: "Going into the whole world, preach the Gospel to every creature," and so on. Likewise, to signify perfection, because twelve consists of a doubling of six: for six is a perfect number, because it arises from all its aliquot parts: for it arises through one, two, and three, and these parts joined together make six. Whence he called so many to signify perfection. Above, in chapter 5:48: "Be perfect, as your Father also is perfect."

There follows the matter of their power: for he gave them power, etc., namely that they themselves might do, or be able to do, as he himself had done. And not only what he did, but greater things, John 14:12. For it is not written that the sick were cured by the shadow of Christ, as it is written that many were cured by the shadow of Peter, Acts 5:15. "That they might cast out unclean spirits." Whence he did not wish that they should cast them out as he himself did; but he cast them out by his own proper power, while they cast them out in the name of Christ: whence Mark, last chapter, 17: "In my name they shall cast out devils," and so on. And not only that they might cast out devils, but that they might cure every sickness, as is found in Mark, last chapter, 18: "They shall lay hands upon the sick, and they shall recover." But if you should ask why this power is not now given to preachers, Augustine answers that the greatest miracle is at hand, namely that the whole world has been converted. Either, then, miracles were worked, and so I have my point; or if not, this itself is the greatest miracle: that through twelve most lowly fishermen the whole world was converted.

There follows the setting down of their names. And why? Lest, if some false prophet should come who said he was an apostle, he should be believed; and on account of this the letter of the Manichaean foundation was rejected. And it is to be noted that this Evangelist always combines them two by two. And why? Because the number two is the number of charity. Likewise, wherever he places someone who is called by two names, he adds something by which the difference may be noted. Likewise it is to 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"; whence it is said in Proverbs 21:28: "An obedient man shall speak of victory." Peter is named from "rock" on account of his firmness; and Cephas, which is a Syriac name, not Hebrew. Andrew means "manly"; whence it is said in Psalm 26:14: "Do manfully, and let thy heart take courage." Likewise Philip, "mouth of a lamp"; such ought the preacher to be. Psalm 118:140: "Thy word is exceedingly refined [as with fire]." Bartholomew, "son of him who suspends the waters"; and this is said of Christ, of whom it is said in Job 26:8: "He bindeth up the waters in his clouds." Likewise James of Zebedee, who was killed by Herod, whose name means "supplanter." And John, who is called "grace"; 1 Corinthians 15:10: "By the grace of God, I am what I am." This one does not follow the order of dignity, as in Mark. Likewise Thomas and Matthew. Others do not add "the publican," but he added it for the sake of humility. Likewise others place Matthew before Thomas; this one does the opposite. Thomas is called "abyss," on account of the depth of his faith. Matthew is called "given," as is found in Ephesians 4:32: "Forgiving one another, even as Christ has forgiven us." James of Alphaeus, to distinguish him from the other. This one is called "brother of the Lord," because he was a cousin. And Thaddeus, brother of James. And he is called Jude, who wrote the epistle, and his name is interpreted "heart"; Proverbs 4:23: "With all watchfulness keep thy heart." Likewise Simon the Canaanite, from the village of Cana. And Judas Iscariot, to distinguish him from the other Judas; and he is named either from a village or from the stock of the tribe of Issachar, and his name means "death." "Who betrayed him." And why did he set this down? To give a lesson, that dignity of state does not sanctify a man. Likewise there is another reason, to note that it scarcely happens that in a large gathering there is not someone bad; and therefore it is set down thus, that it may be shown that the good are sometimes not without the bad; Song of Songs 2:2: "As the lily among thorns, so is my love among the daughters." And Augustine: "My house is not better than the house of the Lord." These twelve God chose, and appointed them to be the publishers of Sacred Scripture.

"Commanding them, and saying," and so on. Here he sets down their instruction. And first he instructs them by word; secondly by example, at the place, "And it came to pass, when Jesus had finished," and so on. By word, in three ways. First concerning their office; secondly concerning their expenses; thirdly concerning their dangers. Second, at the place, "Do not possess gold nor silver"; third, at the place, "Behold, I send you as sheep in the midst of wolves." Concerning the office he commands four things. First, where they should go; secondly, what they should say, at the place, "And going, preach," etc.; thirdly, what they should do, at the place, "Heal the sick," etc.; fourthly, to what end, at the place, "Freely you have received, freely give." And first he tells where they should not go; secondly where they should go, at the place, "But rather go to the sheep that have perished of the house of Israel." And concerning the first he says two things. First, "Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not." These were in between the Gentiles and the Jews, concerning whom it is found in 4 Kings 17:24 and following, and these retained partly the rite of the Jews, partly that of the Gentiles, and these were very much opposed to the Jews. Whence he forbids that they go to the simply Gentile peoples, nor to these middle ones. But it seems the contrary is said where he says, "Go, teach ye all nations." And Isaiah 40:5: "And all flesh together shall see that the mouth of the Lord hath spoken." Why then does he say, "Go not into the way of the Gentiles"? It must be said that they were sent to both, but an order had to be observed. Because first to the Jews. And one reason is that what justice requires ought to be done before what proceeds from mercy; but it was a matter of justice that they should preach first to the Jews, because this they had from a promise, as is found in Romans 15:8: "Now I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers." But to the Gentiles he was bound out of mercy; for as is found in Romans 11:17, the Gentiles are wild olives received from the olive tree, namely from the faith of the ancient fathers: whence it is said there, "But thou, being a wild olive, art ingrafted in them, and art made partaker of the root, and of the fatness of the olive tree." First, therefore, the olive tree had to be nourished, that it might receive something from it, and afterward the wild olive was to be grafted in, Romans 11:17. Likewise, wishing to bring the faithful into the faith of the fathers, he first willed that the faith be preached to the Jews. The second reason was that the Lord pours into all that for which they are disposed; but many of the Jews were already disposed through faith. And just as fire acts first upon the things that are near, so the Lord out of charity first willed to act upon those who were near. Whence it is said in Isaiah 57:19: "They shall come to declare peace to them that are near, and to them that are far off." Likewise, if he had gone to the Gentiles first, the Jews, who held the Gentiles in great hatred, would have rejected him out of indignation; therefore in Acts 13:46: "To you it behooved us first to speak the word of God." Whence he says, "Go not into the way of the Gentiles," that is, do not approach the road that leads to the Gentiles, lest they speak of you. But he does not say "into the way of the Samaritans." And mystically: those who are disciples of God ought not to go into the way of the Gentiles, nor of heretics; whence Jeremiah 2:18: "What wilt thou in the way of Egypt, to drink the troubled water?" "But go ye rather to the sheep that are lost of the house of Israel." And why sheep? Because they had perished more through the fault of the Pharisees than through their own fault. Whence Psalm 99:3: "But we are his people, and the sheep of his pasture." And 1 Peter 2:25: "For you were as sheep going astray; but you are now converted to the shepherd and bishop of your souls," and so on.

But what will they do as they go about? "And going, preach." John 15:16: "I have appointed you, that you should go, and should bring forth fruit; and your fruit should remain," and so on. And he sends them, just as he himself was sent, namely to preach. Whence, "Do penance," and so on. And just as Jesus had begun, "Do penance," so he commanded them. He had begun, "Do penance, for the kingdom of heaven is at hand"; Psalm 118:155: "For salvation is far from sinners"; but now it is near through the passion of Christ; Hebrews 9:12: "By his own blood he entered once into the holies, having obtained eternal redemption." Whence he says, "is at hand," namely through my passion; whence it is founded in them through the participation of grace: for "the whole kingdom of God is within you." But they might say: how shall we confirm what we say? Certainly by miracles, just as he himself did. Whence he says, "Heal the sick," and so on. But if someone should say: why does the Church not now work miracles? It must be said that miracles were worked for the proof of the faith; but the faith is already approved. And therefore, just as one who had made one demonstration to prove some conclusion would not need another proof, so it is here. Whence the greatest miracle is the conversion of the whole world; therefore it is not necessary that other miracles be worked; and just as other bodily miracles were once worked, so spiritual ones are worked daily, because the sick are healed spiritually. For the sick are those who are stirred by sin, who are prone to sin, Romans 14:1: "Him that is weak in faith, take unto you"; and these are healed by the Lord. But those who consent are dead, because they are separated from God; and these are raised up by the Lord, as in Ephesians 5:14: "Rise thou that sleepest, and arise from the dead." Likewise lepers are cleansed; for those are called lepers who are infectious to others, because leprosy is a contagious disease; and these are sometimes cured. In 4 Kings 5:27 it is said that the leprosy of Naaman clung to Gehazi. Likewise devils are cast out: for devils are those whose sin has already passed into effect, of whom it is said in Proverbs 2:14: "Who are glad when they have done evil, and rejoice in most wicked things." And, as is found concerning Judas in John 13:27, that Satan entered into him, and so on. And these are sometimes cured. And because the apostles might say: now we shall be rich, if we work miracles we shall have much — and it was for this reason that Simon Magus wished to work miracles — the Lord excludes this reason, saying, "Freely you have received, freely give." It is a great thing to work miracles, but it is greater to live virtuously. Whence he removes pride from them, because pride can occur in two ways: either from covetousness, or from merits. For it is a very great pride when someone ascribes to himself a good that he has received. Therefore he excludes this, because "you have received"; 1 Corinthians 4:7: "What hast thou that thou hast not received?" Likewise, you ought not to be proud, because it is not from merits, but freely. For he who receives from merits does not receive freely. Likewise he excludes covetousness, "freely give," that is, not for the sake of any temporal reward. For the price of a thing is either greater than it, or equal to it. For that which you hand over for a price is not so fixed in your heart as the price which you receive. But nothing is equal to, or greater than, the gift of God; Wisdom 7:9: "I compared her to a precious stone, for all gold in comparison of her is as a little sand."

"Do not possess gold," and so on. Because they might say: whence then shall we live? Therefore he instructs them concerning expenses. And first he forbids that they carry provisions; secondly he teaches from whom they should receive, at the place, "And into whatsoever city or town you shall enter," and so on. He says, therefore, "Do not possess gold." And the words that follow are to be noted, because this Evangelist says, "nor shoes"; Mark says, "shod with sandals." Likewise he says, "nor a staff"; Mark says, "except a staff." Therefore these words are doubtful and difficult. For what he says, "do not," etc., is either a precept or a counsel. But this is certain, that it is a precept, because it is thus said, "Jesus commanding them," and so on. But the apostles were both apostles and were faithful believers. Either, then, it was commanded them insofar as they were faithful, or insofar as they were apostles. If insofar as faithful: then all the faithful are bound to this; and this was a certain heresy, as Augustine says, which said that no one could be saved except those who possess nothing. And this was the heresy of the Apostolici. Likewise there was another heresy, that no one would be saved unless going unshod; and these were heresies, not because they commanded something evil, but because for those not observing them they closed off the way of salvation. But if it is commanded them insofar as apostles, then all prelates, who are the successors of the apostles, are bound to this. But granted that these did nothing wrong, did not Paul do wrong, who carried and received from some that he might give to others? Therefore these words have a difficulty. And so it must be said that there was one way, according to Jerome, of expounding it according to the letter: that he commanded something for the sake of the office of the apostolate, and not that it be of necessity absolutely, but according to that time. Whence before the passion he commanded them to carry nothing. But at the time of the passion, Luke 22:35: "When I sent you without purse, and scrip, and shoes, did you want anything?" And it follows: "But now he that hath a purse, let him take it, and likewise a scrip. And he that hath not, let him sell his coat, and buy a sword." Whence before the passion they were sent to the Jews; and among the Jews there was a custom that they were bound to provide for their own teachers. Therefore he commanded them to carry nothing when he sent them to the Jews. But this was not the custom among the Gentiles; therefore when they were sent to the Gentiles, permission was given them to carry provisions. They carried, then, when they preached to others than the Jews. And because some things are for necessity, others are things by which necessary things are bought: and this is what is said, that certain things are artificial riches, such as clothes and shoes; therefore he forbids both. He says, therefore, "Do not," and so on. Because all money is either of gold, or of silver, or of bronze; therefore he forbids that they possess gold, nor silver; whence Peter said: "Silver and gold I have none; but what I have, I give thee." And why did God command this? One reason is that the Lord was sending poor men to preach; therefore someone might believe that they would not preach except for the sake of gain. That this suspicion, then, might be removed, he commanded that they carry nothing. Likewise, to remove care: because if they were too anxious about this, the word of God would be hindered. Likewise he forbids riches, which come to aid in necessity. And because they might say: we will not carry gold, nor silver, but we can carry a scrip, in which we will carry eggs and bread, which are necessary for food — this too he forbids: "nor scrip for your journey." And why did he forbid this? Chrysostom says, that he might show them his own power: because he could send them without these things; whence in Luke 22:35: "When I sent you without purse and scrip, did you want anything?" Therefore he did this to show his own power. Likewise as to clothing, "neither two coats": not that they should have only one tunic, but that they should not have two sets of garments, so that they might put away one and wear the other. Whence by the name of "one tunic" he means one garment; Luke 3:11: "He that hath two coats, let him give to him that hath none." "Nor shoes." And why did he forbid this? There is a twofold reason, the same as for gold and silver. The Lord was sending them so that among all they might be reckoned as poor men. Whence the Apostle, 1 Corinthians 1:26: "God hath chosen... not many mighty." Therefore he willed that they be lowly: for the poor in the regions of the East go unshod; yet they use certain things called sandals, which are made of straw. Therefore he wished them to go as the poor of that country go. The other reason is that, just as Plato taught that men should not cover themselves too much, neither feet nor head, so as to strengthen them, that they might be more robust to endure — for this reason he commanded them to go unshod. "But neither a staff." And what is the reason? For some use horses, others are supported by a staff: therefore he forbade even this least thing, that they might trust wholly in him, according to Psalm 22:4: "Thy rod and thy staff, they have comforted me." Whence, as to what he says elsewhere, that they should carry a staff, this was not a precept, except as to be observed for a particular place and time. Augustine goes by another way, saying that these things are neither precepts nor counsels, but permissions, such that to abstain is more a counsel than to fulfill them. Whence the sense is, "Do not," etc., that is, it is not necessary that you possess other shoes besides those with which you are shod. "Nor a staff," that is, nothing, as it were, not even a straw. And why? "For the workman is worthy of his hire," and so on. Because you have the power of receiving from others, and therefore it is not necessary that you carry provisions. Whence, when something is permitted, if it is not done, it is not a sin; but whatever more is done is of supererogation. Whence also Paul, although he could have received from others, received nothing, and this was a work of supererogation, as Augustine says, because not to make use of things permitted is a work of supererogation. Whence Paul, 1 Corinthians 9:15: "It is good for me rather to die, than that any man should make my glory void." And why? Because he did not make use of this permission: "for the labourer is worthy of his hire," and so on. But what is it that he says elsewhere, that they should carry a staff? Augustine says that it is not unfitting that certain things be said sometimes mystically, sometimes according to the letter. Whence what Matthew says here, he says according to the letter, that they should not carry a staff; but what Mark says is understood mystically, namely that they should not carry temporal things, but should have the power of receiving from others. Whence, "for the workman is worthy of his food." For this is not accidental there. These are the workmen of whom it was said above: "Pray ye the Lord of the harvest, that he send forth labourers into his harvest." A third exposition is: "Do not possess gold," that is, secular wisdom; "silver," secular eloquence; "not a scrip," that is, anxious care; "nor two coats," that is, duplicity; "nor shoes," that is, affection for earthly things — for shoes are made from the skins of dead animals.

"And into whatsoever city or town you shall enter," and so on. Above the Lord ordained that the apostles should not carry provisions with them; and he proved this by reason, because "the workman is worthy of his hire"; now he determines the manner in which they ought to receive; and first he gives the manner, because they ought to receive from those willing to give; secondly, what should be done for those who are willing. Concerning the first he does three things. First he teaches them to choose a host; secondly he forbids changing lodging; thirdly he commands that the host be greeted. He says, therefore: it has been said that "the workman is worthy of his food," that you may know from whom you ought to receive, lest you believe that the house of anyone whatsoever is granted to you; therefore, "into whatsoever city or town you shall enter, ask who in it is worthy." And this, lest on account of the ill repute of the host your preaching be despised, as is found in 1 Timothy 3:7: "Moreover he must have a good testimony of them who are without." The second reason is that if he should be a good man, he will more easily supply you with what is necessary. And in this he provides for them. The third reason is that suspicion of gain may be excluded: because when men saw such poor men receiving from none but the good, it was a sign to them that they did not preach for the sake of gain. These last two expositions Chrysostom gives; the first, Jerome. And this the Apostle says, 1 Thessalonians 2:5: "For neither have we used, at any time, the speech of flattery, nor taken occasion of covetousness." Likewise he says, "who in it is worthy," and this is because it is reckoned a great thing for one who receives such guests. Whence it was reckoned a great thing to Abraham that he received guests, as is found in Hebrews, last chapter, 2: "Do not forget hospitality; for by this some, being not aware of it, have entertained angels."

"And there abide." Here he teaches concerning stability of lodging. "There abide," that is, do not pass from lodging to lodging. And why? Lest there be sorrow to the host; and if he is worthy, he will receive you gladly, and so will dismiss you with sorrow; Jeremiah 18:20: "Shall evil be rendered for good?" The second reason is, lest they incur a mark of levity, which does not befit a preacher. "In the grave assembly I will praise thee," Psalm 34:15. Likewise, that they may escape the mark of gluttony, because if they were to leave a poor lodging for a good one, it would be imputed to gluttony. Therefore the Lord says that before they enter, they should ask who in it is worthy.

"And when you come into the house, salute it." Here the salutation of the host is noted. And first he sets down the salutation; secondly the effect, at the place, "And if that house be worthy, your peace shall come upon it." For it was fitting that to those who ministered temporal things, spiritual things should be ministered in return, and not only spiritual things, but those which are necessary for salvation, by saying, "Peace be to this house," and so on. And this was a fitting manner of greeting, because the world was at war; but in Christ the world is reconciled: for these were the legates of the Lord, and to what end? Certainly to peace; therefore this greeting was fitting. There follows the effect as to the good, and as to the wicked. "And if that house be worthy," and so on. We can say that that house will have from this a certain force of blessing. Whence the apostles, or bishops, in their first approach to the people say, "Peace be to you." Whence it is said in Numbers 6:27: "They shall invoke my name upon the children of Israel, and I will bless them," and so on. "But if it be not worthy, your peace shall return to you." But what is this that he says? Had he not said that they should first ask? Therefore he shows that in such inquiries men are deceived: for "man seeth those things that appear, but the Lord beholdeth the heart," as is found in 1 Kings 16:7. For they were not yet so perfect that they could recognize who was worthy. "Your peace shall return to you"; and this is what happens when someone prays and labors at times for the salvation of another, and yet does not obtain the effect; and yet what he does, he does not lose, but it returns to himself. Whence "it shall return to you," that is, the fruit shall be referred back to you.

"And whosoever shall not receive you." Here it treats of those who do not receive them. And first he teaches what they ought to do; secondly what they will receive from God. He says, therefore, "And whosoever shall not receive you." And he sets down two faults. One, that they did not receive them; the other, because they had been sent to preach, that they did not hear the word of God. Therefore, "going forth out of that house or city" — because sometimes they were received in the city, but not in the house; sometimes indeed not even in the city, as is found in the Acts of the Apostles. What then must be done? "Shake off the dust from your feet." And this is read that Paul and Barnabas did according to the letter, as is found in Acts 14:51 [13:51]. And why does the Lord command this? For dust clings to the feet, whence he commanded this to show that they had made the labor of the journey in vain. And this was for them a punishment; as if he were to say: for this you are damnable. Yet the Apostle says, Philippians 2:16: "I have not labored in vain." Likewise, another reason is that the least thing that can be had is dust; therefore he wished that they should shake it off, in sign that they had nothing of theirs. The third reason is that by dust are signified temporal things, by feet, affections, to signify that nothing temporal ought to remain in their affections. The fourth reason is mystical. The feet are their affections: for however holy preachers may be, it must needs be that their affections are stirred by some dust, whether from some vainglory, etc., as is found in John 13, where it is said that the Lord washed the feet of the disciples, and said: "He that is washed needeth not but to wash his feet, and is clean wholly." Whence they needed washing as to venial things. And why did the Lord command this? To show that the preacher commits himself to danger. Whence if they do not believe him, this returns to their damnation.

But what then? Shall they not have something worse? "Yea, I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." Because, as is found in John 15:22: "If I had not come, and spoken to them, they would not have sin." For those who hear and do not fulfill sin more than those who never heard. Therefore perhaps because those Sodomites did not hear, it shall therefore be more tolerable for them. Likewise, these, although unclean, were nevertheless hospitable. Whence, as to this, it shall be more tolerable for them. But the contrary is found in Genesis 19, that the sin of Sodom is the gravest sin, as is plain from its punishment. And it must be said that among the kind of carnal sins that one is the gravest. But that which is immediately against God, such as idolatry, is graver than it. Or it must be said that he does not compare sin to sin, but to circumstance; because these sinned, to whom it had been preached, but those had not. Likewise he refutes certain heretics who said that all sins were equal, and all punishments, and all merits, and all rewards. Therefore he excludes this when he says, "it shall be more tolerable," etc., because for certain sinners it shall be worse.

Above, the Lord instructed them concerning their office, and concerning the necessities for sustenance; but now he instructs them concerning the dangers that threaten. And concerning this he does two things. First, the instruction is set forth under a figure; second, he explains that figure, at but beware of men. Concerning the first, he first foretells the dangers; second, how they ought to conduct themselves amid the dangers, at be therefore wise as serpents, and simple as doves.

He says therefore, Behold, I send you. For he had said, into whatever city you enter, etc., and then, that the workman is worthy of his food; they might believe that all ought to receive them, and so he excludes this — as if to say, it will not be so. Behold, I send you as sheep in the midst of wolves — that is, I send you into dangers. And he says this for two reasons: lest it be imputed to his ignorance, or to his powerlessness, that he could not protect them. Likewise he told them this, lest they should think themselves deceived. And he compares them to sheep on account of their meekness, but their persecutors to wolves on account of their rapacity; for Christ himself was a sheep, of whom it is said in Isaiah 53:7: "he shall be led as a sheep to the slaughter." And the disciples are sheep; Psalm 94:7: "but we are his people, and the sheep of his pasture." But lest you believe that this is not by my will, I send you into the midst of wolves; John 20:21: "as the Father has sent me, I also send you." And why did God will to send them thus into dangers? This was for the manifestation of his power, because if he had sent some armed men, that would be imputed to their own violence, not to the power of God; therefore he sent poor men. For it was a great thing that through poor men, and despised, and unarmed men, so many were converted to the Lord, as the Apostle says in 1 Corinthians 1:26: "God did not choose many powerful and noble men; but the things that are foolish of the world God chose," and so on.

Be therefore wise as serpents, and simple as doves. Here he shows how they ought to conduct themselves. And because two evils could befall them: for if the apostles had consented to them, evil could befall them; if they had contradicted them, evil could likewise befall them; therefore he admonishes them to two things: namely, to prudence, and to simplicity. To prudence, that they might avoid evils inflicted upon them; to simplicity, that they might not inflict evils. Hence, because I send you, be prudent. He wills them to have the prudence of the serpent. The prudence of the serpent consists in this, that it always seeks to defend its head. Christ is the head, whom he commands them to preserve. Hence 2 Timothy, last chapter, 7: "I have fought the good fight, I have finished the course, I have kept the faith." Likewise they ought to preserve the head, 1 Corinthians 11:3, which is the principle of the whole; Proverbs 4:23: "with all keeping, guard your heart." Likewise there is another prudence of the serpent: that when it grows old, it passes through a narrow hole, and strips off its garment, or skin; thus we ought to do in our manner of life. And the Apostle says, Colossians 3:9: "stripping off the old man with his deeds," and so on. Likewise we ought to have the prudence of the serpent in preaching; for, as is found in Genesis 3:1ff, on account of the cunning of the serpent the human race was cast down, because it attacked the weaker sex; likewise it showed her the tree. Thus preachers ought to convert sinners through the more suitable means. Likewise they ought to persuade by the wood of the cross, so that just as that one made progress by the tree unto evil, so these might make progress unto good.

And simple as doves. Now he had compared them to the sheep, because it does not murmur back, and likewise does no harm; here he compares them to the dove, because it has no anger in its heart. Likewise, simple as against deceitfulness, which bears one thing in the heart, another on the lips, according to Psalm 27:3: "they speak peace with their neighbor, but evils are in their hearts." Against torments, they are to have patience and simplicity. Proverbs 11:3: "the simplicity of the just shall guide them."

Afterward he explains the dangers, saying, but beware of men, and so on. And first in general; second in particular. Because they are simple, they might believe that he was sending them into the midst of wolves in such a way that he meant this literally; therefore he explains, beware of men. For each thing ought to be named from that which is most principal in it. Hence one must see what moves most principally in a man: if it is reason, he is a man; if it is wrath, 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, yet they are wolves by disposition; in Psalm 48:13: "but man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them," and so on. And elsewhere, Psalm 31:9: "do not become like the horse and the mule, in which there is no understanding."

For they will deliver you up, and so on. First he touches upon those to whom they will be delivered up; second, by whom they will be delivered up, at but brother will deliver up brother, and so on. And first he shows what has been said; second he comforts them, at but when they deliver you up, and so on. And first he says to whom they are to be delivered up; second, what follows from this delivering up, at and in their synagogues they will scourge you. Concerning the first, thus: such was the custom among the Jews, that if someone first spoke, or acted against the law, he was first called before the Council, and reproved; but if a second time, he was scourged along with the reproof; but if a third time, he was either put to death, when they had the power, or, to be put to death, he was handed over to the one in whom the power resided. And this was done, as is said in Acts 4:1ff and 5:16; for there it is said that when the apostles were speaking to the people, they threatened them; and after this, when they were still speaking, having beaten them they told them that they should not speak, and the third time they stoned Stephen, and delivered James to Herod. Therefore beware, for they will deliver you up in their councils; Psalm 25:4: "I have not sat with the council of vanity, and I will not go in with those who act unjustly." And you shall be led before governors and kings, as before Herod, and many others. But you ought to have great consolation, because it is for my sake — namely, for him whom you love. Augustine: love makes all things as though empty and as though nothing. Likewise, blessed are they who suffer persecution for justice's sake, etc., above, 5:10.

And what will follow from this? This shall be for a testimony to them — that is, against them, that is, against the Jews and the Gentiles. For because they will deliver you up in the councils, this will be a testimony against them. Likewise because you will be brought before kings and governors, this likewise will be against them. Hence below, 23:34: "behold, I send to you wise men and scribes, and some of them you will kill, and you will scourge in your synagogues," and so on. Or thus: for a testimony to them, namely to the Jews and the Gentiles, because I send you to them as witnesses of my faith to the Jews and the Gentiles; hence "martyr" is the same as "witness"; because through your passion you will be witnesses of my passion; Acts 1:8: "and you shall be my witnesses in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth," and so on.

But when they deliver you up, do not be anxious about how or what you are to speak, and so on. The apostles might say: we are unlearned fishermen, we will be struck dumb with astonishment. And it is no wonder, since Moses, who was instructed in the law, when the Lord commanded that he go to Pharaoh, said, "I am of a more hindered tongue." Exodus 4:10. Therefore, that he might exclude this, he says, but when they deliver you up, and so on. And he does three things. First he excludes their astonishment; second he promises the gift of wisdom, at for it shall be given to you in that hour what you are to speak; third, the author of the gift, at for it is not you who speak, but the Spirit of your Father who speaks in you. Do not, therefore, be anxious about this. And he excludes two things: both as to what is said, and as to the manner of speaking. The first pertains to wisdom; the second to eloquence. But this seems to be against what the apostle Peter says in his canonical letter: "always ready to give satisfaction to everyone who asks you a reason for the faith and hope that is in you." Chrysostom resolves this, saying that when someone has need to respond, and has time to deliberate, he ought not to wait for divine assistance; but the apostles, when they were in tribulation, did not have time, and so they ought to commit themselves to the Son of God: so too it is the case that when someone has the capacity, he ought to do what he can; but certainly if he does not have time, he ought to commit himself to the Son of God, yet he ought not to tempt God if he has time to think. Therefore the Lord did not say only, do not be anxious, but says, when they deliver you up ... do not be anxious, and so on. And there follows upon that promise, for it shall be given to you in that hour; because in the hand of God are all our words, Wisdom 7:16. And Exodus 4:12: "I will be in your mouth, and I will teach you what you are to speak." And Luke 21:15: "I will give you a mouth and wisdom." And who is the author? Certainly the Holy Spirit. For it is not you who speak, but the Spirit of your Father who speaks in you. Similar is what is found in 2 Corinthians 13:3: "do you seek a proof of him who speaks in me, Christ?"

But what of the fact that these men appeared to be seized? It must be noted that every action that is caused by two things, of which one is the principal agent, and the second the instrumental one, ought to be named from the more principal. These men were agents instrumentally, the Holy Spirit principally; therefore the whole action ought to be named from the Holy Spirit. But it must be seen that sometimes a spirit moves by disturbing the reason, sometimes it moves by strengthening it. Hence this is the difference between the motion of the Devil and that of the Holy Spirit. For man is not master of himself except through reason, by which he is free; hence when a man is not moved according to reason, then the motion is one of seizure. When it is with reason, then the motion is said to be from the Holy Spirit. For the motion of the Devil disturbs the reason. These men, however, although they spoke by the Holy Spirit, nevertheless reason remained in them; and therefore they also spoke of themselves, not as those who are seized. Hence he brings them back to the prophetic truth, as is found in 2 Peter 1:19: "and we have a more sure prophetic word."

But the apostles might say: who will deliver us up? We have no enmities. First, therefore, he shows by whom they will be delivered up; second he applies a consolation, at but he who shall persevere unto the end, he shall be saved. Someone might guard himself poorly against a persecution foretold to him only in general; therefore he foretells it in particular. And he says two things as to the first. But brother will deliver up brother. This, according to the letter, sometimes happened, that a father delivered up a son, and conversely, and brother delivered up brother, either on account of fear, or on account of hatred; for such is the power of the faith that among men who are not of the same faith, friendship is scarcely firm. And this is what he says: for brother will deliver up brother, and so on. Hence it is also said in Jeremiah 9:4: "that each one should have no confidence in his brother." And on this account it is necessary that they beware, both on account of the injury which a man suffers, and on account of the loss of friendship; in Psalm 54:13: "if my enemy had cursed me, I would indeed have borne it." Likewise, more than this, because you will go not to your intimates, but to strangers. And this will not avail, because you will be hated by all men. Hence in John 16:2: "the hour comes in which everyone who kills you will think that he is offering service to God." But was this indeed true? Were there not many who received them? Therefore he was speaking of the men who lived in a merely human way. But others, who were of God, received them. But the reason for this is assigned in John 15:18-19: "if you had been of the world, the world would love what was its own; but because you are not of the world, therefore the world hates you." Likewise the Lord promised consolation, because for my name's sake. For this ought to be sweet to you, to suffer for my name, as is found in 1 Peter 4:14: "if you are reproached for the name of Christ, blessed shall you be." Likewise for another reason he comforts them, because tribulation was to redound to their great profit. For because he foresaw that many would fall, therefore he admonishes them to perseverance; for he who shall persevere unto the end, he shall be saved. Hence 2 Timothy, last chapter, 7-8: "I have fought the good fight, I have finished the course, I have kept the faith; for the rest, there is laid up for me a crown of justice, which the Lord, the just judge, will render to me on that day." Hence in Leviticus it is said that the tail was offered up, that is, the end.

But when they persecute you in this city, flee into another. Above he taught about the dangers, in which he explained what he had said, behold, I send you, etc.; now, however, he teaches how they ought to conduct themselves. And this part is divided: because first he teaches them to beware of evils and danger as to prudence; second he teaches them to have equanimity amid dangers, at do not therefore fear. Concerning the first, he first teaches them to avoid bodily danger; second, spiritual danger, at the disciple is not above the teacher. Concerning the first he does two things. First he hints at the evil of the dangers; second he responds to a tacit objection, at amen I say to you, and so on. He says therefore: it has thus been said, that he who shall persevere unto the end shall be saved; yet do not on this account expose yourselves to trials — rather, when they persecute you in this city, flee into another. And this is expedient for the weak, lest, incautiously exposing themselves, they should fail; Proverbs 14:15: "the shrewd man considers his steps, the fool passes on and is confident." Likewise he also teaches the perfect; and if not for their own sake, yet for the sake of the salvation of others, as is found in Philippians 1:24: "but to remain in the flesh is necessary for your sake." Now the Lord showed this when, on account of Herod, he fled into Egypt, as is found above, 2:14. Likewise the disciples did this, as is found in Acts 8:1. But against this an objection is raised from what is found in John 10:12, that the hireling flees, and leaves the sheep. Therefore it seems that this does not pertain to them, but to hirelings. Augustine answers that persecution either threatens a single person: and then he ought to withdraw, and leave some others through whom salvation may come about; or if it threatens the whole Church, it is fitting either that the whole Church flee to safer places, as has already been done; or that some flee, and some remain firm, or that the shepherd remain with the flock.

There follows, amen I say to you, you shall not have gone through the cities of Israel, till the Son of man come. He responds to a tacit objection. They might say: you send us to Judea; if they expel us, where shall we go? I say: granted that they expel you from one city, flee into another; and you will not be able to travel through all the cities of Judea, until the Son of man come — that is, until he rise from the dead, and then he will send you to the Gentiles, as is found at the end, 28:19: "go, teach all nations." Hilary explains it otherwise. For he says that this speaks of a second sending, namely when he says, when they persecute you — that is, flee from Judea to the Gentiles, as is found in Acts 13:46: "it was necessary that the kingdom of God be preached to you first; but because you reject it, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles." But they might say: why do you wish that we leave our own people? Because you will not be able to finish going through the cities to the end, then the children of Israel will be brought to completion. In the mystical sense, thus: when heretics persecute you with their authorities, drive them back with authorities; for they will not be brought to an end until the truth be made manifest.

For the disciple is not above the master. Here he admonishes them not to fail: first by example; second by benefit, at do not therefore fear them; third from divine judgment, at and do not fear those who kill the body. First he exhorts them not to fail, by example; and first he sets forth the comparison; second he applies it to the matter at hand. And first he introduces what is unfitting; second what is complete. He says therefore, the disciple is not above the master. For they might say: you say that we shall be hated by all men; how shall we be able to bear so much hatred? The Lord had given them great wisdom, and great power: hence honor is owed to wisdom, reverence to power; therefore the Lord sets himself as an example as to both. The disciple is not above the master, insofar as he is a disciple; hence if they have not shown me the honor that is due to a master, neither will they show it to you. Likewise, nor is the servant greater than his lord; and this as to lordship. Hence John 13:13: "you call me Master, and Lord, and you say well, for so I am," and so on. But it ought to be a glory to each one if he be as his lord or master; therefore he adds, it is enough for the disciple that he be as his master. For just as it is the case in things that each thing is perfect when it can generate something like itself, so too then is the disciple perfect, when he is fully like his master; and likewise concerning the servant. Therefore it ought not to be burdensome to you if you are as I am; hence it is found in 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." And Ecclesiastes 2:12: "who is he that can follow his lord?"

Then he calls them members of the household: if they have called the father of the household Beelzebub, how much more the members of his household? And he calls them members of the household for greater familiarity: hence it is a great gift to suffer for Christ, as is found in James 1:2-3: "count it all joy, brothers, when you fall into various trials, knowing that the trial of your faith works patience." And Acts 5:41: "the apostles went rejoicing from the presence of the Council, because they were held worthy to suffer reproach for the name of Jesus." Hence it is no great thing, for a member of the household to suffer for a friend. Ephesians 2:19: "you are fellow citizens of the saints, and members of the household of God." Hence if they call the father of the household Beelzebub, it is no wonder if they speak reproaches against you. But what is meant by Beelzebub? It must be known that Ninus is said to have been the son of Belus: hence he had an image of his father honored, and called it Bel. Then afterward it was translated into another language, and it was called Beelzebub. Zebub, that is, fly: for sacrifice was offered to this idol with much blood, where many flies gather.

Do not therefore fear them, and so on. Here he exhorts them not to fail amid tribulations, from the benefit conferred on them. And first he comforts them; second he gives a comparison; third he applies it to the matter at hand. He says therefore: they will persecute you, but do not fear, because you ought to fear nothing but evil; but it is a great good to bear what the Lord bore. Hence Paul, in Galatians, last chapter, 17, gloried, saying: "I bear the marks of my Lord in my body." For nothing is covered that shall not be revealed. This can be referred either to what precedes, or to what follows. To what precedes, thus: these men will call you Beelzebub; but it is not to be worried about, because in the end their malice will be made manifest. Therefore do not fear, because nothing is covered that shall not be revealed; as is found in 1 Corinthians 4:5: "therefore do not judge before the time, until the Lord come, who will reveal the hidden things of darkness, and will make manifest the counsels of hearts." And hidden. Covered and hidden differ: for hidden denotes something not manifest, as is that which another has in his heart, according to what is said above, chapter 9:4: "why do you think evil in your hearts?" But covered is also said of something which, even if it is manifest, is nevertheless covered over by something else. Or it can be explained thus: do not fear, because if your truth is not immediately evident, yet afterward it will be made evident.

Then the Lord instructs them just as an advocate is instructed: for first he is taught how he ought to plead his case before he speaks it before others. Thus the Lord had chosen the disciples to sow his word to every people; therefore he first wished to teach them in secret, saying: what I tell you in the dark, speak in the light. There are two disciplinary senses: hearing and sight. What is said in the dark is hidden; likewise what is heard in the ears. What I tell you in the dark, speak in the light, because in the light all things are made manifest. Likewise, what is heard in the ear is hidden; therefore he says, and what you hear in the ear, preach upon the housetops. But against this, it seems, is what is said in John 18:20: "in secret I have spoken nothing." But this must be understood thus: I have spoken nothing in secret which could not be said in the open. Or thus: what I tell you in the dark — that is, among the Jews, who are darkness. Hence Ephesians 5:8: "you were once darkness." Or: what I say to you who are darkness, speak in the light; 1 Corinthians 4:5: "who will illumine the hidden things of darkness, and will make manifest the counsels of hearts." And what you hear in the ear, preach upon the housetops. Proverbs 10:14: "the wise hide knowledge." And Job 5:27: "that which has been heard, ponder in your mind." Upon the housetops — because in certain regions the custom is that the roofs are flat; so that even there a manifestation can be made to all. In the mystical sense, he preaches upon the housetops who, subjecting the flesh to himself, preaches to others.

And do not fear those who kill the body. Above he showed that they ought not to depart from the confession of the truth, both on account of the example, and on account of the benefit; now he shows that they ought not to depart from it, from divine judgment, because deeds are subject to divine justice. Or it can be continued otherwise. He taught how persecutions are to be avoided; now, however, he teaches that they should not desist from the carrying out of their office on account of anything. Now three things could hinder them: reproaches, fear of death, carnal affection. He taught, therefore, that they should not desist on account of reproaches; now, however, that they should not desist on account of fear of death; then, that they should not on account of carnal affection, at do not think that I have come to send peace upon the earth. Hence according to this, he first teaches that those who kill the body are not to be feared, lest the preaching of the truth be abandoned; second, they are not to be feared, because they can do little, at but they cannot kill the soul; third he shows who are to be feared, namely those who can do much.

First, therefore, he says, do not fear those who kill the body. And why? Because the body has in itself a necessity of dying, hence it does not bring about something that would not otherwise be going to happen at some time; Romans 8:10: "if Christ is in you, the body indeed is dead because of sin." Likewise, because the killing of the body is desirable on account of glory; hence Romans 7:24: "who will free me from the body of this death?" Likewise, because it is brief and momentary; 2 Corinthians 4:11: "for we who live are always delivered unto death." And therefore do not fear. Isaiah 51:12: "who are you, that you should fear a mortal man, and the son of man, who withers like grass?"

But they cannot kill the soul. Here he touches on the fact that they can do little, because they cannot kill the soul; hence the spirit always lives; Ecclesiasticus 15:17-18: "before man is life and death, good and evil: whatever pleases him shall be given to him." For just as the body lives through the soul, so the soul lives through God: and thus God is the life of the soul. They are not, therefore, to be feared, because they can do little. Do not, therefore, fear them; but rather fear him who can destroy both soul and body in Gehenna. If you say that those who kill the body are to be feared, rather he is to be feared who can also destroy the soul. And it must be noted that the name Gehenna, as Jerome says, is not found in Scripture, yet it is taken up by the Savior from Jeremiah 19:6, where it is said: "behold, the days come, and this place shall no more be called the valley of the sons of Ennon, but the valley of slaughter." Hence the valley of Ennon is at the foot of the mountain of Jerusalem, which was a most fertile valley, and was called the valley of Ennon. Now it happened that that place was consecrated to an idol; and therefore, because they had turned themselves to pleasures, the Lord threatened that they would be slain, and that the place should no longer be called Ennon, but coriander, that is, the burial-place of the dead; therefore he calls this place Gehenna. Hence he says: do not only fear those who kill the body, but rather fear him who can destroy both soul and body in Gehenna, because God is not to be served on account of fear of punishment, but on account of love of justice, as is found in Romans 8:15: "for you have not received the spirit of servitude unto fear; but you have received the spirit of adoption of the sons of God." And it must be noted that here he excludes two errors. For some said that the soul, when the body dies, perishes; and this he destroys, when he says, who can send the soul into Gehenna. Hence it is clear that it remains after the body dies. Likewise there was a position of certain people, that there would be no resurrection, as is found in 1 Corinthians 15:12. And this he excludes, because if the body and the soul are sent into Gehenna, it is established that there will be a resurrection: and this is found in Revelation 20:9: "they shall be sent in the resurrection into the pool of fire and brimstone."

Are not two sparrows sold for a farthing? Thus it has been said that these are not to be feared, because they cannot do more, and so on. Likewise they are not to be feared, because that little which they can do, they cannot do except by divine providence. And first he sets forth divine providence concerning birds; second concerning men, at but the hairs of your head are all numbered; third he enjoins security upon them, do not therefore fear, and so on. He says therefore, are not two sparrows — by sparrows he gives us to understand all small birds — sold for a farthing? And in this he notes their cheapness, because two are had for a farthing, since just as unity is the smallest among numbers, so the as is the smallest among monetary units. But note, according to Augustine, that something is said to be worth something in two ways: either according to the dignity of its nature, and in this way a single sparrow is worth more than a denarius; or according as it is referred to our use, and in this way the denarius is worth more. But it is objected that Luke 12:6 puts five sparrows, and two farthings. It must be said that the difference is small: if two are had for a farthing, and five for two, there is no great difference. And not one of them shall fall to the ground without your Father — that is, without the providence of the Father. And why does he say this? Because this saying agrees with the word of the law, Leviticus 14, that when someone was cured of leprosy, he offered two sparrows, and one was sacrificed, while the other, together with cedar wood and hyssop, was dipped in the blood of the slain bird, and the one to be cleansed was sprinkled, and thus the living bird was let go. He wills, therefore, that two are taken, and one is not killed; and this does not happen without the providence of God. Hilary explains it thus: by the two sparrows are understood the body and the soul, and they are given for a farthing, that is, for a slight pleasure; Isaiah 50:1: "behold, you were sold for your iniquities; and for your crimes I have put away your mother." And of these, only one falls to the earth, namely the body; but the soul tends toward judgment. But it is objected: God has no care for oxen; therefore neither for sparrows. It must be said that God has care of all things, as is found in Wisdom 12:13: "there is no other God besides you, to whom there is care of all things." But it must be known that he provides for all things according to the mode of their nature. Now there is this diversity in created things, that some are naturally free, but others are not. That creature is called free, in whose power it is to do what it wills; not free, which does not have this. Hence he provides for rational creatures as free, but he provides for others as servants: just as a father of a household provides otherwise for his free children, otherwise for his servants; he provides for his children for their own sake, but for his servants according as they are for the use of their masters, and also according as each one is more suited to serving. Thus divine mercy distributes to rational creatures for their own sake, because the whole thing happens for their good, or for their correction from evil. Hence for them all things are either rewards or punishments of their merits. But what happens to irrational creatures, happens either for the salvation of men, or for the completion of the universe, as is found in 3 Kings 13, that a certain prophet was killed by a lion, and this on account of his fault. A mouse is killed by a cat, to preserve the good of the universe. For this is the order of the universe, that one animal should live off another.

Therefore, consequently, he shows that he has a different care for men than for brute animals, when he says, but the hairs of your head are all numbered. He shows that there is a difference in the providence of God, from the fact that he provides in different ways. For he had said that of the sparrows, not one falls to the ground without the Father: but here he says that not only will you not fall, but not even your hairs. And here he notes providence concerning the smallest of things, because all things that are in them are ordered to them, and the Lord provides concerning these. But it must be noted that he says, are numbered. But the reason is, because it is customary that what someone wishes to retain for himself, that he numbers; but what he wishes to dispense, he hands over to another. Hence this is the difference between the providence over rational creatures and others, because they are immediately ordered to God, since such a creature is capable of God, but others are not. Likewise, the things which we count, we wish to preserve for ourselves; and therefore he did not say above that the sparrows were numbered, because they do not last forever; but men are such that they last forever, because the soul is everlasting.

But here is a question: if the hairs are numbered, will not all that is cut off from the hair be restored whole again in the resurrection? And if this is so, the length will be unseemly. Some say that the matter does not perish; but that what would be superfluous in one part, will pass over into another part. But granted that nothing has been diminished, what then will become of it? Therefore it must be understood that there were three opinions on this. Some said that nothing will rise again except what belongs to the essential reality of human nature. Others, however, said that nothing will rise again except what was derived from Adam, which has thus been multiplied to such a great extent. Others still, that not only what is from Adam, but also what was derived from one's nearest parent. Hence whatever is added, which belongs to the reality of human nature, will rise again; but what pertains to the quantity of the parts, will not rise again. But against this it seems that the heat acting upon the nutrimental moisture acts also upon the radical moisture, and thus a man does not consume the one without consuming the other, since they are mixed together with one another. Therefore it seems one must say otherwise, that whatever belongs to the reality of human nature will remain, only as far as pertains to completeness. Now I call that which belongs to the reality of human nature, flesh according to species; but the other, flesh according to matter. But flesh according to species will rise again, not according to matter. But what is meant by flesh according to species? It must be said that the parts of a man can be considered either as to form, or as to matter. As to form, they always remain. But if we consider the matter as subtracted, something flows out and flows back in, as is evident in fire. For if wood is added to a fire, the fire according to species remains the same; yet the matter flows, according to the removal of the wood as it is consumed. Hence that which is more perfect will rise again. Hence he does not say: your hairs are weighed, but numbered; hence they will not rise again in weight, but in form.

Do not fear, and so on. Here he shows their security, from the fact that they can do only a little; and that which they can do, they cannot do without the providence of God. Do not therefore fear: you are of more worth than many sparrows. For "you have subjected all things under his feet, sheep and oxen, all of them, and moreover the beasts of the field," as is found in Psalm 8:8. And Genesis 1:26: "let us make man to our image and likeness"; and there follows: "and let him have dominion over the birds of the air, and the fishes of the sea, and the beasts, and the whole earth, and every creeping thing that moves upon the earth."

Every one therefore who shall confess me before men, I also will confess him before my Father. Here he touches upon the benefit which comes from confessing him. Second, the loss which comes from denial, at but he who shall deny me before men, I also will deny him before my Father. He says therefore: thus I will that you die and suffer. And why? Certainly for your own benefit. For he who shall confess me before men, and so on. And he refutes the error of a certain one, who said that it is not necessary to confess the faith, except before God in the heart, and not with the mouth before men; which is here shown to be false, because "with the heart, belief is unto justice, but with the mouth, confession is made unto salvation," Romans 10:10. I will confess him before my Father — namely, when I shall have access to the Father, when it will be said, come, you blessed of my Father, and so on. But they might say: you are on earth, this can be of little worth; therefore he adds, who is in heaven, and he has power. But he who shall deny — by word, as Peter did, or by deed, as those of whom it is said in Titus 1:16: "certain ones confess with their mouth that they know God, but by their deeds deny him." I also will deny them, when he shall say, as is found above, chapter 7:23: "I never knew you" — that is, I never approved of you.

Do not think that I have come to send peace upon the earth, and so on. Above he admonished the disciples not to desist from the preaching of the truth, neither on account of reproaches, nor on account of fear of death; now, however, he admonishes that they should not desist even on account of carnal affection. And first he shows that a separation from carnal affection threatens them; second, how they ought to conduct themselves, at he who loves father or mother more than me, is not worthy of me. Concerning the first he does three things. First he excludes a supposed intention; second he sets forth his own proposal; third he explains it. The second, at I have not come to send peace; the third, at for I have come to set a man at variance against his father, and so on. He says therefore: they might suppose thus: what is this, Lord, that so many things will befall us? At your coming we believed we would have peace. And therefore he says, do not think, and so on. But what of what he says? Is it not found 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 to the people, says: peace be with you; and above, did not the Lord announce peace? Therefore it must be said that peace is twofold, namely good, and evil. By the name of peace, concord is signified. There is an evil peace, concerning which it is found in Wisdom 14:22: "but living in a great war of ignorance, they call so many and so great evils peace." This peace is that of carnal affections. This I have not come to establish. Hence Revelation 6:4: "it was given to him to take peace from the earth." There is also a good peace, concerning which Ephesians 2:14: "he is our peace, who has made both one"; and therefore the angels sang, Luke 2:14: "and on earth peace to men of good will."

Therefore, I have not come to send peace, but a sword. It is of the nature of a sword to divide. This sword is the word of God; Hebrews 4:12: "the word of God is living, and effectual, and more piercing than any two-edged sword." Hence also: "the sword of the spirit, which is the word of God," Ephesians, last chapter, 17. This sword has been sent into the earth. And some believed, some did not. And therefore war arises, as is found in Galatians 4:9: "how do you turn again to the weak and needy elements, which you desire again to serve," and so on. Hence he came to bring about this division. He came, therefore, to send a sword, etc. — namely the word — but only in part, because some believed, and this was from him; but some did not, and this was from their own malice. This, however, is also caused by him, because he permits it, as is found in Romans 1:26: "for this cause God gave them up to shameful passions."

But someone might say: you have come to separate. Between whom have you come to separate? Is it not between different and unrelated people? And he shows that it is not so, but between those most closely joined. For I have come, he says, to set a man at variance against his father, and so on. For there is a twofold greatest union: one is a natural union; the other domestic, or household; therefore he sends the sword against both. Natural friendship is founded upon a natural act, and this is generation, or the union of male and female; domestic or household friendship is founded upon affinity. Against the first, therefore, I have come to set a man at variance against his father. But there is a question here. It was said above, I have not come to destroy the law, but to fulfill it. But the law commands: honor your father, and so on. The solution: I say that you ought to obey him where he does not draw you back from the love of God; but where he draws you back, you are not bound to obey. And the daughter against her mother — and this as to generation. And the daughter-in-law against her mother-in-law. And in this the new law agrees with the old, as is found in Exodus 32, where it is said: "if any man is the Lord's, let him join himself to me. And all the sons of Levi gathered themselves to him, to whom he said: let every man put his sword upon his thigh." And there follows: "and let every man kill his brother, and his friend." And that was reckoned to the praise of the Levites, as is found in Deuteronomy 33:8, where it is said, of Levi also he said: "your perfection and your doctrine belong to your holy man." And there follows: "who said to his father and to his mother, I do not know you; and to his brothers, I do not know you; and they did not acknowledge their own sons." But here is a question, because here he enumerates six persons; whereas in Luke 12:53 only three are enumerated. And it must be said that it is the same in both places, because the mother is the same, and so is the mother-in-law of his wife. Likewise he sets forth what pertains to household intimacy, where he says, and a man's enemies shall be those of his own household, and so on. And it is found in Jeremiah 20:10: "and I heard the reproaches of many, and terror on every side: persecute him, and we will persecute him — from all the men who were my friends of peace." And see that all this is found in Micah 7:6: "the son treats the father with contempt, and the daughter rises up against her mother, the daughter-in-law against her mother-in-law, and a man's enemies are those of his own household."

He who loves father or mother more than me, is not worthy of me. Here he shows how they ought to conduct themselves in this division. If you wish to receive the sword of the Lord, it is necessary that you be divided from those whom he has named. But someone might say: I do not wish to be divided from my father, and the like; therefore he says, he who loves father or mother more than me, is not worthy of me. The Lord exhorts that he be preferred above all carnal love. And first he sets forth the exhortation; second, the benefit that follows from it, at he who receives you, receives me. And he sets forth three degrees. For it is natural that a man love his father, but it is more natural that a father love his son; likewise it is even more natural that he love himself. Why then does the father love the son more, than conversely? Some assign the reason that the father can have more certain knowledge concerning his son — whether he is truly his son — than the son concerning his father. Likewise, the longer someone has clung to another, the more he is rooted in love of him. Likewise another reason, because each one loves himself more than another. But the son is, as it were, a part separated from the father, whereas the father is not a part of the son; therefore, and so on. Likewise it is natural that each thing love what it has made. But there is a diversity according to some, because in a certain respect the son loves the father more: for naturally there is a descent from the father into the son, yet naturally the son is subject to the father; therefore the father naturally loves the son, even a spiritual father, as is found in 1 Corinthians 4:14: "not to confound you do I write this, but I admonish you as my dearest children." But children are naturally subject to their father; therefore they naturally honor their father, and are more angered at an injury inflicted on their father than on themselves, and desire glory for their father more than for themselves; Proverbs 17:6: "the glory of children are their fathers." Hence, he who loves father or mother more than me, is not worthy of me, because he himself is God. But God is to be loved before all things; Job 32:21: "I will not accept the person of a man, and I will not make God equal to man." For God is goodness itself; therefore he is to be loved more. He is not, therefore, worthy of me, who loves father or mother more than me.

And he who loves son or daughter, and so on. Why does the son love the father? It must be said that whatever the son has, he has from the father: for he has nourishment and instruction from the father. And this the son cannot give to the father; but what the son receives from the father, he receives more abundantly from God. For he himself teaches us, as is found in Job 35:11: "who teaches us more than the beasts of the earth, and instructs us more than the birds of the air," and so on. Likewise he feeds us, as is said in Genesis concerning Jacob. Likewise he preserves us into perpetuity. And this a man has more from God than a son has from a father. Therefore God is always to be loved more. "I know that my Redeemer lives, and on the last day I shall rise again from the earth, and I shall be clothed again with my skin, and in my flesh I shall see my God," Job 19:25.

"And he who does not take up his cross." Thus it has been said, "he who loves father," etc.; nay, I say more: he who loves himself more than me is not worthy of me. For nothing can fill the whole affection except God. And therefore Deuteronomy 6:5: "You shall love the Lord your God with your whole heart, and with your whole soul, and with your whole strength." Hence he says, "he who does not take up his cross and follow me is not worthy of me." He means that whoever is not prepared even to suffer death for the sake of the truth, and that death most of all, namely the death of the cross, is not worthy of me; nay, he ought even to glory in the cross, as is found in Galatians, the last chapter, 14: "But far be it from me to glory, save in the cross of the Lord." And in this he foretells his own death, and the manner of his death; 1 Peter 2:21: "Christ suffered for us, leaving you an example, that you should follow his steps." Again, it is expounded otherwise: for he takes up the cross who afflicts the flesh, as is found in Galatians 5:24: "They who are Christ's have crucified their flesh with its vices and concupiscences," etc. Again, the cross is borne in the heart, when one is grieved for sin, as the Apostle said, 2 Corinthians 11:29: "Who is scandalized, and I am not on fire?" Again, this does not suffice, unless one follows the Lord. Hence also, "and follows me." If you fast, if you have compassion for your neighbor, but not for my sake, you are not worthy of me. For it is a great thing to follow the Lord, as is found in Ecclesiasticus 23:38: "It is a great glory to follow the Lord."

But they might say, what shall we get from this? Therefore he shows the penalty of the disobedient; hence he says, "he who finds his soul shall lose it." Soul is taken for life. When someone is in danger of losing his money, he is accustomed to say, "I have lost my money"; and if he is freed from the danger, he says he has found his money. Similarly, if someone is in danger of the body, and is freed by some occasion, he says he has found his life. Whoever, therefore, finds his life, and has been in danger for my sake, and denies me in order to find his life, is not worthy of me. And "he who shall have lost his soul," that is, his life — that is, if he shall have exposed himself to death for my sake — "shall find it"; Proverbs 8:35: "He who shall find me, shall find life, and shall draw salvation from the Lord."

"He who receives you, receives me." Here he sets down the remedy. You say that we should act thus. Whence shall we be able to live? Give us some indulgence. Just as the Pope gives to legates the power of granting indulgence, so the Lord gives a reward to those who receive them. And he sets down three things, of which two pertain to the lesser ones. He says therefore, "He who receives you, receives me" — because they will have God, since you are my members, since a member is of the member. Hence, "receives me." But they might say: you are poor; it is no great thing to receive a poor man, or even you. Nay, "he who receives me, receives him who sent me," because, as is found in John 5:23, "he who honors the Son, honors also my Father." It is a great thing to have God as a guest, as it was reckoned to Abraham for praise, as is found in Hebrews 13:2.

Again, another thing will follow, namely the reward of a prophet. Hence, "he who receives a prophet in the name of a prophet, shall receive the reward of a prophet." There are two excellent things in a prophet. Namely, prophecy — Joel 2:28: "I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy"; likewise the gift of justice — 1 Corinthians 1:30: "But of him you are, who is made unto us wisdom and justice." "He who receives a prophet in the name of a prophet." It can be understood thus: he who receives a prophet in the name of a prophet, that is, because he is a prophet, shall receive the reward of a prophet. Or otherwise: you say that we should receive apostles; but there will come some false prophets, or false apostles. Therefore he says: I do not insist upon the truth, but upon the name. For whoever receives in the name of a prophet shall have a reward. And what reward? The same which you would have if you received a true prophet. Hence he says, "the reward of a prophet," that is, which he would have for a prophet. Again, it makes no difference who that one is, whether one or another. For he who receives a prophet receives the reward of a prophet, because the prophet is thereby made more ready to exercise his work; because not only those who do, receive a reward, but also those who consent to those who do, as is found in Romans 1, at the end. Hence, if you cooperate toward the good, from that good you receive a reward; if you minister the supports of life, you receive a reward; because otherwise he would not be able to fulfill his office. And the same holds for what follows: "he who receives a just man in the name of a just man, shall receive the reward of a just man."

But someone might say: if Peter, or Elijah, were to come, I would gladly receive him; therefore he adds, "and whoever shall give a drink to one of these little ones," that is, of the faithful, as is found below in chapter 25:40: "Amen I say to you, as long as you did it to one of these my least brethren, you did it to me," etc.; as if to say: I care not whether they are great or small. Someone might say: I am poor, I have nothing to give; therefore he adds, "a cup of cold water": he does not say "of hot water," on account of the lack of wood, lest he be able to excuse himself thus; hence he means to say: whatever least thing one shall have done, he will have his reward. And he confirms this, saying, "Amen I say to you, he shall not lose his reward"; Isaiah 40:10: "Behold, the Lord shall come"; and it follows: "and his reward is with him, and his work before him."