Lecture 1 — Mission of the apostles

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

first, he instructs them by word;

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

By word, in three ways:

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

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

Concerning the office, he commands four things:

first, where they should go;

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

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

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

And first, he says where they should not go;

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

first, he forbids them to bring expenses;

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

821. He says then, do not possess gold.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

second, what would come to those willing.

Concerning the first, he does three things:

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

second, he forbids them to change houses of stay;

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

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

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

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

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

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

first, he sets forth the greeting;

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

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

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

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

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

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

first, he teaches them what they should do;

second, what they will receive from God.

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

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

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

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

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

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

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

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