St Matthew Chapter X : Verses 1-15
Contents
- Matt. x. 1-15 Douay-Rheims text & Latin text (Vulgate).
- Notes on the text
- Additional Notes. The number of Apostles.
Matt. x. 1-15
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| The Mission of the Twelve. J-J Tissot. Brooklyn Museum. |
Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut ejicerent eos, et curarent omnem languorem, et omnem infirmitatem.
2 And the names of the twelve apostles are these: The first, Simon who is called Peter, and Andrew his brother,
Duodecim autem Apostolorum nomina sunt hæc. Primus, Simon, qui dicitur Petrus : et Andreas frater ejus,
3 James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,
Jacobus Zebedæi, et Joannes frater ejus, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Jacobus Alphæi, et Thaddæus,
4 Simon the Cananean, and Judas Iscariot, who also betrayed him.
Simon Chananæus, et Judas Iscariotes, qui et tradidit eum.
5 These twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not.
Hos duodecim misit Jesus, præcipiens eis, dicens : In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis :
6 But go ye rather to the lost sheep of the house of Israel.
sed potius ite ad oves quæ perierunt domus Israel.
7 And going, preach, saying: The kingdom of heaven is at hand.
Euntes autem prædicate, dicentes : Quia appropinquavit regnum caelorum.
8 Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give.
Infirmos curate, mortuos suscitate, leprosos mundate, dæmones ejicite : gratis accepistis, gratis date.
9 Do not possess gold, nor silver, nor money in your purses:
Nolite possidere aurum, neque argentum, neque pecuniam in zonis vestris :
10 Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.
non peram in via, neque duas tunicas, neque calceamenta, neque virgam : dignus enim est operarius cibo suo.
11 And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.
In quamcumque autem civitatem aut castellum intraveritis, interrogate, quis in ea dignus sit : et ibi manete donec exeatis.
12 And when you come into the house, salute it, saying: Peace be to this house.
Intrantes autem in domum, salutate eam, dicentes : Pax huic domui.
13 And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.
Et siquidem fuerit domus illa digna, veniet pax vestra super eam : si autem non fuerit digna, pax vestra revertetur ad vos.
14 And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.
Et quicumque non receperit vos, neque audierit sermones vestros : exeunte foras de domo, vel civitate, excutite pulverem de pedibus vestris.
15 Amen 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.
Amen dico vobis : Tolerabilius erit terræ Sodomorum et Gomorrhæorum in die judicii, quam illi civitati.
Notes
Note. — Much of the matter given by St Matthew in this section is given by St Luke as addressed to the Seventy-two disciples, whom our Lord sent forth to preach. The same instructions were applicable to the labourers in the harvest-field, whether simple disciples or apostles.
1. having called his twelve disciples. Christ called them after His compassion had been excited by the misery and helplessness of the multitude lying like sheep (ix. 36) that had no shepherd, and ready like ripe grain for the sickle, i.e. for the apostles’ ministry.
Their mission was an answer to their prayers that labourers might be sent into the field. St Matthew does not relate the calling of the Twelve, but he presupposes it. “Disciples” is here used in the restricted sense with reference to the apostles. It has also a wider signification, which includes all those who accept our Lord’s teaching.
power. The ability and the right to work miracles and to preach the Gospel. The apostles were divinely commissioned. St Luke has “power and authority. ” Our Lord is the Author and Source of all power.
over unclean spirits. Lit, “ of unclean spirits ” (spirituum immundorum, πνευμάτων ἀκαθάρτων), but the objective genitive, employed in both cases, is equivalent to “against,” and consequently “over” evil spirits.
and to heal, etc. St Gregory remarks that just as men water a tender plant, and not a full-grown tree, so miracles were necessary in the early days of the Church, in order to implant and confirm the faith of converts ; whereas when Christianity had firmly taken root, such supernatural proofs were far more rarely accorded.
2. Apostles. Jesus trained them for their present and future work.
To this end —
(1) They were eye-witnesses of His miracles.
(2) They received special instructions from Him during His public life, and during the forty days after His Resurrection, when He spoke of the kingdom of God (Acts i. 3), — i.e. the establishment of the Catholic Church.
(3) They were sent out on apostolic missions.
(4) Jesus Himself raised them to the priesthood.
(5) They received the fulness of the gifts of the Holy Ghost at Pentecost. Their preaching during our Lord’s lifetime had for object to prepare their hearers for the preaching of Christ Himself, as the Precursor had done. As regards their powers, they could even raise the dead, but all their miracles were worked in the name of Jesus, not authoritatively, as Jesus Himself worked miracles.
Simon, who is called Peter. His name was changed when St Peter was brought to our Lord by St Andrew (see St John i. 42).
2-4. names of the Apostles. Holy Scripture : —
We observe, when comparing these four lists, that the names fall naturally in three groups of four. We notice that in all four —
(a) Simon Peter stands first.
(b) Philip comes fifth.
(c) James (son of Alpheus) stands ninth.
(d) Judas Iscariot is named last.
The same names always occur in their own groups, though the order may vary within the divisions, excepting for the four mentioned above.
The word “ apostle ” signifies “ one sent forth,” not merely as a messenger, but as the representative of the one who sends him forth. Thus Christ said to them : Peace be to you. As the Father hath sent me, I also send you (St John xx. 21). St Matthew, St Mark, and St John only employ the word “apostle” once. St Luke frequently uses it.
3. Matthew the publican. In his humility, St Matthew refers to his former occupation ; in their charity, the other Evangelists omit it.
5. Go ye not, etc. St Jerome is of opinion that the apostles were first sent to the Jews, lest they should afterwards reject the ministrations of the apostles, on the plea that Christ had first sent His messengers to the Samaritans and Gentiles, whom they detested. It was not until after the Resurrection that the apostles were bidden to go and teach all nations. Cf. You shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts i. 8).
`into the way of the Gentiles. (Εἰς ὁδὸν ἐθνῶν) By this, some commentators understand the road leading to wholly pagan cities, such as Tyre and Sidon ; others apply them to the streets of the Gentiles, i.e. to those quarters of the Jewish towns where the Gentiles congregated, on account of the difficulty of obtaining dwellings situated in the Jewish quarters.
the Samaritans. A mixed people, of partly Jewish, partly Assyrian descent. They conformed on most points to the Jewish faith, since they accepted the Pentateuch and observed its prescriptions.
They were always at enmity with the Jews on account of the rival Temple which the former had set up on Mount Garizim. Our Lord Himself visited Samaria and made converts there. So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days. And many more believed in him because of his own word (St John iv. 40, 41).
6. lost sheep of the, etc. Those spoken of in ch. ix. 36.
7. preach, saying. St Mark tells us that they were sent two and two. Thus they could encourage and assist each other. They had been hearers of His teaching and witnesses of His miracles for two years.
The kingdom of heaven, etc. They were to announce the arrival of Christ Himself, and to declare the glad tidings of salvation.
8. Heal the sick. In virtue of the power given them. St Mark adds that they “ anointed with oil many that were sick and healed them.”
Jewish physicians were accustomed to anoint with oil, and Isaias speaks of wounds not dressed or fomented with oil (i. 6). It was considered a cure for boils and for headaches, and the rabbis allowed this remedy to be employed on the Sabbath-day. As the Sacrament of Extreme Unction was not yet instituted, the anointing with oil referred to in verse 13 cannot be identified with it, but the Council of Trent states that “ this Sacrament was insinuated (i.e. prefigured) by St Mark, but promulgated and commended to the faithful by St James.”
raise the dead. These words are wanting in most of the later Uncials and in many versions. St Jerome accepted them (“ mortuos suscitate”), and the Scriptures shew that the apostles had this power.
freely. “ (gratuitously ” ( δωρεὰν).
have you received. Grace has been freely given by God to man. Cf. If any man thirst let him come to me and drink (St John vii. 37). To him that thirsteth I will give of the fountain of the water of life freely (Apoc. xxi. 6). Therefore man should give generously to his fellows.
This truth is frequently inculcated in the Scriptures, by precept (as in this passage), and by the examples of the apostles. Cf. I preached unto you the gospel of God freely (2 Cor. xi. 7). In labour and in toil, we worked night and day, lest we should be chargeable to any of you (2 Thes. iii. 8).
9. Do not possess, etc. Lit. “ do not procure” (μὴ κτήσησθε).
The other Synoptists give. Take nothing for your journey. They were to go forth without making any special preparations, believing firmly that God would supply their bodily wants.
The apostles, like St .Tohn the Baptist, were to exhort men to penance, and to preach the kingdom of God. Their manner of life, therefore, was to be penitential. We know that sometimes during our Lord’s public ministry, both He and His followers lacked even the simplest necessaries of life. This manner of life was less strange than it would be in our land and our own times, as the Orientals were proverbial for their hospitality.
nor money. Lit. “ copper ” (χαλκὸν). Note the gradation — gold, silver, copper. After Pentecost we find the apostles observing these rules faithfully. Thus St Peter said to the lame man at the gate of the Temple : Silver and gold I have none (Acts iii. 6).
in your purses. Lit. “in your girdles” (εἰς τὰς ζώνας ὑμῶν). It was usual to use the ends of the girdle as a purse, or to carry money in its folds at the waist.
10. nor scrip. A wallet or bag slung over the shoulder and used for carrying provisions. As they were forbidden to take bread, they would not need the wallet. These commands have been observed to the letter by the Mendicant Orders.
nor two coats. No change of clothing ; or it may mean that, like the poor, they were only to wear one tunic. Travellers generally took two, as they often had to sleep out in the open air, and the nights were very cold at certain seasons.
nor shoes, — i.e. other than those they were wearing, since St Mark adds here : be shod with sandals (vi. 9.), i.e. soles made from the bark of the palm, or of tough skin.
The sandal was made larger than the foot, and the edges were perforated with holes, i so that it could be laced to the foot with thongs. The Jews were very careful not to go barefooted. They were bidden by the Talmud to sell the beams of their house to purchase shoes, rather than to go barefooted.
nor a staff. This evidently means no extra staff, since St Mark has a staff only. They were to take the one in use, and make no further provision. Jesus wished them to practise self-denial and confidence in God’s providence.
for the workman, etc. A reference to the labourers in the field of the Lord of the harvest. St Matthew alone gives these words.
of his meat. A labourer’s food was generally part of his wages.
The Church, acting on this principle, had laid down the formal precept that we should “ contribute to the support of our pastors.’’
St Paul quotes these words (see 1 Tim. v. 18), and elsewhere teaches this same doctrine. Cf. If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? (1 Cor. i.x. 11. See also Rom. xv. 27).
11. whatsoever city or town, etc. The other Synoptists have whatsoever house. “Frugality is the best provision for the Christian” (St Clem. of Alex.). The apostles were to be satisfied with what was offered, and not seek for more comfortable or luxurious quarters.
Thus St Paul abode in the house of Lydia. And when she was baptized, and her household, she besought us, saying : If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us (Acts xvi. 15). Also Jason received St Paul and Silas at Thessalonica (Acts xvii. 7).
is worthy, — i.e. of a spiritual blessing.
Note the two lines of conduct : —
1. If received —
(a) accept hospitality.(b) heal the sick (they also cast out devils ; verse 17).(c) preach the kingdom of God to all the household,
2, If rejected —
(a) shake off the dust of your feet.(b) announce the judgments of God.
there abide. All the Synoptists record this injunction.
12. Peace he to this house. These words are found in א, D, L, and several Cursives, and in the Latin Vulgate, but are wanting in most of the Uncials. Though probably an interpolation from St Luke x. 5, they are certainly supposed in verse 13. This was the usual Jewish greeting, e.g.—
You shall say; Peace be to my brethren, and to thee, and peace to thy hotise, and peace to all that thou hast (1 Kings xxv. 6). After the Resurrection Jesus thus greeted His disciples: Jesus stood in the midst of them, and saith to them; Peace be to you: it is I, fear not (St Luke xxiv, 36). By “ peace ” the Jews understood the full possession of both spiritual and temporal blessings.
13. your peace shall return to you. “ Peace is here personified and represented as coming back to the disciples and accompanying them, till it finds a host worthy of it,” Whether the inmates accepted or rejected the message, the disciples would be equally rewarded for their good deed, i.e. for their intention to evangelize. God rewards the good intention, independently of the results obtained.
14. going forth out of that, etc. The denunciation was to be solemn and public. In the Acts we find this command obeyed, for when St Paul was with Barnabas in Antioch the chief men of the city raised persecution against Paul and Barnabas, and cast them out of their coasts. But they, shaking off the dust of their feet against them, came to Iconium (xiii. 50, 51).
It was customary for the Pharisees to shake off the dust from their sandals when they crossed the frontiers of Judea from a Gentile land. They held that this dust was a pollution to their land, on account of the idolatry which the Gentiles practised. The action is therefore symbolical of complete cessation of fellowship, and renunciation of responsibility.
In St Luke we find the reason of this command. The dust shaken off was to be a testimony against them. This command applied only to the people of Israel, who had been prepared for the coming of Christ by the ministry of St J ohn the Baptist.
Note.— Our Lord’s instructions to His apostles may be summarised as follows : —
1. The need of labourers.
2. The dangers that threatened them.
3. Their conduct —
(а) When setting forth.(b) When entering a house.(c) When entering a city.
4. Their mission —
(a) To heal.(b) To preach.(c) To denounce those who rejected them.
5. Woes against those who reject the Gospel,
15. it shall he more tolerable. These words prove that there are different degrees of punishment, as there are of blessedness.
Sodom. One of the five “ cities of the plain.” Four of them, including Sodom, were destroyed by fire and brimstone (see Gen. xix. 24). It is probable that it stood in the Jordan Valley, due north of the Dead Sea, Not a vestige remains of any of these cities. The inhabitants of these cities were regarded as the greatest of sinners.
Cf. At thy right hand is Sodom and her daughters .... thou hast done almost more wicked things than they in all thy ways (Ezech. xvi. 46, 47). The rabbis had a saying “ The men of Sodom have no part in the world to come ” (Misnah).
The apostles obeyed our Lord’s commands. Going out they went about through the towns, preaching the gospel and healing everywhere (St Luke ix. 6). St Matthew omits the return of the apostles, which the other Synoptists relate briefly : And the apostles, when they were returned, told him all they had done : and taking them, he went aside into a desert place, apart, which belonqeth to Bethsaida (St Luke ix. 10. See also St Mark vi. 30-31).
Additional Notes
The Number of the Apostles. There were only twelve chosen by Christ, though others were added later. By the death of Judas, the Apostolic College was reduced to eleven, but St Matthias took his place. St Paul and St Barnabas are also called Apostles. The Twelve Apostles are by some writers thought to have been typified in the Old Testament by —
(1) The twelve sons of Jacob, prefiguring their authority.
(2) The twelve fountains of Elim, prefiguring their preaching.
(3) The twelve stones on the high-priest’s breastplate, prefiguring their example.
(4) The twelve loaves of proposition, prefiguring spiritual nourishment given by the apostles.
(5) The twelve stones taken by Josue from the Jordan, prefiguring their constancy and fortitude.
(6) The twelve oxen upholding the brazen sea, prefiguring their strength of character.
In the new Testament the Twelve Apostles are supposed to be signified —
(1) By the twelve stars crowning the Spouse of Christ.
(2) By the twelve foundation stones of Jerusalem.
(3) By the twelve gates of pearl of Jerusalem.
The Apostles had a special vocation or call from our Lord. Not all who desired to follow Him closely were allowed to do so, while the rich young man, when bidden to follow our Lord, “ went away sad.” So now, men must have a special vocation for the priesthood, for none can ‘Make the honour to himself, but he that is called by God, as Aaron was” (Heb. V. 4).
He gave them power to heal sicknesses and to cast out devils. "We do not know if our Lord communicated these powers by any exterior ceremony, as when “he breathed on them and said to them : Keceive ye the Holy Ghost ” (St John XX. 22).
These powers were given as a proof that the Apostles were sent by the Messias on a divine mission, and as followers of Him, who had not where to lay His head, the Apostles were to practise the strictest poverty and austerity.
Numbers have a symbolical meaning in the Scriptures. God has “ordered all things in measure, and number, and weight” (Wisdom xi. 21). Thus 3 is regarded as a symbol of what is Divine, 4 of what is created. 3 + 4 gives 7, the symbol of rest, or a sabbath. 3 x 4 = 12, which gives the blending of the Divine and the human — the Catholic Church.
9. Do not possess gold, nor silver, nor money. “ The brass would be the copper coinage of the Herods, which alone might be struck by them ; or some of the Greek imperial coins, especially those struck at Antioch. The silver, either Greek imperial tetradrachms or Roman denarii of a quarter their weight, didrachms having fallen into disuse ; only certain free cities were allowed to coin silver. The gold, as Palestine was a subject province, must have been coined at Rome, for she retained the coining of gold entirely in her own hands ” (Pulpit Comm. St Matt., p. 407).
The Fathers have put forth the following motives of the prohibition as regards having gold or silver : —
(а) To deliver them from anxiety concerning their possessions. Cf. “ Be not solicitous,” etc.
(b) To enable them to travel about more rapidly, and thus to devote more time to preaching.
(c) To deliver them from any temptation to avarice.
(d) To teach the faithful that it is their duty to support God’s ministers. Cf. “ Let him that is instructed in the word, communicate to him that instructeth him, in all good things” (Gal. vi. 6).
Their confidence in Providence was fully justified, since we learn from St Luke when our Lord questioned them on this subject. “ And he said to them : When I sent you without purse and scrip and shoes, did you want any thing ? But they said: Nothing” (St Luke xxii. 34-36). St Hilary interprets verse 9 figuratively as follows : —
The Purse signifying attachment to emoluments.The Scrip signifying anxiety for worldly goods.The two Coats signifying profession of Christianity without having renounced Judaism.The Shoes signifying holiness of life, self-renunciation. Cf. “Put off the shoes from thy feet : for the place whereon thou standest is holy ground ” (Exod. iii 5).The Staff signifying confidence in Christ, the “root of Jesse.” Cf. “Thy rod and thy staff they have comforted me ” (Ps. xxii. 4).
Nor two coats. The rabbis laid down a law that no Jew might wear the same coat on festivals and sabbaths as on working days. If a man was so poor that he only possessed one coat, he was enjoined “ to change the way in which he wore it,” i.e. to arrange the folds otherwise, or to wear it on the other side. This precept was doubtless given out of respect for the festal days, and also as a precaution against pollution, since a man’s working clothes were likely to touch “ unclean ” (i.e. legally defiled) things.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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