Behold I send you as lambs among wolves

St Luke Chapter X : Verses 1-7

Contents

• Luke x. 1-7.  Douay-Rheims (Challoner) text & Latin text (Vulgate)
• Douay-Rheims 1582 text
• Annotations based on the Catena Aurea

Luke x. 1-7.

He sent them two and two before his face. 
J-J Tissot. Brooklyn Museum.

1 And after these things the Lord appointed also other seventy-two: and he sent them two and two before his face into every city and place whither he himself was to come.

Post hæc autem designavit Dominus et alios septuaginta duos : et misit illos binos ante faciem suam in omnem civitatem et locum, quo erat ipse venturus.

2 And he said to them: The harvest indeed is great, but the labourers are few. Pray ye therefore the Lord of the harvest, that he send labourers into his harvest.

Et dicebat illis : Messis quidem multa, operarii autem pauci. Rogate ergo dominum messis ut mittat operarios in messem suam.

3 Go: Behold I send you as lambs among wolves.

Ite : ecce ego mitto vos sicut agnos inter lupos.

4 Carry neither purse, nor scrip, nor shoes; and salute no man by the way.

Nolite portare sacculum, neque peram, neque calceamenta, et neminem per viam salutaveritis.

5 Into whatsoever house you enter, first say: Peace be to this house.

In quamcumque domum intraveritis, primum dicite : Pax huic domui :

6 And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you.

et si ibi fuerit filius pacis, requiescet super illum pax vestra : sin autem, ad vos revertetur.

7 And in the same house, remain, eating and drinking such things as they have: for the labourer is worthy of his hire. Remove not from house to house.

In eadem autem domo manete, edentes et bibentes quae apud illos sunt : dignus est enim operarius mercede sua. Nolite transire de domo in domum.

Douay-Rheims : 1582 text

1. AND after this our Lord deſigned also other ſeuentie two: and he sent them two and two before his face into euery citie and place whither himſelf would come.

2. And he ſaid to them: The harueſt truely is much; but the workmen few. Deſire therfore the Lord of the harueſt, that he ſend workmen into his harueſt.
3. Goe: Behold I ſend you as lambes among wolues.
4. Carie not purſe no ſkrip, nor ſhoes; and ſalute no body by the way.
5. Into whatſoeuer houſe you enter, first ſay: Peace to this houſe.
6. And if the ſonne of peace be there, your peace ſhal rest vpon him: but if not, it ſhal returne to you.
7. And in the ſame house tarie you, eating and drinking ſuch things as they haue. For the workman is worthie of his hire. Remoue not from houſe to houſe.

 

Annotations

    1. And after these things the Lord appointed also other seventy-two: Dorotheus and others profess to give their names, but Eusebius declares that he knew of no written list of these seventy disciples, although the names of some might be gathered from the Acts of the Apostles, e.g., Matthias and Barsabas, Acts i ; Stephen and the other Deacons, Acts vi.; Ananias and Barnabas, Acts ix. ; Mnason, Acts xxi., and others. Here observe,

    1. That as Moses at the beginning of his leadership chose elders or princes for the twelve tribes of Israel, and afterwards, by reason of the increase of the people and of the cares of government, made a further choice of six from each tribe, i.e. of seventy-two, to act as rulers: so Christ ordained that each tribe should have its Apostle, and six presbyters or elders, for such were these disciples, who were commanded to go throughout all Judæa, preaching that the kingdom of God and of Christ was nigh, and confirming their preaching by miracles, that so the work of the Apostles might be furthered and spread.

    2. This number was mystically prefigured by the seventy-two translators of the Septuagint; by the “men of the elders of the people” whom Moses chose (Numbers xi. 16); by the number of the Sanhedrim, and by the wells and palm trees of Elim, Exod. xv. 27.

    Again, the seventy-two disciples, saith Bede, answer to the seventy-two nations of the world, as if Christ had appointed to each nation its own disciple or teacher. For S. Augustine, S. Jerome, and others hold that after the confusion of tongues, mankind was divided into seventy-two nations and languages. See Gen. x. 32.

    3. Hence, it is clear that there was distinction and difference in the degrees and duties of the priests. For these disciples were not equal in dignity to the Apostles; indeed Matthias, who was, according to Clement of Alexandria, one of their number, was chosen from them to the Apostolate, Acts i. Hence the Fathers teach that the Bishops are the successors of the Apostles, and the priests of the seventy disciples. Although, in the early days of the Church, saith Bede, both the one and the other were called Presbyters or Bishops, in the one case to signify the ripeness of their wisdom, in the other case their zeal in the pastoral office.

    Symbolically. As in twenty-four hours the sun moves round the earth which receives light, so is the world enlightened by Christ through the Gospel of the Trinity, which was preached at His command by the seventy-two disciples. For three times twenty-four makes seventy-two. S. Augustine (Quæst. Evang.)

    and he sent them two and two before his face into every city and place whither he himself was to come., i.e. into Judæa, as He had before sent the twelve Apostles into Galilee. Jesus wished to make Himself known to the Jews as the Messiah, and to offer them salvation through faith in Him. Therefore as He was Himself unable to go throughout their towns and cities, because the time of His departure was now nigh at hand, He chose the seventy to go before Him and heal the sick, that the minds of His countrymen might be prepared to acknowledge Him as the Christ, and to receive at His hands pardon and forgiveness. But He kept the twelve Apostles with Him to witness to His life, and that they might also assist Him in ministering to the necessities of those who waited on His teaching, and learn how in their turn they should labour for the conversion of the world.

    two and two. For these reasons:

    1. That the one might aid and support the other, as Origen, Theophylact and S. Gregory say, and that if one were weary or from any cause unable to carry on the work, the other might take his place. “Two are better than one. For if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth.” Eccles. iv. 9, 10.

    Wherefore Pachonius rules: If the Superior permit, let him take a trustworthy companion and then go forth to visit a brother or a neighbour. And again, Let no one be sent on any business unless another go with him. S. Augustine writes, When ye are journeying, walk together—when at your journey’s end, together rest. And so rule all the other founders of the religious orders.

    2. That one may always have in the other a witness to his life, and an adviser and guide. Experience teaches us that they who are associated together two by two, rarely or never are tempted to sins of impurity, but that those who are alone lay themselves open to accusations of evil, even if they have not actually fallen away. Hence S. Thomas was wont to say, A monk away from his brethren is an active evil. S. Augustine rules (Reg. cap. xii.), When ye are in a church, or wheresoever there are women, let each protect the other’s modesty. For thus God, who dwelleth in you, will protect you from yourselves. Another writer, S. Jerome, enjoins: If in the exercise of the priestly office, thou art called upon to visit a widow or a virgin, enter not the house alone; and again. Abide not alone with any woman, unless in the presence of a witness. So also S. Basil. Possidonius also tells us that if S. Augustine was asked by any women to visit them, he never entered their house or conversed with them, even on private matters, unless in the presence of some of his clergy. And so S. Charles Borromeo in our times adopted the rule of S. Augustine, for he never conversed with any of his female relations except one of his upper servants was present. (Vita. Lib. vii. cap. vi). And Seneca even (Epist. 25), says, “Solitude tempts us to every evil;” and as a corrective adds, “Without doubt, it is profitable to place a guard over thyself, so as to have some one to look to, some one to be acquainted with the very thoughts;” and adds, from Epicurus, “Do everything as if there was some one beholding thy actions;” and again (Epist. ii.), “Most sins would be avoided, if a man had a witness beside him when he was about to sin.” The Emperor Justinian also (De Monachis), decrees that monks should go about in company, “to bear witness to each other’s integrity.” And Pope Lucian (Epist. i. ad Episc.) decrees, “We exhort you, for reputation’s sake, that according to the rule of our holy Church ye always take with you priests and deacons as witnesses of your life and conversation; for although ye may have a conscience void of offence, yet because of evilly disposed men, it behoveth you, as the Apostle saith, to have a good report amongst them that are without. 1 Tim. 3:7. Hence we have ordained that, as a testimony to the Church, two priests or three deacons should always and in all places accompany their Bishop.”

    Lastly, we have the authority of S. Thomas of Canterbury, a man of great sanctity and wisdom, who says, “I who have been for thirty years a Bishop know how true is the saying, ‘Woe to him that is alone.’ For I have frequently heard of fearful dangers, and fearful scandals having befallen those who either in public or private affect a solitary life, evils into which they would not have fallen had they not shunned the companionship of their fellow men.”

    3. That their preaching might be more powerful to persuade. At the mouth of two or of three witnesses shall the matter be established, Deut. xix.15. So we find Christ and His apostles constantly acting on this rule. For Christ sent two of His disciples, Peter and John, to loose the ass and to prepare the passover. After the resurrection Cleophas and a companion went to Emmaus. In like manner we find Peter and John often associated together: they run both to the sepulchre, they go up together to pray at the ninth hour, and both are sent to Samaria by the apostles.

    So Paul and Barnabas were separated for the work of the Holy Spirit; Silas and Judas, surnamed Barsabas, sent to Antioch; and Paul and Silas to Syria; and according to the universal belief of the Church, Enoch and Elias will re-appear in the time of Antichrist as witnesses to the truth.

    Figuratively. S. Gregory (hom. 17. in Evang.) says, The Lord sent His disciples two and two to preach, because the precepts of charity are two, the love of God and the love of our neighbour, and charity cannot exist without at least two, and thereby he silently suggests to us that he who has not love to another ought not to undertake the office of preaching.

    So Origen. It seems from the word of God to be an ancient custom, that two should be associated in His service. For God led Israel out of Egypt by the bands of Moses and Aaron. Joshua and Caleb also united together to appease the people. Hence a brother aided by a brother is as a fortified city. So two by two the animals entered into the ark, unclean by natural generation, but cleansed by the sacrament of the Church, by the spiritual grace attendant on the preaching of the disciples. Gloss.

    into every city and place whither he himself was to come. Mystically signifying, as S. Gregory says, that the Lord Himself attends on His preachers. For the words of the preacher persuade men of the truth, and make their hearts ready to be the abiding place of Christ. Hence Isaiah, chap. xl. 3, says, “Prepare ye the way of the Lord, make straight a highway for our God.” And the Psalmist, “Make a way for Him who ascendeth upon the west, the Lord is His name.” Ps. lxvii. 5, Douay version.

    2. The harvest indeed is great, but the labourers are few. See S. Matt ix. 37.

    3. Go: Behold I send you as lambs among wolves. That by your innocent and holy lives, through the power of My grace working in you, you may change the wolf into the lamb, i.e., convert evil men from the error of their way. Fear not, therefore, for under My protection no harm can befall you. For, as S. Ambrose says, “the good Shepherd takes care that the wolves do His flock no harm.”

    4. Carry neither purse, nor scrip, nor shoes;  Neither purse for money, nor scrip for food; for the Shepherd will supply both if needful. He commands them to look to Him who sent them forth for the necessaries of life. Euthymius.

    For the preacher ought to have such trust in God, that although unprovided with the expenses of their present life, he should be convinced that they will not fail him; lest whilst his mind is taken up with things temporal, he should be less mindful of things eternal. S. Gregory. See S. Matt. x. For Christ here gives to the seventy disciples the same commands which He before gave to His twelve apostles.

    and salute no man by the way. Do not turn aside to salute your friends or to commune with your acquaintances, but avoid all such delays, and devote yourselves entirely to the preaching of My gospel. SS. Augustine, Ambrose, Gregory and others

    But on the other hand, Euthymius says, Christ means not that His disciples should uncourteously refuse a passing salutation. He only forbids those formal greetings, which are hindrances to the ministry, and causes of offence. So writes S. Ambrose, who here alludes to the command of Elijah, “If thou meet any man, salute him not; and if any salute thee, answer him not again” (2 Kings iv. 29): a command given lest Gehazi might enter into converse with some one by the way, and thus be forgetful of the duty he was sent to perform.

    7. for the labourer is worthy of his hire. By hire we must understand not money or its equivalent, but food and nourishment. For the preaching of the kingdom of heaven is above price. Hence S. Augustine says on Ps. ciii.: What do they receive? They bestow spiritual gifts, they receive carnal; they give gold, they receive that which is worthless. Therefore it is clear that the apostles should live by the gospel, and that their hearers were bound by every law, natural and divine, to support them. They were forbidden then to carry either purse or scrip, because God put it into the hearts of those that attended on their teaching to provide for all their wants. For S. Gregory says (Hom. 17), He who forbids us to carry scrip or purse, ordains that we should live of the gospel. Because it is fitting that we should receive earthly things from those to whom we offer heavenly rewards. And again, Christ shows why He bade His disciples carry neither scrip nor purse, not because these things are unneeded, but in order to teach that it was the duty of those to whom they were sent to supply them. S. Augustine, De Consent. Evang. lib. ii.

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The Vladimirskaya Icon. >12th century.

SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.

 

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.