Matthew § 35

(Serm. 46.) The Gospel therefore is not for sale, that it should be preached for reward. For if they so sell it, they sell a great thing for a small price. Let preachers then receive their necessary support from the people, and from God the reward of their employment. For the people do not give pay to those that minister to them in the love of the Gospel, but as it were a stipend that may support them to enable them to work.

(De Cons. Ev. ii. 30.) Otherwise; When the Lord said to the Apostles, Possess not gold, He added immediately, The labourer is worthy of his hire, to show why He would not have them possess and carry about these things; not that these things were not needed for the support of this life, but that He sent them in such a way as to show that these things were due to them from those to whom they preached the Gospel, as pay to soldiers. It is clear that this precept of the Lord does not at all imply that they ought not according to the Gospel to live by any other means, than by the contributions of those to whom they preached; otherwise Paul transgressed this precept when he lived by the labour of his own hands. But He gave the Apostles authority that these things were due to them from the house in which they abode. But when the Lord has issued a command, if it be not performed, it is the sin of disobedience; when He bestows a privilege, it is in any one's power not to use it, and as it were to refrain from claiming his right. The Lord then having sanctioned this maxim, that they who preach the Gospel should live of the Gospel, He spoke these things to the Apostles, that being confident they should not possess nor carry about with them the necessaries of life, neither things great nor things small. Therefore He adds, Nor a staff, to show that from His people all things are due to His ministers, and they require no superfluities. This authority He signifies by the staff, saying in Mark, Take nothing but a staff only. (Mark 6:18.) And when He forbids them (in Matthew) to take with them shoes, He forbids that carefulness and thought which would be anxious to carry them lest they should be wanting. Thus also we must understand concerning the two coats, that none should think it necessary to carry another besides that which he wore, supposing that he should have need of it; for it would be in his power to obtain one by this authority which the Lord gave. Further that we read in Mark that they should be shod with sandals, seems to imply that this kind of shoe has a mystic meaning in it, that the foot should neither be covered above, nor yet bare beneath, that is, that the Gospel should not be hid, nor yet rest itself on earthly advantage. Also when He forbids them to carry two coats, He warned them not to walk deceitfully, but in simplicity. So we cannot doubt that all these things were said by the Lord, partly in a direct, partly in a figurative sense; and that of the two Evangelists one inserted some things, the other other things, in his narrative. If any one should think that the Lord could not in one speech speak some things in a direct, and some things in a mystic sense, let him look at any other of His sayings, and he will see how hasty and unlearned his opinion is. When the Lord commands that the left hand should not know what the right hand doeth, does he think that almsgiving, and the rest of His precepts in that place are to be taken figuratively?

Matthew 10: Do not possess gold, nor silver, nor money in your belts, nor a wallet for the journey, nor two tunics, nor sandals: Gloss: "Let them carry with them neither necessities themselves nor a storehouse: nothing beyond the clothing with which one can be content." But in this the form of perfection is handed down to the Apostles themselves, and what belongs to perfection is perfect to imitate: therefore to go through the world in such a manner pertains to evangelical perfection. But this is to beg and to live on alms: therefore this pertains to evangelical perfection.

(non occ.) Whence He adds, Neither money in your purses. For there are two kinds of things necessary; one is the means of buying necessaries, which is signified by the money in their purses; the other the necessaries themselves, which are signified by the scrip.

Hence it is also added: "Do not carry a money bag, nor a wallet, nor sandals, and greet no one along the way." For the preacher ought to have such great trust in God that, although he does not provide for the expenses of the present life, he nevertheless knows most certainly that these will not be lacking to him, lest while his mind is occupied with temporal things, he provide less for others concerning eternal things. If anyone wishes to understand these words also allegorically: in a money bag, money is enclosed; but enclosed money is hidden wisdom. Therefore, whoever has the word of wisdom but neglects to distribute it to his neighbor holds money bound up in a bag, as it were. Hence it is written: "Hidden wisdom and a concealed treasure, what profit is there in either?"

The girdle is the making ready for the ministry, the girding up that we may be active in duty; we may suppose that the forbidding money in the girdle is to warn us from suffering any thing in the ministry to be bought and sold. We are not to have a scrip by the way, that is, we are to leave all care of our worldly substance; for all treasure on earth is hurtful to the heart, which will be there where the treasure is. Not two coats, for it is enough to have once put on Christ, nor after true knowledge of Him ought we to be clothed with any other garment of heresy or law. Not shoes, because standing on holy ground as was said to Moses not covered with the thorns and prickles of sin, we are admonished to have no other preparation of our walk than that we have received from Christ.

Neither a staff; that is, We are not to seek rights of extraneous power, having a rod from the root of Jesse.

Consequently he gave this order to the preachers of truth to whom he had said before: "Freely you have received, freely give." If they truly declare that they do not receive payment, the possession of gold, silver and money is superfluous. For if they were to have gold and silver, it would seem they were preaching not for the sake of humanity's salvation but for the sake of their own financial gain. "No copper in your belts." One who cuts off riches nearly cuts off what is necessary for life. Thus as the apostles and teachers of true religion taught that all things were governed by providence, they show they are not concerned about what tomorrow will bring.

(Vers. 9, 10.) Do not possess gold, silver, or money in your belts. Take no bag for the journey, nor two tunics, nor sandals, nor staff. For the worker deserves his food. Therefore, he gives these precepts to the evangelizers of truth, to whom he had said before: Freely you have received, freely give. For if they preach in such a way that they do not accept payment, the possession of gold, silver, and money is superfluous. For if they had gold and silver, they seemed to preach not for the sake of the salvation of souls, but for the sake of profit. Nor is there money in their purses. He who cuts off wealth, almost cuts off the necessities of life, as the apostolic teachers of true religion, who taught that all things are governed by the providence of God, showed themselves to think nothing of tomorrow. Not a bag on the way. By this precept he condemns the philosophers, who are commonly called Bactroperitae, because they despise the world and consider everything as worthless, and carried the storeroom with them. Nor two tunics. In two tunics it seems to me to show a double garment. Not that in the regions of Scythia and freezing snow, one should be satisfied with one tunic: but rather that we understand clothing in the tunic: so that, dressed in one thing, we do not preserve another thing out of fear of future events. Nor footwear. And Plato taught that the two summits of the body should not be covered, nor should we become accustomed to the softness of the head and feet. For when these things have strength, the rest are stronger. Not the rod: Why do we seek the help of the Lord, the protection of the staff? And because he had sent apostles somewhat dumb and unprepared to preach, and the condition of masters seemed hard, he tempered the severity of the command with the following sentiment, saying: The worker is worthy of his food. Only, he said, take what is necessary for you in food and clothing. And the Apostle also repeats: Having food and clothing, let us be content with these (I Tim. VI, 8). And in another place: Let him who is being catechized communicate the word to him who is catechizing him in all good things (Galat. VI, 6): so that those who reap spiritual things may make them companions of their carnal things: not in greed, but in necessity. We have said these things historically. However, according to the anagoge, it is not permitted for teachers to possess gold and silver, and money that is in belts. We often read about gold in terms of its value; silver, in terms of its use in conversation; copper, in terms of its sound. These things we are not allowed to receive from others, but to possess them as gifts from the Lord. Nor are we to embrace the teachings of heretics, philosophers, or false doctrines that are weighed down by the world, nor should we have two minds or allow our feet to be bound by deadly chains. Instead, as we enter the holy land, we are to be naked; we are not to have a staff that turns into a snake or rely on any support from the flesh. For this kind of staff and stick is made of reeds, and if you press on it even a little, it will break and pierce the hand of the one leaning on it.

For if they preach without receiving reward for it, the possession of gold and silver and wealth was unnecessary. For had they had such, they would have been thought to be preaching, not for the sake of men's salvation, but their own gain.

As He had cut off riches, which are meant by gold and silver, He now almost cuts off necessaries of life; that the Apostles, teachers of the true religion, who taught men that all things are directed by God's providence, might show themselves to be without thought for the morrow.

In forbidding the scrip, neither scrip for your journey,He aimed at those philosophers commonly called Bactroperatæ (vid. Cotel. not. in Herm. Past. ii. 1.), who being despisers of this world, and esteeming all things as nothing, yet carry a bag about with them. Nor two coats. By the two coats He seems to mean a change of raiment; not to bid us be content with a single tunic in the snow and frosts of Scythia, but that they should not carry about a change with them, wearing one, and carrying about the other as provision for the future. Nor shoes. It is a precept of Plato, that the two extremities of the body should be left unprotected, and that we should not accustom ourselves to tender care of the head and feet; for if these parts be hardy, it will follow that the rest of the body will be vigorous and healthy. Nor staff; for having the protection of the Lord, why need we seek the aid of a staff?

As He had sent the Apostles forth unprovided and unencumbered on their mission, and the condition of the teachers seemed a hard one, He tempered the severity of the rules by this maxim, The labourer is worthy of his hire, i. e. Receive what you need for your food and clothing. Whence the Apostle says, Having food and raiment, let us therewith be content. (1 Tim. 6:8. Gal. 6:6.) And again, Let him that is catechized communicate unto him that catechizeth in all good things; that they whose disciples reap spiritual things, should make them partakers of their carnal things, not for the gratification of covetousness, but for the supply of wants.

Thus far we have expounded by the letter; but metaphorically, as we often find gold put for the sense, silver for the words, brass for the voice—all these we may say we are not to receive from others, but to have them given by the Lord. We are not to take up the teaching of heretics, of philosophers, and of corrupt doctrine.

Or; The Lord herein teaches us that our feet are not to be bound with the chains of death, but to be bare as we tread on the holy ground. We are not to carry a staff which may be turned into a serpent, nor to trust in any arm of flesh; for all such is a reed on which if a man lean ever so lightly, it will break and go into his hand and pierce him.

After this plucking up immediately the root of the evils, He saith,

"Provide neither gold, nor silver, nor brass in your purses, nor scrip for your journey, neither two coats, neither shoes, nor yet a staff."

He said not, "take them not with you," but, "even if you can obtain them from another, flee the evil disease." And you see that hereby He was answering many good purposes; first setting His disciples above suspicion; secondly, freeing them from all care, so that they might give all their leisure to the word; thirdly, teaching them His own power. Of this accordingly He quite speaks out to them afterwards, "Lacked ye anything, when I sent you naked and unshod?"

He did not at once say, "Provide not," but when He had said, "Cleanse the lepers, cast out devils," then He said, "Provide nothing; freely ye have received, freely give;" by His way of ordering things consulting at once for their interest, their credit, and their ability.

But perhaps some one may say, that the rest may not be unaccountable, but "not to have a scrip for the journey, neither two coats, nor a staff, nor shoes," why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, "Take no thought how or what ye shall speak."

And thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things.

Next, lest they should say, "whence then are we to obtain our necessary food?" He saith not unto them, "Ye have heard that I have told you before, 'Behold the fowls of the air;'" (for they were not yet able to realise this commandment in their actions); but He added what came far short of this, saying, "For the workman is worthy of his meat;" declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers.

After this, that they may not say, "Dost thou then command us to live by begging?" and be ashamed of this, He signifies the thing to be a debt, both by calling them "workmen," and by terming what was given, "hire." For "think not," saith He, "because the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: "for the workman is worthy of his meat." But this He said, not as declaring so much to be the worth of the apostles' labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.

And again, when sending them out, He said not, "Fast," but, "Eat of all that is set before you." With regard to wealth, however, He required of them great strictness, saying, "Provide not gold, or silver, or brass, in your purses."

And all this I say, not to depreciate fasting, God forbid, but rather highly to commend it. But I grieve when other duties being neglected, ye think it enough for salvation, having but the last place in the choir of virtue. For the greatest thing is charity, and moderation, and almsgiving; which hits a higher mark even than virginity.

To all the others who wished to walk in the lofty path of perfection He said, "Possess not gold, nor silver, nor money in your wallets, nor two coats, nor shoes, nor staff, for the labourer is worthy of his food," that is to say, "Such freedom befitteth such labour." So then Jesus sent them from all the world, and then He brought them out of the world, saying, "Go forth, and leave everything in its place in the world, and take not out with you to the country of life things which are mortal. Ye have been called to put on purple, cast off first the filthy rags of the world, and then put on royal purple. For who that wisheth to put on the glory which is for eternity would not first cast off the garments which are worn out, and then put on that glory which never becometh old? And whosoever wisheth to be enrolled in Jerusalem above will not have a dwelling in the earth, but he will dwell in that city. Whosoever wisheth not to be received in that world by Grace shall be received in this world graciously by every man; and whosoever wisheth to be a dweller in the marriage chamber, let him not possess in this world either a wallet or a cloak; and whosoever seeketh to obtain God, let him not possess money in his wallet; for it is an endless disgrace that together with God a man should be possessed of money. For he who possesseth the things of time, together with those of eternity, is not sensible of the greatness of his possession, and therefore he runneth to obtain poverty together with riches. And neither is it possible that these two treasures can be contained in one vessel, for no man ever put scourings together with gold in one vessel, nor did any one ever account straw and wood of equal value with precious stones." This commandment then was given by the Master to His disciples when He sent them to be fishers of men unto life; He cut off first from them all the fetters of the world, and He loosed from them all human ties, and then He sent them to loose others, for the man that is fettered cannot loose him that is in bondage. The possession of the things of the world is a fetter to all the members, and a curb of all the senses, and the whole man is bound and fettered in his inward and outward things thereby. And well did our Lord first loose the fetters of the world from His disciples, and then send them to loose the bonds of others, that those who were in bonds might see that those whose bonds were loosed bore the mark of freedom, and the sign of the Kingdom, and that He that loosed them might be believed in by them, especially when they saw that those from whom they had cut off the bonds of the world were free.

Let us then be strong in the war against this evil lust which although it be a good thing when coupled with marriage in the world, is accounted a vice if it be wrought by disciples; for not every thing is good for every man, even though it be very fair and good in its nature, for riches in the nature of their creation by their Maker are good, but if solitaries, who are commanded not to have two tunics, and not to take care for the morrow, acquire them, the possession thereof to them is a vice. And the eating of flesh and the drinking of wine is pure unto those who devote themselves unto the life of the world, but for those who of their own will have given themselves unto the maintenance of the election of the discipleship of Christ, it is not right to make use of things, except for necessity's sake. And, moreover, good and fair also are the powers and dominions of this world, for it is written, "There is no dominion which is not from God", but for those who have separated themselves from human habitation, and have promised to do great and sublime things, to desire human grades of honour is a subject for rebuke and reproach. And dwelling in cities and villages, and the habitation in the world, and life and intercourse among the children of men are not blameworthy, but for those who have become destitute for the love of God, and who have once cast off the world of their own free-will, and have gone forth to become solitaries and ascetics outside it, the dwelling among and intercourse with the children of men are unto them subjects for reprehension and blame; and there are many things like these, the doing of which is blameless unto those who have not already bound themselves by a covenant against them, but if they be done by those who have promised to abstain from them they are blameworthy.

The Lord shows by these words that the holy preachers were reinstated in the dignity of the first man, who as long as he possessed the heavenly treasures, did not desire other; but having lost those by sinning, he straightway began to desire the other.

"Possess neither gold, nor silver, nor copper in your belts, nor satchel for your journey, neither two tunics, neither sandals, nor yet staves: for the workman is worthy of his food." He is training them in all strictness, and for this reason He allows them absolutely nothing in excess, nor to have any cares. He does not even allow them a staff, for this is the strictness of non-possessiveness which makes credible the words of one who would teach this virtue. And then, so that they might not ask, "How shall we eat?" He says, "The workman is worthy of his food"; that is, your disciples shall feed you. For they owe this to you as they would to workmen. But He said, "worthy of his food," not of delicacies, for teachers should not live luxuriously.

Take no gold..., because they could say: On what are we to live. So he instructs them about expenses: first, he forbids them to carry anything for expenses; secondly, he teaches from whom to accept hospitality (v. 11). He says, therefore, Take no gold. But note the words that follow: nor sandals, whereas Mark (6:9) says: "Wear sandals." Matthew says, nor a staff; Mark says: "Take nothing... but a staff." Consequently, these words engender doubt and difficulty, for the saying, take no gold... is either a precept or a counsel. But it is certainly a precept, because it says that Jesus charged them... But the apostles were both apostles and believers. Therefore, it was a precept for them either as believers or as apostles. If as believers, then all believers are bound to this; and this was a heresy, as Augustine says, which taught that no one can be saved except those who possess nothing. Again, there was another heresy that no one would be saved, unless he went about without shoes. These were heresies, not because they commanded something evil, but because they denied that non-observers were on the path to salvation. But if they were commanded in as much as they were apostles, then all prelates, who are successors of the apostles, are bound to these things.

But granted that they did not act wickedly, did not Paul act wickedly by carrying money and accepting it from some to give to others. Therefore, these words bristle with difficulties. So it must be said, according to Jerome, that he commanded something on account of their office as apostles, and not that it is necessary absolutely, but for that time. Hence before the Passion he charged them to carry nothing, but at the time of the Passion he says in Luke (22:35): "When I sent you out with no purse or bag or sandals, did you lack anything? They said, 'Nothing'." Then he continues: "But now, let him who has a purse take it, and likewise a bag. And let him who has no sword sell his mantle and buy one." Hence before the Passion they were sent to the Jews, among whom it was the custom to provide for their teachers. That is why he commanded them to carry nothing, when he sent them to the Jews. But that was not the custom among the gentiles; therefore, when they were sent to the gentiles, they were permitted to carry living expenses. Hence they carried them when they preached to others than the Jews. And because some things are for our needs and others for purchasing what we need, that is what is said, namely, that some riches are made by art, such as clothing and shoes; therefore, he forbids both types. So he says, take no gold..., because money is made of gold or silver or brass. Hence Peter said: "Gold and silver I have none, but what I have I give to you" (Acts 3:6). But why did the Lord give this command? Because he sent poor men to preach; therefore, some could not believe that they preached only for the income. So in order to remove that suspicion, he ordered them to carry nothing. He also did it in order to leave no room for worry; for if they were too concerned about this, the word of God would be impeded. He likewise forbids riches which help in case of need.

But every true prophet that willeth to abide among you is worthy of his support. So also a true teacher is himself worthy, as the workman, of his support. Every first-fruit, therefore, of the products of wine-press and threshing-floor, of oxen and of sheep, thou shalt take and give to the prophets, for they are your high priests. But if ye have not a prophet, give it to the poor. If thou makest a batch of dough, take the first-fruit and give according to the commandment. So also when thou openest a jar of wine or of oil, take the first-fruit and give it to the prophets; and of money (silver) and clothing and every possession, take the first-fruit, as it may seem good to thee, and give according to the commandment.

And what is signified by the wallet, except the burdens of the world; and what in this place by sandals, except the examples of dead works? Therefore, whoever undertakes the office of preaching, it is not fitting that he carry the burden of worldly affairs, lest while this weighs down his neck, he not rise up to preach heavenly things. Nor ought he to look upon the examples of foolish works, lest he believe he is protecting his own works, as it were, with the skins of dead animals. For there are many who defend their own depravity from the depravities of others. Because they consider that others have done such things, they think they may do these things freely. What else do these people do except try to protect their feet with the skins of dead animals?

They are forbidden to keep gold, silver or money in their belts, to carry a wallet for their journey, to keep two tunics, or sandals, or to take a staff in hand. The laborer deserves his food. Does it not cause envy, as I believe, to carry money in one's belt? And what does the forbidden possession of gold, silver and copper in one's belt signify? The belt is the equipment of the ministry, and the sash helps one to work efficiently. Therefore we are warned about anything in our ministry that is of monetary value, nor should the possession of gold, silver and copper become necessary for our apostolic mission. "Take no wallet for your journey." Leave behind any concern for worldly goods. All treasure on earth is detrimental, for where our treasure is, there our heart will be. "Nor two tunics." The garment of Christ is all we will ever need. And, because of the depravity of our mind, we should not put on any other garment, either of a heretical sect or of the law. "Nor sandals." Are frail humans capable of going barefoot? On holy ground covered with thorns and briars, as God said to Moses, we are urged to stand firm with bare feet and to have no other footwear for our journey than what we have received from Christ. "Nor staff in hand," that is, the possession of external power, or unworthily holding a staff from the root of Jesse—for whatever else it may be, it will not be the staff of Christ. Rather, we are to be equipped for our journey in the world with every higher level of language, grace, travel fare, clothes, footwear and power. Following these directions, we shall be found worthy of our reward; that is, through observance of them, we will receive the reward of heavenly hope.

"Nor staff." Why do we who have the Lord as our help seek the aid of a walking stick? And since he had sent the apostles out to preach somewhat divested and ill equipped and the teachers seemed to be in difficult straits, he tempered the severity of his command with the following sentence: "The laborer deserves his living." However, Jesus said, accept by way of food and clothing whatever you need. Jesus' teaching is reflected in Paul's words: "Having sufficient food and clothing, with these let us be content." And in another place: "Let one who is instructed in the word share all good things with the teacher," so that the disciples of those who have a healthy fear of the demonic will make them sharers of their own material goods, not because of greediness but genuine need. We said this by way of interpretation. According to another scriptural interpretation, teachers may not possess gold or silver or money in their belts. Gold is often understood to mean feeling, silver to mean speech and copper to mean voice. We are not allowed to accept these things from others but to possess them as given by the Lord. Nor are we allowed to accept the teachings of heretics and philosophers and false doctrine or to be burdened by the cares of the world or to be two-faced or to have our feet bound by deadly chains. But we are to be divested of everything as we advance on holy ground. We are not to have a staff that is changed into a snake or to lean upon the flesh for any support. A staff or walking stick of this kind is a reed: If you press on it just a little, it will break and will pierce your hand.

And because they could say, "We shall not take gold or silver, but we can take a bag for eggs and bread, which are necessary for food," he even forbids this. No bag for your journey. But why did he forbid even this? Chrysostom says that it was in order to manifest his power to them, because he was able to send them off without these things. Hence Luke (22:35): "When I sent you without staff and bag, did you lack anything?" Therefore, he did it to show his power. Again, as to clothing, nor two tunics: not that they should possess only one tunic, but that they should not have two sets of clothing, such that they would store one and wear the other. Hence by "one tunic" is understood one set of clothing: "He that has two coats, let him give to him that has none" (Lk 3:11). Nor sandals. Why did he forbid these?

There are two causes with the same reason as for the gold and silver. The Lord sent them in such a way that they would be regarded as poor by all. Hence the Apostle in 1 Corinthians (1:26): "God called not many that were powerful." Therefore he wanted them to be lowly; for in the East the poor go about without shoes, although they do use footwear made of straw. Accordingly, he wanted them to go about as the poor of that country. And another reason — as Plato taught that men should not much cover their feet or head — in order to condition them in endurance he commanded that they go barefooted. Nor a staff. What is the reason? For some use horses, while others are kept upright with a staff. But he forbids even that slight thing, in order that they put their entire trust in him: "Your rod and your staff comfort me" (Ps 23:4). Hence what he says elsewhere, that they should carry a staff, was not a command but something to observe for the place and the time.

Augustine follows another path, saying that these are not precepts or counsels, but permissions, so that to abstain is more a counsel than to fulfill. Hence the sense is take no..., i.e., it is not necessary to own any shoes but those you are wearing. Nor a staff, i.e., nothing, as it is said, "not a speck." And why? For the laborer is worthy of his hire...; since you have the power to receive from others, it is not necessary to carry these things. Hence when something is permitted, if it is not done, it is not a sin; whatever is over and above is of supererogation. Hence even Paul, although he could receive from others, accepted nothing; and that was supererogation, as Augustine says, because not to use things permitted is of supererogation. Hence Paul says: "It is better for me to die than to shed my glory" (1 Cor 9:15). And why? Because he did not make use of that permission, the laborer is worthy of his hire. But what about the statement elsewhere, that they may carry a staff? Augustine says that it is not out of place for things to be said mystically sometimes and literally at other times. Hence what he says here in Matthew, namely, that they should not take a bag, he says literally; but what Mark says is understood mystically, namely, that they should not carry temporal things but have the power to accept them from others. Hence for the laborer is worthy of his hire. The "for" in this sentence is not causal. The workers are those mentioned above: "Pray the Lord of the harvest to send laborers into his harvest."

The third explanation is take [possess] no gold, i.e., worldly wisdom, silver, worldly eloquence, or a bag, i.e., anxiety, or two tunics, i.e., duplicity, or sandals, i.e., love of material things, for sandals are made from the hides of dead animals.

(in Luc. 9:5.) The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. When ye enter a house, salute it, saying, Peace be to this house.

Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i. e. where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i. e. the Church.

Entering a new town, the apostles were unable to know what kind of persons they were meeting. Therefore a host must be chosen according to his reputation and the judgment of his neighbors. Otherwise the dignity of the message preached might be tainted by the ill repute of the recipient. Since they must preach to all, only one host is to be chosen; and they are not to bestow favor on persons with whom they stay but to receive it.

(Verse 11) Whatever city or town you enter, inquire who in it is worthy, and stay there until you leave. Concerning the appointment of bishops and deacons, Paul speaks; They must also have a good testimony from those who are outside. (1 Timothy 3:7). When the apostles entered a new city, they could not know what kind of person he was. Therefore, a host should be chosen by the reputation of the people and the judgment of the neighbors, so that the dignity of the preacher is not tarnished by the infamy of the recipient. When everyone should preach, one guest is chosen, not giving a favor to the one who is going to stay, but receiving it, for it is said, who is worthy in her, so that he may know himself more to receive grace than to give it.

The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer.

One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, Who in it is worthy, that he may know that he rather receives than does a favour.

"And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence."

That is, "it follows not," saith He, "from my saying, 'The workman is worthy of his meat,' that I have opened to you all men's doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries."

And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence. For this He declared by saying, "There abide till ye go thence." And this one may perceive from the other evangelists also.

Seest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?

But mark, I pray thee, how He doth not even yet give the whole to them. For neither doth He as yet bestow upon them foreknowledge, so as to learn who is worthy, and who is not so; but He bids them inquire, and await the trial. How then did He Himself abide with a publican? Because he was become worthy by his conversion.

And mark, I pray thee, how when He had stripped them of all, He gave them all, by suffering them to abide in the houses of those who became disciples, and to enter therein, having nothing. For thus both themselves were freed from anxiety, and they would convince the others, that for their salvation only are they come; first by bringing in nothing with them. then by requiring no more of them than necessaries, lastly, by not entering all their houses without distinction.

Since not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life, as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, "That wherein they glory, they may be found even as we."

The Lord therefore taught his disciples to offer peace on their entering into a house, that by means of their salutation their choice might be directed to a worthy house and host. As though He had said, Offer peace to all, they will show themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a host that is worthy by the character he bears among his neighbours, yet ought you to salute him, that the preacher may seem rather to enter by invitation, than to intrude himself. This salutation of peace in few words may indeed be referred to the trial of the worthiness of the house or master.

"And into whatsoever city or village ye shall enter, inquire diligently who in it is worthy; and there abide till ye go thence." He bids them not to go to just anyone lest they associate with those who are unworthy and so be slandered. But if they go only to the worthy, their needs will be met in full. He commands them to stay there and not move from one house to the next lest they be accused of being gluttons and appear to insult those who first received them.

And whatever town or village you enter... Above the Lord ordained that the apostles take no sustenance with them, and the reason he gave is that the laborer is worthy of his hire; now he declares how they should accept. First, he gives the way, because they should accept from those willing to give; secondly, what should be done in regard to those not willing (v. 14).

In regard to the first he does three things: first, he teaches them to select a host; secondly, he forbids them to change lodgings (v. 11b); thirdly, he tells them to salute the host (v. 12).

He says, therefore: "It has been said that the laborer is worthy of his hire, in order that you know from whom you should receive, and lest you suppose that anyone's house be granted to you. Therefore, whatever town or village you enter, find out who is worthy in it, lest the host's bad reputation cause your preaching to be despised: "He must be well thought of by outsiders" (1 Tim 3:6). The second reason is that if he is a good person, he will more readily minister what you need. And in this he provides for them. The third reason is to exclude suspicion of profit; because when people saw such poor men not taking anything except from the good, it was a sign to them that they were not preaching for gain. The last two explanations are Chrysostom's; the first is Jerome's. And the Apostle says this: "We used neither words nor flattery as a cloak for greed" (1 Th 2:5).

He says, who is worthy in it, because it is regarded a great thing for one who receives such guests, as it says in Hebrews (13:2): "Do not neglect to show hospitality to strangers, for thereby some have entertained angels unawares." And stay with him. Here he teaches about stability of hospitality: stay with him. Why? So as not to cause the host sorrow. If he is worthy, he will receive you gladly and be sorry when you must go: "Is evil a payment for good" (Jer 18:20). The second reason is that they not be considered fickle, which does not befit a preacher: "In the serious throng I will praise you" (Ps 35:18). Also that they might avoid the mark of gluttony, because if they left poor hospitality for a good one, it would be charged to gluttony. Therefore, the Lord says that before they enter, they should inquire who in it is worthy.

(interlin.) As much as to say, Pray ye for peace upon the master of the house, that all resistance to the truth may be pacified.

Into whatsoever house you enter, first say: Peace be to this house. The peace which is offered from the mouth of the preacher either rests in the house, if there be a son of peace in it, or returns to the same preacher; because either someone will be predestined to life, and follows the heavenly word which he hears; or if no one shall have been willing to hear, the preacher himself will not be without fruit, because peace returns to him, since a reward is recompensed to him from the Lord for the labor of his work.

These things really baffle the mind. For if the apostles are not to submit to hospitality unless they first inquire who is worthy, how will the house later be found unworthy? And what if the host does not listen to their words and does not receive them? Either there is no fear of this in the well-intentioned person, or, if he is found unworthy, there is no point in sharing his dwelling. And what good will it do to inquire who is worthy if respect and punishment are advised regarding an unworthy host? But the Lord instructs them to desire no part of the home and hospitality of those who either reproach Christ or turn a deaf ear to him. In each town they are to inquire who in the house is worthy, that is, if the church and Christ are inhabitants there, and not to move on to anywhere else if the house is worthy and the host well-intentioned.There would be many Jews with a great affection for the law who, although they might believe in Christ out of admiration for his works, still lingered in the works of the law. And others, curious to explore the freedom that is in Christ, would pretend they were going over to the gospel from the law. Many others, too, would be led into heresy out of a misguided understanding. And since all those who deceive and flatter their listeners in this way claim they have the catholic truth, he forewarned his apostles that they must inquire whether the person they are to dwell with is worthy. And since naïve persons might go along with the ideas of the host through deceptive words, one must make cautious use of a house that was called worthy, that is, the church that is called catholic. He directs that it should be saluted peaceably, so that peace is spoken rather than given. For thus he instructed them: "Salute it, saying, 'Peace to this house.' " Hence their peaceful greeting is in words and must be tendered as a gesture. Furthermore, he said that peace itself, which is the very heart of compassion, ought not to come to that house unless it is worthy. If that house is not found worthy, the homage of heavenly peace must be withheld.

The Apostles salute the house with the prayer of peace; yet so as that peace seems rather spoken than given. For their own peace which was the bowels of their pity ought not to rest upon the house if it were not worthy; then the sacrament of heavenly peace could be kept within the Apostles own bosom.

(Verses 12, 13.) But when you enter the house, greet it. And if the house is worthy, let your peace come upon it; but if it is not worthy, let your peace return to you. The hidden greeting is expressed in Hebrew and Syriac speech. For what is said in Greek, χαῖρε, and in Latin, ave, is called in the Hebrew Syriac language Salom Lach () or Salom Emmach (), which means peace be with you. And the instruction is as follows: When you enter a house, bless the guest with peace, and as much as you can, calm the strife and quarrels. But if a contradiction arises, you will receive a reward for the offered peace: they, who wish to have war, will possess it.

Here is a latent allusion to the form of salutation in Hebrew and Syriac; they say Salemalach or Salamalach, for the Greek χαῖρε, or Latin Ave; that is, 'Peace be with you.' The command then is, that on entering any house they should pray for peace for their host; and, as far as they may be able, to still all discords, so that if any quarrel should arise, they, who had prayed for peace should have it—others should have the discord; as it follows, And if that house be worthy, your peace shall rest upon it; but if it be not worthy, your peace shall return to you again.

Then pursuing again the same subject, He saith,

"And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you."

Seest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith,

"That is, do not," saith He, "because ye are teachers, therefore wait to be saluted by others, but be first in showing that respect." Then, implying that this is not a mere salutation, but a blessing, He saith, "If the house be worthy, it shall come upon it," but if it deal insolently, its first punishment will be, not to have the benefit of your peace.

"And when ye come into a house, salute it, saying, Peace be unto this house. And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you." By "salutation" and "peace" understand "blessing," which remains only upon those who are worthy. Learn, then, from this that it is primarily our own deeds that bring blessing upon us.

As you enter the house, salute it. Here he speaks of saluting the host: first, he mentions the salutation; secondly, the effect (v. 13). For it was fitting that they minister spiritual things to those who ministered temporal things, and not only spiritual things but things necessary for salvation by saying, Peace be to this house. And this was a suitable greeting, because the world was in conflict; but in Christ the world was reconciled. For they were the Lord's legates, and to what end? Certainly for peace; therefore, this greeting was suitable.

And if the son of peace be there, your peace shall rest upon him; but if not, it shall return to you. The peace which is offered from the mouth of the preacher either rests in the house, if there be a son of peace in it, or returns to the same preacher; because either someone will be predestined to life, and follows the heavenly word which he hears; or if no one shall have been willing to hear, the preacher himself will not be without fruit, because peace returns to him, since a reward is recompensed to him from the Lord for the labor of his work.

(ap. Raban.) Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour.

Then he continues with the effect both on the good and on the wicked. And if the house is worthy... We can say that such a house will obtain a blessing. Hence the apostles or bishops in first turning toward the people say, "Peace be to you." So it says in Numbers (6:27): "They shall invoke my name upon the people of Israel, and I shall bless them." But if it is not worthy, your peace will return to you. Why does he say this? Did he not say that they should first inquire? Therefore, he shows that in such inquiries men make mistakes: "Man looks on the outward appearance, but the Lord looks on the heart" (1 Sm 16:7). For they were not yet perfect enough to know who was worthy. Your peace will return to you. This shows that sometimes someone prays and labors for the salvation of another, and yet he does not obtain the effect. Nevertheless, he does not lose what he did, but it redounds to him. Hence it will return to you, i.e., the fruit will be referred to you.

Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; And whosoever shall not receive you, nor hear your words, when ye go out of that house, or that town, cast the dust off your feet. For he that lives in any place seems to have a kind of fellowship with that place. By the casting the dust off the feet therefore all that belonged to that house is left behind, and nothing of healing or soundness is borrowed from the footsteps of the Apostles having trod their soil.

(Verse 14.) And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. The dust is shaken off the feet as a testimony of their labor, that they have entered the city and the apostolic preaching has reached them. Whether the dust is shaken off so that they receive nothing from them, not even necessary food, those who have rejected the Gospel.

Also they shake off the dust as a testimony of the Apostles' toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even the necessaries of life.

"And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city."

If the house deal insolently, its second punishment shall be, that it shall suffer the doom of Sodom. "And what," it will be said, "is their punishment to us?" Ye will have the houses of such as are worthy.

But what means, "Shake off the dust of your feet?" It is either to signify their having received nothing of them, or to be a witness to them of the long journey, which they had travelled for their sake.

Otherwise; The feet of the disciples signify the labour and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety for their hearers involves them in cares for their prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon. They then who have despised the teaching of these doctors, turn upon themselves all the toils and dangers and anxieties of the Apostles as a witness to their damnation.

"And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust from your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement, than for that city." He wants them to shake the dust from their feet to show that the apostles received nothing from that place because of the inhabitants' unbelief; or, as a testimony to the great distance the apostles had walked, which nonetheless brought no benefit to the inhabitants. It will be more tolerable for the Sodomites than for the unbelievers because the Sodomites, having been chastised here in this life, will be punished less severely there in the next life.

And if anyone will not receive you... Here he speaks of those who do not receive: first, he teaches them what to do; secondly, what those will receive from God (v. 15). He says, therefore, if anyone will not receive you. He mentions two offenses: one is that they had not received them; the other is that they had not listened to the word of God which they had been sent to preach. Therefore, as you leave that house or town, because sometimes they were received in the town but not in any house, and sometimes not even in the town, as is recorded in the Acts of the Apostles. What, therefore, is to be done? Shake off the dust from your feet. This is exactly what Paul and Barnabas did (Acts 14:51). But why does the Lord command this? For dust clings to the feet; hence he ordered this to show them that they had made the labor of the journey useless. And this was to be punishment for them. As if to say: because of this you are deserving of damnation. Yet the Apostle says (Phil 2:16): "I have not labored in vain." Another reason is that the least one can have is dust; therefore, he wanted them to shake it off to signify that they would have nothing from them. The third reason is that by dust is signified temporal things, by the feet, affects, to signify that nothing temporal should remain in their affections. The fourth reason is mystical. The feet are their affections; for no matter how holy preachers are, it happens that their affections are stirred by some dust, either by vain glory, as it says in John (c. 13) that Jesus washed the disciples' feet and that he said: "He that is clean needs only to wash his feet, and he is wholly clean." Hence they needed to be washed for 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, it redounds to their damnation.

(v. 15) Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah on the day of judgment than for that city. If it will be more tolerable for the land of Sodom and Gomorrah ((or Gomorheis)) than for that city which did not receive the Gospel, and therefore more tolerable, because to Sodom and Gomorrah the preaching was not given, but to this city it was given, and yet it did not receive the Gospel: therefore among sinners there are different punishments.

Because to the men of Sodom and Gomorrah no man had ever preached; but this city had been preached to and had rejected the Gospel.

But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners.

And if this were not so, but He have delivered all that were before Him from hell, how saith He, "It shall be more tolerable for the land of Sodom and Gomorrah?" For this saying supposes that those are also to be punished; more mildly indeed, yet still that they are to be punished. And yet they did also suffer here the most extreme punishment, nevertheless not even this will deliver them. And if it is so with them, much more with such as have suffered nothing.

And lest it should seem a slight thing not to receive the Apostles, He adds, Verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city.

(ap. Raban.) Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles.

Sodom and Gomorrah are especially mentioned, to show that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils.

But what is this? Will they not fare worse? Truly, I say to you, it shall be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that city, because, as it says in John (15:22): "If I had not come and spoken to them, they would have no sin." For they sin more who hear and do not, than those who have never heard. Therefore, perhaps those people from Sodom had not heard, so it will be more tolerable for them. Again, although they were unclean, they offered hospitality. Hence for this reason it will be more tolerable for them. But the opposite is stated in Genesis (c. 19), namely, that the sin of Sodom is the gravest sin, as is clear from the punishment. I answer that it is the gravest in the class of carnal sins. But as in directly against God, such as idolatry, is graver. Or you might answer that he is not comparing sin with sin but with circumstances, because those to whom they preached sinned, which was not true of the others. Likewise it refutes certain heretics who said that all sins are equal, and all punishments, and all merits, and all rewards. Therefore, he excludes this, when he says, more tolerable..., because it will be worse for certain sinners.