Opening
Matthew 9:27-30.
Matt. IX. 27-30.
When Jesus left that place, two blind men followed him, crying out and saying, "Son of David, have mercy on us." When he had entered the house, the blind men came to him, and Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." Then he touched their eyes, saying, "According to your faith let it be done to you." And their eyes were opened.
And when Jesus departed thence, two blind men followed Him, crying, and saying, Thou Son of David, have mercy on us. And when He had come into the house, the blind men came to Him: and Jesus says unto them, Believe ye that I am able to do this? They say unto Him, Yea, Lord. Then touched He their eyes, saying, According to your faith be it unto you. And their eyes were opened.
Why then does He delay when they are crying out? Here again He is teaching us to completely reject glory that comes from the crowd. For because the house was nearby, He leads them there to heal them in private. And this is clear from the fact that He even commanded them to tell no one.
Wherefore can it be that He puts them off, and they crying out? Here again teaching us utterly to repel the glory that comes from the multitude. For because the house was near, He leads them there to heal them in private. And this is evident from the fact, that He charged them moreover to tell no man.
But this is no small accusation against the Jews. These men, even though their eyes were damaged, received the faith through hearing alone, while the Jews who saw the miracles and had their sight to witness what was happening did the complete opposite. And observe these men's earnestness, both in their crying out and in the prayer itself. For they did not merely come to Him, but with loud cries, appealing to nothing else but mercy.
But this is no light charge against the Jews; when these men, though their eyes were struck out, receive the faith by hearing alone, but they beholding the miracles, and having their sight to witness what was happening, do all just contrary. And see their earnestness also, both by their cry, and by their prayer itself. For they did not merely approach Him, but with loud cries, and alleging nought else but mercy.
They called Him Son of David because this title was considered honorable. The prophets likewise used this title in many passages for the kings they wished to honor and proclaim as great.
And they called Him Son of David, because the name was thought to be honorable. In many passages, for instance, did the prophets likewise so call the kings, whom they wished to honor, and to declare great.
And after bringing them into the house, He puts a further question to them. For in many cases He made a point of healing people only when they asked, so that no one would think He was rushing into these miracles out of vainglory. And not only for this reason, but also to show that they deserve healing, and so that no one could say, "If it was out of mere mercy that He saved, then all people ought to be saved." For even His love for humanity has a certain proportion, depending on the faith of those who are healed. But He requires faith from them not only for these reasons, but also because they called Him Son of David. To lead them up to something higher and to teach them to think rightly about who He is, He says, "Do you believe that I am able to do this?" He did not say, "Do you believe that I am able to ask my Father," or "that I am able to pray," but rather, "that I am able to do this?"
And having brought them into the house, He puts to them a further question. For in many cases He made a point of healing on entreaty, lest any should suppose Him to be rushing upon these miracles through vainglory: and not on this account alone, but to indicate also that they deserve healing, and that no one should say, If it was of mere mercy that He saved, all men ought to be saved. For even His love to man has a kind of proportion; depending on the faith of them that are healed. But not for these causes only does He require faith of them, but forasmuch as they called Him Son of David, He to lead them up to what is higher, and to teach them to entertain the imaginations they ought of Himself, says, Believe ye that I am able to do this? He did not say, Believe ye that I am able to entreat my Father, that I am able to pray but, that I am able to do this?
What then is their response? "Yes, Lord." They no longer call Him Son of David, but rise higher and acknowledge His dominion.
What then is their word? Yea, Lord. They call Him no more Son of David, but soar higher, and acknowledge His dominion.
And then at last He for His part lays His hand upon them, saying, "According to your faith be it unto you." And this He does to confirm their faith, and to show that they are participants in the good work, and to witness that their words were not words of flattery. For He did not say, "Let your eyes be opened," but, "According to your faith be it unto you"—which He says to many of those who came to Him. Before healing their bodies, He hastens to proclaim the faith in their soul, so as both to make them more proven, and to render others more serious.
And then at last He for His part lays His hand upon them, saying, According to your faith be it unto you. And this He does to confirm their faith, and to show that they are participators in the good work, and to witness that their words were not words of flattery. For neither did He say, Let your eyes be opened, but, According to your faith be it unto you; which He says to many of them that came unto Him; before the healing of their bodies, hastening to proclaim the faith in their soul; so as both to make them more approved, and to render others more serious.
This is also what happened with the paralyzed man. Before restoring strength to his body, Jesus first lifted up his fallen soul, saying, "Son, be of good cheer, your sins are forgiven you." Similarly with the young girl—after raising her up, He had her stay and through food showed her who her Benefactor was. With the centurion He did the same thing, leaving everything to his faith. And when He delivered His disciples from the storm at sea, He first delivered them from their lack of faith. The same pattern applies here: He already knew the secrets of their minds even before they cried out, but in order to lead others to the same earnestness, He made their faith known to everyone else as well, proclaiming their hidden faith through the result of their healing.
Thus with respect to the sick of the palsy also; for there too before giving nerve to the body, He raises up the fallen soul, saying, Son, be of good cheer, your sins be forgiven you. And the young damsel too, when He had raised her up, He detained, and by the food taught her her Benefactor; and in the case of the centurion also He did in like manner, leaving the whole to his faith; and as to His disciples again, when delivering them from the storm on the sea, He delivered them first from their want of faith. Just so likewise in this case: He knew indeed, even before their cry, the secrets of their mind; but that He might lead on others also to the same earnestness, He makes them known to the rest as well, by the result of their cure proclaiming their hidden faith.
After healing them, He commanded them to tell no one, and He did not simply command them, but with great strictness.
Then after their cure He commands them to tell no man; neither does He merely command them, but with much strictness.
Jesus, it is said, strictly charged them, saying, "See that no one knows about it." But after they left, they spread His fame throughout all that region.
For Jesus, it is said, strictly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country. Matthew 9:30-31
They, however, could not bear to do this, but became preachers and evangelists. Even when commanded to conceal what had been done, they could not endure it.
They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.
And if we find Him saying somewhere else, "Go your way, and declare the glory of God," that does not contradict this, but actually agrees with it completely. For He teaches us to say nothing ourselves about ourselves, and even to forbid those who would praise us. But if the glory is referred to God, then we should not only not forbid it, but actually command people to do this.
And if in another place we find Him saying, Go your way, and declare the glory of God, that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.
And as they were leaving, it is said, behold, they brought to Him a mute man who was possessed by a demon.
2. And as they went out, it is said, behold, they brought unto Him a dumb man possessed with a devil.
The affliction was not natural, but a scheme of the evil spirit. This is why he needed others to bring him. He could neither make a request himself, being unable to speak, nor ask others for help, since the evil spirit had bound his tongue and, along with his tongue, had also bound his soul.
For the affliction was not natural, but the device of the evil spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.
For this reason, He does not require faith from him, but immediately heals the disease.
For this cause neither does He require faith of him, but straightway heals the disease.
When the demon was cast out, it says, the mute man spoke, and the crowds marveled, saying, "Nothing like this has ever been seen in Israel." Matthew 9:33
For when the devil was cast out, it says, the dumb spoke: and the multitudes marvelled, saying, It was never so seen in Israel. Matthew 9:33
This particularly upset the Pharisees: that people ranked Him above everyone, not only those alive at the time, but everyone who had ever existed. And they ranked Him highly not just because He healed, but because He did it easily and quickly, and healed countless incurable diseases.
Now this especially vexed the Pharisees, that they preferred Him to all, not only that then were, but that had ever been. And they preferred Him, not for His healing, but for His doing it easily and quickly, and to diseases innumerable and incurable.
And so this was the response of the crowd; but the Pharisees reacted in completely the opposite way. They not only belittled his works, but also said things that contradicted themselves, and they felt no shame about it. This is what wickedness does. For what did they say?
And thus the multitude; but the Pharisees quite contrariwise; not only disparaging the works, but saying things contradictory to themselves, and not ashamed. Such a thing is wickedness. For what say they?
He casts out devils through the prince of the devils.
He casts out devils through the prince of the devils.
What can be more foolish than this? First, as He also says later on, it is impossible for a devil to cast out a devil, since that being naturally works to restore what belongs to himself, not to tear it down. But He did not only cast out devils—He also cleansed lepers, raised the dead, calmed the sea, forgave sins, preached the kingdom, and brought people to the Father. These are things a demon would never choose to do and could never accomplish. For devils lead people to idols and draw them away from God, persuading them not to believe in the life to come. A devil does not show kindness when he is insulted; in fact, even when not insulted, he harms those who serve and honor him.
What can be more foolish than this? For in the first place, as He also says further on, it is impossible that a devil should cast out a devil, for that being is wont to repair what belongs to himself, not to pull it down. But He did not cast out devils only, but also cleansed lepers, and raised the dead, and curbed the sea, and remitted sins, and preached the kingdom, and brought men unto the Father; things which a demon would never either choose, or at any time be able to effect. For the devils bring men to idols, and withdraw them from God, and persuade them to disbelieve the life to come. The devil does not bestow kindness when he is insulted; forasmuch as even when not insulted, he harms those that court and honor him.
But He does the opposite. For after these insults and verbal attacks against Him, He performs good works and gives them fatherly counsel. In those words He shows both that they are speaking falsely and that the devil's goal is the opposite one, namely to corrupt and destroy the devil's own work. Then He also makes clear that they are accusing Him without cause, since He is preparing to give His own life for them. He demonstrates that He came from above and does exactly what the Father does. For in the same way that the Father is kind to the ungrateful, so too is He. Therefore He also spoke about salt and light and other such things at the very beginning, preparing them for what would come and making them gentler when they would hear these difficult sayings. Having first trained them through His teaching and shown them in advance the type of virtue suitable for teachers, after this He brings them to actual deeds.
But He does the contrary. For after these their insults and revilings,
He went around, it is said, to all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease.
3. He went about, it is said, all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease.
Instead of punishing them for their lack of understanding, He did not even simply rebuke them. He immediately demonstrated His meekness and thereby refuted the false accusation. At the same time, He intended to provide more complete proof through the signs that followed, and then to add a verbal refutation as well. He went about in both cities and rural areas, and in their synagogues, teaching us to respond to those who slander us not with fresh slander but with greater acts of kindness. For if you do good to your fellow servants for God's sake and not for human approval, then whatever they may do, do not stop doing good to them, so that your reward may be greater. The person who stops doing good when slandered shows that he pursues that kind of virtue for human praise rather than for God's sake.
And so far from punishing them for their insensibility, He did not even simply rebuke them; at once both evincing His meekness, and so refuting the calumny; and at the same time minded also by the signs which followed to exhibit His proof more completely: and then to adduce also the refutation by words. He went about therefore both in cities, and in countries, and in their synagogues; instructing us to requite our calumniators, not with fresh calumnies, but with greater benefits. Since, if not for man's sake, but God's, you do good to your fellow-servants; whatsoever they may do, leave not thou off doing them good, that your reward may be greater; since he surely, who upon their calumny leaves off his doing good, signifies that for their praise' sake, not for God's sake, he applies himself to that kind of virtue.
For this reason Christ, to teach us that He had entered into this work out of pure goodness, not only did not wait for the sick to come to Him but went to them Himself, bringing them two of the greatest blessings: one, the gospel of the kingdom; the other, the complete healing of all their diseases. He overlooked no city and passed by no village, but visited every place.
For this cause Christ, to teach us that of mere goodness He had entered on this, so far from waiting for the sick to come to Him, of Himself hastened unto them, bearing them two of the greatest blessings; one, the gospel of the kingdom; another, the perfect cure of all their diseases. And not a city did He overlook, not a village did He hasten by, but visited every place.
And He does not stop even at this, but He shows us yet another example of His care. That is,
4. And not even at this does He stop, but He exhibits also another instance of His forethought. That is,
When He saw the crowds, it is said, He was moved with compassion for them, because they were distressed and scattered, like sheep without a shepherd. Then He says to His disciples, "The harvest is plentiful, but the workers are few. Therefore pray to the Lord of the harvest that He will send out workers into His harvest."
When He saw, it is said, the multitudes, He was moved with compassion on them, because they were troubled, and scattered abroad, as sheep having no shepherd. Then says He unto His disciples, The harvest truly is plenteous, but the laborers are few, pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest.
Notice again His freedom from vainglory. So that He might not draw all people to Himself alone, He sends out His disciples.
See again His freedom from vainglory. That He may not draw all men unto Himself, He sends out His disciples.
And not only for that reason, but also so that He might teach them—after they had practiced in Palestine, as in a kind of training-school—to prepare themselves for their conflicts with the world. For this purpose, then, He makes the exercises even more demanding than the actual conflicts, as far as their own virtue was concerned, so that they might more easily engage in the struggles that were to come. It was like tender young birds whom He was finally leading out to fly. And for the present He makes them physicians of bodies, giving them afterward the cure of the soul, which is the most important thing.
And not with this view only, but that He might also teach them, after practising in Palestine, as in a sort of training-school, to strip themselves for their conflicts with the world. For this purpose then He makes the exercises even more serious than the actual conflicts, so far as pertained to their own virtue; that they might more easily engage in the struggles that were to ensue; as it were a sort of tender nestlings whom He was at length leading out to fly. And for the present He makes them physicians of bodies, dispensing to them afterwards the cure of the soul, which is the principal thing.
Notice how He points out how easy and necessary this task is. For what does He say? "The harvest truly is plenteous, but the laborers are few." That is, He says, I am not sending you to sow, but to reap. This is what He expressed in John when He said, "Other men labored, and you are entered into their labors." (John 4:38)
And mark how He points out the facility and necessity of the thing. For what says He? The harvest truly is plenteous, but the laborers are few. That is, not to the sowing, says He, but to the reaping do I send you. Which in John He expressed by, Other men labored, and you are entered into their labors. John 4:38
And he said these things at once to restrain their pride, to prepare them to have good courage, and to show that the greater part of the labor came first.
And these things he said, at once repressing their pride, and preparing them to be of good courage, and signifying that the greater part of the labor came first.
And consider Him here too beginning from love for humanity, not with any repayment. For He had compassion because they were troubled and scattered like sheep having no shepherd. This is His charge against the rulers of the Jews: that being shepherds, they acted the part of wolves. For not only did they fail to improve the multitude, but they even damaged their progress. For example, when the people were marveling and saying, "It was never so seen in Israel," these rulers were claiming the opposite: "He casts out devils through the prince of the devils."
And contemplate Him here too beginning from love to man, not with any requital. For He had compassion, because they were troubled and scattered abroad as sheep having no shepherd. This is His charge against the rulers of the Jews, that being shepherds they acted the part of wolves. For so far from amending the multitude, they even marred their progress. For instance, when they were marvelling and saying, It was never so seen in Israel: these were affirming the contrary, He casts out devils through the prince of the devils.
But what laborers is He talking about here? The twelve disciples. So what does this mean? Even though He had said, "But the laborers are few," did He increase their number? Not at all—He sent them out alone. Then why did He say, "Pray to the Lord of the harvest that He would send forth laborers into His harvest," without adding to their number? Because even though they were only twelve, He made them many from that point onward, not by increasing their number but by giving them power.
But of what laborers does He speak here? Of the twelve disciples. What then? Whereas He had said, But the laborers are few, did He add to their number? By no means, but He sent them out alone. Wherefore then did He say, Pray ye the Lord of the harvest, that He would send forth laborers into His harvest; and made no addition to their number? Because though they were but twelve, He made them many from that time forward, not by adding to their number, but by giving them power.
To show how great the gift is, He says, "Pray ye the Lord of the harvest," and indirectly declares it to be His own prerogative. For after saying, "Pray ye the Lord of the harvest," when they had not made any request or prayer, He Himself immediately ordains them, reminding them also of the sayings of John—about the threshing floor, the Person winnowing, the chaff, and the wheat. From this it is clear that He Himself is the husbandman, He Himself is the Lord of the harvest, He Himself is the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what He Himself had sown through the prophets.
Then to signify how great the gift is, He says, Pray ye the Lord of the harvest; and indirectly declares it to be His own prerogative. For after having said, Pray ye the Lord of the harvest; when they had not made any entreaty nor prayer, He Himself at once ordains them, reminding them also of the sayings of John, Matthew 3:12 of the threshing floor, and of the Person winnowing, and of the chaff, and of the wheat. Whence it is evident that Himself is the husbandman, Himself the Lord of the harvest, Himself the master and owner of the prophets. For if He sent them to reap, clearly it was not to reap what belongs to another, but what Himself had sown by the prophets.
But He was not only indirectly encouraging them by calling their ministry a harvest, but also by making them capable for the ministry.
But not in this way only was He indirectly encouraging them, in calling their ministry a harvest; but also by making them able for the ministry.
When He had called His twelve disciples to Him, the text says, He gave them power over unclean spirits to cast them out, and to heal every kind of sickness and every kind of disease.
And when He had called unto Him, it says, His twelve disciples, He gave them power against unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease.
The Spirit had not yet been given. For it says, "There was not yet a Spirit, because Jesus was not yet glorified." How then did they cast out the spirits? By His command, by His authority.
Still the Spirit was not yet given. For there was not yet, it says, a Spirit, because that Jesus was not yet glorified. How then did they cast out the spirits? By His command, by His authority.
Notice, I ask you, how perfectly timed the mission was. He didn't send them out at the beginning, but only after they had sufficiently benefited from following Him and had seen a dead person raised, the sea rebuked, demons driven out, a paralytic restored to health, sins forgiven, and a leper cleansed. After they had received adequate proof of His power through both deeds and words, then He sent them out. And He didn't send them into dangerous situations, because at that time there was no danger in Palestine—they only had to face hostile words. Even so, He warned them ahead of time about their future dangers, preparing them in advance and making them feel as though they were in battle through His constant predictions of such things.
And mark, I pray you, also, how well timed was the mission. For not at the beginning did He send them; but when they had enjoyed sufficiently the advantage of following Him, and had seen a dead person raised, and the sea rebuked, and devils expelled, and a paralytic new-strung, and sins remitted, and a leper cleansed, and had received a sufficient proof of His power, both by deeds and words, then He sends them forth: and not to dangerous acts, for as yet there was no danger in Palestine, but they had only to stand against evil speakings. However, even of this He forewarns them, I mean of their perils; preparing them even before the time, and making them feel as in conflict by His continual predictions of that sort.
Then, since He had mentioned two pairs of apostles to us—the pair of Peter and the pair of John—and after those had pointed out the calling of Matthew, but had said nothing to us about either the calling or the names of the other apostles, here He necessarily sets down the list of them, along with their number, and makes their names known, saying this:
5. Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus:
Now the names of the twelve apostles are these: first, Simon, who is called Peter.
Now the names of the twelve apostles are these; first, Simon, who is called Peter. Matthew 10:2
Because there was also another Simon, the Canaanite, and there was Judas Iscariot and Judas the brother of James, and James the son of Alphaeus and James the son of Zebedee.
Because there was also another Simon, the Canaanite; and there was Judas Iscariot, and Judas the brother of James; and James the son of Alphæus, and James the son of Zebedee.
Mark also arranges them according to their dignity, for after the two leaders, he then lists Andrew. But our evangelist does not do this; instead, he lists them without distinction. In fact, he even places Thomas before himself, though Thomas fell far short of him.
Now Mark does also put them according to their dignity; for after the two leaders, He then numbers Andrew; but our evangelist not so, but without distinction; or rather He sets before himself even Thomas who came far short of him.
Let us examine the list of them from the beginning.
But let us look at the list of them from the beginning.
First, Simon, who is called Peter, and Andrew his brother.
First, Simon, who is called Peter, and Andrew his brother.
Even this is no small praise, because Christ named one of them for his virtue and the other for his noble kinship, which matched his character.
Even this is no small praise. For the one he named from his virtue, the other from his high kindred, which was in conformity to his disposition.
Then, James the son of Zebedee, and John his brother.
Then, James the son of Zebedee, and John his brother.
Do you see how He doesn't arrange them according to their rank or importance? For it seems to me that John is greater not only than the others, but even than his own brother.
Do you see how He arranges them not according to their dignity. For to me John seems to be greater, not only than the others, but even than his brother.
After this, when he had said Philip and Bartholomew, he added Thomas and Matthew the Publican.
After this, when he had said, Philip, and Bartholomew, he added, Thomas, and Matthew the Publican. Matthew 10:3
Luke, however, does not do this, but uses the opposite order, placing Matthew before Thomas.
But Luke not so, but in the opposite order, and he puts him before Thomas.
Next comes James the son of Alphaeus. For there was also, as I have already said, the son of Zebedee. Then after mentioning Lebbaeus, whose surname was Thaddaeus, and Simon Zelotes, whom he also calls the Canaanite, he comes to the traitor. And not as some kind of enemy or opponent, but as one writing a history, he has described him this way. He does not say "the unholy one" or "the completely unholy one," but has named him by his city, Judas Iscariot. Because there was also another Judas, Lebbaeus, whose surname was Thaddaeus, who Luke says was the brother of James, saying "Judas the brother of James." Therefore to distinguish him from this man, it says "Judas Iscariot, who also betrayed Him." And he is not ashamed to say "who also betrayed Him." They were far from ever concealing anything, even those things that seem to be matters of reproach.
Next, James the son of Alphæus. For there was, as I have already said, the son of Zebedee also. Then after having mentioned Lebbæus, whose surname was Thaddæus, and Simon Zelotes, whom he calls also the Canaanite, he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so has he described him. He says not, the unholy, the all unholy one, but has named him from his city, Judas Iscariot. Because there was also another Judas, Lebbæus, whose surname was Thaddæus, who, Luke says, was the brother of James, saying, Judas the brother of James. Luke 6:16 Therefore to distinguish him from this man, it says, Judas Iscariot, who also betrayed Him. Matthew 10:4 And he is not ashamed to say, who also betrayed Him. So far were they from ever disguising anything even of those things that seem to be matters of reproach.
And first of all, and leader of the group, is the unlearned, the ignorant man. Acts 4:13
And first of all, and leader of the choir, is the unlearned, the ignorant man. Acts 4:13
But let us see where and to whom He sends them.
But let us see whither, and to whom, He sends them.
These twelve, it is said, Jesus sent forth. Matthew 10:5
These twelve, it is said, Jesus sent forth. Matthew 10:5
What kind of men were these? They were fishermen and tax collectors—in fact, four were fishermen and two were tax collectors, Matthew and James, and one was even a traitor. And what does He say to them? He immediately gives them instructions, saying,
What manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what says He to them? He presently charges them, saying,
Do not go on the road to the Gentiles, and do not enter any city of the Samaritans. Instead, go to the lost sheep of the house of Israel. Matthew 10:5-6
Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel. Matthew 10:5-6
Don't think at all, He says, that because they insult me and call me a demoniac, I hate them and turn away from them. No, just as I eagerly sought to correct them in the first place, so I am keeping you away from all the rest and sending you to them as teachers and physicians. And I not only forbid you to preach to others before these, but I don't even allow you to set foot on the road that leads there or to enter into such a city. This is because the Samaritans are also in a state of hostility with the Jews. And yet it would have been easier to deal with them, for they were much more favorably disposed to the faith, but the case of these was more difficult. But despite all this, He sends them on the harder task, showing his protective care for them, silencing the Jews, and preparing the way for the apostles' teaching, so that people might not later accuse them for going in to uncircumcised men and think they had just cause for avoiding and detesting them. And he calls them lost, not stray, sheep, in every way trying to excuse them and win their hearts to himself.
For think not at all, says He, because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads there, nor to enter into such a city. Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for entering in to men uncircumcised, Acts 11:3 and think they had a just cause for shunning and abhorring them. And he calls them lost, not stray, sheep, in every way contriving how to excuse them, and winning their mind to himself.
And as you go, He says, preach, saying, The kingdom of Heaven is at hand.
6. And as you go, says He, preach, saying, The kingdom of Heaven is at hand. Matthew 10:7
Do you see how great their ministry is? Do you see the dignity of the apostles? They are commanded to speak of nothing that belongs to the world of the senses, nor the kinds of things Moses spoke of, or the prophets before him, but of new and extraordinary things. For while Moses and the prophets preached no such things, but spoke of the earth and the good things on earth, these apostles preached the kingdom of Heaven and whatever belongs to that realm.
Do you see the greatness of their ministry? Do you see the dignity of apostles? Of nothing that is the object of sense are they commanded to speak, nor such as Moses spoke of, and the prophets before them, but of some new and strange things. For while the former preached no such things, but earth, and the good things in the earth, these preached the kingdom of Heaven, and whatever is there.
And they were greater not only for this reason, but also because of their obedience: they did not shrink back or hold back like those in earlier times. Instead, even though they were warned about dangers, wars, and unbearable troubles, they received His commands with great obedience, since they were heralds of a kingdom.
And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old; but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom.
And what marvel, someone says, if having nothing to preach that is dismal or grievous, they readily obeyed? What are you saying? Nothing grievous commanded to them? Do you not hear of the prisons, the executions, the civil wars, the hatred of all people? All of which, He said a little while later, they must undergo. True, as to other people, He sent them to be bringers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand that they were to suffer terrible and incurable evils.
And what marvel, says one, if having nothing to preach that is dismal or grievous, they readily obeyed? What do you say? Nothing grievous enjoined them? Do you not hear of the prisons, the executions, the civil wars, the hatred of all men? All which, He said a little while after, they must undergo. True, as to other men, He sent them to be procurers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand, that they were to suffer terrible and incurable ills.
After this, to make them trustworthy, He says,
After this, to make them trustworthy, He says,
Heal the sick, cleanse the lepers, cast out demons: you have received freely, so give freely.
Heal the sick, cleanse the lepers, cast out devils: freely you have received, freely give.
See how He provides for their behavior, and no less than for their miracles, implying that the miracles without this are nothing. Thus He both restrains their pride by saying, "Freely you have received, freely give," and ensures they are free from greed. Moreover, lest it should be thought the work was their own, and they be puffed up by the signs that were done, He says, "freely you have received." You grant no favor to those who receive you, for you did not receive these things for a price, nor after labor: for the grace is mine. In the same way, therefore, give to them also, for there is no finding a price worthy of them.
See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, Freely you have received, freely give; and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work, and they be lifted up by the signs that were wrought, He says, freely you have received. You bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them.
After this, immediately uprooting the source of evils (1 Timothy 6:10), He says,
7. After this plucking up immediately the root of the evils, 1 Timothy 6:10 He says,
Provide neither gold, nor silver, nor brass in your purses, nor a bag for your journey, neither two coats, neither shoes, nor a staff.
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 did not say "do not take them with you," but rather, even if you could get them from someone else, flee this harmful affliction. And you can see that by this He was accomplishing many good purposes: first, placing His disciples above suspicion; second, freeing them from all worldly concerns so they could devote all their time to the word; third, teaching them about His own power. He later spoke plainly to them about this: "Did you lack anything when I sent you out without possessions and without shoes?"
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 say right away, "Provide nothing," but only after He had said, "Cleanse the lepers, cast out devils." Then He said, "Provide nothing; freely you have received, freely give." By arranging things this way, He was looking out for their benefit, their reputation, and their capability all at once.
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 you have received, freely give; by His way of ordering things consulting at once for their interest, their credit, and their ability.
But perhaps someone may say that the rest may not be unreasonable, but why did He command them not to have a bag for the journey, neither two coats, nor a staff, nor shoes? He was determined to train them toward complete perfection, since even earlier He had not allowed them to be concerned even about the next day. For He was going to send them out as teachers to the whole world. Therefore He makes them like angels, so to speak, out of human beings, freeing them from all worldly concerns so that they would be occupied with one concern alone: their teaching. Or rather, He releases them even from that, saying, "Take no thought how or what you shall speak."
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 you shall speak.
And so, what seems to be very distressing and burdensome, He shows to be especially light and easy for them. For nothing makes people so cheerful as being freed from anxiety and worry; and especially when they are permitted, while being so freed, to lack nothing, with God being present and becoming to them instead of all things.
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, in case they should ask, "Where will we get our necessary food?" He doesn't say to them, "Remember I already told you, 'Look at the birds of the air'" (Matthew 6:26)—because they weren't yet able to put this commandment into practice. Instead, He added something much easier than this, saying, "For the workman is worthy of his food." This shows that they should be supported by their disciples, so that the apostles wouldn't become prideful toward those they were teaching, as if they were giving everything and receiving nothing in return, and so that the disciples wouldn't pull away, feeling despised by their teachers.
Next, lest they should say, whence then are we to obtain our necessary food? He says not unto them, You have heard that I have told you before, 'Behold the fowls of the air;' Matthew 6:26 (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, so they won't say, "Are you commanding us to live by begging?" and feel ashamed of it, He shows that it is actually something owed to them—both by calling them workmen and by calling what is given their wages. "Don't think," He says, "that because the labor consists of words, the benefit you provide is small. No, this work involves much effort, and whatever those who are taught give is not a free gift they bestow but a repayment they render, for the workman is worthy of his food." But He said this not to declare that this was the full worth of the apostles' labors—far from it, God forbid—but rather to establish it as a rule for them to seek nothing more, and to convince those giving that what they do is not an act of charity but a debt.
After this, that they may not say, Do you 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, says He, because the labor is in words, that the benefit conferred by you is small; nay, for the thing has 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 into whatever city or town you enter, inquire who in it is worthy, and stay there until you leave.
8. And into whatsoever city or town you shall enter, inquire who in it is worthy: and there abide till ye go thence.
That is, He says, it does not follow from my saying "The workman is worthy of his food" that I have opened the doors of all people to you. Rather, in this matter too I require you to exercise much discernment. For this will benefit you both with regard to your reputation and for your very sustenance. For if he is worthy, he will certainly give you food, especially since you ask for nothing beyond basic necessities.
That is, it follows not, says 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 you ask nothing beyond mere necessaries.
And He not only requires them to find worthy people, but also not to move from house to house. This would prevent them from both troubling their host and gaining a reputation for gluttony and self-indulgence. This is what He meant by saying, "There abide till ye go thence." This can also be understood from the other evangelists. Luke 10:7
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. Luke 10:7
Do you see how He made them honorable through this as well, and made those who received them attentive? He did this by indicating that those who receive them are actually the ones who gain more, both in honor and in practical benefit.
Do you see 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?
Then, continuing with the same subject, He says,
Then pursuing again the same subject, He says,
And when you come into a 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. Matthew 10:12-13
And when you come into a 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. Matthew 10:12-13
Do you see how far He does not hesitate to take His commands? And this is very appropriate. For He was training them as champions of godliness and preachers to the whole world. And in this way, preparing them to practice moderation and making them beloved, He says,
Do you see 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 says,
And whoever does not receive you or listen to your words, when you leave that house or city, shake off the dust from your feet. Truly I say to you, it will be more bearable for the land of Sodom and Gomorrah on the day of judgment than for that city. Matthew 10:14-15
And whosoever shall not receive you, nor hear your words, when you 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 Gomorrha in the day of judgment, than for that city. Matthew 10:14-15
That is, Christ says, do not wait for others to greet you first just because you are teachers, but be the first to show that respect. Then, indicating that this is not merely a greeting but a blessing, He says that if the house is worthy, the blessing shall come upon it, but if it acts insolently, its first punishment will be not to receive the benefit of your peace; and the second punishment is that it shall suffer the same fate as Sodom. And someone might ask, what is their punishment to us? You will have the houses of those who are worthy.
That is, do not, says He, because you 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 says, 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 the second, that it shall suffer the doom of Sodom. And what, it will be said, is their punishment to us? You will have the houses of such as are worthy.
But what does "Shake off the dust of your feet" mean? It signifies either that they have received nothing from them, or serves as a witness to them of the long journey they had traveled for their sake.
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.
Notice, I ask you, how He does not yet give them everything. For He does not yet grant them foreknowledge, so that they would know who is worthy and who is not. Instead, He tells them to inquire and wait for the test. How then did He Himself stay with a tax collector? Because that man had become worthy through his conversion.
But mark, I pray you, how He does not even yet give the whole to them. For neither does 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.
Notice, I ask you, how when He had taken everything away from them, He gave them everything by allowing them to stay in the houses of those who became disciples and to enter them while having nothing. For in this way they themselves were freed from worry, and they would convince the others that they had come only for their salvation—first by bringing nothing with them, then by requiring no more from them than necessities, and finally by not entering all their houses indiscriminately.
And mark, I pray you, 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.
He didn't want them to appear distinguished only through miracles, but also before the miracles, through their own virtue. For nothing demonstrates strictness of life so much as being free from unnecessary things and, as far as possible, from needs. Even the false apostles understood this. This is why Paul also said, "That wherein they glory, they may be found even as we." 2 Corinthians 11:12
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. 2 Corinthians 11:12
But if we should seek nothing more than our daily food when we are in a foreign country and going to people who are unknown to us, how much more should we do this when staying at home.
But if when we are in a strange country, and are going unto persons unknown to us, we must seek nothing more than our food for the day, much more when abiding at home.
We should not only hear these things, but also imitate them. For they were said not only about the apostles, but also about the saints who came after them. Therefore, let us become worthy to receive them. For this peace both comes and departs according to the disposition of those who receive them. For this result depends not only on the bold speaking of those who teach, but also on the worthiness of those who receive them.
9. These things let us not hear only, but also imitate. For not of the apostles alone are they said, but also of the saints afterwards. Let us therefore become worthy to entertain them. For according to the disposition of the entertainers this peace both comes and flies away again. For not only on the courageous speaking of them that teach, but also on the worthiness of them that receive, does this effect follow.
We should not consider it a small loss to miss out on such peace. For the prophet also proclaimed this peace long ago, saying, "How beautiful are the feet of those who bring good tidings of peace." Then, to explain its value, he added, "who bring good tidings of good things."
Neither let us account it a small loss, not to enjoy such peace. For this peace the prophet also from of old proclaims, saying, How beautiful are the feet of them that bring good tidings of peace. Then to explain the value thereof he added, That bring good tidings of good things.
Christ also declared that this peace is great when He said, "Peace I leave with you, my peace I give unto you" (John 14:27). We should do everything possible to enjoy it, both at home and in church. For in the church itself, the presiding minister gives peace. And what we are speaking of is a type of that peace. You should receive it with complete eagerness, in your heart before the actual communion. For if refusing to share it after communion is disgusting, how much more disgusting is it to push away the one who offers it to you!
This peace Christ also declared to be great, when He said, Peace I leave with you, my peace I give unto you. John 14:27 And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace. And this which we speak of is a type of that. And you should receive it with all alacrity, in heart before the actual communion. For if not to impart it after the communion be disgusting, how much more disgusting to repel from you him that pronounces it!
For your sake the presbyter sits, and for your sake the teacher stands, laboring and toiling. What excuse will you have, then, for not showing him enough welcome even to listen to him? For the church is the common home of all, and when you have first taken your place in it, we enter in, carefully observing the pattern which they showed. For this reason we also pronounce peace to all in common, as soon as we enter, according to that law.
For you the presbyter sits, for you the teacher stands, laboring and toiling. What plea then will you have, for not affording him so much welcome as to listen to Him? For indeed the church is the common home of all, and when you have first occupied it, we enter in, strictly observing the type which they exhibited. For this cause we also pronounce peace in common to all, directly as we enter, according to that law.
Let no one be careless or inattentive when the priests have entered and are teaching, for a serious punishment is appointed for this. Yes, I would rather enter any of your homes ten thousand times and be ignored than not be heard when I speak here. The latter is harder for me to bear than the former, because this house is of greater dignity. Our great possessions are truly stored here; here are all the hopes we have. For what is here that is not great and awesome? This table is far more precious and delightful than the other one, and this lampstand than the lampstand there. Those who have been healed of diseases by anointing themselves with oil in faith and at the proper time know this. This chest too is far better and more necessary than that other chest, for it contains not clothes but alms shut up in it, even if few people own them. Here too is a couch better than that other one, for the rest found in the divine Scriptures is more delightful than any couch.
Let no one therefore be careless, no one inattentive, when the priests have entered in and are teaching; for there is really no small punishment appointed for this. Yea, and I for one would rather enter into any of your houses ten thousand times, and find myself baffled, than not be heard when I speak here. This latter is to me harder to bear than the other, by how much this house is of greater dignity; our great possessions being verily laid up here, here all the hopes we have. For what is here, that is not great and awful? Thus both this table is far more precious and delightful than the other, and this candlestick than the candlestick there. And this they know, as many as have put away diseases by anointing themselves with oil in faith and in due season. And this coffer too is far better and more indispensable than that other chest; for it has not clothes but alms shut up in it; even though they be few that own them. Here too is a couch better than that other; for the repose of the divine Scriptures is more delightful than any couch.
And if we had achieved excellence in harmony, then we would have no other home besides this one. And that there is nothing excessively burdensome in this statement, the three thousand bear witness, and the five thousand, who had but one home, one table, one soul; for the multitude of those who believed, we read, were of one heart and of one soul. But since we fall far short of their virtue and live scattered in our separate homes, let us at least be earnest when we gather here. Because though in all other things we may be lacking and poor, yet in these things we are rich. Therefore, at least here receive us with love when we come in to you. And when I say, "Peace be unto you," and you say, "And with your spirit," do not say it with your voice only, but also with your mind; not with your mouth, but with your understanding as well. But if, while here you say, "Peace also to your spirit," outside you are my enemy, spitting at and slandering me, and secretly attacking me with innumerable insults—what kind of peace is this?
And had we attained to excellence in respect of concord, then had we no other home beside this. And that there is nothing over-burdensome in this saying, the three thousand, Acts 2:41 bear witness, and the five thousand, Acts 4:4 who had but one home, one table, one soul; for the multitude of them that believed, we read, were of one heart and of one soul. Acts 4:32 But since we fall far short of their virtue, and dwell scattered in our several homes, let us at least, when we meet here, be earnest in so doing. Because though in all other things we be destitute and poor, yet in these we are rich. Wherefore here at least receive us with love when we come in unto you. And when I say, Peace be unto you, and you say, And with your spirit, say it not with the voice only, but also with the mind; not in mouth, but in understanding also. But if, while here you say, Peace also to your spirit, out of doors you are mine enemy, spitting at and calumniating me, and secretly aspersing me with innumerable reproaches; what manner of peace is this?
I truly give you peace with a pure heart and genuine intent, even if you speak evil of me ten thousand times, and I can never say anything evil about you, for I have a father's compassion. If I rebuke you at any time, I do it out of concern for you. But as for you, by your secret criticism of me and by not receiving me in the Lord's house, I fear that you will in return add to my sorrow—not because you insult me or cast me out, but because you reject our peace and bring upon yourself that severe punishment.
For I indeed, though thou speak evil of me ten thousand times, give you that peace with a pure heart, with sincerity of purpose, and I can say nothing evil at any time of you; for I have a father's bowels. And if I rebuke you at any time, I do it out of concern for you. But as for you, by your secret carping at me, and not receiving me in the Lord's house, I fear lest you should in return add to my despondency; not for your insulting me, not for your casting me out, but for your rejecting our peace, and drawing down upon yourself that grievous punishment.
Even though I do not shake off the dust and do not turn away, what has been threatened remains the same. I often pronounce peace to you and will not stop continually speaking it. And if, on top of your insults, you do not receive me, even then I do not shake off the dust—not because I am disobeying our Lord, but because I am deeply passionate about you. Besides, I have not suffered anything at all for you. I have not come on a long journey, nor have I come with that appearance and that voluntary poverty (and so we first blame ourselves), nor without shoes and a second coat. Perhaps this is why you also fail to do your part. Still, this is not an adequate defense for you. While our condemnation is greater, it provides you with no excuse.
For though I shake not off the dust, though I turn not away, what is threatened remains unchanged. For I indeed oftentimes pronounce peace to you, and will not cease from continually speaking it; and if, besides your insults, you receive me not, even then I shake not off the dust; not that I am disobedient to our Lord, but that I vehemently burn for you. And besides, I have suffered nothing at all for you; I have neither come a long journey, nor with that garb and that voluntary poverty am I come (therefore we first blame ourselves), nor without shoes and a second coat; and perhaps this is why ye also fail of your part. However, this is not a sufficient plea for you; but while our condemnation is greater, to you it imparts no excuse.
Then the houses were churches, but now the church has become a house. In those days, one could say nothing worldly in a house; now one may say nothing spiritual in a church. Instead, you even bring in business from the marketplace here, and while God is speaking, you stop listening in silence to His words and bring in contrary things, creating discord. And I wish it were at least your own affairs you were discussing, but now you both speak and listen to things that are nothing to you.
10. Then the houses were churches, but now the church has become a house. Then one might say nothing worldly in a house, now one may say nothing spiritual in a church, but even here ye bring in the business from the market place, and while God is discoursing, you leave off listening in silence to His sayings, and bring in the contrary things, and make discord. And I would it were your own affairs, but now the things which are nothing to you, those ye both speak and hear.
This is what I lament, and I will not stop lamenting. I have no power to leave this house, but we must remain here until we depart from this present life. Therefore, receive us, as Paul commanded. His words in that passage were not about a meal, but about attitude and disposition. This is what we also ask of you: love, that fervent and genuine affection. But if you cannot endure even this, at least love yourselves and set aside your current indifference. This is enough for our consolation, if we see you proving yourselves and becoming better people. In this way I myself will also show greater love, even though the more abundantly I love you, the less I am loved.
For this I lament, and will not cease lamenting. For I have no power to quit this house, but here we must needs remain until we depart from this present life. Receive us 2 Corinthians 7:2 therefore, as Paul commanded. For his language in that place related not to a meal, but to the temper and mind. This we also seek of you, even love, that fervent and genuine affection. But if you endure not even this, at least love yourselves, and lay aside your present remissness. This is sufficient for our consolation, if we see you approving yourselves, and becoming better men. So will I also myself show forth increased love, even though the more abundantly I love you, the less I be loved.
Indeed, there are many things that bind us together. One table is set before all of us, one Father gave birth to us, we are all born from the same labor pains, the same drink has been given to all. Or rather, not only the same drink, but we also drink from one cup. For our Father, desiring to lead us to a loving affection, has arranged this as well: that we should drink from one cup—something that belongs to intense love.
For indeed there are many things to bind us together. One table is set before all, one Father begot us, we are all the issue of the same throes, the same drink has been given to all; or rather not only the same drink, but also to drink out of one cup. For our Father desiring to lead us to a kindly affection, has devised this also, that we should drink out of one cup; a thing which belongs to intense love.
I confess this too and would never deny it: we cannot be compared to the apostles. In fact, I am not saying we cannot be compared to the apostles themselves—we cannot even be compared to their shadows.
But there is no comparison between the apostles and us. I confess it too, and would never deny it. For I say not, to themselves, but not even to their shadows are we comparable.
But still, do your part. This won't bring you any disgrace; rather, it will benefit you even more. For when you show such great love and obedience even to unworthy people, you will receive a greater reward.
But nevertheless, let your part be done. This will have no tendency to disgrace you but rather to profit you the more. For when even to unworthy persons ye show so much love and obedience, then shall you receive the greater reward.
The words we speak are not our own, since you have no teacher at all on earth. Rather, what we have received, we also give to you, and in giving we ask nothing from you except to be loved. And if we are unworthy even of this, still by loving you we will quickly become worthy. Though we are commanded to love not only those who love us, but even our enemies. Who then is so hardhearted, who so brutal, that after receiving such a command, he would despise and hate even those who love him, despite being full of countless faults?
For neither are they our own words which we speak, since you have no teacher at all on earth; but what we have received, that we also give, and in giving we seek for nothing else from you, but to be loved only. And if we be unworthy even of this, yet by our loving you we shall quickly be worthy. Although we are commanded to love not them only that love us, but even our enemies. Who then is so hardhearted, who so savage, that after having received such a law, he should abhor and hate even them that love him, full as he may be of innumerable evils?
We have partaken of a spiritual table, so let us also be partakers of spiritual love. For if robbers, by partaking of salt together, forget their violent nature, what excuse will we have who are continually partaking of the Lord's body and do not imitate even their gentleness? And yet for many people, not just one table, but even being from the same city, has been enough to create friendship. But we who have the same city, the same house, table, way, door, root, life, and head, and the same shepherd, king, teacher, judge, maker, and father, and to whom all things are common—what indulgence can we deserve if we are divided from one another?
We have partaken of a spiritual table, let us be partakers also of spiritual love. For if robbers, on partaking of salt, forget their character; what excuse shall we have, who are continually partaking of the Lord's body, and do not imitate even their gentleness? And yet to many, not one table only, but even to be of one city, has sufficed for friendship; but we, when we have the same city, and the same house, and table, and way, and door, and root, and life, and head, and the same shepherd, and king, and teacher, and judge, and maker, and father, and to whom all things are common; what indulgence can we deserve, if we be divided one from another?
But perhaps you are looking for miracles like those the apostles performed when they entered a place—the cleansing of lepers, the driving out of demons, and the raising of the dead? No, this is actually the great sign of your noble birth and of your love: that you believe God without needing such proofs. In fact, this and one other thing were the reasons why God caused miracles to cease. What I mean is this: if even now, when miracles are not being performed, those who pride themselves on other advantages—whether on the word of wisdom or on a display of piety—become conceited, are puffed up, and are separated from one another, what would happen if miracles were also taking place? Wouldn't there be violent divisions? And that what I am saying is not just speculation is proven by the Corinthians, who were split into many factions for this very reason.
11. But the miracles, perhaps, are what ye seek after, such as they wrought when they entered in; the lepers cleansed, the devils driven out, and the dead raised? Nay, but this is the great indication of your high birth, and of your love, that you should believe God without pledges. And in fact this, and one other thing, were the reasons why God made miracles to cease. I mean, that if when miracles are not performed, they that plume themselves on other advantages — for instance, either on the word of wisdom, or on show of piety — grow vainglorious, are puffed up, are separated one from another; did miracles also take place, how could there but be violent rendings? And that what I say is not mere conjecture, the Corinthians bear witness, who from this cause were divided into many parties.
Do not seek signs, but the health of your soul. Do not seek to see a dead person raised; you have learned that the whole world is rising. Do not seek to see a blind person healed, but see that all are now restored to that better and more profitable sight. And you too should learn to look chastely and correct your vision.
Do not thou therefore seek signs, but the soul's health. Seek not to see one dead man raised; nay, for you have learned that the whole world is arising. Seek not to see a blind man healed, but behold all now restored unto that better and more profitable sight; and do thou too learn to look chastely, and amend your eye.
In truth, if we all lived as we ought to, miracle workers would not be admired by unbelievers as much as we would be. When it comes to miraculous signs, they often bring with them either the idea that they are mere illusions or some other kind of evil suspicion, even though ours are not like that. But a pure life cannot be open to any such accusation. Indeed, the practice of virtue silences everyone's criticism.
For in truth, if we all lived as we ought, workers of miracles would not be admired so much as we by the children of the heathen. For as to the signs, they often carry with them either a notion of mere fancy, or another evil suspicion, although ours be not such. But a pure life cannot admit of any such reproach; yea, all men's mouths are stopped by the acquisition of virtue.
Let's make virtue our focus then, for her riches are abundant and the wonder accomplished in her is great. She grants true freedom and causes it to be recognized even in slavery—not by releasing people from slavery, but by showing slaves to be more honorable than free people while they remain slaves. This is far greater than simply giving them freedom. She does not make the poor man rich, but while he remains poor, she shows him to be wealthier than the rich.
Let virtue then be our study: for abundant are her riches, and great the wonder wrought in her. She bestows the true freedom, and causes the same to be discerned even in slavery, not releasing from slavery, but while men continue slaves, exhibiting them more honorable than freemen; which is much more than giving them freedom: not making the poor man rich, but while he continues poor, exhibiting him wealthier than the rich.
But if you want to work miracles as well, rid yourself of transgressions, and you will have fully accomplished it. Yes, for sin is a great demon, beloved, and if you destroy this, you have done something greater than those who drive out ten thousand demons. Listen to Paul and how he speaks, preferring virtue to miracles. But earnestly desire the best gifts, he says, and yet I show you a more excellent way. And when he was going to explain this way, he did not speak of raising the dead, or cleansing lepers, or anything else like that, but in place of all these things he put charity. Listen also to Christ saying, Do not rejoice that the demons obey you, but that your names are written in heaven. And again before this, Many will say to me on that day, Have we not prophesied in your name, and cast out devils, and done many mighty works, and then I will declare to them, I do not know you. And when he was about to be crucified, he called his disciples and said to them, By this everyone will know that you are my disciples—not if you cast out devils, but if you have love for one another. And again, By this everyone will know that you have sent me—not if these men raise the dead, but if they are one.
But if you would work miracles also, be rid of transgressions, and you have quite accomplished it. Yea, for sin is a great demon, beloved; and if you exterminate this, you have wrought a greater thing than they who drive out ten thousand demons. Do thou listen to Paul, how he speaks, and prefers virtue to miracles. But covet earnestly, says he, the best gifts: and yet show I unto you a more excellent way. 1 Corinthians 12:31 And when he was to declare this way, he spoke not of raising the dead, not of cleansing of lepers, not of any other such thing; but in place of all these he set charity. Hearken also unto Christ, saying, Rejoice not that the demons obey you, but that your names are written in Heaven. Luke 10:20 And again before this, Many will say to me in that day, Have we not prophesied in Your name, and cast out devils, and done many mighty works, and then I will profess unto them, I know you not. Matthew 7:22-23 And when He was about to be crucified, He called His disciples, and said to them, By this shall all men know that you are my disciples, not if you cast out devils, but if you have love one to another. John 13:35 And again, Hereby shall all men know that You have sent me; not if these men raise the dead, but, if they be one.
Regarding miracles, they often benefit someone else while harming the person who possesses the power by making them proud and seeking glory, or perhaps in some other way. But in our works there is no room for any such concern—they benefit both those who practice them and many others.
For, as to miracles, they oftentimes, while they profited another, have injured him who had the power, by lifting him up to pride and vainglory, or haply in some other way: but in our works there is no place for any such suspicion, but they profit both such as follow them, and many others.
Let us carry out these works with great diligence. For if you change from cruelty to giving alms, you have stretched out the hand that was withered. If you turn away from theaters and go to the church, you have healed the lame foot. If you pull your eyes back from a prostitute and from beauty that is not your own, you have opened them when they were blind. If instead of satanic songs, you have learned spiritual psalms, then being mute, you have spoken.
These then let us perform with much diligence. For if you change from inhumanity to almsgiving, you have stretched forth the hand that was withered. If you withdraw from theatres and go to the church, you have cured the lame foot. If you draw back your eyes from an harlot, and from beauty not your own, you have opened them when they were blind. If instead of satanical songs, you have learned spiritual psalms, being dumb, you have spoken.
These are the greatest miracles, these the wonderful signs. If we continue working these signs, we will both become great and admirable people through them and will win over all the wicked to virtue, and we will enjoy the life to come. May we all attain it, by the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
These are the greatest miracles, these the wonderful signs. If we go on working these signs, we shall both ourselves be a great and admirable sort of persons through these, and shall win over all the wicked unto virtue, and shall enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.