ACC ~ Matthew 10 v5 - 15

OVERVIEW:

The command to “go nowhere among the Gentiles” was given before the resurrection, whereas the command to “go to all the world” was given after the resurrection (JEROME). They were being sent first to the lost sheep of the house of Israel, who raged against them with the tongues and jaws of wolves and vipers (HILARY). Jesus wished to offer the proclamation of the coming kingdom first to the Jews, and only then would it be offered to the Gentiles (GREGORY THE GREAT). The radical obedience of the apostles exhibits their greatness (CHRYSOSTOM). The deeds of the apostles make their words even more credible (JEROME). Whatever impairment Adam’s body had received from his encounter with Satan, Jesus empowered the disciples to wipe away through their sharing in his power (HILARY). We are to leave all things behind as we enter upon holy ground (JEROME). All treasure on earth is detrimental for this journey. The garment of Christ is all we will ever need (HILARY). You will be given food in due season insofar as you are worthy of it; you will be worthy of it if you ask for nothing beyond mere necessities (CHRYSOSTOM). Inquire in each town as to who is worthy, and stay with them (HILARY). History teaches us the radical precariousness of all political systems. Their ruins teach us that they are not to be loved (GREGORY THE GREAT).

10:5 | These Twelve Jesus Sent Out

AVOID THE UNENLIGHTENED

HILARY: They are warned to avoid the ways of the Gentiles, not because they were never going to be sent for the salvation of the Gentiles, but because they were to avoid the works and lifestyle of the unenlightened Gentiles. They were forbidden to enter the towns of the Samaritans. Yet, did he not cure the Samaritan woman? They were warned, moreover, not to go into the assemblies of heretics. [1] For heterodoxy does not differ at all from unenlightenment. Therefore they were being sent to the lost sheep of the house of Israel, who raged against him with the tongues and jaws of wolves and vipers. At any rate, the law was due to receive the special benefit of the gospel. The less excuse Israel had for its ungodly behavior, the more zeal it might have in heeding the warning. ON MATTHEW 10.3. [2]

[1] The Samaritans named in the Gospels are symbolic of heretics.

[2] SC 254:218.

GO NOWHERE AMONG THE GENTILES

JEROME: This passage is not contrary to the command given later: “Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit.” The former command was given before the resurrection and the latter after the resurrection. It was necessary to announce Christ’s first coming to the Jews, lest they have a good excuse for saying that the Lord rejected them because he had sent the apostles to the Gentiles and the Samaritans. In line with the metaphor, we who call ourselves Christians are advised not to walk in the ways of the Gentiles and heretics, for they have not only a separate religion but also a separate way of life. COMMENTARY ON MATTHEW 1.10.5-6. [1]

[1] CCL 77:65.

10:6 | The Lost Sheep of Israel

THE HOUSE OF ISRAEL

GREGORY THE GREAT: Isn’t it clear to all, dearly beloved, that our Redeemer came into the world for the salvation of the Gentiles? Yet when we behold Samaritans called daily to the faith, what did he mean when he sent his disciples to preach and said, “Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel”? He wished that the proclamation be offered first to the Jews alone. Then it would be offered to the Gentiles. This conclusion we draw from the actual outcome of history. When the former were called but refused to be converted, the holy preachers would turn to the calling of the Gentiles as outsiders. So what happened to the Jews by way of example proved to be an increase of grace for the Gentiles. For there were at that time some from among the Jews who were to be called and some from among the Gentiles who were not to be called. FORTY GOSPEL HOMILIES 4.1. [1]

[1] PL 76:1089; CS 123* (Homily 17). So the resistance to grace among the Jews would ultimately open the door to an increase of grace among the Gentiles.

10:7 | Preach the Kingdom of Heaven

PREACH AS YOU GO

CHRYSOSTOM: Do you perceive the unparalleled magnificence of their ministry? Do you comprehend the dignity of the apostles? They are not authorized to speak of things perceivable by the senses. They do not repeat what Moses said or the prophets before them. Rather, they spoke of new and strange things. Moses and the prophets spoke of temporal promises of an earthly land. The apostles proclaimed the kingdom of heaven and all that this implies.

Not only does the loftiness of their message characterize them as greater, but so does the lowly nature of their obedience. They were not reluctant nor irresolute, like those who came before. Instead, warned as they were of perils, wars and intolerable evils, they receive his commands with simple obedience. They immediately became heralds of the coming kingdom. THE GOSPEL OF MATTHEW, HOMILY 32.4. [1]

[1] PG 57:381; NPNF 1 10:214**.

THE KINGDOM OF HEAVEN IS AT HAND

GREGORY THE GREAT: But let us hear what the preachers were commanded when they were sent out: “Go and preach,” saying, “The kingdom of heaven is at hand.” Even if the gospel were to be silent, dearly beloved, the world now proclaims this message. Its ruins are its words. Struck by so many blows, it has fallen from its glory. It is as if the world itself reveals to us now that another kingdom is near, which will succeed it. It is abhorred by the very people who loved it. Its own ruins preach that it should not be loved.

If someone’s house were shaken and threatened with ruin, whoever lived in it would flee. The one who loved it when it was standing would hasten to leave it as soon as possible when it was falling. Therefore if the world is falling, and we embrace it by loving it, we are choosing rather to be overwhelmed than to live in it. Nothing separates us from its ruin insofar as our love binds us by our attachment to it.

It is easy now, when we see everything heading for destruction, to disengage our minds from love of the world. But then it was very difficult, because the disciples were sent to preach the unseen kingdom of heaven at the very time when everyone far and wide could see the kingdoms of earth flourishing. FORTY GOSPEL HOMILIES 4.2. [1]

[1] PL 76:1090; CS 123:121-22* (Homily 17). The world currently teaches us of its own vulnerability. Roman history, Gregory argued, is confirming the radical precariousness of human systems, which themselves are implicitly pointing toward the coming reign of God.

10:8 | Give Without Pay

THE GIFT OF POWER

HILARY: All the power possessed by the Lord is bestowed upon the apostles! Those who were prefigured in the image and likeness of God in Adam have now received the perfect image and likeness of Christ. They have been given powers in no way different from those of the Lord. Those once earthbound now become heaven-centered. They will proclaim that the kingdom of heaven is at hand, that the image and likeness of God are now appropriated in the company of truth, so that all the holy ones who have been made heirs of heaven may reign with the Lord. Let them cure the sick, raise the dead, cleanse the lepers and cast out devils. Whatever impairment Adam’s body had incurred from being goaded on by Satan, let the apostles wipe away through their sharing in the Lord’s power. And that they may fully obtain the likeness of God according to the prophecy in Genesis, [1] they are ordered to give freely what they freely have received. [2] Thus a gift freely bestowed should be freely dispensed. ON MATTHEW 10.4. [3]

[1] Gen 1:26-27. According to one interpretation, widespread in antiquity and here accepted by Hilary, the likeness to God indicates a level of perfection superior to that of an image. Thus humans would have been created merely after the image of God, to progress in stages—thanks to their merits—until they resemble God. Other exegetes, however—including Augustine—recognize no difference between the image and the likeness of God.

[2] Mt 10:8.

[3] SC 254:218-20.

SIGNS CONFIRMING THE PROMISES

JEROME: Lest anyone hold as unworthy of belief these rough men bereft of eloquence, unschooled and unlettered, as they promise the kingdom of heaven, Jesus empowered them to cure the sick, cleanse the lepers and cast out devils. Many signs would confirm the promises made. And because spiritual gifts are defiled if connected with rewards, Jesus adds a condemnation of avarice: “Freely you have received, freely give.” I, your Lord and Master, have given this to you without cost, and you should give, lest the grace of the gospel be corrupted. COMMENTARY ON MATTHEW 1.10.7-8. [1]

[1] CCL 77:65.

10:9 | Take No Money

TAKE NO COPPER IN YOUR BELTS

JEROME: 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. COMMENTARY ON MATTHEW 1.10.8. [1]

[1] CCL 77:66.

10:10 | Take No Supplies

TAKE NO BAG FOR YOUR JOURNEY

HILARY: 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. [1] “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, [2] 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. ON MATTHEW 10.5. [3]

[1] Mt 6:21.

[2] Ex 3:5.

[3] SC 254:220-22.

TAKE NO STAFF

JEROME: “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.” [1] And in another place: “Let one who is instructed in the word share all good things with the teacher,” [2] 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, [3] 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 [4] 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. COMMENTARY ON MATTHEW 1.10.10. [5]

[1] 1 Tim 6:8.

[2] Gal 6:6.

[3] In the Alexandrian exegetical terminology, anagōgē indicates the spiritual meaning of the sacred text, arrived at by raising the interpretation above the literal level of the text normally—though not always—through the use of allegory.

[4] Ex 4:3.

[5] CCL 77:66-67.

ASKING ONLY FOR NECESSITIES

CHRYSOSTOM: By saying “the laborer deserves his food,” Jesus is not implying that every door will be opened to you. Rather, this saying requires great prudence. It will profit you both with respect to your reputation and for meeting your needs. His meaning is that you will be given food in due season insofar as you are worthy of it. And you will be worthy of it if you ask for nothing beyond mere necessities. THE GOSPEL OF MATTHEW, HOMILY 32.5. [1]

[1] PG 57:383; NPNF 1 10:215**.

10:11 | Find Out Who Is Worthy

WHO IS WORTHY

JEROME: 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. COMMENTARY ON MATTHEW 1.10.11. [1]

[1] CCL 77:66-67.

STAY THERE UNTIL YOU DEPART

CHRYSOSTOM: You are intentionally to seek out honorable persons. You are not then to move from house to house, looking constantly for better fare, which would vex those who would be receiving you and give you the reputation of gluttony and self-indulgence. This seems evident in his saying, “And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart.” THE GOSPEL OF MATTHEW, HOMILY 32.5. [1]

[1] PG 57:383; NPNF 1 10:215**.

10:12-13 | Worthy or Unworthy Houses

IF IT IS WORTHY

HILARY: 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. ON MATTHEW 10.7-9. [1]

[1] SC 254:224-26.

10:14-15 | If They Will Not Receive You

SHAKE THE DUST OFF YOUR FEET

CHRYSOSTOM: You be the first to show respect. Do not wait to be saluted by others. But this is not a mere salutation; it is also a blessing. For “if the house is worthy, let your peace come upon it.” But if they treat you with insolence, their first reproach will be to not receive the benefit of your peace, and the last will be that they will suffer the doom of Sodom. You are to seek out the houses of those who are worthy. If you shake the dust off your feet, you are showing either that you have not been received and heard or that you are attesting to them the long journey you have traveled for their sake. THE GOSPEL OF MATTHEW, HOMILY 32.5. [1]

[1] PG 57:383; NPNF 1 10:216**.