Wednesday of the 14th week in Ordinary Time

World. Round about Egypt; such as Chanaan, Syria, &c. (Menochius) --- There was. The Syriac and some Latin copies, read not, &c.: there was a famine. We must adhere to the Vulgate and Hebrew.

All provinces in the neighbourhood: for the stores laid up would not have supplied all mankind even for a few months. (Calmet)

To him. Conformably to the prophetic dreams, chap. xxxvii. 7, 9. (Menochius) --- Joseph was like a prince or sultan, shallit, with sovereign authority. (Calmet)

God. I shall do nothing contrary to justice or good faith, as I know I have a superior in heaven, to whom I must give an account. (Menochius)

We deserve. Conscience upbraids. "Punishment opens the mouth, which sin had shut," St. Gregory. (Menochius) --- They had sold Joseph about 22 years before! (Calmet)

His blood. Ruben supposed his brother was dead, (ver. 13,) and judging that Jacob would not let Benjamin come, he thought they must all perish. (Haydock)

Interpreter, to keep them at a greater distance. It does not appear that the sons of Jacob were ignorant of the language of the country. (Calmet)

46 And Joseph was thirty years old when he stood before Pharaoh king of Egypt. And Joseph went out from the presence of Pharaoh, and went throughout all the land of Egypt. 47 And in the seven plenteous years the earth brought forth by handfuls. 48 And he gathered up all the food of the seven years, which were in the land of Egypt, and laid up the food in the cities: the food of the field, which was round about every city, laid he up in the same. 49 And Joseph gathered corn as the sand of the sea, very much, until he left numbering; for it was without number. 50 And unto Joseph were born two sons before the years of famine came, which Asenath the daughter of Poti-pherah priest of On bare unto him. 51 And Joseph called the name of the firstborn Manasseh: For God, said he, hath made me forget all my toil, and all my father's house. 52 And the name of the second called he Ephraim: For God hath caused me to be fruitful in the land of my affliction. 53 And the seven years of plenteousness, that was in the land of Egypt, were ended. 54 And the seven years of dearth began to come, according as Joseph had said: and the dearth was in all lands; but in all the land of Egypt there was bread. 55 And when all the land of Egypt was famished, the people cried to Pharaoh for bread: and Pharaoh said unto all the Egyptians, Go unto Joseph; what he saith to you, do. 56 And the famine was over all the face of the earth: and Joseph opened all the storehouses, and sold unto the Egyptians; and the famine waxed sore in the land of Egypt. 57 And all countries came into Egypt to Joseph for to buy corn; because that the famine was so sore in all lands.

Observe here, I. The building of Joseph's family in the birth of two sons, Manasseh and Ephraim, v. 50-52 . In the names he gave them, he owned the divine Providence giving this happy turn to his affairs, 1. He was made to forget his misery, Job xi. 16 . We should bear our afflictions when they are present as those that know not but Providence may so outweigh them by after-comforts as that we may even forget them when they are past. But could he be so unnatural as to forget all his father's house? He means the unkindness he received from his brethren, or perhaps the wealth and honour he expected from his father, with the birthright. The robes he now wore made him forget the coat of divers colours which he wore in his father's house. 2. He was made fruitful in the land of his affliction. It had been the land of his affliction, and in some sense it was still so, for it was not Canaan, the land of promise. His distance from his father was still his affliction. Note, Light is sometimes sown for the righteous in a barren and unlikely soil; and yet if God sow it, and water it, it will come up again. The afflictions of the saints promote their fruitfulness. Ephraim signifies fruitfulness, and Manasseh forgetfulness, for these two often go together; when Jeshurun waxed fat, he forgot God his Maker.

II. The accomplishment of Joseph's predictions. Pharaoh had great confidence in the truth of them, perhaps finding in his own mind, beyond what another person could, an exact correspondence between them and his dreams, as between the key and the lock; and the event showed that he was not deceived. The seven plenteous years came ( v. 47 ), and, at length, they were ended, v. 53 . Note, We ought to foresee the approaching period of the days both of our prosperity and of our opportunity, and therefore must not be secure in the enjoyment of our prosperity nor slothful in the improvement of our opportunity; years of plenty will end, therefore, Whatever thy hand finds to do do it; and gather in gathering time. The morning cometh and also the night ( Isa. xxi. 12 ), the plenty and also the famine. The seven years of dearth began to come, v. 54 . See what changes of condition we are liable to in this world, and what need we have to be joyful in a day of prosperity and in a day of adversity to consider, Eccl. vii. 14 . This famine, it seems, was not only in Egypt, but in other lands, in all lands, that is, all the neighbouring countries; fruitful lands are soon turned into barrenness for the iniquity of those that dwell therein, Ps. cvii. 34 . It is here said that in the land of Egypt there was bread, meaning probably, not only that which Joseph had bought up for the king, but that which private persons, by his example, and upon the public notice of this prediction, as well as by the rules of common prudence, had laid up.

III. The performance of Joseph's trust. He was found faithful to it, as a steward ought to be. 1. He was diligent in laying up, while the plenty lasted, v. 48, 49 . He that thus gathers is a wise son. 2. He was prudent and careful in giving out, when the famine came, and kept the markets low by furnishing them at reasonable rates out of his stores. The people in distress cried to Pharaoh, as that woman to the king of Israel ( 2 Kings vi. 26 ), Help, my lord, O king: he sent them to his treasurer, Go to Joseph. Thus God in the gospel directs those that apply to him for mercy and grace to go to the Lord Jesus, in whom all fulness dwells; and, What he saith to you, do. Joseph, no doubt, with wisdom and justice fixed the price of the corn he sold, so that Pharaoh, whose money had bought it up, might have a reasonable profit, and yet the country might not be oppressed, nor advantage taken of their prevailing necessity; while he that withholdest corn when it is dear, in hopes it will yet grow dearer, though people perish for want of it, has many a curse for so doing (and it is not a curse causeless), blessings shall be upon the head of him that thus selleth it, Prov. xi. 26 . And let the price be determined by that golden rule of justice, to do as we would be done by.

1 Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another? 2 And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die. 3 And Joseph's ten brethren went down to buy corn in Egypt. 4 But Benjamin, Joseph's brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befal him. 5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan. 6 And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth.

Though Jacob's sons were all married, and had families of their own, yet, it should seem, they were still incorporated in one society, under the conduct and presidency of their father Jacob. We have here,

I. The orders he gave them to go and buy corn in Egypt, v. 1, 2 . Observe, 1. The famine was grievous in the land of Canaan. It is observable that all the three patriarchs, to whom Canaan was the land of promise, met with famine in that land, which was not only to try their faith, whether they could trust God though he should slay them, though he should starve them, but to teach them to seek the better country, that is, the heavenly, Heb. xi. 14-16 . We have need of something to wean us from this world, and make us long for a better. 2. Still, when there was famine in Canaan, there was corn in Egypt. Thus Providence orders it, that one place should be a succour and supply to another; for we are all brethren. The Egyptians, the seed of accursed Ham, have plenty, when God's blessed Israel want: thus God, in dispensing common favours, often crosses hands. Yet observe, The plenty Egypt now had was owing, under God, to Joseph's prudence and care: if his brethren had not sold him into Egypt, but respected him according to his merits, who knows but he might have done the same thing for Jacob's family which now he had done for Pharaoh, and the Egyptians might then have come to them to buy corn? but those who drive away from among them wise and good men know not what they do. 3. Jacob saw that there was corn in Egypt; he saw the corn that his neighbours had bought there and brought home. It is a spur to exertion to see where supplies are to be had, and to see others supplied. Shall others get food for their souls, and shall we starve while it is to be had? 4. He reproved his sons for delaying to provide corn for their families. Why do you look one upon another? Note, When we are in trouble and want, it is folly for us to stand looking upon one another, that is, to stand desponding and despairing, as if there were no hope, no help,—to stand disputing either which shall have the honour of going first or which shall have the safety of coming last,—to stand deliberating and debating what we shall do, and doing nothing,—to stand dreaming under a spirit of slumber, as if we had nothing to do, and to stand delaying, as if we had time at command. Let it never be said, "We left that to be done to-morrow which we could as well have done to-day." 5. He quickened them to go to Egypt: Get you down thither. Masters of families must not only pray for daily bread for their families, and food convenient, but must lay out themselves with care and industry to provide it.

7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food. 8 And Joseph knew his brethren, but they knew not him. 9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come. 10 And they said unto him, Nay, my lord, but to buy food are thy servants come. 11 We are all one man's sons; we are true men, thy servants are no spies. 12 And he said unto them, Nay, but to see the nakedness of the land ye are come. 13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not. 14 And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies: 15 Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither. 16 Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies. 17 And he put them all together into ward three days. 18 And Joseph said unto them the third day, This do, and live; for I fear God: 19 If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses: 20 But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.

We may well wonder that Joseph, during the twenty years that he had now been in Egypt, especially during the last seven years that he had been in power there, never sent to his father to acquaint him with his circumstances; nay, it is strange that he who so often went throughout all the land of Egypt ( ch. xli. 45, 46 ) never made an excursion to Canaan, to visit his aged father, when he was in the borders of Egypt, that lay next to Canaan. Perhaps it would not have been above three or four days' journey for him in his chariot. It is a probable conjecture that his whole management of himself in this affair was by special direction from Heaven, that the purpose of God concerning Jacob and his family might be accomplished. When Joseph's brethren came, he knew them by many a satisfactory token, but they knew not him, little thinking to find him there, v. 8 . He remembered the dreams ( v. 9 ), but they had forgotten them. The laying up of God's oracles in our hearts will be of excellent use to us in all our conduct. Joseph had an eye to his dreams, which he knew to be divine, in his carriage towards his brethren, and aimed at the accomplishment of them and the bringing of his brethren to repentance for their former sins; and both these points were gained.

I. He showed himself very rigorous and harsh with them. The very manner of his speaking, considering the post he was in, was enough to frighten them; for he spoke roughly to them, v. 7 . He charged them with bad designs against the government ( v. 9 ), treated them as dangerous persons, saying, You are spies, and protesting by the life of Pharaoh that they were so, v. 16 . Some make this an oath, others make it no more than a vehement asseveration, like that, as thy soul liveth; however it was more than yea, yea, and nay, nay, and therefore came of evil. Note, Bad words are soon learned by converse with those that use them, but not so soon unlearned. Joseph, by being much at court, got the courtier's oath, By the life of Pharaoh, perhaps designing hereby to confirm his brethren in their belief that he was an Egyptian, and not an Israelite. They knew this was not the language of a son of Abraham. When Peter would prove himself no disciple of Christ, he cursed and swore. Now why was Joseph thus hard upon his brethren? We may be sure it was not from a spirit of revenge, that he might now trample upon those who had formerly trampled upon him; he was not a man of that temper. But, 1. It was to enrich his own dreams, and complete the accomplishment of them. 2. It was to bring them to repentance. 3. It was to get out of them an account of the state of their family, which he longed to know: they would have discovered him if he had asked as a friend, therefore he asks as a judge. Not seeing his brother Benjamin with them, perhaps he began to suspect that they had made away with him too, and therefore gives them occasion to speak of their father and brother. Note, God in his providence sometimes seems harsh with those he loves, and speaks roughly to those for whom yet he has great mercy in store.

II. They, hereupon, were very submissive. They spoke to him with all the respect imaginable: Nay, my lord ( v. 10 )—a great change since they said, Behold, this dreamer comes. They very modestly deny the charge: We are no spies. They tell him their business, that they came to buy food, a justifiable errand, and the same that many strangers came to Egypt upon at this time. They undertake to give a particular account of themselves and their family ( v. 13 ), and this was what they wanted.

III. He clapped them all up in prison for three days, v. 17 . Thus God deals with the souls he designs for special comfort and honour; he first humbles them, and terrifies them, and brings them under a spirit of bondage, and then binds up their wounds by the Spirit of adoption.

21 And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. 22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required. 23 And they knew not that Joseph understood them; for he spake unto them by an interpreter. 24 And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes. 25 Then Joseph commanded to fill their sacks with corn, and to restore every man's money into his sack, and to give them provision for the way: and thus did he unto them. 26 And they laded their asses with the corn, and departed thence. 27 And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack's mouth. 28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?

Here is, I. The penitent reflection Joseph's brethren made upon the wrong they had formerly done to him, v. 21 . They talked the matter over in the Hebrew tongue, not suspecting that Joseph, whom they took for a native of Egypt, understood them, much less that he was the person they spoke of.

1. They remembered with regret the barbarous cruelty wherewith they persecuted him: We are verily guilty concerning our brother. We do not read that they said this during their three days' imprisonment; but now, when the matter had come to some issue and they saw themselves still embarrassed, now they began to relent. Perhaps Joseph's mention of the fear of God ( v. 18 ) put them upon consideration and extorted this reflection. Now see here, (1.) The office of conscience; it is a remembrancer, to bring to mind things long since said and done, to show us wherein we have erred, though it was long ago, as the reflection here mentioned was above twenty years after the sin was committed. As time will not wear out the guilt of sin, so it will not blot out the records of conscience; when the guilt of this sin of Joseph's brethren was fresh they made light of it, and sat down to eat bread; but now, long afterwards, their consciences reminded them of it. (2.) The benefit of affliction; they often prove the happy and effectual means of awakening conscience, and bringing sin to our remembrance, Job xiii. 26 . (3.) The evil of guilt concerning our brethren; of all their sins, it was this that conscience now reproached them for. Whenever we think we have wrong done us, we ought to remember the wrong we have done to others, Eccl. vii. 21, 22 .

2. Reuben alone remembered, with comfort, that he had been an advocate for his brother, and had done what he could to prevent the mischief they did him ( v. 22 ): Spoke I not unto you, saying, Do not sin against the child? Note, (1.) It is an aggravation of any sin that it was committed against admonitions. (2.) When we come to share with others in their calamities, it will be a comfort to us if we have the testimony of our consciences for us that we did not share with them in their iniquities, but, in our places, witnessed against them. This shall be our rejoicing in the day of evil, and shall take out the sting.

II. Joseph's tenderness towards them upon this occasion. He retired from them to weep, v. 24 . Though his reason directed that he should still carry himself as a stranger to them, because they were not as yet humbled enough, yet natural affection could not but work, for he was a man of a tender spirit. This represents the tender mercies of our God towards repenting sinners. See Jer. xxxi. 20 , Since I spoke against him I do earnestly remember him still. See Judg. x. 16 .

III. The imprisonment of Simeon, v. 24 . He chose him for the hostage probably because he remembered him to have been his most bitter enemy, or because he observed him now to be least humbled and concerned; he bound him before their eyes to affect them all; or perhaps it is intimated that, though he bound him with some severity before them, yet afterwards, when they were gone, he took off his bonds.

IV. The dismission of the rest of them. They came for corn, and corn they had; and not only so, but every man had his money restored in his sack's mouth. Thus Christ, our Joseph, gives out supplies without money and without price. Therefore the poor are invited to buy, Rev. iii. 17, 18 . This put them into great consternation ( v. 28 ): Their heart failed them, and they were afraid, saying one to another, What is this that God hath done to us?

1. It was really a merciful event; for I hope they had no wrong done to them when they had their money given them back, but a kindness; yet they were thus terrified by it. Note, (1.) Guilty consciences are apt to take good providences in a bad sense, and to put wrong constructions even upon those things that make for them. They flee when none pursues. (2.) Wealth sometimes brings as much care along with it as want does, and more too. If they had been robbed of their money, they could not have been worse frightened than they were now when they found their money in their sacks. Thus he whose ground brought forth plentifully said, What shall I do? Luke xii. 17 .

53-56. The seven years of plenteousness ... ended-- Over and above the proportion purchased for the government during the years of plenty, the people could still have husbanded much for future use. But improvident as men commonly are in the time of prosperity, they found themselves in want, and would have starved by thousands had not Joseph anticipated and provided for the protracted calamity.

57. The famine was sore in all lands-- that is, the lands contiguous to Egypt--Canaan, Syria, and Arabia.

5. the famine was in the land of Canaan-- The tropical rains, which annually falling swell the Nile, are those of Palestine also; and their failure would produce the same disastrous effects in Canaan as in Egypt. Numerous caravans of its people, therefore, poured over the sandy desert of Suez, with their beasts of burden, for the purchase of corn; and among others, "the sons of Israel" were compelled to undertake a journey from which painful associations made them strongly averse.

6. Joseph was the governor-- in the zenith of his power and influence.

he it was that sold-- that is, directed the sales; for it is impossible that he could give attendance in every place. It is probable, however, that he may have personally superintended the storehouses near the border of Canaan, both because that was the most exposed part of the country and because he must have anticipated the arrival of some messengers from his father's house.

Joseph's brethren came, and bowed down themselves before him-- His prophetic dreams [Ge 37:5-11] were in the course of being fulfilled, and the atrocious barbarity of his brethren had been the means of bringing about the very issue they had planned to prevent ( Is 60:14 ; Re 3:9 , last clause).

7-8. Joseph saw his brethren, and he knew them, ... but they knew not him-- This is not strange. They were full-grown men--he was but a lad at parting. They were in their usual garb--he was in his official robes. They never dreamt of him as governor of Egypt, while he had been expecting them. They had but one face; he had ten persons to judge by.

made himself strange unto them, and spake roughly-- It would be an injustice to Joseph's character to suppose that this stern manner was prompted by any vindictive feelings--he never indulged any resentment against others who had injured him. But he spoke in the authoritative tone of the governor in order to elicit some much-longed-for information respecting the state of his father's family, as well as to bring his brethren, by their own humiliation and distress, to a sense of the evils they had done to him.

17-24. put them ... into ward three days-- Their confinement had been designed to bring them to salutary reflection. And this object was attained, for they looked upon the retributive justice of God as now pursuing them in that foreign land. The drift of their conversation is one of the most striking instances on record of the power of conscience [Ge 42:21, 22].

(ver. 2): let your members be servants to the love of God, and of your neighbour, in which are kept both the three and the seven commandments.

3. "Sing unto Him a new song:" sing unto Him a song of the grace of faith. "Sing skilfully unto Him with jubilation"

(ver. 3): sing skillfully unto Him with rejoicing.

4. "For the Word of the Lord is right:" for the Word of the Lord is right, to make you that which of yourselves ye cannot be. "And all His works are done in faith"

(ver. 10): of them that seek to rule over such peoples.

11. "But the counsel of the Lord standeth for ever;" but the counsel of the Lord, whereby He maketh none blessed but him that submitteth unto Himself, standeth for ever. The thoughts of His Heart to all generations"

(ver. 11): the thoughts of His Wisdom are not mutable, but endure to all generations.

12. "Blessed is the nation whose God is the Lord:" one nation is blessed, belonging to the heavenly city, which hath not chosen save the Lord for their God: "And the people whom He hath chosen for His own inheritance"

(ver. 18): that hope not in their own strength, but in His mercy.

19. "To deliver their souls from death, and to keep them alive in famine"

(ver. 19). To give them the nourishment of the Word, and of Everlasting Truth, which they lost while presuming on their own strength, and therefore have not even their own strength, from lack of righteousness.

20. "My soul shall be patient for the Lord:" that hereafter it may be filled with dainties incorruptible, meanwhile, whilst here it remaineth, my soul shall be patient for the Lord. "For He is our Helper and Defender"

Psaltery. Hebrew nebel, (Haydock) which does not resemble the modern psaltery. (Calmet) --- We must carefully observe mortification, and the decalogue. (Worthington)

New. Interesting, like the canticle of the lamb, or of redemption, Apocalypse. [chap. v.?] Public worship and music are very useful, when performed with attention. (Berthier) --- The prophet invites all to praise God for the blessings granted by Christ in the new law. (Worthington) --- Noise, proceeding from the heart, the cry of which alone penetrates heaven. (Haydock)

And....princes. This seems to be lost in Hebrew, as all the Greeks have recognised it. (Berthier) --- God prepares the causes and means when he forms his decrees, which are wholly independent. He is not forced to wait for a favourable opportunity. (Calmet) --- He confounded the tongues at Babel, and his absolute decrees are always executed. (Worthington)

PSALM XXXII. (EXULTATE JUSTI.)

An exhortation to praise God, and to trust in him.

1 Rejoice in the Lord , O ye righteous: for praise is comely for the upright. 2 Praise the Lord with harp: sing unto him with the psaltery and an instrument of ten strings. 3 Sing unto him a new song; play skilfully with a loud noise. 4 For the word of the Lord is right; and all his works are done in truth. 5 He loveth righteousness and judgment: the earth is full of the goodness of the Lord . 6 By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth. 7 He gathereth the waters of the sea together as a heap: he layeth up the depth in storehouses. 8 Let all the earth fear the Lord : let all the inhabitants of the world stand in awe of him. 9 For he spake, and it was done; he commanded, and it stood fast. 10 The Lord bringeth the counsel of the heathen to nought: he maketh the devices of the people of none effect. 11 The counsel of the Lord standeth for ever, the thoughts of his heart to all generations.

Four things the psalmist expresses in these verses:

I. The great desire he had that God might be praised. He did not think he did it so well himself, but that he wished others also might be employed in this work; the more the better, in this concert: it is the more like heaven. 1. Holy joy is the heart and soul of praise, and that is here pressed upon all good people ( v. 1 ): Rejoice in the Lord, you righteous; so the foregoing psalm concluded and so this begins; for all our religious exercises should both begin and end with a holy complacency and triumph in God as the best of being and best of friends. 2. Thankful praise is the breath and language of holy joy; and that also is here required of us ( v. 2 ): " Praise the Lord; speak well of him, and give him the glory due to his name." 3. Religious songs are the proper expressions of thankful praise; those are here required ( v. 3 ): " Sing unto him a new song, the best you have, not that which by frequent use is worn, thread-bare, but that which, being new, is most likely to move the affections, a new song for new mercies and upon every new occasion, for those compassions which are new every morning." Music was then used, by the appointment of David, with the temple-songs, that they might be the better sung; and this also is here called for ( v. 2 ): Sing unto him with the psaltery. Here is, (1.) A good rule for this duty: "Do it skilfully, and with a loud noise; let it have the best both of head and heart; let it be done intelligently and with a clear head, affectionately and with a warm heart." (2.) A good reason for this duty: For praise is comely for the upright. It is well pleasing to God (the garments of praise add much to the comeliness which God puts upon his people) and it is an excellent ornament to our profession. It becomes the upright, whom God has put so much honour upon, to give honour to him. The upright praise God in a comely manner, for they praise him with their hearts, that is praising him with their glory; whereas the praises of hypocrites are awkward and uncomely, like a parable in the mouth of fools, Prov. xxvi. 7 .

II. The high thoughts he had of God, and of his infinite perfections, v. 4, 5 . God makes himself known to us, 1. In his word, here put for all divine revelation, all that which God at sundry times and in divers manners spoke to the children of men, and that is all right, there is nothing amiss in it; his commands exactly agree with the rules of equity and the eternal reasons of good and evil. His promises are all wise and good and inviolably sure, and there is no iniquity in his threatenings, but even those are designed for our good, by deterring us from evil. God's word is right, and therefore all our deviations from it are wrong, and we are then in the right when we agree with it. 2. In his works, and those are all done in truth, all according to his counsels, which are called the scriptures of truth, Dan. x. 21 . The copy in all God's works agrees exactly with the great original, the plan laid in the Eternal Mind, and varies not in the least jot. God has made it to appear in his works, (1.) That he is a God of inflexible justice: He loveth righteousness and judgment. There is nothing but righteousness in the sentence he passes and judgment in the execution of it. He never did nor can do wrong to any of his creatures, but is always ready to give redress to those that are wronged, and does it with delight. He takes pleasure in those that are righteous. He is himself the righteous Lord, and therefore loveth righteousness. (2.) That he is a God of inexhaustible bounty: The earth is full of his goodness, that is, of the proofs and instances of it. The benign influences which the earth receives from above, and the fruits it is thereby enabled to produce, the provision that is made both for man and beast, and the common blessings with which all the nations of the earth are blessed, plainly declare that the earth is full of his goodness —the darkest, the coldest, the hottest, and the most dry and desert part of it not excepted. What a pity is it that this earth, which is so full of God's goodness, should be so empty of his praises, and that of the multitudes that live upon his bounty there are so few that live to his glory!

III. The conviction he was under of the almighty power of God, evidenced in the creation of the world. We "believe in God," and therefore we praise him as "the Father Almighty, maker of heaven and earth," so we are here taught to praise him. Observe,

1. How God made the world, and brought all things into being. (1.) How easily: All things were made by the word of the Lord and by the breath of his mouth. Christ is the Word, the Spirit is the breath, so that God the Father made the world, as he rules it and redeems it, by his Son and Spirit. He spoke, and he commanded ( v. 9 ), and that was enough; there needed no more. With men saying and doing are two things, but it is not so with God. By the Word and Spirit of God as the world was made, so was man, that little world. God said, Let us make man, and he breathed into him the breath of life. By the Word and Spirit the church is built, that new world, and grace wrought in the soul, that new man, that new creation. What cannot that power do which with a word made a world! (2.) How effectually it was done: And it stood fast. What God does he does to purpose; he does it and it stands fast. Whatsoever God doeth, it shall be for ever, Eccl. iii. 14 . It is by virtue of that command to stand fast that things continue to this day according to God's ordinance, Ps. cxix. 91 .

2. What he made. He made all things, but notice is here taken, (1.) of the heavens, and the host of them, v. 6 . The visible heavens, and the sun, moon, and stars, their hosts—(2.) Of the waters, and the treasures of them, v. 7 . The earth was at first covered with the water, and, being heavier, must of course subside and sink under it; but, to show from the very first that the God of nature is not tied to the ordinary method of nature, and the usual operations of his powers, with a word's speaking he gathered the waters together on a heap, that the dry land might appear, yet left them not to continue on a heap, but laid up the depth in store-houses, not only in the flats where the seas make their beds, and in which they are locked up by the sand on the shore as in storehouses, but in secret subterraneous caverns, where they are hidden from the eyes of all living, but were reserved as in a store-house for that day when those fountains of the great deep were to be broken up; and they are still laid up there in store, for which use the great Master of the house knows best.

3. What use is to be made of this ( v. 8 ): Let all the earth fear the Lord, and stand in awe of him; that is, let all the children of men worship him and give glory to him, Ps. xc. 5, 6 . The everlasting gospel gives this as the reason why we must worship God, because he made the heaven, and the earth, and the sea, Rev. xiv. 6, 7 . Let us all fear him, that is, dread his wrath and displeasure, and be afraid of having him our enemy and of standing it out against him. Let us not dare to offend him who having this power no doubt has all power in his hand. It is dangerous being at war with him who has the host of heaven for his armies and the depths of the sea for his magazines, and therefore it is wisdom to desire conditions of peace, see Jer. v. 22 .

12 Blessed is the nation whose God is the Lord ; and the people whom he hath chosen for his own inheritance. 13 The Lord looketh from heaven; he beholdeth all the sons of men. 14 From the place of his habitation he looketh upon all the inhabitants of the earth. 15 He fashioneth their hearts alike; he considereth all their works. 16 There is no king saved by the multitude of a host: a mighty man is not delivered by much strength. 17 A horse is a vain thing for safety: neither shall he deliver any by his great strength. 18 Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy; 19 To deliver their soul from death, and to keep them alive in famine. 20 Our soul waiteth for the Lord : he is our help and our shield. 21 For our heart shall rejoice in him, because we have trusted in his holy name. 22 Let thy mercy, O Lord , be upon us, according as we hope in thee.

We are here taught to give to God the glory,

I. Of his common providence towards all the children of men. Though he has endued man with understanding and freedom of will, yet he reserves to himself the government of him, and even of those very faculties by which he is qualified to govern himself. 1. The children of men are all under his eye, even their hearts are so; and all the motions and operations of their souls, which none know but they themselves, he knows better than they themselves, v. 13, 14 . Though the residence of God's glory is in the highest heavens, yet thence he not only has a prospect of all the earth, but a particular inspection of all the inhabitants of the earth. He not only beholds them, but he looks upon them; he looks narrowly upon them (so the word here used is sometimes rendered), so narrowly that not the least thought can escape his observation. Atheists think that, because he dwells above in heaven, he cannot, or will not, take notice of what is done here in this lower world; but thence, high as it is, he sees us all, and all persons and things are naked and open before him. 2. Their hearts, as well as their times, are all in his hand: He fashions their hearts. He made them at first, formed the spirit of each man within him, then when he brought him into being. Hence he is called the Father of spirits: and this is a good argument to prove that he perfectly knows them. The artist that made the clock, can account for the motions of every wheel. David uses this argument with application to himself, Ps. cxxxix. 1 , 14 . He still moulds the hearts of men, turns them as the rivers of water, which way soever he pleases, to serve his own purposes, darkens or enlightens men's understandings, stiffens or bows their wills, according as he is pleased to make use of them. He that fashions men's hearts fashions them alike. It is in hearts as in faces, though there is a great difference, and such a variety as that no two faces are exactly of the same features, nor any two hearts exactly of the same temper, yet there is such a similitude that, in some things, all faces and all hearts agree, as in water face answers to face, Prov. xxvii. 19 . He fashions them together (so some read it); as the wheels of a watch, though of different shapes, sizes, and motions, are yet all put together, to serve one and the same purpose, so the hearts of men and their dispositions, however varying from each other and seeming to contradict one another, are yet all overruled to serve the divine purpose, which is one. 3. They, and all they do, are obnoxious to his judgment; for he considers all their works, not only knows them, but weighs them, that he may render to every man according to his works, in the day, in the world, of retribution, in the judgment, and to eternity. 4. All the powers of the creature have a dependence upon him, and are of no account, of no avail at all, without him, v. 16, 17 . It is much for the honour of God that not only no force can prevail in opposition to him, but that no force can act but in dependence on him and by a power derived from him. (1.) The strength of a king is nothing without God. No king is sacred by his royal prerogatives, or the authority with which he is invested; for the powers that are, of that kind, are ordained of God, and are what he makes them, and no more. David was a king, and a man of war from his youth, and yet acknowledged God to be his only protector and Saviour. (2.) The strength of an army is nothing without God. The multitude of a host cannot secure those under whose command they act, unless God make them a security to them. A great army cannot be sure of victory; for, when God pleases, one shall chase a thousand. (3.) The strength of a giant is nothing without God. A mighty man, such as Goliath was, is not delivered by his much strength, when his day comes to fall. Neither the firmness and activity of his body nor the stoutness and resolution of his mind will stand him in any stead, any further than God is pleased to give him success. Let not the strong man then glory in his strength, but let us all strengthen ourselves in the Lord our God, go forth, and go on, in his strength. (4.) The strength of a horse is nothing without God ( v. 17 ): A horse is a vain thing for safety. In war horses were then so highly accounted of, and so much depended on, that God forbade the kings of Israel to multiply horses ( Deut. xvii. 16 ), lest they should be tempted to trust to them and their confidence should thereby be taken off from God. David houghed the horses of the Syrians ( 2 Sam. viii. 4 ); here he houghs all the horses in the world, by pronouncing a horse a vain thing for safety in the day of battle. If the war-horse be unruly and ill-managed, he may hurry his rider into danger instead of carrying him out of danger. If he be killed under him, he may be his death, instead of saving his life. It is therefore our interest to make sure God's favour towards us, and then we may be sure of his power engaged for us, and need not fear whatever is against us.

II. We are to give God the glory of his special grace. In the midst of his acknowledgments of God's providence he pronounces those blessed that have Jehovah for their God, who governs the world, and has wherewithal to help them in every time of need, while those were miserable who had this and the other Baal for their god, which was so far from being able to hear and help them that is was itself senseless and helpless ( v. 12 ): Blessed is the nation whose God is the Lord, even Israel, who had the knowledge of the true God and were taken into covenant with him, and all others who own God for theirs and are owned by him; for they also, whatever nation they are of, are of the spiritual seed of Abraham. 1. It is their wisdom that they take the Lord for their God, that they direct their homage and adoration there where it is due and where the payment of it will not be in vain. 2. It is their happiness that they are the people whom God has chosen for his own inheritance, whom he is pleased with, and honoured in, and whom he protects and takes care of, whom he cultivates and improves as a man does his inheritance, Deut. xxxii. 9 . Now let us observe here, to the honour of divine grace, (1.) The regard which God has to his people, v. 18, 19 . God beholds all the sons of men with an eye of observation, but his eye of favour and complacency is upon those that fear him. He looks upon them with delight, as the father on his children, as the bridegroom on his spouse, Isa. lxii. 5 . While those that depend on arms and armies, on chariots and horses, perish in the disappointment of their expectations, God's people, under his protection, are safe, for he shall deliver their soul from death when there seems to be but a step between them and it. If he do not deliver the body from temporal death, yet he will deliver the soul from spiritual and eternal death. Their souls, whatever happens, shall live and praise him, either in this world or in a better. From his bounty they shall be supplied with all necessaries. He shall keep them alive in famine; when others die for want, they shall live, which shall make it a distinguishing mercy. When visible means fail, God will find out some way or other to supply them. He does not say that he will give them abundance (they have no reason either to desire it or to expect it), but he will keep them alive; they shall not starve; and, when destroying judgments are abroad, it ought to be reckoned a great favour, for it is a very striking one, and lays us under peculiar obligations, to have our lives given us for a prey. Those that have the Lord for their God shall find him their help and their shield, v. 20 . In their difficulties he will assist them; they shall be helped over them, helped through them. In their dangers he will secure them; they shall be helped over them, helped through them. In their dangers he will secure them, so that they shall not receive any real damage. (2.) The regard which God's people have to him and which we ought to have in consideration of this. [1.] We must wait for God. We must attend the motions of his providence, and accommodate ourselves to them, and patiently accommodate ourselves to them, and patiently expect the issue of them. Our souls must wait for him, v. 20 . We must not only in word and tongue profess a believing regard to God, but it must be inward and sincere, a secret and silent attendance on him. [2.] We must rely on God, hope in his mercy, in the goodness of his nature, though we have not an express promise to depend upon. Those that fear God and his wrath must hope in God and his mercy; for there is no flying from God, but by flying to him. These pious dispositions will not only consist together, but befriend each other, a holy fear of God and yet at the same time a hope in his mercy. This is trusting in his holy name ( v. 21 ), in all that whereby he has made known himself to us, for our encouragement to serve him. [3.] We must rejoice in God, v. 21 . Those do not truly rest in God, or do not know the unspeakable advantage they have by so doing, who do not rejoice in him at all times; because those that hope in God hope for an eternal fulness of joy in his presence. [4.] We must seek to him for that mercy which we hope in, v. 22 . Our expectations from God are not to supersede, but to quicken and encourage, our applications to him; he will be sought unto for that which he has promised, and therefore the psalm concludes with a short but comprehensive prayer, " Let thy mercy, O Lord! be upon us; let us always have the comfort and benefit of it, not according as we merit from thee, but according as we hope in thee, that is, according to the promise which thou hast in thy word given to us and according to the faith which thou hast by thy Spirit and grace wrought in us." If, in singing these verses , we put forth a dependence upon God, and let out our desires towards him, we make melody with our hearts to the Lord.

1-3. The sentiment falls in with Psa 32:11 (compare 1Co 14:15 ). The instruments ( Psa 92:3 ; 144:9 ) do not exclude the voice.

10-11. In God's providence He thwarts men's purposes and executes His own.

heathen-- literally, "nations."

12-19. The inference from the foregoing in Psa 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.

And when he had called unto him 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.2. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;3. Philip, and Bartholomew; Thomas, and Matthew the Publican; James the son of Alphaeus, and Lebaeus, whose surname was Thaddaeus;4. Simon the Canaanite, and Judas Iscariot, who also betrayed him.

From the healing of Peter’s wife’s mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew’s call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion’s servant; saying, "And calling to him his twelve disciples."

The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve.

And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments.

For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.

This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron’s breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride’s crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates.

He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, "He gave them power over all unclean spirits to cast them out, and to heal every sickness and every disease."

Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.

A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, "In the name of Jesus rise and walk." [ Act 3:6 ]

A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. "The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother." To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananaeus, from the village of Chana in Galilee where the Lord turned the water into wine.

The Greek or Latin ’Petrus’ is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, "And that rock was Christ." [ 1Co 10:10 ]

There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, ’Taking off the shoe,’, ’or unloosing,’ or ’acknowledging.’ But those that say this are contradicted by the facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call, Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, "Thou shalt be called Cephas," [ Joh 1:42 ] on which the Evangelist adds, "which being interpreted is Petrus."

Simon in interpreted ’obedient,’ for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, ’Laying aside grief,’ and, ’hearing painful things;’ for that on the Lord’s resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, "Another shall gird thee, and shall carry thee whither thou wouldest not." [ Joh 21:18 ]"And Andrew his brother."

This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one not so; for Mark has arranged them in order of dignity.

Andrew is interpreted ’manly;’ for as in Latin ’virilis’ is derived from, ’vir,’ so in Greek, Andrew is derived from Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands.

The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; "James the son of Zebedee and John his brother." He calls him the son of Zebedee, to distinguish him from the other James the son of Alphaeus.

Observe that he does not place them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother.

James is interpreted ’The supplanter,’ or ’that supplanteth;’ for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John in interpreted ’The grace of God,’ because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord’s bosom.

"Philip and Bartholomew." Philip is interpreted, ’The mouth of a lamp,’ or ’of lamps,’ because when he had been enlightened by the Lord, he straightway sought to communicate that light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted ’The son of him that raiseth water,’ (ed. note: or some say, the son of Tolmai, or Ptolemy) that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the drops of holy preaching.

"Thomas, and Matthew the Publican."

The other Evangelists in this pair of names put Matthew before Thomas; and do not add, "the Publican," that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself "the Publican;" because, "where sin hath abounded, there grace shall much more abound." [ Rom 5:20 ]

Thomas is interpreted ’an abyss,’ or ’a twin,’ which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord’s passion, and the mystery of His Divinity, which forced him to cry, "My Lord and my God." [ Joh 20:28 ] Matthew is interpreted, ’given,’ because by the Lord’s bounty he was made an Evangelist of a Publican.

"James the son of Alphaeaus, and Thaddaeus."

This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord’s brother. For Mary the wife of Alphaeus was the sister of Mary the mother of the Lord; John the Evangelist calls her "Mary the wife of Cleophas," probably because Cleophas and Alphaeus were the same person. Or Mary herself on the death of Alphaeus after the birth of James married Cleophas.

It is well said, "the son of Alphaeus," that is, ’of the just,’ or ’the learned;’ for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalem. (ed. note: Where St. James the son of Alphaeus is the same as the Bishop of Jerusalem is doubtful. Eusebius is cited on both sides the question; S. Epiphanius, S. Gregory Nyssen, Theodoret, and the Author of the Constitutions take the negative; so does S. Chrysostom, but qualifies his evidence elsewhere; S. Jerome varies. Other Fathers are in favour of their identity.) (margin note: Hegesippos. ap. Euseb. ii. 23)

And ecclesiastical history among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, ’The just.’

Thaddaeus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James.

Some copies have Lebbaeus; but whoever prevented the same man from having two, or even three different names?

Jude is interpreted ’having confessed,’ because he confessed the Son of God.

Thaddeus or Lebbaeus is interpreted ’a little heart,’ that is, a heart-worshipper.

"Simon Chananaeus, and Judas Scarioth, who also betrayed him."

Simon Chananaeus is the same who in the other Evangelist is called Zelotes. Chana signifies ’Zeal.’ Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means ’a booty,’ thus signifying the reward of the betrayer.

Scarioth is interpreted ’The memory of the Lord,’ because he followed the Lord; or ’The memorial of death,’ because he plotted in his heart how he might betray the Lord to death; or ’strangling,’ because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again.

They are named two and two to express their union as yoke-fellows.

He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers.

Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.

These twelve Jesus sent forth, and commanded them, saying, "Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:6. But go rather to the lost sheep of the house of Israel.7. And as ye go, preach, saying, ’The kingdom of heaven is at hand.’8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give."

Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; "These twelve Jesus sent forth."

Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had both in word and deed sufficient proof of His excellent power, then He sends them.

When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; "Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go ye rather to the lost sheep of the house of Israel."

This passage does not contradict the command which He gave afterwards, "Go and teach all nations;" for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans.

Also they were sent to the Jews first, in order that being trained in Judaea, as in a palaestra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly.

Or He would be first preached to Judaea and afterwards to the Gentiles, in order that the preaching of the Redeemer should seem to seek out foreign lands only because it had been rejected in His own. There were also at that time some among the Jews who should be called, and among the Gentiles some who were not to be called, as being unworthy of being renewed to life, and yet not deserving of the aggravated punishment which would ensue upon their rejection of the Apostles’ preaching.

The promulgation of the Law deserved also the first preaching of the Gospel; and Israel was to have less excuse for its crime, as it had experienced more care in being warned.

Also that they should not suppose that they were hated of Christ because they had reviled Him, and branded Him as daemoniac, He sought first their cure, and withholding His disciples from all other nations, He sent this people physicians and teachers; and not only forbid them to preach to any others before the Jews, but would not that they should so much as approach the way that led to the Gentiles; "Go not into the way of the Gentiles." And because the Samaritans, though more readily disposed to be converted to the faith, were yet at enmity with the Jews, He would not suffer the Samaritans to be preached to before the Jews.

The Samaritans were Gentiles who had been settled in the land of Israel by the king of Assyria after the captivity which he made. They had been driven by many terrors to turn to Judaism, and had received circumcision and the five books of Moses, but renouncing everything else; hence there was no communication between the Jews and the Samaritans.

From these then He diverts his disciples, and sends them to the children of Israel, whom He calls "perishing" sheep, not straying; in every way contriving an apology for them, and drawing them to Himself.

Though they are here called sheep, yet they raged against Christ with the tongues and throats of wolves and vipers.

Figuratively, herein we who bear the name of Christ are commanded not to walk in the way of the Gentiles, or the error of the heretics, but as we are separate in religion, that we be also separate in our life.

Having told them to whom they should go, He now introduces what they should preach; "Go and preach, saying, The kingdom of heaven is at hand."

The kingdom of heaven is here said to draw nigh by the faith in the unseen Creator which is bestowed upon us, not by any movement of the visible elements. The saints are rightly denoted by the heavens, because they contain God by faith, and love Him with affection.

Behold the greatness of their ministry, behold the dignity of the Apostles. They are not to preach of any thing that can be an object of sense, as Moses and the Prophets did; but things new and unlooked for; those preached earthly goods, but these the kingdom of heaven and all the goods that are there.

Miracles also were granted to the holy preachers, that the power they should shew might be a pledge of the truth of their words, and they who preached new things should also do new things; wherefore it follows, "Heal the sick, raise the dead, cleanse the lepers, cast out daemons."

Lest peasants untaught and illiterate, without the graces of speech, should obtain credit with none when they announced the kingdom of heaven, He gives them power to do the things above mentioned, that the greatness of the miracles might approve the greatness of their promises.

The exercise of the Lord’s power is wholly entrusted to the Apostles, that they who were formed in the image of Adam, and the likeness of God, should now obtain the perfect image of Christ; and whatever evil Satan had introduced into the body of Adam, this they should now repair by communion with the Lord’s power.

These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow.

But afterwards they ceased when a reverence for the faith was universally established. Or, if they were continued at all, they were few and seldom; for it is usual with God to do such things when evil is increased, then He shews forth His power.

The Holy Church daily doth spiritually, what it then did materially by the Apostles; yea, things far greater, inasmuch as she raises and cures souls and not bodies.

"The sick" are the slothful who have not strength to live well; "the lepers" are the unclean in sin and carnal delights; the daemoniacs are they that are given up under the power of the Devil.

This He says, that Judas who had the bag might not use the above power for getting money; a plain condemnation of the abomination of the simoniacal heresy.

For He knew before that there would be some that would turn the gift of the Spirit which they had received into merchandize, and pervert the power of miracles into an instrument of their covetousness.

Observe how He is as careful that they should be upright in moral virtue, as that they should have the miraculous powers, shewing that miracles without these are nought. "Freely ye have received," seems a check upon their pride; "freely give," a command to keep themselves pure from filthy lucre. Or, that what they should do might not be thought to be their own benevolence, He says, "Freely ye have received;" as much as to say; Ye bestow nothing of your own on these ye relieve; for ye have not received these things for money, nor for wages of labour; as ye have received them, so give to others; for indeed it is not possible to receive a price equal to their value.

Before this time the 12 were called disciples, and not apostles. But now he selects these from the disciples, and makes them, as it were, masters and interpreters of the ways of God to man. He sent afterwards 72 other disciples, (Luke x. 1,) but these 12 only to the whole world. (Haydock) --- His twelve, &c. Christ chose 12 apostles, that they might correspond to the number of the Jewish patriarchs, by whom they may be said to have been prefigured; and that as the whole Jewish people were descended according to the flesh from the 12 patriarchs, so the whole Christian people might be descended according to the spirit from the 12 apostles. (Menochius) --- Others say he chose 12, neither more nor less, to correspond with the 12 prophets of the old law, with the 12 fountains in Elim; and the 12 stones selected from the river Jordan, and preserved in the ark of the testament. Others compare the 12 apostles to the 12 months of the year, and the four evangelists to the four seasons: thus Sedulius, lib. i. carm.

Quatuar hi proceres una te voce canentes,

Tempora ceu totidem latum sparguntur in orbem.

Sic et apostolici semper duodenus honoris

Fulget apex numero menses imitatus, et horas,

Omnibus ut rebus semper tibi militet annus.

First, Simon.[1] Simon was the first of the apostles, not in the time of his vocation, as his brother Andrew was called to the apostleship before him, but in dignity, in as much as he was constituted the vicar of Christ, and the head of the Church. (Menochius) ---Who is called Peter. When he first came to our Saviour, (John i. 42,) he said, Thou art Simon, son of Jonas, (or John) thou shalt be called Peter; in Chaldaic, Cephas; that is to say, a rock, designing to make him the first fundamental stone or head of his whole Church. See also Matthew xvi. 18. Beza, without any grounds, would have the word first to be an addition. But it is found in all Greek manuscripts as well as in the ancient fathers. (Witham)

Primus Simon, Greek: protos Simon. See St. Jerome, St. John Chrysostom, &c.

Go not into the way of the Gentiles, or among the Gentiles. In this first mission, the apostles were ordered to preach to the Jews only, or to the children of the kingdom. (Matthew vii. 12.) See also Matthew xv. 24. and Acts xii. 46. (Witham) --- These twelve Jesus sent. In this mission of the apostles we may observe three things: first, whither Jesus sent them; secondly, what he ordered them to teach; and thirdly, what they were to do. As to the first, he tells them not to go in the way of the Gentiles, nor enter in the city of the Samaritans; but to go rather to the lost sheep of the house of Israel. We must here take notice that this commandment, given by Christ to the apostles, of confining their preaching to the house of Israel, does not contradict one related in Matthew, (chap xxviii.) Go teach all nations, &c. We observe that these two commandments were given at two very different times; the first indeed, (the subject of our present annotation) the apostles received before the resurrection of Christ; the other after. It was necessary first to warn the Jews of the arrival of the Messias amongst them; otherwise they might have excused themselves for having rejected him, by saying, "He had sent his apostles to preach, no to them but to the Gentiles and Samaritans." (St. Jerome) --- St. Chrysostom assigns another reason why the apostles were sent first to preach in Judea, viz. that having withstood the opposition of one nation, they might be more prepared to hold out against the attacks, which they would no doubt have afterwards to sustain, in their endeavours to convert the whole world. (St. John Chrysostom) --- He forbids them to preach to the Gentiles, because it was proper that the word of God should first be announced to the Jews, children of the kingdom. See Acts chap. xiii, ver. 42. (Menochius)

And going, &c. What the apostles were to preach, is the second thing to be taken notice of in their mission. We here learn what it is, viz. that The kingdom of heaven is at hand. We here behold the great dignity to which the apostles were raised, when sent to preach. For, says St. Chrysostom, they are not sent to announce sensible things, like Moses and the prophets, but something wholly new, and before unheard of. They are not like the prophets, to confine themselves to the preaching of temporal things, their doctrine is wholly heavenly; they are sent to announce the good things of eternity. (St. Thomas Aquinas)

CHAPTER 10

And when He had called, &c. Observe that Christ, out of all His disciples, chose principally twelve, as S. Luke shows more at length (vi. 13.). He chose twelve Apostles that they should be His chief legates, whom He invested with plenary authority and power, and sent them forth into all the world to proclaim His Gospel unto all nations. He chose also seventy-two others; but these He called disciples, not Apostles, although they too are spoken of by ancient writers as Apostles, that is legates or ambassadors of Christ. And such in fact they were, but with less power, as being subject and subordinate to the twelve Apostles. These twelve Christ now sends forth, that they may begin to discharge the office to which they were called, that they may serve their novitiate under Himself as their master, that afterwards being made priests and bishops, they may after His death fully accomplish their office and ministry. Wherefore Christ made the Apostles the Princes of His Church, and superior to all the faithful, both martyrs, confessors, and virgins, not only in office and dignity, but also in grace and sanctity. For upon them he has founded His Church, as we may learn from Eph_2:20, and Rev_21:19.

Moreover the power of the Apostles was the greatest in the Church, far greater than that of Bishops; for the Apostles were chosen and sent forth directly by Christ the Lord, as it were legates a latere of Christ, with absolute power through the whole world, not only to preach the Gospel, and confirm it by miracles, but also by writing. For the Apostles had the power of writing canonical books (as in fact Matthew and John wrote Gospels), canonical epistles and the Apocalypse. They also had power to found churches everywhere, and to institute and ordain priests and bishops, and the whole hierarchical order, together with ceremonies of the Eucharistic Sacrifice and all the Sacraments.

Observe that in this triple power the Apostles were all equal among themselves and with S. Peter. Yet were they subordinate to him as their head and superior. This is why Peter (Mat_10:2) is placed and named first amongst them.

And heal all manner of sickness, &c. Gr. νόσυν, i.e., disease. Both this power, and that of casting out devils was given to the Apostles after the manner of an abiding habit. God did not endue them with a physical faculty of healing diseases; but His omnipotent power was promised to them so as always to assist them, in such a way that as often as they willed to do these things, immediately God cast out the devils, and bestowed healing. This power was given them for the confirmation of their preaching, that by this means they might convince the people.

Now the names, &c. The reason why Christ chose exactly twelve Apostles, neither more nor less, was that they should correspond to the twelve Patriarchs, sons of Jacob. For as these were of the Jews, so were the Apostles the parents of all Christians. So SS. Jerome, Austin, and all the Fathers. Rabanus speaks of other mysteries in this number, and following him, S. Thomas (in Catena) says: This number twelve is made by multiplying three into four, and signifies that they should preach belief in the Trinity in the four quarters of the world. They were typified by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve wells of Elim, by the twelve stones of the breast-plate, the twelve loaves of the shew-bread, the twelve spies, the twelve stones taken out of Jordan, the twelve oxen that supported the brazen sea, the twelve stars in the crown of the bridegroom in the Apocalypse, the twelve foundations of the city, the twelve gates.

The first, Simon, who is called Peter, &c. Beza, that he may get rid of the primacy of Peter and the Bishops of Rome who have succeeded him, thinks that first is a spurious reading, and ought to be expunged. But it is the uniform reading of all the codices and versionsGreek, Latin, Syriac, and Hebrew. And it is incredible that the passage should have been corrupted by the later Greeks, who are schismatics, and deny the primacy of Peter. Rather would they have expunged the word first, if they could colourably have done so. In short, wherever the names of all the Apostles are given in Scripture, Peter is placed first, Judas last; whilst with respect to the rest the order varies, as is plain from Mar_3:16, Luk_6:14, Act_1:13.

Moreover, Peter is called the first of the Apostles: not in age, for Andrew was older than he, as Epiphanius testifies (Hæres 51); not in vocation, for Andrew was called before him (S. John 1:41); not in love, for Christ loved S. John above all the rest, and therefore he leaned upon His breast at His last Supper. It remains, therefore, that Peter was the first of the Apostles in excellence and authority, being, indeed, their head and ruler. Thus it is that the names of the rest are not given in any uniform order, nor one called second, another third, because all were equal, and all equally subject to Peter. From this word first, in Latin primus, comes the expression Primacy of Peter, which all the ancient Greeks and Latins acknowledged. Hear S. Chrysostom, "Peter was the first and, as it were, the head of all the Apostles." S. Jerome (lib. 1 contra Jovin. c. 17), "Among the twelve Apostles, one is chosen, that a head being appointed, occasion of schism may be taken away." Ambrosiaster (in 2 Cor. c. 12), Andrew followed the Saviour before Peter, and yet not Andrew, but Peter, received the Primacy. Peter, therefore, as the Primate of the Apostles, had power to admonish and correct them if they erred in faith or morals, to put an end to contentions, to assign them their provinces, to substitute others in their place if they fell, as he substituted Matthias in the room of the traitor, Judas. For this subordination of the Apostles, of bishops, and all the faithful under one head was necessary for the unity, stability, and good government of the Church, as S. Cyprian teachesHæres 2. Peter alone among the Apostles had ordinary jurisdiction, to which in due order the Roman Pontiffs succeed. For Peter set up his Pontifical chair at Rome, where he died a martyr. But the Apostles had delegated jurisdiction from Christ, to which there were no successors.

You will say, the bishops are said to be the successors of the Apostles. I reply, this is only said by way of analogy, because bishops share with the Apostles in episcopal order and jurisdiction, because bishops are superior to other priests in the same way that the twelve Apostles were superior to the seventy-two disciples. But bishops do not possess that three-fold Apostolic power of which I spoke in the beginning of this chapter. The power of bishops only extends to their own dioceses, but that of the Apostles to all nations throughout the whole world.

Andrew his brother. Mark places James and John before Andrew, making him the fourth. Luke does the same in Acts i., 13, but in his Gospel he places him before them as Matthew does. These variations in the order of the names is to show that the Apostles are all equal in dignity and office. Whence Cajetan says upon this passage, "Peter alone has the distinction of being called first, in order to intimate that it closely pertains to Christian knowledge to recognise the Primacy of Peter, and that it is of no consequence to know the order of the Apostles among themselves."

S. John in the Apocalypse, in describing the twelve Apostles as the twelve foundations of the heavenly Jerusalem, assigns to each his place with their own peculiar precious stonesThe first foundation was jasper; the second, sapphire; the third, a chalcedony; the fourth, an emerald; the fifth, a sardonyx; the sixth, sardius; the seventh, chrysolyte; the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus; the eleventh, a jacinth; the twelfth, an amethyst. (Rev_21:19).

The first, jasper, denotes Peter, on account of the firmness of his faith; the second, a sapphire, Andrew, because of his heavenly life and love; the third, a chalcedony, or carbuncle, James, burning with zeal; the fourth, an emerald, John, blooming and a virgin; the fifth, a sardonyx, Philip, on account of the whiteness of his mind; the sixth, the ruddy sardius, Bartholomew, flayed alive; the seventh, a chrysolyte, the colour of the sea, Matthew, a penitent; the eighth, a polished beryl, Thomas, polished and established by Christ in the faith of his Resurrection; the ninth, a topaz, James the less, radiant with sanctity; the tenth, a chrysoprasus, Judas Thaddæus, who, by his acute wisdom, was hostile to heretics, as it were an onion, for πρὰσον means an onion; the eleventh, a jacinth, Simon the Canaanite, on account of the sweetness of his manners; the twelfth, the lowly Matthias, and the least.

Paul and Barnabas are not reckoned among these twelve Apostles, because they were called by Christ to the Apostolate, not whilst He was upon earth, but when He was reigning in heaven. They had equal power, and an equal measure of the Spirit, with the twelve Apostles.

Andrew is a Greek word, and means manly, strong, heroic. Many of the Jews, after they became subject to Alexander's successors, learnt Greek and took Greek names. Andrew was, what his name signifiesbrave and heroic in his preaching and passion, from the strength of his love to Christ, panting for his cross. He was, says Gaudentius, the first of all the disciples of John the Baptist, and being by him sent to Christ, first began to know Him.

James, the son of Zebedee: he was surnamed the Greater. He was the patron and Apostle of Spain, and was the first of the Apostles who suffered martyrdom, being beheaded by Herod Agrippa.

John, his brother. This is the beloved disciple of Christ, of whom I have spoken at length in the prefaces to his Gospel, Epistles, and Apocalypse.

Philip is Greek; φίλος ίππων, a lover of horses, meaning a knight, warlike. For Philip was as a war-horse of Christ against the Jews and infidels. Concerning this, see the Apoc. (vi. 2), "and behold a white horse, and he that sat upon him had a bow, and a crown was given unto him, and he went forth conquering and to conquer."

Bartholomew has been explained to mean the son of him who suspendeth the waters, from bar, a son, thala, he suspended, marim, waters. Whence Ruperti and Osorius think that Christ turned into wine upon the occasion of Bartholomew's wedding at Cana of Galilee, as though he had been the bridegroom. Others reject this. For Bartholomew is the same as son of Tolmai. Tolmai was a common name among the Hebrews, as is plain from Jos_15:14, and 2Sa_3:3. Less aptly, some interpret Bartholemew as son of Ptolemy, as though he had been sprung from the Ptolemies, kings of Egypt.

Thomas in Gr. Didymus, a twin. Concerning him, see Joh_20:24.

Matthew, the publican. Note S. Matthew's humility, who when the other Evangelists were silent about his being a publican, publicly announced himself a sinner.

James, the son of Alphæus: Alpheus means in Hebrew, learned, or a doctor. This Alphæus, the father of James, was a different person from Alphæus, the father of Matthew (Mar_2:14). For this Alphæus, the father of James, was the husband of Mary of Cleopas, who is called the sister of Mary, the mother of the Lord (Joh_19:25). Whence Helecas, Bishop of Saragossa, and others, think Alphæus is the same as Cleopas. Alphæus begat James and Jude of Mary. This was James the Less, of whom I speak at length in the Preface to his Epistle.

Thaddæus: this is the same as Jude, the author of a canonical Epistle. Of him also I have spoken in the Preface to his Epistle.

Simon the Canaanite. This Simon is not so called because he was sprung from the Canaanites, as some wrongly imagine, for all the Apostles were Jews, but because he was born at Cana of Galilee. Hence Nicephorus (lib. 8, c. 30) and Baronius think that he was the bridegroom at the marriage feast when Christ turned the water into wine. Because Cana in Heb. means zeal, S. Jerome says he was called the Canaanite, i.e. Zealotes, the Zealot, with a double allusion to the city of Cana and his zeal

And Judas Iscariot: as though Ish keriot: i.e., a man of Carioth, a city of the tribe of Judah. (See Jos_15:25.) So Angelus Caninius on Hebrew names (cap. 13.) Others, with greater probability, are of opinion that he was so called because he came from the village of Iscarioth, in the tribe of Ephraim, not far from Samaria. So S. Jerome in this place, and on Isa_28:1, Maldonatus and Adrichomius. Iscariot means in Hebrew the same as mercenary, for sachar is merchandise. And this well agrees with Judas, who made merchandise of Christ. Christ chose Judas, although He knew that he would prove a traitor, because He was willing to bear his treachery, and to add it to the weight of His Passion, for He wished His Passion to be in all respects complete. He willed to suffer every kind of torment and from all sorts of men, to teach us to do good, not only to the good and thankful, but also to the evil and the unthankful. Hear S. Ambrose (lib. 5 in Luc.): "Judas is chosen, not through imprudence, but through providence, since Christ willed to be betrayed by him, in order that thou, if thou art forsaken by thy friend, or even if betrayed by thy friend, mayest bear patiently the error of thy judgment, the loss of thy kindness." (See S. Jerome on Isa_28:1.) "Woe to the crown of pride, the drunkards of Ephraim, and the fading flower, the glory his of exaltation" (Vulg.), which the Sept. translates, "Woe to the crown of wrong, the mercenaries of Ephraim, a flower falling from glory upon the top of the fat mountain." S. Jerome understands this mystically of Judas, the traitor; "who was," he says, "of the tribe of Ephraim, of one of its villages, Iscarioth. He indeed sold the Lord for a price. He indeed, as a flower, fell from the glory of his Apostleship upon that most fat mountain of which we suppose it is spoken, 'Jacob hath eaten and drunk, and is filled; and the oved hath grown fat and kicked.' or, according to the Heb. upon 'the valley of the fat ones,' i.e., Gethsemane, by which also is signified the name of the place in which Judas betrayed the Lord." After a little, he adds, "The traitor was drunken, not with wine, but with avarice, and the incurable madness of asps, even the food of the devil; who, after the morsel, entered into him and wholly devoured him, because 'his prayer was turned into sin,' and not, even in repentance, had he the fruit of salvation."

Note, first, Christ combines together all his Apostles, and assigns to each his companion, making six pairs. With Peter He joins Andrew, and so on; that each may derive help and confirmation from his companion in his preaching. And for this cause He sent them out two and two (Luk_10:1.)

Again, among His Apostles, Christ chose three pairs of brethren, viz., Peter and Andrew, James and John, James the Less and Jude; some add Simon the Canaanite who, they say, was a brother of James and Jude. He did this to teach how dear to Him is brotherly love, according to that saying in Eccles. (xxv. 1): "In these things hath my spirit delight, which are approved before God and man, the concord of brethren, the love of neighbours, and a husband and 10 wife agreeing together." Also Pro_18:19, "a brother who is helped by a brother is as a strong city."

Observe, secondly, several of the Apostles were relations of Christ, as James and John, James the Less and Jude. For Christ chose His Apostles, not to be sleek and wealthy princes, but to endure labours, poverty, crosses, torments, and martyrdom. Whence He gave them abundance of good thingsnot temporal but spiritualeven as the order of charity requires, according to which it is right to wish and care for greater grace for parents and relations than for others.

I may add, it behoved the WORD, when He took our flesh, to unite those who were most near to Him in the flesh more closely to His Divinity also, by grace. And this He did, so that His mother was the holiest of all, then S. Joseph, after him Joachim and Anna, as His grandparents: also John the Baptist and his mother, James and John, James the Less, and Jude, as His relations and kinsfolk. For these, because by fleshly relationship they were nearer Christ's humanity, so also were they brought into chosen connection with His Divinity through grace. Therefore this was not in Christ the fault of accepting persons, as it is in Prelates, who, contrary to what is right, burden rather than truly honour their nephews and kinsmen with dignities, prebends and riches.

Lastly, there were three chief Apostles, viz., Peter, James and John, whom Christ took as the witnesses of His transfiguration, His Passion in the Garden, and other secrets, whence these are, as it were, the pillars of the Church, and the Triumvirs of the Apostles.

Go not into the way of the Gentiles. Syriac has, of the profane: Way of the G. is a Hebraism for, to the Gentiles. Similar is Jer_2:18. "And now what hast thou to do in the way of Egypt?" That is, "Why art thou going into Egypt?"

This is the first precept of Christ, by which sending His Apostles forth to preach, He bids them go not to the Gentiles or the Samaritans, but to the Jews. The reason was, because they were the children of the Kingdom, and sons of Abraham, Isaac and Jacob, to whom the Messiah, that is Christ, had been promised by God. Had not Christ acted thus, the Jews might have taken exception against him and the Apostles, and said, "Thou art not the true Messiah, for thou preachest the Gospel to the Gentiles and Samaritans. Our Messiah was promised by the Prophets to the Jews, not to the Gentiles." This precept, however, was only temporary. It only lasted during the life of Christ on earth. After His Resurrection Christ sent His Apostles to evangelize the nations throughout the whole world. Then was taken away the distinction between Jews and Gentiles, and of both there was made one Fold and one Shepherd. So S. Jer., Chrys., and others. S. Paul puts the command of Christ in this verse in another form, when he says, "For I say that Christ Jesus was the Minister of the circumcision for the truth of God to confirm the promises made unto the fathers."

And as ye go, preach, saying, &c. This is the second and the chief command of Christ to His Apostles, viz., that they should traverse Judea, and preach the Kingdom of Heaven, and invite, yea compel men to come into it. It was as though Christ said, In a short time I will, by My death, open Heaven to men, which has been shut for so many thousands of years by Adam's sin, and I will open the way of entrance into it. Invite all therefore to enter upon this way that they may gain the Kingdom. This was the sum and substance of Christ's preaching.

Heal the sick, &c. This is the third precept of Christ, by which He bids them use freely the power which had been given them of working miracles to persuade men to believe in Christ, that their souls might be healed of unbelief.

Freely ye have received, &c. For freely the Greek has, δωρεάν, as a gift, gratis in the Vulgate. This is Christ's fourth precept. By using the word gratis, he takes away the occasion of pride, says S. Chrys., since they know that they have not this power of themselves; but by God's free gift have received it, without merit of their own. In like manner this word gratis excludes all avarice and simony, that they may not sell their miracles for money. Again, they are admonished to be liberal in exercising this power, keeping as the end in view the benefit of others, like Mountains, which the more water they send forth abroad, the more they interiorly receive. This is what Isaiah foretold concerning Christ. "Ho! every one that thirsteth, come ye to the waters. Come ye, buy wine and milk without money and without price." For this liberality became the King of kings, that is Christ the Lord, and therefore He willed His Apostles to be altogether opposed to every appearance, yea, even shadow, of simony and covetousness, that they should not receive any gift, lest men should think they were seeking their own wealth, and so be turned away from the faith of Christ. The Apostles would have sinned and broken the command of Christ if they had received gifts on account of their preaching. Thus S. Hilarion, as S. Jerome testifies in his life, healed very many sick persons, but would not receive any gifts from them, not so much as a morsel of bread; for he was wont to say, "Gratis ye have received, gratis give." He replied to a certain nobleman whose name was Orion, whom he had delivered from a legion of devils, and who urgently pressed him to receive a gift, at least that he might distribute it among the poor, "Be not grieved, my son, at what I do, for I do it for thy sake and my sake. If I should receive this I should offend God, and the legion would return to thee."

A provincial council of Constantinople in a Synodical Epistle expounds, Gratis ye have received, &c., of the priesthood, that it must not be simoniacally sold.

Observe, the precise reason why the Apostles were bound to bestow gratis the Charismata given to them by God was not merely because they had received them gratis from God. For he who has received knowledge, or some natural skill infused into him by God, like Bezaleel, the architect of the Tabernacle,such an one, I say, may lawfully sell it, and teach it to others for money, as some masters of arts do. The precise reason, therefore, is because this thing is so sublime, and of such a nature that it cannot be acquired by human industry, but can only be received by the free grace of God; because it is indeed divine, and therefore far surpassing and transcending all price. This is the meaning of gratis ye have received. Wherefore to wish to estimate it at a price, and to sell it, is to treat it unworthily and profane it. It is to do a grievous indignity to it and to God, from Whom it has its sanctity: and therefore it is the crime

You will say, Then by parity of reasoning, he who exchanges one sacred thing for another is guilty of simony by the law of nature, and by the Divine law, because he does not give it gratis. Adrian admits this (quodlib. 9 ad 4, conclus. lit. E.). But I reply by denying the consequence. For in this place, to give gratis is to give without temporal hire or reward. This may be collected from what follows: Provide (Gr. Possess) neither old, &c. For things sacred have no temporal price. And this is neither given nor received when one sacred thing is exchanged for another. So SS. Jer., Chrys., and others. (See Lessius, Tract. de Simonia, dub. 3.) Let religious and apostolic men follow closely this precept of Christ, for it very greatly conduces to His glory and the salvation of souls, as I have learned by an experience of forty years. S. Ignatius, the Founder of our Society (Reg. 17, Sum. Constit.) thus wisely lays down: "Let all who are under obedience to this Society remember that they ought to give gratis what they have gratis received, neither asking nor receiving pay, nor any alms, by which masses, confessions, or sermons, or any other offices whatsoever of the things which the Society, according to our institution, is able to exercise, may seem to be compensated; that thus it may be able to advance with greater freedom both in the Divine service and the edification of our neighbours."

Once, when S. Antony was on a journey, he saw an immense piece of gold. He admired the size of the glittering piece of metal and ran as fast as he could to his mountain, as though he were running from a fire. Whenever money was offered to S. Vincent Ferrar as he was preaching through the villages, he refused it, and forbade his companions accepting it. S. Francis was wont to say that "money to the servants of God is nothing else than a devil, and a poisonous snake."

Provide neither gold, &c., in your purses, Gr. in your girdles; for formerly they attached purses to their girdles, or wove them into their girdles. This was especially the case with soldiers and travellers. Whence the proverb, "He has lost his girdle," said of him who has no money. Hence also coffers have been called girdles.

This is the fifth precept of Christ given to His Apostles concerning not possessing money. It was given for three reasons. 1. That being free from all earthly affections and cares, they should depend entirely upon God's providence. 2. That they should be wholly intent upon preaching the Gospel, and give all their thoughts and cares to that. 3. That they might give to all nations an illustrious example of simplicity, poverty, contempt of riches, wherebyby means of this angelical lifethey might draw all men to love and admire them. There is nothing, says Euthymius, which makes men so admirable as a frugal life, and to be contented with whatever comes to hand.

Symbolically, S. Jerome says, "gold, we often read, is to be taken for understanding, silver for speech, brass for voice. These cannot be received by us from others, but are given to us as a possession by the Lord."

You will inquire whether those precepts of Christ concerning not possessing money, shoes, staff, and two tunics, or coats, were given to the Apostles in perpetuity, or were or were they only temporary? S. Hilary, S. Jerome, S. Ambrose, S. Austin, and after them Maldonatus, are of opinion that they were perpetual; so that the Apostles in all their travels, in which they preached to the Gentiles, were tied to this form and species of poverty. The common opinion is that these precepts were only temporarily binding, that is to say, only whilst they were preaching to the Jews during Christ's earthly life.

First, I say that this latter opinion is the correct one. It is plainly so from Christ's saying, Go ye not into the way of the Gentiles, &c. For the Messiah must be first shown to the Jews, that if they received Him, the Gentiles might the more readily accept Him

2. It is plain from Luk_22:35, where Christ speaking retrospectively of this mission and precept, says, When I sent you without bag and scrip and shoes, lacked ye anything? And they said, Nothing. He saith unto them, But now, &c. This word now shows that he was giving them a different precept, viz., that they should take a scrip, and buy a sword.

3. The Apostles in going to the Gentiles were preaching to infidels who were likely at first to be prejudiced against them as enemies of their gods, and who would not deign to give them food and hospitality. Before, therefore, they could persuade them to believe, they must provide themselves with the means of living, especially as they were often accompanied by a large number of catechists, interpreters, and other coadjutors. Thus, when Paul was going to Jerusalem, there accompanied him Sopater, Aristarchus, Secundus, Timotheus, Caius, Tychicus and Trophimus (See Act_20:4).

The Apostles were accustomed to allow a pious and wealthy woman to accompany them, to provide for them. This clearly appears from 1Co_9:5: "Have we not power to carry about a woman, a sister (Vulg.), even as the other Apostles?" Christ Himself did the same thing, who permitted Magdalen, and other pious women whom he had converted, to accompany Him to provide for Himself and His followers (see Luk_8:3). Yea, Judas had coffers (Vulg, ), and bore what was put into them. And in the 6th of John, the disciples say to Christ: "Whence shall we buy bread that these may eat?"

You may say that Christ did not Himself keep the precept which He gave to His Apostles concerning not carrying money. I answer that Christ did observe it at the commencement of His ministry. He was then without any coffers, as appears from His words, "Foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." It was with the object of providing for His twelve Apostles and seventy Disciples, whom He took about with Him, that He permitted Judas to carry coffers (Vulg.). For who could exercise hospitality towards so great a number of people? Who could, or would, sustain them for a continuance? But Christ sent His Apostles throughout Judea only in pairs. And two people could easily find hospitality from anyone piously disposed. In like manner when S. Francis Xavier was going to the Indies, he took no provision for his journey into the ship. Indeed, he refused what was offered him by the King of Portugal. He daily begged his bread from the sailors and passengers, because he was alone. But now, at the present time, when fifties and hundreds from the Society of Jesus and other Orders are often sent out to preach the Gospel in the Indies, it is only right that they should carry some provision with them for their voyage. For where are the sailors or passengers who could or would supply all these persons during a six months' voyage? So S. Vincent Ferrer, who went through the countries of Europe in an apostolic manner evangelizing, was wont to have hundreds, yea thousands of people accompanying him. And so he had his purveyors, who provided food and other necessaries for all; for the ordinary inhabitants could not have borne the burden.

I say, however, in the second place, that these precepts, so far as their substance and scope are concerned, which were to exhibit a mind free from covetousness, and to place before it a great contempt of all earthly things, and a firm trust in the providence of God; these are the things, I say, which Christ wished to impress upon His Apostles by these precepts. And these the Apostles in very deed fulfilled, when, having received the Holy Ghost at Pentecost, they thought, spoke, and treated of nothing except heavenly things. And so these precepts of Christ, not merely as to their scope, but as to their very letter, whenever and wherever it was possible to do so, were fulfilled by them. Yea, to these precepts Paul added the determination that he would not receive from the faithful the expense of his maintenance, but would procure a livelihood by the labour of his hands. And this is all that is meant by the Fathers who were cited at the commencement of this discussion. S. Francis imitated this example of Apostolic poverty when he sent out his brethren two by two to preach, and gave them this as their only viaticum, "Cast thy care upon the Lord, and He will nourish thee."

Nor scrip, &c. The scrip is a pouch, or traveller's bag, in which wayfarers put bread and food to eat on the way, hence the adage, "The beggar's bag is not full."

Neither two coats: understand two pairs of coats, or tunics, says Thomas, for a change, that you may put on, now one, now the other. For Christ does not here forbid the putting on of two garments at the same time on account of cold or other necessity, for Christ Himself was clothed with two garments, as appears from Joh_19:23. So S. Jerome, &c.

More simply, Lyra, Toletus and Barradi understand a single tunic to be here meant. For one coat in so hot a country as judea is sufficient. Wherefore Christ had only one outer coat, for that seamless garment was an inner one, or a shirt. Over the outer garment it was afterwards the custom to throw a pallium, or cloke.

Neither shoes: not two pair of shoes, say S. Thomas and Cajetan: but the more simple way of taking it is to understand that such shoes as cover the whole foot are forbidden, not sandals, which only protect the soles of the feet from being hurt by stones. S. Mark (vi. 9) shows that these were allowed to the Apostles. For Palestine is a rough and stony country as well as a hot one. So S. Jer., Enthym., Tolet, Jansen, and S. Austin understand the passage. But shoes confine and, as it were, imprison the feet, and make them less expeditious in travelling, and sometimes too hot. Christ then forbade shoes to His Apostles, as they were travelling about Palestine, that they might make greater expedition in their journeys, and to take away undue care of their feet. Shoes are called by the Greeks ύπυδήματα, i e., what is bound, or tied, because they were formerly bound or tied with strings above, as is still the custom with many. That the Apostles after Christ's Ascension made use of sandals, appears from Acts xii., where the Angel says to Peter, Bind on thy sandles. Of such a kind is S. Andrew's sandal in the Cathedral of Treves, which has been shown me by the Reverend, the Provost. Such were the sandals worn by the prophets Isaiah, Jeremiah and Ezekiel, as appears from their ancient pictures preserved at Rome in the Codex of the Emperor Basil Porphyrogenitus, in the Vatican. Such too may be seen in the picture of the Blessed Virgin, painted by S. Luke, and preserved at Rome. The Child Jesus is there represented in her arms. He is shod with sandals which are bound about the feet above, with strings, in such a way that the toes and upper portion of the feet are entirely uncovered. Nothing is covered except the sole of the foot.

Many of the early Christians followed this example of Christ and His Apostles, and went without shoes. Lucian shows this in his Philopator, where describing a Christian's dress, he says, "He wears a ragged cloke, without hat or shoes, with unkempt hair." Similarly Plato, says S. Jerome, "bade that the two extremities of the body, the head and the feet should be left uncovered, that they may not become tender. For when these are strong, the other parts of the body will be robust." On the cloke of the Christians there was the old proverb, Gone from the toga to the pallium, meaning that a man had gone over from heathenism to Christianity. For heathens wore the toga, Christians the pallium, or cloke. Whence Tertullian (lib. de Pallio c. 5), "we say nothing about shoes, about the peculiar torment of the toga, the most unclean protection of the feet, albeit false enough. For how is it not expedient that the barefooted man should be stift with cold and heat, like the crook-footed man in shoes! Vast assistance is there in walking from the cobbler's stall! The inventors had an eye to the votaries of Venus!" Very excellently says Clement of Alexandria (lib. 2. Pædagog. cap. 11), "Most becoming is it in a man not to have any shoes, unless he be a soldier. For a man that is shod has no small resemblance to one who is fettered. It is the best kind of exercise, and conduces to health and expedition to go with naked feet, unless necessity prevent: but if we ire not going on a journey, and are unable to walk with bare feet, we must use the sort of shoes which the Athenians call Κονίποδας, because, as I conjecture, the feet are near the ground. John is a sufficient witness of the advantage of being lightly and simply shod. He said that he was not worthy to unloose the latchet of the Lord's sandals. He had no finely worked shoes, who exhibited to the Hebrews the pattern of true philosophy."

Symbolically, S. Austin (lib. 2. de Consens. Evangel. c. 30.), says, "Mark saith they were to be shod with sandals, by which the foot is neither covered above, nor yet bare on the ground. For verily it was the Lord's will that the Gospel should neither be hid, nor yet that it should rely upon earthly advantages." The Gloss., "By an Apostle must be cast away gold, that is, worldly wisdom; silver, that is, eloquence; money in the purse, that is, hidden wisdom; a scrip, that is the burden of the world; shoes, that is, the examples of dead works."

Nor yet staves. The Gr., followed by the Vulg., has staff in the singular. You will say, Mark (Mar_6:9), says differently, viz., a staff only. I reply, Mark is speaking of the Heb. mischan, a rod, or a staff, on which to lean. For this was the symbol of poor travellers, who relieve their weariness by leaning on a staff. This was how Jacob journeyed to Mesopotamia. But Matthew is here speaking of matte, i.e., a rod for defence, or punishment. This was what Christ forbade His Apostles carrying. Observe that the Greek ρ́άβδος, a rod, has three meanings. First. The symbol of honour and power, such as the sceptre of monarchs, the fasces of consuls, the rod of prætors and judges. This is called in Hebrew, scebet, whence sceptre. As David says in Psa_2:9, "Thou shalt rule them with a rod (scebet) of iron." And Ps. xlv., "The sceptre of Thy kingdom is a right sceptre." And Isa_14:5, "The Lord bath broken the staff of the wicked, and the sceptre of the rulers." Hence also: ρ́αδοφόροι, that is, rod-bearers, was the name given to lictors and officers, by whom the magistrates executed their sentences. The rod which they bore was the sign of their office. So also the Jewish Doctors were wont to carry a rod, or wand in their hands, says Lyra, as the mark of their teaching, in the same way that schoolmasters now make use of a ferula. Christ forbids this practice to His Apostles. He bids them carry before them modesty, humility; not imperious authority and power. It was such a rod as that of which I have been speaking that Moses, the lawgiver of the stiff-necked Israelites, bore, and with which he smote Pharaoh with the ten plagues, and chastised the rebellious Jews. Christ, whose law is the spirit of love and sweetness, hath another rod.

Second. Ράβδος, rod, or staff, hath the same meaning as matte, in the sense of a rod with which you strike or beat a person, as teachers scourge their scholars. Thus Psa_89:32., "I will visit their iniquities with a rod." And Exo_21:20, "He who smiteth his manservant, or his maidservant with a rod." So the arms of rustics are sticks and rods. David went against Goliath with no other arms than his staff and his sling. And Ezek. (c. xxxix.), speaking of the slaughter of Gog, says "They shall burn the arms, the shield, and the spear, the bows and arrows, the staves and the javelins." Also Is. xx., "Asshur, the rod of mine anger." So that in this place by staff, arms of any kind are forbidden by Christ to His Apostles. He bids them trust not in arms but in God, and that they should be preachers of Divine protection, and propagate the faith, not by fighting, but by suffering. For he who has the Lord for his help, what need hath he of a staff" says S. Jerome.

Third. Ράβδος signifies mischan, a staff on which to lean. This Christ allowed to His Apostles.

Lastly. Johannes Alba (lib. elect. p. 337), by staff here understands one on which was cut some mark or sign of mutual friendship, so that it was what was called a tessera, or pledge of friendship, which people were accustomed to show when they went to personally unknown friends, that they might be received to hospitality by them. Wherefore when men renounced friendship, they were said to break the tessera of friendship. So that Christ's meaning in this place would be, "Rely not upon human help, bear not the tessera of friendship as the guarantee for your reception. God will provide you with hospitality." But this sense is a strained one.

Symbolically, the staff or rod denotes the power of the Apostles. S. Austin.

The workman is worthy, &c. He gives the reason why He forbids the carrying a viaticum. "Let preachers," says S. Chrys., "receive their support from the people, but their reward of their hire from God." In other places this support is called wages, or hire, from the similitude of those workmen, to whom food is given as a part of their wages. Yet in the case of preachers it is not properly wages, for preaching far transcends all price, and all human wages. S. Paul (in 1 Cor. ix.) calls this support of preachers, their pay or stipend, from the similitude of soldiers, to whom it is not given as wages; for what is it in comparison with the perils they undergo? but as the support which is their due. "Labour therefore in the Lord's vineyard, 0 ye Apostles, and preach zealously. Be not anxious about sustenance, about food and raiment, for God will abundantly provide for you either by your hosts, or from some other of the rich treasures of His Providence."

Into whatsoever city, &c. Worthy, that is, apt and meet to receive the Gospel, one who fears God, and leads a good life, who desires salvation, who shows hospitality to poor and pious people, especially preachers; one who knows, as S. Jerome says, "that he is receiving a favour, rather than conferring one."

This is the sixth precept which Christ gives to His Apostles concerning hospitality, when they were going to preach to the Jews, that they should not lodge with any one who was opposed to faith in Christ, or of evil report, lest his infamy should bring discredit upon themselves. "A host," says S. Jerome, "should be chosen for his reputation among the people, and from his character with his neighbours; lest the worthiness of preaching should be besmirched by the infamy of the preacher's host."

And the rab eide, &c. Why? First, lest if the Apostles should go about from one host to another, they should appear changeable and inconstant. So S. Chrys. Secondly, not to grieve their first host, and do him a dishonour by migrating to one worthier. Thirdly, lest any one should call them gluttonous, seekers after the luxurious boards of the rich. It must be understood that this precept applies only when they did not remain very long in the same place, so as to become burdensome to their host; for in such a case charity and prudence would recommend a change of hostel.

When ye enter into a house, &c. This was the ancient method of salutation among the Hebrews, by which they prayed for the peace and prosperity of the master of the house and his family. The Hebrews understood it of temporal blessings, but Christ of spiritual. For Christ came to the world to make peace between God, man, and angels. Wherefore when He was born the angels sang, "Peace on earth, to men of goodwill" (Vulg.).

This is the seventh preceptthat they should pray for peace for their host, and by their prayer discover if he were worthy and suitable. The Apostles, therefore, pray for peace for their host, first with God, secondly with his family and neighbours and all other persons. S. Chrys. says that this salutation of the Apostles was not a mere naked and verbal one, but real and efficacious, and had the power of conferring upon their host (if he were worthy) actual peacethat is to say, grace, faith, and salvation.

And if the house be worthy, &c. That is, ifas He had said a little beforethe host be worthy, that is, a lover of peace and salvation.

But if it be not worthy, &c. If the host refuse and reject your salutation of peace, your peace shall return unto youGr. ε̉πιστραΦήτω, let it return, in the sense of shall return. For the Heb. often uses the imperative instead of the future. Note the personification. Peace is here introduced as a person rejected by a host, and going elsewhere, and carrying the Apostles with him. If the host rejects your salutation of peace, your salutation shall not therefore be unfruitful, for there shall come to yourselves what you prayed for him, that is, peace and all prosperity. Thus shall your peace, repulsed by this unworthy host, come back to you, and lead you to some worthy host who will eagerly receive you and believe your preaching. There is a similar mode of expression in Psa_35:12-13, to which Christ here makes an allusion . "They rewarded me evil for good," &c.; "And my prayer shall return into mine own bosom." So Eusebius, S. Athanasius, and Hesychius on this Psalm expound it. The latter says, "Into the bosom of Christ, i e., the Church of the Gentiles, the prayer of Christ (turned away by the Jews) falleth." This is what S. Paul said to the Jews: "It behoved that the Word of God should be spoken first unto you, but since ye reject it, and count yourselves unworthy of eternal life, lo, we turn to the Gentiles."

And whosoever shall not receive you, &c. . . . the dust of your feet. Luke and Mark add, for a testimony against them. Abul. Says that the Apostles were to do this twice, once in the city and once outside the city. They were to do it by striking their sandals against the ground, or by knocking, or rubbing them upon a stone, to brush off the dust.

You will ask, Why was this? 1. S. Jerome says, dust is shaken off as a testimony of labour, to show that they had entered the city, and the Apostolic preaching had reached it. And as Theophylact: "They testify that for their sakes they had made so long a journey, and it had profited them nothing."

2. Shake off the dust, as impious, on account of the impious inhabitants, that ye may signify that they are, as it were, anathema, and that ye will have nothing, not even their dust in common with them, as being doomed to eternal condemnation. So S. Jer. Theophyl., Ambrose, &c.

3. That this dust shaken off may be a witness in the day ot judgment against their unbelief and wickedness. And this is why Luke adds, for a testimony to them, i.e., against them.

By this, which is the 8th precept of Christ, He tacitly bids His Apostles be of good courage, and not to be distressed, when they saw the Jews rejecting the Gospel, but as God's avengers to rise up boldly against them.

Verily I say unto you, &c. They shall be more heavily punished and condemned who reject the Apostles than the Sodomites were, who perished in the fearful fire from heaven, by which the whole Pentapolis was consumed, for an awful example to all ages.

You will ask, how can this be true, since the sin of Sodom was a very great crime contrary to nature, and crying to heaven? The sin of Sodom is reckoned amongst the worst sins, but in the catalogue of lusts, or sins against the natural law of chastity only, for, in other respects, it is certain that there are worse sins, such as heresy, infidelity, blasphemy, sacrilege, despair, hatred of God. Those therefore who rejected the Apostles, and in so doing rejected the grace and salvation of Christ, sinned far worse than the Sodomites, and that, not by a single, but by a manifold sin, viz., 1. by the sin of infidelity, 2. of disobedience, 3. of ingratitude, 4. of inhospitality, 5. of rebellion and contumacy against God, contrary to the law of nature, and of God, and against His grace so benevolently and liberally offered to them, and confirmed by so many miracles and benefits.

This denunciation has also in a measure an application to those who despise God's word, or vocation, or holy inspirations, against whom God thunders, in Pro_1:24. "Because I called, and ye refused, I also will mock at your calamity."

S. Jerome proves from this. passage that the punishments of the damned are not all equal, nor, by consequence, their faults.

Moreover Christ appositely compares those who rejected the Apostles to the Sodomites. 1. Because they were guilty of inhumanity and barbarity towards guests. 2. Because as the Sodomites were admonished by Lot and despised him, so were these admonished by Apostles whom Christ sent forth for their salvation. 3. As the Sodomites were punished by fire and brimstone from heaven, so will these be punished by fire and brimstone in hell, only far more severely; because if the Sodomites had heard the preaching of Christ and His Apostles, and had seen their miracles, they would have believed and repented.

Behold I send you forth as sheep, &c. S. jerome, by wolves, understands the Scribes and Pharisees: others, any enemies, or persecutors. No animal is so defenceless as a sheep. In this way Christ sends his Apostles without arms, that he may shew forth His own power in them. He does not send them as lions, but as sheep, that by means of His miraculous power they may vanquish the wolves. Listen to S. Chrys., "Let them blush, who, like wolves, persecute their adversaries, when they behold innumerable wolves overcome by a very few sheep. And assuredly, so long as we are sheep, we shall easily overcome our enemies. But when we are changed into the nature of wolves, then we are overcome, for in such a case we have no more help from our shepherd, who feeds sheep not wolves." S. Chrys. observes that Christ foretells coming evils and persecutions to His Apostles for four reasons. 1. That they may learn His foreknowledge. 2. That they may not suppose such things happen through lack of power in their master. 3. That they may not be suddenly overcome. 4. That they may not be troubled at the time of the Cross. Christ thus, as it were, animates His Apostles, "Come, 0 ye my Apostles, I am sending you to the Jews and to Infidels, who will vex you and persecute you, but think of this, that it is I who send you, I, I say, who sent Elijah and Elisha, Isaiah and the rest of the prophets to Ahab, Jezebel and Manasseh, and other wicked kings. I animated, strengthened, and protected them, and when need was, I delivered them. And when at length I permitted them to be slain by them, it was that by their blood they might set a seal to My faith and religion, and win the laurel crown of martyrdom. In the same manner I now send you: and through you I am about to do the same, yea still greater things. I will be always with you, and stand by you, that in life ye may by the innocency of sheep, and in death by the meekness of sheep, conquer all men and all things."

Therefore by these words, Behold I send you, are signified the Divine authority, power, assistance, and protection of Christ whereby He defends His Apostles, as it were innocent sheep, against the wolves their enemies, that they may convert them by preaching, or else nobly vanquish them by dying. He therefore that will be Christ's true servant, disciple, and Apostle, let him look upon himself as sent forth like a sheep in the midst of wolves. So let him be lavish of his life, as though he were doomed, and prepared to endure labours and crosses, yea death itself, for Christ's sake. Albanus, the Captain General of the army of Charles V., had 400 stout and resolute youths, who were prodigal of life, and devoted to death, called the forlorn hope. In a battle, he despatched these against the strongest part of the enemy's ranks, that by their audacity and determination to die, they might throw those ranks into confusion, and so prepare the way for victory. Thus devoted and prodigal of his life let the Apostolic preacher of Christ deem himself, that he may subdue unbelievers to Christ the conqueror. Such a one blessed Xavier deemed himself, when he was going to the Indies, and said to his weeping friends: "Do merchants at such expense and such peril, prodigal of life, sail to India from zeal for earthly merchandise; and shall not I go thither for the sake of God and souls?"

Be ye therefore wise, &c. Wise, i.e., prudent. 1. "That by prudence," says S. Jerome, "ye may avoid snares, and by harmlessness or simplicity ye may do no evil. And the craft of a serpent is given as an example, because with its whole body it hides its head, to protect that wherein is its life. So too let us, by the exposure of our whole body, guard Him who is our HeadChrist; that is, let us strive to keep the faith whole and undefiled." 2. Rabanus Maurus says, that the serpent is wont craftily to choose narrow chinks, so as by passing through them, to put off his old skin. Hear Isidore of Pelusium (lib. i. epist. 26): "The serpent by crafty artifice puts off his old skin, by compressing himself into some narrow chink. So Christ wishes us, by means of the narrow way and affliction, to put off the old man and to put on instead the new man, which is renewed after His image." 3. Remigius says, Beautifully doth the Lord admonish preachers to have the prudence of serpents, because the first man was deceived by a serpent. It was as though He had said, Because the enemy was crafty to deceive, do ye be prudent to deliver. He commanded the Tree, do ye praise the virtue of the Cross. Hilary adds, He falsely promised immortality, saying, Ye shall be as gods; do ye promise true immortality, that they who believe shall be as angels.

4. The serpent has most clear sight. Whence the adagethe eye of a serpent. So let an Apostle behold all things with the piercing sight of his mind, that he may avoid what is evil and forward what is good.

And harmless (Vulg. simplices) as doves. Because, as Remigius says, "Simplicity without prudence is easily deceived, and wisdom is dangerous unless it be tempered with simplicity." And as S. Gregory says (lib. iv. epist. 31 ad Mauritium), "As the astuteness of the serpent sharpens the simplicity of the dove, so does the simplicity of the dove temper the astuteness of the serpent."

For harmless the Gr. is α̉κέραιοι, which (if it be derived from α̉, privative, and κέρας, a horn) means devoid of malice or harm, innocent, innocuous. So S. Basil: or if from α̉, privative, and κερα̉ννυμι, to mingle, it is the same as unmixed, i.e., pure, sincerethose who, without prevarication, express with their mouths what they think in their hearts. Christ therefore bids them "by prudence avoid snares, by simplicity to do no evil," says S. Jerome.

S. Chrysos. says, anger is not extinguished by anger, but by meekness. It is not enough to bear evils, but we must not even be troubled, which is dove4ike.

Theoph. and Euthym. remark that doves, although they be deprived of their young ones, yet return to the same nests and masters. As though Christ said, "So also, 0 ye Apostles, do not ye remember the injuries done unto you, but meekly and lovingly return ye to those who have vexed and injured you, that ye may help and convert them. This is the ninth precept of Christ. The tenth follows.

But beware of men, &c. Councils, Gr. συνέδρια, i.e., sessions of magistrates and judges; lest by them ye be condemned as blasphemers of God, or rather of the gods. The Syriac has, They shall deliver you into the house of judgments, that is, into the prætoria. Beware of men1, false and treacherous men, who shall bring you to councils and before judges. Such are those, who for this cause are to be guarded against by priests at this day in England, Scotland, and Japan; 2, of men, viz., insidious men, who lay snares for you by means of perplexing and political questions, that they may catch some word out of your mouth against the laws or sovereigns, that they may accuse you to them; 3, of men, i.e., persecutors, who seek to kill you. Beware, i.e., bear yourselves cautiously, as far as may be, remembering your duty, so that ye may avoid their plots and treacheries; but above all, that ye fall not by their persecutions and threats so as to deny Christ.

Moraliter, let every one learn to beware of himself, for man is a wolf to man.

And so no one need say, I have been born in an inauspicious time, I cannot be a martyr. There is no Nero now, no Decius now. Any one can be a martyr if he manfully resist lusts, fears, temptations, for the love of God. Thy cupidity is a Decius to thee, thy fear a Nero, thy temptation is a Julian. Thy companion persecutes theelaughs at theecalumniates thee. Fever, cold, asthma torments thee. If thou bear these patiently for the love of God, thou art a martyr of patience, like Job was. Gluttony goads thee to swill in wine and delicacies. Resist, and thou art a martyr of abstinence, like Daniel. Ambition attracts thee to raise thyself above others, to aim at high dignities. Pluck it from thy mind, and thou art a martyr of humility and modesty, like S. Francis. Does thy superior bid thee do hard things, which are repugnant to thy feelings? obey, conquering thyself, and thou art a martyr of obedience, like Abraham, when he offered up Isaac. Does lust titillate thee? Mortify it by fasting, crucify it by hair shirts, and thou wilt be a martyr of chastity, as Joseph was. Study, teach, preach, labour, go to the Indians, that thou mayest save perishing souls, and thou art a martyr of charity, like blessed Xavier.

And in the synagogues, where the law was read, and breakers of the law were scourged, ye shall be beaten: Thus Peter and the Apostles were beaten (Act_5:40). And S. Paul says (2Co_2:24), "Of the Jews five times received I forty stripes save one."

And before governors, i.e., of provinces. So Paul was led as a captive before Felix and Festus, governors of Judea; James the Less before Ananias, the High Priest, by whom he was ordered to be slain; Peter and James the Great before Agrippa, who struck off James' head. Peter and Paul were brought to Nero, under whom they at length underwent a glorious martyrdom, Thus, too, S. Andrew was led to Ægeus, the pro-consul of Achaia, by whom he was crucified; S. John to the Emperor Domitian, by whom he was placed in a cask of boiling oil, from which he gloriously came forth. From such things it will be seen that what Christ now says does not refer to this first sending the Apostles into Judea, for we do not read of any such things happening then, but of things which were to happen in their future life.

For my sake. He adds, says S. Chrysostom, an alleviation which was no small consolation, that they should suffer for Christ's sake. Wherefore when the Apostles were beaten, "they went from the Council rejoicing that they were counted worthy to suffer shame for His name."

For a testimony of my true faith which ye preach: for of this your martyrdom shall be an illustrious testimony. Hence, many who saw the constancy of the Apostles and Martyrs under their torments were converted to Christ. So S. Hilary.

But when they shall deliver you, &c. This is the eleventh precept of Christ, by which he forbids the Apostles being anxious about their answers to the questions of the governors, because He promises that He will Himself suggest to them what they shall be. The Gr. is μὴ μεριμνήσητε, do not be anxious and solicitous. He does not forbid their prudently premeditating an answer, but forbids an anxious and troubled care about it. By the martyr in his questionings and torments God must be assiduously invoked that He may inspire him with wisdom to answer, and courage to endure. This is what Luke says Christ promised, I will give you a mouth and wisdom which none of your adversaries shall be able to gainsay or resist. Thus it is said of S. Stephen, "They were not able to resist the wisdom and spirit with which he spake." There is a famous example of the literal fulfilment of this promise in the life of Saint Lucy of Syracuse who, when she was ordered by the governor Paschasius to sacrifice to the gods, boldly refused. The prefect said in a threatening tone, "Your words will cease when you come to be scourged." The Virgin answered, "Words can never be wanting to God's servants when the Lord Christ has said, 'When ye stand before kings and governors take no thought how or what ye shall answer, for it shall be given you in that same hour what ye shall say, for it is not ye that speak, but the Holy Ghost which speaketh in you.'" Then Paschasius asked her, "Is the Holy Spirit in thee?" She replied, "Those who live chastely and holily are the temple of the Holy Spirit." Then he said, "I will command thee to be taken to the house of shame, and then the Holy Spirit will leave thee." The Virgin answered, "If you order me to suffer violence against my will, my chastity shall receive a double crown." Then Paschasius was inflamed with rage, and commanded her to be led to the house of shame; but by the power of God it came to pass that by no force could the Virgin be removed from the place where she stood. Observe the wonderful prudence of this Virgin, who to every question answered wisely, so that the governor was put to silence. Of a truth the Holy Ghost spake in her.

Tropologically. S. Austin (lib. iv. De Doctrinâ Christiani, c. 15) teaches that a preacher ought to pray and study before his sermon: but for the actual time when he is speaking he ought to think that the Lord's words are applicable to a good mindTake no thought how or what ye shall speak, &c.

Brother shall deliver the brother to death, &c. Because they believe in Me and preach Me. Christ fortifies beforehand the Apostles and believers by predicting the persecutions which they were about to suffer from their unbelieving relations, who (forgetful of natural ties and affections) would persecute them even unto death. As Bede says, "He foretold the future trouble, in order that, being known beforehand, they might more easily bear it." "For the darts which are seen coming are less likely to strike," says S. Hilary. As examples of the fulfilment of these words, S. Barbara was killed by her own father for the faith of Christ. So, too, was S. Christina. S. Lucia was accused by her own son Eupr

1 And when he had called unto him 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. 2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus; 4 Simon the Canaanite, and Judas Iscariot, who also betrayed him.

Here we are told, I. Who they were that Christ ordained to be his apostles or ambassadors; they were his disciples, v. 1 . He had called them some time before to be disciples, his immediate followers and constant attendants, and he then told them that they should be made fishers of men, which promise he now performed. Note, Christ commonly confers honours and graces by degrees; the light of both, like that of the morning, shines more and more. All this while Christ had kept these twelve,

1. In a state of probation. Though he knows what is in man, though he knew from the first what was in them ( John vi. 70 ), yet he took this method to give an example to his church. Note, The ministry being a great trust, it is fit that men should be tried for a time, before they are entrusted with it. Let them first be proved, 1 Tim. iii. 10 . Therefore, hands must not be laid suddenly on any man, but let him first be observed as a candidate and probationer, a proposant (that is the term the French churches use), because some men's sins go before, others follow, 1 Tim. v. 22 .

2. In a state of preparation. All this while he had been fitting them for this great work. Note, Those whom Christ intends for, and calls to, any work, he first prepares and qualifies, in some measure, for it. He prepared them, (1.) By taking them to be with him. Note, The best preparative for the work of the ministry, is an acquaintance and communion with Jesus Christ. They that would serve Christ, must first be with him ( John xii. 26 ). Paul had Christ revealed, not only to him, but in him, before he went to preach him among the Gentiles, Gal. i. 16 . By the lively acts of faith, and the frequent exercise of prayer and meditation, that fellowship with Christ must be maintained and kept up, which is a requisite qualification for the work of the ministry. (2.) By teaching them; they were with him as scholars or pupils, and he taught them privately, besides the benefit they derived from his public preaching; he opened the scriptures to them, and opened their understandings to understand the scriptures: to them it was given to know the mysteries of the kingdom of heaven, and to them they were made plain. Note, They that design to be teachers must first be learners; they must receive, that they may give; they must be able to teach others, 2 Tim. ii. 2 . Gospel truths must be first committed to them, before they be commissioned to be gospel ministers. To give men authority to teach others, that have not an ability, is but a mockery to God and the church; it is sending a message by the hand of a fool, Prov. xxvi. 6 . Christ taught his disciples before he sent them forth ( ch. v. 2 ), and afterwards, when he enlarged their commission, he gave them more ample instructions, Acts i. 3 .

II. What the commission was that he gave them.

1. He called them to him, v. 1 . He had called them to come after him before; now he calls them to come to him, admits them to a greater familiarity, and will not have them to keep at such a distance as they had hitherto observed. They that humble themselves shall thus be exalted. The priests under the law were said to draw near and approach unto God, nearer than the people; the same may be said of gospel ministers; they are called to draw near to Christ, which, as it is an honour, so should strike an awe upon them, remembering that Christ will be sanctified in those that come nigh unto him. It is observable, that when the disciples were to be instructed, they came unto him of their own accord, ch. v. 1 . But now they were to be ordained, he called them. Note, It well becomes the disciples of Christ to be more forward to learn than to teach. In the sense of our own ignorance, we must seek opportunities to be taught; and in the same sense we must wait for a call, a clear call, ere we take upon us to teach others; for no man ought to take this honour to himself.

2. He gave them power, exousian , authority in his name, to command men to obedience, and for the confirmation of that authority, to command devils too into a subjection. Note, All rightful authority is derived from Jesus Christ. All power is given to him without limitation, and the subordinate powers that be are ordained of him. Some of his honour he put on his ministers, as Moses put some of his on Joshua. Note, It is an undeniable proof of the fulness of power which Christ used as Mediator, that he could impart his power to those he employed, and enable them to work the same miracles that he wrought in his name. He gave them power over unclean spirits, and over all manner of sickness. Note, The design of the gospel was to conquer the devil and to cure the world. These preachers were sent out destitute of all external advantages to recommend them; they had no wealth, nor learning, nor titles of honour, and they made a very mean figure; it was therefore requisite that they should have some extraordinary power to advance them above the scribes.

(1.) He gave them power against unclean spirits, to cast them out. Note, The power that is committed to the ministers of Christ, is directly levelled against the devil and his kingdom. The devil, as an unclean spirit, is working both in doctrinal errors ( Rev. xvi. 13 ), and in practical debauchery ( 2 Pet. ii. 10 ); and in both these, ministers have a charge against him. Christ gave them power to cast him out of the bodies of people; but that was to signify the destruction of his spiritual kingdom, and all the works of the devil; for which purpose the Son of God was manifested.

(2.) He gave them power to heal all manner of sickness. He authorized them to work miracles for the confirmation of their doctrine, to prove that it was of God; and they were to work useful miracles for the illustration of it, to prove that it is not only faithful, but well worthy of all acceptation; that the design of the gospel is to heal and save. Moses's miracles were many of them for destruction; those Mahomet pretended to, were for ostentation; but the miracles Christ wrought, and appointed his apostles to work, were all for edification, and evince him to be, not only the great Teacher and Ruler, but the great Redeemer, of the world. Observe what an emphasis is laid upon the extent of their power to all manner of sickness, and all manner of disease, without the exception even of those that are reckoned incurable, and the reproach of physicians. Note, In the grace of the gospel there is a salve for every sore, a remedy for every malady. There is no spiritual disease so malignant, so inveterate, but there is a sufficiency of power in Christ, for the cure of it. Let none therefore say there is no hope, or that the breach is wide as the sea, that cannot be healed.

III. The number and names of those that were commissioned; they are made apostles, that is, messengers. An angel, and an apostle, both signify the same thing—one sent on an errand, an ambassador. All faithful ministers are sent of Christ, but they that were first, and immediately, sent by him, are eminently called apostles, the prime ministers of state in his kingdom. Yet this was but the infancy of their office; it was when Christ ascended on high that he gave some apostles, Eph. iv. 11 . Christ himself is called an apostle ( Heb. iii. 1 ), for he was sent by the Father, and so sent them, John xx. 21 . The prophets were called God's messengers.

1. Their number was twelve, referring to the number of the tribes of Israel, and the sons of Jacob that were the patriarchs of those tribes. The gospel church must be the Israel of God; the Jews must be first invited into it; the apostles must be spiritual fathers, to beget a seed to Christ. Israel after the flesh is to be rejected for their infidelity; these twelve, therefore, are appointed to be the fathers of another Israel. These twelve, by their doctrine, were to judge the twelve tribes of Israel, Luke xxii. 30 . These were the twelve stars that made up the church's crown ( Rev. xii. 1 ): the twelve foundations of the new Jerusalem ( Rev. xxi. 12 , 14 ), typified by the twelve precious stones in Aaron's breast-plate, the twelve loaves on the table of show-bread, the twelve wells of water at Elim. This was that famous jury (and to make it a grand jury, Paul was added to it) that was impanelled to enquire between the King of kings, and the body of mankind; and, in this chapter, they have their charge given them, by him to whom all judgment was committed.

2. Their names are here left upon record, and it is their honour; yet in this they had more reason to rejoice, that their names were written in heaven ( Luke x. 20 ), while the high and mighty names of the great ones of the earth are buried in the dust. Observe,

(1.) There are some of these twelve apostles, of whom we know no more, from the scripture, than their names; as Bartholomew, and Simon the Canaanite; and yet they were faithful servants to Christ and his church. Note, all the good ministers of Christ are not alike famous, nor their actions alike celebrated.

(2.) They are names by couples; for at first they were sent forth two and two, because two are better than one; they would be serviceable to each other, and the more serviceable jointly to Christ and souls; what one forgot the other would remember, and out of the mouth of two witnesses every word would be established. Three couple of them were brethren; Peter and Andrew, James and John, and the other James and Lebbeus. Note, Friendship and fellowship ought to be kept up among relations, and to be made serviceable to religion. It is an excellent thing, when brethren by nature are brethren by grace, and those two bonds strengthen each other.

(3.) Peter is named first, because he was first called; or because he was the most forward among them, and upon all occasions made himself the mouth of the rest, and because he was to be the apostle of the circumcision; but that gave him no power over the rest of the apostles, nor is there the least mark of any supremacy that was given to him, or ever claimed by him, in this sacred college.

(4.) Matthew, the penman of this gospel, is here joined with Thomas ( v. 3 ), but in two things there is a variation from the accounts of Mark and Luke, Mark iii. 18 ; Luke vi. 15 . There, Matthew is put first; in that order it appears he was ordained before Thomas; but here, in his own catalogue, Thomas is put first. Note, It well becomes the disciples of Christ in honour to prefer one another. There, he is only called Matthew, here Matthew the publican, the toll-gatherer or collector of the customs, who was called from that infamous employment to be an apostle. Note, It is good for those who are advanced to honour with Christ, to look unto the rock whence they were hewn; often to remember what they were before Christ called them, that thereby they may be kept humble, and divine grace may be the more glorified. Matthew the apostle was Matthew the publican.

(5.) Simon is called the Canaanite, or rather the Canite, from Cana of Galilee, where probably he was born; or Simon the Zealot, which some make to be the signification of Kananites .

5 These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: 6 But go rather to the lost sheep of the house of Israel. 7 And as ye go, preach, saying, The kingdom of heaven is at hand. 8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give. 9 Provide neither gold, nor silver, nor brass in your purses, 10 Nor scrip for your journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his meat. 11 And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence. 12 And when ye come into a house, salute it. 13 And if the house be worthy, let your peace come upon it: but if it be not worthy, let your peace return to you. 14 And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. 15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

We have here the instructions that Christ gave to his disciples, when he gave them their commission. Whether this charge was given them in a continued discourse, or the several articles of it hinted to them at several times, is not material; in this he commanded them. Jacob's blessing his sons, is called his commanding them, and with these commands Christ commanded a blessing. Observe,

I. The people to whom he sent them. These ambassadors are directed what places to go to.

1. Not to the Gentiles nor the Samaritans. They must not go into the way of the Gentiles, nor into any road out of the land of Israel, whatever temptations they might have. The Gentiles must not have the gospel brought them, till the Jews have first refused it. As to the Samaritans, who were the posterity of the mongrel people that the king of Assyria planted about Samaria, their country lay between Judea and Galilee, so that they could not avoid going into the way of the Samaritans, but they must not enter into any of their cities. Christ had declined manifesting himself to the Gentiles or Samaritans, and therefore the apostles must not preach to them. If the gospel be hid from any place, Christ thereby hides himself from that place. This restraint was upon them only in their first mission, afterwards they were appointed to go into all the world, and teach all nations.

2. But to the lost sheep of the house of Israel. To them Christ appropriated his own ministry ( ch. xv. 24 ), for he was a minister of the circumcision ( Rom. xv. 8 ): and, therefore, to them the apostles, who were but his attendants and agents, must be confined. The first offer of salvation must be made to the Jews, Acts iii. 26 . Note, Christ had a particular and very tender concern for the house of Israel; they were beloved for the fathers' sakes, Rom. xi. 28 . He looked with compassion upon them as lost sheep, whom he, as a shepherd, was to gather out of the by-paths of sin and error, into which they were gone astray, and in which, if not brought back, they would wander endlessly; see Jer. ii. 6 . The Gentiles also had been as lost sheep, 1 Pet. ii. 25 . Christ gives this description of those to whom they were sent, to quicken them to diligence in their work, they were sent to the house of Israel (of which number they themselves lately were), whom they could not but pity, and be desirous to help.

II. The preaching work which he appointed them. He did not send them forth without an errand; no, As ye go, preach, v. 7 . They were to be itinerant preachers: wherever they come they must proclaim the beginning of the gospel, saying, The kingdom of heaven is at hand. Not that they must say nothing else, but this must be their text; on this subject they must enlarge: let people know, that the kingdom of the Messiah, who is the Lord from heaven, is now to be set up according to the scriptures; from whence it follows, that men must repent of their sins and forsake them, that they might be admitted to the privileges of that kingdom. It is said ( Mark vi. 12 ), they went out, and preached that men should repent; which was the proper use and application of this doctrine, concerning the approach of the kingdom of heaven. They must, therefore, expect to hear more of this long-looked-for Messiah shortly, and must be ready to receive his doctrine, to believe in him, and to submit to his yoke. The preaching of this was like the morning light, to give notice of the approach of the rising sun. How unlike was this to the preaching of Jonah, which proclaimed ruin at hand! Jonah iii. 4 . This proclaims salvation at hand, nigh them that fear God; mercy and truth meet together ( Ps. lxxxv. 9, 10 ), that is, the kingdom of heaven at hand: not so much the personal presence of the king; that must not be doated upon; but a spiritual kingdom which is to be set up, when his bodily presence is removed, in the hearts of men.

Now this was the same that John the Baptist and Christ had preached before. Note, People need to have good truths pressed again and again upon them, and if they be preached and heard with new affections, they are as if they were fresh to us. Christ, in the gospel, is the same yesterday, to-day, and for ever, Heb. xiii. 8 . Afterwards, indeed, when the Spirit was poured out, and the Christian church was formed, this kingdom of heaven came, which was now spoken of as at hand; but the kingdom of heaven must still be the subject of our preaching: now it is come, we must tell people it is come to them, and must lay before them the precepts and privileges of it; and there is a kingdom of glory yet to come, which we must speak of as at hand, and quicken people to diligence from the consideration of that.

III. The power he gave them to work miracles for the confirmation of their doctrine, v. 8 . When he sent them to preach the same doctrine that he had preached, he empowered them to confirm it, by the same divine seals, which could never be set to a lie. This is not necessary now the kingdom of God is come; to call for miracles now is to lay again the foundation when the building is reared. The point being settled, and the doctrine of Christ sufficiently attested, by the miracles which Christ and his apostles wrought, it is tempting God to ask for more signs. They are directed here,

1. To use their power in doing good: not "Go and remove mountains," or "fetch fire from heaven," but, Heal the sick, cleanse the lepers. They are sent abroad as public blessings, to intimate to the world, that love and goodness were the spirit and genius of that gospel which they came to preach, and of that kingdom which they were employed to set up. By this it would appear, that they were the servants of that God who is good and does good, and whose mercy is over all his works; and that the intention of the doctrine they preached, was to heal sick souls, and to raise those that were dead in sin; and therefore, perhaps, that of raising the dead is mentioned; for though we read not of their raising any to life before the resurrection of Christ, yet they were instrumental to raise many to spiritual life.

2. In doing good freely; Freely ye heave received, freely give. Those that had power to heal all diseases, had an opportunity to enrich themselves; who would not purchase such easy certain cures at any rate? Therefore they are cautioned not to make a gain of the power they had to work miracles: they must cure gratis, further to exemplify the nature and complexion of the gospel kingdom, which is made up, not only of grace, but of free grace. Gratia gratis data ( Rom. iii. 24 ), freely by his grace, Buy medicines without money, and without price, Isa. lv. 1 . And the reason is, because freely you have received. Their power to heal the sick cost them nothing, and, therefore, they must not make any secular advantage to themselves of it. Simon Magus would not have offered money for the gifts of the Holy Ghost, if he had not hoped to get money by them; Acts viii. 18 . Note, The consideration of Christ's freeness in doing good to us, should make us free in doing good to others.

IV. The provision that must be made for them in this expedition; it is a thing to be considered in sending an ambassador, who must bear the charge of the embassy. As to that,

1. They must make no provision for it themselves, v. 9, 10 . Provide neither gold nor silver. As, on the one hand, they shall not raise estates by their work, so, on the other hand, they shall not spend what little they have of their own upon it. This was confined to the present mission, and Christ would teach them, (1.) To act under the conduct of human prudence. They were now to make but a short excursion, and were soon to return to their Master, and to their head-quarters again, and, therefore, why should they burthen themselves with that which they would have no occasion for? (2.) To act in dependence upon Divine Providence. They must be taught to live, without taking thought for life, ch. vi. 25 , &c. Note, They who go upon Christ's errand, have, of all people, most reason to trust him for food convenient. Doubtless he will not be wanting to those that are working for him. Those whom he employs, as they are taken under special protection, so they are entitled to special provisions. Christ's hired servants shall have bread enough and to spare; while we abide faithful to God and our duty, and are in care to do our work well, we may cast all our other care upon God; Jehovah-jireh, let the Lord provide for us and ours as he thinks fit.

2. They might expect that those to whom they were sent would provide for them what was necessary, v. 10 . The workman is worthy of his meat. They must not expect to be fed by miracles, as Elijah was: but they might depend upon God to incline the hearts of those they went among, to be kind to them, and provide for them. Though they who serve at the altar may not expect to grow rich by the altar, yet they may expect to live, and to live comfortably upon it, 1 Cor. ix. 13, 14 . It is fit they should have their maintenance from their work. Ministers are, and must be, workmen, labourers, and they that are so are worthy of their meat, so as not to be forced to any other labour for the earning of it. Christ would have his disciples, as not to distrust their God, so not to distrust their countrymen, so far as to doubt of a comfortable subsistence among them. If you preach to them, and endeavour to do good among them, surely they will give you meat and drink enough for your necessities: and if they do, never desire dainties; God will pay you your wages hereafter, and it will be running on in the mean time.

V. The proceedings they were to observe in dealing with any place, v. 11-15 . They went abroad they knew not whither, uninvited, unexpected, knowing none, and known of none; the land of their nativity was to them a strange land; what rule must they go by? what course must they take? Christ would not send them out without full instructions, and here they are.

1. They are here directed how to conduct themselves toward those that were strangers to them; How to do,

(1.) In strange towns and cities: when you come to a town, enquire who in it is worthy. [1.] It is supposed that there were some such in every place, as were better disposed than others to receive the gospel, and the preachers of it; though it was a time of general corruption and apostasy. Note, In the worst of times and places, we may charitably hope that there are some who distinguish themselves, and are better than their neighbours; some who swim against the stream, and are as wheat among the chaff. There were saints in Nero's household. Enquire who is worthy, who there are that have some fear of God before their eyes, and have made a good improvement of the light and knowledge they have. The best are far from meriting the favour of a gospel offer; but some would be more likely than others to give the apostles and their message a favourable entertainment, and would not trample these pearls under their feet. Note, Previous dispositions to that which is good, are both directions and encouragements to ministers, in dealing with people. There is most hope of the word being profitable to those who are already so well inclined, as that it is acceptable to them; and there is here and there one such. [2.] They must enquire out such; not enquire for the best inns; public houses were no proper places for them that neither took money with them ( v. 9 ), nor expected to receive any ( v. 8 ); but they must look out for accommodations in private houses, with those that would entertain them well, and expect no other recompence for it but a prophet's reward, an apostle's reward, their praying and preaching. Note, They that entertain the gospel, must neither grudge the expense of it, nor promise themselves to get by it in this world. They must enquire, not who is rich, but who is worthy; not who is the best gentleman, but who is the best man. Note, Christ's disciples, wherever they come, should ask for the good people of the place, and be acquainted with them; when we took God for our God, we took his people for our people, and like will rejoice in its like. Paul in all his travels found out the brethren, if there were any, Acts xxviii. 14 . It is implied, that if they did enquire who was worthy, they might discover them. They that were better than their neighbours would be taken notice of, and any one could tell them, there lives an honest, sober, good man; for this is a character which, like the ointment of the right hand, betrays itself and fills the house with its odours. Every body knew where the seer's house was, 1 Sam. ix. 18 . [3.] In the house of those they found worthy, they must continue; which intimates that they were to make so short a stay at each town, that they needed not change their lodging, but whatever house providence brought them to at first, there they must continue till they left that town. They are justly suspected, as having no good design, that are often changing their quarters. Note, It becomes the disciples of Christ to make the best of that which is, to abide by it, and not be for shifting upon every dislike or inconvenience.

(2.) In strange houses. When they had found the house of one they thought worthy, they must at their entrance salute it. "In those common civilities, be beforehand with people, in token of your humility. Think it not a disparagement, to invite yourselves into a house, nor stand upon the punctilio of being invited. Salute the family, [1.] To draw on further discourse, and so to introduce your message." (From matters of common conversation, we may insensibly pass into that communication which is good to the use of edifying.) [2.] "To try whether you are welcome or not; you will take notice whether the salutation be received with shyness and coldness, or with a ready return. He that will not receive your salutation kindly, will not receive your message kindly; for he that is unskilful and unfaithful in a little, will also be in much, Luke xvi. 10 . [3.] To insinuate yourselves into their good opinion. Salute the family, that they may see that though you are serious, you are not morose." Note, Religion teaches us to be courteous and civil, and obliging to all with whom we have to do. Though the apostles went out backed with the authority of the Son of God himself, yet their instructions were, when they came into a house, not to command it, but to salute it; for love's sake rather to beseech, is the evangelical way, Philemon 8, 9 . Souls are first drawn to Christ with the cords of a man, and kept to him by the bands of love, Hos. xi. 4 . When Peter made the first offer of the gospel to Cornelius, a Gentile, Peter was first saluted; see Acts x. 25 , for the Gentiles courted that which the Jews were courted to.

When they had saluted the family after a godly sort, they must by the return, judge concerning the family, and proceed accordingly. Note, The eye of God is upon us, to observe what entertainment we give to good people and good ministers; if the house be worthy, let your peace come and rest upon it; if not, let it return to you, v. 13 . It seems then, that after they had enquired for the most worthy ( v. 11 ), it was possible they might light upon those that were unworthy. Note, Though it is wisdom to hearken to, yet it is folly to rely upon, common report and opinion; we ought to use a judgment of discretion, and to see with our own eyes. The wisdom of the prudent is himself to understand his own way. Now this rule is intended,

First, For satisfaction to the apostles. The common salutation was, Peace be unto you; this, as they used it, was turned into gospel; it was the peace of God, the peace of the kingdom of heaven, that they wished. Now lest they should make a scruple of pronouncing this blessing upon all promiscuously, because many were utterly unworthy of it, this is to clear them of that scruple; Christ tells them that this gospel prayer (for so it was now become) should be put up for all, as the gospel proffer was made to all indefinitely, and that they should leave it to God who knows the heart, and every man's true character, to determine the issue of it. If the house be worthy, it will reap the benefit of your blessing; if not, there is no harm done, you will not lose the benefit of it; it shall return to you, as David's prayers for his ungrateful enemies did, Ps. xxxv. 13 . Note, It becomes us to judge charitably of all, to pray heartily for all, and to conduct ourselves courteously to all, for that is our part, and then to leave it with God to determine what effect it shall have upon them, for that is his part.

Secondly, For direction to them. "If, upon your salutation, it appear that they are indeed worthy, let them have more of your company, and so let your peace come upon them; preach the gospel to them, peace by Jesus Christ; but if otherwise, if they carry it rudely to you, and shut their doors against you, let your peace, as much as in you lies, return to you. Retract what you have said, and turn your backs upon them; by slighting this, they have made themselves unworthy of the rest of your favours, and cut themselves short of them." Note, Great blessings are often lost by a neglect seemingly small and inconsiderable, when men are in their probation and upon their behaviour. Thus Esau lost his birthright ( Gen. xxv. 34 ), and Saul his kingdom, 1 Sam. xiii. 13, 14 .

2. They are here directed how to carry it towards those that were refusers of them. The case is put ( v. 14 ) of those that would not receive them, nor hear their words. The apostles might think, that now they had such a doctrine to preach, and such a power to work miracles for the confirmation of it, no doubt but they should be universally entertained and made welcome: they are, therefore, told before, that there would be those that would slight them, and put contempt on them and their message. Note, The best and most powerful preachers of the gospel must expect to meet with some, that will not so much as give them the hearing, nor show them any token of respect. Many turn a deaf ear, even to the joyful sound, and will not hearken to the voice of the charmers, charm they never so wisely. Observe, "They will not receive you, and they will not hear your words. " Note, Contempt of the gospel, and contempt of gospel ministers, commonly go together, and they will either of them be construed into a contempt of Christ, and will be reckoned for accordingly.

Now in this case we have here,

(1.) The directions given to the apostles what to do. They must depart out of that house or city. Note, The gospel will not tarry long with those that put it away from them. At their departure they must shake off the dust of their feet, [1.] In detestation of their wickedness; it was so abominable, that it did even pollute the ground they went upon, which must therefore be shaken off as a filthy thing. The apostles must have no fellowship nor communion with them; must not so much as carry away the dust of their city with them. The work of them that turn aside shall not cleave to me, Ps. ci. 3 . The prophet was not to eat or drink in Bethel, 1 Kings xiii. 9 . [2.] As a denunciation of wrath against them. It was to signify, that they were base and vile as dust, and that God would shake them off. The dust of the apostles' feet, which they left behind them, would witness against them, and be brought in as evidence, that the gospel had been preached to them, Mark vi. 11. Compare Jam. v. 3 . See this practised, Acts xiii. 51 , xviii. 6 . Note, They who despise God and his gospel shall be lightly esteemed.

The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on Lu 10:2 ).

1. And when he had called unto him his twelve disciples, he gave them power-- The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke ( Lu 9:1 )--"He gave them power and authority"--in other words, He both qualified and authorized them.

against-- or "over."

2. Now the names of the twelve apostles are these-- The other Evangelists enumerate the twelve in immediate connection with their appointment ( Mr 3:13-19 ; Lu 6:13-16 ). But our Evangelist, not intending to record the appointment, but only the Mission of the Twelve, gives their names here. And as in the Acts ( Ac 1:13 ) we have a list of the Eleven who met daily in the upper room with the other disciples after their Master's ascension until the day of Pentecost, we have four catalogues in all for comparison.

The first, Simon, who is called Peter-- (See on Joh 1:42 ).

and Andrew his brother; James the son of Zebedee, and John his brother-- named after James, as the younger of the two.

3. Philip and Bartholomew-- That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's ( Mr 3:18 ; Lu 6:14 ), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus ( Joh 1:45 ); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present ( Joh 21:2 ).

Matthew the publican-- In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mt 1:3 , 5, 6 ; 9:9 ).

James the son of Alphaeus-- the same person apparently who is called Cleopas or Clopas ( Lu 24:18 ; Joh 19:25 ); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin.

and Lebbaeus, whose surname was Thaddaeus-- the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke ( Lu 6:16 ; Ac 1:13 ), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John ( Joh 14:22 ) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" ( Mt 13:55 ), unless these be the same, is most likely.

4. Simon the Canaanite-- rather "Kananite," but better still, "the Zealot," as he is called in Lu 6:15 , where the original term should not have been retained as in our version ("Simon, called Zelotes"), but rendered "Simon, called the Zealot." The word "Kananite" is just the Aramaic, or Syro-Chaldaic, term for "Zealot." Probably before his acquaintance with Jesus, he belonged to the sect of the Zealots, who bound themselves, as a sort of voluntary ecclesiastical police, to see that the law was not broken with impunity.

and Judas Iscariot-- that is, Judas of Kerioth, a town of Judah ( Jos 15:25 ); so called to distinguish him from "Judas the brother of James" ( Lu 6:16 ).

who also betrayed him-- a note of infamy attached to his name in all the catalogues of the Twelve.

This directory divides itself into three distinct parts. The first part ( Mt 10:5-15 ) contains directions for the brief and temporary mission on which they were now going forth, with respect to the places they were to go to, the works they were to do, the message they were to bear, and the manner in which they were to conduct themselves. The second part ( Mt 10:16-23 ) contains directions of no such limited and temporary nature, but opens out into the permanent exercise of the Gospel ministry. The third part ( Mt 10:24-42 ) is of wider application still, reaching not only to the ministry of the Gospel in every age, but to the service of Christ in the widest sense. It is a strong confirmation of this threefold division, that each part closes with the words, "Verily I SAY UNTO YOU" ( Mt 10:15 , 23, 42).

Directions for the Present Mission ( Mt 10:5-15 ).

5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not-- The Samaritans were Gentiles by blood; but being the descendants of those whom the king of Assyria had transported from the East to supply the place of the ten tribes carried captive, they had adopted the religion of the Jews, though with admixtures of their own: and, as the nearest neighbors of the Jews, they occupied a place intermediate between them and the Gentiles. Accordingly, when this prohibition was to be taken off, on the effusion of the Spirit at Pentecost, the apostles were told that they should be Christ's witnesses first "in Jerusalem, and in all Judea," then "in Samaria," and lastly, "unto the uttermost part of the earth" ( Ac 1:8 ).

6. But go rather to the lost sheep of the house of Israel-- Until Christ's death, which broke down the middle wall of partition ( Ep 2:14 ), the Gospel commission was to the Jews only, who, though the visible people of God, were "lost sheep," not merely in the sense which all sinners are ( Is 53:6 ; 1Pe 2:25 ; compare with Lu 19:10 ), but as abandoned and left to wander from the right way by faithless shepherds ( Jr 50:6 , 17 ; Eze 34:2-6 , &c.).

7. And as ye go, preach, saying, The kingdom of heaven is at hand-- (See on Mt 3:2 ).