Matthew 10:8 Kommentar

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.

Provide neither gold, nor silver, nor brass,.... That is, not any sort of "money", as both Mark and Luke express it: for money was then coined, as now, of these three sorts of metals, and which include all kind of money; so that they were not to provide, get, prepare, or take along with them for their journey, as not gold, nor silver, or any parcel of this sort of money, which might be of considerable importance, and lasting consequence to them; so neither brass money, as, halfpence, and farthings, the least, and most inconsiderable: they were forbidden to carry any of either sort in your purses: or, as it may be rendered, "in", or "within your girdles"; in which travellers, among the Jews, used to carry their money; and who, in their travelling dress, might not go into the temple, and are thus described (h); "a man may not go into the mountain of the house with his staff, or with his shoes on, nor "with his girdle".'' The "phunda", Maimonides says (i), is an inner garment, wore to keep off sweat from other garments, to which were sewed hollow things like purses, in which a man put what he pleased; though other (k) interpreters say it is , "a hollow girdle, in which they put their money": and so the Romans (l) had used to do; and so do the Turks (m) to this day; to which practice the allusion is here. (h) Misn. Beracot, c. 9. sect. 5. (i) In ib. & Celim. c. 29. 1. & Sabbat, c. 10. 3. (k) Bartenora & Yom Tob in ib. Gloss in T. Bab. Beracot, fol. 62. 2. & in Sabbat. fol. 92. 1. & 113. 1. & 120. 1. & Nedarim, fol. 55. 2. (l) Gracchus apud A. Gell. Noct. Attic. 1. 15. c. 12. Sueton. in Vita Vitellii, c. 16. (m) Bobovius de Peregr. Meccan. p. 14.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

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

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.

After this, to make them trustworthy, He saith, "Heal the sick, cleanse the lepers, cast out devils: freely ye have received, freely give." See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, "Freely ye have received, freely give;" and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work, and they be lifted up by the signs that were wrought, He saith, "freely ye have received." "Ye bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them."

[Daniel 5:17] "To this Daniel made answer before the king, saying: 'Thy gifts be unto thyself, and bestow the presents of thy house upon someone else...'" We should follow the example of a man like Daniel, who despised the honor and gifts of a king, and who without any reward even in that early day followed the Gospel injunction: "Freely have ye received, freely give." (Matthew 10:8) And besides, when one is announcing sad tidings, it is unbecoming for him willingly to accept gifts.

(Verse 7, 8.) And as you go, preach, saying: 'The kingdom of heaven is at hand.' Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you have received, freely give. And let no one among the rural and uneducated people doubt, for those who promise the kingdom of heaven are given the power to heal the sick, cleanse the lepers, and cast out demons, in order to prove the greatness of the promises by the greatness of the signs. And because spiritual gifts (if the reward is of medium value) always become less valuable, condemnation of greed is added. Freely you have received, freely give. I, as the master and Lord, have bestowed this upon you without cost, and you give without cost, so that the grace of the Gospel is not corrupted.

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

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.

And because spiritual gifts are more lightly esteemed when money is made the means of obtaining them, He adds a condemnation of avarice; Freely ye have received, freely give; I your Master and Lord have imparted these to you without price, do you therefore give them to others in like manner, that the free grace of the Gospel be not corrupted.

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

Hence also miracles were added to the holy preachers, so that the power displayed might give faith to their words, and that those who preached new things might do new things, as is added in this same reading: "Heal the sick, raise the dead, cleanse the lepers, cast out demons." When the world was flourishing, when the human race was increasing, when the flesh was subsisting long in this life, when the abundance of things was overflowing, who upon hearing would believe that there was another life? Who would prefer invisible things to visible things? But when the sick were returning to health, when the dead were rising to life, when lepers were receiving cleanliness of flesh, when demoniacs were snatched from the power of unclean spirits, with so many visible miracles performed, who would not believe what he heard about invisible things? For visible miracles shine forth for this purpose: that they may draw the hearts of those who see them to faith in invisible things, so that through what is done wondrously on the outside, what is within may be perceived to be far more wondrous. Hence now also, when the number of the faithful has increased, there are many within the holy Church who hold to a life of virtues but do not have the signs of virtues, because a miracle is shown outwardly in vain if what it should work inwardly is lacking. For according to the voice of the Teacher of the Gentiles: "Tongues are for a sign not to believers, but to unbelievers." Hence also that same distinguished preacher, amidst the words of his preaching, raised by praying, in the sight of all the unbelievers, Eutychus who had fallen asleep and fallen from the window and was completely extinguished from life. Coming to Malta, and knowing the island was full of unbelievers, he healed by praying the father of Publius who was afflicted with dysentery and fevers. But his companion on his journey and helper in his holy preaching, Timothy, who was growing weak from a stomach ailment, he does not cure by a word but restores by the art of medicine, saying: "Use a little wine, for your stomach and your frequent infirmities." Why then does he who saves an unbelieving sick person with a single prayer not also strengthen his sick companion with prayer? Because surely that one who was not inwardly alive needed to be healed outwardly through a miracle, so that through what the external power displayed, the internal virtue might animate him to life. But to the faithful sick companion, outward signs did not need to be shown, since he was living healthily within.

But having granted the power of preaching, having granted the miracles of virtues, let us hear what our Redeemer adds: Freely you have received, freely give. For he foreknew that some would bend this very gift of the received Spirit to the use of commerce, and turn the signs of miracles to the service of avarice. Hence it is that Simon Magus, seeing miracles performed through the laying on of hands, wished to obtain the gift of the Holy Spirit with money, namely so that he might sell more wickedly what he had acquired wrongly. Hence our Redeemer, having made a whip of cords, drove the crowds from the temple and overturned the seats of those selling doves. Indeed, to sell doves is to give the laying on of hands by which the Holy Spirit is received, not for the merit of life, but for payment. But there are some who indeed do not receive rewards of money from ordination, yet bestow sacred orders for human favor, and from that very generosity seek only the recompense of praise. These certainly do not bestow freely what was freely received, because from the service of holiness they have rendered, they seek the coin of favor. Hence the prophet spoke well when describing the just man, saying: Who shakes his hands free from every gift. For he does not say: Who shakes his hands from a gift, but added from every, because one thing is a gift from service, another a gift from the hand, another a gift from the tongue. A gift from service is deference unduly rendered, a gift from the hand is money, a gift from the tongue is favor. Therefore he who bestows sacred orders shakes his hands free from every gift when in divine matters he seeks not only no money, but also no human favor.

But why do we speak of these things, when we still see many burdened by more atrocious deeds? For I speak to you priests with grief, because we have learned that some of you perform ordinations for payments, selling spiritual grace and accumulating temporal gains from the iniquities of others along with the harm of sin. Why then does the voice of the Lord commanding not return to your memory, saying: Freely you have received, freely give? Why do you not recall before the eyes of your mind that our Redeemer, entering the temple, overturned the seats of those selling doves and poured out the money of the money-changers? For who are those in the temple of God today who sell doves, if not those who in the Church receive payment for the imposition of hands? Through which imposition, namely, the Holy Spirit is given from heaven. Therefore the dove is sold, because the imposition of hands, through which the Holy Spirit is received, is offered for a price. But our Redeemer overturned the seats of those selling doves, because he destroys the priesthood of such merchants. For hence it is that the sacred canons condemn the simonian heresy, and command that those be deprived of the priesthood who seek payment for bestowing ordinations.

(Hom. in Ev. iv. 1.) Miracles also were granted to the holy preachers, that the power they should show 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 dæmons. (Hom. in Ev. xxix. 4.) These signs were necessary in the beginning of the Church; the faith of the believers must be fed with miracles, that it might grow. (Hom. in Ev. xxix. 4.) 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. (Hom. in Ev. iv. 4.) 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.

"Heal the sick, cleanse the lepers, raise the dead, cast out demons: freely ye have received, freely give." Nothing so befits a teacher as humility and non-possessiveness. He indicates these two virtues here by saying, "freely ye have received." Do not think highly of yourselves that you have such good things to give, for you have received them as a gift and by grace. But as you are humble-minded, so also do not be lovers of money. For He says, "freely give." And finally He eradicates the root of all evils, saying:

(non occ.) 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.

But they could say: How shall we confirm what we say? Certainly by miracles as he did. So he says, Heal the sick... But if someone asks why the Church does not work miracles now, the answer is given that miracles were performed to prove the faith, but now the faith has even been approved. Therefore, just as a person who formulated one demonstration to prove some conclusion would have no need for another one, so here. Hence the greatest miracle is the conversion of the whole world, so there is no need for other ones. But just as the other miracles were bodily, so every day spiritual miracles are performed, because the spiritually infirm are cured. For the infirm are those tossed about by sin and those prone to sin: "Welcome the man who is weak in faith" (Rom 14:1), and they are healed by the Lord. But those who consent are dead, because separated from God, as it says in Ephesians (5:14): "Awake, you sleeper, and arise from the dead." Likewise, lepers are cleansed; for lepers are those who infect others, because leprosy is a contagious disease, and sometimes they are cured. In 2 Kings (5:27) it is recorded that the leprosy of Naaman cleaved to Gehazi. Furthermore, devils are cast out; for devils are ones who have already committed sin: "They rejoice in doing evil and delight in the perverseness of evil" (Pr 2:14), and as is said of Judas (Jn 13:27): "Satan entered into him." And these are sometimes cured. But because the apostles could say: "Now we shall be rich; if we perform miracles, we shall have much." This was the reason Simon Magus wanted to perform miracles. But the Lord excludes this, saying, You received without pay, give without pay. It is great to perform miracles, but it is greater to live virtuously. Hence he removes pride from them, because pride can happen in two ways: either from cupidity or from deserts. For the highest form of pride appears when a person ascribes to himself the good he has. Therefore he excludes this, because you have received: "What do you have that you have not received?" (1 Cor 4:7). Furthermore, you should be proud, because these things are not from your merits but are freely given. For one who obtains from merit does not receive as freely given. He also excludes cupidity: give without pay, i.e., not for something temporal. For the price of a thing is either more or equal. For that which you hand over for a price is not as fixed in your heart as the price you receive. But nothing is equal to God's gift, or greater: "Neither did I liken to her any precious gem, because all gold is but a little compared to her" (Wis 7:9).

MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5) 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 (Luk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."

Heal the sick, cleanse the lepers, raise the dead, cast out devils--(The italicizedd clause--"raise the dead"--is wanting in many manuscripts). Here we have the first communication of supernatural power by Christ Himself to His followers--thus anticipating the gifts of Pentecost. And right royally does He dispense it. freely ye have received, freely give--Divine saying, divinely said! (Compare Deu 15:10-11; Act 3:6) --an apple of gold in a setting of silver (Pro 25:11). It reminds us of that other golden saying of our Lord, rescued from oblivion by Paul, "It is more blessed to give than to receive" (Act 20:35). Who can estimate what the world owes to such sayings, and with what beautiful foliage and rich fruit such seeds have covered, and will yet cover, this earth!