Matteo 10:12 Commento

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.

And if the house be worthy,.... If the family, and particularly the master of it, appeared to be civil, courteous, friendly, and hospitable, upon such a salutation, and ready to receive and embrace them, and provide for them, let your peace come upon it, or it shall come upon it; the imperative for the future, which is not unusual; and so read the Syriac and Vulgate Latin. The sense is, the peace the apostles wished for, in their form of salutation, should come, and abide on the family; for not the Gospel of peace, and the preaching of it, are here meant, but the salutation itself, or the things desired in it, which should be granted, and the house be blessed for their sake, and as a reward of their generosity, and hospitality: but if it be not worthy: does not prove to be what it was said to be, and they expected; namely, to be generous, liberal, and beneficent; but, on the contrary, uncivil and churlish, should neglect their salutation, discover an unwillingness to receive them, and turn their backs upon them: let your peace return to you, or "it shall return to you"; the happiness wished for shall not come upon them, and the prayers and good wishes of the apostles shall be void, and of none effect, with respect to that family, but should be made good to themselves; and they should be directed to another house, where they should find persons more generous and free to entertain them.

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

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

Then pursuing again the same subject, He saith, "And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you." Seest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith, "That is, do not," saith He, "because ye are teachers, therefore wait to be saluted by others, but be first in showing that respect." Then, implying that this is not a mere salutation, but a blessing, He saith, "If the house be worthy, it shall come upon it," but if it deal insolently, its first punishment will be, not to have the benefit of your peace.

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

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

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

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

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

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

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

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."

And when ye come into an house--or "the house," but it means not the worthy house, but the house ye first enter, to try if it be worthy. salute it--show it the usual civilities.