Matthew 10:8–15

Verse 8. Heal the sick, and so forth This verse contains the third observation respecting the mission of the apostles: Christ not only gave them power to preach, but also to work miracles, in order, says Saint Gregory, that works might give force and efficacy to their words, that as their doctrine was new, so their works might be new, and such as were before unheard of. S. Jerom also says, men would never have given any credit to the apostles, unlearned and illiterate as they were, had they not been able to work miracles in proof of the great promises they made to them of heaven. It was necessary that the greatness of their work should confirm the greatness of their promises. S. Jerom.—Gratis you have received. Here our Saviour admonishes his apostles not to work for the sake of lucre; but having themselves received gratuitously the light of faith, they should in the same manner communicate it to others. S. Jerom.—S. Thos. also observes on this passage, that our Saviour probably wished to repress the avarice of Judas, who as he kept the common purse, might be tempted to increase their stock, by receiving pecuniary rewards for their labours. S. Thos. Aquin.—S. Chrysos. says, that the apostles were warned by this admonition of our Saviour against two vices, to which they might be tempted on account of the great favours and graces they had received from heaven, that is pride and avarice: 1st. Against pride, gratis you have received; that is whatever you have received is the gift of God, without any merit of yours: 2ndly. Against avarice, gratis give; that is, since every thing you have received has been given you gratuitously; so if you make use of the same gifts for the good of others, act also gratuitously, without expecting any temporal reward from them. Saint John Chrysostom hom. xxxiii

TR adds “raise the dead,”

Verse 10. Nor two coats, nor shoes; [2] that is provide not yourselves with another coat for a reserve, but go like poor people, who have but just what is necessary. They were not to wear shoes, but they were allowed sandals, or soles with tops tied to their feet. Mark 6:9.—Nor a staff. So Luke, Calmet. 9 verse 3: yet Saint Mark says, but a staff only. To reconcile these expressions, some distinguish betwixt a staff necessary to walk with (which even the poorest people had) and another staff for their defence, which at least they were not to seek for. And the meaning of these admonitions is that they were to go on their mission, not regarding whether they had a staff or not, unless it were necessary for them to walk with. Witham.—In many Greek MSS. we read staffs in the plural, so that Jesus Christ orders them not to take any other than the one in their hand.

Verse 11. And there abide, and so forth That is, stay in the same house as long as you remain in the same city; remove not from house to house, as it is said Luke 10:7, but be content with what you meet with. Witham.—S. Chrysostom gives three reasons for this precept: 1st. that they might not afflict those whom they left; 2ndly. that the apostles might avoid the accusation of inconstancy; 3rdly. of gluttony also. Baradicet. Into whatsoever, and so forth Lest the apostles should be induced to think, by what our Saviour had said in the preceding verse, that is the workman is worthy, and so forth that every door would be open for their entrance, he here tells them to inquire at their entry into any city, who amongst the inhabitants were worthy. S. Chrysostom, hom. xxxiii.—And since they could not be expected to know who in every city were worthy, they were to be informed of this by the report and opinion of the people, that so their dignity and great character of apostles might not be defamed by the bad characters of any who might receive them. S. Jerom, in S. Thos. Aquin.—But, if such was the rule given by Christ to the apostles, some one will perhaps ask, why did not Christ also follow the same maxim, since we read in Scripture, he entered into the house of Zacheus, the publican? S. Chrysostom answers, Zacheus was made worthy by his conversion to Christ. S. Chrysostom, in S. Thos. Aquin.

Verse 12. Peace be to, and so forth Hebrew shalom, “peace be to you.” The custom of salutation here recommended by our Saviour to his disciples, as S. Jerom informs us, was very prevalent among the Hebrews and Syrians.—This was an ordinary salutation among the Jews, by which they wished happiness and prosperity. Witham.

Verse 13. And if that house, and so forth that is if it be worthy to receive your peace. In Saint Luke (Calmet. 10, verse 6) it is written, And if the son of peace be there: that is, a lover of peace, or one worthy of peace and prosperity. Thus a son of death means one deserving of death. Menochius.—Your peace shall come upon it. If men will not hearken to your instructions, you have this comfort and peace of mind, that you have discharged your duty. Witham.

Verse 14. Shake off the dust from your feet. It was common enough with the Jews, or at least with the preachers and prophets, to use some extraordinary outward actions, to make what they said more taken notice of by the people, as here the shaking off the dust from their feet was to denote to the obstinate unbelievers, that the very dust which their feet had contracted, in coming to preach to them the gospel, should hereafter rise in judgment against them. Witham. By this, the apostles were to testify that they took nothing away with them belonging to these reprobate cities. They likewise shewed the long and painful journeys they had undertaken for their salvation. S. Chrysostom, hom. xxxiii.—He orders them to do this, to shew that they would have nothing in common with them, since they left them even their dust. Or it may be to shew, that the dust which they had gathered in their journey, would be a testimony against them in the day of judgment, because they had refused to receive them, as the Jews were accustomed to perform some remarkable action, for some great crime committed; thus, when they heard blasphemy, they tore their garments. Menochius.