The instruction of the Apostles.

1. And when He had called unto Him His twelve disciples, He gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity. He chose twelve disciples according to the number of the twelve tribes. He gave them power, although indeed they were few, and sent them out. For few are they who walk the narrow way. He granted them the power to work miracles so that having first caused astonishment by the miracles, the disciples would then have receptive listeners for their teaching.

2. Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother. He lists the names of the apostles because of the false apostles. He first gives Peter and Andrew because they were also the First-called, and then the sons of Zebedee. He places James before John, not ranking them by honor, but simply listing them as the names occur. So he says:

2-4. James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed Him. See the humility of Matthew, how he ranked himself after Thomas. And when he came to Judas, he did not say, "the defiled, the enemy of God," but he named him Iscariot after his place of birth. For there was another Judas, who was also called Lebbaeus and Thaddaeus. So there are two James’s, the son of Zebedee and the son of Alphaeus, and two Judas’s, Thaddaeus and the betrayer. And three Simons, Peter, the Canaanite, and the betrayer; for Judas Iscariot was also called Simon.

5-7. 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: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. "These..." Who are they? Fishermen, ordinary people, and publicans. He sends them first to the Jews that they might not be able to say, "The apostles were sent to the Gentiles and because of this we Jews did not believe." Thus He deprives the Jews of any excuse. He links the Samaritans to the Gentiles as they were Babylonians who inhabited Judea, and did not accept the prophets but only the five books of Moses. You must also understand the "kingdom of heaven" to mean the enjoyment of good things to come. He arms them with miracles, saying:

8. 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:

9-10. Possess neither gold, nor silver, nor copper in your belts, nor satchel for your journey, neither two tunics, neither sandals, nor yet staves: for the workman is worthy of his food. He is training them in all strictness, and for this reason He allows them absolutely nothing in excess, nor to have any cares. He does not even allow them a staff, for this is the strictness of non-possessiveness which makes credible the words of one who would teach this virtue. And then, so that they might not ask, "How shall we eat?" He says, "The workman is worthy of his food"; that is, your disciples shall feed you. For they owe this to you as they would to workmen. But He said, "worthy of his food," not of delicacies, for teachers should not live luxuriously.

11. And into whatsoever city or village ye shall enter, inquire diligently who in it is worthy; and there abide till ye go thence. He bids them not to go to just anyone lest they associate with those who are unworthy and so be slandered. But if they go only to the worthy, their needs will be met in full. He commands them to stay there and not move from one house to the next lest they be accused of being gluttons and appear to insult those who first received them.

12-13. 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.

14-15. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust from your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrah in the day of judgement, than for that city. He wants them to shake the dust from their feet to show that the apostles received nothing from that place because of the inhabitants’ unbelief; or, as a testimony to the great distance the apostles had walked, which nonetheless brought no benefit to the inhabitants. It will be more tolerable for the Sodomites than for the unbelievers because the Sodomites, having been chastised here in this life, will be punished less severely there in the next life.

16. Behold, it is I Who send you forth as sheep in the midst of wolves. He armed them with miracles and made them confident of their means of sustenance by opening to them the doors of those who are worthy. Now He also tells them of the terrible things that will occur, thus showing His foreknowledge. He comforts them with the words "It is I." It is I, the Mighty One, He says, so you may take courage; you will not be overcome. He prepares them to undergo suffering. Just as it is impossible for a sheep in the midst of wolves not to suffer harm, so it is with you amidst the Jews. But should you suffer, do not become angry, for I want you to be as meek as sheep and in this very manner so to conquer. Be ye therefore wise as serpents, and innocent as doves. He also wants the disciples to be wise. So that you might not imagine, hearing them referred to as sheep, that a Christian must be foolish, Christ says that he must also be wise, knowing how to act when surrounded by many enemies. For just as the serpent allows all the rest of its body to be struck but guards its head, so let the Christian give all of his belongings and even his body to those who would strike it; but let him guard his Head, which is Christ and faith in Him. And just as the serpent squeezes through a narrow hole and sheds its old skin, so too let us traverse the narrow way and shed the old man. But since a serpent is also poisonous, He commands us to be innocent, that is, sincere, guileless, and harmless as doves. For when the offspring of doves are taken from them and they are driven away, they fly back again to their masters. Be wise, then, as the serpent lest you be tricked in this life, but be blameless in all your ways; and as for harming others, be as the dove that is guileless.

17-18. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; and ye shall be brought before governors and kings for My sake, for a testimony against them and the Gentiles. You see, this is what it means to be wise: beware not to give cause to those who would afflict you, but to conduct yourselves wisely. If the persecutor wants money or honor, give it to him, that he have no cause against you. But if he would take your faith, then guard your Head. Christ intends to send the disciples not only to the Jews, but to the Gentiles as well, which is why He says, "for a testimony against them and the Gentiles," that is, as a reproof to those who do not believe.

19-20. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father Which speaketh in you. So that the disciples might not ask, "And how shall we who are ordinary people convince the wise?" He bids them to take courage and not be anxious. For when we intend to converse with believers we must study beforehand and be ready to give an answer, as Peter exhorts us (I Peter 3:15). But when we are caught between the crowds and the raging kings, He promises His own strength, so that we may not be afraid. It is for us to confess, but it is God Who will enable us to answer wisely. So that you not imagine that skill in such defense is a natural one, He says, "It is not ye that speak, but the Spirit."

21. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. He foretells to them the things that will happen, so that when they occur the disciples will not be dismayed. He also shows them the power of the Gospel that is preached, how it causes men to hold in contempt nature itself, for such is Christianity. He also reveals the inhuman rage of those who will not spare even their closest kin.

22. And ye shall be hated by all men for My name’s sake: but he that patiently endureth to the end shall be saved. "Hated by all men" means "hated by many." For not everyone hated them, as there were those who accepted the faith. It is he who patiently endures until the end, and not only in the beginning, who will partake in eternal life.

23. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone through the cities of Israel, till the Son of Man be come. The fearful things spoken of above, such as "They will hand you over" and "You will be hated," concerned those things which would take place after the Ascension. What is spoken of now concerns that which would take place before the Cross. "You will not be persecuted through all the cities of Israel before I shall come to you." He commands them to flee from their persecutors. For it is of the devil for a man to throw himself into manifest danger and thus become the cause of condemnation to those who would slay him and the detriment of those whom he was about to benefit by his preaching. "Till the Son of Man be come" — do not understand by this the second coming, but rather, His drawing together with them and the comfort that He would give them yet before the Cross. For when they had been sent out and had preached, they again returned to Christ and were together with Him.

24-25. The disciple is not above his teacher, nor the servant above his lord. It is enough for the disciple that he be as his teacher, and the servant as his lord. Here He teaches them to endure insults. For if I, your Teacher and Master, have endured them, how much more so should you, My disciples and servants. You may ask, "Why does He say, The disciple is not above his teacher, when we see many disciples who are greater than their teachers?’’ Learn, then, that while they are disciples they are less than their teachers; if they become greater, they are no longer disciples. In the same way, a servant, while he is a servant, is not above his lord.

25-26. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed, and hid, that shall not be known. Take comfort, He says, in My example. For if they have called Me the chief of demons, is it such a fearful thing that they should slander you who are members of My household? He calls them "household members" and not "slaves," thus showing His intimacy with them. So take courage; the truth will not be hidden, but time will reveal your virtue as well as the wickedness of those who slander you, for nothing is hidden which shall not be known. They may slander you now, but later they will make you renowned.

27. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. Those things, He says, which I have spoken to you alone and in one place, for that is what is meant by "in the ear" and "in darkness" you must teach with boldness in a strong voice so that all may hear you. But since dangers are also a consequence of boldness, He adds:

28. And fear not them which kill the body, but are not able to kill the soul: but rather fear Him Who is able to destroy both soul and body in gehenna. He teaches them to despise even death, for punishment in gehenna is yet more fearful, He says. Those who slay accomplish the destruction of only the body, while they are perhaps the benefactors of the soul. But God punishes both the soul and the body of those whom He casts into gehenna. He says "in gehenna," indicating the perpetual nature of the punishment, for gehenna is never ending.

29-31. Are not two sparrows sold for a farthing? And not one of them shall fall on the ground without your Father. But the very hairs of your head are all numbered. Fear ye not therefore, ye are of much more value than sparrows. So that they would not fear that they are abandoned, He says, "If not even a sparrow is caught without My knowledge, how shall I abandon you whom I love?" And to show His precise knowledge and forethought for us He says that even the hairs of our head are numbered by Him. But do not think that the sparrows are snared by God’s doing; rather, that even the snaring of sparrows is not unknown to Him.

32-33. Whosoever therefore shall confess in Me before men, him will I confess also before My Father Who is in heaven. But whosoever shall deny Me before men, him will I also deny before My Father Who is in heaven. He exhorts them to bear witness even unto martyrdom. For belief only within one’s soul does not suffice; He desires also the belief confessed with the tongue. He did not say, "Whosoever shall confess Me," but "in Me" (ostis omologesei en emoi). that is, in My strength. For he who confesses does so aided by the grace which is from above. But as for him who denies, Christ did not say "in Me," but "whosoever shall deny Me," showing that he denies because he does not have the aid from above. Therefore everyone who confesses that Christ is God will find Christ giving confession of him to the Father, that he is a true servant. But those who deny will hear the words "I do not know you."

34-36. Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household. Harmony is not always a good thing, while separation sometimes is. The sword, then, is the word of faith which severs our bond to our families and relatives when they hinder our piety towards God. For He does not tell us simply to separate ourselves from them, but only when they will not come with us, and especially when they hinder us in our faith.

37. He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me. Do you see when it is that we must hate our parents and children? When they want us to love them more than Christ. And why should I speak of father, mother, and children? Hear what is even greater than this:

38. And he that taketh not his cross, and followeth after Me, is not worthy of Me. Whoever, He says, does not renounce this present life and give himself over to shameful death, for this is what the cross signified to the ancients, is not worthy of Me. But since there are many who are crucified, such as robbers and thieves, He added, "and followeth after Me," that is, live according to My laws.

39. He that findeth his life shall lose it: and he that loseth his life for My sake shall find it. He who pampers his life in the flesh appears to "find his life," while in fact he is losing it by sending it to eternal punishment. But he who loses his life and dies, not as a thief or one who strangles himself, but for Christ’s sake, he it is that saves his life.

40-41. He that receiveth you receiveth Me, and he that receiveth Me receiveth Him that sent Me. He that receiveth a prophet in the name of a prophet shall receive a prophet’s reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man’s reward. He incites us to welcome those whom Christ sends, for he who honors a disciple of Christ, honors Christ Himself and, through Him, the Father as well. But we must welcome righteous men and prophets in the name of a righteous man and prophet, that is, because they are righteous men and prophets, and not because of any protection or aid of the sort which kings provide. But even if a man should have the appearance of a prophet but in conduct fall short, you should still receive him as a prophet. And God will reward you for having received a true prophet, for this is what it means "shall receive a righteous man’s reward." Or you may understand it in another way, that he who receives a righteous man will himself be counted as a righteous man and will receive the reward which the righteous receive.

42. And whosoever shall give to drink unto one of these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward. Lest anyone use poverty as an excuse, He says, "If you give even a cup of cold water because he is My disciple, you will receive a reward even for this." He who gives a cup of cold water is also he who teaches one burning with the fire of anger and desire and causes him to be named a disciple of Christ. The teacher will not lose his reward.