Caput 10
Chapter 10
Missio Apostolica
The Apostolic Mission
Lectio 1
Lecture 1
Missio apostolorum
Mission of the apostles
10:1 Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut eiicerent eos, et curarent omnem languorem, et omnem infirmitatem. [n. 810]
10:1 And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities. [n. 810]
10:2 Duodecim autem discipulorum nomina sunt haec. Primus Simon, qui dicitur Petrus, et Andreas frater eius, Philippus, et Bartholomaeus, [n. 812]
10:2 And the names of the twelve apostles are these: the first, Simon who is called Peter, and Andrew his brother, Philip and Bartholomew, [n. 812]
10:3 Iacobus Zebedaei, et Ioannes frater eius, Thomas et Matthaeus publicanus, et Iacobus Alphaei, et Thadaeus, [n. 812]
10:3 James the son of Zebedee, and John his brother, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus, [n. 812]
10:4 Simon Chananaeus, et Iudas Scariotis, qui et tradidit eum. [n. 812]
10:4 Simon the Cananean, and Judas Iscariot, who also betrayed him. [n. 812]
10:5 Hos duodecim misit Iesus, praecipiens eis, dicens: in viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis; [n. 813]
10:5 These twelve Jesus sent, commanding them, saying: do not go into the way of the gentiles, and do not enter into the city of the Samaritans. [n. 813]
10:6 sed potius ite ad oves, quae perierunt domus Israel. [n. 816]
10:6 But go rather to the lost sheep of the house of Israel. [n. 816]
10:7 Euntes autem praedicate dicentes, quia appropinquabit regnum caelorum: [n. 817]
10:7 And going, preach, saying: the kingdom of heaven is at hand. [n. 817]
10:8 infirmos curate, mortuos suscitate, leprosos mundate, daemones eiicite: gratis accepistis, gratis date. [n. 818]
10:8 Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give. [n. 818]
10:9 Nolite possidere aurum, neque argentum, neque pecuniam in zonis vestris. [n. 820]
10:9 Do not possess gold, nor silver, nor money in your purses: [n. 820]
10:10 Non peram in via, neque duas tunicas, neque calceamenta, neque virgam. Dignus est enim operarius cibo suo. [n. 823]
10:10 Nor bag for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his hire. [n. 823]
10:11 In quamcumque autem civitatem, aut castellum intraveritis, interrogate, quis in ea dignus sit, et ibi manete donec exeatis. [n. 827]
10:11 And into whatever city or town you will enter, inquire who in it is worthy, and abide there till you go leave. [n. 827]
10:12 Intrantes autem in domum, salutate eam dicentes: pax huic domui. [n. 830]
10:12 And when you come into the house, salute it, saying: peace be to this house. [n. 830]
10:13 Et si quidem fuerit domus illa digna, veniet pax vestra super eam; si autem non fuerit digna, pax vestra revertetur ad vos. [n. 831]
10:13 And if that house is worthy, your peace will come upon it; but if it is not worthy, your peace will return to you. [n. 831]
10:14 Et quicumque non receperit vos, neque audierit sermones vestros, exeuntes foras de domo vel de civitate excutite pulverem de pedibus vestris. [n. 832]
10:14 And whoever will not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet. [n. 832]
10:15 Amen dico vobis, tolerabilius erit terrae Sodomorum et Gomorrhaeorum in die iudicii, quam illi civitati. [n. 835]
10:15 Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city. [n. 835]
810. Supra proposuerat doctrinam suam, hic ministros instituit. Et describuntur numero, potestate et nominum positione.
810. Above, he had set forth his teaching; here, he sets up his ministers. And they are described by number, power, and by position of name.
Numero, unde dicit convocatis duodecim. Et quare dicit duodecim? Ut ostenderetur conformitas Novi et Veteris Testamenti, quia in Veteri duodecim patriarchae: et isti similiter duodecim. Secunda ratio, ut ostenderetur virtus et effectus futurus per eos: iste enim numerus ex partibus quatuor et tribus in se ductis componitur, ut quater ter, vel ter quater. Per trinarium Trinitas designatur: per quaternarium mundus. Ideo signatur quod in totum mundum debebat eorum praedicatio extendi; unde Dominus Mc. ult., 15: euntes in mundum universum praedicate Evangelium omni creaturae et cetera. Item ad signandum perfectionem, quia duodenarius consistit ex duplicitate senarii: senarius enim perfectus est numerus, quia ex omnibus partibus aliquotis: consurgit enim per unum, duo et tria, et istae partes simul iunctae sunt sex. Unde tot vocavit ad signandum perfectionem. Supra, V, 48: estote perfecti, sicut et Pater vester perfectus est.
By number, hence it says, and having called his twelve disciples together. And why does it say twelve? That the conformity of the New and Old Testaments might be shown, because in the Old, there were twelve patriarchs, and these are likewise twelve. A second reason, that the power and effect about to come through them might be shown; for this number is put together out of four parts and three parts led into themselves, as four threes, or three fours. By the three, the Trinity is indicated; by the four, the world. So it is indicated that their preaching should be extended throughout the whole world; hence the Lord says, go into the whole world, and preach the Gospel to every creature (Mark 16:15). Likewise to signify perfection, because twelve consists in six doubled; for six is a perfect number, since it arises out of the sum of all the parts. For it arises through one, two, and three, and the parts joined together are also six. Hence he called this many to signify perfection. Above, be you therefore perfect, as also your heavenly Father is perfect (Matt 5:48).
811. Sequitur de potestate eorum: quia dedit eis potestatem etc., scilicet ut ipsi faciant, vel facere possint, sicut ipse fecit. Et non solum quae fecit, sed maiora, Io. XIV, 12. Non est enim scriptum quod ad umbram Christi curarentur infirmi, sicut scriptum est quod ad umbram Petri multi curabantur; Act. V, 15. Immundorum spirituum ut eiicerent eos. Unde noluit quod ipsi eiicerent, sicut ipse; sed ipse vero proprio, ipsi vero in nomine Christi: unde Mc. ult., 17: in nomine meo daemonia eiicient et cetera. Et non solum ut daemonia eiicerent, sed ut omnem languorem curarent, ut habetur Mc. ult., 18: super aegros manus imponent, et bene habebunt.
811. What follows concerns their power, for he gave them power, namely that they themselves might do, or be able to do, as he did. And not only what he did, but greater things (John 14:1). For it is not written that the sick were healed by Christ’s shadow, as it is written that many were healed by Peter’s shadow (Acts 5:15). Over unclean spirits, that they might cast them out. Hence he did not will that they should cast them out as he did; but he cast them out by his own proper name, while they did so in the name of Christ. Hence, in my name they will cast out devils (Mark 16:17). And not only that they might cast out demons, but to heal all manner of diseases as is found, they will lay their hands upon the sick, and they will recover (Mark 16:18).
Sed si quaeras, quare modo praedicatoribus non datur ista potestas, respondet Augustinus, quia in promptu est maximum miraculum, scilicet quod totus mundus conversus est. Aut ergo facta sunt miracula, et sic habeo propositum; si non, hoc est maximum: quia per duodecim vilissimos homines piscatores totus mundus conversus est.
But if you ask why this power is not given to preachers even now, Augustine responds that it is because the greatest miracle is ready at hand, namely that the whole world is converted. Therefore, either miracles were done, and so I have the thing proposed; if not, this is the greatest miracle, because the whole world was converted by twelve of the most lowly men, fishermen.
812. Sequitur nominum positio. Et quare? Ne si veniret aliquis pseudopropheta, qui diceret se esse apostolum, crederetur ei; et propter hoc reprobata est Epistola fundamenti, scilicet Manichaei.
812. There follows the description by position of name. And why? Lest if some pseudoprophet should come who claimed that he was an apostle, someone should believe him. And because of this the Fundamental Epistle namely of the Manichees, is rejected.
Et notandum quod iste semper binos combinat. Et quare? Quia numerus binarius est numerus caritatis. Item ubicumque ponit aliquem qui duobus nominibus vocatur, ponit aliquid per quod notetur differentia.
And one should notice that this Evangelist always combines pairs of two. And why? Because the number two is the number of charity. Likewise, wherever he sets down someone who is called by two names, he sets down something by which the difference may be noted.
Item sciendum quod non servat ordinem dignitatis; tamen Petrus semper ponitur primus, qui etiam dicitur Simon, idest ‘obediens’; unde dicitur Prov. XXI, 28: vir obediens loquetur victoriam. Petrus a petra dicitur propter eius firmitatem; et Cephas, quod Syrum nomen est, non Hebraeum. Andreas ‘virile’; unde dicitur Ps. XXVI, 14: viriliter age, et confortetur cor tuum. Item Philippus, ‘os lampadis’; talis debet esse praedicator. Ps. CXVIII, v. 140: ignitum eloquium tuum vehementer. Bartholomaeus, ‘filius suspendentis aquas’; et iste dicitur Christus, de quo Iob XXVI, 8: qui ligat aquas in nubibus suis. Item Iacobus Zebedaei, qui occisus est ab Herode, qui ‘supplantator’ dicitur. Et Ioannes, qui ‘gratia’ dicitur; I Cor. XV, 10: gratia Dei sum id quod sum. Iste non sequitur ordinem dignitatis, sicut Marcus.
Likewise, one should know that he does not follow the order of dignity; yet Peter is always placed first, who is also called Simon, i.e., ‘obedient’. Hence it is said, an obedient man will speak of victory (Prov 21:28). Peter is said from rock, because of his firmness; and Cephas, which is a Syrian name, not Hebrew. Andrew means ‘manly’; hence it is said, expect the Lord, do manfully, and let your heart take courage (Ps 26:14). Likewise Philip means ‘the mouth of the torch’; the preacher should be such. Your word is exceedingly refined (Ps 118:140). Bartholomew, ‘son of the one upholding the waters’; and this names Christ, of whom it is said, he binds up the waters in his clouds (Job 26:8). Similarly, James the son of Zebedee, who was killed by Herod, who is called ‘one who makes to stumble.’ And John, who is called ‘grace’; but by the grace of God, I am what I am (1 Cor 15:10). This Evangelist does not follow the order of dignity, as Mark does.
Item Thomas et Matthaeus. Alii non ponunt publicanus; sed iste posuit causa humilitatis. Item alii praeponunt Matthaeum Thomae: iste e contrario. Thomas ‘abyssus’ dicitur, propter profunditatem fidei. Matthaeus, ‘donatus,’ ut habetur ad Eph. IV, v. 32: donantes invicem, sicut et Christus donavit nobis. Iacobus Alphaei, ad differentiam alterius.
Likewise, Thomas and Matthew. The other evangelists, Mark and Luke do not put down the publican (Mark 3:18: Luke 6:15), but this man sets down the cause of his humility. Also, the others put Matthew before Thomas; this Evangelist, the other way around. Thomas means ‘the abyss’, because of the profundity of his faith. Matthew means ‘forgiven’, as is found: forgiving one another, even as God hath forgiven you in Christ (Eph 4:32). James the son of Alpheus, to distinguish him from the other.
Iste frater Domini dicitur, quia consobrinus. Et Thadaeus, frater Iacobi. Et dicitur Iudas qui scripsit epistolam, et interpretatur ‘cor’; Prov. IV, 23: omni custodia serva cor tuum. Item Simon Chananaeus a Cana villa. Et Iudas Scariotis, ad differentiam alterius Iudae; et dicitur vel a villa, vel a stirpe de tribu Issachar; qui ‘mors’ dicitur. Qui tradidit eum.
This man is called the ‘brother of the Lord,’ because he was a cousin. And Thaddeus, the brother of James. He is also called Judas, the one who wrote the epistle, and he is interpreted ‘heart’; with all watchfulness keep your heart (Prov 4:23). Likewise, Simon the Cananean, from the village of Cana. And Judas Iscariot, to distinguish him from the other Judas; and he is named either from a village, or from the stock of the tribe of Issachar; who is interpreted ‘death’. Who also betrayed him.
Et quare posuit? Ut daret documentum, quod dignitas status non sanctificat hominem. Item est alia ratio, ad notandum quod vix contingit quin in multa congregatione sit aliquis malus; et ideo ita ponitur, ut ostendatur quod boni aliquando non sunt sine malis; Cant. II, 2: sicut lilium inter spinas, sic amica mea inter filias. Et Augustinus: non est domus mea melior quam domus Domini.
And why did he set this down? To give an example, that dignity of state does not make a man holy. Likewise, there is another reason, to point out that there is hardly ever a large congregation without someone evil; and so he set it down this way to show that good men are sometimes not without evil men. As the lily among thorns, so is my love among the daughters (Song 2:2). And Augustine: my house is not better than the Lord’s house.
813. Hos duodecim elegit Deus, et posuit divulgatores Sacrae Scripturae. Praecipiens eis, et dicens et cetera. Hic ponit eorum instructionem. Et
813. God chose these twelve, and set them up as the spreaders of Holy Scripture. Commanding them, saying. Here he sets down their instruction. And
primo instruit eos verbo;
first, he instructs them by word;
secundo exemplo, ibi et factum est cum consummasset Iesus et cetera.
second, by example, at and it came to pass, when Jesus had made an end (Matt 11:1).
Verbo tripliciter.
By word, in three ways:
Primo de officio suo; secundo de sumptibus; tertio de periculis.
first, concerning their office; second, concerning costs; third, concerning dangers;
Secundo, ibi nolite possidere aurum neque argentum; tertio, ibi ecce ego mitto vos sicut oves in medio luporum.
the second is at do not possess gold; the third is at behold I send you as sheep among wolves (Matt 10:16).
Circa officium quatuor mandat.
Concerning the office, he commands four things: