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: Primo quo vadant; first, where they should go; secundo quid dicant, ibi euntes autem praedicate etc.; second, what they should say, at and going, preach; tertio quid faciant, ibi infirmos curate etc.; third, what they should do, at heal the sick; quarto quo fine, ibi gratis accepistis, gratis date. Et fourth, by what means, at freely have you received, freely give. primo dicit quo non vadant; And first, he says where they should not go; secundo quo vadant, ibi sed potius ite ad oves quae perierunt domus Israel. second, where they should go, at but go rather to the lost sheep of the house of Israel. 814. Et circa primum duo dicit. Primo in viam gentium ne abieritis et in civitatem Samaritanorum ne intraveritis. Isti erant medii inter gentiles et Iudaeos, de quibus habetur Lib. IV Reg. XVII, 24 ss., et isti retinuerunt partim ritum Iudaeorum, partim gentilium, et isti multum erant contrarii Iudaeis. Unde prohibet ne vadant ad simpliciter gentiles, nec ad mediocres istos. 814. And concerning the first, he says two things. First, do not go into the way of the gentiles, and do not enter into the city of the Samaritans. The Samaritans were intermediate between the Jews and the gentiles (2 Kgs 17:24), and they had retained partly the rite of the Jews, partly the rite of the gentiles, and they were very hostile to the Jews. Hence he forbids them to go to those who were gentiles simply, or to the intermediates. 815. Sed contrarium videtur quod dixit ite, docete omnes gentes. Et Is. XL, 5: et videbit omnis caro pariter quod os Domini locutum est. Quid ergo dicit in viam gentium ne abieritis? 815. But what he said below, going therefore, teach all nations (Matt 28:19), seems contrary to this. And, and all flesh together will see, that the mouth of the Lord has spoken (Isa 40:5). So why does he say, do not go into the way of the gentiles? Dicendum, quod missi sunt ad utrosque: sed ordo debebat observari. Quia primo Iudaeis. Et una ratio est, quia primo fieri debet quod iustitia exigit, quam quod ex misericordia provenit; sed iustitia erat quod primo Iudaeis praedicarent: quia istud ex promissione habebant, ut habetur Rom. XV, 8: dico autem Christum Iesum ministrum fuisse circumcisionis propter veritatem ad confirmandas promissiones patrum. Gentibus autem tenebatur ex misericordia; ut enim habetur Rom. XI, 17, gentiles oleastri sunt ab oliva recepti, scilicet a fide antiquorum patrum: unde ibi dicitur, tu autem cum oleaster esses, insertus es in illis, et socius radicis, et pinguedinis olivae factus es. Primo ergo oliva nutrienda erat, ut aliquid acciperet ab ea, postmodum oleaster inserendus, Rom. XI, 17. Item volens fideles in fidem patrum introducere, primo voluit Iudaeis praedicari fidem. One should say that they were sent to both; but an order should be observed, because first they were sent to the Jews. And one reason is that what justice requires should come about first, before what proceeds from mercy; but it was justice that they should preach first to the Jews, because these had it coming to them from the promise, as is found, for I say that Christ Jesus was minister of the circumcision for the truth of God, to confirm the promises made unto the fathers (Rom 15:8). For as is said, the gentiles are wild olives taken in by the olive tree, namely by the faith of the ancient fathers; hence it says there, you being a wild olive, are ingrafted in them, and are made partakers of the root, and of the fatness of the olive tree (Rom 11:17). First, therefore, the olive tree was to be nourished, that one might receive something from it, and afterward the wild olive was to be grafted on. Likewise, wishing to lead the faithful into the faith of the fathers, he wished first that the faith should be preached to the Jews. Secunda ratio fuit, quia Dominus infundit omnibus id ad quod sunt dispositi; sed multi Iudaeorum erant iam dispositi per fidem. Et sicut ignis primo agit in ea, quae sunt prope, sic Dominus ex caritate primo voluit in his, qui prope erant. Unde dicitur Is. LVII, 19: venient ut annuntient pacem his qui prope, et pacem his qui longe sunt. The second reason was that the Lord pours into all things that to which they are disposed; but many of the Jews were already disposed by faith. And just as fire works first on those things which are near, so the Lord out of love wished to work first on these, who were near. Hence it is said, I created the fruit of the lips, peace, peace to him that is far off, and to him that is near, said the Lord, and I healed him (Isa 57:19). Item si ad gentiles primo ivisset, Iudaei, qui multum habebant gentiles odio, reprobassent eum ex indignatione; ideo in Act. XIII, v. 46: vobis primo oportuit praedicari regnum Dei. Unde dicit in viam gentium ne abieritis, idest ne appropinquetis ad viam, quae ducit ad gentes, ut non loquantur de vobis. Sed non dicit in viam Samaritanorum. Also, if they had gone first to the gentiles, the Jews, who had a great hatred for the gentiles, would have rejected him out of indignation. And so, to you it behooved us first to speak the word of God (Acts 13:46). Hence he says, do not go into the way of the gentiles, i.e., do not draw near the way which leads to the gentiles, that they may not speak about you. But he does not say, into the Samaritan’s way. Et mystice: qui sunt discipuli Dei, non debent ire in viam gentium, nec haereticorum; unde Ier. II, 18: quid tibi vis in via Aegypti, ut bibas aquam turbidam? And mystically: those who are God’s disciples should not go into the gentiles’ way, nor the heretics’; hence, and now what have you to do in the way of Egypt, to drink the troubled water? (Jer 2:18). 816. Sed potius ite ad oves quae perierunt domus Israel. Et quare oves? Quia magis perierunt ex culpa Pharisaeorum, quam ex culpa ipsorum. Unde Ps. XCIX, 3: nos autem populus eius, et oves pascuae eius. Et I Petr. c. II, 25: eratis sicut oves errantes; sed conversi estis ad pastorem et episcopum et cetera. 816. But go rather to the lost sheep of the house of Israel. And why sheep? Because they were lost more by the Pharisee’s fault than by their own fault. Hence, we are his people and the sheep of his pasture (Ps 99:3). And, for you were as sheep going astray; but you are now converted to the shepherd and bishop of your souls (1 Pet 2:25). 817. Sed quid facient discurrentes? Euntes autem praedicate. Io. XV, 16: posui vos ut eatis, et fructum afferatis, et fructus vester maneat et cetera. Et mittit eos, sicut ipse missus est, scilicet ad praedicandum. Unde agite poenitentiam, et cetera. Et sicut Iesus inceperat, agite poenitentiam, sic praecepit eis. Inceperat, agite poenitentiam, appropinquabit enim regnum caelorum; Ps. CXVIII, 155: longe enim a peccatoribus salus; sed modo est prope per passionem Christi; Hebr. IX, 12: per proprium sanguinem introivit semel in sancta, aeterna redemptione inventa. Unde dicit appropinquabit, scilicet per passionem meam; unde in eis fundatur per participationem gratiae: totum enim regnum Dei intra vos est. 817. But what will they do as they go out? And going, preach. I have chosen you; and have appointed you, that you should go, and should bring forth fruit; and your fruit should remain (John 15:16). And he sends them just as he was sent, namely to preach. Hence, do penance. And just as Jesus had begun, do penance (Matt 4:17), so he commands them to begin. He had begun, do penance, for the kingdom of heaven is at hand (Matt 4:17). It is written: salvation is far from sinners (Ps 118:155), but now it is near through Christ’s passion; by his own blood, entered once into the holies, having obtained eternal redemption (Heb 9:12). Hence he says, is at hand, namely through my passion; hence, it is begun in them by the participation of grace: for lo, the kingdom of God is within you (Luke 17:21). 818. Sed possent dicere: quomodo confirmabimus quae dicemus? Certe miraculis, sicut ipse fecit. Unde dicit infirmos curate et cetera. 818. But they could say: how will we confirm what we say? Certainly by miracles, as he himself worked. Hence he says, heal the sick. Sed si quis diceret: quare non facit modo miracula Ecclesia? But what if someone were to say: why does not the Church work miracles even now? Dicendum, quod miracula facta sunt ad probationem fidei; sed iam fides approbata est. Et ideo sicut qui faceret unam demonstrationem ad probandum aliquam conclusionem, non esset alia probatio necessaria, sic ibi. Unde maximum miraculum est conversio totius mundi: ideo non oportet quod fiant alia; et sicut facta fuerunt alia miracula corporalia, ita fiunt quotidie spiritualia, quia infirmi spiritualiter curantur. One should say that the miracles were worked to confirm the faith; but now the faith is confirmed. And therefore, just as he who does one demonstration to prove some conclusion does not need another proof, so here. Hence the greatest miracle is the conversion of the whole world, so it is not necessary that there should be another. And just as bodily miracles were worked, so spiritual miracles are worked daily, since the spiritually sick are healed. Infirmi enim sunt qui peccato agitantur, qui proni sunt ad peccatum, Rom. XIV, 1: infirmum autem in fide assumite: et isti a Domino sanantur. Qui autem consentiunt, mortui sunt, quia separantur a Deo: et isti resuscitantur a Domino, ut Eph. V, 14: surge qui dormis, et exurge a mortuis. Item leprosi mundantur; leprosi enim dicuntur qui sunt infectivi aliorum, quia lepra est morbus contagiosus: et isti aliquando curantur. IV Reg. V, 27, dicitur quod lepra Naam adhaesit Giezi. Item daemones eiiciuntur: daemones enim sunt quorum peccatum iam transiit ad effectum, de quibus dicitur Prov. II, 14: laetantur cum male fecerint, et exultant in rebus pessimis. Et, ut habetur de Iuda Io. XIII, 27, quod intravit in eum satanas et cetera. Et isti aliquando curantur. For they are sick who are driven by sin, who are inclined to sin, now him who is weak in faith, take unto you (Rom 14:1); and these are healed by the Lord. But they who consent to sin are dead, because they are separated from God; and these are reawakened by the Lord, as it says, rise you who sleep, and arise from the dead (Eph 5:14). Likewise, the lepers are cleansed, for they are called lepers who infect others, since leprosy is a contagious disease; and these are sometimes healed. It is said that the leprosy of Naaman clung to Giezi (2 Kgs 5:27). Likewise, demons are cast out, for they are demons whose sins have already taken effect, of whom it is said, who are glad when they have done evil, and rejoice in most wicked things (Prov 2:14). And, as is said of Judas, that satan entered into him (John 13:27). And these are sometimes cured. 819. Et quia possent dicere apostoli: modo erimus divites; si facimus miracula habebimus multa, et de hac causa voluit Simon magus facere miracula: hanc causam excludit Dominus dicens gratis accepistis, gratis date. 819. And because the apostles could say, now we will be rich; if we work miracles, we will have many things, and Simon Magus wished to work miracles for this reason, the Lord excludes this reason, saying, freely have you received, freely give. Magnum est facere miracula, sed maius est virtuose vivere. Unde amovet ab eis superbiam, quia potest superbia accidere duobus modis: vel ex cupiditate, vel ex meritis. Una enim est maxima superbia, quando aliquis bonum quod habuit, sibi adscribit. Ideo excludit, quia accepistis; I ad Cor. IV, 7: quid habes quod non accepisti? It is a great thing to work miracles, but it is greater to live virtuously. Hence he removes pride from them, because pride can come about in two ways: either out of greed, or out of merits. For one is the greatest pride of all, when someone has a good which he ascribes to himself. Therefore he excludes this: have you received; for what have you that you have not received? (1 Cor 4:7).