---
title: "Catena Aurea: The Four Gospels"
author: "Thomas Aquinas"
translator: "John Henry Newman (ed.)"
languages: [en]
shelf: "Commentaries"
section: 59 of 394
url: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/59/
cite: "Thomas Aquinas, tr. John Henry Newman (ed.), Catena Aurea: The Four Gospels, section 59. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/59/"
---

# Catena Aurea: The Four Gospels

*Thomas Aquinas, tr. John Henry Newman (ed.)*

The four Gospels read through chains of quotations from the Church Fathers.

## 59. Matthew 10 · 3 of 6

Source: https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/59/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-catena-aurea-the-four-gospels/59/#p-N

[¶0] Jerome: The Apostles, on entering a strange town, could not know of each inhabitant what sort of man he was; they were to choose their host therefore by the report of the people, and opinion of the neighbours, that the worthiness of the preacher might not be disgraced by the ill character of his entertainer.

[¶1] Chrysostom: How then did Christ Himself abide with the publican? Because he was made worthy by his conversion; for this command that he should be worthy, had respect not to their rank, but to their furnishing food. For if he be worthy he will provide them with food, especially when they need no more than bare necessaries. Observe how though He stripped them of all property, He supplied all their wants, suffering them to abide in the houses of those whom they taught. For so they were both themselves set free from care, and convinced men that it was for their salvation only that they had come, seeing they carried nothing about with them, and desired nothing beyond necessaries. And they did not lodge at all places indiscriminately, for He would not have them known only by their miracles, but much more by their virtues. But nothing is a greater mark of virtue, than to discard superfluities.

[¶2] Jerome: One host is chosen who does not so much confer a favour upon him who is to abide with him, as receive one. For it is said, "Who in it is worthy," that he may know that he rather receives than does a favour.

[¶3] Chrysostom: Also observe that He has not yet endowed them with all gifts; for He has not given them power to discern who is worthy, but bids them seek out; and not only to find out who is worthy, but also not to pass from house to house, saying, "And there remain until ye depart out of that city;" so they would neither make their entertainer sorrowful, nor themselves incur suspicion of lightness or gluttony.

[¶4] Ambrose, Ambros., in Luc., 9. 5: The Apostles are not to choose carelessly the house into which they enter, that they may have no cause for changing their lodging; the same caution is not enforced upon the entertainer, lest in choosing his guests, his hospitality should be diminished. "When ye enter a house, salute it, saying, Peace be to this house."

[¶5] Gloss., 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.

[¶6] Jerome: Here is a latent allusion to the form of salutation in Hebrew and Syriac; they say Salemalach, or Salamalach, for the Greek, 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."

[¶7] Remig., ap. Rabanus: Thus either the hearer, being predestined to eternal life, will follow the heavenly word when he hears it; or if there be none who will hear it, the preacher himself shall not be without fruit; for his peace returns to him when he receives of the Lord recompense for all his labour.

[¶8] Chrysostom: The Lord instructs them, that though they were teachers, yet they should not look to be first saluted by others; but that they should honour others by first saluting them. And then He shews them that they should give not a salutation only, but a benediction, when He says, "If that house be worthy, your peace shall rest upon it."

[¶9] Remigius: 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 shew themselves either worthy by accepting, or unworthy by not accepting it; for though you have chosen a hose 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 by referred to the trial of the worthiness of the house or master.

[¶10] Hilary: 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. Upon such as rejected the precepts of the heavenly kingdom an eternal curse is left by the departure of the Apostles, and the dust shaken from their feet; "And whosoever shall not receive you, not hear your words, "when ye go out of that house, or that town, cast the dust off your feet." For he that lives in any place seems to have a kind of fellowship with that place. By the casting the dust off the feet, therefore all that belonged to that house is left behind, and nothing of healing or soundness is borrowed from the footsteps of the Apostles having trod their soil.

[¶11] Jerome: Also they shake off the dust as a testimony of the Apostles’ toil, that in preaching the Gospel they had come even so far, or as a token that from those that rejected the Gospel they would accept nothing, not even the necessaries of life.

[¶12] Rabanus: Otherwise; The feet of the disciples signify the labour and progress of preaching. The dust which covers them is the lightness of earthly thoughts, from which even the greatest doctors cannot be free; their anxiety for their hearers involves them in cares for their prosperity, and in passing through the ways of this world, they gather the dust of the earth they tread upon. They then who have despised the teaching of these doctors, turn upon themselves all the toils and dangers and anxieties of the Apostles as a witness to their damnation. And lest it should seem a slight thing not to receive the Apostles, He adds, "verily I say unto you, it shall be more tolerable for Sodom and Gomorrah in the day of judgment, than for that city."

[¶13] Jerome: Because to the men of Sodom and Gomorrah no man had ever preached; but this city had been preached to and had rejected the Gospel.

[¶14] Remig., ap. Rabanus: Or because the men of Sodom and Gomorrah were hospitable among their sensuality, but they had never entertained such strangers as the Apostles.

[¶15] Jerome: But if it shall be more tolerable for the land of Sodom than for that city, hence we may learn that there is difference of degree in the punishment of sinners.

[¶16] Remigius: Sodom and Gomorrah are especially mentioned, to shew that those sins which are against nature are particularly hateful to God, for which the world was drowned with the waters of the deluge, four towns were overthrown, and the world is daily afflicted with manifold evils.

[¶17] Hilary: Figuratively, The Lord teaches us not to enter the houses or to mix in the acquaintance of those who persecute Christ, or who are ignorant of Him; and in each town to enquire who among them is worthy, i.e.where there is a Church wherein Christ dwells; and not to pass to another, because this house is worthy, this host is our right host. But there would be many of the Jews who would be so well disposed to the Law, that though they believed in Christ because they admired His works, yet they would abide in the works of the Law; and others again who, desiring to make trial of that liberty which is in Christ, would feign themselves ready to forsake the Law for the Gospel; many also would be drawn aside into heresy by perverse understanding. And since all these would falsely maintain that with them only was Catholic verity, therefore we must with great caution seek out the house, i.e. the Church.

[¶18] Ver. 16. "Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves.17. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues;18. And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles."

[¶19] Chrys., Hom. 33: Having removed all care and anxiety from the Apostles, and armed them with the miraculous powers, He proceeds to foretell the evils which should befal them. First, that they might know his knowledge of the future; secondly, that they should not think that these things befel them because of the want of power in their Master; thirdly, that they might not be amazed if these things had come upon them unexpectedly; fourthly, that after hearing these things, they might not be dismayed in the season of His cross; and lastly, that they might learn a new method of warfare.

[¶20] He sends them unprovided, bidding them look to those who should receive them for support; but rests not in that, but shews his power still further, "Lo, I send you as sheep in the midst of wolves." Where observe that He does not say merely ’to wolves,’ but "in the midst of wolves," to shew His excellent might therein, that the sheep would overcome the wolves though they were in the midst of them; and though they received many bites from them, yet were they not destroyed, but rather convert them. And it is a much greater and a more wonderful power that can change their hearts than that can kill them. Among wolves He teaches them to shew the meekness of sheep.

[¶21] Greg., Hom. in Ev., xvii. 4: For he who undertakes the office of preacher ought not to do evil, but to suffer it, and by his meekness to mollify the wrath of the angry, and by his wounds to heal the wounds of sinners in their affliction. And even should the zeal of right-doing ever require that He should be severe to those that are placed under Him, His very severity will be of love and not of cruelty, outwardly maintaining the rights of discipline, and inwardly loving those whom He corrects. Too many, when they are entrusted with the reins of government, burn to make the subjects feel them, display the terrors of authority, and forgetting that they are fathers, rather desire to be thought lords, changing a station of lowliness into that of lofty dominion, if they ever seem outwardly to fawn on any one, they inwardly hate him; of such He spoke above; "They come to you in sheep’s clothing, but inwardly they are ravening wolves." [[Mat 7:15]] For prevention whereof we ought to consider that we are sent as sheep among wolves, whose innocence we ought to preserve, not having the tooth of malice.

[¶22] Jerome: He calls the Scribes and Pharisees who are the clergy of the Jews, "wolves."

[¶23] Hilary: The wolves indeed are all such as should pursue the Apostles with mad fury.

[¶24] Chrysostom: Their consolation under their hardships was the excellent power of Him who sent them; wherefore He puts that before all, "Lo, I send you." Be not dismayed, though you be sent into the midst of wolves; for I am able to bring it to pass that you suffer no hurt, and that ye should not only prevail over the wolves, but be made more terrible than lions. But it is good that it should be thus; hereby your virtue is made brighter, and My power is more manifested. Also that somewhat should proceed from themselves, that they should not think themselves to be crowned without reason. He add, "Be ye therefore wise as serpents, simple as doves."

[¶25] Jerome: "Wise," that they might escape snares; "simple," that they might not do evil to others. The craft of the serpent is set before them as an example, for he hides his head with all the rest of his body, that he may protect the part in which life is. So ought we to expose our whole body, that we may guard our head which is Christ; that is, that we study to keep the faith whole and uncorrupt.

[¶26] Rabanus: The serpent moreover seeks out narrow chinks through which it crawls to draw off its old skin; so the preacher passing through the narrow way lays aside the old man.

[¶27] Remigius: Beautifully the Lord bids the preacher have the wisdom of the serpent; because the first man was beguiled by a serpent; as though He had said, The foe is subtle to deceive, be ye therefore wise to rescue; he commended the tree, do ye also commend the tree of the Cross.

[¶28] Hilary: He first attempted the softer sex, allured her by hope, and promised a share of immortality. Do you in like manner seize every opportunity, look well into each man’s nature and inclination, use wisdom of speech, reveal hope of good things to come; that what he promised falsely we may preach truly according to God’s promise, that they that believe shall be like to the Angels.

[¶29] Chrysostom: But as we ought to have the wisdom of the serpent, that we should not be hurt in any deadly part, so also we should have the simplicity of the dove, not to retaliate when we are hurt, nor to avenge ourselves on those who have designed aught against us.

[¶30] Remigius: The Lord unites these two thing; because simplicity without wisdom might be easily deceived, and wisdom is dangerous unless it be tempered with simplicity that does no man hurt.

[¶31] Jerome: The harmlessness of doves is shewn by the assumption of that form by the Holy Spirit; as the Apostle speaks, "In malice be ye children."

[¶32] Chrysostom: What is harder than these commands? It is not enough that we suffer ill, but we must not be angry thereat, as is the dove’s nature, for anger is extinguished not by anger, but by meekness.

[¶33] Rabanus: That by the wolves above He intended men, He shews when He adds, "Take heed of men."

[¶34] Gloss., ap Anselm: Ye have indeed need to be wise as serpents, for, as they are wont to do, "they will deliver you to councils," forbidding you to preach in My name; then if ye be not corrected, "they will scourge you," and at length "ye shall be brought before kings and governors."

[¶35] Hilary: Who will endeavour to extort from you either to be silent or to temporize.

[¶36] Chrysostom: How wonderful that men who had never been beyond the lake in which they fished, did not straighway depart from Him on hearing these things. It was not only of their goodness, but of the wisdom of their Teacher. For to each evil He attaches somewhat of alleviation; as here He adds, "for my sake;" for it is no light consolation to suffer for Christ’s sake, for they did not suffer as evil or wrong doers. Again He adds, "for a testimony against them."

[¶37] Greg., Hom. in Ev., xxxv, 2: Either that they had presented to the death, or that they had seen and were not changed. For the death of the saints is to the good an aid, to the bad a testimony; that thus the wicked may perish without excuse in that from which the elect take example and live.

[¶38] Chrysostom: This was matter of consolation to them, not that they sought the punishment of others, but that they were confident that in all things they had One present with them, and all-knowing.

[¶39] Hilary: And by this their testimony not only was all excuse of ignorance of His divinity taken away from their persecutors, but also to the Gentiles was opened the way of believing on Christ, who was thus devotedly preached by the voices of the confessors among the flames of persecution; and this is that He adds, "and the Gentiles."

[¶40] Ver. 19. "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.20. For it is not ye that speak, but the Spirit of your Father which speaketh in you."

[¶41] Chrysostom: To the foregoing topics of consolation, He adds another not a little one; that they should not say, How shall we be able to persuade such men as these, when they shall persecute us? He bids them be of good courage respecting their answer, saying, "When they shall deliver you up, take no thought how or what ye shall speak."

[¶42] Remigius: "How or what," one refers to the substance, the other to the expression in words. And because both of these would be supplied by Him, there was no need for the holy preachers to be anxious about either.

[¶43] Jerome: When then we are brought before judges for Christ’s sake, we ought to offer only our will for Christ. But Christ who dwelleth in us speaks for Himself, and the grace of the Holy Spirit will minister in our answer.

[¶44] Hilary: For our faith, observing all the precepts of the Divine will, will be instructed with an answer according to knowledge, after the example of Abraham, to whom when he had given up Isaac, there was not wanting a ram for a victim. "For it is not ye who speak, but the Spirit of your Father that speaketh in you."