Matthew IX. 27-30.
He did not at once say, “Provide not,” but when He had said, “Cleanse the lepers, cast out devils,” then He said, “Provide nothing; freely ye have received, freely give;” by His way of ordering things consulting at once for their interest, their credit, and their ability.
But perhaps some one may say, that the rest may not be unaccountable, but “not to have a scrip for the journey, neither two coats, nor a staff, nor shoes,” why did He enjoin this? Being minded to train them up unto all perfection; since even further back, He had suffered them not to take thought so much as for the next day. For even to the whole world He was to send them out as teachers. Therefore of men He makes them even angels (so to speak); releasing them from all worldly care, so that they should be possessed with one care alone, that of their teaching; or rather even from that He releases them, saying, “Take no thought how or what ye shall speak.”
And thus, what seems to be very grievous and galling, this He shows to be especially light and easy for them. For nothing makes men so cheerful as being freed from anxiety and care; and especially when it is granted them, being so freed, to lack nothing, God being present, and becoming to them instead of all things.
Next, lest they should say, “whence then are we to obtain our necessary food?” He saith not unto them, “Ye have heard that I have told you before, ‘Behold the fowls of the air;’” (for they were not yet able to realise this commandment in their actions); but He added what came far short of this, saying, “For the workman is worthy of his meat;” declaring that they must be nourished by their disciples, that neither they might be high minded towards those whom they were teaching, as though giving all and receiving nothing at their hands; nor these again break away, as being despised by their teachers.
After this, that they may not say, “Dost thou then command us to live by begging?” and be ashamed of this, He signifies the thing to be a debt, both by calling them “workmen,” and by terming what was given, “hire.” For “think not,” saith He, “because the labor is in words, that the benefit conferred by you is small; nay, for the thing hath much toil; and whatsoever they that are taught may give, it is not a free gift which they bestow, but a recompence which they render: “for the workman is worthy of his meat.” But this He said, not as declaring so much to be the worth of the apostles’ labors, far from it; God forbid: but as both making it a law for them to seek nothing more, and as convincing the givers, that what they do is not an act of liberality, but a debt.
8. “And into whatsoever city or town ye shall enter, inquire who in it is worthy: and there abide till ye go thence.”
That is, “it follows not,” saith He, “from my saying, ‘The workman is worthy of his meat,’ that I have opened to you all men’s doors: but herein also do I require you to use much circumspection. For this will profit you both in respect of your credit, and for your very maintenance. For if he is worthy, he will surely give you food; more especially when ye ask nothing beyond mere necessaries.”
And He not only requires them to seek out worthy persons, but also not to change house for house, whereby they would neither vex him that is receiving them, nor themselves get the character of gluttony and self-indulgence. For this He declared by saying, “There abide till ye go thence.” And this one may perceive from the other evangelists also.
Seest thou how He made them honorable by this also, and those that received them careful; by signifying that they rather are the gainers, both in honor, and in respect of advantage?
Then pursuing again the same subject, He saith,
“And when ye come into an house, salute it. And if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.”
Seest thou how far He declines not to carry His injunctions? And very fitly. For as champions of godliness, and preachers to the whole world, was He training them. And in that regard disposing them to practise moderation, and making them objects of love, He saith,
“And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, it shall be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.”
That is, “do not,” saith He, “because ye are teachers, therefore wait to be saluted by others, but be first in showing that respect.” Then, implying that this is not a mere salutation, but a blessing, He saith, “If the house be worthy, it shall come upon it,” but if it deal insolently, its first punishment will be, not to have the benefit of your peace; and the second, that it shall suffer the doom of Sodom. “And what,” it will be said, “is their punishment to us?” Ye will have the houses of such as are worthy.
But what means, “Shake off the dust of your feet?” It is either to signify their having received nothing of them, or to be a witness to them of the long journey, which they had travelled for their sake.
But mark, I pray thee, how He doth not even yet give the whole to them. For neither doth He as yet bestow upon them foreknowledge, so as to learn who is worthy, and who is not so; but He bids them inquire, and await the trial. How then did He Himself abide with a publican? Because he was become worthy by his conversion.
And mark, I pray thee, how when He had stripped them of all, He gave them all, by suffering them to abide in the houses of those who became disciples, and to enter therein, having nothing. For thus both themselves were freed from anxiety, and they would convince the others, that for their salvation only are they come; first by bringing in nothing with them, then by requiring no more of them than necessaries, lastly, by not entering all their houses without distinction.
Since not by the signs only did He desire them to appear illustrious, but even before the signs, by their own virtue. For nothing so much characterizes strictness of life, as to be free from superfluities, and so far as may be, from wants. This even the false apostles knew. Wherefore Paul also said, “That wherein they glory, they may be found even as we.”
But if when we are in a strange country, and are going unto persons unknown to us, we must seek nothing more than our food for the day, much more when abiding at home.
9. These things let us not hear only, but also imitate. For not of the apostles alone are they said, but also of the saints afterwards. Let us therefore become worthy to entertain them. For according to the disposition of the entertainers this peace both comes and flies away again. For not only on the courageous speaking of them that teach, but also on the worthiness of them that receive, doth this effect follow.
Neither let us account it a small loss, not to enjoy such peace. For this peace the prophet also from of old proclaims, saying, “How beautiful are the feet of them that bring good tidings of peace.” Then to explain the value thereof he added, “That bring good tidings of good things.”
This peace Christ also declared to be great, when He said, “Peace I leave with you, my peace I give unto you.” And we should do all things, so as to enjoy it, both at home and in church. For in the very church too the presiding minister gives peace. And this which we speak of is a type of that. And you should receive it with all alacrity, in heart before the actual communion. For if not to impart it after the communion be disgusting, how much more disgusting to repel from you him that pronounces it!
For thee the presbyter sits, for thee the teacher stands, laboring and toiling. What plea then wilt thou have, for not affording him so much welcome as to listen to Him? For indeed the church is the common home of all, and when ye have first occupied it, we enter in, strictly observing the type which they exhibited. For this cause we also pronounce “peace” in common to all, directly as we enter, according to that law.
Let no one therefore be careless, no one inattentive, when the priests have entered in and are teaching; for there is really no small punishment appointed for this. Yea, and I for one would rather enter into any of your houses ten thousand times, and find myself baffled, than not be heard when I speak here. This latter is to me harder to bear than the other, by how much this house is of greater dignity; our great possessions being verily laid up here, here all the hopes we have. For what is here, that is not great and awful? Thus both this table is far more precious and delightful than the other, and this candlestick than the candlestick there. And this they know, as many as have put away diseases by anointing themselves with oil in faith and in due season. And this coffer too is far better and more indispensable than that other chest; for it hath not clothes but alms shut up in it; even though they be few that own them. Here too is a couch better than that other; for the repose of the divine Scriptures is more delightful than any couch.