Haydock's Catholic Bible Commentary: Matthew
Ver. 11. And there abide, &c. That is, stay in the same house as long as you remain in the same city; remove not from house to house, as it is said Luke x. 7, but be content with what you meet with. (Witham) --- St. Chrysostom gives three reasons for this precept: 1st. that they might not afflict those whom they left; 2ndly. that the apostles might avoid the accusation of inconstancy; 3rdly. of gluttony also. (Baradicet.) Into whatsoever, &c. Lest the apostles should be induced to think, by what our Saviour had said in the preceding verse, viz. the workman is worthy, &c. that every door would be open for their entrance, he here tells them to inquire at their entry into any city, who amongst the inhabitants were worthy. (St. Chrysostom, hom. xxxiii.) --- And since they could not be expected to know who in every city were worthy, they were to be informed of this by the report and opinion of the people, that so their dignity and great character of apostles might not be defamed by the bad characters of any who might receive them. (St. Jerome, in St. Thomas Aquinas) --- But, if such was the rule given by Christ to the apostles, some one will perhaps ask, why did not Christ also follow the same maxim, since we read in Scripture, he entered into the house of Zacheus, the publican? St. Chrysostom answers, Zacheus was made worthy by his conversion to Christ. (St. Chrysostom, in St. Thomas Aquinas)
Ver. 12. Peace be to, &c. Heb. shalom, "peace be to you." The custom of salutation here recommended by our Saviour to his disciples, as St. Jerome informs us, was very prevalent among the Hebrews and Syrians. --- This was an ordinary salutation among the Jews, by which they wished happiness and prosperity. (Witham)
Ver. 13. And if that house, &c. i.e. if it be worthy to receive your peace. In St. Luke (Chap. x, ver. 6) it is written, And if the son of peace be there: that is, a lover of peace, or one worthy of peace and prosperity. Thus a son of death means one deserving of death. (Menochius) --- Your peace shall come upon it. If men will not hearken to your instructions, you have this comfort and peace of mind, that you have discharged your duty. (Witham)
Ver. 14. Shake off the dust from your feet. It was common enough with the Jews, or at least with the preachers and prophets, to use some extraordinary outward actions, to make what they said more taken notice of by the people, as here the shaking off the dust from their feet was to denote to the obstinate unbelievers, that the very dust which their feet had contracted, in coming to preach to them the gospel, should hereafter rise in judgment against them. (Witham) By this, the apostles were to testify that they took nothing away with them belonging to these reprobate cities. They likewise shewed the long and painful journeys they had undertaken for their salvation. (St. Chrysostom, hom. xxxiii.) --- He orders them to do this, to shew that they would have nothing in common with them, since they left them even their dust. Or it may be to shew, that the dust which they had gathered in their journey, would be a testimony against them in the day of judgment, because they had refused to receive them, as the Jews were accustomed to perform some remarkable action, for some great crime committed; thus, when they heard blasphemy, they tore their garments. (Menochius)
Ver. 16. Wise as serpents, &c. It is a proverbial way of speaking; and an admonition to be circumspect and discreet, but harmless, innocent, sincere in all our actions and dealings. (Witham) --- Simple. That is, harmless, plain, sincere, and without guile. (Challoner) --- In the midst of wolves. Although Christ sent his apostles not only against wolves, but even into the very midst of wolves, still he commands them to behave with the meekness of sheep, and simplicity of doves. Thus he evinces the greatness of his power, in overcoming the wolves by the sheep, which were continually exposed to be devoured and torn in pieces by them, still never failing to change the fierce nature of the ravenous wolf into their own nature, in mildness and innocence. As long as we retain the nature of sheep, we easily overcome our adversaries; but no sooner are we changed into wolves, than we become the derision of our enemies: the supreme Pastor, who superintends the sheep, not the wolves, withdrawing from us the powerful protection of his grace, and leaving us to the misery of our own weakness. --- Our Saviour, in his infinite wisdom, knew full well the nature of things; passion was not to be overcome by passion, but by meekness only. Thus the apostles did, when the Jews having apprehended them, said, Have we not again and again commanded you not to teach in this name? (Acts, Chap. iv.) Though they had the power of working the greatest miracles, yet they let nothing harsh, nothing severe, escape them, either in words or actions. With simplicity they made answer, Judge ye, if it be just to hear you rather than God; and at the same time shewed their prudence, saying, We cannot but speak what we have heard and seen. (St. Chrysostom, hom. xxxiv.) --- As sheep, &c. He compares them to sheep, not only because of their innocence, but also because they were sent unarmed and destitute of all human support. (Menochius) --- Wise, &c. That you may guard against the snares of your enemies. The prudence of the serpent is celebrated, because when it cannot escape, it strives at least to preserve its head free from hurt, whilst it leaves the rest of its body exposed. Thus Christians, who have Christ for their head, must preserve his faith and religion, though with the loss of every thing else. (Menochius)
Ver. 17. They will deliver you up in councils. Christ, in this and the following verse, warns his apostles of the many troubles and persecutions to which the preaching of the faith would expose them. St. Chrysostom assigns several reasons for him choosing to foretell them such sufferings: 1st. that he might shew that he had the gift of prophecy; 2nd. that they might not think such evils came upon them on account of his weakness; 3rd. that knowing beforehand the great trials to which they would be exposed, they might not be discouraged when they happened. (St. Chrysostom, in St. Thomas Aquinas)
Ver. 18. For a testimony to them, &c. That is, that by suffering with fortitude and constancy, you may bear testimony of me, as men must know, that it is not any vain thing for which they see you are prepared to die. Or the sense may be, that this may be for you a testimony against them in the day of judgment, and may render them inexcusable, since they will be unable to say that they have not heard the gospel. (Menochius)
Ver. 19. Be not thoughtful, with too great a concern of mind. (Witham) --- That the apostles might not be discouraged at the description, which our Saviour gave them in the two preceding verses, of the troubles which they would have to sustain in their ministry, he now endeavours to console them. When you are called before councils, says he, do not think how or what to speak, for it shall be given you in that hour what to speak. A truly comfortable thought for all who should afterwards engage in the ministry of Christ. Whatever troubles, whatever persecutions may fall to your lot, if even you should be cited before kings and councils to answer for your faith, do not be troubled. You engage in the conflict, I will fight: you speak, but I will tell you what you ought to say. (Haydock)