Notes & Commentary:
Before this time the 12 were called disciples, and not apostles. But now he selects these from the disciples,
and makes them, as it were, masters and interpreters of the ways of God to man. He sent afterwards 72 other disciples, (Luke
x. 1,) but these 12 only to the whole world. (Haydock) --- His twelve, &c. Christ chose 12 apostles, that they
might correspond to the number of the Jewish patriarchs, by whom they may be said to have been prefigured; and that as the
whole Jewish people were descended according to the flesh from the 12 patriarchs, so the whole Christian people might be descended
according to the spirit from the 12 apostles. (Menochius) --- Others say he chose 12, neither more nor less, to correspond
with the 12 prophets of the old law, with the 12 fountains in Elim; and the 12 stones selected from the river Jordan, and
preserved in the ark of the testament. Others compare the 12 apostles to the 12 months of the year, and the four evangelists
to the four seasons: thus Sedulius, lib. i. carm.
Quatuor hi proceres una te voce canentes,
Tempora ceu totidem latum sparguntur in orbem.
Sic et apostolici semper duodenus honoris
Fulget apex numero menses imitatus, et horas,
Omnibus ut rebus semper tibi militet annus.
Ver. 2. First,
Simon. Simon was the first of the apostles, not in the time of his vocation, as his brother Andrew was called to the
apostleship before him, but in dignity, in as much as he was constituted the vicar of Christ, and the head of the Church.
(Menochius) ---Who is called Peter. When he first came to our Saviour, (John i. 42,) he said, Thou art Simon, son
of Jonas, (or John) thou shalt be called Peter; in Chaldaic, Cephas; that is to say, a rock, designing
to make him the first fundamental stone or head of his whole Church. See also Matthew xvi. 18. Beza, without any grounds,
would have the word first to be an addition. But it is found in all Greek manuscripts as well as in the ancient fathers.
Ver. 3. James, the son of Zebedee, called James the greater, put to death by Herod. (Acts xii. 2.) He
was brother to John the Evangelist. The other James was called the less, also James of Alpheus, and the brother
of the Lord, bishop of Jerusalem, martyred there about the year 61. (Witham) --- Some take Bartholomew to be the same
as Nathaniel. Bartholomew signifies son of Tholmew; and he might have been called Nathaniel, son of Thalmew. (Bible
Ver. 5. Go
not into the way of the Gentiles, or among the Gentiles. In this first mission, the apostles were ordered to preach to
the Jews only, or to the children of the kingdom. (Matthew vii.[viii.?] 12.) See also Matthew xv. 24. and Acts xiii.
46. (Witham) --- These twelve Jesus sent. In this mission of the apostles we may observe three things: first, whither
Jesus sent them; secondly, what he ordered them to teach; and thirdly, what they were to do. As to the first, he tells them
not to go in the way of the Gentiles, nor enter into the city of the Samaritans; but to go rather to the lost sheep of the
house of Israel. We must here take notice that this commandment, given by Christ to the apostles, of confining their preaching
to the house of Israel, does not contradict one related in Matthew, (chap. xxviii.) Go teach all nations, &c. We
observe that these two commandments were given at two very different times; the first indeed, (the subject of our present
annotation) the apostles received before the resurrection of Christ; the other after. It was necessary first to warn the Jews
of the arrival of the Messias amongst them; otherwise they might have excused themselves for having rejected him, by saying,
"He had sent his apostles to preach, not to them but to the Gentiles and Samaritans." (St. Jerome) --- St. Chrysostom assigns
another reason why the apostles were sent first to preach in Judea, viz. that having withstood the opposition of one nation,
they might be more prepared to hold out against the attacks, which they would no doubt have afterwards to sustain, in their
endeavours to convert the whole world. (St. Chrysostom) --- He forbids them to preach to the Gentiles, because it was proper
that the word of God should first be announced to the Jews, children of the kingdom. See Acts chap. xiii, ver. 46. (Menochius)
Ver. 7. And
going, &c. What the apostles were to preach, is the second thing to be taken notice of in their mission. We here learn
what it is, viz. that The kingdom of heaven is at hand. We here behold the great dignity to which the apostles were
raised, when sent to preach. For, says St. Chrysostom, they are not sent to announce sensible things, like Moses and the prophets,
but something wholly new, and before unheard of. They are not like the prophets, to confine themselves to the preaching of
temporal things, their doctrine is wholly heavenly; they are sent to announce the good things of eternity. (St. Thomas Aquinas)
Ver. 8. Heal
the sick, &c. This verse contains the third observation respecting the mission of the apostles: Christ not only gave
them power to preach, but also to work miracles, in order, says St. Gregory, that works might give force and efficacy to their
words, that as their doctrine was new, so their works might be new, and such as were before unheard of. St. Jerome also says,
men would never have given any credit to the apostles, unlearned and illiterate as they were, had they not been able to work
miracles in proof of the great promises they made to them of heaven. It was necessary that the greatness of their work should
confirm the greatness of their promises. (St. Jerome) --- Gratis you have received. Here our Saviour admonishes his
apostles not to work for the sake of lucre; but having themselves received gratuitously the light of faith, they should in
the same manner communicate it to others. (St. Jerome) --- St. Aquinas also observes on this passage, that our Saviour probably
wished to repress the avarice of Judas, who as he kept the common purse, might be tempted to increase their stock, by receiving
pecuniary rewards for their labours. (St. Thomas Aquinas) --- St. Chrysostom says, that the apostles were warned by this admonition
of our Saviour against two vices, to which they might be tempted on account of the great favours and graces they had received
from heaven, viz. pride and avarice: 1st. Against pride, gratis you have received; i.e. whatever you have received
is the gift of God, without any merit of yours: 2ndly. Against avarice, gratis give; that is, since every thing you
have received has been given you gratuitously; so if you make use of the same gifts for the good of others, act also gratuitously,
without expecting any temporal reward from them. (St. Chrysostom, hom. xxxiii.)
Ver. 10. Nor
two coats, nor shoes; i.e. provide not yourselves with another coat for a reserve, but go like poor people, who have
but just what is necessary. They were not to wear shoes, but they were allowed sandals, or soles with tops tied
to their feet. (Mark vi. 9.) --- Nor a staff. So Luke, Chap. ix. ver. 3: yet St. Mark says, but a staff only.
To reconcile these expressions, some distinguish betwixt a staff necessary to walk with (which even the poorest people had)
and another staff for their defence, which at least they were not to seek for. And the meaning of these admonitions is that
they were to go on their mission, not regarding whether they had a staff or not, unless it were necessary for them to walk
with. (Witham) --- In many Greek manuscripts we read staffs in the plural, so that Jesus Christ orders them not to
take any other than the one in their hand.
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)
Ver. 22. He
that shall persevere, &c. We are here told, that to be saved it is not sufficient that we were once virtuous, we must
persevere to the end. We are also assured of the same truth in Ezechiel. If the just man shall turn away from his justice,
and shall commit iniquity, he shall die in his sins, and his justice which he hath done shall not be remembered. (Chap.
iii, ver. 20.) (Haydock) --- Some, says St. Chrysostom, are accustomed to be fervent at the beginning of their conversion,
but afterwards grow remiss; of what advantage are seeds that flourish in the beginning, but afterwards wither and die? (St.
Chrysostom in St. Thomas Aquinas)
Ver. 23. Flee
into another. Tertullian, with some others, held it never lawful to fly in the time of persecutions, against both the
doctrine and example of our Saviour, Christ. --- You shall not finish, &c. St. Chrysostom thinks the sense of these
words is, you shall not go through, and have finished your preaching in all the cities of Israel, till I, who follow you,
shall come, and join you again. Others expound it, till the coming of me, your Messias, shall be published, and owned after
my resurrection. (Witham)
Ver. 24. The
disciple is not above, &c. If we therefore are disciples of Christ, we ought to embrace with joy, opprobrious and
evil language, willingly receive and bear with patience all those things which our noble Lord and Master underwent for us.
But if we will not bear these things with patience, how shall we dare to call ourselves his followers, his disciples, his
servants, his children, or his domestics. (St. Augustine)
Ver. 25. Beelzebub.
In the Greek Beelzeboul. It was the name the Jews gave to the greatest of the devils, and also to the idol of Accaron.
The word signifies the lord of flies; either because of the multitude of flies that were in the temple of that idol,
or because the people used to sacrifice to this idol, when they were molested with flies. (Witham)
Ver. 26. For
there is nothing hid, &c. Even in this life, for truth, however much oppressed, is yet accustomed at length to rise
superior to oppression. What Christ therefore says here is, although the wicked persecute you, yet your virtue shall at length
be known. (Menochius) --- Patience for a while, and soon your charity, which is now unknown, shall be renowned throughout
the whole earth. You shall be blessed by all as the greatest benefactors, and the cultivators of virtue, while the words of
your adversaries shall be heard with the greatest contempt. (St. Chrysostom, hom. xxxv.)
Ver. 27. That
which I tell you, &c. We must not suppose that our Saviour was accustomed to deliver his instructions to his apostles
in the secret of the night, or teach them in private by whispers. But here he uses a figure of speech, to convey to the minds
of his apostles the insignificancy of Judea, where he was speaking in comparison of the whole world, which they were to instruct;
and the low whisper of his voice, compared to the sound which they shall send forth to the ends of the earth. (St. Chrysostom,
hom. xxxv.) --- Upon the house-tops. The tops of the houses in Palestine were flat, and the inhabitants were accustomed
to assemble on them and discourse together in great numbers. To preach, therefore, on the top of a house, is the same as to
preach where there is a great concourse of people. (Menochius)
Ver. 28. Fear
not those that, &c. Men are afraid of a prison, yet they are not afraid of hell fire. They fear temporal punishments,
but dread not the torments of eternal fire. (St. Augustine in Baradius) --- He who continually fears hell, will never fall
into it; but he who is negligent, will undoubtedly fall. (St. Chrysostom in Baradius)
Ver. 29. Are
not two sparrows? The sense is, sparrows are of very small value, and yet divine Providence defends and feeds them; how
much more, therefore, will not God take care of you, who so far excel them? No one, therefore, will be able to rob you of
life without God's permission. (Menochius)
Ver. 30. The
very hairs, &c. God numbers not the hairs of our heads after the manner of men: but by this our Saviour shews the
infinite knowledge the Almighty has of all things, and the goodness of his Providence, watching over every, even the most
minute part of the creation. (St. Chrysostom, hom. xxxv.)
Ver. 31. Fear
not therefore, &c. Here Christ admonishes us, in our greatest undertakings, to put our trust in God. (St. Bernard)
Ver. 34. I
came not to send, &c. That is, dissension and war, in order that the false peace of sinners may be destroyed, and
that those who follow me, may differ in morals and affections from the followers of this world. The sword, therefore, is the
gospel, which separates those parents who remain in infidelity, &c. &c. &c. (Menochius) --- It must be observed,
that the gospel does not necessarily of itself produce dissensions amongst men, but that Christ foresaw, from the depravity
of man's heart, that dissensions would follow the propagation of the gospel. The blame of this, however, does not attach to
the gospel itself, since those who embrace it, after their conversion sought more than ever to keep peace with all men, even
with their most bitter persecutors; whilst those who rejected the gospel, forgetting even the ties of kindred, persecuted
even to death the followers of Christ. (Haydock) --- Send peace, &c. Indeed before Christ became man, there was
no sword upon the earth; that is, the spirit had not to fight with so much violence against the flesh; but when he became
man, he shewed us what things were of the flesh, and what of the spirit, and taught us to set these two at variance, by renouncing
always those of the flesh, which constantly endeavour to get master over us, and follow the dictates of the spirit. (Origen)
Ver. 35. I
am come to set a man at variance, &c. Not that this was the end or design of the coming of our Saviour; but that his
coming, and his doctrine would have this effect, by reason of the obstinate resistance that many would make, and of their
persecuting all such as should adhere to him. (Challoner) --- Not that Christ came for this end, to cause divisions between
father and son, &c. On the contrary, the Scriptures teach us to love every one without exception, and especially our kindred;
but this is to shew, and foretell what would happen in the same families, when some of them were Christians. We have divers
instances of the truth of this in the Lives of the Saints. (Witham) --- No one can be connected with the earth and joined
to heaven. Those who wish to enjoy the peace of heaven, must not be united to the lovers of this world by any connection.
Ver. 36. And
a man's enemies, &c. He here alludes to our own passions of love, hatred, anger, envy, &c. which are our greatest
enemies; and it is against these that we must make use of the sword our Saviour came to send amongst men. (Baradius)
Ver. 37. Is
not worthy of me, &c. That is, is not worthy to be my disciple, and to enjoy my kingdom. (Menochius)
Ver. 38. He
that, &c. There are two kinds of crosses which our Saviour here commands us to take up: one corporal, and the other
spiritual. By the former, he commands us to restrain the unruly appetites of the touch, taste, sight, &c. By the other,
which is far more worthy our notice, he teaches us to govern the affections of the mind, and restrain all its irregular motions,
by humility, tranquillity, modesty, peace, &c. Precious indeed in the sight of God, and glorious is that cross, which
governs and brings under proper rule the lawless passions of the mind. (St. Augustine)
Ver. 39. He
that findeth, &c. Behold the great losses that befall such as love their souls above measure; and on the contrary,
the advantages that follow from hating them as they ought. (St. Chrysostom, hom. xxxvi.) --- That is, he that findeth in this
life pleasures and comforts, and places his affections upon them, will certainly soon lose them. For Isaias says, (Chap. xl,
ver. 6,) All flesh is grass, and all the glory thereof as the flower of the field. The grass is withered, and the flower is
fallen. So man's glory seems to flourish and appears great, but falls away and dies before it has come to its full bloom;
for what duration is there in the flesh? and what stability in the pleasures of this world? To-day you may behold a young
man, strong, beautiful, healthy, admired, and flourishing in virtue; and to-morrow you will find him quite changed, oppressed
with either sin, labour, want, or sickness. (St. Ambrose) --- But if he continues moderately happy as to temporal concerns
till death, and places his affections on them, he hath found life here, but shall lose it in the next world. But he that shall,
for the sake of Christ, deprive himself of the pleasures of this life, shall receive the reward of a hundred fold in the next.
Ver. 41. The
reward of a prophet. That is, shall be partaker of the reward of a prophet, or shall receive the same reward as a prophet;
as, according to the law of David, (1 Kings, Chap. xxx, ver. 24,) He who descended to the battle, and he who remained with
the baggage, shared equally. So Saul, whilst he kept the clothes of those who stoned Stephen, stoned him by the hands of them
all, as St. Augustine observes. (Menochius)
 Ver. 2. Primus Simon, protos Simon. See St. Jerome,
St. Chrysostom, &c.
 Ver. 10. Neque virgam, mede rabdon, and in divers
manuscripts both here and in St. Luke, ix. 3. mete rabdous, neque Virgas. But in St. Mark, (vi. 8.) nisi
Virgam tantum ei me rabdon monon, in all manuscripts.
Bible Text & Cross-references:
Christ sends out his twelve apostles, with the power of
miracles. The lessons he gives them.
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.
2 Now the names of the twelve apostles are these: The first, Simon, who
is called Peter, and Andrew, his brother,
3 James, the son of Zebedee, and John, his brother, Philip, and Bartholomew,
Thomas, and Matthew, the publican, and James, the son of Alpheus, and Thaddeus.
4 Simon, the Chananean, and Judas Iscariot, who also betrayed him.
5 These twelve Jesus sent; and commanded them, saying: Go not into the
way of the Gentiles, and into the cities of the Samaritans enter not:
6 But go rather *to the lost sheep of the house of Israel.
7 And going, preach, saying: The kingdom of heaven is at hand.
8 Heal the sick, raise the dead, cleanse the lepers, cast out devils:
gratis you have received, gratis give.
9 *Do not possess gold, nor silver, nor money in your purses:
10 Nor scrip for your journey, nor two coats, nor shoes, nor a staff;
for the workman is worthy of his meat.
11 And into whatsoever city or town you shall enter, inquire who in it
is worthy: and there abide till you go thence.
12 And when you come into a house, salute it, saying: Peace be to this
13 And if that house be worthy, your peace shall come upon it: but if
it be not worthy, your peace shall return to you.
14 And whosoever shall not receive you, nor hear your words: going forth
out of that house, or city, shake off the dust from your feet.
15 Amen I say to you, it shall be more tolerable for the land of Sodom
and Gomorrha in the day of judgment, than for that city.
16 *Behold I send you as sheep in the midst of wolves. Be ye therefore
wise as serpents, and simple as doves.
17 But beware of men. For they will deliver you up in councils, and they
will scourge you in their synagogues.
18 And you shall be brought before governors, and before kings, for my
sake, for a testimony to them, and to the Gentiles.
19 But when they shall deliver you up, *be not thoughtful how or what
to speak: for it shall be given you in that hour what to speak.
20 For it is not you that speak, but the spirit of your Father that speaketh
21 The brother also shall deliver up the brother to death, and the father
the son: and the children shall rise up against their parents, and shall put them to death.
22 And you shall be hated by all men for my name's sake: but he that
shall persevere unto the end, he shall be saved.
23 And when they shall persecute you in this city, flee into another.
Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.
24 *The disciple is not above his master, nor the servant above his lord.
25 It is enough for the disciple that he be as his master, and the servant
as his lord. If they have called the master of the house Beelzebub, how much more them of his household?
26 Therefore fear them not: *for there is nothing hid, that shall not
be revealed: nor secret that shall not be known.
27 That which I tell you in the dark, speak ye in the light: and that
which you hear in the ear, preach ye upon the house-tops.
28 And fear not them that kill the body, and cannot kill the soul: but
rather fear him that can destroy both soul and body in hell.
29 *Are not two sparrows sold for a farthing: and not one of them shall
fall on the ground without your Father.
30 But the very hairs of your head are all numbered.
31 Fear not therefore: you are of more value than many sparrows.
32 *Whosoever therefore shall confess me before men, I will also confess
him before my Father, who is in heaven.
33 But whosoever shall deny me before men, I will also deny him before
my Father, who is in heaven.
34 *Do not think that I am come to send peace upon earth: I came not
to send peace, but the sword.
35 For I am come to set a man at variance against his father, and the
daughter against her mother, and the daughter-in-law against her mother-in-law.
36 *And a man's enemies shall be they of his own household.
37 *He that loveth father or mother more than me, is not worthy of me;
and he that loveth son or daughter more than me, is not worthy of me.
38 *And he that taketh not up his cross, and followeth me, is not worthy
39 He that findeth his life shall lose it: *and he that shall lose his
life for my sake, shall find it.
40 *He that receiveth you, receiveth me: and he that receiveth me, receiveth
him that sent me.
41 He that receiveth a prophet in the name of a prophet, shall receive
the reward of a prophet: and he that receiveth a just man in the name of a just man, shall receive the reward of a just man.
42 *And whosoever shall give to drink to one of these little ones, a
cup of cold water only in the name of a disciple: Amen, I say to you, he shall not lose his reward.
1: about the year A.D. 32.; Mark vi. 7. and 13.; Luke ix. 1. and 6.
6: Acts xiii. 46.
9: Mark vi. 8.; Luke ix. 3. and x. 4.
16: Luke x. 3.
19: Luke xii. 11.
24: Luke vi. 40.; John xiii. 16. and xv. 20.
26: Mark iv. 22.; Luke viii. 17. and xii. 2.
29: 2 Kings xiv. 11.; Acts xxvii. 35.
32: Mark viii. 38.; Luke ix. 36. and xii. 8.; 2 Timothy ii. 12.
34: Luke xii. 51.
36: Micheas vii. 6.
37: Luke xiv. 26.
38: Matthew xvi. 24.; Mark viii. 34.
39: Luke xiv. 27.
40: Luke ix. 24. and xvii. 33.; John xiii. 20.
42: Luke x. 16.; Mark ix. 40.