The kind and merciful Lord and Master does not begrudge his followers and disciples their powers. Even as he had healed every disease and every infirmity, he empowered his apostles to heal every disease and every infirmity. But there is a great gap between having and granting, between giving and receiving. Whatever he does, he does in the power of the Lord. Whatever they do, they display their own weakness and the power of the Lord, saying, In the name of Jesus, arise and walk. It must be noted, further, that the power to work miracles is granted to the apostles even to the twelfth man.

If the Spirit had not yet been given, since Jesus had not yet been glorified, how then did the disciples cast out the unclean spirits? They did this by his own command, by the Son’s authority.^[1]

Note the careful timing of their mission. They were not sent out at the beginning of their walk with him. They were not sent out until they had sufficiently benefited by following him daily. It was only after they had seen the dead raised, the sea rebuked, devils expelled, the legs of a paralytic brought to life, sins remitted, lepers cleansed, and had received a sufficient proof of his power both by deeds and words—only then did he send them out. And he did not send them out unprepared to do dangerous deeds, for as yet there was no danger in Palestine. They had only to stand against verbal abuse. However, Jesus still warned them of larger perils to come, preparing them for what was future.

Now the names of the twelve apostles are these; first, Simon, who is called Peter. There was also another Simon, the Canaanite, Judas Iscariot, Judas the brother of James, James the son of Alphaeus, and James the son of Zebedee. Mark lists them according to their dignity. After the two leaders, Jesus then numbers Andrew. Matthew, however, lists them without this kind of distinction. He even places Thomas before himself, as one who was much less significant.

Let us observe the order of the list of disciples from the beginning: First, Simon, who is called Peter, and Andrew his brother. Even this is no small praise. One he named from the excellence of his character and the other from his relation to the first. Then, James the son of Zebedee, and John his brother. Do you note that he does not arrange them according to their dignity? For John seems to me to be greater, not only than the others but even than his brother. After this, when he had said, Philip, and Bartholomew, he added, Thomas, and Matthew the publican. (Luke lists them in the opposite order.) Next, James the son of Alphaeus, to distinguish him from James the son of Zebedee. Then after mentioning Lebbaeus, whose surname was Thaddaeus, and Simon Zelotes, whom he calls also the Canaanite, he comes finally to the traitor. He described him as a betrayer, not as if he were viewed as enemy or adversary but as one writing a history. He does not say the abominable, the utterly despicable one but simply named him from his city, Judas Iscariot. He does so because there was also another Judas, Lebbaeus, whose surname was Thaddaeus, who Luke identifies as the brother of James, writing, Judas the brother of James. Therefore to distinguish him from this man, the text simply reads, Judas Iscariot, who betrayed him. Matthew is not ashamed to speak of his betrayal. There was no attempt to disguise things that might seem to be matters of reproach. At the very top of the list is the unlearned Peter. Now see what happens: These twelve, it is said, Jesus sent!

What kind of people were these? Fishermen and publicans. Indeed, four of them were lowly fishermen and two were publicans—Matthew and James—and one was even a traitor. These he sent!

The order in which the apostles were divided and the distinction of each one were given by him who plumbs the depths of the heart. The first to be recorded is Simon called Peter (to distinguish him from the other Simon, who is called the Cananaean from the village of Cana in Galilee, where the Lord turned the water into wine). He also calls James the son of Zebedee because he is followed by another James, the son of Alphaeus. And he associates the apostles by pairs. He joins Peter and Andrew as brothers not so much in the flesh as in the spirit; James and John, who left behind their natural father and followed the true Father; Philip and Bartholomew, Thomas and Matthew the publican. The other Evangelists, in listing the names, put Matthew first and then Thomas; nor do they mention the name publican, lest in recalling his former way of life they seem to insult the Evangelist. But Matthew, as we said before, places himself after Thomas and calls himself a publican so that where sin abounded, grace has abounded even more.^[1]

Simon the Cananaean is the one whom another Evangelist calls the Zealot. In fact, Cana interpreted means zeal. Church history relates that the apostle Thaddaeus was sent to Edessa, Abgarum in the region of Osroene. The person whom Luke the Evangelist calls Jude the brother of James, elsewhere called Lebbaeus, which interpreted means little heart, is believed to have been referred to by three names. Simon Peter and the sons of Zebedee (called sons of thunder) were named for their strength of mind and great faith. Judas Iscariot took his name either from his hometown or from the tribe of Issachar. By a certain prophecy he was born in condemnation of himself, for Issachar interpreted means reward, as to signify the price of the traitor.

They are warned to avoid the ways of the Gentiles, not because they were never going to be sent for the salvation of the Gentiles, but because they were to avoid the works and lifestyle of the unenlightened Gentiles. They were forbidden to enter the towns of the Samaritans. Yet, did he not cure the Samaritan woman? They were warned, moreover, not to go into the assemblies of heretics.^[1] For heterodoxy does not differ at all from unenlightenment. Therefore they were being sent to the lost sheep of the house of Israel, who raged against him with the tongues and jaws of wolves and vipers. At any rate, the law was due to receive the special benefit of the gospel. The less excuse Israel had for its ungodly behavior, the more zeal it might have in heeding the warning.

This passage is not contrary to the command given later: Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit. The former command was given before the resurrection and the latter after the resurrection. It was necessary to announce Christ’s first coming to the Jews, lest they have a good excuse for saying that the Lord rejected them because he had sent the apostles to the Gentiles and the Samaritans. In line with the metaphor, we who call ourselves Christians are advised not to walk in the ways of the Gentiles and heretics, for they have not only a separate religion but also a separate way of life.

Isn’t it clear to all, dearly beloved, that our Redeemer came into the world for the salvation of the Gentiles? Yet when we behold Samaritans called daily to the faith, what did he mean when he sent his disciples to preach and said, Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel? He wished that the proclamation be offered first to the Jews alone. Then it would be offered to the Gentiles. This conclusion we draw from the actual outcome of history. When the former were called but refused to be converted, the holy preachers would turn to the calling of the Gentiles as outsiders. So what happened to the Jews by way of example proved to be an increase of grace for the Gentiles. For there were at that time some from among the Jews who were to be called and some from among the Gentiles who were not to be called.

Do you perceive the unparalleled magnificence of their ministry? Do you comprehend the dignity of the apostles? They are not authorized to speak of things perceivable by the senses. They do not repeat what Moses said or the prophets before them. Rather, they spoke of new and strange things. Moses and the prophets spoke of temporal promises of an earthly land. The apostles proclaimed the kingdom of heaven and all that this implies.

Not only does the loftiness of their message characterize them as greater, but so does the lowly nature of their obedience. They were not reluctant nor irresolute, like those who came before. Instead, warned as they were of perils, wars and intolerable evils, they receive his commands with simple obedience. They immediately became heralds of the coming kingdom.

But let us hear what the preachers were commanded when they were sent out: Go and preach, saying, The kingdom of heaven is at hand. Even if the gospel were to be silent, dearly beloved, the world now proclaims this message. Its ruins are its words. Struck by so many blows, it has fallen from its glory. It is as if the world itself reveals to us now that another kingdom is near, which will succeed it. It is abhorred by the very people who loved it. Its own ruins preach that it should not be loved.

If someone’s house were shaken and threatened with ruin, whoever lived in it would flee. The one who loved it when it was standing would hasten to leave it as soon as possible when it was falling. Therefore if the world is falling, and we embrace it by loving it, we are choosing rather to be overwhelmed than to live in it. Nothing separates us from its ruin insofar as our love binds us by our attachment to it.

It is easy now, when we see everything heading for destruction, to disengage our minds from love of the world. But then it was very difficult, because the disciples were sent to preach the unseen kingdom of heaven at the very time when everyone far and wide could see the kingdoms of earth flourishing.

All the power possessed by the Lord is bestowed upon the apostles! Those who were prefigured in the image and likeness of God in Adam have now received the perfect image and likeness of Christ. They have been given powers in no way different from those of the Lord. Those once earthbound now become heaven-centered. They will proclaim that the kingdom of heaven is at hand, that the image and likeness of God are now appropriated in the company of truth, so that all the holy ones who have been made heirs of heaven may reign with the Lord. Let them cure the sick, raise the dead, cleanse the lepers and cast out devils. Whatever impairment Adam’s body had incurred from being goaded on by Satan, let the apostles wipe away through their sharing in the Lord’s power. And that they may fully obtain the likeness of God according to the prophecy in Genesis,^[1] they are ordered to give freely what they freely have received.^[2] Thus a gift freely bestowed should be freely dispensed.

Lest anyone hold as unworthy of belief these rough men bereft of eloquence, unschooled and unlettered, as they promise the kingdom of heaven, Jesus empowered them to cure the sick, cleanse the lepers and cast out devils. Many signs would confirm the promises made. And because spiritual gifts are defiled if connected with rewards, Jesus adds a condemnation of avarice: Freely you have received, freely give. I, your Lord and Master, have given this to you without cost, and you should give, lest the grace of the gospel be corrupted.

Consequently he gave this order to the preachers of truth to whom he had said before: Freely you have received, freely give. If they truly declare that they do not receive payment, the possession of gold, silver and money is superfluous. For if they were to have gold and silver, it would seem they were preaching not for the sake of humanity’s salvation but for the sake of their own financial gain. No copper in your belts. One who cuts off riches nearly cuts off what is necessary for life. Thus as the apostles and teachers of true religion taught that all things were governed by providence, they show they are not concerned about what tomorrow will bring.

They are forbidden to keep gold, silver or money in their belts, to carry a wallet for their journey, to keep two tunics, or sandals, or to take a staff in hand. The laborer deserves his food. Does it not cause envy, as I believe, to carry money in one’s belt? And what does the forbidden possession of gold, silver and copper in one’s belt signify? The belt is the equipment of the ministry, and the sash helps one to work efficiently. Therefore we are warned about anything in our ministry that is of monetary value, nor should the possession of gold, silver and copper become necessary for our apostolic mission. Take no wallet for your journey. Leave behind any concern for worldly goods. All treasure on earth is detrimental, for where our treasure is, there our heart will be.^[1] Nor two tunics. The garment of Christ is all we will ever need. And, because of the depravity of our mind, we should not put on any other garment, either of a heretical sect or of the law. Nor sandals. Are frail humans capable of going barefoot? On holy ground covered with thorns and briars, as God said to Moses,^[2] we are urged to stand firm with bare feet and to have no other footwear for our journey than what we have received from Christ. Nor staff in hand, that is, the possession of external power, or unworthily holding a staff from the root of Jesse—for whatever else it may be, it will not be the staff of Christ. Rather, we are to be equipped for our journey in the world with every higher level of language, grace, travel fare, clothes, footwear and power. Following these directions, we shall be found worthy of our reward; that is, through observance of them, we will receive the reward of heavenly hope.

Nor staff. Why do we who have the Lord as our help seek the aid of a walking stick? And since he had sent the apostles out to preach somewhat divested and ill equipped and the teachers seemed to be in difficult straits, he tempered the severity of his command with the following sentence: The laborer deserves his living. However, Jesus said, accept by way of food and clothing whatever you need. Jesus’ teaching is reflected in Paul’s words: Having sufficient food and clothing, with these let us be content.^[1] And in another place: Let one who is instructed in the word share all good things with the teacher,^[2] so that the disciples of those who have a healthy fear of the demonic will make them sharers of their own material goods, not because of greediness but genuine need. We said this by way of interpretation. According to another scriptural interpretation,^[3] teachers may not possess gold or silver or money in their belts. Gold is often understood to mean feeling, silver to mean speech and copper to mean voice. We are not allowed to accept these things from others but to possess them as given by the Lord. Nor are we allowed to accept the teachings of heretics and philosophers and false doctrine or to be burdened by the cares of the world or to be two-faced or to have our feet bound by deadly chains. But we are to be divested of everything as we advance on holy ground. We are not to have a staff that is changed into a snake^[4] or to lean upon the flesh for any support. A staff or walking stick of this kind is a reed: If you press on it just a little, it will break and will pierce your hand.

By saying the laborer deserves his food, Jesus is not implying that every door will be opened to you. Rather, this saying requires great prudence. It will profit you both with respect to your reputation and for meeting your needs. His meaning is that you will be given food in due season insofar as you are worthy of it. And you will be worthy of it if you ask for nothing beyond mere necessities.

Entering a new town, the apostles were unable to know what kind of persons they were meeting. Therefore a host must be chosen according to his reputation and the judgment of his neighbors. Otherwise the dignity of the message preached might be tainted by the ill repute of the recipient. Since they must preach to all, only one host is to be chosen; and they are not to bestow favor on persons with whom they stay but to receive it.

You are intentionally to seek out honorable persons. You are not then to move from house to house, looking constantly for better fare, which would vex those who would be receiving you and give you the reputation of gluttony and self-indulgence. This seems evident in his saying, And whatever town or village you enter, find out who is worthy in it, and stay with him until you depart.

These things really baffle the mind. For if the apostles are not to submit to hospitality unless they first inquire who is worthy, how will the house later be found unworthy? And what if the host does not listen to their words and does not receive them? Either there is no fear of this in the well-intentioned person, or, if he is found unworthy, there is no point in sharing his dwelling. And what good will it do to inquire who is worthy if respect and punishment are advised regarding an unworthy host? But the Lord instructs them to desire no part of the home and hospitality of those who either reproach Christ or turn a deaf ear to him. In each town they are to inquire who in the house is worthy, that is, if the church and Christ are inhabitants there, and not to move on to anywhere else if the house is worthy and the host well-intentioned.

There would be many Jews with a great affection for the law who, although they might believe in Christ out of admiration for his works, still lingered in the works of the law. And others, curious to explore the freedom that is in Christ, would pretend they were going over to the gospel from the law. Many others, too, would be led into heresy out of a misguided understanding. And since all those who deceive and flatter their listeners in this way claim they have the catholic truth, he forewarned his apostles that they must inquire whether the person they are to dwell with is worthy. And since naïve persons might go along with the ideas of the host through deceptive words, one must make cautious use of a house that was called worthy, that is, the church that is called catholic. He directs that it should be saluted peaceably, so that peace is spoken rather than given. For thus he instructed them: Salute it, saying, ‘Peace to this house.’ Hence their peaceful greeting is in words and must be tendered as a gesture. Furthermore, he said that peace itself, which is the very heart of compassion, ought not to come to that house unless it is worthy. If that house is not found worthy, the homage of heavenly peace must be withheld.

You be the first to show respect. Do not wait to be saluted by others. But this is not a mere salutation; it is also a blessing. For if the house is worthy, let your peace come upon it. But if they treat you with insolence, their first reproach will be to not receive the benefit of your peace, and the last will be that they will suffer the doom of Sodom. You are to seek out the houses of those who are worthy. If you shake the dust off your feet, you are showing either that you have not been received and heard or that you are attesting to them the long journey you have traveled for their sake.

But let us consider this. Why did he say, on the one hand, like sheep and, on the other hand, did he not say like wolves but simply wolves? If he had called the former sheep for the sole reason of their gentleness, since by nature they were human indeed but sheep by gentleness, certainly he would have called the latter wolves, for they too, though like wolves in cruelty, by nature were human. For this reason, therefore, he called the former sheep but called the latter not like wolves but fully wolves, since people, who are God’s creatures, though they may be good, always have in them something evil according to the flesh. And one is called a sheep insofar as one is good; yet like a sheep, however, insofar as one is not fully good. For one who does not know God can have nothing good in himself. So one is referred to as a wolf, not like a wolf, because he has nothing good in himself and does not know God in himself.

Again he is preparing them for this new sort of combat. They are to suffer wrong and willingly permit others to inflict punishment upon them. This is meant to teach them that the victory is in suffering evil for the sake of good. By this means their eternal trophies are being prepared. He does not instruct them to fight and resist those who would persecute them. All he promises them is that they will suffer with him the utmost ills.

Some may object, saying, How then will others come to faith, when they see on our account children being slain by their fathers, and brothers killing brothers, and all things filled with abominations? How could this sort of warfare work out? Will not we be treated as though we were destructive demons? As though we were a plague and pests to be driven out from every quarter? Won’t they see that the earth is filled with the blood of kinsmen fighting kinsmen? Even so our sole purpose is to bring peace into their houses, even amid so much conflict. And this peace is beautiful. Suppose there had been some great number of us, not merely twelve! Suppose we had been wise and skilled in rhetoric, trained orators rather than unlearned and ignorant. What would have come of our proclamation? Suppose we had been kings, in possession of armies and an abundance of wealth? Would we have been thereby more persuasive in proclaiming this kingdom of peace? When we despise our own safety, why do they pay all the more attention to us?

But they were not thinking or saying these things. They were not putting Jesus’ commands to some pragmatic test. Rather, they simply yielded and obeyed. And this obedience did not come from their own moral excellence as such but rather itself was a gift of grace from their teacher. Whatever fearful things they were to face, the more so would they be given grace to face them.

He said, Truly, I say to you, it shall be more tolerable on the day of judgment for the land of Sodom and Gomorrah than for that town. And again he warned shortly after this, And you will be dragged before governors and kings for my sake, to bear testimony before them and the Gentiles. This is no small exhortation, that we should both suffer these things because of Christ and serve as a reproof to humans.

He is teaching them a new sort of warfare. He sends them out exposed, with only one coat, barefoot and without a staff, without clothing or provisions. The manner of their battle array is entirely unimpressive. He calls them to allow themselves to be totally supported by the generosity of such as receive them. All this is to accentuate his unspeakable power. Then, to press this reverse strategy to its limits, he tells them to exhibit the gentleness of sheep, even though they are going out among wolves, and not simply toward the wolves but trustfully moving right into the midst of the wolves.

For they will deliver you up to councils, and scourge you in their synagogues.^[1] As though for the greater glory of God, they will whip you in their synagogues. Where there are prayers and praises and readings or sacrifices, there they will punish the apostles as though offering to God a sacrifice. In fact, the suffering of the apostles was a sacrifice to God, not as wages paid to the Jews but as their own crown. For the Jews, however, it marked their downfall.

To be sure, we heard in that reading, But when they deliver you up, do not be anxious how or what you are to speak . . . for it is not you who are speaking but the Spirit of your Father who speaks through you. And he says in another place: Behold, I am with you always, even to the end of the world.^[1] Does this mean that the people who heard those words of the Lord would be here until the end of the world? The Lord was referring, rather, not only to those about to depart from this life but also to the others, including us and those who would come after us in this life. He saw everyone in his single body, and the words he spoke, I am with you even to the end of the world, were heard by them and by us too. And if we did not hear them then in our knowledge, we heard them in his foreknowledge. Therefore, safe as sheep among the wolves, let us keep the commandments of him who directs us. And let us be innocent as doves but cautious as snakes.^[2] Innocent as doves that we may not harm anyone; cautious as snakes that we may be careful of letting anyone harm us.

For the greater consolation of the apostles, he did not say, The Spirit of your Father who speaks in you but who speaks. He meant that neither then nor now can they do or speak anything without the Spirit of God. It is as though he said to them, You see me hungry, and you believe that I am the heavenly bread. You see me thirsty, and you believe that I am the spring of water welling up to eternal life.^[1] You believe in me and declare that I speak the truth. How are we to understand this human faculty that sees one thing and believes another and then professes that belief? So, if now at a time when there is no danger, my grace is at work in you, how much more will it be in you when persecution comes? For he who sustains you in peace will help you all the more in war.

This entire saying of the Lord refers to the Jews and the heretics: Brother will deliver up brother to death, and the father his child, and children will rise against parents. The family in a single house will disagree among themselves. This means that whereas the people were formerly united (for the people is meant under the names of parents and relatives), we will now be exposed to vicious hatred. We will be offered up to earthly judges and kings, who attempt to secure either our silence or our cooperation. For we are to bear testimony to these people and to the Gentiles, and after that testimony has been borne, our persecutors will be deprived of the excuse that they are ignorant of divine things. When Christ has been prophesied by the words of the martyrs amid the tortures of savage persecutors, the way will be open for the Gentiles to believe in him, though they remain stubborn.

He therefore told them to be wary of people as though of the worst kind of evils. Now if he had not said this in finding fault with people, it would have been sufficient for him to say, Beware, for they will betray you. But now he adds Beware of men, for he intends to show that of all evils human beings are the worst. In fact, if you compare them with the wild animals, you will find that they are the worst. For though an animal may show cruelty, its cruelty falls short of human cruelty since an animal is irrational. When a person, who is rational, is cruel, it is not easy to escape his or her cruelty. If you compare a human with a snake, you will find that a human is worse than a snake. Even though a snake is venomous, it is afraid of people. If it can take them by surprise, it will bite them; but if it cannot, it will flee. People are venomous like a snake, but they do not have a snake’s fear. Therefore, as long as a person has the time, he lies in wait like a snake. If he comes upon his prey, he will lunge forward like a wild animal. The moment a snake is threatened, it becomes deadly; but if it is not threatened, it slithers away. People, even when not threatened, fly into a rage; and they rage even more against those who have not threatened them. In short, every wild animal has a peculiar evil of its own, whereas humanity has within its will every evil.

The courts of justice will go against you. Kings will assail you, as will governors, the synagogues of the Jews and the magistrates of the Gentiles. Both rulers and ruled will combat you. He was preparing them not only for what was to befall them in Palestine but also throughout the world. For they were soon to be sent to the Gentiles with this same proclamation. In doing so they would find that the whole world opposes them. In this spiritual warfare all that dwell upon the earth, all peoples, tyrants and kings, will be arrayed against them.

But the one who endures to the end will be saved. This is said because many begin but few reach the end. There is always pleasure in the beginning, but the end is the time of testing. For no one can endure with God to the end without becoming a person who belongs to God by means of grace. Everything done because of the flesh is mortal. The body is itself impermanent. But what is done because of God is eternal, just as God is eternal. What is glorious is not to begin something good but to reach the end in a good way. Hence the very essence of a good life is a good death. Firmness of heart can reach the end. Fleshly desire often starts some good thing but cannot reach the end except by the grace of God. So then, now that you have turned to God and begun to serve God and do the works of righteousness, never think back on your previous deeds. Think about your end. The contemplation of our previous good service leads to pride, but the contemplation of our end leads to holy reverence. This is the meaning of the one who endures to the end will be saved.

He then tells them to flee out of one city into another. This means that his message would first go beyond the borders of Judea and pass into Greece. Then the messengers would be harassed and the various apostles would suffer among the cities of Greece. At last the message would be established among all the Gentiles. He also wished to indicate that the Gentiles would believe in the apostles’ preaching but that Israel alone would not believe until his own return. For this reason he said, You will not have gone through all the towns of Israel before the Son of Man comes, that is, after the conversion of all of the Gentiles. Israel will be left, and when he comes in splendor, it will fill out the number of the holy and be established in the church.

This should be read as referring to the time when the apostles were sent forth to preach. It was properly said to them: Go nowhere among the Gentiles, and enter no town of the Samaritans,^[1] because they should not fear persecution but should turn away from it. We see that this is what the believers did in the first days. When persecution began in Jerusalem, they scattered throughout all Judea. Their time of trial thus became a seedbed for the good news.

On the spiritual level we propose this symbolic interpretation. When we are persecuted in one city—that is, in one book or passage in Scripture—we will flee to other cities, that is, to other books. No matter how menacing the persecutor may be, he must come before the judgment seat of the Savior. Victory is not to be granted to our opponents before we have done this.

Jesus commands his disciples to flee from one town to the next, and from that one to another. In saying this he is not telling his disciples to be cowardly. He is telling them not to cast themselves into dangers and die at once, for that would be a loss to those who otherwise will benefit from the teaching.

His coming is not described as a manifest one at the end of our life. His coming will appear as spiritual guidance and help for those who are persecuted from time to time for the sake of God.

It is truly said that a disciple is not above his teacher according to his nature. For he who is made like his teacher by adoption can never go beyond his nature, but to be made like his teacher is the highest end he can reach. It is also for this reason that Jesus says there is only one teacher, and that teacher is himself. For the teachers among humans are more like routinely stamped images of teachers than like true ones, as each of them teaches what he himself takes for granted. One will make more progress if one is reconciled to the good that has already been given.

Knowledge of things to come is very edifying for acquiring tolerance, especially if our own will to endure has been molded by another’s example. Our Lord, who is eternal light and the leader of all believers and the founder of immortality, sent consolations in advance to his disciples for the sufferings they would endure. This was so that no disciple would think himself above his teacher or above the Lord, when in reality he is a servant. For some call the master of the house by a demon’s name out of their ill will. If we were indeed equal to our Lord or to the circumstances of his sufferings, how much more would they commit every sort of injury and insult on those of his household who have more fully entered the realm of glory?

What Christ is saying to the faithful is, I am now already sharing with you the same stigma you are presently suffering. That is sufficient for your encouragement. I, your Master and Lord, have felt the same grief you now feel. And if that distresses you further, remember this: that even from this foreboding you will soon be freed. For why do you now grieve? Are you troubled that someone is calling you a deceiver or a liar? So what? Wait a little while. In time you will be seen as benefactors of the world and champions of faith. For time reveals whatever is concealed. Time will refute their false accusations and make your good intent known. For as historic events unfold, a larger design will be recognized. Everyone will finally grasp the real state of the case and not merely the frail words used to describe it. Then your adversaries will be revealed as false accusers, liars and slanderers. With time lengthening to reveal and proclaim your innocence, you will shine brighter than the sun. Your voice will in time be heard more clearly than a trumpet. Your good intent will be attested by all. So do not let what is now being said demoralize you. Rather, let the hope of the good things to come raise you up. For the true story of your testimony cannot be suppressed forever.

Observe how he reveals that he is the Lord and God and Creator of all things. What does it mean that a disciple is not above his teacher, nor a servant above his master? As long as one is a disciple or a servant, one is not ready to receive honor. So do not speak to me of what is lacking in the Master. Learn your arguments from all that is sufficient about him. Jesus does not say how much more will they malign his servants? but instead how much more will they malign those of his household? This demonstrates his close relationship with them. In another place Christ says, I no longer call you my slaves; you are my friends.^[1] Moreover, he does not say if they are insolent to the master of the house and accuse him. Instead, he includes the exact form their insolence took, namely, that they called him Beelzebul.