Matthew 10:16

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. 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.

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." [Matt 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.

He calls the Scribes and Pharisees who are the clergy of the Jews, "wolves."

The wolves indeed are all such as should pursue the Apostles with mad fury.

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."

"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.

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.

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.

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.

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 aug ht against us.

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.

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."

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.

That by the wolves above He intended men, He shews when He adds, "Take heed of men."

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."

Who will endeavour to extort from you either to be silent or to temporize.

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."

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.

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.

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."

If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. Be in all things “wise as a serpent, and harmless as a dove.” For this purpose thou art composed of both flesh and spirit, that thou mayest deal tenderly with those [evils] that present themselves visibly before thee. And as respects those that are not seen, pray that [God] would reveal them unto thee, in order that thou mayest be wanting in nothing, but mayest abound in every gift. The times call for thee, as pilots do for the winds, and as one tossed with tempest seeks for the haven, so that both thou [and those under thy care] may attain to God. …

If thou lovest the good disciples, no thanks are due to thee on that account; but rather seek by meekness to subdue the more troublesome. Every kind of wound is not healed with the same plaster. Mitigate violent attacks [of disease] by gentle applications. Be in all things “wise as a serpent, and harmless always as a dove.” For this purpose thou art composed of both soul and body, art both fleshly and spiritual, that thou mayest correct those [evils] that present themselves visibly before thee; and as respects those that are not seen, mayest pray that these should be revealed to thee, so that thou mayest be wanting in nothing, but mayest abound in every gift. The times call upon thee to pray. For as the wind aids the pilot of a ship, and as havens are advantageous for safety to a tempest-tossed vessel, so is also prayer to thee, in order that thou mayest attain to God. …

And when He says, “Let my lambs stand on my right,” He alludes to the simple children, as if they were sheep and lambs in nature, not men; and the lambs He counts worthy of preference, from the superior regard He has to that tenderness and simplicity of disposition in men which constitutes innocence. Again, when He says, “as suckling calves,” He again alludes figuratively to us; and “as an innocent and gentle dove,” the reference is again to us. Again, by Moses, He commands “two young pigeons or a pair of turtles to be offered for sin;” thus saying, that the harmlessness and innocence and placable nature of these tender young birds are acceptable to God, and explaining that like is an expiation for like. Further, the timorousness of the turtle-doves typifies fear in reference to sin.

Mixing, then, “the serpent with the dove,” he lives at once perfectly and with a good conscience, mingling faith with hope, in order to the expectation of the future. For he is conscious of the boon he has received, having become worthy of obtaining it; and is translated from slavery to adoption, as the consequence of knowledge; knowing God, or rather known of Him, for the end, he puts forth energies corresponding to the worth of grace. For works follow knowledge, as the shadow the body.

For this reason we are branded by them as simple, and as being merely so, without being wise also; as if indeed wisdom were compelled to be wanting in simplicity, whereas the Lord unites them both: “Be ye therefore wise as serpents, and simple as doves.” Now if we, on our parts, be accounted foolish because we are simple, does it then follow that they are not simple because they are wise? Most perverse, however, are they who are not simple, even as they are most foolish who are not wise. And yet, (if I must choose) I should prefer taking the latter condition for the lesser fault; since it is perhaps better to have a wisdom which falls short in quantity, than that which is bad in quality, better to be in error than to mislead. Besides, the face of the Lord is patiently waited for by those who “seek Him in simplicity of heart,” as says the very Wisdom, not of Valentinus, but, of Solomon. …

It remains for us, lest ancient times may perhaps have had the sacrament (exclusively) their own, to review the modern Christian system, as though, being also from God, it might be different from what preceded , and besides, therefore, opposed thereto in its code of rules likewise, so that its Wisdom knows not to murder her own sons! Evidently, in the case of Christ both the divine nature and the will and the sect are different from any previously known ! He will have commanded either no martyrdoms at all, or those which must be understood in a sense different from the ordinary, being such a person as to urge no one to a risk of this kind as to promise no reward to them who suffer for Him, because He does not wish them to suffer; and therefore does He say, when setting forth His chief commands, “Blessed are they who are persecuted for righteousness’ sake, for theirs is the kingdom of hea …

In the Gospel according to Matthew: “Be ye prudent as serpents, and simple as doves.” And again: “Ye are the salt of the earth. But if the salt have lost his savour, in what shall it be salted? It is good for nothing, but to be cast out abroad, and to be trodden under foot of men.”

Wherefore, brethren, leaving willingly our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.” And Peter answered and said unto Him, “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter , “The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.” And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. …

Wherefore, brethren, leaving [willingly] our sojourn in this present world, let us do the will of Him that called us, and not fear to depart out of this world. For the Lord saith, “Ye shall be as lambs in the midst of wolves.” And Peter answered and said unto Him, “What, then, if the wolves shall tear in pieces the lambs?” Jesus said unto Peter, “The lambs have no cause after they are dead to fear the wolves; and in like manner, fear not ye them that kill you, and can do nothing more unto you; but fear Him who, after you are dead, has power over both soul and body to cast them into hell-fire.” And consider, brethren, that the sojourning in the flesh in this world is but brief and transient, but the promise of Christ is great and wonderful, even the rest of the kingdom to come, and of life everlasting. …

31. But Thy Word, O God, is the fountain of eternal life, and passeth not away; therefore this departure is kept in check by Thy word when it is said unto us, “Be not conformed unto this world,” so that the earth may bring forth a living soul in the fountain of life, a soul restrained in Thy Word, by Thy Evangelists, by imitating the followers of Thy Christ. For this is after his kind; because a man is stimulated to emulation by his friend. “Be ye,” saith he, “as I am, for I am as you are.” Thus in the living soul shall there be good beasts, in gentleness of action. …

12. We are therefore bound to denounce with abhorrence and contempt the ravings of the astrologers, who, when we find fault with the empty inventions by which they cast other men down into the delusions where into they themselves have fallen, imagine that they answer well when they say, “Why, then, do you regulate the time of the observance of Easter by calculation of the positions of the sun and moon?”, as if that with which we find fault was the arrangements of the heavenly bodies, or the succession of the seasons, which are appointed by God in His infinite power and goodness, and not their perversity in abusing, for the support of the most absurd opinions, those things which God has ordered in perfect wisdom. …

6. There are, as you know, some vices opposed to virtues by a palpable contrast, as imprudence is the opposite of prudence. But there are some vices opposed to virtues simply because they are vices which, nevertheless, by a deceitful appearance resemble virtues; as, for example, in the relation, not of imprudence, but of craftiness to the said virtue of prudence. I speak here of that craftiness which is wont to be understood and spoken of in connection with the evilly disposed, not in the sense in which the word is usually employed in our Scriptures, where it is often used in a good sense, as, “Be crafty as serpents,” and again, to give craftiness to the simple.” It is true that among heathen writers one of the most accomplished of Latin authors, speaking of Catiline, has said: “Nor was there lacking on his part craftiness to guard against danger,” using “craftiness” (astutia) in a good …