Matthew 10:3

ord.: From the healing of Peter's wife's mother to this place there has been a continued succession of miracles; and they were done before the Sermon upon the Mount, as we know for certain from Matthew's call, which is placed among them; for he was one of the twelve chosen to the Apostleship upon the mount. He here returns to the order of events, taking it up again at the healing of the centurion's servant; saying, "And calling to him his twelve disciples."

The Evangelist had related above that the Lord exhorted His disciples to pray the Lord of the harvest to send labourers into His vineyard; and He now seems to be fulfilling what He had exhorted them to. For the number twelve is a perfect number, being made up of the number six, which has perfection because it is formed of its own parts, one, two, three, multiplied into one another; and the number six when doubled amounts to twelve.

And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments.

For the number twelve, which is made up of three into four, denotes that through the four quarters of the world they were to preach the faith of the holy Trinity.

This number is typified by many things in the Old Testament; by the twelve sons of Jacob, by the twelve princes of the children of Israel, by the twelve running springs in Helim, by the twelve stones in Aaron's breastplate, by the twelve loaves of the shew-bread, by the twelve spies sent by Moses, by the twelve stones of which the altar was made, by the twelve stones taken out of Jordan, by the twelve oxen which bare the brazen sea. Also in the New Testament, by the twelve stars in the bride's crown, by the twelve foundations of Jerusalem which John saw, and her twelve gates.

He makes them confident not only by calling their ministry a sending forth to the harvest, but by giving them strength for the ministry; whence it follows, "He gave them power over all unclean spirits to cast them out, and to heal every sickness and every disease."

Wherein is openly shewed that the multitude were troubled not with one single kind of affliction, but with many, and this was His pity for the multitude, to give His disciples power to heal and cleanse them.

A kind and merciful Lord and Master does not envy His servants and disciples a share in His powers. As Himself had cured every sickness and disease, He imparted the same power to His Apostles. But there is a wide difference between having and imparting, between giving and receiving. Whatever He does He does with the power of a master, whatever they do it is with confession of their own weakness, as they speak, "In the name of Jesus rise and walk." [Acts 3:6] A catalogue of the names of the Apostles is given, that all false Apostles might be excluded. "The names of the twelve Apostles are these; First, Simon who is called Peter, and Andrew his brother." To arrange them in order according to their merit is His alone who searches the secrets of all hearts. But Simon is placed first, having the surname of Peter given to distinguish him from the other Simon surnamed Chananaeus, from the village of Chana in Galilee where the Lord turned the water into wine.

e Beda: The Greek or Latin "Petrus" is the same as the Syriac Cephas, in both tongues the word is derived from a rock; undoubtedly that of which Paul speaks, "And that rock was Christ." [1 Cor 10:4]

ap. Rabanus: There have been some who in this name Peter, which is Greek and Latin, have sought a Hebrew interpretation, and would have it to signify, "Taking off the shoe,", "or unloosing," or "acknowledging." But those that say this are contradicted by the facts. First, that the Hebrew has no letter P, but uses PH instead. Thus Pilate they call, Philate. Secondly, that one of the Evangelists has used the word as an interpretation of Cephas; The Lord said, "Thou shalt be called Cephas," [John 1:42] on which the Evangelist adds, "which being interpreted is Petrus." Simon in interpreted "obedient," for he obeyed the words of Andrew, and with him came to Christ, or because he obeyed the divine commands, and at one word of bidding followed the Lord. Or as some will have it, it is to be interpreted, "Laying aside grief," and, "hearing painful things;" for that on the Lord's resurrection he laid aside the grief he had for His death; and he heard sorrowful things when the Lord said to him, "Another shall gird thee, and shall carry thee whither thou wouldest not." [John 21:18] "And Andrew his brother."

This is no small honour (done to Peter), He places Peter from his merit, Andrew from the nobility he had in being the brother of Peter. Mark names Andrew next after the two heads, namely, Peter and John; but this one not so; for Mark has arranged them in order of dignity.

Andrew is interpreted "manly;" for as in Latin "virilis" is derived from, "vir," so in Greek, Andrew is derived from ανηρ. Rightly is he called manly, who left all and followed Christ, and manfully persevered in His commands.

The Evangelist couples the names throughout in pairs. So he puts together Peter and Andrew, brothers not so much according to the flesh as in spirit; James and John who left their father after the flesh to follow their true Father; "James the son of Ze bede e and John his brother." He calls him the son of Ze bede e, to distinguish him from the other James the son of Alphaeus.

Observe that he does not place them according to their dignity; for to me John would seem to be greater not than others only, but even than his brother.

James is interpreted "The supplanter," or "that supplanteth;" for he not only supplanted the vices of the flesh, but even contemned the same flesh when Herod put him to death. John in interpreted "The grace of God," because he deserved before all to be loved by the Lord; whence also in the favour of His especial love, he leaned at supper in the Lord's bosom. "Philip and Bartholomew." Philip is interpreted, "The mouth of a lamp," or "of lamps," because when he had been enlightened by the Lord, he straightway sought to communicate that light to his brother by the means of his mouth. Bartholomew is a Syriac, not a Hebrew, name, and is interpreted "The son of him that raiseth water," [ed. note: or some say, the son of Tolmai, or Ptolemy] that is, of Christ, who raises the hearts of His preachers from earthly to heavenly things, and hangs them there, that the more they penetrate heavenly things, the more they should steep and inebriate the hearts of their hearers with the drops of holy preaching. "Thomas, and Matthew the Publican."

The other Evangelists in this pair of names put Matthew before Thomas; and do not add, "the Publican," that they should not seem to throw scorn upon the Evangelist by bringing to mind his former life. But writing of himself he both puts Thomas first in the pair, and styles himself "the Publican;" because, "where sin hath abounded, there grace shall much more abound." [Rom 5:20]

Thomas is interpreted "an abyss," or "a twin," which in Greek is Didymus. Rightly is Didymus interpreted an abyss, for the longer he doubted the more deeply did he believe the effect of the Lord's passion, and the mystery of His Divinity, which forced him to cry, "My Lord and my God." [John 20:28] Matthew is interpreted, "given," because by the Lord's bounty he was made an Evangelist of a Publican. "James the son of Alphaeaus, and Thaddaeus."

e Beda: This James is he who in the Gospels, and also in the Epistle to the Galatians, is called the Lord's brother. For Mary the wife of Alphaeus was the sister of Mary the mother of the Lord; John the Evangelist calls her "Mary the wife of C leo phas," probably because C leo phas and Alphaeus were the same person. Or Mary herself on the death of Alphaeus after the birth of James married C leo phas.

It is well said, "the son of Alphaeus," that is, "of the just," or "the learned;" for he not only overthrew the vices of the flesh, but also despised all care of the same. And of what he was worthy the Apostles are witness, who ordained him Bishop of the Church of Jerusalem. [ed. note: Where St. James the son of Alphaeus is the same as the Bishop of Jerusalem is doubtful. Eusebius is cited on both sides the question; S. Epiphanius, S. Gregory Nyssen, Theodoret, and the Author of the Constitutions take the negative; so does S. Chrys ostom, but qualifies his evidence elsewhere; S. Jerome varies. Other Fathers are in favour of their identity.] [margin note: Hegesippos. ap. Euseb. ii. 23] And ecclesiastical history among other things tells of him, that he never ate flesh, drunk neither wine nor strong drink, abstained from the bath and linen garments, and night and day prayed on his bended knees. And so great was his merit, that he was called by all men, "The just." Thaddaeus is the same whom Luke calls Jude of James, (that is, the brother of James,) whose Epistle is read in the Church, in which he calls himself the brother of James.

Some copies have Lebbaeus; but whoever prevented the same man from having two, or even three different names?

Jude is interpreted "having confessed," because he confessed the Son of God.

Thaddeus or Lebbaeus is interpreted "a little heart," that is, a heart-worshipper. "Simon Chananaeus, and Judas Scarioth, who also betrayed him."

Simon Chananaeus is the same who in the other Evangelist is called Zelotes. Chana signifies "Zeal." Judas is named Scarioth, either from the town in which he was born, or from the tribe of Issachar, a prophetic omen of his sin; for Issachar means "a booty," thus signifying the reward of the betrayer.

Scarioth is interpreted "The memory of the Lord," because he followed the Lord; or "The memorial of death," because he plotted in his heart how he might betray the Lord to death; or "strangling," because he went and hanged himself. It should be known that there are two disciples of this name, who are types of all Christians; Jude the brother of James, of such as persevere in the confession of the faith; Jude Scarioth of such as leave the faith; and turn back again.

non occ.: They are named two and two to express their union as yoke-fellows.

These therefore He chose for His disciples, whom also He named Apostles, humbly born without honour, without learning, that whatever they should do that was great, it was He that should be in them and should do it. He had among them one that was evil, whom He should use in the accomplishment of His Passion, and who should be an example to His Church of suffering evil men.

He was not chosen among the Apostles unwittingly; for that truth is great, which cannot be harmed even by having an adversary in one of its own ministers.

Also He willed to be betrayed by a disciple, that you when betrayed by your intimate might bear patiently that your judgment has erred, that your favours have been thrown away.

6. Let us see then what Manichæus teaches me; and particularly let us examine that treatise which he calls the Fundamental Epistle, in which almost all that you believe is contained. For in that unhappy time when we read it we were in your opinion enlightened. The epistle begins thus: "Manichæus, an apostle of Jesus Christ, by the providence of God the Father. These are wholesome words from the perennial and living fountain." Now, if you please, patiently give heed to my inquiry. I do not believe Manichæus to be an apostle of Christ. Do not, I beg of you, be enraged and begin to curse. For you know that it is my rule to believe none of your statements without consideration. Therefore I ask, who is this Manichæus? You will reply, An apostle of Christ. I do not believe it. …

I indeed was hoping, that from the continuance of my discourse, you would have had a surfeit of my words: but I see that the contrary is happening: that no surfeit is taking place from this continuance, but that your desire is increased, that an addition is made not to your satiety but to your pleasure, that the same thing is happening which the winebibbers at heathen drinking-bouts experience; for they, the more they pour down unmixed wine, so much the rather they kindle their thirst, and in your case the more teaching we inculcate, so much the rather do we kindle your desire, we make your longing greater, your love for it the stronger. …

After this, when he had said, “Philip, and Bartholomew,” he added, “Thomas, and Matthew the Publican.”