Matthew 10:3 Komentář

This chapter is an ordination sermon, which our Lord Jesus preached, when he advanced his twelve disciples to the degree and dignity of apostles. In the close of the foregoing chapter, he had stirred up them and others to pray that God would send forth labourers, and here we have an immediate answer to that prayer: while they are yet speaking he hears and performs. What we pray for, according to Christ's direction, shall be given, Now here we have, I. The general commission that was given them (Mat 10:1). II. The names of the persons to whom this commission was given (Mat 10:2-4). III. The instructions that were given them, which are very full and particular; 1. Concerning the services they were to do; their preaching; their working miracles; to whom they must apply themselves; how they must behave themselves; and in what method they must proceed (Mat 10:5-15). 2. Concerning the sufferings they were to undergo. They are told what they should suffer, and from whom; counsels are given them what course to take when persecuted, and encouragements to bear up cheerfully under their sufferings (v. 16-42). These things, though primarily intended for direction to the apostles, are of use to all Christ's ministers, with whom, by his word, Christ, and will be always to end the world.

And when he had called to him his twelve disciples,.... These persons had been for some time called by the grace of God, and were already the disciples of Christ, and such as were more familiar and intimate with him, than others, that went by that name. They had sat down at his feet, and had received of his words; they had heard his doctrines, and had seen his miracles, and had been by him training up for public work; but as yet had not been called and sent forth to enter on such service: but now all things being ready, they being properly instructed, and the time for the conversion of a large number of souls being up, he called them together privately; and gave them a commission to preach the Gospel, ordained them ministers of the word, and installed them into the office of apostleship. The number "twelve", is either in allusion to the twelve spies that were sent by Moses into the land of Canaan, or to the twelve stones in Aaron's breast plate; or to the twelve fountains the Israelites found in the wilderness; or to the twelve oxen on which the molten sea stood in Solomon's temple; or to the twelve gates in Ezekiel's temple; or rather, to the twelve patriarchs, and the tribes which sprung from them; that as they were the fathers of the Jewish nation, which was typical of God's chosen people; so these were to be the instruments of spreading the Gospel, not only Judea, but in all the world, and of planting Christian churches there. And that they might appear to come forth with authority, and that their doctrine might be confirmed, he gave them power against unclean spirits, to cast them out; or "over all devils", as Luk 9:1. It was usual with the Jews to call a demon or devil , "an unclean spirit"; especially such as frequented burying places: so in one place (l), an unclean spirit is interpreted by the gloss, , "the spirit of the demons", or devils; and in another (m) place, , "the demon of the graves"; where necromancers sought to be, that these spirits might be their familiars, and assist them in their enchantments: accordingly the devils are here called, "unclean spirits"; being in themselves, in their own nature, unclean, and being the cause and means of defiling others, and delighting in impure persons, places, and things. There were many of these spirits, who, because of the great impiety of the Jews, the prevalence of magic arts among them, and by divine permission, had at this time taken possession of great numbers of persons; whereby Christ had an opportunity of giving proof of his deity, of his being the Messiah, the seed of the woman, that should bruise the serpent's head, by his ejecting them; and of confirming the mission of his disciples, and establishing the doctrine preached by them, by giving them power and authority over them, to cast them out also: and whereas various diseases frequently followed and attended such possessions; he likewise gave them power to heal all manner of sicknesses, and all manner of diseases, as he himself had done. The expressions are very full and strong, and include all sorts of maladies incident to human bodies, either of men or women; all distempers natural or preternatural, curable or incurable, by human methods: so that at the same time they were sent to preach the Gospel, for the cure of the souls of men, they were empowered to heal the diseases of their bodies; and which, one should think, could not fail of recommending them to men, and of ingratiating them into their affections. (l) T. Bab. Chagiga, fol. 3. 2. (m) T. Bab. Sanhedrim, fol. 65. 2.

Philip and Bartholomew,.... The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them, see Joh 12:20 mention is made of one R. Phelipi, and Phulipa, in the Jewish writings (q). The latter of these, Bartholomew, is conjectured, by Dr. Lightfoot, to be the same with Nathanael, he being called next in order after Philip; and that his name was Nathanael, , "Bar Talmai", or "the son of Talmai", or "Ptolomy": a name once common to the kings of Egypt: so Talmai, king of Geshur, is by the Septuagint, in Sa2 3:3 Sa2 13:37 called Tholmi, and in Ch1 3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, , "ben Abtolemus", in the Talmud (r), whether the same name with this, may be considered. Thomas, and Matthew the publican: by the other evangelists Matthew is mentioned first; but he being the writer of this Gospel, puts Thomas first, which is an instance of his modesty; and also calls himself the "publican", which the other do not: this he mentions, to magnify the grace of God in his vocation. The Jews (s) speak of "Matthai", or "Matthew", as a disciple of Jesus. Thomas was sometimes called Didymus; the one was his Hebrew, the other his Greek name, and both signify a "twin", as it is very likely he was: mention is made of R. Thoma, or Thomas bar Papias, in a Jewish writer (t). Next follow, James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus: the former of these is so called, to distinguish him from James, the son of Zebedee. This is the James, who was the brother of our Lord, Gal 1:19 and is called "James the less", Mar 15:40. Alphaeus his father, is the same with Cleopas, Luk 24:18 or Cleophas, Joh 19:25. The Hebrew name, which often occurs among the Jews (u), may be pronounced either Chlophi, or Alphi, or with the Greek termination Cleopas, or Alphaeus. The latter of this pair of apostles is the same person with Jude, the writer of the epistle, which bears that name, and was the brother of James, with whom he is coupled: he was called Lebbaeus, either from the town of Lebba, a sea coast town of Galilee, as Dr. Lightfoot thinks; or from the Hebrew word "my heart", as others, either for his prudence, or through the affections of his parents to him; as the Latins call one they love, "meum corculum", "my little heart"; or from "a lion", that being the motto of the tribe of Judah. His surname Thaddaeus, is thought by some to be a deflexion of Jude; or Judas, and as coming from the same root, which signifies "to praise", or "give thanks"; or from the Syriac word, "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, "Thaddai", or "Thaddaeus", among the Talmudic (w) doctors. The Jews themselves speak (x) of one "Thodah", as a disciple of Jesus, by whom no doubt they mean this same disciple. Eusebius (y) mentions one Thaddaeus, as one of the seventy disciples, who was sent to Agbarus, king of Edessa, who was healed and converted by him. This Agbarus is reported to have wrote a letter to Jesus Christ, desiring him to come and cure him of his disease; to which Christ is said to return an answer, promising to send one of his disciples, who should do it; and that accordingly, after Christ's death, Thomas sent this Thaddaeus to him. (q) Massechet Sopherim, c. 21. sect. 7. Bereshit Rabba, sect. 71. fol. 63. 4. (r) T. Bab. Nidda, fol. 19. 1. (s) T. Bab. Sanhedrim, fol. 43. 1. (t) Juchasin, fol. 105. 2. (u) Echa Rabbati, fol. 58. 4. Midrash Kohelet, fol. 60. 4. Juchasin, fol. 92. 1. (w) T. Hieros. Celaim, fol. 27. 2. Sabbat, fol. 6. 1. Erubim, fol. 23. 3. Bab. Sabbat, fol. 123. 1. & Erubim, fol. 71. 2. Juchasin, fol. 81. 1. & 105. 2. & 108. 1. (x) T. Bab. Sanhedrim, fol. 43. l. (y) Eccl. Hist. l. 1. c. 12, 13.

After this, when he had said, "Philip, and Bartholomew," he added, "Thomas, and Matthew the Publican." But Luke not so, but in the opposite order, and he puts him before Thomas. Next, "James the son of Alphaeus." For there was, as I have already said, the son of Zebedee also. Then after having mentioned "Lebbaeus, whose surname was Thaddaeus," and "Simon" Zelotes, whom he calls also "the Canaanite," he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so hath he described him. He saith not, "the unholy, the all unholy one," but hath named him from his city, "Judas Iscariot." Because there was also another Judas, "Lebbaeus, whose surname was Thaddaeus," who, Luke saith, was the brother of James, saying, "Judas the brother of James." Therefore to distinguish him from this man, it saith, "Judas Iscariot, who also betrayed Him." And he is not ashamed to say, "who also betrayed Him." So far were they from ever disguising aught even of those things that seem to be matters of reproach. And first of all, and leader of the choir, is the "unlearned, the ignorant man."

(Verse 3.) The first is Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; Philip and Bartholomew; Thomas, and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus. The order and merit of each apostle was determined by the one who searches the secrets of the heart. The first is written Simon, with the surname Peter, to distinguish him from the other Simon who is called the Cananaean, from the village of Cana in Galilee, where the Lord turned water into wine (John 2). He also calls James the son of Zebedee, because another James follows, James the son of Alphaeus. And he pairs the apostles together. He joins Peter and Andrew as brothers, not so much in flesh as in spirit. He also joins James and John, who, leaving behind the bread of the body, followed the true Father. He pairs Philip and Bartholomew, and also Thomas and Matthew the tax collector. The other evangelists, in the order of names, first mention Matthew; and afterwards Thomas, they do not mention the name of the tax collector, so as not to appear to criticize the evangelist while recalling the early way of life. But indeed, (as we said above), he places himself after Thomas and calls himself a publican, so that where sin abounded, grace may abound even more (Rom. V, 20).

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.)

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."

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

Philip and Bartholomew. (e Beda.) 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 the 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 watera,' 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 droppings of holy preaching. Thomas, and Matthew the Publican. (e Beda.) 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 Alphæus, and Thaddæus. It is well said, the son of Alphæus, 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 Jerusalemb. And ecclesiastical history (Hegesippus. ap. Euseb. ii. 23.) 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.' Thaddæus 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. Jude is interpreted 'having confessed,' because he confessed the Son of God.

(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 Alphæus was the sister of Mary the mother of the Lord; John the Evangelist calls her Mary the wife of Cleophas, probably because Cleophas and Alphæus were the same person. Or Mary herself on the death of Alphæus after the birth of James married Cleophas. Thaddæus or Lebbæus is interpreted 'a little heart,' that is, a heart-worshipper.

"James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; Simon the Canaanite, and Judas Iscariot, who also betrayed Him." See the humility of Matthew, how he ranked himself after Thomas. And when he came to Judas, he did not say, "the defiled, the enemy of God," but he named him Iscariot after his place of birth. For there was another Judas, who was also called Lebbaeus and Thaddaeus. So there are two James's, the son of Zebedee and the son of Alphaeus, and two Judas's, Thaddaeus and the betrayer. And three Simons, Peter, the Canaanite, and the betrayer; for Judas Iscariot was also called Simon.

(vid. Greg. Hom. in Ev. xvii. 1.) And this doubling seems to have some reference to the two precepts of charity, or to the two Testaments. (non occ.) They are named two and two to express their union as yoke-fellows.

Philip, the mouth of the lamp; such a one should be a preacher: "Your word is well tried with fire" (Ps 119:140). Bartholomew, the son of him who curbs the waters. This is what Christ is called: "He binds up the waters in thick clouds" (Jb 26:8). Then James, the son of Zebedee, who was killed by Herod, who is called the supplanter. And John, who is called grace: "By the grace of God I am what I am" (1 Cor 15:10). He does not follow the order of rank as Mark does. Then Thomas and Matthew. The others do not say, "tax collector," but he mentions it out of humility. Again, the others place Matthew before Thomas; but he does the opposite. Thomas means abyss, on account of the depth of faith. Matthew means forgiving, as in Ephesians (4:32): "Forgiving one another, as Christ forgave you." James the son of Alpheus, to distinguish him from the other. He is called a brother of the Lord, because he was a cousin. Thaddeus, the brother of James. He is called Jude, who wrote an epistle, and means heart: "Keep your heart with all vigilance" (Pr 4:23).

MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5) And when he had called unto him his twelve disciples, he gave them power--The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Luk 9:1) --"He gave them power and authority"--in other words, He both qualified and authorized them. against--or "over."

Philip and Bartholomew--That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mar 3:18; Luk 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Joh 21:2). Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mat 1:3; Mat 9:9). James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Luk 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin. and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Luk 6:16; Act 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mat 13:55), unless these be the same, is most likely.