An example and proof of this appears manifestly in a certain king of England, who gave generous alms, whose hand and arm remains whole and incorrupt, since a certain bishop said to him one day, when he had extended his hand to give a poor person a silver dish that he had before him, that his hand would never wither — which word is said to have been fulfilled up to the present day.
Third, the instruction of those called is determined through two things.
24. And it came to pass in those days, he went out, etc. After the authentication of Christ's doctrine and the calling of the disciples have been treated, here follows the third part, in which the instruction of those called takes place. And since the instruction of the disciples is twofold, namely common and special: common, namely in the teaching of those things which are required for the salvation of all; special, in the teaching of the mystery of the Scriptures: therefore this part has two sections: in the first of which the Apostles are instructed in truth set forth plainly and in open precepts; in the second they are instructed in explaining parables and things spoken parabolically, below in chapter eight: And it came to pass afterwards, and he went on his journey, etc.
In the first part the Apostles are instructed in truth set forth plainly and in open precepts.
The first part has two sections: in the first the truth of the doctrine is set forth; in the second, for the confirmation of the doctrine, the sublimity of the Teacher is declared, below in chapter seven: And when he had fulfilled all his words, etc.
First, the truth of the doctrine is set forth in three ways.
The first part, which contains the present chapter, has three sections. For since doctrine ought not to be communicated to the unworthy and the disdainful, but to the suitable and the studious: therefore first is set forth the separation of the disciples; second, the drawing of the hearers, at the passage: And descending with them from the mountain; third, the exposition of the teachings, at the passage: And he, lifting up his eyes, etc.
Concerning the separation of the disciples, four things are introduced which bring it about, namely: divine prayer obtaining the gift, election indicating merit, institution imposing office, nomination distinguishing the company.
25. (Verse 12). The divine prayer obtaining the gift for the disciples themselves who are to be chosen is set forth first, when it says:
And it came to pass in those days, he went out into a mountain to pray: he went out, namely from the city and the company of the crowds, so that his prayer might be quiet. Hence it is said of Judith that "she asked that she might be given the opportunity of going out at night and before dawn for prayer," Judith twelve. And what is more, he went out into a mountain, namely by ascending, to show that prayer ought to be elevated, and the one praying raised up from earthly things: because, as Damascene says, "prayer is the ascent of the intellect to God."
26. A figure of this preceded in Moses, Exodus seventeen, where it is said that "Moses went up to the top of the hill, and when Moses raised his hands, Israel prevailed."
Concerning these two things, namely the withdrawal from the crowds and the ascent to the mountain, it is said in Matthew fourteen: "Having dismissed the crowd, he went up into the mountain alone to pray." A figure of these two things preceded in Abraham, of whom it is said in Genesis twenty-two that "he said to his servants: Wait here with the donkey," namely in the valley: "but I and the boy will go yonder, and after we have worshipped, we will return to you."
In this manner also ought the holy soul to worship, whose instruction appears in Judith, of whom it is said in the twelfth chapter that "she went out by night into the valley of Bethulia and went up and worshipped the Lord God of Israel".
27. And because prayer, however devout, does not suffice unless it is also assiduous, therefore it is added: And He was spending the night in prayer to God, so that He could say with David that "at midnight I arose to give thanks to You"; whence also Moses, "ascending the mountain, was there forty days and forty nights," Exodus twenty-four. In this manner ought spiritual men to act, according to what is said in Lamentations two: "Arise, praise in the night at the beginning of the watches, pour out your heart like water before the face of the Lord." Hence it is that it is said of that devout Sarah in Tobit three, that "she went into an upper chamber of her house and for three days and three nights neither ate nor drank, but persisting in prayer, with tears she besought the Lord."
28. (Verse 13). Secondly, there is added the election indicative of merit in the disciples to be promoted, when it is added: And when day had come, He called His disciples and chose from them twelve. He calls in the day, because, as is said in John eleven, "he who walks in the day does not stumble, because he sees the light of this world," namely Christ, who "is the true light, enlightening every man coming into this world," John one; and therefore First Peter two: "He has called you out of darkness into His marvelous light."
29. Note that He calls disciples in order to choose them, because the disciples of Christ were worthy to be honored, according to that word of the Psalm: "Your friends are exceedingly honored, O God," and this, because they were disciples. For perfect humility is required for the discipleship of Christ: Matthew eleven: "Learn from Me, for I am meek and humble of heart." Likewise, perfect poverty: below in the fourteenth chapter: "Unless one renounces all that he possesses, he cannot be My disciple." Likewise, perfect charity: John thirteen: "By this shall all men know that you are My disciples, if you have love for one another."
And note that he chose twelve to designate the abundant perfection of merit, because twelve is the first abundant number. Whence Christ says in Matthew five: "Unless your justice shall abound more than that of the scribes and Pharisees, you shall not enter the kingdom of heaven." Now this number is designated in the twelve sons of Jacob, Genesis forty-six; in the twelve stones, Exodus twenty-eight; in the twelve princes of the people of Israel, Numbers seventeen; in the twelve scouts sent by Moses, Numbers thirteen; in the twelve springs of water, Exodus fifteen; in the twelve stones drawn from the Jordan, Joshua four; in the twelve oxen supporting the bronze sea, 3 Kings seven; in the twelve hours of the day, John eleven; in the twelve foundations of the city, Revelation twenty-one. For the Apostles were designated by very many figures on account of their manifold dignity. For they were patriarchs by the begetting of spiritual children; precious stones, by the variety of virtues; princes of the multitude, by the sublimity of prelacy; scouts, by the subtlety of contemplation; springs of water, by the depth of wisdom; stones of the Jordan, by the foundation of faith; oxen, by the exercise of preaching; hours of the day, by the integrity of their examples; foundations of the city, by the support of the whole Church.
30. Thirdly, there is added the impositive institution of office in the elect, when it is subjoined: Whom he also named apostles, that is, those sent forth; in which he gave the preeminent authority of preaching. Romans ten: "How shall they preach, unless they be sent?" Whence the Lord complains of the false prophets in Jeremiah twenty-three: "I did not send them, and they ran; I did not speak to them, and they prophesied." But not such were the Apostles, of whom it is said in Matthew ten: "Behold, I send you as sheep in the midst of wolves." Now he sent these to found the Church of God and to build the city upon that living stone, the cornerstone established in the foundations. Whence Revelation twenty-one: "The wall of the city had twelve foundations, and in them the names of the twelve Apostles of the Lamb." And therefore Ephesians two: "You are fellow citizens of the Saints and members of the household of God, built upon the foundation of the Apostles and Prophets, Christ Jesus himself being the chief cornerstone, in whom the whole building, being framed together, grows into a holy temple in the Lord, in whom you also are built together into a dwelling place of God in the Holy Spirit."
31. (Verse 14). Fourthly, there is subjoined the distinctive designation of the company among the Apostles now promoted, which is noted when it is added: Simon, who is surnamed Peter, and Andrew, his brother. For he names the Apostles two by two, according as the Lord associated them. Whence below in chapter ten it is added that "he sent them two by two into every city and place where he himself was about to come."
32. And note that here he sets down the names of all, but does not set down the surnames of all, but only of those who have equivocal names, such as Simon Peter and Simon the Zealot, and Judas of James and Judas Iscariot.
And note that he pairs brother with brother, as Peter with Andrew and John with James, to commend concord, according to that saying of Ecclesiasticus twenty-five: "In three things my spirit is well pleased: the concord of brethren and the love of neighbors." For, as is said in Proverbs eighteen, "A brother who is helped by a brother is like a strong city."
But to the last Apostle, namely Judas, he adds not only a surname but also a crime, when he says: Who was a traitor; by which it is indicated that the Lord in choosing him was not ignorant of what he would become; whence John six: "Have I not chosen you, and one of you is a devil?"
33. But although this man was to become the worst, nevertheless the Lord chose him. For it was fitting to his humility, by which he did not refuse the company of his betrayer, and to his kindness, by which he showed himself benign not only to the good but also to the wicked. Whence also he made him steward, as is said in John twelve: "But he carried what was put in."
It was also congruent with the state of the present Church, in which the wicked are mixed with the good, according to that saying of Matthew thirteen: "Let both grow together until the harvest"; because, as is said in the same place, "the kingdom of heaven is like a net cast into the sea and gathering fish of every kind," etc.
This was also expedient for our instruction, that we should not lose confidence if we see some who seem to stand fall, and that we should not despise the company of the good on account of some who are wicked, according to what is said in First John two: "They went out from us, but they were not of us." And also that we should not presume if we are chosen to dignities. Whence Bernard in his letter to the Archbishop of Cologne says thus: "If it is established that all who are chosen for ministry are chosen for the kingdom, then the Archbishop of Cologne is secure. But if it is read that none but God rejected Judas in the priesthood and Saul in the kingdom, then the Archbishop of Cologne too must necessarily fear." Whence that saying of Matthew twenty-two is greatly terrible: "Many are called, but few are chosen"; and therefore Romans twelve: "Be not high-minded, but fear."