JEROME . 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.)
REMIGIUS . (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.
RABANUS . (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.
REMIGIUS . 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.
AUGUSTINE . (De Cons. Ev. ii. 30.) Some copies have Lebbæus; but whoever prevented the same man from having two, or even three different names?
REMIGIUS . Jude is interpreted ‘having confessed,’ because he confessed the Son of God.
RABANUS . Thaddæus or Lebbæus is interpreted ‘a little heart,’ that is, a heart-worshipper.
Simon Chananæus, and Judas Scarioth, who also betrayed him.
JEROME . Simon Chananæus 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.
REMIGIUS . 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.
GLOSS . (non occ.) They are named two and two to express their union as yoke-fellows.
AUGUSTINE . (De Civ. Dei, xviii. 49.) 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.
AMBROSE . (in Luc. 6.) 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.
RABANUS . 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.
10:5–8
5. These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not:
6. But go rather to the lost sheep of the house of Israel.
7. And as ye go, preach, saying, The kingdom of heaven is at hand.
8. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
GLOSS . (non occ.) Because the manifestation of the Spirit, as the Apostle speaks, is given for the profit of the Church, after bestowing His power on the Apostles, He sends them that they may exercise this power for the good of others; These twelve Jesus sent forth.
CHRYSOSTOM . Observe the propriety of the time in which they are sent. After they had seen the dead raised, the sea rebuked, and other like wonders, and had had both in word and deed sufficient proof of His excellent power, then He sends them.
GLOSS . (non occ.) When He sends them, He teaches them whither they should go, what they should preach, and what they should do. And first, whither they should go; Giving them commandment, and saying, Go ye not into the way of the Gentiles, and into any city of the Samaritans enter ye not; hut go ye rather to the lost sheep of the house of Israel.
JEROME . This passage does not contradict the command which He gave afterwards, Go and teach all nations; for this was before His resurrection, that was after. And it behoved the coming of Christ to be preached to the Jews first, that they might not have any just plea, or say that they were rejected of the Lord, who sent the Apostles to the Gentiles and Samaritans.
CHRYSOSTOM . Also they were sent to the Jews first, in order that being trained in Judæa, as in a palæstra, they might enter on the arena of the world to contend; thus He taught them like weak nestlings to fly.