Saturday of the 5th week after Pentecost

Matthew has not said in whose house Jesus sat at meat (on this occasion), from which we might suppose, that this was not told in its proper order, but that what took place at some other time is inserted here as it happened to come into his mind; did not Mark and Luke who relate the same show that it was in Levi's, that is, in Matthew's house.

(ap. Anselm.) As a meet return for the heavenly mercy, Matthew prepared a great feast for Christ in his house, bestowing his temporal goods on Him of whom he looked to receive everlasting goods. It follows, And it came to pass as he sat at meat in the house.

(ap. Anselm.) The Publicans were they who were engaged in public business, which seldom or never can be carried on without sin. And a beautiful omen of the future, that he that was to be an Apostle and doctor of the Gentiles, at his first conversion draws after him a great multitude of sinners to salvation, already performing by his example what he was shortly to perform by word.

(ord.) Tertullian says that these must have been Gentiles, because Scripture says, There shall be no payer of tribute in Israel, as if Matthew were not a Jew. But the Lord did not sit down to meat with Gentiles, being more especially careful not to break the Law, as also He gave commandment to His disciples below, Go not into the way of the Gentiles.

(V. 10 seq.) And it came to pass, as he sat at table in his house, behold many publicans and sinners came and sat down with Jesus and his disciples. And when the Pharisees saw it, they said to his disciples, 'Why does your teacher eat with tax collectors and sinners?' But when Jesus heard it, he said, 'Those who are well have no need of a physician, but those who are sick. Go and learn what this means: "I desire mercy, and not sacrifice." For I came not to call the righteous, but sinners.''

For they do not come to Jesus while they remain in their original condition of sin, as the Pharisees and Scribes complain, but in penitence, as what follows proves; But Jesus hearing said, They that be whole need not a physician, but they that are sick.

Having therefore called him, He also honored him with a very great honor by partaking straightway of his table; for in this way He would both give him good hope for the future, and lead him on to a greater confidence. For not in a long time, but at once, He healed his vice. And not with him only doth He sit down to meat, but with many others also; although this very thing was accounted a charge against Him, that He chased not away the sinners. But neither do they conceal this point, what sort of blame is endeavored to be fixed on His proceedings.

Now the publicans come together as to one of the same trade; for he, exulting in the entrance of Christ, had called them all together. The fact is, Christ used to try every kind of treatment; and not when discoursing only, nor when healing, nor when reproving His enemies, but even at His morning meal, He would often correct such as were in a bad way; hereby teaching us, that every season and every work may by possibility afford us profit. And yet surely what was then set before them came of injustice and covetousness; but Christ refused not to partake of it, because the ensuing gain was to be great: yea rather He becomes partaker of the same roof and table with them that have committed such offenses. For such is the quality of a physician; unless he endure the corruption of the sick, he frees them not from their infirmity.

And yet undoubtedly He incurred hence an evil report: first by eating with him, then in Matthew's house, and thirdly, in company with many publicans. See at least how they reproach Him with this. "Behold a man gluttonous, and a wine-bibber, a friend of publicans and sinners."

Let them hear, as many as are striving to deck themselves with great honor for fasting, and let them consider that our Lord was called "a man gluttonous and a winebibber," and He was not ashamed, but overlooked all these things, that he might accomplish what He had set before him; which indeed was accordingly done. For the publican was actually converted, and thus became a better man.

And to teach thee that this great thing was wrought by his partaking of the table with Him, hear what Zacchaeus saith, another publican. I mean, when he heard Christ saying, "To-day, I must abide in thy house," the delight gave him wings, and he saith, "The half of my goods I give to the poor, and if I have taken anything from any man by false accusation, I restore him fourfold." And to him Jesus saith, "This day is salvation come to this house." So possible is it by all ways to give instruction.

Jesus' sitting at table has more significance for Matthew than just dining. Jesus will be feasting not on food but on the return of sinners. He will call them back through feasting, collegiality and human affection, enjoying himself with their pleasant conversation while reclining at table. He knew that if they recognized him as a powerful judge they would be shattered by the terror of his majesty and overwhelmed by the sheer presence of God unveiled (nuda). Thus, veiled in a human body he was able to communicate with humans. He who wanted to assist the guilty hides the fact that he was a judge. He who did not deny dignity to faithful servants conceals his lordship. He who desired the weak to be embraced by a parent's love covers his majesty.

Nor would the name of publicans have been so execrable in the eyes of the Lord, unless as being a "strange" name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners" to "publicans," it does not follow that he shows them to have been Jews, albeit some may possibly have been so; but by placing on a par the one genus of heathens-some sinners by office, that is, publicans; some by nature, that is, not publicans-he has drawn a distinction between them.

"And it came to pass, as Jesus sat at table in the house, behold, many publicans and sinners came and sat down with Him and His disciples. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?" Joyful because he had received Christ into his house, Matthew invited the publicans. Christ ate with them so that He might benefit them also, even though He was criticized for doing it. For the Pharisees wanted to separate His disciples from Him, and so they slandered Him for eating with publicans.

He continues: As he was at table in the house, many tax collectors and sinners came and sat down with Jesus and his disciples. Here he shows how many were called to intimacy. Hence he says, As he sat at table... Others say that he gave him a banquet, but Matthew is silent. But it is true that he did; hence he invited many, so that they would be drawn to the Lord, because "curtain draws curtain" (Ex c. 36). Therefore, it is a sign that one is firmly converted to the Lord, when he draws others, whom he loves more. Hence he says, many tax collectors and sinners came and sat down with Jesus, because "if anyone opens to me, I will enter and dine with him and he with me" (Rev 3:20).

Luke seems to have related this a little differently; according to him the Pharisees say to the disciples, Why do ye eat and drink with Publicans and sinners? (Luke 5:30.) not unwilling that their Master should be understood to be involved in the same charge; insinuating it at once against Himself and His disciples. Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same.

According to the allegorical or mystical account, Matthew's house is his mind, which Christ entered through Matthew's faith in his grace. He is viewed as having truly "sat at table" there, for this same Matthew deserved to be the writer of this Gospel. Describing the Lord's deeds and power, he presented a heavenly feast not only to the Lord and his disciples but also to all believers who, coming as publicans and sinners to the knowledge of Christ, deserved being included in so great a feast. In effect, Matthew's house can be viewed as a church comprising publicans and sinners. He presents to all the leaders there the feast of his faith and preaching, with the Lord and his disciples seated at table.

The Jews were seething with envy that the Lord was spending time with publicans and sinners. He declared to them that the words of the law were being concealed under a cloak of faithlessness. He gave aid to the sick and medicine to those in need. For those who believed they were healthy, however, no cure was necessary. But in order for them to understand that none of his followers were healthy, he advised them to learn the meaning of "I desire mercy, and not sacrifice." In other words, the law linked to the ritual of sacrifices was unable to give help, but health was in store for all in the granting of mercy. "For I have not come to call the righteous, but sinners to repentance." He had come for all. So why does Jesus say that he did not come for the righteous? … No one is righteous by reason of the law. He therefore showed the emptiness of boasting about the law, because with sacrifices imposed on the sick for their health, mercy was needed for all things set down in the law. For if righteousness came from the law, forgiveness through grace would not be necessary.

But how is it, one may say, that Paul commands, "If any man that is called a brother be a fornicator or covetous, with such an one no, not to eat?" In the first place, it is not as yet manifest, whether to teachers also he gives this charge, and not rather to brethren only. Next, these were not yet of the number of the perfect, nor of those who had become brethren. And besides, Paul commands, even with respect to them that had become brethren, then to shrink from them, when they continue as they were, but these had now ceased, and were converted.

But none of these things shamed the Pharisees, but they accuse Him to His disciples, saying, "Why eateth your Master with publicans and sinners?"

And when the disciples seem to be doing wrong, they intercede with Him, saying, "Behold thy disciples do that which is not lawful to do on the sabbath-day;" but here to them they discredit Him. All which was the part of men dealing craftily, and wishing to separate from the Master the choir of the disciples.

They are here in a twofold error; first, they esteemed themselves righteous, though in their pride they had departed far from righteousness; secondly, they charged with unrighteousness those who by recovering themselves from sin were drawing near to righteousness.

When the Pharisees saw this... We have seen how Jesus calls sinners to follow him and accepts them at the banquet. Here the complaint is mentioned: first, about the company; secondly, about the banquet (v. 14).

In regard to the first, the question is put; secondly, the response (v. 12).

Therefore, when the Pharisees saw this, they said to his disciples. It should be noted that those Pharisees were malicious; hence they wished to effect a rupture between the disciples and Jesus. So they complained about Jesus to the disciples, and about the disciples to Jesus. Therefore, wishing to complain to the disciples about Jesus, they ask: Why does your teacher eat with tax collectors and sinners? They belong to that group mentioned in Proverbs (6:16): "There are six things which the Lord hates, and a seventh which his soul detests," namely, "the man who sows discord among brothers." But why does Luke say that this was said about the disciples? Augustine answers that the sentiment of both is the same, although the words are different, because they imputed it all to the teaching of the Master. Hence Luke refers to the words, Matthew to the sentiment. But it seems that they were right, because association with sinners should be avoided.

However, it should be noted that association with sinners must be avoided sometimes on account of pride and contempt, as those in Isaiah (65:5): "Keep to yourself, do not come near me, because you are unclean."

But others avoid the company of sinners for the welfare of the sinners, so that they will be ashamed and be converted; thus it is that Paul says in 1 Corinthians (6:5): "I say this to your shame. Is there no man among you wise enough to decide?"

Likewise, others avoid them as a precaution, fearing that they be defiled: "Whoever touches pitch will be defiled" (Sir 13:11); "With the crooked you show yourself perverse" (Ps 18:26).

On the other hand, some mingle with sinners to prove themselves; hence temptation is a test of oneself, as it says in Sirach (27:6); and 2 Peter (2:8) says: "By what the just man saw and heard as he lived among them, he was vexed in his righteous soul"; and Song of Songs (2:2): "As a lily among thorns, so is my love among maidens." And a Gloss: "He was not good who could not endure evil men." Some also mingle with evil men to convert them: "I have become all things to all men, that I might gain all" (1 Cor 9:9). But there is a difference, because it is not fitting to communicate with persistent sinners and those who refuse to repent. But in regard to those about whom there is hope, we must distinguish on the part of the one mingling with sinners whether he is strong or weak. If he is weak, he should not mingle with them; if he is strong, it is suitable for him to remain in order to convert them to God. Furthermore, Jesus the Physician was certain; consequently, while he was with them, there was no danger to fear.

And going up into the mountain, he called to himself those whom he wanted, and they came to him, and he made it so that there were twelve with him. That mountain on which the Lord chose the apostles signifies the height of justice, by which they were to be instructed and which they were to preach to men. For because he was going to send them to preach the Gospel of the heavenly kingdom, he rightly wished to remind them, by the height of the place where they were chosen, not to dissolve their mind in low desires, but always to raise it to desire and seek higher things. Thus also, intending to give the law to his former people, he appeared on a mountain; from the mountain he thundered what was to be done. Indeed, because it was not yet time to say: "Repent, for the kingdom of heaven is at hand" (Matt. 4), but only to say, "Honor your father and your mother so that you may live long on the land which the Lord your God is giving you" (Exod. 20), these same words, however, typically promise us the eternal kingdom, which is in the land of the living: the people could not approach the Lord speaking on the mountain, but heard from below what was being said, because they did not yet know how to ascend with a mind capable of understanding the mysteries being mentioned; Moses alone, because he had learned to hear the law spiritually, ascended the summit of the mountain where God was. It is well said, that ascending the mountain, the Lord called to himself those he wanted. For it was not by their choice and zeal, but by divine will and grace, that they were called to apostleship. Hence, he also says to them elsewhere: "You have not chosen me, but I have chosen you" (John 15).

(in Marc. i. 16) After having forbidden the evil spirits to preach Him, He chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up into a mountain, &c. (Luke 6)

(ubi sup.) For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The mount also in which the Lord chose His Apostles, shows the lofty righteousness in which they were to be instructed, and which they were about to preach to men.

(Vict. Ant. e Cat. in Marc.) He also instructs the Prelates of the Church to pass the night in prayer before they ordain, that their office be not impeded. When therefore, according to Luke, it was day, He called whom He would; for there were many who followed Him.

Or spiritually, Christ is the mount, from which living waters flow, and milk is procured for the health of infants; whence the spiritual feast of fat things is made known, and whatsoever is believed to be most highly good is established by the grace of that Mountain. Those therefore who are highly exalted in merits and in words are called up into a mountain, that the place may correspond to the loftiness of their merits. It goes on: And they came unto him, &c. For the Lord loved the beauty of Jacob, (Ps. 46 Vulg.) that they might sit upon twelve thrones, judging the twelve tribes of Israel, (Matt. 19:28) who also in bands of threes and fours watch around the tabernacle of the Lord, and carry the holy words of the Lord, bearing them forward on their actions, as men do burdens on their shoulders.

He ascends the mountain in order to pray. Since before this He had been working miracles, after performing the miracles He prays, certainly as a lesson for us, that we should thank God as soon as we do anything good, and ascribe it to the power of God. Or since the Lord was about to ordain the apostles, on this occasion He ascends the mountain for prayer as an instruction to us, that we too, when we intend to ordain someone, must first pray that the one worthy of it be revealed to us and that we not become partakers "in other men's sins" (1 Tim. 5:22).

Luke, however, says that He went up to pray, for after the showing forth of miracles He prays, teaching us that we should give thanks, when we obtain any thing good, and refer it to Divine grace.

And he made it so that there were twelve with him. Certainly, for the sake of the mystery of grace, so that they might commend the salvation of the world, which they were to preach by word, also by their number. Indeed, three times four makes twelve. And three times four are the apostles sent to preach, so that they might baptize the nations in the name of the Father, and of the Son, and of the Holy Spirit through all the regions of the fourfold world. Whence it is also written concerning the holy city, Jerusalem, descending from heaven from God, that it had three gates on the east, and three gates on the north, and three gates on the south, and three gates on the west (Rev 21). Where it is shown figuratively that, with the apostles and their successors preaching, all the nations throughout the world would enter the Church in the faith of the Holy Trinity. In which sacrament as well, the children of Israel once encamped around the tabernacle, so that on every side, in a square, three tribes would remain (Num 1). For undoubtedly the early Church which was in Judea was, surrounded on all sides by believing nations from the whole world, going to set up spiritual camps to God in faith and confession of the Holy Trinity.

And to send them to preach the Gospel, He gave them the power to heal diseases and to cast out demons. After He forbid the unworthy spirits to preach, He chose the saints, who would cast out the impure spirits, and they themselves would preach the Gospel with a pure mind and tongue. To whom (as the evangelist Matthew writes) He also conferred the power of healing other sicknesses, and even of raising the dead, so that the greatness of the promised heavenly things might be attested by the greatness of the deeds, and the power shown might give faith to the words, and those who preached new things might also do new things. Whence also now, when the number of the faithful has grown, within the holy Church there are many who hold to the way of virtues without having the signs of virtues. For a miracle is displayed in vain outwardly, if there is lacking the work accomplished inwardly. For according to the voice of the master of the nations, tongues are a sign not for the faithful, but for the unbelievers (1 Cor 14).

(ubi sup.) For as a sacrament of this the children of Israel once used to encamp about the Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of the whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost. It goes on: And he gave them power, &c. That is, in order that the greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.

(de Con. Evan. ii. 17) But let no one suppose that Simon now received his name and was called Peter, for thus he would make Mark contrary to John, who relates that it had been long before said unto him, Thou shalt be called Cephas. (John 1:42) But Mark gives this account by way of recapitulation; for as he wished to give the names of the twelve Apostles, and was obliged to call him Peter, his object was to intimate briefly, that he was not called this originally, but that the Lord gave him that name.

And he gave Simon the name Peter. Not now for the first time did he name Simon Peter, but long before when, as he was brought to him by his brother Andrew and looked at him, he said: You are Simon son of John; you shall be called Cephas, which means Peter (John I). But when the Evangelist wanted to list the names of the twelve apostles, he had to say Peter, he took care to briefly mention that he was not called this before, but that the Lord had so named him, although not then, but when John recorded the very words of the Lord, clearly making the listeners attentive. For if he had been called this before, you would not see the mystery of the rock in the same way, thinking that he was called so by chance, not by the providence of God. Therefore, he wanted him to be called something else first, so that from the very change of name, the vitality of the sacrament would be commended. The same Peter, then, in Greek or Latin, which is Cephas in Syrian. And in both languages, the name is derived from the rock: no doubt from that about which Paul says: And the rock was Christ (I Cor. X). For just as the true light, Christ, granted to the apostles to be called the light of the world, so also he bestowed on Simon, who believed in Christ the rock, the name of Peter. With another allusion to the etymology, he said: You are Peter, and on this rock, I will build my Church (Matt. XVI). But truly Simon, setting aside lamentation, or hearing sadness, is interpreted for that time when, after the resurrection, having seen the Lord, he set aside the sorrow of that death or his denial: but he immediately heard the sadness of his own death, with the Lord saying: But when you grow old, you will stretch out your hands, and another will gird you and carry you where you do not wish (John XXI).

(ubi sup.) And the reason that the Lord willed that he should at first be called otherwise, was that from the change itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. (1 Cor. 10:4) For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, (Matt. 5:14.) so also to Simon, who believed on the rock Christ, He gave the name of Rock.

Verse 7. "And the overseer of the eunuchs imposed names upon them, calling Daniel Belteshazzar (Balthasar), and Hananiah Shadrach, and Mishael Meshach, and Azariah Abednego." It was not only the overseer or master of the eunuchs (as others have rendered it, the "chief-eunuch") who changed the names of saints, but also Pharaoh called Joseph in Egypt Somtonphanec (Genesis 41:45), for neither of them wished them to have Jewish names in the land of captivity. Wherefore the prophet says in the Psalm: "How shall we sing the Lord's song in a strange land?" (Psalm 137:4). Furthermore the Lord Himself changes names benignly, and on the basis of events imposes names of special significance, so as to call Abram Abraham (Genesis 17:5), and Sarai Sarah (Genesis 17:15). Also in the Gospel, the former Simon received the name of Peter (Mark 3:16), and the sons of Zebedee are called "sons of thunder" (Mark 3:17) - which is not boanerges, as most people suppose, but is more correctly read benereem.

A name is a designation that sums up and describes the particular character of the one named.… For when the character of "Abram" was changed, he was called "Abraham." So when "Simon" was changed, he was called "Peter." And when "Saul" stopped persecuting Christ, he was named "Paul." In the case of God, however, whose character is eternally unchangeable and always remains unaltered, there is always a single name. It is that spoken of him in Exodus: "I am."

Thus from obedience, which Simon signifies, the ascent is made to knowledge, which is meant by Peter.

The Evangelist lists the names of the apostles on account of the false apostles, so that the true apostles might be known.

Further, He gives the names of the Apostles, that the true Apostles might be known, so that men might avoid the false. And therefore it continues: And Simon he surnamed Cephas.

Thunder is produced when a dry and violent wind, closed up in the hollows of a cloud and violently hurled around in the cavities of the clouds, seeks a passage to the outside. The clouds, offering resistance under the excessive pressure, produce that harsh sound from the friction of the wind. But when, like bubbles distended by the air, they are unable to resist and endure any longer, but are violently torn apart and give the air a passage to the outer breeze, they produce the noises of the thunder. And this normally causes the flash of lightning. It is the Lord who is upon the waters and who arouses the mighty noises of the thunder, causing such an exceedingly great noise through the delicate medium of air. The eloquent teaching which leads from baptism to sanctification is like thunder to the soul. That the gospel is like thunder is made evident by the disciples who were given a new name by the Lord: sons of thunder.

And James, the son of Zebedee, and John, the brother of James (it is understood from the previous verses that he called them to him when he went up into the mountain). And he gave them the names Boanerges, which means sons of thunder. They were aptly named sons of thunder, as one of them, resounding with that theological voice from heaven, which no one had known how to utter before, said: In the beginning was the Word, and the Word was with God, and the Word was God, etc. (John I). It left such weighty power within it, that if he ever desired to thunder more, the world itself could not contain it. And both often deserved to be led apart and into the mountain by the Lord, and at times to perceive the terrifying sound from the cloud: This is my beloved son, listen to him (Mark IX). They also bore names most fitting to their merits. For James means supplanter. John, in whom is both grace, or the Lord's grace, as he is called. For he rejoiced to supplant the care of the flesh when the Lord called, and to despise the flesh itself when Herod killed him; and the latter, because of the grace of special love which he deserved through virginal glory, reclined on the chest of his Redeemer at the supper.

Thunder here refers to the preaching of the gospel. For as a heavenly shout occurs like a voice of thunder, surpassing all human power, in the same way also the preaching of the gospel, which is a heavenly happening, does not consist of human strength. The gospel did not fill the world by human planning, but by divine power.

James and John his brother he called "sons of thunder." Why? To show that he was the same One who, in giving the old covenant, altered names, who called Abram "Abraham," and Sarai "Sarah" and Jacob "Israel." … It was also a custom of the patriarchs to give descriptive names to persons, as Leah did. This is not mere arbitrariness, but in order that they may have a hallmark to remind them of the goodness of God. By this means, a perpetual memory of the prophecy conveyed by the name sounds forth in the ears of those who receive it.

(Vict. Ant. e Cat. in Marc.) He calls the sons of Zebedee by this name, because they were to spread over the world the mighty and illustrious decrees of the Godhead.

James the son of Zebedee, and John his brother.

Namely, James who has supplanted all the desires of the flesh, and John, who received by grace what others held by labour. There follows: And he surnamed them, Boanerges. (Gen. 27:36. v. Aur. Cat. in Matt. 10:2)

Or by this the lofty merit of the three mentioned above is shown, who merited to hear in the mountain the thunders of the Father, when he proclaimed in thunder through a cloud concerning the Son, This is my beloved Son; that they also through the cloud of the flesh and the fire of the word1, (Matt. 17:1) might as it were scatter the thunderbolts in rain on the earth, since the Lord turned the thunderbolts into rain, so that mercy extinguishes what judgment sets on fire.

He calls the sons of Zebedee Sons of Thunder, as especially great preachers and theologians.

We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means "added" or "taken up," signifying that he was "taken up" through being chosen by the Lord, and "added" to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the gospel. In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi. Matthew himself, on the other hand (in accord with what is written, "The just man is the first accuser of himself; his friend came and searched him out"), calls himself by his ordinary name when telling of being called from his tax-collector's place, but adds pointedly "the publican"—"Thomas," he says, "and Matthew the publican." In this way he offers to publicans and sinners greater confidence in securing their salvation.

And Andrew and Philip and Bartholomew, and Matthew, and Thomas. Andrew is a Greek name, and it means manly, from the fact that in Greek, a man is called Ἀνήρ. This name is most fittingly adorned for him who, upon John's preaching, promptly ensured he followed, saw, and listened to the Lamb of God, and later, when called himself, left everything to follow Him and adhere to Him continually without delay. Philip is interpreted as the mouth of a lamp or lamps. And rightly so, because called by the Lord, he received the light of grace, which enlightened and kindled his heart, and promptly sought to share it with his brother through the service of his mouth, saying: We have found Him whom Moses wrote about in the Law and the Prophets, Jesus, the son of Joseph from Nazareth (John I). Bartholomew is a Syriac, not Hebrew name, and it means the son of the one who suspends the waters, which evidently sounds like the Son of God, who lifts the minds of His preachers to contemplate heavenly things, so that as they soar more freely aloft, they may more fruitfully intoxicate the hearts of earthly men with the drops of their words. Matthew is called donated, namely because by the great gift of the Lord, he, from being a tax collector and a publican, was deputed to the office of apostle and evangelist. Thomas means abyss or twin, which in Greek is Δίδυμος, both of which interpretations suit his condition. Didymus he could rightly be called, because of his doubtful heart in believing the fact of the Lord's resurrection. He could equally justly be called an abyss when with sure faith he penetrated the depth of the Lord's power celebrated in the resurrection. Indeed, it should be noted that listing the apostles by name, the evangelist Matthew places them thus: Philip and Bartholomew, Thomas, and Matthew the publican. Therefore, the other evangelists, when naming them together, place Matthew first and then Thomas, and they do not designate him as a publican, lest recalling his former manner of life, they seem to reproach the evangelist. But he himself indeed puts Thomas before him and calls himself a publican, so that where sin abounded, grace might much more abound (Romans V). And James the son of Alphaeus, and Thaddaeus. James the son of Alphaeus he listed with an additional identifier, to distinguish him from James the son of Zebedee. He is the one who in the Gospels is called the brother of the Lord, and in the Epistle to the Galatians: since Mary the wife of Alphaeus was the sister of Mary the mother of the Lord, whom John the evangelist surnames Mary of Clopas, perhaps because either the same Alphaeus was also called Clopas or Mary, after Alphaeus's death following the birth of James, married Clopas. For since James could rightly be called the son of Alphaeus, meaning learned, the apostles themselves attest, who immediately after the Lord's passion, appointed him to govern the church of Jerusalem. Thaddaeus is the same whom Luke in his Gospel and in the Acts of the Apostles names Judas of James. He was indeed the brother of James the brother of the Lord, as he writes in his Epistle. Therefore he was also called the brother of the Lord, as attested by his fellow countrymen, who, marveling at his virtues, said: Is this not the carpenter's son and Mary's, brother of James and Joseph, and Judas, and Simon (Matthew XIII)?

(ubi sup.) We must connect this with what went before, He goeth up into a mountain, and calleth.

For Andrew is a Greek name, which means 'manly,' from ἀνὴδ, that is, man, for he manfully adhered to the Lord. There follows, And Philip.

(ubi sup.) But Thaddæus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle. There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.

And Andrew, who manfully does violence to perdition, so that he had ever ready within him his own death, to give as an answer, and his soul was ever in his hands. (1 Pet. 3:15. Ps. 119:109. Bede ubi sup.)

Or, 'the mouth of a lamp,' that is, one who can throw light by his mouth upon what he has conceived in his heart, to whom the Lord gave the opening of a mouth, which diffused light. We know that this mode of speaking belongs to holy Scripture; for Hebrew names are put down in order to intimate a mystery. There follows: And Bartholomew, which means, the son of him who suspends the waters; of him, that is, who said, I will also command the clouds that they rain no rain upon it. (Is. 5:6) But the name of son of God is obtained by peace and loving one's enemy; for, Blessed are the peacemakers, for they are the sons of God. (Matt. 5:9, 44, 45) And, Love your enemies, that ye may be the sons of God. There follows: And Matthew, that is, 'given,' to whom it is given by the Lord, not only to obtain remission of sins, but to be enrolled in the number of the Apostles. And Thomas, which means, 'abyss;' for men who have knowledge by the power of God, put forward many deep things. It goes on: And James the son of Alphæus, that is, of 'the learned' or 'the thousandth,' (Ps. 91:7) beside whom a thousand will fall. This other James is he, whose wrestling is not against flesh and blood, but against spiritual wickedness. (Eph. 6:12) There follows, And Thaddæus, that is, 'corculum,' (qu. cordis cultor) which means 'he who guards the heart,' one who keeps his heart in all watchfulness.

But Simon is interpreted, 'laying aside sorrow;' for blessed are they that mourn, for they shall be comforted. (Matt. 5:4) And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up.

And Simon the Canaanite, and Judas Iscariot, who also betrayed Him. And these he listed with an addition, to distinguish Simon Peter and Judas James. But Simon the Canaanite received his surname from the village of Cana in Galilee, which the evangelist Luke translated as Simon the Zealot. Indeed, Cana means zeal. The Canaanite is called Zealot, that is, emulator. But Judas Iscariot, either from the village where he was born or from the tribe of Issachar, took his name as a premonition of his damnation. Indeed, Issachar, which means reward, hints at the price of betrayal. Iscariot, which is interpreted as a memory of death, shows that he was not persuaded suddenly but had long contemplated the crime of betraying the Lord. He was chosen among the apostles not by imprudence, but by providence. For how great is the truth, which even the service of an adversary does not weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on the fragility of man, and therefore did not refuse these parts of human weakness. He wanted to be abandoned, He wanted to be betrayed, He wanted to be handed over by His apostle, so that you, abandoned by a companion, betrayed by a companion, may bear moderately that your judgment was in error, your benefit was lost. When He had ordained the apostles on the mountain, to send them forth to preach the Gospel, He aptly added:

But Judas Iscariot is one who does not do away his sins by repentance. For Judas means 'boaster,' or vain-glorious. And Iscariot, 'the memory of death.' But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.

But mystically, the house to which they came, is the early Church.

And that He also chooses Judas as an apostle, from this we should understand that God does not reject a person who is going to do evil on account of his future evil deed, but for his present virtue deems him worthy of honor, even if he should afterwards become a wicked man.

Whom he reckons amongst the Apostles, that we may learn that God does not repel any man for wickedness, which is future, but counts him worthy on account of his present virtue.