Verses 1-4
SECOND SECTION
CHRIST MANIFESTING HIMSELF AS KING.—A. AS SHEPHERD OF HIS PEOPLE, IN SENDING TO THE SCATTERED SHEEP HIS TWELVE APOSTLES, ENDOWED WITH THE POWER OF HIS SPIRIT, FOR THE PURPOSE OF ESTABLISHING THE KINGDOM OF HEAVEN.
Matthew 10:0 (Mark 3:13-19; Mark 6:7-11; Luke 9:1-5, etc.)
Contents:—The first evangelistic journey of the Lord had led through the mountains of Galilee; the second, across the sea to the country of the Gadarenes. On His third journey, the Lord visits the populous cities and villages of Lower Galilee, along the coast of the lake and in the direction of Samaria and Jerusalem. In measure as help Is extended by the Lord, both the need and the desire for help seem to increase. Accordingly, the Lord is obliged to send forth, in the power of His Spirit, His Apostles, in order, through them, to give succor to the multitudes around. Hence, the first mission of the disciples, the calling of the Apostles, and the instructions, which, although primarily given to them and for that special occasion, are applicable to all times. The chapter describes, 1. The separation, calling, and setting apart of the twelve. 2. The commission given them, corresponding to their equipment for the work; or, the mission of the Apostles, and their means of subsistence. 3. Their special direction to those who were prepared to receive the word, particularly to pious households, with injunctions about remaining and going away. 4. Prediction of the hostile reception which the Gospel would meet in the world, and of the persecutions which would await the Apostles. 5. Their duty under persecution: a. Freedom from anxiety as to what they should answer; b. constancy to the end, amid the dreadful contests between believers and unbelievers; c. holy flight; d. encouragement from the similar treatment received by the Master; e. fearlessness, openness, and readiness to meet death, in view of the one thing to be feared; f. trustfulness in the preserving care of the Father. 6. The reward of faithful witnesses and confessors of the Lord, and the punishment of those who denied Him. 7. The Gospel as declaration of war to the world, or, the holy sword. 8. Supreme love to the Lord as decisive in this warfare: a. The opponents, and their Judgment; b. the friends and allies, and their reward.
1. Choice of the Apostles. Matthew 10:1-4
1And when he had called unto him his twelve disciples, he gave them power against [over]1 unclean spirits, to cast them out, and to heal all manner of sickness, and all manner of disease [weakness, infirmity]. 2Now the names of the twelve Apostles are these; The first,2 Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; 3Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alpheus, and Lebbeus, whose surname was Thaddeus;3 4Simon the Cananite,4 and Judas Iscariot, who also betrayed [delivered] him.
EXEGETICAL AND CRITICAL
Matthew 10:1. And having called to Him His twelve disciples, προσκαλεσά μενος, etc.—Luke (Matthew 6:12) relates that, having spent the preceding night in prayer, the Lord called the twelve together, and then furnished and fitted them for their mission. Meyer says: “The mission, not the choice, of the twelve is here recorded.” But we must distinguish three calls: the first, to be disciples; the second, to serve as evangelists; and now the third, to the apostolic office. This call to the apostolate, however was only preliminary, and limited by the present circumstances and position of the Church. The apostolic office obtained its full proportions after the ascension of our Lord, when the knowledge of the disciples and their testimony was completed, and the Holy Spirit poured out on the day of Pentecost.
The call of twelve Apostles, indicating a definite and fixed number, shows that in its ultimate idea the apostolate was one, and that each individual called and sent by the Lord possessed the power and authority of the whole college of Apostles.
His twelve disciples.—They were called together as His twelve chosen disciples; but, after receiving authority, they became His twelve Apostles. A proof this, that a decisive change had taken place in their condition, although they did not cease to be His disciples in the strictest sense of the term.
Twelve.—Theophylact: κατὰ τὸν ὰριθμὸν τῶν δώδεκα φυλῶν. Matthew 19:28. They are, primarily, ambassadors to the twelve tribes of Israel, and to this their number corresponds. The twelve tribes bore typical reference to the purpose which Israel was intended to serve in the world. On the one hand, they expressed the idea of a full number, or of the fulness of the Spirit; while, on the other, they represented the world, which, in all its forms, was to be pervaded by this fulness of the Spirit. What the twelve tribes of Israel were typically, the twelve Apostles were in deed and in truth, being the twelve representatives and vehicles of the spiritual fulness with which Christ pervades His people, and, through them, the world.5
He gave them ἐξουσίαν, power, rule, authority; or, here, the power of conquerors.—De Wette and Ewald think that this power was conveyed in a mystical and symbolic form; Meyer, by a mere declaration. No special form is, indeed, mentioned in the text; but, as symbolical signs accompanied the outpouring of the Spirit at Pentecost, and as, even before that, we read of the Saviour breathing on them (John 20:22) as the symbol of their consecration, we are warranted in inferring that, when first sent on their apostolic mission, the bestowal of power was accompanied by some outward sign. Perhaps the solemn authority given them in the words, “Heal the sick,” etc., may have been that sign. For, as the Lord performed His miraculous cures chiefly by the word of His power, so this word may also have conveyed similar authority to others. On the Mount of Olives there was the symbol of the hand lifted in blessing, which pointed to the pentecostal effusion.
Matthew 10:2. The names of the twelve Apostles.—These now assume greater importance. Four lists of the Apostles are extant: that in the text; that in Mark 3:16; that in Luke 6:14; and that in Act 1:13.6 The enumeration in the Gospel according to Luke is made almost in the same order as in Matthew, although it occurs at an earlier stage, and in connection with the Sermon on the Mount. In Luke, the name of Thomas occurs after that of Matthew; that of James Alpheus along with that of Simon, instead of Judas Lebbeus, so that the latter is conjoined with Judas Iscariot. Probably this arrangement was adopted as more easy for the memory, while that of Matthew was the more authentic. Again, the enumeration in the Gospel of Mark agrees with that in the Book of Acts, which was determined by the later positions occupied by the Apostles. Thus we distinguish two lists of Apostles,—the first, as determined by their earliest mission; the second, according to the relative position of the Apostles at the feast of Pentecost and afterward. Bengel: Universi ordines habent tres quaterniones, quorum nullus cum alio quicquam permutat; tum in primo semper primus est Petrus, in secundo Philippus, in tertio Jacobus Alphœi; in singulis cœteri apostoli loca permutant; proditor semper extremus.
’Απόστολος (ὰποστέλλω), שָׁלדּחַ, occurs also in a wider sense, as in John 12:16; Philippians 2:25. In the special sense of the term, it applies to the ambassadors called by God, or the witnesses and representatives of Christ in extending His Church, and with certain limitations, in ruling His Church (Revelation 2:1, ἄγγελος). The peculiar conditions necessary for the apostolate are mentioned in Acts 1:8, and Matthew 10:21. In a secondary sense, the term is also applied to apostolic messengers, as Romans 16:7; 2 Corinthians 8:23. (Comp. Schaff’s Hist. of the Apost. Church, §129, p. 512 sqq.)
ΠρῶτοςΣίμων.—As the other Apostles are not numbered, it follows that πρῶτος is not accidental (Fritzsche), but indicates a priority. This distinction depended: 1. On the prophetic arrangement of the Lord in this place; 2. on the confession of Peter preceding that of the others, Matthew 16:16; Matthew 3:0. on the appearance of Peter at the day of Pentecost, when he was the instrument of founding the Church, Acts 2:14; Acts 4:0 on the fact that Peter was the first to carry the gospel to the Gentiles, Acts 10:0. But that this priority of dignity and mission did not imply a primacy of rank—not even so far as his own person was concerned, much less as a permanent arrangement—appears from many declarations of the Lord (Matthew 18:18; Matthew 20:25; Matthew 23:8; Matthew 28:19; John 20:21; Acts 1:8), from the conduct of Peter himself (Acts 11:4; Acts 15:0; see 1 Pet.), and from that of the other Apostles and of the Church (Acts 9:0; Galatians 2:0).7 Meyer suggests that Peter was also first called; but Andrew and John had been summoned before him. The traitor is mentioned last, not merely on account of his end, but also because he was last called. The arrangement into pairs is explained by the notice of Mark, that they were sent forth by two and two.
Matthew 10:2-4. The names.—1. שִׁמְצוֹן Συμεώ ν, Σιμεώ ν, Σίμων (hearing, answer, Genesis 29:33).—Πέτρος, stone, rock, πέτρα,—in Chald. כֵּיפָא, Κηφᾶς. The following is the explanation given in Matthew 16:17 : Simon, thou son of Jonas, of the dove (ידֹנָה), which lodgeth in the clefts of the rock (image of the Church, Song of Solomon 2:14; Jeremiah 48:28), thou shalt be called the Rock (of the dove).—2. ’Ανδρέας . Winer regards it as of Greek origin; Olshausen derives it from the Hebrew נִדַר, to make a vow. There seems, however, to have been a peculiar connection between the Grecians and Andrew and Philip, which also appears in their names (John 12:22). The name Andrew is related to ἀνδρεῖος , manly, and to ὰνδριάς , the representation of a man—a statue. Probably this Apostle had also a Hebrew name; in which case the name Andrew was given to characterize his manly spirit.—3. ’Ι άκωβος, יַצֲקֹב; primarily, an Old Testament name of honor, the original meaning of the name not being taken into account. This James, or the Elder, is designated as ὸ τοῦ Ζεβεδαίου (see Matthew 4:0).—4. Ἰωάννης, יוֹחָנָן, given by Jehovah, or by the grace of Jehovah. By the grace of God.8 Properly, God is favorable, gracious, He grants as of grace.—According to Mark, the sons of Zebedee were called “sons of thunder;” not by way of reproof, but as characteristic of their disposition. Probably the name applied primarily to James. John was afterward designated the “friend of Jesus,” and “the disciple whom the Lord loved;” in the ancient Church, ὁ ἐπιστήθιος , i. e., he who leaned on His breast [His bosom-friend], sat at His right hand.—5. Φίλιππος. The original derivation of the word is not of personal importance in this case. Probably he had another name. He was a native of Bethsaida, and one of the earliest disciples of Jesus, John 1:43.–6. Βαρθολομαῖος, the same as Nathanael. In John 1:46, he occurs in connection with Philip; while in the other Gospels the same name is coupled with Bartholomew. נְתַנְאִל, the gift of God; while Bartholomew, בַּ־ תָּלְמַי, means son of Tholmai, Sept. 2 Samuel 13:37. תָּלִמַי, properly rich in furrows, cultivated field. Perhaps the original designation, “son of Tholmai,” was afterward converted into an apostolical by-name, implying, son of a rich field, rich fruit.—7. Θωμᾶς, תְּאוֹם, gemellus, twin-brother; Δίδυμος, John 11:16; John 20:24; John 21:2.—8. Ματθαῖος ὁ τελώνης: on this name compare the Introduction. His original name was Levi, the son of Alpheus.—9. ’Ι άκωβοςὁτοῦ ’Α λφαίου, James the Younger, or the son of Alpheus (though undoubtedly of other parentage than Matthew).—10. Λεββαῖος, לִבִּי (not from the little town of Libba, near Carmel, as Gerlach and Lisco suggest, but) from לֵכ, heart, and meaning almost the same as Θαδδαῖος, תַּדַּי (which occurs in the Talmud), from תַּד, the breast,—hence the hearty or courageous. In later Codd., and in the parallel passages, in Luke 6:16; Acts 1:13, he is called ’Ι ούδας ’Ι ακώβου, i. e., brother of James, יְהוּדָה (ver bale fut. Hophal a יָדָה, Hiphil, professus est, celebravit).—11. Σίμων ὁ Kαναν αῖος. The latter designation derived from קִנִא, in Chald. קַנְאִן. The explanation of it appears even from the other reading, Kανανίτης, and still more from the title Ζηλωτής in Luke,—the brother of James of Alpheus and of Judges 9:0 On “the brothers of the Lord,” see the Encycls., and my article Jacobus in Herzog’s Reallex.—12. ’Ι ούδαςὁ ’Ι σκαριώτης, אִישׁ קְרִיּזֹת. From Kerioth in the tribe of Judah, Joshua 15:25. See also Lightfoot. ‘Ο καὶ (qui idem) παραδοῦς αὐτόν, “Who also delivered Him” (not “betrayed,” which would have been expressed by προδούς). So Meyer. In point of fact, the two, however, are identical.
DOCTRINAL AND ETHICAL
1. From the occurrence of so many double names10 of the Apostles, we are naturally led to infer that each had his peculiar designation. But Judas the traitor had none: in the deepest sense he remained anonymous—the man of Kerioth. These additional names serve in many respects to indicate the characteristics of the Apostles. (Comp. Leben Jesu, Matthew 2:2, p. 691.)
2. The selection of the twelve Apostles, no doubt, depended on their exhibiting in the highest degree the most precious manifestations of the life of Christ. In some respects their qualifications must have been similar. They were to be laymen, unconnected with the priesthood; unlearned men, unconnected with traditional philosophy; and plain men, unconnected with the false culture and the pomp of the world. Again, so far as their positive qualifications were concerned, they must be pious Israelites, believers in the Messiah, disciples, men of gifts, and that of so diverse a character as to form a kind of contrast, and yet to display their higher unity in Christ. In this respect they were to be the antitype of the tribes of Israel (of the twelve gems in the breastplate of the high priest; see Revelation 21:19-20, compared with Exodus 28:17), and to exhibit the great features of the Church, as adapted to the various forms of spiritual receptiveness and felt need in the world. The number twelve was that of the fulness of the kingdom of God (so to speak, of the ideal presbytery),—three, the number of the Spirit, multiplied by four, the number of the world. Hence twelve was the symbolical number of the world as transformed.
Viewed in this light, we have the following fundamental types:—
1. Peter, the Rock. Confession.
2. Andrew, the manly pioneer. Missions.
3. James, the son of thunder. Martyrdom.
4. John, the beloved disciple. Mysticism and ideal depth and calmness.
5. Philip. Sensible evidence of faith. Communion (“Come and see”).
6. Bartholomew. Perfect sincerity, simplicity, and devoutness.
7. Thomas, the twin. The spirit of inquiry and sacred criticism.
8. Matthew. Theocratic and ecclesiastical learning.
9. James, the brother of the Lord. [?] Gift of union, ecclesiastical government.
10. Judas Lebbeus, Thaddeus. Earnestness for the purity of the Church. Pastoral faithfulness, discipline.
11. Simon, the Zealot. Zeal for a proper development in the Church. Pastoral activity.
12. Judas Iscariot. Secular administration of the Church. Church property.11
The calling of Judas Iscariot, who is designated a devil, John 6:70; a thief, Matthew 12:6; the son of perdition, Matthew 17:12, forms a great theological problem. Either of the two ordinary explanations—that Christ had not known him from the beginning; or else, that He had chosen him to become the voluntary instrument of judgment, and the involuntary instrument of salvation—appears to us opposed to the spirit of Christ. We would rather venture to suggest, that, carried away by temporary enthusiasm, Judas had offered himself to the Lord; that the disciples, blinded by his glowing zeal, had earnestly recommended him to the Master; and that, in the fulness and boldness of His love, Christ had consented to receive a man so richly gifted by nature, chiefly because His refusal might have proved a stumbling-block to the disciples. [?]
[The biblical symbolism of numbers to which Dr. Lange here alludes, is worthy of more serious attention than it has received in English theology. There is room here for fanciful theories; but the main points hardly admit of serious doubt. The careful student of the Scripture must be struck with the frequency of the use of certain numbers, especially 3, 4, 7, 10, and 12, in significant connection with sacred ideas and things, from Genesis to Revelation. It is impossible to resolve all this into mere accident, or an unmeaning play. God is “the wonderful Numberer, the Numberer of secrets” (comp. פַּלְמינִי, Daniel 8:13, and the marginal note in the Auth. Vers.), and “doeth all things in number and measure and weight” (Wis 11:20). Number is expressive of order, symmetry, proportion, and relativity. 1 is the symbol of unity or oneness, 2 of antithesis and polarity, 3 of synthesis, of the uncreated Divinity, the holy Trinity (compare the Mosaic benediction, Numbers 6:24-26, the Trisagion, Isaiah 6:3, the baptismal formula, the apostolic benediction), 4 of humanity or the created world as the revelation of God (think of the four corners of the earth, the four seasons, the four points of the compass, the four elements, the four Gospels). From this may be explained the symbolical significance of 7 or 3 + 4, and of 12 or 3 × 4. Seven, being the union of 3 and 4, is the signature of the relation of God to the world, or the covenant (the Hebrew word for seven, שֶׁבַצ, signifies also an oath, Genesis 21:31; Genesis 26:33, and the verb שִׁבַצ, to swear, “since seven,” as Gesenius explains, “was a sacred number, and oaths were confirmed either by seven victims offered in sacrifice, Genesis 21:28, or by seven witnesses and pledges”). Seven figures very conspicuously in Scripture from the first institution of the sabbath in paradise to the seven churches, seven angels, seven Spirits, etc., of the Apocalypse. Creuzer observes (Symbolik, vol. 2:161): “The universal sanctity of the number seven was fully acknowledged even by the ancients in all its bearings.” Twelve, being the product of 3 and 4, symbolizes, from the twelve patriarchs and twelve tribes down to the twelve foundations and twelve gates of the heavenly Jerusalem, the indwelling of God in the human family, or the interpenetration of the world by the Divinity. Ten is the number of harmony and completeness, as in the ten commandments.
This whole subject has been very thoroughly discussed, with special reference to the Tabernacle where the Numbers 3:4, Numbers 3:10, Numbers 3:5, Numbers 3:7, , Numbers 3:12 control the whole structure, by Dr. Chr. W. F. Bæhr in his able and learned work: Die Symbolik des Mosaischen Cultus, Heidelberg, 1837, vol. i., p. 128–233, and also by H. Kurtz in the Theol. Studien und Kritiken for 1844, p. 315–370. Of English divines Fairbairn (Typology of Scriptures, 2d ed., 1854, vol. ii., 87 sq.) adopts Bähr’s view, as far as the number ten is concerned; Trench (Epistles to the Seven Churches, p. 83–91 of the Am. ed. of 1861); Wordsworth (Com. on Matthew 10:2) with regard to 7, 3, and 4; M. White: The Symbolical Numbers of Scripture, Edinb. 1868. The work of Dr. M. Mahan: Palmoni; or the Numerals of Scripture a Proof of Inspiration, New York, 1863 (based in great part upon Browne’s Ordo Sœculorum, but ignoring Bähr), does not discuss, as one might infer from the title, the symbolic import of Scripture numbers, but more the relation of numbers to events and the coincidences of periods.—P. S.]
3. It is a remarkable fact, that Christ constructed His apostolate on the basis of natural relationship and of mental affinity. Seven of the Apostles were brothers: viz., Peter and Andrew; James and John, the sons of Zebedee (probably cousins of the Lord; see Wieseler, in the Studien u. Kritiken for 1840, p. 648, and Winer, art. Salome); the sons of Alpheus—James the Younger, Judas Lebbeus, and Simon Zelotes (the cousins [?] and adoptive brothers of the Lord, commonly called His brethren). Then we read of the friendship subsisting between Philip and Bartholomew; Andrew, John, and Peter. Finally, the three last-mentioned Apostles, and perhaps some of the others also, had been disciples of John.
4. The sending forth of the disciples by two and two, indicates that none of them by himself was a sufficient representative of the fulness of Christ, and that each supplemented the other, both in the way of limitation and enlargement. This state of matters ceased after the outpouring of the Holy Spirit, when the disciples became Apostles in the full sense of the term.5. We shall speak in another place of the breach formed among the Apostles by the apostacy of Judas, of the election of Matthias in his place, and of the calling of the Apostle Paul.
HOMILETICAL AND PRACTICAL
How the Lord converts His chosen disciples into Apostles.—How He makes His redeemed fellow-workers in His work of redemption.—How the love and compassion of Christ branches out, and spreads over His people and over the world.—What we have learned in the school of the Lord must be exhibited in our life, activity, and teaching.—The call to the work of Evangelists: 1. What it implies; 2. how it presupposes one great calling; 3. how it includes many calls.—The calling of the disciples a bestowal of authority upon them by the Lord.—What power do you, who profess to hold the apostolic office, display: to cast out unclean spirits, and to heal all manner of sickness and all manner of disease among the people?—The apostolic office must appear in spiritual power, which, under God, will awaken souls to newness of life.—The twelve Apostles as representing the great features of the kingdom of God: 1. The great features of the destiny of Israel; 2. of the fulness in Christ; 3. of the Church; 4. of the kingdom of heaven in its perfectness.—The apostolic name a type of the new name which Christians are to obtain.—How personal character comes out and becomes transformed in the kingdom of God, to the glory of the Father and of Christ.—How all friendship and relationship should be subservient to the kingdom of God.—The calling of fishermen and publicans to the apostolic office an evidence of the glory of Christianity.—Judas, or the dangers of ecclesiastical office.—Even Judas must, for the time being, be acknowledged as an Apostle of the Lord.
Starke:—Osiander: Let us not attempt to do everything ourselves, without assistance.—Majus: Those who are sent into the Lord’s vineyard must be properly furnished for the work.—Bibl. Wurt.: We must not be offended at the humble origin and the poor appearance of preachers.
Lisco:—Judas; or, even the Church of God is not absolutely pure.—The Apostles had personally seen the Lord, were called directly by Him, accredited their witness by miracles, were not bound to one congregation, and preached the word of God without error.
Heubner:—This mission was at the same time a trial of their teaching.
Footnotes:
[1] Matthew 10:1.—[Over (as in Conant’s Matthew and the N. T. of the Am. Bible Union) is expressed by the construction of ἐξουσίαν with the genitive, and need not be italicized as against in the E. V.—P. S.]
[2] Matthew 10:2.—[Πρῶτ ος is rendered by Conant and the N. T. of the Am. Bible Union: first, viz. in the order of enumeration (nomen numerate ), while the translation the first (nomen dignitatis) implies a certain superiority of rank or primacy of honor (but no supremacy of jurisdiction), in other words, makes Peter primus inter pares (not summus supra inferiores). The C. V. is right here, since the other Apostles are not numbered, as we should expect, if π ρῶτος referred merely to the arrangement, or the priority of calling (which rather belongs to Andrew arid John, and not to Peter, comp. John 1:37-41). Maldonatus: “Si numerale nomen esset. cœtera quœque numeralia nomina, quœ post illud sequuntur posita essent.” Most modern Protestant commentators admit a certain primacy of Peter, who stands first in all the lists of the apostles, as James, John, and Andrew follow next, and Judas stands last, but they deny the inferences of the Roman Cath. Church, based upon doctrinal and historical assumptions which can never be proven. See Com.—P. S.]
[3] Matthew 10:3.—[The oldest authorities read only either Lebbeus or Thaddeus; the tiætus receptus unites both with the addition surnamed, ὁ ἐπικληθείς. Lange reads simply Lebbeus with Tischendorf and Meyer (also Alford in the 4th ed.), and puts the words: surnamed Thaddeus in brackets; while Lachmann, Tregelles, and Conant give the preference to Thaddeus after the Vatican Cod., etc.—P. S.]
[4] Matthew 10:4.—The reading Καναναῖος (for Κανανίτης) is supported by Codd. B., C., D. [The word should be rendered Cananite as the revised edition of the Am. Bible Society (1854), the revised version of Dr. Conant and the Am. Bible Union have it, and as Dr. Crosby (The N. T. with Explan. Notes or Scholia) proposes, instead of Canaanite as in the usual editions of the E. V., including those of the Am. B. Soc. since 1855.—P. S.]
[5][Comp. Maldonatus, the distinguished Rom. Cath. commentator in Quatuor Evang-lia, ad loc.: “Hac ergo de causa duodecim Christus apostolos esse voluit, ut duodecim Patriarcharum figuram impleret; et quemadmodum ex duodecim. Patriarchis totus Judaicus populus carnaliter propagatus est; ita totus populus Christianorum spiritualiter ex duodecim. Apostolis propagaretur; venerat enim Christus, ut carnem in spiritum commutaret.” Wordsworth remarks on Matthew 10:2 : “The number Twelve (3 × 4) in Scripture seems to be significant of perfection and universality; and the twelve apostles were regarded by the ancient church as typified by the twelve Sons of Israel (comp Matthew 19:28 and Ma’donatus here), the twelve wells at Elim (Exodus 15:27), and perhaps by the twelve stones of the Urim and Thummim on the bre stplate of the High Priest, the type of Christ (Exodus 28:15-21); the twelve leaves of shew-bread; the twelve ‘exploratores’ of the promised land, the type of heaven; the twelve stones taken from the bed of Jordan. They seem also to be represented by the twelve stars in the crown of the woman in the wilderness, the Church on earth (Revelation 12:1), as well as by the twelve foundations of the Church glorified (Revelation 21:14; Ephesians 2:20).”—P. S.]
[6] [I subjoin the following synoptic table which exhibits the agreement and the difference, and the fact that all the four catalogues arrange the names into three classes, of which each class includes the same names and is headed by the same name, viz. the first by Peter, the second by Philip, the third by James the son of Alpheus.—P. S.]
1
Σίμων Πέτρος
2
̓Ανδρέας
̓Ιάκωβος
̓Ανδρέας
̓Ιάκωβος
3
̓Ιάκωβος
̓Ιωάννης
̓Ιάκωβος
̀Ιωάννης
4
̓Ιωάννης
̓Ανδρέας
̓Ιωάννης
̓Ανδρεας
5
Φίλιππος
6
Βαρθολομαῖος
Βαρθολομαῖος
Βαρθολομαῖος
Θωμᾶς
7
Θωμᾶς
Ματθαῖος
Ματθαῖος
Βαρθολομαῖος
8
Ματθαῖος
Θωμᾶς
Θωμᾶς
Ματθαῖος
9
̓Ιάκωβος ὁτοῦ ̓Α λφαίου
10
Λεββαῖος
Θαδδαῖος
Σίμων ὁ καλ. Ζηλωτής
Σίμων ὁ Ζηλωτής
11
Σίμων ὁ Καναναῖος
Σίμων
̓Ιούδας ̓Ιακώβου
̓Ιούδας ̓Ιακώβου
12
̓Ιούδας ̓Ισκαριώτης
̓Ιούδας ̓Ιακαριώθ
Vacant
[7][Compare the notes of Maldonatus. Olshausen, Meyer, Alford, Barnes. Wordsworth, Alexander, etc., in loc., and my discussion of the question of Peter’s alleged primacy and supremacy in the History of the Apostolic Church, § 90 (Engl. transl., p. 350 sqq.).—P. S.]
[8][Compare the Greek Theodor, the German Gotthold, Gotilieb.—P. S.]
[9]Zealots, for the national religion, after the example of Phinchas, Numbers 25:7. They were quite in accordance with the spirit of the theocracy, and acted as reprovers of open and public sin. From the history of the last Jewish war we learn how fearfully this institution had degenerated.
[10][Not bynames, as the Edinb translator has it. misled by the German Beiname. which means literally surname, cognomen, while Nickname or Spitzname is the English byname or nickname. We must, however, observe a slight difference. The text uses the word Beiname, surname, for all the additional names of the Apostles, whether old or new (as Peter); but with the ancient Romans cognomen was the third name indicating the house (familia) of the person (the family name, surname, in German: Familienname), while women described the class (gens) and [illegible]pranosten (like our Christian name) the individual.—P. S.]
[11][Comp. the delineation of the leading apostles, Peter, John, Paul, and James, in Schaff’s History of the Apostolic Church, p. 437 sqq.]
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