Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Matthew 10:2

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Matthew 10:2” utilice nuestra app.

Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James [the] [son] of Zebedee, and John his brother;

2. apostles ] the only passage in this Gospel where the word occurs. The Greek word lit. = “sent forth,” “envoys.” This sense, though scarcely recognised by classical authors, was not new. It seems to have been a “title borne by those who were despatched from the mother city by the rulers of the race on any foreign mission, especially such as were charged with collecting the tribute paid to the temple service.” (Lightfoot, Gal. p. 90). The title of “apostles” was given in a special sense to the Twelve, but was not confined to them. Matthias was added to the number of the twelve, Paul was “called to be an apostle,” James the Lord’s brother, and Barnabas, are designated by the same title. It had even a wider signification: cp. among other passages Rom 16:7. The name is applied to Jesus Christ, Heb 3:1, “The Apostle and High Priest of our profession, Christ Jesus.” He came to do the will of Him that sent Him.

There are four lists of the Apostles recorded, one by each of the Synoptic Evangelists, one in the Acts of the Apostles. No two of these lists perfectly coincide. This will be seen from the tabular view below.

Mat 10:3.

Mar 3:16. Luk 6:14.

Act 1:13. 1. Simon Peter.

Simon Peter.

Peter.

2. Andrew.

James the son of Zebedee.

Andrew.

James.

3. James the son of Zebedee.

John the brother of James.

James.

John.

4. John his brother.

Andrew.

John.

Andrew.

5. Philip.

Philip.

6. Bartholomew.

Bartholomew.

Thomas.

7. Thomas.

Matthew.

Bartholomew.

8. Matthew the Publican.

Thomas.

Matthew.

9. James the son of Alphus.

James son of Alphus.

James the son of Alphus.

James son of Alphus.

10. Lebbus sur-named Thaddus.

Thaddus.

Simon Zelotes.

11. Simon the Cananite.

Simon the Cananite.

Judas (son) of James.

12. Judas Iscariot.

Judas Iscariot.

It will be observed from a comparison of these lists that the twelve names fall into three divisions, each containing four names which remain in their respective divisions in all the lists. Within these divisions however, the order varies. But Simon Peter is placed first, and Judas Iscariot last, in all. Again, Philip invariably heads the second, and James the son of Alphus the third division.

Andrew, a Greek name; see Joh 12:21-22, where the Greeks in the temple address themselves to Philip, “Philip cometh and telleth Andrew and Andrew and Philip tell Jesus.” An incident that points to some Greek connection besides the mere name.

Fuente: The Cambridge Bible for Schools and Colleges

Now the names of the twelve apostles – The account of their being called is more fully given in Mar 3:13-18, and Luk 6:12-19. Each of those evangelists has recorded the circumstances of their appointment. They agree in saying it was done on a mountain; and, according to Luke, it was done before the sermon on the mount was delivered, perhaps on the same mountain, near Capernaum. Luke adds that the night previous had been spent in prayer to God. See the notes at Luk 6:12.

Simon, who is called Peter – The word Peter means a rock. He was also called Cephas, Joh 1:42; 1Co 1:12; 1Co 3:22; 1Co 15:5; Gal 2:9. This was a Syro-Chaldaic word signifying the same as Peter. This name was given probably in reference to the resoluteness and firmness which he was to exhibit in preaching the gospel. Before the Saviours death he was rash, impetuous, and unstable. Afterward, as all history affirms, he was firm, zealous, steadfast, and immovable. The tradition is that he was at last crucified at Rome with his head downward, thinking it too great an honor to die as his Master did. See the notes at Joh 21:18. There is no certain proof, however, that this occurred at Rome, and no absolute knowledge as to the place where he died.

James the son of Zebedee, and John his brother – This James was killed by Herod in a persecution, Act 12:2. The other James, the son of Alpheus, was stationed at Jerusalem, and was the author of the epistle that bears his name. See Gal 1:19; Gal 2:9; Act 15:13. A James is mentioned Gal 1:19 as the Lords brother. It has not been easy to ascertain why he was thus called. He is here called the son of Alpheus, that is, of Cleophas, Joh 19:25. Alpheus and Cleophas were but different ways of writing and pronouncing the same name. This Mary, called the mother of James and Joses, is called the wife of Cleophas, Joh 19:25.

Fuente: Albert Barnes’ Notes on the Bible

Mat 10:2

Now the names of the twelve apostles.

Thoughts on a list of names

A good deal may be made out of a list of names, but it depends on whose names they are. There is a book which has nothing in it but names-that book would interest the universe-the Lambs book of life. We may look on the men-

I. Officially.

1. They are selected, chosen, set apart by Christ as apostles. The marvellous results which have flowed from this selection. Their story has moved the world. The world persecuted them, but now falls at their feet.

2. The little power naturally there would seem to have been in these men to have produced any great results. Men of no rank. If the work had not been of God, it could not have been done.

3. There is the list complete. Twelve men are selected, yet few of them stand out in full length in the history. Every true worker God observes.

4. The name may be in the list of the apostles, but the man may not be there. Judas in the list, he not there.

II. Personally. We may read it as a list of persons in the Church.

1. The gospel embraces persons of different tempers and tastes, yet all part of one Church.

2. How the good cause may be advanced by relationship. Here are three pairs of brothers in the list.

3. That a catalogue might be made out of a church book of those whose previous lives had been rather questionable.

4. How we can understand the Christian mellowing with age, the better nature grows and is perfected. (T. Binney.)

Called to the ministry

The attorney that pleads at the bar may have as good gifts as the judge that sits upon the bench; but he must have a lawful commission before he sit as a judge: if it be thus in civil matters, much more in church matters, which are of higher concern. Those, therefore, who usurp the work of the ministry without being solemnly set apart for it, discover more pride than zeal, and they can expect no blessing. (T. Watson.)

Groups of apostles

It can hardly be without significance that in all the apostolic lists they are divided into the same three groups. In the first group we should naturally expect to find the men of the largest and strongest make-those whose capacity and force of character would fit them to lead the rest. And this expectation is justified by the event. Peter and Andrew, James and John, are the natural leaders of the apostolic company. We might almost call them the Boanergic group, so marked and emphatic is the strain of passion in their service. In the second group are well-known and well-marked men. They are all reflective men, all sceptical men. Philip is the leader, and he was a man that would rather see than believe. They are excellent and thoughtful men, but they will not do much for the world apart from men of a more forward and adventurous spirit than their own. They all believe, but they all have a good deal of unbelief in them. The third group we may call the Hebraistic or practical group-Hebraistic in virtue of one set of qualities which they have in common, and practical in virtue of another set of qualities. They held stoutly to the older Hebrew forms of truth and righteousness; and they were at least as much Hebrew as Christian even to the end. But, on the other hand, all the apostles of this group were men of evidently practical gifts; and this is especially seen in Judas of the apron, Judas of the bag, a man chosen to carry the bag because he was careful, prudent, busy, good at buying and selling, conversant with the world. (T. T. Lynch.)

Early Church symbols of the apostles

In a series of enamels, by Leonard Limousin, in the Church of St. Peter, at Chartres, the apostles are represented with different insignia. St. Peter with the keys, as commissioned with the power to bind and to loose. St. Paul with a sword, as a soldier of Christ, armed with the sword of the Spirit. St. Andrew with a cross, shaped as the letter X, the form of the cross on which he is supposed to have been martyred. St. John with a chalice, in allusion to Mat 20:23. St. James the Less with a book and a club, in allusion to the supposed manner of his death. St. James the Elder with a pilgrims staff, a broad hat with scallop shells, and a book, he being regarded as the patron of pilgrims. St. Thomas with an architects square, as patron of architects and builders. St. Philip with a small cross, the staff of which is knotted like a reed, and indicates the travellers staff, and marks the apostle as the preacher of Christ crucified to distant nations. St. Matthew with a pike (or spear): St. Matthias with an axe; St. Bartholomew with a book and a knife; St. Simon with a saw; these indicating the different modes of their death, according to the legendary accounts. (Dict. of Antiquities.)

John his brother

God often unites by grace those whom He has before united by nature; to show us, that although nature be not a step towards grace, yet it is not always a hindrance to it. (Quesuel.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 2. Apostles] This is the first place where the word is used. , an apostle, comes from , I send a message. The word was anciently used to signify a person commissioned by a king to negotiate any affair between him and any other power or people. Hence and , apostles and heralds, are of the same import in Herodotus. See the remarks at the end of chap. 3.

It is worthy of notice, that those who were Christ’s apostles were first his disciples; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man who was not first his scholar or disciple. These twelve apostles were chosen.

1. That they might be with our Lord, to see and witness his miracles, and hear his doctrine.

2. That they might bear testimony of the former, and preach his truth to mankind.

The first, Simon, who is called Peter, and Andrew his brother; c.] We are not to suppose that the word , first, refers to any kind of dignity, as some have imagined it merely signifies the first in order – the person first mentioned. A pious man remarks: “God here unites by grace those who were before united by nature.” Though nature cannot be deemed a step towards grace, yet it is not to be considered as always a hinderance to it. Happy the brothers who are joint envoys of Heaven, and the parents who have two or more children employed as ambassadors for God! But this is a very rare case; and family compacts in the work of the ministry are dangerous and should be avoided.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Mark reckoneth up the same persons, Mar 3:16-19, with some additions, which we shall consider as we come at the persons whom they concern.

Apostles signifies persons sent; the term applied to Christs disciples signifies the persons that were first sent by him to preach the gospel. It was reasonable for the evangelists to set down their names, because the whole Christian church was to be builded upon their doctrine, Eph 2:20.

The first, Simon, who is called Peter, because the term signifies a rock, and the confession of faith which he made our Saviour declares to be a rock, on which he would build his church, Mat 16:18. He is not here called the first because he was first called, or first believed, the contrary is plain from Joh 1:41; but when many are named, one must be first named. He was the son of Jonas; Christ gave him the name of Cephas, which is, by interpretation, a stone. He was called Simon Peter to distinguish him from Simon the Canaanite, afterward mentioned. So that it seems the papists are put hard to it for arguments to prove Peters primacy and superiority over the apostles, and headship over the church, when they are enforced to make use of this, because he is here called the first. Yet such another was brought at the disputation of Berne, 1528, when Alexius Grad, the nuns confessor, would prove Peters headship because he is called Cephas; and he had read in some dictionary, that anciently signified a head; as if the evangelist had not interpreted it, Joh 1:41, Peter, or a stone. By the same argument they can from hence prove Peter the first, Gal 2:9, will prove him the second, for so he is there reckoned, James, Cephas, and John. Andrew his brother; Simon Peters brother; by John directed to Christ, Joh 1:40; called by Christ together with his brother Peter, Mar 1:16,17.

James the son of Zebedee, so called to distinguish him from another of the apostles of the same name, who was the son of Alphaeus. This is he of whose death we read, Act 12:2; he was slain by Herod.

And John his brother, viz. the son of Zebedee: this is he who was called the beloved disciple, who also wrote the Gospel of John, Joh 21:20,24.

Philip, and Bartholomew. Philip was of Bethsaida the city of Andrew and Peter, Joh 1:44, found and called by Christ, Joh 1:43. Of the call of Bartholomew we do not read; some think him the same with Nathanael, mentioned Joh 1:45,46, &c. It is some inducement to believe it, that he is here named with Philip, who was the instrument to bring him to Christ, Joh 1:45; but there is nothing of this certain.

Thomas, the same who was called Didymus, who was so unbelieving as to Christs resurrection, Joh 20:24,27; and Matthew the publican, he that wrote this history of the Gospel: we heard before of his call from the receipt of custom; he was also called Levi.

James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus. This James is called James the less, Mar 15:40, and so distinguished from James the son of Zebedee.

The Lords brother, Gal 1:19; that is, as some think, his kinsman, judging him not the son of Alphaeus who was the father of Matthew, but another Alphaeus, the husband of Mary the wife of Cleophas, Joh 19:25. But this appeareth not from Scripture. Instead of Lebbaeus, whose surname was Thaddaeus, Luke saith, Luk 6:16, Judas the brother of James (he that wrote the Epistle of Jude, as appeareth by Jude). Mark, Mar 3:18, mentions not Lebbaeus at all, which makes some think that the words are transposed, and should be Thaddaeus the son of Lebbaeus; for Thaddai in the Syriac is the same with Judas.

Simon the Canaanite; Luke calls him Simon Zelotes, Luk 6:15; Act 1:13. We must not understand by Canaanite a pagan, (for Christ sent out none but Jews), but one of Cana, which by interpretation is Zelus, from whence it is that Luke calleth him Zelotes.

And Judas Iscariot, who also betrayed him. There are many guesses how Judas had the name of Iscariot, whether from Kerioth, supposed to be his town, or on some other account: the guesses of the best are but uncertainties, nor is it material for us to know. It here distinguishes him from the other Judas. Of his betraying his Master we shall hear afterward. Christ altered the name of Simon, whom he called Peter, Mar 3:16. He added to the names of James and John, calling them Boanerges, that is, The sons of thunder, Mar 3:17. Thaddaeus is called Judas, and by Matthew also Lebbaeus. These were the twelve first apostles, to which were added (after Christs ascension) Matthias, (instead of Judas Iscariot), Paul, and Barnabas; but these conversed with Christ, and were the first sent out by him. We shall now hear the instruction he gives them.

Fuente: English Annotations on the Holy Bible by Matthew Poole

2. Now the names of the twelveapostles are theseThe other Evangelists enumerate the twelvein immediate connection with their appointment (Mar 3:13-19;Luk 6:13-16). But ourEvangelist, not intending to record the appointment, but only theMission of the Twelve, gives their names here. And as in the Acts (Ac1:13) we have a list of the Eleven who met daily in the upperroom with the other disciples after their Master’s ascension untilthe day of Pentecost, we have four catalogues in all for comparison.

The first, Simon, who iscalled Peter(See on Joh 1:42).

and Andrew his brother; Jamesthe son of Zebedee, and John his brothernamedafter James, as the younger of the two.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Now the names of the twelve apostles are these,…. This is the first time these disciples are called “apostles”, they were learners before; now being instructed, they are sent forth to preach publicly, and therefore are called apostles, or messengers, persons that were sent: so the elders of the priesthood are called

, “the apostles”, or messengers “of the sanhedrim” n, to whom the high priest were delivered, before the day of atonement. So six months in the year, , “apostles”, or messengers, were sent by the o sanhedrim, throughout all the land of Israel, and to the captive Jews in other parts, to give notice of the new moon; in allusion to which, the disciples might be so called. It was proper to give the names of them, for the truth of the history, and confirmation of it; for the sake of the persons themselves, and the honour done them; and for the exclusion and detection of false apostles.

The first, Simon, who is called Peter; his pure Hebrew name was

, Simeon, as he is called, Ac 15:14 but in the then Jerusalem dialect, and in Rabbinical language, this name is frequently read and pronounced , “Simon”, as here: we often read of R. Simon, and of R. Juda bar Simon, in both Talmuds p. This apostle is also called Peter, to distinguish him from Simon the Canaanite, and which signifies a stone, or rock, in allusion to the object of his faith, and the steadiness of it. He is said to be the “first”; not that he was the head of the rest of the apostles, or had any primacy, dominion, and authority over them; but because he was first called, and was the first that was to open the door of faith to the Gentiles: but chiefly he is said to be so for order’s sake; for, some one in the account must be named first, and he as proper as any:

and Andrew his brother; who was called at the same time with him, and therefore are put together. This name is also to be met with in the Talmudic writings; see Gill “Mt 4:18”.

James the son of Zebedee, and John his brother; these two were called next and together, and therefore are placed in this order: the former is so called, to distinguish him from another James, the son of Alphaeus, after mentioned; and the latter is the beloved disciple; these were surnamed “Boanerges”, that is, “sons of thunder”.

n Misn. Yoma, c. 1. sect. 5. o Misn. Roshhashana, c. 1. sect. 3. & Maimon. & Bartenora in ib. p T. Hieros. Shekalim, fol. 46. 4. Bab. Sabbath, fol. 55. 1. & Bava Kama, fol. 47. 2.

Fuente: John Gill’s Exposition of the Entire Bible

The names of the twelve apostles ( ). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mr 3:13-19) and Luke (Lu 6:12-16) state that Jesus “chose” them, “appointed” them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Lu 6:17). Simon heads the list () in all four lists including Ac 1:13f. He came to be first and foremost at the great Pentecost (Ac 2 and Ac 3). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer ( ). Iscariot is usually explained as “man of Kerioth” down near Edom (Jos 15:25). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mr 6:7). Matthew names them in pairs, probably as they were sent out.

Fuente: Robertson’s Word Pictures in the New Testament

Apostles [] . Compare disciples, ver. 1. Apostles is the official term, used here for the first time. They were merely learners (disciples, maqhtai), until Christ gave them authority. From ajpostellw, to send away. An apostle is one sent forth. Compare Joh 13:16 and Rev., one that is sent. Cremer (” Biblico – Theological Lexicon “) suggests that it was the rare occurrence of the word in profane Greek that made it all the more appropriate as the distinctive appellation of the twelve. Compare Luk 6:13; Act 1:2. Also, Joh 17:18, I have sent. The word is once used of Christ (Heb 3:1), and in a very general sense to denote any one sent (2Co 8:23; Phi 2:25).

Fuente: Vincent’s Word Studies in the New Testament

1) “Now the names of the twelve apostles are these,” (ton de dodeka apostolon ta onomata estin tauta) “Now the names of the twelve apostles are (exist or consist as) these;” They were sent forth two by two, Mr 6:7. Those referred to as “twelve disciples,” Mat 10:2, are here referred to as “the twelve apostles,” also listed Mr 3:16; Luk 6:14; Act 1:13; Act 1:20.

2) “The first, Simon, who is called Peter,” (protos Simon ho legomenos Petros) “First (in order) is Simon who is called Peter,” a stone, Mat 4:18; Mr 3:16; Joh 1:42. Four apostles had nick-names: 1) Peter, a stone ; 2) Matthew, the publican; 3) Judas, the traitor, and 4) Simon the zealot.

3) “And Andrew his brother” (kai andres ho adelphos autou) “And Andrew, the brother (of him), who was his own brother,” Joh 1:40-42.

4) “James, the son of Zebedee,” (kai lakobos ho tou Zebedaiou) “And James the heir-son of Zebedee,” Mat 4:21.

5) “And John his brother;” (kai loannes ho adelphos autou) “And John who was his brother;” The names of these twelve, their instructions, and their missions, are also recounted Mr 3:14-19; 6:7-13; Luk 9:1-6.

Fuente: Garner-Howes Baptist Commentary

2. The first, Simon, who is called Peter The Church of Rome displays extreme folly in drawing from this passage their doctrine of the primacy. That Simon Peter was the first among the apostles we readily allow, but what was true in reference to a few persons, cannot, on any proper grounds, be extended to the whole world. Besides, the circumstance of his being mentioned first, does not imply that he possessed authority over his companions. Granting all that they ask regarding Peter, his rank will be of no avail to the Roman See, till they prove that wicked and sacrilegious apostles are Peter’s successors.

Fuente: Calvin’s Complete Commentary

(2) A comparison of the four lists of the Apostles (Mat. 10:2-4, Mar. 3:16-19, Luk. 6:13-16, Act. 1:13) brings out some interesting facts. (1.) The name of Peter is always first, that of Judas always last. In the former case we recognise acknowledged preeminence. The position of the latter may have been the consequence of the infamy which attached to the name of the traitor; but it is possible (and this may have been one of the elements that entered into his guilt) that his place had always been one of inferiority.

(2.) All the lists divide themselves into three groups of four, the persons in each group being always the same (assuming that the three names, Judas the brother (?) of James, Thaddus, and Lebbus, belong to the same person), though the order in each group varies.

(3.) The first group includes the two sons of Jona and the two sons of Zebedee, whose twofold call is related in Mat. 4:18-21, Joh. 1:40. In two lists (Mark and Acts) the name of Andrew stands last; in two (Matt. and Luke) that of John. In none of them are the names of Peter and John coupled together, as might have been expected from their close companionship (Joh. 20:2; Act. 3:1). The four obviously occupied the innermost place in the company of the Twelve, and were chosen out of the chosen. The three, Peter, James, and John, were the only witnesses of the healing of Jairuss daughter (Mar. 5:37), of the Transfiguration (Mat. 17:1), and of the Agony in Gethsemane (Mat. 26:37). Something seems to have excluded Andrew, though he had been the first called of all (Joh. 1:40), from this intimate companionship; but we find him joined with the other three as called to listen to the great prophetic discourse on the Mount of Olives (Mar. 13:3). All the four appear to have come from Bethsaida, on the western shore of the Sea of Galilee.

(4.) The name of Philip is always first in the second group, and he, too, came from Bethsaida. Next, in the three Gospel lists, comes that of Bartholomew. The name, like Barjona and Bartimus, was obviously a patronymic, and it was at least probable that he had some other name. The absence of any mention of Bartholomew in St. Johns Gospel, or of Nathanael (Joh. 1:45) in the other three, has led most modern commentators to the conclusion that they were two names for the same person; and the juxtaposition of the two names in their lists agrees with the fact that it was Philip who brought him to know Jesus as the Christ (Joh. 1:45). On this assumption, Bartholomew was of Cana, the scene of our Lords first miracle (Joh. 21:2). The name of Matthew stands before that of Thomas in Mark and Luke, after it in the Gospel which beare his own name. On the change of name from Levi, and his description as the son of Alphus, see Notes on Mat. 9:9. As the name of Thomas, or Didymus, means twin, there seems some ground for believing, from the way in which the two names are grouped together, that here too we have another pair of brothers called to the service of their Master. Eusebius (H. E. i. 13), in his account of the conversion of Abgarus of Edessa, speaks of this Apostle as Judas who is also Thomas. and this suggests the reason why the cognomen of the Twin prevailed over the name which was already borne by two out of the company of the Twelve.

(5.) The third group always begins with James the son of Alphus; and this description suggests some interesting inferences:(1.) That he too was a brother of Matthew (there are no grounds for assuming two persons of the name of Alphus), and probably, therefore, of Thomas also. (2.) That if the Clopas (not Cleopas) of Joh. 19:25, was, as is generally believed, only the less Grcised form of the name Alphus, then his mother Mary may have been the sister of Mary the mother of the Lord (see Notes on Joh. 19:25). (3.) This Mary, in her turn, is identified, on comparing Joh. 19:25 with Mar. 15:40, with the mother of James the Less (literally, the Little) and of Joses. The term probably pointed, not to subordinate position, but, as in the case of Zacchus, to short stature, and appears to have been an epithet (Luk. 19:3) distinguishing him from the James of the first list. The Greek form in both cases was Jacbusthe Jacob of the Old Testamentwhich has passed, like Joannes, through many changes, till it appears in its present clipped and curtailed shape. (4.) On the assumption that the James and Joses of Mar. 15:40 are two of the brethren of the Lord of Mat. 13:55, this James might, perhaps, be identified with the James the brother of the Lord of Gal. 1:19 and Act. 15:13, the writer of the Epistle. The balance of evidence is, however, decidedly against this view. (Comp. Note on Mat. 13:55.) The next name appears in three different forms: Judas the brother of James (it must be noted, however, that the collocation of the two names is that which is elsewhere rendered the son of . . . and that the insertion of the word brother is an inference from Jud. 1:1) in Luke and Acts; Lebbus in Matthew (with the addition, in later MSS. and the textus receptus, of who is also surnamed Thaddus); Thaddus in Mark; St. John names him simply as Judas, not Iscariot (Mat. 14:22). The explanation of the variations is natural enough. One who bore the name of Judas wanted something to distinguish him. This might be found either in the term which expressed his relation as son or brother to James the son of Alphus, or in a personal epithet. Lebbus suggests a derivation from the Hebrew leb (heart), and points to warmth and earnestness of character; thad, in later Hebrew, meant the female breast, and may have been the origin of Thaddus, as indicating, even more than the other sobriquet, a feminine devotedness. Taking the three names together, they suggest the thought that he was one of the youngest of the Twelve, and was looked upon by the others with an affection which showed itself in the name thus given to him. Simon, too, needed a distinguishing epithet, and it was found in the two forms of Zelotes and Cananite (not Canaanite). The former may point to zeal as his chief characteristic, but it was more probably used in the sense in which the followers of Judas of Galilee bore the name, and under which they were prominent in the later struggle with the Romans, as in a special sense zealots for the law (Jos. Wars, iv. 3, 9). (Comp. a like use of the word in Act. 21:20.) On this assumption we get a glimpse, full of interest, into the earlier life of the Apostle so named. The other term, Cananitewhich is not a local term, but connected with a Hebrew verb, kan, to be hot, to glow, to be zealousexpresses the same idea. Lastly, we have Judas Iscariot, who also betrayed Him, described by St. John as the son of Simon (Joh. 6:71; Joh. 12:4; Joh. 13:2; Joh. 13:26), the term Iscariot being applied in the first and last of these passages to the father. These facts seem to leave little doubt that the name is local, and is the Grcised form of Ish-Kerioth (a man of Kerioth), a town in Judah mentioned in the list of Jos. 15:25. Assuming this inference, we have in him the only one among the Twelve of whom it is probable that he was of Judah, and not of Galilee. This also may not have been without its influence on his character, separating him, as it might well tend to do, from the devoted loyalty of the others.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Apostles The word apostle signifies one sent. It is derived from the Greek word , apostello, which is the very word used in Mat 10:5, and translated sent forth.

35 . CATALOGUE OF THE TWELVE, 2-4.

By a careful comparison of the four different Apostolic catalogues given by the narrators, we shall find them divisible, as below, by parallel lines, into three classes; each class being headed by the same name, and each class including the same names, but with the lower names in each class variously ranged:

Mat 10:2-4 . Mar 3:16-19 . Luk 6:14-16 . Act 1:13 . 1 Simon Peter. Simon Peter. Simon Peter. Peter. 2 Andrew, his brother. James. Andrew. James. 3 James, son of Zebedee. John. James. John. 4 John, his brother. Andrew. John. Andrew. 5 Philip. Philip Philip. Philip. 6 Bartholomew. Bartholomew. Bartholomew. Thomas. 7 Thomas. Matthew. Matthew. Bartholomew. 8 Matthew. Thomas. Thomas. Matthew. 9 James, son of Alpheus. James. James. James. 10 Lebbeus, Thaddeus. Thaddeus. Simon Zelotes. Simon Zelotes. 11 Simon, the Canaanite. Simon. Judas, bro. of James. Judas, bro. of James. 12 Judas Iscariot. Judas Iscariot. Judas Iscariot 2. First, Simon, who is called Peter Peter was a native of Bethsaida, in Galilee, and was the son of a certain Jonas, whence he is named on one occasion in the Gospel history Simon Bar-jona, that is, son of Jona, (Mat 16:17.) Along with his brother Andrew, he followed the occupation of a fisherman at the Sea of Galilee. It is probable that before they became known to Christ they were both disciples of John the Baptist. John, in the first chapter of his Gospel, states this fact in regard to Andrew, and informs us that Andrew introduced Simon to our Lord, who gave him the Syriac name of Cephas, equivalent to the Greek Petros, which signifies a stone. It was not till some time after this introduction that Peter was called to the special discipleship, (Mat 4:18-20.) Most of what we know of Peter is derived from the New Testament, especially from the Gospels, the Acts of the Apostles, and his own two epistles. Subsequent to his history in the Acts, he seems to have lived in the East, as one of his epistles is addressed to the Churches of Asia Minor and was written from Babylon. According to ecclesiastical history of authentic character, he was subsequently at Rome, and there suffered martyrdom under the reign of Nero. The story that he was Bishop of Rome, upon which popery asserts her claim to supremacy, has no historical value.

Andrew his brother The name of Andrew, though of Greek origin, was common among the Jews. The apostle of this name was, like his brother Peter, a native of the Galilean Bethsaida. He was a disciple of John the Baptist, and was led by John’s testimony to believe in Jesus. He introduced Peter to our Lord, but was soon surpassed by him in eminence of apostolic character. Together with Peter, he was called from his fishing net to be a fisher of men. He is not very conspicuous in the Gospels. He is mentioned at the feeding of the five thousand, as the introducer of several Greeks to our Lord, and as asking, with Peter, James, and John, for an explanation of our Lord’s remark touching the destruction of the temple. Tradition affirms that he afterward preached in Scythia, and that he was crucified at Patrae in Achaia.

James the son of Zebedee James and John were the sons of Zebedee and Salome of Bethsaida, in Galilee. Their father seems to have been a man of some wealth, prosecuting the business of fishing in the lake, with hired workmen. The respectability of the family is evidenced by John’s acquaintance with the high priest, and easy circumstances are indicated by the fact that John became responsible for the maintenance of his Lord’s mother. These two brothers were summoned to the apostleship soon after the call of Peter and Andrew, and, like them, paid a prompt obedience to the call. They were selected to be witnesses with Peter alone on several solemn occasions, as at the transfiguration, and at the agony at Gethsemane. It was for James and John that the ambitious Salome asked the premiership or place of prime honour in the Messiah’s kingdom. They were styled by our Lord “sons of thunder,” probably from their ardent temperament and bold eloquence as preachers. James was one of the first Christian martyrs, being slain by Herod Agrippa, as narrated in Act 12:2. Clement of Alexandria says that such was his firmness in death, that the officer at his execution was converted thereby to Christianity, and was martyred with him.

And John his brother Of John we have said much in the foregoing notes. With the exception of Peter, he is the most conspicuous and the most interesting character in the apostolic college. To the books of the New Testament he contributed a Gospel, three epistles, and the Apocalypse. He survived all the apostles, living at Ephesus, perhaps as bishop, until about the close of the first century. His character appears to have been affectionate, and as some think, almost feminine. Wonder has been felt why he should have been called a son of thunder. But those who remember that he was the author of the Apocalypse can hardly be at a loss for a reason.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; Philip, and Bartholomew; Thomas, and Matthew the public servant; James the son of Alphaeus, and Thaddaeus; Simon the Cananaean, and Judas Iscariot, who also betrayed him.’

In Mat 9:37-38 the prayer of all the disciples had to be for the sending out of labourers into the harvest, but such prayer is always dangerous. For the one who prays in this way very soon finds himself involved. Thus we are now given the names of the first to be ‘sent out’, the twelve Apostles (apostoloi – sent out ones). It is clear from this that Jesus has already chosen out twelve whom He sees as ready for the task. They are a mixed bunch but mainly, if not all, Galileans.

They include among them at least four fishermen, an ex-public servant and a fervent nationalist, a ‘Cananaean’ (a ‘zealous one’, even more fervent than the general run of nationalists). But even in naming them the dark shadow that lies ahead is brought out. Among them was one who would one day betray Him.

It is tempting to see these pairings as indicating the twosomes (Mar 6:7) in which they would first go out, although later these may have varied (compare the pairing of Peter and John in Acts). It is possible that of all the Gospel writers, apart from John, Matthew was the only one who knew of the initial pairings. Mark places Andrew after John and James, rather than after Peter, and places Matthew before Thomas. Otherwise his list is the same. We may have in this a small pointer to Matthew’s connection with the writing of this Gospel, especially as only here is it mentioned in the lists that he was a public servant (Luke also places Matthew before Thomas). In his humility he here places his companion first. Luke’s list is not too different. He follows Matthew’s order for the first six, switches Thomas and Matthew, and puts ‘Simon the Zealot’ with James the son of Alphaeus, and Judas the son of James (Thaddaeus, Lebbaeus) with Judas Iscariot, possibly to bring the two named Judas together (the contrast of the good and the bad). Judas the son of Alphaeus probably changed his name to Thaddaeus after the other Judas had brought shame on the name, although it may have been when he was first converted, a new beginning requiring a new name. It should, however, be noted that there are some manuscript differences with regard to a few of these later names, although not important ones.

‘Apostles’. The significance of this term is an official appointee and representative who has been sent out to perform a function. The function of these Apostles will now be described. It is to proclaim the Kingly Rule of Heaven, to cast out evil spirits and to heal the sick and diseased, demonstrating the presence of God’s Kingly Rule among them.

‘The first, Peter.’ This may simply indicate that he is first mentioned, but in view of the fact that he always comes first in the lists of Apostles, and certainly takes the lead in Acts, we may see it as indicating more than that. But in view of the way in which the working together of the twelve as a whole is emphasised in Acts, it must be seen as meaning ‘first among equals’, a situation partly resulting from his impetuous nature and the special confidence that Jesus had placed in Peter, James and John in the cases of Jairus’ daughter, the Transfiguration and the Garden of Gethsemane. ‘First among equals’ was a phrase which would centuries later become important when the church had to withstand the exaggerated claims of a much later Bishop of Rome. It was the attitude of these later Bishops of Rome, as they would seek to gain pre-eminence contrary to all that Jesus had taught, that would cause the division in the church that still exists today.

The suggestion that the twelve divide into three fours headed by Peter, Philip and James the son of Alphaeus has little merit. There is certainly no evidence for it elsewhere, and it would seem surprising if at least one out of James and John, who were selected out with Peter by Jesus for special duties, should not have held a position of leadership if such a division was to be made. On the other hand divisions into two are witnessed to by Mark. After Acts 15 all the Apostles disappear from history, including Peter apart from his letters, although later references which put him on a parallel with Paul in the eyes of the Roman church as a martyr, may point to him as having visited Rome. There is, however, no solid evidence that he did so. On the other hand it must seem probable. Impetuous Peter would surely want to see the church which existed at the centre of the Roman Empire. But in those days there was no such thing as a sole bishop of Rome, or even a pre-eminent one. The Roman church had a number of bishops of equal standing. Thus to speak of Peter as ever having been ‘the Bishop of Rome’ is unhistorical, although along with Paul he might well have been made temporarily one of the bishops of the church if he was ever in Rome for a period of time. But it is nowhere stressed until centuries had passed. It was certainly never anything that he could pass on.

However, in considering this question of the Apostles we must recognise that Jesus chose these men for the qualities that He saw in them, and that in the first part of Acts they are seen as ministering powerfully. And we must remember that apart from Acts we know nothing about the early church at all, thus it is totally unreasonable to judge them from silence. Certainly in the first part of Acts they played a full part, including incidentally Matthias. (See our commentary on Acts).

Fuente: Commentary Series on the Bible by Peter Pett

The apostles enumerated:

v. 2. Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew, his brother; James, the son of Zebedee, and John, his brother;

v. 3. Philip and Bartholomew; Thomas, and Matthew, the publican; James, the son of Alpheus, and Lebbeus, whose surname was Thaddeus;

v. 4. Simon the Canaanite, and Judas Iscariot, who also betrayed Him.

Apostles they are called as the special witnesses of Christ and as His representatives in extending His Church, Act 1:8-21, sent by Him with extraordinary authority. Note: At the head of the list is Peter, because he was called into actual discipleship first, Mat 4:18. His name, Peter, given to him by the Lord Himself, here distinguishes him from the other Simon of the list. Bartholomew is commonly identified with Nathanael, Joh 1:46. Matthew expressly adds his epithet “the publican,” in modest self-abasement, and yet with a certain pride that Christ’s mercy had selected even a tax-gatherer of the lower class as His intimate friend. Simon the Canaanite, or Simon of Cana, was sometimes also called the Zealot, probably with reference to his most marked characteristic. In the last place stands the name of Judas, the traitor. His home town was Kerioth, in Judah, and he was the only non-Galilean disciple. The call of Jesus to this man was just as sincere as that to the other apostles. But Judas, by his own malice and by the temptation of Satan, thrust the mercy of the Lord from him. From petty thieving he fell to the lowest depths possible for a redeemed creature he betrayed his Savior.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mat 10:2. Now the names, &c. In the catalogue of the apostles, Simon and Andrew, the sons of Jonah, are named first; not because they were greater in dignity than their brethren of the apostolical college, but because they had become Christ’s disciples before them. With respect to Andrew, this is plain from Joh 1:40-41.; and as for Peter, he may have been the second disciple, not withstanding it was another person who accompanied Andrew when he first conversed with Jesus. That person is supposed to have been John, the son of Zebedee; and the author of the Gospel, because he is spoken of in the manner in which John usually speaks of himself. But whoever he was, Peter may have been a disciple before him, because it by no means follows from Andrew’s being convinced, that his companion was convinced also. The foundation of his faith may have been laid at that meeting, though he did not acknowledge Christ’s mission till afterwards. Now, as some one of his disciples was to have the first place in the catalogue, the earliness of Peter’s faith might be a reason for conferring that honour on him. But he takes place even of his brother Andrew, who was converted before him, perhaps because propriety called for it, he being, as is generally believed, his elder brother. In like manner, James the son of Zebedee, being elder than John his brother, is mentioned before him, though it is probable he was the younger disciple. In the catalogue of apostles, Simon, the brother of Andrew, is distinguished from the other Simon by the surname of Peter, which had been conferred on him when he first became acquainted with Jesus at Jordan. The reason of the name, however, was not assigned till long after that, viz. when Simon declared his faith inJesus as the Messiah, Mat 16:17-18 for it was then that Jesus told him he was called Cephas, and Peter (which by interpretation is a rock), on account of the fortitude wherewith he was to preach the gospel. Simon and Andrew were originally fishermen, and inhabitants of Bethsaida, a town situated on the north shore of the lake of Gennesareth; but after Peter was married, he and his brother settled in Capernaum, perhaps because his wife lived there. Before they became acquainted with Christ, they were disciples of the Baptist, who pointed him out to them as the Messiah. Andrew has left no writings, for which reason we are at a loss to judge of his literary endowments; but Peter was the author of the two epistles which bear his name.

James and John, the sons of Zebedee, were also fishermen; they dwelt in Capernaum, and seem to have been in rather better circumstances than Peter and Andrew; for the Gospel speaks of their having hired servants to assist them in their business. John is thought to have been the youngest of all the apostles; yet he was old enough to have been a follower of John the Baptist before he came to Christ. On this, or on some other occasion, James and John, the sons of Zebedee, obtained the surname of Boanerges, that is to say, the sons of thunder; perhaps because of the natural vehemency and impetuosity of their tempers. Accordingly their spirit shewed itself in the desire they expressed to have the Samaritans destroyed by fire from heaven, because they refused to lodge Jesus in his way to Jerusalem. It appeared also in their ambition to become the great officers of state in their Master’s kingdom, which they supposed would be a secular one. Besides, John’s writings shew that he was a man of a very affectionate turn of mind. This affectionate turn of his mind gave him a singular fitness for friendship, in which he was not only peculiarly amiable, but peculiarly privileged, as it rendered him the object of Christ’s peculiar love; a love which will do him honour to the end of the world. As for James, his being put to death by Herod is a proof that his zeal was uncommon, and that it moved him to be eminently active andbold in the work of the Gospel. Had it been otherwise, he would not have become the object either of Herod’s jealousy or of his resentment. Some indeed are of opinion, that the epithet sons of thunder was not expressive of the dispositions of the two brothers, but of the force and success with which they should preach the Gospel: yet if that had been the reason of the surname, it was equally applicable to all the apostles. Philip is said to have been a native of Bethsaida, the town of Peter and Andrew. He was originally a disciple of theBaptist, but he left him, to follow Jesus, as soon as he became acquainted with him at Jordan. Joh 1:44. Bartholomew is supposed to have been the disciple called Nathanael, whose conversion is related, Joh 1:45; Joh 1:51. The Ancients tell us he was a native of Cana, and was skilled in the law. Matthew was a rich publican of Capernaum: he was otherwise named Levi, and left his gainful employment for the sake of Christ. He wrote the Gospel to which his name is prefixed, and was the son of one Alpheus, of whom we know nothing but the name. There is nothing said of Thomas before his conversion: however, it is conjectured that, like the rest, he was of mean extraction; and because he is mentioned among those who went a fishing, Joh 21:2-3 it is supposed that he was a fisherman by occupation. He obtained the surname of Didymus, probably because he was a twin, and made himself remarkable by continuing longer than his brethren to doubt of Christ’s resurrection. In the college of Apostles, besides James the son of Zebedee and brother of John, Judas Iscariot who betrayed his master, and Simon surnamed Peter, we find James surnamed the Less, or Younger (see Mar 15:40.), to distinguish him from the other James, the son of Zebedee, who was elder than he: also Judas surnamed Thaddeus (Mark, iii 18.) and Lebbeus, the brother of James the Less, and Simon surnamed Zelotes. James the Less, Judas Thaddeus, and Simon Zelotes, were brothers, and sons of one Alpheus or Cleophas, who was likewise a disciple, being one of the two to whom our Lord appeared on the road to Emmaus after his resurrection. They were called Christ’s brethren (Mat 13:55.), that is, his cousins; in which sense the word is used, Lev 10:4. It seems their mother Mary was sister to Mary our Lord’s mother; for it was no unusual thing among the Jews to have more children than one of a family called by the same name. The three apostles, therefore, who go by the name of our Lord’s brethren, were really his cousins-german: James the Less and Judas Thaddeus wrote the epistles which bear their names. This James was a person of great authority among the apostles; for in the council which met at Jerusalem to decide the dispute about the necessityof circumcision, we find him, as president of the meeting, summing up the debate, and wording the decree. Simon, the cousin of our Lord, is called by Matthew and Mark the Canaanite; but from the above account of his relations it is plain, that the epithet does not express his descent, otherwise his brothers James and Judas ought to have been termed Canaanites likewise. Luke calls him Simon Zelotes, which seems to be the Greek translation of the Hebrew appellation given him by Matthew and Mark. From [kena] zelotyphus fuit,he was jealous,comes the Chaldaic word [kenen] zelotes,a zealot. See Buxtorff on the word. Put the Greek termination to this Chaldaic word, and it becomes , the Canaanite: wherefore the appellation of Canaanite, given to Simon here and in Mark, and the epithet Zelotes which he bears in Luke, are as perfectly the same as Cephas and Petros, Tabitha and Dorcas. The Zealots were a particular sect or section among the Jews, who in later times, under colour of zeal for God, committed all the disorders imaginable. They pretended to imitate the zeal which Phinehas, Elijah, and the Maccabees expressed, in their manner of punishing offenders; but they acted from blind fury, or from worse principles, without regard either to the laws of God, or to the dictates of reason. Some are ofopinion, that Simon the Apostle had formerly been one of this pestilent faction; but, as there is no mention made of it till a little before the destruction of Jerusalem (Joseph. Bell. lib. iv. c. 3), we may rather suppose that the surname of Zelotes was given him on account of his uncommon zeal in matters of true piety and religion. Judas the traitor was the son of one Simon: he had the surname of Iscariot given him, to distinguish him from Judas Thaddeus, our Lord’s cousin. The literal meaning of Iscariot is, a man of Cariot or Kerioth, which was a town in the tribe of Judah. Jos 15:25. In all probability, therefore, this surname denotes the place of the traitor’s nativity. Some pretend, that among the Jews no person was surnamed by theplace of his birth, but such as were illustrious on account of their station; and so would have us believe, that Judas was a person of some distinction. They think his being entrusted with the bag, or common stock purse, preferablyto all the rest, is a confirmation of this; but as the other apostles were men of mean condition, these arguments are too trivial to prove that Judas was distinguished from them in that particular.

Thus were thefoundations of the church laid in twelve illiterate Galileans, who, being at first utterly ignorant of the nature and end of their office, and destitute of the qualifications necessary to discharge the duties of it, integrity excepted, were the most unlikelypersons in the world to confound the wisdomof the wise, to baffle the power of the mighty, to overturn the many false religions which then flourished everywhere under the protection of civil government, and, in a word, to reform the universally-corrupted manners of mankind. Had human prudence been to make choice of instruments for so grand an undertaking, doubtless such as were remarkable for deep science, strong reasoning, and prevailing eloquence, would have been pitched upon; and these endowments probably would have been set off with the external advantages of wealth and power. But, lo! the wisdom of God, infinitely superior to that of men, acted quite differently in this matter: for the treasure of the Gospel was committed to earthen vessels, that the excellency of its power might in all countries be seen to be of God. Accordingly, the religion which these Galileans taught through the world, without having at all applied themselves to letters, exhibited a far juster notion of things than the Grecian or Roman philosophers were able to attain, though their lives were spent in contemplation and study. Hence, by its own intrinsic splendour, as well as by the external glory of the miracles which accompanied it, this religion shewed itself to be altogether of divine original. Besides, it was attended with a success answerable to its dignity and truth. It was received everywherewiththehighestapplause,as something which mankind had hitherto been seeking in vain; while the maxims and precepts of the philosophers never spread themselvesmuch farther than their particular schools. It was therefore with the highest wisdom that the foundations of the churchwere thus laid in the labours of a few weak illiterate fishermen: for with irresistible evidence it demonstrated that the immense fabric was at first raised, and is still sustained, not by the arm of flesh, but purely by the hand of Almighty God. See Macknight.

Fuente: Commentary on the Holy Bible by Thomas Coke

Mat 10:2 . ] Theophylact: ; comp. Mat 19:28 . On this occasion, when the mission is understood to take place, it is precisely the designation (not occurring elsewhere in Matthew, while in Mark it is found only in Mat 6:30 ) that is made choice of , though doubtless also used by Jesus Himself (Joh 13:16 ; Luk 6:13 ), and from that circumstance it gradually came to be employed as the distinguishing official title.

] The first is Simon . The further numbering of them ceases, for Matthew mentions them in pairs. The placing of Peter first in all the catalogues of the apostles (Mar 3:16 ff.; Luk 6:14 ff.; Act 1:13 ) is not accidental (Fritzsche), but is due to the fact that he and his brother were looked upon as the (see, however, Joh 1:41 ). This accords with the pre-eminence which he had among the apostles as primus inter pares (Mat 16:16 ff., Mat 17:1 .Mat 24:19 , Mat 27:26 ; Mat 27:37 ; Mat 27:40 ; Luk 8:45 ; Luk 9:32 ; Luk 22:31 f.; Joh 21:15 ; Act 1:15 ; Act 2:14 ; Act 5:3 f., Mat 8:14 , Mat 10:5 , Mat 15:7 ; Gal 1:18 ; Gal 2:7 ), and which was recognised by Jesus Himself. For that they were arranged in the order of their rank is perfectly obvious, not only from the betrayer being uniformly put last, but also from the fact that in all the catalogues James and John, who along with Peter were the Lord’s most intimate friends, are mentioned immediately after that apostle (and Andrew). Moreover, a conjoint view of the four catalogues of the apostles (Ewald, Gesch. Chr . p. 395 ff., Bleek, Keim) will confirm Bengel’s observation, that “universi ordines habent tres quaterniones, quorum nullus cum alio quicquam permutat; turn in primo semper primus est Petrus , in secundo Philippus in tertio Jacobus Alphaei; in singulis ceteri apostoli loca permutant; proditor semper extremus.”

. ] who is called Peter (Schaeffer, Melet . p. 14); that was his usual apostolic name.

] Greek name (found even in Herod. vi. 126), like Philippus below. Doubtless both originally had Hebrew names which are not recorded.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

“Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother; (3) Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus; (4) Simon the Canaanite, and Judas Iscariot, who also betrayed him.”

I do not think it necessary to dwell upon the names of the Apostles, having, in my Poor Man’s Concordance, already noticed each particular. But shall only briefly observe in this place, how blessed were those holy men, whose names were first written in the book of life: all excepting the traitor Judas; and his place was also marked from all eternity. Act 1:25 ; Joh 17:12 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2 Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

Ver. 2. Now the names of the twelve, &c. ] Their names are registered and had in honour; when the grandees of the earth, those men of renown in their generation, lie either buried in oblivion or wrapped up in the sheet of shame: their memory, haply, is preserved, but stinks in the keeping, as that rich glutton, Luk 16:19-31 , who is not so much as named, as poor Lazarus is.

Peter, and Andrew his brother, &c. ] They go coupled two and two together. And this first for their own sakes. “Two are better than one,” saith Solomon,Ecc 4:9-12Ecc 4:9-12 . For, 1. If they fall, the one will lift up his fellow, as that which is stronger shoreth up that which is weaker. 2. If two lie together, then they have heat. When Silas came, Paul burned in spirit, Act 18:5 . Whiles Jehoiada lived Joash was free and forward for God; he was the first that complained of the negligence of his best officers in repairing the temple, 2Ch 24:4-6 . While Bradford was alive he kept up Ridley, and so did Latimer, Cranmer, from thinking upon defection. 3. If one prevail, two shall withstand him. The enemy is readiest to assault where none is by to assist; and much of our strength is lost in the loss of a faithful friend; whence Paul so rejoiced that Epaphroditus recovered, Phi 2:27 . For their own mutual help and comfort was it therefore that they were sent out by pairs: , as the poet speaks of his Ulysses and Diomedes, sent to fetch in the Palladium. Secondly, for the sake of others, that the bad might be the sooner set down and convinced, the better confirmed and settled in the truth, since “in the mouth of two or three witnesses,” &c. For this it was that God sent forth those noble pairs, Moses and Aaron, Zerubbabel and Joshua, Paul and Barnabas, the two faithful witnesses, Rev 11:3 , Luther and Melancthon, a Zuinglius and Oecolampadius, &c.

a Divisae his operae sed mens fuit unica, pavit Ore

Lutherus oves, flore Melancthon apes.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2. ] We have in the N.T. four catalogues of the Apostles: the present one, at Mar 3:16 , Luk 6:14 , Act 1:13 . All seem to follow one common outline, but fill it up very differently. The following table will shew the agreements and differences

Mat 10:2 . Mar 3:16 . Luk 6:14 . Act 1:13 . 1 2 3 4 5 6 7 8 9 [ ] 10 . 11 12 Vacant From this it appears (1), that in all four three classes are enumerated, and that each class contains (assuming at present the identity of with , and of with ) the same persons in all four, but in different order, with the following exceptions: that (2) Peter, Philip, James the (son?) of Alphus , and Judas Iscariot hold the same places in all four. (3) That in the first class the two arrangements are ( ), that of Matt. and Luke (Gospel), Peter and Andrew, brothers; James and John, brothers; i.e. according to their order of calling and connexion, and with reference to their being sent out in couples, Mar 6:7 ; ( ) Mark and Luke (Acts), Peter, James, John , (the three principal,) and Andrew; i.e. according to their personal pre-eminence. In the second class ( ), that of Matt., Mark, and Luke (Gospel), Philip and Bartholomew, Matthew and Thomas (or, as given by Matthew himself, Thomas and Matthew ), i.e. in couples: ( ) Luke (Acts), Philip, Thomas, Barth., Matthew (reason uncertain). In the third class ( ), Matt. and Mark, James, the (son?) of Alphus and ( Lebb .) Thaddus, Simon the Cananan and Judas Iscariot; i.e. in couples: ( ) Luke (Gosp. and Acts) James the (son?) of Alphus, Simon Zelotes, Judas and Judas Iscariot (uncertain). ( ) Thus in all four , the leaders of the three classes are the same , viz. Peter, Philip , and James the (son?) of Alphus; and the traitor is always last. (4) It would appear then that the only difficulties are these two: the identity of Lebbus with Thaddus, and with Judas , and of Simon with Simon . . These will be discussed under the names.Vacant .

] Not only as regards arrangement, or mere priority of calling, but as primus inter pares . This is clearly shewn from James and John and Andrew being set next, and Judas Iscariot the last, in all the catalogues. We find Simon Peter, not only in the lists of the Apostles, but also in their history, prominent on various occasions before the rest. Sometimes he speaks in their name (Mat 19:27 ; Luk 12:41 ); sometimes answers when all are addressed (Mat 16:16 [111] ); sometimes our Lord addresses him as principal , even among the three favoured ones (Mat 26:40 ; Luk 22:31 ); sometimes he is addressed by others as representing the whole (Mat 17:24 ; Act 2:37 ). He appears as the organ of the Apostles after our Lord’s ascension (Act 1:15 ; Act 2:14 ; Act 4:8 ; Act 5:29 ): the first speech, and apparently that which decided the Council, is spoken by him, Act 15:7 . All this accords well with the bold and energetic character of Peter, and originated in the unerring discernment and appointment of our Lord Himself, who saw in him a person adapted to take precedence of the rest in the founding of His Church, and shutting (Act 5:3 ; Act 5:9 ) and opening (Act 2:14 ; Act 2:41 ; Act 10:5 ; Act 10:46 ) the doors of the kingdom of Heaven. That however no such idea was current among the Apostles as that he was destined to be the Primate of the future Church is as clear as the facts above mentioned. For (1) no trace of such a pre-eminence is found in all the Epistles of the other Apostles; but when he is mentioned, it is either, as 1Co 9:5 , as one of the Apostles, one example among many, but in no wise the chief; or as in Gal 2:7-8 , with a distinct account of a peculiar province of duty and preaching being allotted to him, viz. the apostleship of the circumcision, (see 1Pe 1:1 ,) as distinguished from Paul, to whom was given the apostleship of the uncircumcision: or as in Gal 2:9 , as one of the principal , together with James and John; or as in Gal 2:11 , as subject to rebuke from Paul as from an equal. And (2) wherever by our Lord Himself the future constitution of His Church is alluded to, or by the Apostles its actual constitution, no hint of any such primacy is given , (see note on Mat 16:18 ,) but the whole college of Apostles are spoken of as absolutely equal. Mat 19:27-28 ; Mat 20:26 ; Mat 20:28 ; Eph 2:20 , and many other places. Again (3) in the two Epistles which we have from his own hand, there is nothing for, but every thing against, such a supposition . He exhorts the as being their ( 1Pe 5:1 ): describes himself as : addresses his second Epistle ( 2Pe 1:1 ): and makes not the slightest allusion to any pre-eminence over the other Apostles.

[111] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25 , the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified , thus, ‘ Mk.,’ or ‘ Mt. Mk.,’ &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others .

So that here must be understood as signifying the prominence of Peter among the Apostles, as well as his early calling. (See Joh 1:42 .)

] Or , , so named by our Lord Himself (John as above) at His first meeting with him, and again more solemnly, and with a direct reference to the meaning of the name, Mat 16:18 .

] He, in conjunction with John (see note on Joh 1:37-41 ), was a disciple of the Baptist, and both of them followed our Lord, on their Master pointing Him out as the Lamb of God. They did not however from that time constantly accompany Him, but received a more solemn calling (see Mat 4:17-22 ; Luk 5:1-11 ) in the narrative of which Peter is prominent, and so called as an Apostle, at least, of those four.

. . . . . ] Partners in the fishing trade with Peter and Andrew, Luk 5:10 .

Fuente: Henry Alford’s Greek Testament

Mat 10:2 . . : etc., the evangelist finds here a convenient place for giving the names of the Twelve, called here for the first and last time , with reference at once to the immediate minor mission (from . , vide Mat 10:5 ) and to the later great one. One half of them are for us mere names, and of one or two even the names are doubtful, utterly obscure, yet, doubtless, in their time and sphere faithful witnesses. They are arranged in pairs, as if following the hint of Mark that they were sent out by two and two , each pair connected with a (so in Luke, not in Mark). : at the head of the list stands Peter, first not only numerically (Meyer) but in importance, a sure matter of fact, though priestly pretensions based on it are to be disregarded. He is first in all the lists. . : a fact already stated (Mat 4:18 ), here repeated probably because the evangelist had his eye on Mark’s list (Mat 3:16 ) or possibly to distinguish this Simon from another in the list (No. 11).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 10:2-15

2Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddeus; 4Simon the Zealot, and Judas Iscariot, the one who betrayed Him. 5These twelve Jesus sent out after instructing them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans; 6but rather go to the lost sheep of the house of Israel. 7As you go, preach, saying, ‘The kingdom of heaven is at hand.’8Heal the sick, raise the dead, cleanse the lepers, cast out demons, freely you received, freely give. 9Do not acquire gold, or silver, or copper for your money belts, 10or a bag for your journey, or even two coats, or sandals, or a staff; for the worker is worthy of his support. 11 And whatever city or village you enter, inquire who is worthy in it, and stay at his house until you leave that city. 12As you enter the house, give it your greeting. 13If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. 14Whoever does not receive you, nor heed your words, as you go out of that house or that city, shake the dust off your feet. 15Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.”

Mat 10:2 “the names of the twelve apostles” The term ” apostle” (see note at Mat 10:5) is used only in Matthew (here) and Mark (Mat 3:14) in connection with the list of the apostles’names, also once more in Mar 6:30. It is much more common in Luke and Acts.

1. Luk 6:13; Luk 9:10; Luk 11:49; Luk 17:5; Luk 22:14; Luk 24:10

2. Acts

a. the Twelve, Act 1:2; Act 1:26; Act 2:37; Act 2:42-43; Act 4:33; Act 4:35-37; Act 5:2; Act 5:12; Act 5:18; Act 5:29; Act 5:40; Act 6:6; Act 8:1; Act 8:14; Act 8:18; Act 9:27; Act 11:1; Act 15:2; Act 15:4; Act 15:6; Act 15:22-23; Act 16:4

b. other apostles (later use of the term)

(1) Paul, Act 14:4; Act 14:14 (equal authority with the Twelve)

(2) Barnabas Act 14:14 (lesson authority)

The lists of the Apostles are found in Mar 3:16-19, Luk 6:12-16, and Act 1:13-14. The names and order change slightly. However, they are always in three groups of four. Peter is always first and Judas Iscariot is always last. The groupings stay the same. These groupings were possibly a rotating system whereby certain disciples could go home for short periods to check on their families.

SPECIAL TOPIC: THE CHART OF APOSTLES’NAMES

Mat 10:3 “Bartholomew” He was also called Nathaniel (cf. Joh 1:45-51).

“Matthew” He was also called Levi (cf. Mar 2:14; Luk 5:27).

“Thaddeus” He was also called Judas, the son or brother of James (cf. Luk 6:16; Act 1:13) or Lebbaeus (Greek MSS C2, L, and W).

Mat 10:4

NASB, NJB” Simon the Zealot”

NKJV”Simon the Canaanite”

NRSV”Simon the Canaanean”

TEV”Simon the Patriot”

He was also called “the Canaanean,” which could refer to one from Cana (cf. Mar 3:18). However, the Greek reflects a Hebrew term “zealous.” He was a Jewish patriot and separatist (cf. Luk 6:15; Act 1:13). For Matthew and Simon to be in the same group shows the radical change that Jesus accomplished in these men’s lives.

“Iscariot” This term can mean a man from a city in Judah, Kerioth (from the Hebrew), or an assassin’s knife (from the Greek). If he was from Judah, he was the only Apostle from the south.

“the one who betrayed him” There is an interesting book that attempts to interpret Judas in a new, a more positive way, Judas, Betrayer or Friend of Jesus? by William Klassen, published by Fortress Press, 1996. However, to do so it completely ignores John’s Gospel.

Mat 10:5 “sent” This was from the same Greek root as ” apostle” (apostello, used in the LXX for God sending the prophets to speak for Him), which came to mean within rabbinical circles “sent one” with the implication of official authority. Mar 6:7 tells us Jesus sent the Apostles out in pairs.

“do not go in the way of the Gentiles, and do not enter any city of the Samaritans” This is probably the source of Paul’s “Jew first and also the Greeks” (cf. Rom 1:16). This was not exclusivism, but limiting His emphasis so as to give Abraham’s descendants every chance to respond.

The Jews hated the Samaritans because they were considered half-breeds. This referred to the Assyrian exile of the Northern Ten Tribes of Israel in 722 B.C. Thousands of Jews were deported to Media and thousands of Gentiles were exiled to take their place in Israel. Over the years an amalgamation of religion and social customs had occurred (cf. Ezra and Neh.). At this early stage of Jesus’ ministry the inclusion of either of these groups would have negatively affected His ability to reach Jews!

Mat 10:6 “the lost sheep” This was an unusual combination of terms; “sheep” often referred to God’s people (cf. John 10), while ” lost” implied their spiritual helplessness and vulnerability (cf. Mat 9:36), especially if there is no shepherd (cf. Num 27:17; 1Ki 22:17; Psa 119:176; Isa 53:6; Zec 13:7).

“of the house of Israel” This was an idiomatic way of referring to the descendants of the Patriarchs. They are also known as

1. the house of Jacob (i.e., Luk 1:33, cf. Mat 15:24; Act 2:36; Heb 8:8)

2. the house of Judah (i.e., Heb 8:8)

3. children of Abraham (i.e., Mat 3:9; Joh 8:33; Joh 8:39)

SPECIAL TOPIC: ISRAEL (THE NAME)

Mat 10:7 “as you go” This is a present active participle used as an imperative (cf. Mat 28:19).

“preach” This was a present imperative. This is a foreshadowing of (1) the mission trips of the Twelve and seventy and (2) the Great Commission of Mat 28:18-20; Luk 24:46-47; Act 1:8.

“kingdom. . .is at hand” This was to be the content that they were to preach (cf. Mat 3:2; Mat 4:17; Mar 1:15; Luk 10:9; Luk 10:11; Luk 11:20; Luk 21:31). The kingdom is the reign of God in human’s hearts now which will one day be consummated over all the earth (cf. Mat 6:10). Although the disciples did not understand it yet (i.e., Luk 24:16; Luk 24:31), it began with the Incarnation of Christ (the Messiah) and will be consummated at the Second Coming of Christ. Initially Jesus and the disciples preached a message similar to John the Baptist’s message. See SPECIAL TOPIC: THE KINGDOM OF GOD at Mat 4:17.

Mat 10:8 “heal. . .raise. . .cleanse. . .cast out” These are all present imperatives (cf. Mat 10:1). They went and ministered as Jesus ministered. His power and authority were flowing through them. These signs confirmed their message about Him.

The Greek manuscripts contain several variations of the phrase “raise the dead.” This may be because (1) biblical records are lacking that the twelve Apostles did this, (2) it is metaphorical of the spiritually dead, and (3) Matthew used the other three verbs often without mentioning “raising the dead.” See Bruce Metzger, A Textual Commentary On the Greek New Testament, pp. 27-28. The phrase is included in the uncial MSS , B, C, D, N, and many versions.

“lepers” In the OT the disease of leprosy was a sign of God’s disfavor (cf. 2Ch 26:16-23).

“cast out demons” Jesus’ power is greater than Satan and the demonic (cf. 1Jn 4:4). The demons are designated by the terms ” spirits,” (cf. Mat 8:16) and “unclean spirits,” (cf. Mat 10:1). The origin of demons is not disclosed in Scripture. The rabbis attribute the origin of evil in the world to Genesis 6 (Paul says it was Genesis 3, cf. Rom 5:12-21). They assert that the “sons of God” (see Special Topic on Genesis 1-11 commentary online at www.freebiblecommentary.org ) mentioned in Genesis 6 became disembodied at their death by the flood of Noah and became the demons of the NT period seeking another body.

“freely you received, freely give” This is not a passage against salaries for missionaries, but rather encouraging believers to trust in God while doing Kingdom work in (1) His power, (2) His provisions, and (3) His purposes to be accomplished. These verses are not universal principles, but guidelines for this particular mission trip (cf. Luk 22:35-36). They are the practical application of Mat 6:25-34 to the present situation.

Mat 10:9 “your money belts” This was how first century Jews carried their coinage.

Mat 10:10 “bag” This kind of bag functioned as a suitcase. The disciples were not to carry with them every thing they might need, but trust God’s daily provision.

“or even two coats, or sandals, or a staff” Comparisons with Mar 6:8-9 have caused great controversy. The theories are

1. ” staff” could be used in two different senses: a walking stick or a defensive club

2. the two shirts of Mat 10:10 imply “do not take extras of these items”

3. Luk 22:35-36 shows one harmonization

The Gospels were not written for us to compare the details. The key to this text is that believers are to trust in God for His provisions; rely on His resources!

“for the worker is worthy of his support” Jesus is probably alluding to the truth of Deu 25:4 (cf. 1Co 9:6-7; 1Co 9:14; 1Ti 5:18), which goes back to Deu 24:14-15 (cf. Lev 19:13). Gospel preachers are to be supported by their hearers! The NT guidelines for giving are not OT tithing, but voluntary, sacrificial, joyful, according to the ability (cf. 2 Corinthians 8-9). See SPECIAL TOPIC: TITHING at Mat 23:23.

Mat 10:11

NASB”inquire who is worthy in it; and stay at this house until you leave that city”

NKJV”inquire who in it is worthy, and stay there till you go out”

NRSV”find out who in it is worthy, and stay there until you leave”

TEV”Go in and look for someone who is willing to welcome you, and stay with him until you leave that place”

NJB”Seek out someone worthy and stay with him until you leave”

When they came to a village (1) they were to seek out a godly home which desired the blessing of their presence, and (2) they were not to move again and again seeking better accommodations. It is possible that the godly home would be one of the first that responded to their preaching.

Mat 10:12 “give it your greeting” This referred to the traditional Jewish blessing of peace, shalom.

Mat 10:13 “if. . .if” There are two third class conditional sentences which meant potential future action.

Mat 10:14 “shake the dust off your feet” This was a Jewish symbol of rejection (cf. Act 13:51; Act 18:6).

Mat 10:15 This is one passage that implies degrees of judgment based on the amount of light that has been rejected (cf. Mat 11:22-24). Also notice the same book which reveals God’s matchless love also reveals God’s wrath and judgment. See SPECIAL TOPIC: DEGREES OF REWARDS AND PUNISHMENT s at Mat 5:12.

“Truly” See Special Topic at Mat 5:18.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

apostles = those sent forth. See note on Mar 3:14.

Zebedee. See note on Mat 4:21.

Fuente: Companion Bible Notes, Appendices and Graphics

2.] We have in the N.T. four catalogues of the Apostles: the present one,-at Mar 3:16,-Luk 6:14,-Act 1:13. All seem to follow one common outline, but fill it up very differently. The following table will shew the agreements and differences

Mat 10:2. Mar 3:16. Luk 6:14. Act 1:13.

9 [ ]

10 .

12 Vacant

From this it appears (1), that in all four three classes are enumerated, and that each class contains (assuming at present the identity of with , and of with ) the same persons in all four, but in different order, with the following exceptions:-that (2) Peter, Philip, James the (son?) of Alphus, and Judas Iscariot hold the same places in all four. (3) That in the first class the two arrangements are (), that of Matt. and Luke (Gospel),-Peter and Andrew, brothers; James and John, brothers;-i.e. according to their order of calling and connexion, and with reference to their being sent out in couples, Mar 6:7; () Mark and Luke (Acts),-Peter, James, John, (the three principal,) and Andrew;-i.e. according to their personal pre-eminence. In the second class (), that of Matt., Mark, and Luke (Gospel),-Philip and Bartholomew, Matthew and Thomas (or, as given by Matthew himself, Thomas and Matthew),-i.e. in couples: () Luke (Acts),-Philip, Thomas, Barth., Matthew (reason uncertain). In the third class (), Matt. and Mark,-James, the (son?) of Alphus and (Lebb.) Thaddus, Simon the Cananan and Judas Iscariot; i.e. in couples: () Luke (Gosp. and Acts) James the (son?) of Alphus, Simon Zelotes, Judas and Judas Iscariot (uncertain). () Thus in all four, the leaders of the three classes are the same, viz. Peter, Philip, and James the (son?) of Alphus; and the traitor is always last. (4) It would appear then that the only difficulties are these two: the identity of Lebbus with Thaddus, and with Judas , and of Simon with Simon . . These will be discussed under the names.Vacant .

] Not only as regards arrangement, or mere priority of calling, but as primus inter pares. This is clearly shewn from James and John and Andrew being set next, and Judas Iscariot the last, in all the catalogues. We find Simon Peter, not only in the lists of the Apostles, but also in their history, prominent on various occasions before the rest. Sometimes he speaks in their name (Mat 19:27; Luk 12:41); sometimes answers when all are addressed (Mat 16:16 [111]); sometimes our Lord addresses him as principal, even among the three favoured ones (Mat 26:40; Luk 22:31); sometimes he is addressed by others as representing the whole (Mat 17:24; Act 2:37). He appears as the organ of the Apostles after our Lords ascension (Act 1:15; Act 2:14; Act 4:8; Act 5:29): the first speech, and apparently that which decided the Council, is spoken by him, Act 15:7. All this accords well with the bold and energetic character of Peter, and originated in the unerring discernment and appointment of our Lord Himself, who saw in him a person adapted to take precedence of the rest in the founding of His Church, and shutting (Act 5:3; Act 5:9) and opening (Act 2:14; Act 2:41; Act 10:5; Act 10:46) the doors of the kingdom of Heaven. That however no such idea was current among the Apostles as that he was destined to be the Primate of the future Church is as clear as the facts above mentioned. For (1) no trace of such a pre-eminence is found in all the Epistles of the other Apostles; but when he is mentioned, it is either, as 1Co 9:5, as one of the Apostles, one example among many, but in no wise the chief;-or as in Gal 2:7-8, with a distinct account of a peculiar province of duty and preaching being allotted to him, viz. the apostleship of the circumcision, (see 1Pe 1:1,) as distinguished from Paul, to whom was given the apostleship of the uncircumcision:-or as in Gal 2:9, as one of the principal , together with James and John;-or as in Gal 2:11, as subject to rebuke from Paul as from an equal. And (2) wherever by our Lord Himself the future constitution of His Church is alluded to, or by the Apostles its actual constitution, no hint of any such primacy is given, (see note on Mat 16:18,) but the whole college of Apostles are spoken of as absolutely equal. Mat 19:27-28; Mat 20:26; Mat 20:28; Eph 2:20, and many other places. Again (3) in the two Epistles which we have from his own hand, there is nothing for, but every thing against, such a supposition. He exhorts the as being their (1Pe 5:1): describes himself as : addresses his second Epistle (2Pe 1:1): and makes not the slightest allusion to any pre-eminence over the other Apostles.

[111] When, in the Gospels, and in the Evangelic statement, 1Co 11:23-25, the sign () occurs in a reference, it is signified that the word occurs in the parallel place in the other Gospels, which will always be found indicated at the head of the note on the paragraph. When the sign () is qualified, thus, Mk., or Mt. Mk., &c., it is signified that the word occurs in the parallel place in that Gospel or Gospels, but not in the other or others.

So that here must be understood as signifying the prominence of Peter among the Apostles, as well as his early calling. (See Joh 1:42.)

] Or , , so named by our Lord Himself (John as above) at His first meeting with him, and again more solemnly, and with a direct reference to the meaning of the name, Mat 16:18.

] He, in conjunction with John (see note on Joh 1:37-41), was a disciple of the Baptist, and both of them followed our Lord, on their Master pointing Him out as the Lamb of God. They did not however from that time constantly accompany Him, but received a more solemn calling (see Mat 4:17-22; Luk 5:1-11)-in the narrative of which Peter is prominent, and so called as an Apostle, at least, of those four.

. . . . .] Partners in the fishing trade with Peter and Andrew, Luk 5:10.

Fuente: The Greek Testament

Mat 10:2. , the names) Scripture, in enumerations of this kind, preserves an accurate order. See Gen 48:20; Num 12:1; and, Noah, Daniel, and Job, in Eze 14:14; Eze 14:20. Therefore the plan which is observed in the list of the apostles, princes of the kingdom of Christ, is of far graver import than any precedence of the kings of the world (as, for example, Peter is named first, not without an indication of rank):[444] nor is there anything fortuitous in it. It is not said, Bartholomew, Peter, Jude, John, Andrew, Matthew, etc.: and the four, as it were, locations of them, are deserving of observation:-

[444] In the original, non sine indicio ordinis. In the notes to his German Version he says, on the words Der erste, the first, In der That war SIMON den andern berlegen: wiewol das der Stuhl zu ROM nichts angehet. SIMON was in reality superior to the other [apostles], though that [fact] does not in any way concern the See of ROME-See Gnomon below on .-(I. B.)

(I.) Mat 10:2.

(II.) Mar 3:16.

(III.) Luk 6:14.

(IV.) Act 1:13; Act 1:26.

1. Simon, 1. Simon, 1. Simon, 1. Peter,

2. And Andrew, 2. And James, 2. And Andrew, 2. And James,

3. James, 3. And John, 3. James, 3. And John,

4. And John, 4. And Andrew, 4. And John, 4. And Andrew,

(See also Ib. Mat 13:3.)

5. Philip, 5. And Philip, 5. Philip, 5. Philip,

6. And Bartholomew, 6. And Bartholomew, 6. And Bartholomew, 6. And Thomas,

7. Thomas, 7. And Matthew, 7. Matthew, 7. Bartholomew,

8. And Matthew, 8. And Thomas, 8. And Thomas, 8. And Matthew

9. James the son of Alphaeus, 9. And James the son of Alphaeus, 9. James the son of Alphaeus, 9. James the son of Alphaeus,

10. And Lebbaeus, 10. And Thaddaeus, 10. And Simon Zelotes 10. And Simon Zelotes,

11. Simon the Canaanite, 11. And Simon the Canaanite, 11. Judas the brother of James, 11. And Judas the brother of James:

12. And Judas Iscariot. 12. And Judas Iscariot. 12. And Judas Iscariot. 12. Matthias.

The first and the third arrangements enumerate them by pairs, the second singly, the fourth mixedly. The first and third arrangements correspond generally to the time of their vocation, and the conjunction of the apostles in twos; the second, to their dignity before our Lords passion; the fourth, to their dignity after His ascension. All the arrangements may be divided into three quaternions, none of which interchanges any name with either of the others.[445] Again, Peter stands always first in the first quaternion, Philip in the second (cf. Joh 1:42; Joh 1:44; Joh 12:22), James the son of Alphaeus in the third; though, within their several quaternions, the other apostles exchange their relative position [in the different lists]. The traitor stands always last. The plan of the first and third quaternions is contained in what I have just said: in the second, Matthew places himself modestly after his[446] Thomas, thus proving himself to be the writer of the book; for both Mark and Luke put Thomas after Matthew, although St Luke, after the confirmation of Thomass faith (Joh 20:27-28), puts him, in the Acts, even above Bartholomew, and associates him with Philip. From the first quaternion we have the writings of Peter and John; from the second, that of Matthew; from the third, those of James and Jude, or Thaddeus. St John has not enumerated the apostles in his Gospel, but he has done so by implication in the Apocalypse; see Rev 21:19-20, and my German, Exposition of it.-, first) on the primacy of Peter, see Luk 8:45; Luk 9:32; Joh 1:42; Mat 16:16; Joh 21:15; Act 1:15; Act 2:14; Act 8:14; Act 10:5; Act 15:7. He was, however, first among the apostles, not placed over the apostles: in the apostolate, not above it. What is this to the Pope of Rome? Not more than to any other bishop; nay, even less.- , who is called Peter) A surname which became afterwards better known.[447]

[445] i.e. No one of the three quaternions allows a name found in it to be exchanged for a name found in one of the other two quaternions; though the names are varied as to their order in the same quaternion by the different writers.-ED.

[446] Thomam suum, his Thomas, i.e. his associate in the lists; Matthew and Thomas being placed together in all of them.-(I. B.)

[447] i.e. better known than the name SIMON, which he had received at his circumcision.-(I. B.)

Fuente: Gnomon of the New Testament

apostles

The word apostle, = “one sent forth,” is used of our Lord Heb 3:1. Elsewhere it is used for the twelve who were called to that office by our Lord during His earth ministry; of Paul, called to the apostleship by the risen and ascended Lord, and of Barnabas Act 14:14 specially designated by the Holy Spirit Act 13:2. Of Matthias, chosen by lot by the eleven to take the place of Judas Iscariot, Act 1:16-26 it is said: “And he was numbered with the eleven.” Act 1:26.

The “signs” of an apostle were

(1) They were chosen directly by the Lord Himself, or, as in the case of Barnabas, by the Holy Spirit Mat 10:1; Mat 10:2; Mar 3:13; Mar 3:14; Luk 6:13; Act 9:6; Act 9:15; Act 13:2; Act 22:10; Act 22:14; Act 22:15; Rom 1:1

(2) They were endued with sign gifts, miraculous powers which were the divine credentials of their office Mat 10:1; Act 5:15; Act 5:16; Act 16:16-18; Mat 28:8; Mat 28:9.

(3) Their relation to the kingdom was that of heralds, announcing to Israel only Mat 10:5; Mat 10:6 the kingdom as at hand. (See Scofield “Mat 4:17”) and manifesting kingdom powers Mat 10:7; Mat 10:8.

(4) To one of them, Peter, the keys of the kingdom of heaven, viewed as the sphere of Christian profession, as in Matthew 13, were given Mat 16:19.

(5) Their future relation to the king will be that of judges over the twelve tribes Mat 19:28.

(6) Consequent upon the rejection of the kingdom, and the revelation of the mystery hid in God Mat 16:18; Eph 3:1-12 the Church, the apostolic office was invested with a new enduement, the baptism with the Holy Spirit Act 2:1-4 a new power, that of imparting the Spirit to Jewish-Christian believers; a new relation, that of foundation stones of the new temple Eph 2:20-22 and a new function, that of preaching the glad tidings of salvation through a crucified and risen Lord to Jew and gentile alike.

(7) The indispensable qualification of an apostle was that he should have been an eye- witness of the resurrection Act 1:22; 1Co 9:1.

James son of Zebedee (See Scofield “Mat 4:21”).

Fuente: Scofield Reference Bible Notes

apostles: Luk 6:13, Luk 9:10, Luk 11:49, Luk 22:14, Act 1:26, Eph 4:11, Heb 3:1, Rev 18:20

Simon: Mat 4:18, Mat 16:16-18, Mar 1:16, Mar 1:17, Mar 3:16, Luk 6:14, Joh 1:40-42, Act 1:13, 1Pe 1:1, 2Pe 1:1

Andrew: Mar 1:29, Mar 3:18, Mar 13:3, Joh 6:8, Joh 12:22

James: Mat 4:21, Mat 17:1, Mat 20:20, Mat 26:37, Mar 3:17, Luk 5:10, Joh 21:2, Act 12:2, 1Co 15:7

John: Luk 22:8, Joh 13:23, Joh 20:2, Joh 21:20, Joh 21:24, Act 3:1, 1Jo 1:3, 1Jo 1:4, 2Jo 1:1, 3Jo 1:1, Rev 1:1, Rev 1:9, Rev 22:8

Reciprocal: Exo 31:6 – I have given Mat 5:1 – his Mat 16:18 – thou Mat 26:53 – twelve Luk 8:1 – and the Joh 1:42 – A stone Act 21:18 – unto Rev 21:14 – and in

Fuente: The Treasury of Scripture Knowledge

:2-4

There are three accounts or lists of the twelve apostles; here, in Mark and in Luke. The men are the same ones but the names of some of them are not the same, and the three accounts do not give them in the same order. For the purpose of identification I shall number the list as given by Matthew from 1 to 12 consecutively, using it as a schedule for the other two. The list given by Mar 3:16-19 should be numbered as follows to correspond with these in Matthew as 1, 3, 4, 2, 5, 6, 8, 7, 9, 10, 11, 12. Number the list in Luk 6:14-16 as follows==> 1, 2, 3, 4, 5, 6, 8, 7, 9, 11, 10, 12. All of the men with the same number are the same regardless of the name. Who also betrayed him is said to distinguish the traitor from the brother of James who has the same name in one list, although the betrayal had not taken place when this was written.

Fuente: Combined Bible Commentary

Now the names of the twelve apostles are these; The first, Simon, who is called Peter, and Andrew his brother; James the son of Zebedee, and John his brother;

[Simon.] Simon is a name very usual among the Talmudists for Simeon. By which name our apostle is also called, Act 15:14.

Let these words be taken notice of, “R. Eliezer inquired of R. Simon concerning a certain thing; but he answered him not. He inquired of R. Joshua Ben Levi, and he answered. R. Eliezer was enraged that R. Simeon answered him not.”

[Peter.] Christ changed the names of three disciples with whom he held more inward familiarity, Simon, James, and John. Simon was called by him Peter; or Petrosus; that is, referring to a rock; because he should contribute not only very much assistance to the church that was to be built on a rock; but the very first assistance, when, the keys being committed to him, he opened the door of faith to Cornelius, and so first let in the gospel among the Gentiles. Of which matter afterward.

[Andrew.] this also was no strange name among the Talmudists. Andrew Bar Chinna.

Fuente: Lightfoot Commentary Gospels

Mat 10:2. Apostles, those sent out; the name was given when they were chosen (Luk 6:13), but was strictly applicable only after the occurrence here mentioned. On its fuller meaning see Act 1:2 ff. Matthew mentions the Twelve in pairs, and it is probable that they were thus joined when sent out two by two (Mar 6:7).

The first, Simon, who is called Peter. First in all the lists; first to confess the Messiahship of Christ, usually first to speak both before and after the death of Christ. He was not the first to follow Christ; Andrew and John preceded him (Joh 1:37 ff.), nor the first one called, since Philip was called long before him (Joh 1:43). In all bodies of men, one must be first although first among equals. Peter was therefore personally, not officially, the first. As regards the primacy of Peter, all that can be admitted as historically proven, is a primacy of honor and influence, but without supremacy of jurisdiction. See chap. Mat 16:18, and Joh 21:15-18. His character constituted him a leader, but he neither claimed nor possessed this position as one of office or rank. Simon means hearing, answer; on the name Peter comp. chap. Mat 16:18.

Andrew his brother. The name is probably derived from, or related to, a Greek word, meaning manly. He was the first (with John) to follow the Lord, and was called with his brother (chap. Mat 4:18 ff.)

James the son of Zebedee. The same name as Jacob, and naturally common among the Jews. This one, usually called James the Elder, to distinguish him from the other James (Mat 10:3), was the first of the Twelve to suffer martyrdom (Act 12:2), as John his brother was the last survivor (on the name see chap. Mat 3:1). The two brothers were called Boanerges, according to Mark. John is generally considered the type of an affectionate character, as he was the bosom friend of the Lord. Tradition says he was the youngest of the Twelve. The name of their mother was Salome, as we learn from comparing Mat 27:56 with Mar 15:40. In Joh 19:25 it is probable that the sister of the mother of Jesus refers to Salome; if so, these two brothers were cousins of our Lord.

Fuente: A Popular Commentary on the New Testament

Observe here, Of the twelve apostles Peter is named first, and Judas last. Peter is named first, because first called, Mat 4:18 or because probably elder than the rest; or because, for order-sake, he might speak before the rest: from whence may be inferred a primacy, but no supremacy; a priority of order, but no superiority of degree. As the foreman of a grand inquest has a precidency, but no re-eminency. Judas is named last, with a brand of infamy set upon him, that he was the traitor the person that betrayed his Lord and Master.

Learn hence, That though the truth of grace be absolutely necessary to a minister’s salvation, yet the want of it doth not disannul his office, nor hinder the lawfulness of his ministry: Judas, though a traitor, was yet a lawful minister. Inward holiness is not necessary to render the offices belonging to the ministerial function valid and effectual: Judas preaches Christ as well as the rest, and was not excepted when Christ said, He that receiveth you, receiveth me.

Fuente: Expository Notes with Practical Observations on the New Testament

Mat 10:2-4. The first, Simon The first who was called to a constant attendance on Christ: although Andrew had seen him before Simon, Joh 1:41. James the son of Zebedee The fisherman, and John his brother The beloved disciple; who were also called at the same time with the two former, as they were fishing at the sea of Galilee, Mar 1:19. The word , which we translate James, is the same name with that of the patriarch; but immemorial custom has appropriated, in our language, the name James to the two apostles, and Jacob to the patriarch. Lebbeus, who was also called Judas, or Jude, the brother of James. Simon the Canaanite So called, it seems, because he was a native of Cana. And Judas, named Iscariot, from Iscarioth, the place of his birth, a town of the tribe of Ephraim, near the city of Samaria.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

XLI.

AFTER PRAYER JESUS SELECTS TWELVE APOSTLES.

(Near Capernaum.)

aMATT. X. 2-4; bMARK III. 13-19; cLUKE VI. 12-16.

c12 And it came to pass in these days, that he went out into the mountain b13 And he goeth up into the mountain, cto pray; and he continued all night in prayer to God. [It was a momentous occasion. He was about to choose those to whom he was to entrust the planting, organizing, and training of that church which was to be the purchase of his own blood. Jesus used such important crises, not as occasions for anxiety and worry, but as fitting times to seek and obtain the Father’s grace and blessing.] 13 And when it was day, he called his disciples: band calleth unto him whom he himself would; and they went unto him. cand he chose from them twelve [We can not think that the number twelve was adopted carelessly. It unquestionably had reference to the twelve tribes of Israel, over whom the apostles were to be tribal judges or viceroys ( Luk 22:30), and we find the tribes and apostles associated together in the structure of the New Jerusalem ( Rev 21:12-14). Moreover, Paul seems to regard the twelve as ministers to the twelve tribes, or to the circumcision, rather than as ministers to the Gentiles or the world in general ( Gal 2:7-9). See also Jam 1:1, 1Pe 1:1. The tribal reference was doubtless preserved to indicate that the church would be God’s new Israel], b14 And he appointed twelve, that they might be with him, and that he might send them forth to preach, 15 and to have authority to cast out demons: cwhom also he named apostles [The word apostle means “one sent.” Its meaning was kindred to the word ambassador [220] ( 2Co 5:20), the messenger whom a king sent to foreign powers, and also to our modern word missionary, which also means “one sent.” Christ himself was an apostle ( Heb 3:1), and so sent them ( Joh 20:21). The word apostle is translated “messenger” at 2Co 8:23, Phi 2:25. The apostles were to be with Jesus, that they might be taught by his words, and that they might become teachers of that word and witnesses as to the life and actions of Jesus. A necessary condition, therefore, to their apostleship was this seeing of Jesus and the consequent ability to testify as to his actions, especially as to his resurrection ( Act 1:8, Act 1:21, 1Co 9:1, Act 22:14, Act 22:15). They could therefore have no successors. All the apostles were from Galilee save Judas Iscariot]: a2 Now the names of the twelve apostles are these Joh 1:41, Joh 1:42. Peter, by reason of his early prominence, is named first in the four lists. His natural gifts gave him a personal but not an ecclesiastical pre-eminence over his fellows. As a reward for his being first to confess Christ, he was honored by being permitted to first use the keys of the kingdom of heaven; i. e., to preach the first gospel sermon both to the Jews and Gentiles. But after these two sermons the right of preaching to the Jews and Gentiles became common to all alike. That Peter had supremacy or authority over his brethren is nowhere stated by Christ, or claimed by Peter, or owned by the rest of the twelve. On [221] the contrary, the statement of Jesus places the apostles upon a level ( Mat 23:8-11). See also Mat 18:18, Mat 19:27, Mat 19:28, Mat 20:25-27, Joh 20:21, Act 1:8. And Peter himself claims no more than an equal position with other officers in the church ( 1Pe 5:1, 1Pe 5:4), and the apostles in the subsequent history of the church acted with perfect independence. Paul withstood Peter to his face and (if we may judge by the order of naming which is made so much of in the apostolic lists), he ranks Peter as second in importance to James, the Lord’s brother ( Gal 2:11-14, Gal 2:9). See also Act 12:17, Act 21:18. Again, James, in summing up the decree which was to be sent to the church at Antioch, gave no precedence to Peter, who was then present, but said, “Brethren, hearken unto me . . . my judgment is”–words which would be invaluable to those who advocate the supremacy of Peter, if only it had been Peter who spoke them. So much for the supremacy of Peter, which, even if it could be established, would still leave the papacy without a good title to its honors, for it would still have to prove that it was heir to the rights and honors of Peter, which is something it has never yet done. The papal claim rests not upon facts, but upon a threefold assumption: 1. That Peter had supreme authority. 2. That he was the first bishop of Rome. 3. That the peculiar powers and privileges of Peter (if he had any) passed at the time of his death from his own person, to which they belonged, to the chair or office which he vacated]; aand Andrew his brother; James the son of Zebedee, and John his brother; {bthe brother of James;} and them he surnamed Boanerges, which is, Sons of thunder [This selection of brothers suggests that the bonds of nature may strengthen those of grace. Why James and John were called sons of thunder is not stated, but it was probably because of their stormy and destructive temper ( Luk 9:51-56, Mar 9:38). The vigor of the two brothers is apparent, for it marked James as a fit object for Herod’s spleen ( Act 12:2), and it sustained John to extreme old age, for Epiphanius says [223] that he died at Ephesus at the age of ninety-four, but Jerome places his age at a hundred. No change is noted in the nature of James during the brief time which he survived his Lord. But the gracious and loving character of the aged John showed the transforming power of the Holy Spirit. But even to the last this son of thunder muttered in portentous strains against Diotrephes ( 3Jo 1:9, 3Jo 1:10), and his denunciations of sins and sinners is very forceful, including such epithets as “liar,” “antichrist,” “deceiver,” “children of the devil” ( 1Jo 1:6, 1Jo 2:4, 1Jo 2:22, 1Jo 3:15, 1Jo 1:3-11). It is also worthy of note that except in this verse in Mark, which applies the name “Son of thunder” to John, neither the word “thunder,” nor any of its derivatives is found anywhere in the New Testament save in the writings of John, by whom it and its derivatives are used eleven times, a fact which causes Bengel to remark, “A son of thunder is a fit person for hearing voices of thunder.”] a3 Philip, and Bartholomew [as noted on Mar 15:40); probably because he was younger than the son of Zebedee. He must not be confounded with James the Lord’s brother, who, though called an apostle by Paul, was not one of the twelve apostles (nor was Barnabas– Act 14:14). James the Lord’s brother is mentioned at Mat 13:55, 1Co 15:5-7, Gal 1:19, Gal 2:9, Gal 2:12, Act 15:6-9, Act 21:18. He wrote the epistle which bears his name, and his brother Jude (who also must not be confounded with Judas Thaddus, the apostle) wrote the epistle which bears his name. We do not know the James who was the father of Judas, and of Judas himself we know very little. He seems to have been known at first by his name Thaddus, possibly to distinguish him from Iscariot, but later (for Luke and John wrote later than Matthew and Mark) by the name Judas– Joh 14:22.] a4 Simon the Cananaean, cwho was called the Zealot [Cananan means the same as zealot. It comes from the Hebrew word kana, which means zealous. The Zealots were a sect or order of men much like our modern “Regulators,” or “Black Caps.” They were zealous for the Jewish law, and citing Phinehas ( Num 25:7, Num 25:8) and Elijah ( 1Ki 18:40) as their examples, they took justice in their own hands and punished offenders much after the manner lynchers. It is thought that they derived their name from the dying charge of the Asmonan Mattathias when he said, “Be ye zealous for the law, and give your lives for the covenant of your fathers” (I. Macc. ii. 50). Whatever they were at first, it is certain that their later course was marked by frightful excesses, and they are charged with having been the human instrument which brought about the destruction of Jerusalem. See Josephus, Wars, IV., iii. 9, v. 1-4; vi. 3; VII., viii. 1. Simon is the least known of all the apostles, being nowhere individually mentioned outside the catalogues], aand Judas Iscariot, cwho became a traitor; awho also betrayed him. [Judas is named last in all the three lists, and the same note of infamy attaches to him in each case. He is omitted from the list in Acts, for he was then dead. As he was treasurer of the apostolic group, he was probably chosen for office because of his executive ability. He was called Iscariot from his native city Kerioth, which pertained to Judah– Jos 15:25.]

{*} NOTE.–To avoid making the text too complex and confusing, we have followed the order in which Matthew gives the names of the twelve. The names of the apostles are recorded four times in the following different arrangements and orders. Some think that Matthew divides them into groups of two, so that he may show us who went together when Jesus sent them out in pairs ( Mar 6:7). But it is idle to speculate as to the differences in arrangement. We note, however, that the twelve are divided into three quaternions, or groups of four, and that each has a fixed leader. TABLE OF THE TWELVE APOSTLES.

{*} NOTE.–To aid the reader, we submit the following table of the women who watched the crucifixion of Jesus, for it is from their names and descriptions that we get our Scriptural light by which we distinguish the kindred of our Lord.

Matthew and Mark each name three women, whence it is thought that Salome was the name of the mother of James and John. But the solution of the problem depends on our rendering of Joh 19:25, which is translated thus: “But there were standing by the cross of Jesus, his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene.” Now, was Mary, the wife of Clopas, named and also additionally described as sister to our Lord’s mother, or was it the unnamed Salome who was her sister? Does John mention three or four women? The best modern scholarship says that there were four women, and that therefore James and John, the sons of Zebedee, were cousins of our Lord. In support of this it is argued: 1. That it is unlikely that two sisters would bear the same name, a fact which, as Meyer says, is “established by no instance.” 2. John gives two pairs of women, each pair coupled by an “and.” The first pair is kindred to Jesus, and is unnamed and is paralleled by the other pair, which is not kindred and of which the names are given. Hebrew writers often used such parallelism. 3. It accords with John’s custom to withhold the names of himself and all kindred, so that in his Gospel he nowhere gives his own, his mother’s, or his brother’s name, nor does he even give the name of our Lord’s mother, who was his aunt. 4. The relationship explains in part why Jesus, when dying, left the care of his mother to John. It was not an unnatural thing to impose such a burden upon a kinsman.

[FFG 220-226]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

HE CALLS THE TWELVE APOSTLES

Mat 10:2-4; Mar 3:13-19; & Luk 6:13-16. Mark: And He goes up into a mountain, and calls to Him those whom He wished, and He made twelve, that they may be with Him, and that He may send them out to preach, and to have the power to heal the sick and to cast out demons. Luke says that He went out into the mountain to pray, and was spending the night in the prayer of God. And when it was day, He called His disciples, and selecting twelve from them, whom He called Apostles. Bishop Taylor used to make it a rule to spend a night in prayer before he sent away the missionaries to their respective fields of labor. Rev. A.B. Simpson anticipates those wonderful, unprecedented, and paradoxical missionary collections by a night of prayer. O what an example here for Annual Conferences, and other responsible transactions in the kingdom of God! Where E.V. says, He ordained twelve (Mar 3:14), the original is epoiese, which simply means made; i.e., He selected twelve out of the company of disciples who followed Him, and made them apostles. The word apostle is from apo, from, and stello, send. Hence it means persons sent forth, as the inspired Twelve were commissioned and sent into all the world. King Jamess translators used the word ordained, here and elsewhere, in order to sustain the Church usages and authority, there being no such a meaning in the original. Our Savior made the twelve apostles just like He makes you what you are, if true to His providence and grace. He has a vast diversity of workers in His kingdom. He made them all what they are. We have nothing to do but perfectly submit to His Word, Spirit, and providence, and rest assured He will make us efficient workers in His vineyard, though infinitely diverse, either from other. Paul says,

He gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints. (Eph 4:2.)

Hence, you see, all of these offices are perpetuated to the end of time. Under the shibboleth of Church ordination, floods of ecclesiastical misrule and tyranny have been turned on the Church, terribly to the detriment of her efficiency in the salvation of the world. The great dogma of ordination, as claimed and practiced by the High-Church isms, is unknown in the Bible, a true translation eliminating it altogether. It is all right for the Churches to corroborate the Holy Ghost in the ordination of God’s saints for the work to which He calls them.

Matthew: He placed on Simon the name Peter; i.e., rock, which the world never saw till after the fires of Pentecost burnt up the debris, and swept away the cowardice, and revealed the solid rock. James the son of Zebedee, and John the brother of James; and on these he put the names Boanerges, which is, Sons of thunder.

This name is very significant, showing that James and John had tremendous voices, so they could roar hike thunder. O, what a blessing a stalwart physical constitution and stentorian voice! If the Lord has given you a strong voice, appreciate the honor of a Boanerges, and consecrate this rich and valuable gift to God. And Andrew, Philip, and Bartholomew; i.e., son of Tolmai, a patronymic for Nathanael. Matthew, Thomas; James the son of Ahpheus [also called James the Less]; and Thaddeus [i.e., Jude], and Simeon the Canaanite. Matthew and Mark call him the Canaanite, while Luke says, Simon, called Zelotes i.e., the zealot. Now if you will look in a Greek dictionary, you will find zelotes and canaanite synonymous, neither of them being proper names, as E.V. has them. The simple lexical meaning is, zealous, setting forth the fact that Simon was a red-hot holiness evangelist, full of life and fire. And Judas Iscariot, who also betrayed Him. What a momentous transaction took place on this mountain, when our Lord selected these twelve men, not from the colleges nor the palaces, but from the lower walks of labor and private life, and invested them with the commission to preach the gospel to all the world! To this they all proved true but Judas Iscariot, whom Satan unfortunately captured before he received the baptism of the Holy Ghost and fire, the indispensable qualification of them all. However, he was nobly succeeded by Matthias, who, with the other eleven, received his allotment in the distribution of the world among the Twelve, going to Abyssinia; Mark, to Egypt; Matthew, to Ethiopia; Peter, to Rome; Andrew, to Armenia; Bartholomew, to Phrygia; Philip, to Syria; Jude, to Tartary; Thomas, to India. After our Lord’s ascension, He augmented this number by the addition of five more noble apostles i.e.,

Paul, Apollos, Barnabas, and James and Judas, the brothers of the Lord the two Jameses included in the original Twelve both suffering martyrdom in Jerusalem.

Luk 6:17. And coming down along with them, He stood on a level place. The Mount of Beatitudes, hanging over the city of Capernaum, has a nice plateati, about half-way down from the summit, which is doubtless the plain on which our Lord halted with the Twelve, whom He had constituted apostles. A multitude of His disciples, and a great host of the people from all Judea, Jerusalem, and Tyre and Sidon by the seaside, who came to bear Him, and to be healed of their diseases, and those troubled with unclean spirits; and they continued to be healed. And the whole crowd sought to touch Him, because power was going out from Him and was healing all. After the night of prayer, spent high up in the Mount of Beatitudes, calling His disciples to Him, He proceeds to select from them the twelve apostles, accompanied by whom He descends from the summit about 8 A.M. No sooner does He descend to the plateau till the people, recognizing Him, come rushing from all directions. Moved with sympathy, He now does a mighty work of bodily healing and demoniacal ejectment, thus wonderfully saving the people, both from sin and sickness. Where E.V. says, Power was going out from Him and was healing all, the Greek says dynamite, a word which men of science have recently Anglicized and adopted, to indicate the greatest mechanical power in the known world, and very appropriately, as it is the word constantly used in the New Testament to reveal the matchless wonders of omnipotent grace.

Fuente: William Godbey’s Commentary on the New Testament

10:2 Now the names of the twelve apostles are these; The {a} first, Simon, who is called Peter, and Andrew his brother; James [the son] of Zebedee, and John his brother;

(a) Theophylact says that Peter and Andrew are called the first, because they were first called.

Fuente: Geneva Bible Notes

The 12 special disciples now received the title "apostles." This noun, apostolos in Greek, comes from the verb apostello meaning "to send." This was not a technical term until Jesus made it such. It continued to refer generally to people sent out with the Christian message such as Barnabas (Act 14:4; Act 14:14; Rom 16:7; 1Co 12:28-29; 2Co 8:23; Php 2:25). It referred to any messenger (Joh 13:16) and even to Jesus (Heb 3:1). Paul became an apostle who received his commission directly from the Lord, as the 12 special disciples had. This is the only place Matthew used the word "apostle." He probably used it here because Jesus proceeded to prepare to send these 12 men on a special mission to the Israelites (Mat 10:5-42).

Lists of the 12 Apostles occur in Mar 3:16-19; Luk 6:13-16; and Act 1:13 as well as here. Comparing the four lists we note that there appear to have been three groups of four disciples each. Peter, Philip, and James the son of Alphaeus seem to have been the leaders of these groups.

	Mat 10:2-4	Mar 3:16-19	Luk 6:14-16	Act 1:13
1.	Simon Peter	Simon Peter	Simon Peter	Peter
2.	Andrew	James	Andrew	John
3.	James	John	James	James
4.	John	Andrew	John	Andrew
5.	Philip	Philip	Philip	Philip
6.	Bartholomew	Bartholomew	Bartholomew	Thomas
7.	Thomas	Matthew	Matthew	Bartholomew
8.	Matthew	Thomas	Thomas	Matthew
9.	James, son of Alphaeus	James, son of Alphaeus	James, son of Alphaeus	James, son of Alphaeus
10.	Thaddaeus	Thaddaeus	Judas, son or brother of James	Judas, son or brother of James
11.	Simon the Cananaean	Simon the Cananaean	Simon the Zealot	Simon the Zealot
12.	Judas Iscariot	Judas Iscariot	Judas Iscariot

Peter’s name occurs first here as in all the other lists, probably because he was the "first among equals." Matthew may also have listed him first because he became the leading apostle to the Jews. [Note: Toussaint, Behold the . . ., p. 138.] James’ name occurs before his brother John’s probably because James was older. Matthew described himself humbly as "the tax-gatherer."

Thaddaeus and Judas the son or brother of James seem to be two names for the same man, and Simon the Cananaean seems to have been the same person as Simon the Zealot. The Zealots constituted a political party in Israel, centered in Galilee, that sought to throw off the Roman yoke. [Note: See Edersheim, 1:237.] However, "Zealot" did not become a technical term for a member of this revolutionary group until the time of the Jewish War (A.D. 68-70). So "Zealot" here probably refers to Simon’s reputation for religious zeal. [Note: France, The Gospel . . ., p. 378.] "Cananaean" is the Aramaic form of "Zealot" and does not refer to the land of Canaan.

"Iscariot" may mean "of Kerioth," the name of two Palestinian villages, or "the dyer," his possible occupation. It may be a transliteration of the Latin sicarius, a Zealot-like movement. [Note: Carson, "Matthew," p. 239, listed six possible meanings.] Some scholars believe it means "false one" and comes from the Aramaic seqar meaning "falsehood." [Note: Earle E. Ellis, The Gospel of Luke, p. 110; Marshall, p. 240.] The names "Andrew" and "Philip" are Greek and probably reflect the more Hellenistic flavor of their hometown, Bethsaida, on the east side of the Jordan River (Joh 1:44).

These men became Jesus’ main agents in carrying out His mission, though Judas, of course, proved to be a hypocritical disciple. Probably Matthew described the Twelve in pairs because they went out in pairs (Mar 6:7). [Note: Tasker, p. 106.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles