Homilies on the Gospel of St. Matthew

^5. Then, since He had mentioned to us two pairs of apostles, that of Peter, and that of John, and after those had pointed out the calling of Matthew, but had said nothing to us either of the calling or of the name of the other apostles; here of necessity He sets down the list of them, and their number, and makes known their names, saying thus:

“Now the names of the twelve apostles are these; first, Simon, who is called Peter.”

Because there was also another Simon, the Canaanite; and there was Judas Iscariot, and Judas the brother of James; and James the son of Alphæus, and James the son of Zebedee.

Now Mark does also put them according to their dignity; for after the two leaders, He then numbers Andrew; but our evangelist not so, but without distinction; or rather He sets before himself even Thomas who came far short of him.

But let us look at the list of them from the beginning.

“First, Simon, who is called Peter, and Andrew his brother.”

Even this is no small praise. For the one he named from his virtue, the other from his high kindred, which was in conformity to his disposition.

Then, “James the son of Zebedee, and John his brother.”

Do you see how He arranges them not according to their dignity. For to me John seems to be greater, not only than the others, but even than his brother.

After this, when he had said, “Philip, and Bartholomew,” he added, “Thomas, and Matthew the Publican.”

But Luke not so, but in the opposite order, and he puts him before Thomas.

Next, “James the son of Alphæus.” For there was, as I have already said, the son of Zebedee also. Then after having mentioned “Lebbæus, whose surname was Thaddæus,” and “Simon” Zelotes, whom he calls also “the Canaanite,” he comes to the traitor. And not as a sort of enemy or foe, but as one writing a history, so has he described him. He says not, “the unholy, the all unholy one,” but has named him from his city, “Judas Iscariot.” Because there was also another Judas, “Lebbæus, whose surname was Thaddæus,” who, Luke says, was the brother of James, saying, “Judas the brother of James.” Therefore to distinguish him from this man, it says, “Judas Iscariot, who also betrayed Him.” And he is not ashamed to say, “who also betrayed Him.” So far were they from ever disguising anything even of those things that seem to be matters of reproach.

And first of all, and leader of the choir, is the “unlearned, the ignorant man.”

But let us see whither, and to whom, He sends them.

“These twelve,” it is said, “Jesus sent forth.”

What manner of men were these? The fishermen, the publicans: for indeed four were fishermen and two publicans, Matthew and James, and one was even a traitor. And what says He to them? He presently charges them, saying,

“Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel.”

“For think not at all,” says He, “because they insult me, and call me demoniac, that I hate them and turn away from them. Nay, as I sought earnestly to amend them in the first place, so keeping you away from all the rest, to them do I send you as teachers and physicians. And I not only forbid you to preach to others before these, but I do not suffer you so much as to touch upon the road that leads there, nor to enter into such a city.” Because the Samaritans too are in a state of enmity with the Jews. And yet it was an easier thing to deal with them, for they were much more favorably disposed to the faith; but the case of these was more difficult. But for all this, He sends them on the harder task, indicating his guardian care of them, and stopping the mouths of the Jews, and preparing the way for the teaching of the apostles, that people might not hereafter blame them for “entering in to men uncircumcised,” and think they had a just cause for shunning and abhorring them. And he calls them “lost,” not “stray,” “sheep,” in every way contriving how to excuse them, and winning their mind to himself.

6. “And as you go,” says He, “preach, saying, The kingdom of Heaven is at hand.”

Do you see the greatness of their ministry? Do you see the dignity of apostles? Of nothing that is the object of sense are they commanded to speak, nor such as Moses spoke of, and the prophets before them, but of some new and strange things. For while the former preached no such things, but earth, and the good things in the earth, these preached the kingdom of Heaven, and whatever is there.

And not from this circumstance only were these the greater, but also from their obedience: in that they shrink not, nor are they backward, like those of old; but, warned as they are of perils, and wars, and of those insupportable evils, they receive with great obedience His injunctions, as being heralds of a kingdom.

“And what marvel,” says one, “if having nothing to preach that is dismal or grievous, they readily obeyed?” What do you say? Nothing grievous enjoined them? Do you not hear of the prisons, the executions, the civil wars, the hatred of all men? All which, He said a little while after, they must undergo. True, as to other men, He sent them to be procurers and heralds of innumerable blessings: but for themselves, He said and proclaimed beforehand, that they were to suffer terrible and incurable ills.

After this, to make them trustworthy, He says,

“Heal the sick, cleanse the lepers, cast out devils: freely you have received, freely give.”

See how He provides for their conduct, and that no less than for their miracles, implying that the miracles without this are nothing. Thus He both quells their pride by saying, “Freely you have received, freely give;” and takes order for their being clear of covetousness. Moreover, lest it should be thought their own work, and they be lifted up by the signs that were wrought, He says, “freely you have received.” “You bestow no favor on them that receive you, for not for a price did ye receive these things, nor after toil: for the grace is mine. In like manner therefore give ye to them also, for there is no finding a price worthy of them.”