Matthew 10

"\nNow 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 \u05d1\u05d9\u05ea \u05d3\u05d9\u05df\n\u05e9\u05dc\u05d5\u05d7\u05d9, "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, \u05e9\u05dc\u05d5\u05d7\u05d9\u05dd, "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.\n\nThe first, Simon, who is called Peter; his pure Hebrew name was\n\u05e9\u05de\u05e2\u05d5\u05df, 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 \u05e1\u05d9\u05de\u05d5\u05df, "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:\n\nand 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".\n\nJames 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\n{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.\n\n\n "

10:1-4 The word apostle signifies messenger; they were Christ's messengers, sent forth to proclaim his kingdom. Christ gave them power to heal all manner of sickness. In the grace of the gospel there is a slave for every sore, a remedy for every malady. There is no spiritual disease, but there is power in Christ for the cure of it. There names are recorded, and it is their honour; yet they had more reason to rejoice that their names were written in heaven, while the high and mighty names of the great ones of the earth are buried in the dust.

CHAPTER 10Mt 10:1-5. Mission of the Twelve Apostles. ( = Mr 6:7-13; Lu 9:1-6).The last three verses of the ninth chapter form the proper introduction to the Mission of the Twelve, as is evident from the remarkable fact that the Mission of the Seventy was prefaced by the very same words. (See on [1251]Lu 10:2).1. And when he had called unto him his twelve disciples, he gave them power—The word signifies both "power," and "authority" or "right." Even if it were not evident that here both ideas are included, we find both words expressly used in the parallel passage of Luke (Lu 9:1)—"He gave them power and authority"—in other words, He both qualified and authorized them.against—or "over."

"\nPhilip and Bartholomew,.... The first of these was called next; his name is a Greek one, which his parents, though Jews, might take from the Greeks that dwelt among them, see Joh 12:20 mention is made of one R. Phelipi, and Phulipa, in the Jewish writings {q}. The latter of these, Bartholomew, is conjectured, by Dr. Lightfoot, to be the same with Nathanael, he being called next in order after Philip; and that his name was Nathanael, \u05d1\u05e8 \u05ea\u05dc\u05de\u05d9, "Bar Talmai", or "the son of Talmai", or "Ptolomy": a name once common to the kings of Egypt: so Talmai, king of Geshur, is by the Septuagint, in 2Sa 3:3\n 2Sa 13:37 called Tholmi, and in 1Ch 3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, \u05d1\u05df \u05d0\u05d1\u05d8\u05d5\u05dc\u05de\u05d5\u05e1, "ben Abtolemus", in the Talmud {r}, whether the same name with this, may be considered.\n\nThomas, and Matthew the publican: by the other evangelists Matthew is mentioned first; but he being the writer of this Gospel, puts Thomas first, which is an instance of his modesty; and also calls himself the "publican", which the other do not: this he mentions, to magnify the grace of God in his vocation. The Jews {s} speak of\n\u05de\u05ea\u05d0\u05d9, "Matthai", or "Matthew", as a disciple of Jesus. Thomas was sometimes called Didymus; the one was his Hebrew, the other his Greek name, and both signify a "twin", as it is very likely he was: mention is made of R. Thoma, or Thomas bar Papias, in a Jewish writer {t}. Next follow,\n\nJames the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus: the former of these is so called, to distinguish him from James, the son of Zebedee. This is the James, who was the brother of our Lord, Ga 1:19 and is called "James the less", Mr 15:40.