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Ver. 16-19. Matthew nameth the apostles upon his relating the history of their mission, or sending out; Mark nameth them upon their election, or first choice. Both these evangelists agree with Luke in their names, saving that Luke calleth him Judas whom Matthew calls Lebbaeus, and Mark, Thaddaeus, so that he had three names. Christ changeth the name of Simon, whom he called Cephas, or Peter, Joh_1:42; we have the reason, Mat_16:18; he also changed the names of James and John, the sons of Zebedee, calling them Boanerges, about the etymology of which name critics must dispute. The evangelists tell us it signifieth Sons of thunder, thereby minding them of their duty, to cry aloud, and to preach the gospel as on the housetops; or perhaps declaring what he knew was in the fervour and warmth of their spirits. We must not here inquire too narrowly into the secret counsels of God, in suffering a son of perdition to come into the number of his first ministers: Christ did it not because he did not know what was in his heart, for before that he showed himself a devil, by informing against his Master, Christ told his disciples that he had chosen twelve, and one of them was a devil; nor yet because he had no others to send, he had multitudes of disciples, and he who of stones could have raised up children to Abraham, could easily have fitted out a person for this service; nor yet did he do it to let in any sots and scandalous persons into the ministry, for we read of no scandal in Judas’s life. We ought to believe that God had wise ends in the permission of this, and that Christ did out of infinite wisdom do this, though we possibly are not able to give a satisfactory account in the case. What if we should say that Christ by this:
1. Instructed those that after his ascension should have the care of the church, not to pretend to judge of secret things, but only to judge as man ought to judge, according to the outward appearance, leaving the judgment of the heart to God alone.
2. God by this arms his people against the scandal of wicked ministers, such in whom corruption may break out after their entrance into that holy function, though before no such thing appeared, that they may not think the ministerial acts performed by them to have been nullities.
3. God by this also lets us know, that the efficacy of the ordinance doth not depend upon the goodness of the spiritual state of the minister that administers.
A bell may call others to hear the word, though itself receives no benefit by it. In the mean time here is no warrant either for people to choose, or the governors of a church to ordain, lewd and visibly scandalous persons. Judas was no such person; nor yet for people to own, or the governors of churches to continue, lewd and scandalous persons in the ministry, God ordinarily not blessing the labours of such. No sooner had Judas discovered himself, but he went out and hanged himself. Christ no longer allowed him his company, nor the disciples their fellowship. There is a great deal of difference with relation to our fellowship and communion, between secret wickedness concealed in the heart and open and scandalous sinning, though both be alike dangerous to the soul of the sinner.