But if Christ chose Judas, who was later to become evil, it seems that our Lord made a mistake in choosing him. First, we might answer this as Chrysostom does, and say that this choice was not for predestination, but for some task, and in reference to a condition of present justice. Sometimes a person is chosen this way, not in relation to the future, but according to present realities; for being chosen in this way does not destroy one’s free choice or the possibility of sinning: hence we read, “Let him who thinks that he stands, take heed so he will not fall” (1 Cor 10:12). And so our Lord did choose Judas, but not as evil at that time; and being so chosen did not take away his possibility of sinning. Secondly, we could answer with Augustine, who said that our Lord did chose Judas as evil. And although he knew that he was evil, because it is characteristic of a good person to use evil for good, God made good use of this evil in allowing himself to be betrayed in order to redeem us. Or, we could say that the choice of the Twelve does not refer here to the persons, but rather to the number; as if to say: I have chosen Twelve. For this number is fittingly set apart for those who would preach the faith of the Holy Trinity to the four corners of the world. And indeed, this number did not pass away, because Matthias was substituted for the traitor. Or, according to Ambrose, Jesus chose Judas as evil so that when we read that our Lord and Master was betrayed by his disciple, we might be consoled if sometimes our friends betray us.