Matthew 10:3

Mat_10:3

Matthew the publican.

Matthew the publican

I. The power, and grace of the divine call. Power is measured by the amount or degree of resistance which it is able to overcome. There were three chief obstacles in the way of this mans conversion.

1. His business exposed hint constantly to temptations which were well nigh irresistible.

2. The standard of morality recognized by his associates was proverbially low.

3. He had no character to sustain.

II. A sinners conversion is a cause of joy.

III. Converted souls desire to promote the conversion others.

IV. Matthews chief characteristic was humility. (W. F. Bishop.)

The tax-collector who became a bishop

St. Matthews example led to one of the holiest lives recorded in the annals of the early Church. One of the most able and useful men of the North African Church was the Bishop Nulgertius. He had originally been receiver of taxes, but it one day occurred to him: May I not be like Matthew, become from a tax-gatherer a preacher of the gospel. He accordingly left his worldly employment, became an ecclesiastic, and was ultimately a most useful bishop.

A humble acknowledger of an unworthy past

We read the histories of such persons with vast interest and pleasure; and there is one circumstance which you generally meet with, and which always peculiarly engages our attention, and that is, the remembrance which these men had in their elevation of the poverty and obscurity from which they had been raised. You will commonly find that they had kept about them some memento of the insignificance of their origin, as though they felt a pride in reminding others and themselves how little they owed to the achievements of ancestors. In the splendid halls in which their latter days were spent, they have delighted to hang pictures of the hovels in which they were born: so that the stranger passing through the magnificent scene, after admiring a thousand gorgeous works of art, and confessing the grandeur and taste of their owner, might come suddenly on the representation of a lowly cottage, and learning that this cottage was the home of the parents of the man who had possessed himself of all this glory, might have a feeling of far higher reverence and wonder, than if there had been spread before him the evidences of a most illustrious pedigree. And it is very curious to observe how the biographers of such a man will labour to throw some kind of lustre around his origin, as though they could not bear that their hero should be deficient in aught to which the world attaches worth. (H. Melvill.)

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10:3 Matthew (the tax collector) (see 9:9) is also called Levi (Mark 2:14).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 10:3. Ὁ τοῦ Ζεβεδαίου, the son of Zebedee) To distinguish him from James the son of Alphaeus.—ὁ τελώνης, the publican) A humble confession of the Evangelist concerning himself. He does not call Peter, Andrew, etc., the fishermen: but he does call himself the publican.

Λεββαῖος, Lebbaeus) According to Hiller, Thaddaeus, derived from the Chaldee תד, bosom, and Lebbaeus, from the Hebrew לב, heart, are synonymous terms, and denote a man of much heart:[448] see Onomata Sacra, p. 123. So Thomas means the same thing as Didymus. Those copies[449] which have in this passage only Λεββαῖος, are supported by the list of the apostles which Cotelerius[450] has published with the apostolical constitutions, and by Hesychius in the article ἼΑΡΑ.[451] As this reading is shorter and middle,[452] it appears to be the right one. Some persons having appended the disputed clause from the parallel passage of Mark as a gloss, others introduced it into the text from the same source. Their reading considers Thaddaeus as a surname, and Lebbaeus as the name of this apostle: His name, however, in reality was Judas the brother of James: but he was called Lebbaeus by name, as it were to distinguish him from Judas Iscariot.[453]

[448] “Hominem pectorosum,” lit. in classical Latin, a man of broad, large, or high breast.—(I. B.)

[449] The reading of E. M. is “καὶ Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος.”—(I. B.)

[450] COTELERIUS, alias JEAN BAPTISTE COTELIER, born at Nismes in 1627, was one of the most eminent critics of modern times. As a mere child, he was considered a prodigy of learning; and he sustained this reputation at the Sorbonne, where he took the degree of Batchelor. In 1667 the great Minister Colbert selected him, together with the celebrated Du Cange, to examine and catalogue the Greek MSS. of the Royal Library. The able manner in which he performed this task procured him, in 1676, the Professorship of Greek in the Royal College at Paris. His labours were many and valuable. He died in 1686.—(I. B.)

[451] The passage referred to does not really occur under Ἴαρα, but under Ἰάκωβος, which is by mistake placed out of its alphabetical order. The article on Ἴαρα consists of a single line, viz. Ἴαρα αἷμα ἤ μοῖρα.

[452] “Media.” See Author’s Preface, viii. 14, and footnote in voc.—(I. B.)

[453] Lachm. with Bc Vulg. reads Καὶ Θαδδαῖος. Tischend. with D and MSS. in August, reads Καὶ Λεββαῖος. ab have Judas. Mill attributes the reading Λεββαῖος here to some one wishing to call attention to the fact, that Mark and Luke call Matthew Λευΐ, Levi. It seems hard to account for the introduction of such a reading, if not genuine: and yet the weight of authorities are for Καὶ Θαδδαῖος here, which otherwise might well be a transcriber’s or harmonist’s correction from Mar 3:18; Δεββαῖος, as the less open to suspicion of transcribers’ corrections, being accounted as the genuine reading. Jerome calls him τριώνυμος, triple-named; so that in his day Lebbeus must have been a recognised name either here or in Mark, as well as Thaddeus and Judas.—ED.

Then follow immediately the words referred to by Bengel: Ἰάκωβος Ἀλφαίον. ὁ καὶ Θκδδαῖος καὶ Λευὶ, παρὰ τῷ Μαρκῳ, παρὰ δὲ τῷ Ματθαιῷ Δεββαιος, παρὰ δὲ Δουκᾷ, Ἰούδας Ἰακώβου.

In the note on Hesychius (Ed. Lugd. Bat. 1776), vol. xi. col. 10, are these words—

Nullus dubito quin diversos hic confuderit Glossæ hujus insititiæ auctor, ex male intellecto Veteris cujusdam Scriptoris apostolicorum nominum laterculo, qualem ex MS. codice Bibliothecæ Regiæ protulit Cotelerius ad lib. ii. Constitut. Apostol. c. 63, p. 264, ed. Cleric.—(I. B.)

So the margin of Bengel’s larger Ed., though in the text there stood Θαδκῖος. The first Ed. of the Gnomon gives the palm to the shorter reading, Λεββκῖος. So marg. of Ed. 2 and Vers. Germ., leaving it however to the decision of the reader, whether the words ὁ ἐπικληθεὶς Θχδδκῖος are to be accepted or rejected. Michaelis, in his Einleitung, T. ii., p. m. 1687, etc., shows, by many proofs, that Judas the brother of James is the same as Thaddeus and Lebbeus, and was called among the Syrians Adai or Adæus.—E. B.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_10:3. Βαρθολομαῖος] בַּר תָּלְמַי, son of Tolmai, LXX. 2Sa_13:37, patronymic. His proper name was Nathanael; see note on Joh_1:46, and Keim, II. p. 311.

Θωμᾶς] תְּאֹם, Δίδυμος, twin (Joh_11:16; Joh_20:24; Joh_21:2), perhaps so called from the nature of his birth. In Eusebius and the Acts of Thomas he is called (see Thilo, p. 94 ff.) Ἰούδας Θωμᾶς ὁ καὶ Δίδυμος.

ὁ τελώνης] In reference to Mat_9:9 without any special object.

ὁ τοῦ Ἀλφαίου] Matthews father was likewise called Alphaeus (Mar_2:14), but this is a different person; see Introduction, sec. 1.

Λεββαῖος] who must be identical with Judas Jacobi,[441] Luk_6:16 (comp. Joh_14:22), Act_1:13; who, however, is not the author of the New Testament epistle bearing that name. Lebbaeus (the courageous one, from לֵב), according to our passsage, had become his regular apostolic name. According to Mar_3:18, he had the apostolic name of ΘΑΔΔΑῖΟς (which must not be taken as the correct reading of the present passage; see the critical notes), and it is in vain to inquire how this twofold appellation has arisen. The name Thaddaeus, however, is not deflexio nominis Judae, ut rectius hic distingueretur ab Iscariota (Lightfoot, Wetstein), but the independent name חדאי, which is also currently used in the Talmud (Lightfoot, Schoettgen, Wetstein). There is the less reason to seek for an etymology of ΘΑΔΔ. such as will make the name almost synonymous with ΛΕΒΒ., as if from תַּר (which, however, signifies mamma), or even from שַׁרַּי, one of the names of God, and meaning potens (Ebrard). For the apocryphal but ancient Acts of Lebbaeus, see Tischendorf, Acta ap. apocr. p. 261 ff. According to these, he received the name Θαδδαῖος when John the Baptist baptized him, and was previously known by the name of Lebbaeus. This is in accordance with the reading of the Received text in the case of the present passage, and with the designation in the Constit. apost., Λεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος, 6. 14. 1, 8. 25,a circumstance which, at the same time, goes to show that the name of the apostle as given in Mark is to be preferred to that found in Matthew

[441] On the relation of the genitive in Judas Jacobi (not brother, but son), see note on Luk_6:16; Act_1:13. Comp. Nonnus, Joh_14:22 : Ἰούδας υἱὸς Ἰακώβοιο. The view that this Judas is a different person from Lebbaeus, and that he had succeeded to the place rendered vacant, probably by the death of Lebbaeus (Schleiermacher, Ewald), cannot possibly be entertained, for this reason, that in that case the statement in Luk_6:13 (ἐκλεξάμενος, etc.) would be simply incorrect, which is not to be supposed in connection with a matter so important and generally known (Rufinus, in Praef. ad Origen in ep. ad Rom.). According to Strauss, only the most prominent of the Twelve were known, while the others had places assigned them in conformity with the various traditions that prevailed.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 10:3 . Βαρθολομαῖος , the 6th, one of the doubtful names, commonly identified with Nathanael (Joh 1:46 ). Ματθαῖος ὁ τελώνης , one of four in the list with epithets: Peter the first , Simon the zealot , Judas the traitor , Matthew the publican ; surely not without reason, except as echoing Mat 9:9 (Meyer). Matthew stands second in his pair here, before Thomas in Mark and Luke. Position and epithet agree, indicative, Euthy. suggests, of modesty and self-abasement.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Philip and Bartholomew--That this person is the same with "Nathanael of Cana in Galilee" is justly concluded for the three following reasons: First, because Bartholomew is not so properly an individual's name as a family surname; next, because not only in this list, but in Mark's and Luke's (Mar 3:18; Luk 6:14), he follows the name of "Philip," who was the instrument of bringing Nathanael first to Jesus (Joh 1:45); and again, when our Lord, after His resurrection, appeared at the Sea of Tiberias, "Nathanael of Cana in Galilee" is mentioned along with six others, all of them apostles, as being present (Joh 21:2).

Matthew the publican--In none of the four lists of the Twelve is this apostle so branded but in his own, as if he would have all to know how deep a debtor he had been to his Lord. (See on Mat 1:3; Mat 9:9).

James the son of Alphaeus--the same person apparently who is called Cleopas or Clopas (Luk 24:18; Joh 19:25); and, as he was the husband of Mary, sister to the Virgin, James the Less must have been our Lord's cousin.

and Lebbaeus, whose surname was Thaddaeus--the same, without doubt, as "Judas the brother of James," mentioned in both the lists of Luke (Luk 6:16; Act 1:13), while no one of the name of Lebbaeus or Thaddaeus is so. It is he who in John (Joh 14:22) is sweetly called "Judas, not Iscariot." That he was the author of the Catholic Epistle of "Jude," and not "the Lord's brother" (Mat 13:55), unless these be the same, is most likely.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. Bartholomew] Many are of opinion that this was Nathanael, mentioned Joh 1:46, whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father.

Matthew the publican] The writer of this history. See the preface.

James the son of Alpheus] This person was also called Cleopas, or Clopas, Lu 24:18; Joh 19:25. He had married Mary, sister to the blessed Virgin, Joh 19:25.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

3. Philip, also a Greek name prevalent at the time, partly through the influence of the Macedonian monarchy, whose real founder was Philip, father of Alexander the Great.

Lebbæus, Thaddæus, Jude the [son] of James, are all names of one and the same person. He was the son in all probability of a James or Jacob, not, as usually translated, brother of James. The name “Lebbæus” = “courageous” from a Hebrew word signifying “heart.”

This Jude or Judas must not be confused with Jude or Judas the “brother” of our Lord; nor must James the son of Alphæus be confused with James the brother of our Lord. The “brethren of the Lord” believed not on Him, and could not have been among His apostles. James and Judas were both common names, and the variety of names seems to have been small at this epoch. According to this theory there are four persons named James—(1) the son of Zebedee, (2) the son of Alphæus, (3) the father of Jude, (4) “The less” or rather “the little,” the brother of the Lord: and three named Judas—(1) the brother of the Lord, (2) the apostle, son of James, (3) Iscariot.

Matthew or Levi also was son of an Alphæus, but there is no evidence or hint that he was connected with James son of Alphæus.

Bartholomew = son of Tolmai, probably to be identified with Nathanael. (1) St John, who twice mentions the name of Nathanael, never mentions that of Bartholomew; (2) the three Synoptists mention Bartholomew but not Nathanael. (3) Philip is closely connected with Nathanael and also with Bartholomew. (4) Lastly, Nathanael is mentioned with six other disciples as if like them he belonged to the Twelve.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Philip 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, , "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 Sa2 3:3 Sa2 13:37 called Tholmi, and in Ch1 3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, , "ben Abtolemus", in the Talmud (r), whether the same name with this, may be considered.

Thomas, 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 "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,

James 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, Gal 1:19 and is called "James the less", Mar 15:40. Alphaeus his father, is the same with Cleopas, Luk 24:18 or Cleophas, Joh 19:25. The Hebrew name, which often occurs among the Jews (u), may be pronounced either Chlophi, or Alphi, or with the Greek termination Cleopas, or Alphaeus. The latter of this pair of apostles is the same person with Jude, the writer of the epistle, which bears that name, and was the brother of James, with whom he is coupled: he was called Lebbaeus, either from the town of Lebba, a sea coast town of Galilee, as Dr. Lightfoot thinks; or from the Hebrew word "my heart", as others, either for his prudence, or through the affections of his parents to him; as the Latins call one they love, "meum corculum", "my little heart"; or from "a lion", that being the motto of the tribe of Judah. His surname Thaddaeus, is thought by some to be a deflexion of Jude; or Judas, and as coming from the same root, which signifies "to praise", or "give thanks"; or from the Syriac word, "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, "Thaddai", or "Thaddaeus", among the Talmudic (w) doctors. The Jews themselves speak (x) of one "Thodah", as a disciple of Jesus, by whom no doubt they mean this same disciple. Eusebius (y) mentions one Thaddaeus, as one of the seventy disciples, who was sent to Agbarus, king of Edessa, who was healed and converted by him. This Agbarus is reported to have wrote a letter to Jesus Christ, desiring him to come and cure him of his disease; to which Christ is said to return an answer, promising to send one of his disciples, who should do it; and that accordingly, after Christ's death, Thomas sent this Thaddaeus to him.

(q) Massechet Sopherim, c. 21. sect. 7. Bereshit Rabba, sect. 71. fol. 63. 4. (r) T. Bab. Nidda, fol. 19. 1. (s) T. Bab. Sanhedrim, fol. 43. 1. (t) Juchasin, fol. 105. 2. (u) Echa Rabbati, fol. 58. 4. Midrash Kohelet, fol. 60. 4. Juchasin, fol. 92. 1. (w) T. Hieros. Celaim, fol. 27. 2. Sabbat, fol. 6. 1. Erubim, fol. 23. 3. Bab. Sabbat, fol. 123. 1. & Erubim, fol. 71. 2. Juchasin, fol. 81. 1. & 105. 2. & 108. 1. (x) T. Bab. Sanhedrim, fol. 43. l. (y) Eccl. Hist. l. 1. c. 12, 13.

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3 Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;

Ver. 3. Bartholomew] This, say some, was that Nathanael, Joh 1:45-49 He is by Dionysius quoted to have said of divinity, Et magnam esse et minimam (και πολλην, και ελαχιστην), that it was large in a little room. Ambrose Chircher the Jesuit tells of a tradition they have in China, that one Olo Puen (or Bartholomew) was brought thither from Judea in the clouds, and preached Christianity among them; whereof he left twenty-seven tomes behind him. Sed fides sit penes authorem. But let faith belong to authority.

Matthew the publican] See here, as in a mirror, Christ’s free grace in such a choice, and Matthew’s true grace in not dissembling his old trade, but shaming himself, that God might be glorified; and thankfully crying out, with Iphicrates, εξ οιων εις οια, from how sinful and shameful to how high and honourable a calling and course of life am I advanced!

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Philip and Bartholomew - These two were probably sent out together. Philip was a native of Bethsaida, the city of Andrew and Peter. He is not the same as Philip the evangelist, mentioned in Act 6:5; Act 21:8. Bartholomew (literally, “the son of Tolmai”).

Thomas - Literally, “a twin,” in reference to which he is also called “Didymus,” Joh 11:16. For his character, see the notes at Joh 20:25. “And Matthew the publican.” See the notes at Mat 9:9. “James the son of Alpheus.” See the note above.

And Lebbeus, called Thaddeus - These two words have the same signification in Hebrew. Luke calls him “Judas,” by a slight change from the name “Thaddeus.” Such changes are common in all writings.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Go not into the way of the Gentiles, or among the Gentiles. In this first mission, the apostles were ordered to preach to the Jews only, or to the children of the kingdom. (Matthew vii. 12.) See also Matthew xv. 24. and Acts xii. 46. (Witham) --- These twelve Jesus sent. In this mission of the apostles we may observe three things: first, whither Jesus sent them; secondly, what he ordered them to teach; and thirdly, what they were to do. As to the first, he tells them not to go in the way of the Gentiles, nor enter in the city of the Samaritans; but to go rather to the lost sheep of the house of Israel. We must here take notice that this commandment, given by Christ to the apostles, of confining their preaching to the house of Israel, does not contradict one related in Matthew, (chap xxviii.) Go teach all nations, &c. We observe that these two commandments were given at two very different times; the first indeed, (the subject of our present annotation) the apostles received before the resurrection of Christ; the other after. It was necessary first to warn the Jews of the arrival of the Messias amongst them; otherwise they might have excused themselves for having rejected him, by saying, "He had sent his apostles to preach, no to them but to the Gentiles and Samaritans." (St. Jerome) --- St. Chrysostom assigns another reason why the apostles were sent first to preach in Judea, viz. that having withstood the opposition of one nation, they might be more prepared to hold out against the attacks, which they would no doubt have afterwards to sustain, in their endeavours to convert the whole world. (St. John Chrysostom) --- He forbids them to preach to the Gentiles, because it was proper that the word of God should first be announced to the Jews, children of the kingdom. See Acts chap. xiii, ver. 42. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

3. Philip — Philip was the fifth of the apostles who came from Bethsaida. He was one of the less conspicuous of the twelve. His first acquaintance with the Lord is narrated in the first chapter of John. To him our Lord put the question previous to the miracle of feeding the five thousand, which tested his faith, and proved him not to be very spiritual. The same want of spirituality is manifested by his request at the last supper: “Lord, show us the Father, and it sufficeth us.” When certain Greeks desired of him an introduction to Jesus, he hesitated, and consulted Andrew concerning the matter. This indicates that he enjoyed less nearness to Jesus than other apostles. Tradition says that he preached the Gospel in Phrygia. Nor did his early want of spiritual elevation prevent his wearing a martyr’s crown, as he is said to have incurred a martyr’s fate at Hierapolis.

Bartholomew — The Hebrew form of this name is Bar-tolmai, or son of Tolma. Bartholomew is supposed to be identical with Nathanael, mentioned in the first chapter of John’s Gospel. The reason for this supposition is that Philip and Bartholomew are mentioned together in the first three Gospels, while no Nathanael is mentioned; whereas in the fourth Gospel Philip and Nathanael are associated, without any mention of Bartholomew. Bartholomew, then, was the “Israelite indeed, in whom there was no guile.” He is not often distinctively mentioned by the evangelists. He is said to have preached the Gospel in India. It is an authentic fact of ecclesiastical history, that a copy of Matthew’s Gospel in Hebrew was found by Pantaenus in India, left there by Bartholomew. It is not known where he died.

Thomas — The two names of this apostle, Thomas and Didymus, signify in the Greek and Hebrew languages respectively, twin. Of his origin or family relations there is no authentic account. He is remarkable among the apostles for his rigid demand of sensible evidence of the Lord’s resurrection. Yet his appears not to have been a diseased skepticism. His mind travelled slowly, and required a solid basis of truth. When he felt his foundations firm, his fidelity to his Lord was true, and his courage bold. Thomas is said, traditionally, to have preached the Gospel in Parthia. The Christians of the Syrian Church in India claim him as their founder, and call themselves by his name.

Matthew the publican — Of Matthew a full account is prefixed to his Gospel in this volume.

James the son of Alpheus — Called by Mark, James the Less. His father Alpheus is also called Cleophas, and his mother was Mary, sister of the virgin mother. James was therefore cousin of the Lord.

Our view is that there were three Jameses, of whom the following parallel sketches will give a correct view.

1. JAMES, son of Zebedee and Salome, and brother of John.2. JAMES, (the Less,) son of Alpheus or Cleophas.3. JAMES, son of Joseph and Mary, and half brother of the Lord Jesus.One of the twelve. Mat_10:2.One of the twelve. Mat_10:2.Not one of the twelve nor at first a believer in Jesus. Mat_10:2-4; Joh_7:5.One of the three specially honoured disciples. Mat_17:1; Mat_26:37.Jude the apostle was his brother, (Luk_6:16,) and this Jude was author of Jude’s epistle. Jud_1:1.Named among the family of Jesus. Mat_13:55; Mar_6:3.Killed with the sword of Herod-Agrippa Act_12:2.The mother of James was Mary, sister of the blessed mother; so that he was cousin of the Lord. Joh_19:25; Luk_24:10.Brethren of the Lord appear as believers, yet separate from the twelve. Act_1:13-14. He had a brother Joses. Mat_27:56.James, not one of the twelve, has a vision of the risen Lord. 1Co_15:5; 1Co_15:7.James, though not of the twelve, postnamed an apostle. Gal_1:19.Called by Eusebius “the Just.” Resident pastor at Jerusalem. “James, Cephas, and John, who seemed to be pillars.” Gal_2:9.“Paul went in with us unto James: and all the elders were present.” Act_21:18.Certain came from James to Peter. Gal_2:12.Present at council. Act_15:6-29.Author of the Epistle. Martyred at JerusalemLebbeus, whose surname was Thaddeus — He is called Thaddeus by Mark, and Judas (the Greek form of the name Judah) by Luke. He is the “Judas not Iscariot” mentioned by John, Joh_14:22. He was probably brother of James the Less, son of Mary, (sister of the virgin mother,)and therefore cousin-german of the Saviour. His name is found in the question of the Nazarenes, “James and Joses and Simon and Judas.” He was probably the Jude who wrote the epistle bearing that name. Little or nothing is known of his subsequent history. But his grandchildren are summoned to appear before the Emperor Domitian, as has been mentioned in our notes on the first chapter of Matthew.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Bartholomew. Nathanael (Joh_1:45, equivalent to Theodore) was so common a name, (cf. Num_1:8 1Ch_2:14 1Ch_15:24 1Ch_26:4 2Ch_17:7 2Ch_35:9 Ezr_10:22 Neh_12:21, Neh_12:36) that for further identification a patronymic ("son of Tolmai," Ptolemy) was used, which in this case (as in the case of a Bartholomew mentioned in "Pesikta Rabbathi," p. 113, edit. Friedmann; cf. also Levy, s.v. wymlt), superseded the proper name.

Thomas. "As Thomas (Didumov), "the Twin," is properly a surname, and this apostle must have had some other name, there seems no reason for doubting this very early tradition Eusebius, "Hist. Ec:," 1:13, and probably the Old Syriac of Joh_14:22, et al. that he also was a Jude" (Bishop Lightfoot, "Galatians," p. 257, edit. 1869). The "Clem. Hem.," 2:1, give Eliezer as the name of the other brother. Matthew the publican (Introduction, p. 20), James the son of Alphseus. (On the possibility of the name and the person being identical with the Clopas of Joh_19:25, cf. Bishop Lightfoot, "Galatians," p. 260) And Lebbaeus, whose surname was Thaddaeus; and Thaddaeus (Revised Version); as also Mark, while Luke and Act_1:13 read "Jude the brother, Authorized Version, but better the son, Revised Version of James," which was doubtless his proper name. If the word "Thaddaeus" (yaDT) was as seems likely (for Edersheim"s connexion of it with todah, "praise," is based on what is apparently a mere play of words in Talm. Bob., "Sanh.," 43a), originally a pet-name (Sehosskind, "Bosom-child," Weiss, Nosgen) from yDeT, "the female breasts," it is intelligible that he or others would prefer the somewhat synonymous "Lebbseus" (ble, "heart"), which might mean "child of one"s heart," but more probably "courageous," found in the "Western" text. The similarity of sound would help towards this, even if another derivation that seems possible, "the Fiery" (from hBli, "kindle"), be the true one. In the latter case the appellation, "Jude the Zealot" (Old Latin), may rest on something more than a mistaken interpretation of the parallel passage in Luke. In Westcott and Herr, "App.," it is said that "this name Lebbaeus is apparently due to an early attempt to bring Levi (Deueiv) the publican (Luk_5:27) within the Twelve, it being assumed that his call was to apostleship just as in Mar_2:14 Deueiv is changed in Western texts to Iakwbov , because toou follows, and it was assumed that the son of Halphseus elsewhere named as one of the Twelve must be meant. The difference between the two forms of the name would be inconsiderable in Aramaic, Lewi and Levi or Lebi or Lebbi; and Bebbaiov might as easily represent Lebbi as Yaddaiov Thaddi."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Lebbeus - Commonly called Judas, the brother of James.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

3. Θαδδαῖος (א B and several versions). The other reading Λεββαῖος has however the authority of D, and it is difficult to account for the presence of the word (which occurs here only) unless it was the original reading.

3. Philip, also a Greek name prevalent at the time, partly through the influence of the Macedonian monarchy, whose real founder was Philip, father of Alexander the Great; partly owing to its adoption by the Herodian family.

Lebbæus, Thaddæus, Jude the [son] of James, are all names of one and the same person. He was the son in all probability of a James or Jacob, not, as usually translated, brother of James. The name ‘Lebbæus’ = ‘courageous’ from a Hebrew word (leb) signifying ‘heart.’

This Jude or Judas must not be confused with Jude or Judas the ‘brother’ of our Lord; nor must James the son of Alphæus be confused with James the brother of our Lord. The ‘brethren of the Lord’ believed not on Him, and could not have been among His apostles. James and Judas were both common names, and the variety of names seems to have been small at this epoch. According to this theory there are four persons named James—(1) the son of Zebedee, (2) the son of Alphæus, (3) the father of Jude, (4) ‘The less’ or rather ‘the little’ (ὁ μικρός), the brother of the Lord: and three named Judas—(1) the brother of the Lord, (2) the apostle, son of James, (3) Iscariot.

Matthew or Levi also was son of an Alphæus, but there is no evidence or hint that he was connected with James son of Alphæus.

Bartholomew = son of Tolmai, probably to be identified with Nathanael. (1) St John, who twice mentions the name of Nathanael, never mentions that of Bartholomew; (2) the three Synoptists mention Bartholomew but not Nathanael. (3) Philip is closely connected with Nathanael and also with Bartholomew. (4) Lastly, Nathanael is mentioned with six other disciples as if like them he belonged to the Twelve. (Joh 21:2.)

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3. Φίλ. κ. Βαρθ.] Philip was called by our Lord the second day after the visit of Andrew and John, and the day after the naming of Peter. He was also of Bethsaida, the city of Andrew and Peter, James and John.

Ἀνδρέας and Φίλιππος are Greek names. See Joh 12:20-22.

Βαρθολομαῖος בַּר תַּלְמַי, son of Talmai or Tolomæus, has been generally supposed to be the same with Nathanael of Cana in Galilee; and with reason: for (1) the name Bartholomew is not his own name, but a patronymic:—(2) He follows next in order, as Nathanael, in Joh 1:46, to the Apostles just mentioned, with the same formula which had just been used of Philip’s own call (ver. 44),—εὑρίσκει Φίλιππος τὸν Ναθ.:—(3) He is there, as here, and in Mark and Luke (Gospel), in connexion with Philip (that he was his brother, was conjectured by Dr. Donaldson; but rendered improbable by the fact that John in the case of Andrew a few verses above, expressly says εὑρίσκει τὸν ἀδελφὸν τὸν ἴδιον Σίμωνα, whereas in ver. 46 no such specification is found):—(4) In Joh 21:2, at the appearance of our Lord on the shore of the sea of Tiberias, Nathanael is mentioned as present, where seven Apostles (μαθηταί) are recounted.

θωμᾶς κ. Μαθθ. ὁ τελ.] Thomas (תָּאֹם), in Greek Δίδυμος, Joh 11:16; Joh 20:24; Joh 21:2. Μαθθ. ὁ τελ. is clearly by this appellation identified with the Matthew of ch. 9:9. We hear nothing of him, except in these two passages. Dr. Donaldson (Jashar. p. 10 f.) believed Matthew and Thomas to have been twin brothers. , H. E. i. 13, preserves a tradition that Thomas’s real name was Judas: Θωμᾶς, ὁ καὶ Ἰούδας.

Ἰάκ. ὁ τ. Ἀλφαίου] From Joh 19:25, some infer (but see note there), that Mary the (wife?) of Κλωπᾶς was sister of Mary the mother of our Lord. From Mar 15:40, that Mary was the mother of James τοῦ μικροῦ, which may be this James. Hence it would appear, if these two passages point to the same person, that Ἀλφαῖος = Κλωπᾶς. And indeed the two Greek names are but different ways of expressing the Hebrew name חַלְפַי. If this be so, then this James the Less may possibly be the ὁ ἀδελφὸς τοῦ κυρίου mentioned Gal 1:19 apparently as an Apostle, and one of the ἀδελφοὶ αὐτοῦ mentioned Mat 13:55 (where see note) (?). But on the difficulties attending this view, see note on Joh 7:5.

Λεββαῖος] Much difficulty rests on this name, both from the various readings, and the questions arising from the other lists. The . reading appears to be a conjunction of the two ancient ones, Λεββαῖος and Θαδδαῖος: the latter of these having been introduced from Mark. (But it is noticeable, that in Mark has Λεββαῖος.) Whichever of these is the true reading, the Apostle himself has generally been supposed to be identical with Ἰούδας Ἰακώβου in both Luke’s catalogues, i.e. (see note there) Judas the brother (Dr. Donaldson supposed son: see note on Luk 24:13) of James, and so son of Alphæus, and commonly supposed to be (?) one of the ἀδελφοὶ κυρίου named Mat 13:55. In Joh 14:22 we have a ‘Judas, not Iscariot,’ among the Apostles: and the catholic epistle is written by a ‘Judas brother of James.’ What in this case the names Λεββαῖος and Θαδδαῖος are, is impossible to say. The common idea that they are cognate names, Λεβ. being from לֵב, heart, and Θαδ. from תַּד, breast, is disproved by De Wette, who observes that the latter signifies mamma, and not pectus. So that the whole rests on conjecture, which however does not contradict any known fact, and may be allowed as the only escape from the difficulty.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

(M) 3. Philip, and Bartholomew; Thomas, and Matthew the toll-gatherer; James (the son) of Alphæus, and Thaddæus.] Mk. has: “And Philip, and Bartholomew; and Matthew and Thomas; and James (the son) of Alphæus, and Thaddæus.”

Βαρθολομαῖος] an Aramaic name; cf. Dalm. Gram. 176.—Θωμᾶς] another Aramaic name =“twin”; cf. Dalm. Gram. 145.—Μαθθαῖος] also Aramaic. Cf. Dalm. Gram. 178; Words, 51. The editor transposes Thomas and Matthew, and adds to the latter ὁ τελώνης in order to identify the Apostle with the Matthew of 9:9.—Ἀλφαῖος] Aramaic; cf. Dalm. Gram. 179.—Θαδδαῖος] according to Dalm. Gram. 179, Words, 50, is of Greek extraction = Θευδᾶς.

3. Θαδδαῖος] א B. c ff1 g2; Δεββαῖος, D k; Δεββαῖος ὁ ἐπικληθεὶς Θαδδαῖος, C2 E al. S1 has “Judas the son of James,” assimilating to Luk 6:16. In Mk. Θαδδαῖος is read by most authorities, including S1; Δεββαῖος by D a b ff2 i q. It is best to suppose that in both Gospels Θαδδαῖος is original, and that Αεββαῖος was substituted in Western texts for reasons that can only be conjectured. It is possible that someone who supposed Thaddæus to be connected with the Aramaic word for “breast” substituted Lebbæus, which he had formed from the Hebrew word for “heart,” as a more fitting name for an Apostle. The Thaddæus of Mk. and Mt. may be a corruption of Judas, which Lk. has rightly replaced. Cf. Encycl. Bib. “Thaddæus.”

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.