- Home
- Bible
- Matthew
- Chapter 10
- Verse 10
Matthew 10:3
Verse
Context
The Twelve Apostles
2These are the names of the twelve apostles: first Simon, called Peter, and his brother Andrew; James son of Zebedee, and his brother John;3Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4Simon the Zealot, and Judas Iscariot, who betrayed Jesus.
Sermons
Bill McLeod
John Nelson Darby
T. Austin-SparksJohn Nelson DarbySummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
10:3 Matthew (the tax collector) (see 9:9) is also called Levi (Mark 2:14).
Matthew 10:3
The Twelve Apostles
2These are the names of the twelve apostles: first Simon, called Peter, and his brother Andrew; James son of Zebedee, and his brother John;3Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; 4Simon the Zealot, and Judas Iscariot, who betrayed Jesus.
- Scripture
- Sermons
- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
In the Gospel by Matthew
By T. Austin-Sparks0Lordship of JesusAuthority of ChristPSA 119:99MAT 1:1MAT 5:1MAT 5:21MAT 8:9MAT 10:3MAT 21:43MAT 28:16T. Austin-Sparks emphasizes the centrality of Jesus Christ in the New Testament, focusing on His mission, meaning, and message. He highlights that the Gospel of Matthew serves as the foundation of Christianity, showcasing the authority of Jesus as the King and the importance of recognizing His Lordship in our lives. Sparks encourages believers to engage deeply with Scripture, understanding that true authority comes from a personal commitment to Jesus. He warns against the spirit of rebellion against authority prevalent in society today, urging Christians to submit to Christ's command. Ultimately, the message is a call to acknowledge and live under the Lordship of Jesus for spiritual victory.
The Lord's Relations
By John Nelson Darby0Family of JesusEarly Church RelationshipsMAT 10:3MAT 27:56MRK 3:18MRK 15:40MRK 16:1LUK 6:15JHN 19:25ACT 15:13GAL 1:19John Nelson Darby explores the relationships of key figures named Mary and James in the New Testament, emphasizing their connections to Jesus and each other. He identifies Mary, the mother of James, Jude, and Joses, as the same Mary who is often mentioned alongside Mary Magdalene, and discusses the implications of these familial ties. Darby argues that James, referred to as the Lord's brother, is indeed the apostle James the less, highlighting the significance of these relationships in understanding the early church. He concludes that the identity of these individuals is crucial for grasping the narrative of Christ's life and the establishment of the church.
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
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.
Tyndale Open Study Notes
10:3 Matthew (the tax collector) (see 9:9) is also called Levi (Mark 2:14).