Philip, and Bartholomew; Thomas, and Matthew the publican; James the son of Alphaeus, and Lebbaeus, whose surname was Thaddaeus;
Philip.
Mark 3:18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Luke 6:14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
John 1:43-46 The day following Jesus would go forth into Galilee, and findeth Philip, and saith unto him, Follow me…
Thomas.
Luke 6:15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
John 11:16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
John 20:24-29 But Thomas, one of the twelve, called Didymus, was not with them when Jesus came…
Matthew.
Matthew 9:9 And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.
Mark 2:14 And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
Luke 5:27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
Levi.
Luke 6:15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
Acts 1:13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.
James.
Matthew 27:56 Among which was Mary Magdalene, and Mary the mother of James and Joses, and the mother of Zebedee's children.
Mark 3:18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Luke 6:15,16 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, …
Lebbaeus.
Thomas and Matthew the tax collector;
Thomas, also known as Didymus, is famously known for his doubt about Jesus' resurrection until he saw the risen Christ himself (John 20:24-29). This skepticism and subsequent belief underscore the theme of faith and evidence, a significant aspect of Christian doctrine. Matthew, identified as a tax collector, represents a group often despised by Jewish society for their collaboration with the Roman occupiers and perceived corruption. His inclusion among the apostles illustrates the radical inclusivity of Jesus' ministry and the transformative power of grace. Matthew's background provides a unique perspective in his Gospel, emphasizing Jesus' fulfillment of Old Testament prophecy and His role as the Messiah.
James son of Alphaeus, and Thaddaeus;
James, son of Alphaeus, is sometimes referred to as "James the Less" to distinguish him from James, the son of Zebedee. Little is known about him, which may suggest his humility or a less prominent role among the apostles. His mention alongside Thaddaeus, who is also called Judas son of James in Luke 6:16 and Acts 1:13, highlights the diversity of backgrounds among the apostles. Thaddaeus' alternate name, Judas, should not be confused with Judas Iscariot, the betrayer. The presence of multiple names for some apostles reflects the common practice of having both Hebrew and Greek names, indicative of the cultural intersections in first-century Judea.
Matthew 10:3 opens with “Philip and Bartholomew,” two men whose stories remind us how Jesus gathers disciples from varied backgrounds for a unified mission.
• Philip was among the first called (John 1:43-46), quickly bringing Nathanael (widely understood to be Bartholomew) to Jesus with the excited words, “We have found Him of whom Moses in the Law and the prophets wrote.” His eagerness models evangelical zeal.
• Though Philip later wrestled with limited perspective—“Lord, show us the Father” (John 14:8-9)—Jesus patiently revealed deeper truth, underscoring that following Him is a journey of growing understanding, not instant perfection.
• Bartholomew/Nathanael began as a skeptic: “Can anything good come out of Nazareth?” (John 1:46). Yet one honest encounter with Christ turned doubt into confession: “Rabbi, You are the Son of God” (John 1:49). The pairing of Philip’s zeal with Bartholomew’s sincerity shows Jesus sending out both the enthusiastic and the thoughtful, affirming that He welcomes every temperament when the heart is open to truth.
Together they illustrate the meaning of Matthew 10:3: the gospel mission is entrusted to ordinary people who openly meet Jesus, are transformed, and then invite others to “Come and see.”
Next Matthew records “Thomas and Matthew the tax collector,” a striking juxtaposition of doubt and disgrace turned to devotion.
• Thomas, later known for hesitation (John 20:24-29), earlier voiced courageous loyalty: “Let us also go, that we may die with Him” (John 11:16). His honest struggle proves that real faith is not the absence of questions but the willingness to keep walking with Jesus until answers come.
• Matthew, the very writer of this Gospel, had been seated at the tax booth when Jesus called him (Matthew 9:9-13). Considered a traitor by his own people, he left lucrative corruption for a life of self-denial, later recording in precise detail the teachings he once ignored.
Placed side by side, Thomas and Matthew show that Jesus redeems both the hesitant and the despised. When verse 3 names Matthew again as “the tax collector,” even after his conversion, it highlights the radical grace that takes what once defined a man’s sin and turns it into a testimony of forgiveness (cf. Luke 5:27-29). In calling and sending such men, Jesus underscores that the credibility of the gospel rests not in flawless messengers but in the flawless Master who commissions them.
The verse concludes with “James son of Alphaeus, and Thaddaeus,” two lesser-known apostles who quietly emphasize faithfulness over fame.
• James son of Alphaeus is mentioned in all four apostolic lists (Mark 3:18; Luke 6:15; Acts 1:13) yet nowhere else. Scripture’s silence about his exploits magnifies a truth found in 1 Corinthians 12:22—that the members deemed “less honorable” are indispensable. Obscurity in human records can still equal honor before God.
• Thaddaeus, also called Judas (not Iscariot) in John 14:22, enters the narrative only once with his question, “Lord, why are You going to reveal Yourself to us and not to the world?” Jesus’ answer (John 14:23) promises divine presence to obeying hearts, showing that even a single recorded inquiry matters.
Matthew 10:3 purposely includes these quieter figures to teach that in Christ’s kingdom, unknown does not mean unimportant. Whether one travels the world like Philip or remains largely hidden like James, each disciple receives equal authority to “heal the sick, raise the dead, cleanse the lepers, drive out demons” (Matthew 10:8). The verse therefore reassures believers today that faithfulness, not fame, measures success.
Matthew 10:3 spotlights six very different men—an eager evangelist, a thoughtful skeptic, a loyal doubter, a forgiven outcast, an unsung servant, and a single-line questioner—yet all share one call: follow Jesus and proclaim His kingdom. Their diversity underscores the literal truth that Christ chooses real, imperfect people, transforms them by grace, and sends them out together. In naming them, Scripture invites every reader to see that no background, personality, or past sin excludes anyone from Christ’s mission when they answer His call.
Verse 3. - Bartholomew. Nathanael (John 1:45, equivalent to Theodore) was so common a name (cf. Numbers 1:8; 1 Chronicles 2:14; 1 Chronicles 15:24; 1 Chronicles 26:4; 2 Chronicles 17:7; 2 Chronicles 35:9; Ezra 10:22; Nehemiah 12:21, 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,' § 22, p. 113, edit. Friedmann; cf. also Levy, s.v. תלמיון), superseded the proper name. Thomas. "As Thomas (Δίδυμος), ' 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. Eccl.,' 1:13, and probably the Old Syriac of John 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 John 19:25, cf. Bishop Lightfoot, 'Galatians,' p. 260.) And Lebbaeus, whose surname was Thaddaeus; and Thaddaeus (Revised Version); as also Mark, while Luke and Acts 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" (תּדּאי) 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 תַּדֵּי, "the female breasts," it is intelligible that he or others would prefer the somewhat synonymous "Lebbseus" (לֵב, "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 לִבָּה, "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 (Δευείς) the publican (Luke 5:27) within the Twelve, it being assumed that his call was to apostleship just as in Mark 2:14 Δευείς is changed in Western texts to Ἰάκωβος, because τὸν τοῦ Ἁλφαίου 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 Βεββαῖος might as easily represent Lebbi as Θαδδαῖος Τηαδδι.