Philip and Bartholomew;
Philip was one of the first disciples called by Jesus, as seen in John 1:43-44. He hailed from Bethsaida, the same town as Andrew and Peter, indicating a close-knit community of early followers. Bartholomew is often identified with Nathanael, who is mentioned in John 1:45-51. This connection is supported by the pairing of Philip and Bartholomew in the synoptic gospels, suggesting a close relationship or partnership in ministry. Bartholomew/Nathanael is noted for his initial skepticism about Jesus being from Nazareth, which reflects the cultural and regional biases of the time. His eventual recognition of Jesus as the Son of God highlights the transformative power of encountering Christ.

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.

1. Philip
One of the twelve apostles, Philip is often associated with bringing Nathanael (Bartholomew) to Jesus. He is known for his practical nature and questioning spirit, as seen in other Gospel accounts.

2. Bartholomew
Traditionally identified with Nathanael, Bartholomew is one of the lesser-known apostles. His encounter with Jesus, as described in the Gospel of John, highlights his initial skepticism and subsequent faith.

3. Thomas
Also known as "Doubting Thomas," he is famous for his initial doubt about Jesus' resurrection and his subsequent declaration of faith. His account is a powerful testament to the journey from doubt to belief.

4. Matthew the Tax Collector
Formerly a tax collector, Matthew's calling by Jesus is a profound example of transformation and redemption. He is traditionally credited with writing the Gospel of Matthew.

5. James son of Alphaeus
Often referred to as "James the Less" to distinguish him from James, the brother of John. Little is known about him, but his inclusion among the apostles signifies his importance in the early church.

6. Thaddaeus
Also known as Judas son of James, Thaddaeus is one of the lesser-known apostles. His presence among the twelve highlights the diversity of Jesus' followers.The Diversity of Jesus' Followers
The apostles came from various backgrounds, illustrating that Jesus calls people from all walks of life. This diversity is a strength and a model for the church today.

The Power of Personal Testimony
Philip's role in bringing Nathanael to Jesus underscores the importance of sharing our faith with others. Personal testimony can be a powerful tool for evangelism.

Faith and Doubt
Thomas' journey from doubt to faith is a reminder that doubt is a natural part of the faith journey. Jesus meets us in our doubts and invites us to deeper belief.

Transformation through Christ
Matthew's transformation from a tax collector to an apostle demonstrates the radical change that Jesus can bring to a person's life. No one is beyond the reach of His grace.

The Importance of Lesser-Known Disciples
Figures like James son of Alphaeus and Thaddaeus remind us that every follower of Christ has a role to play, even if they are not in the spotlight.1. What is the meaning of Matthew 10:3?

2. How does Matthew 10:3 highlight the diversity among Jesus' chosen disciples?

3. What can we learn from the inclusion of "Matthew the tax collector"?

4. How does Matthew 10:3 connect with Jesus' teachings on humility and service?

5. Why is it important to recognize each disciple's unique role in spreading the Gospel?

6. How can we apply the lesson of diverse backgrounds in our church community?

7. Why does Matthew 10:3 list different names than other Gospels for the apostles?

8. How does Matthew 10:3 reflect the historical accuracy of the Bible?

9. What significance do the apostles' names in Matthew 10:3 hold for understanding early Christianity?

10. What are the top 10 Lessons from Matthew 10?

11. Who is James, son of Alphaeus?

12. Who was Philip in the Bible?

13. Who was Thaddeus in the Bible?

14. Who was Thomas in the Bible?Philip and Bartholomew

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.”

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Thomas and Matthew the tax collector

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.

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James son of Alphaeus, and Thaddaeus

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.

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summary

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.

Parallel Commentaries ...


Philip
Φίλιππος (Philippos)
Noun - Nominative Masculine Singular
Strong's 5376: From philos and hippos; fond of horses; Philippus, the name of four Israelites.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Bartholomew;
Βαρθολομαῖος (Bartholomaios)
Noun - Nominative Masculine Singular
Strong's 918: Of Chaldee origin; son of Tolmai; Bar-tholomoeus, a Christian apostle.

Thomas
Θωμᾶς (Thōmas)
Noun - Nominative Masculine Singular
Strong's 2381: Thomas, also called Didymus, one of the Twelve. Of Chaldee origin; the twin; Thomas, a Christian.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Matthew
Μαθθαῖος (Maththaios)
Noun - Nominative Masculine Singular
Strong's 3156: Matthew. A shorter form of machomai; Matthaeus, an Israelite and a Christian.

the
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

tax collector;
τελώνης (telōnēs)
Noun - Nominative Masculine Singular
Strong's 5057: A publican, collector of taxes. From telos and oneomai; a tax-farmer, i.e. Collector of public revenue.

James
Ἰάκωβος (Iakōbos)
Noun - Nominative Masculine Singular
Strong's 2385: The same as Iakob Graecized; Jacobus, the name of three Israelites.

[son]
ὁ (ho)
Article - Nominative Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

of Alphaeus,
Ἁλφαίου (Halphaiou)
Noun - Genitive Masculine Singular
Strong's 256: Alphaeus; apparently two persons, (a) father of Levi, and (b) father of James. Of Hebrew origin; Alphoeus, an Israelite.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

Thaddaeus;
Θαδδαῖος (Thaddaios)
Noun - Nominative Masculine Singular
Strong's 2280: Thaddaeus, one of the twelve apostles. Of uncertain origin; Thaddaeus, one of the Apostles.


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NT Gospels: Matthew 10:3 Philip (Matt. Mat Mt)