Matthew 10:3

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 John 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, בר תלמי, "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 2 Samuel 3:3

2 Samuel 13:37 called Tholmi, and in 1 Chronicles 3:2 Tholmai: hence it appears, that Bartholomew is no other than Bartholmi, or the son of Tholmi. We read of one R. Jonathan, בן אבטולמוס, "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

מתאי, "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, Galatians 1:19 and is called "James the less", Mark 15:40. Alphaeus his father, is the same with Cleopas, Luke 24:18 or Cleophas,

John 19:25. The Hebrew name, חלפי, 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 לבי, "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 לביא, "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, ידה, which signifies "to praise", or "give thanks"; or from the Syriac word, תד, "a breast", and may be so called for the same reason as he was Lebbaeus. Frequent mention is made of this name, תדיא, "Thaddai", or "Thaddaeus", among the Talmudic w doctors. The Jews themselves speak x of one תודה, "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.