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American Standard Version
and Matthew and Thomas, and James the son of Alphæus, and Simon who was called the Zealot,
World English Bible Messianic
Matthew; Thomas; Jacob, the son of Halfai; Simon, who was called the Zealot;
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In the KJVVerse 25,162 of 31,102
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Commentary on Luke 6 verses 12–19
12 ¶ And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.
17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
18 And they that were vexed with unclean spirits: and they were healed.
19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.
I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by hē proseuchē tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.
II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, Luk 6:13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (Luk 6:16); yet Christ, when he chose him, was not deceived in him.
III. In public we have him preaching and healing, the two great works between which he divided his time, Luk 6:17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was, - though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway, - yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (Luk 6:17, Luk 6:18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (Luk 6:19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–19. Public domain.
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Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 3.5.120
If you listen to Luke, you will not hear him calling Matthew a publican nor subordinating him to Thomas, for he knows him to be the greater, and puts him first and Thomas second. Mark has done the same.… So Luke honored Matthew, according to what they delivered, who from the beginning were eyewitnesses and ministers of the Word.
Eusebius of CaesareaAD 339
ECCLESIASTICAL HISTORY 1.10
But our Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles and to them alone of all his disciples he gave the name of apostles as a special honor. Later he proclaimed seventy others, and them also he sent out two by two in advance of himself into every place and city where he himself was to come.
Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas.
Ambrose of MilanAD 397
Commentary on Luke
It says, “He called unto him his disciples, and he chose twelve of them,” whom he appointed sowers of the faith, to spread the help of human salvation throughout the world. At the same time, observe the heavenly counsel. He chose not wise men, nor rich men, nor nobles, but fishermen and tax collectors, whom he would direct, lest they seem to have seduced some by wisdom, or bought them with riches, or attracted them to their own grace with the authority of power and nobility. He did this so that the reasoning of truth, not the grace of disputation, should prevail.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
You have heard then the words of Him who says, Stretch forth thy hand. That is a frequent and common cure, and thou that thinkest thy hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help thy neighbour, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches thee; stretch it forth to the Lord, to ask pardon of thy sins; as the hand is stretched forth so is it healed. (1 Kings 13:5, 6.)
Let not thy ears be open to deceit, that thou shouldest think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue.
Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honours of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But thou, O Christian, hast now the character given, the form prescribed which thou shouldest imitate; as it follows, And he continued all night in prayer to God. For what oughtest thou to do for thy salvation, when Christ continues all night in prayer for thee?
But what does it become thee to do when thou wouldest commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn thy eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail.
Ambrose of MilanAD 397
Commentary on Luke
Judas too is chosen, not through inadvertence but through Providence. How great is the truth that not even a hostile minister weakens! How great is the integrity of the Lord, who preferred to endanger his judgment among us, rather than his compassion! For he had assumed the frailty of man, and therefore [he did not] refuse those aspects of human weakness. He was willing to be forsaken, he was willing to be betrayed, he was willing to be surrendered by his own apostles, so that you, when abandoned by an ally, betrayed by an ally, may bear it in good order.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
But mark the great carefulness of the Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother.
But if we may learn the interpretation of the Apostles' names, know that Peter means, "loosening or knowing;" Andrew, "glorious power," or "answering;" but James, "apostle of grief;" John, "the grace of the Lord;" Matthew, "given;" Philip, "large mouth," or the "orifice of a torch;" Bartholomew, "the son of him who lets down water;" Thomas, "deep or twin;" James the son of Alphæus, "supplanter of the step of life;" Judas, "confession;" Simon, "obedience."
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 23
Note the extreme moderation of the Evangelist. He does not simply say that the holy apostles were appointed, but rather, by introducing the record of these chief ones each by name, takes care that no other one should venture to enroll himself in the company of those that were chosen.
BedeAD 735
On the Gospel of Luke
James, and John, Philip, and Bartholomew, Matthew and Thomas. Luke fittingly and reverently, in the catalog of apostles, uses the name Matthew, but in the account of the calling from the tax office, as I previously noted, he preferred to call him Levi. He indeed is Matthew himself, as it is written: “Declare your iniquities, that you may be justified”; and he clearly calls Matthew from the tax office, and classifies himself as a publican in the order of apostles, but he also places himself under his fellow Thomas, though he is placed before him by the other evangelists. Certainly, James and John, who for their eminent virtue and spirit’s peak, were called the sons of thunder, that is, Boanerges, or more correctly written, Banereem, by the Lord. Not in vain. One of whom, thundering from above, issued that theological voice, which none had known to utter before: “In the beginning was the Word, and the Word was with God, and the Word was God,” etc. (John 1). Which he left filled with such power, that if he had chosen to thunder more, even the world itself could not have contained it. Yet both frequently separately, and led up the mountain by the Lord, sometimes deserved to hear the terrible voice from the cloud: “This is my beloved Son.” They also bore ancient names most fitting to their merits. For James means supplanter. John, in whom there is grace, or is called the grace of the Lord. For he joyfully supplanted the care of the flesh, when called by the Lord, and rejoiced to disdain the flesh itself when murdered by Herod. He, for the grace of unique love deserved by virginal glory, reclined on the breast of his Redeemer at the supper. Philip is interpreted as the mouth of the lamp. And rightly so, because when called by the Lord, having found Nathanael he immediately proclaimed the light he had recognized, saying: “We have found him, of whom Moses in the law, and the prophets, wrote, Jesus of Nazareth, the son of Joseph.” (John 1). And later, feeling his knowledge of the light was less, he earnestly asked: “Lord, show us the Father, and it will suffice us.” (John 14). Bartholomew is a Syrian name, not Hebrew, and means the son of one who suspends the waters, that is, Son of God. Who suspends the minds of his preachers to contemplate heavenly things, so that the higher they freely fly, the more richly they inebriate the hearts of earthly things with the drops of their words. Hence well does Moses speaking mystically of the Church say: “For the land to which you are entering to possess is not like the land of Egypt, from which you have come, where when seed is sown water is led in irrigation, but looking up for rains from heaven, which God visits at all times.” For worldly wisdom crawls like a serpent on the ground, but divine wisdom thunders from above. Matthew is called given, namely, because by the great gift of the Lord he was delegated from being a tax collector and publican to the office of an apostle and evangelist. Thomas, meaning abyss or twin. Thus, he is called Didymus in Greek, because by doubting longer than the others, he learned more deeply the truth of the Lord’s resurrection. About whom Paulinus the Bishop of Nola beautifully sang: This Thomas, doubtful and named Didymus, lay down, Christ allowed him to doubt with a trembling mind, For our faith, so that, strengthened by this guide, And trembling, we may confess that the true Jesus Lives after death, showing the wounds on his living flesh.
BedeAD 735
On the Gospel of Luke
James of Alphaeus, and Simon who is called the Zealot. These he placed with an addition, to distinguish them from James of Zebedee and Simon Peter, or even Judas the traitor. For John also shows that this Simon was called, who said: And when he had dipped the bread, he gave it to Judas the son of Simon Iscariot. And James indeed of Alphaeus, he is the one who in the Gospel is called the brother of the Lord, because Mary, the wife of Alphaeus, was the sister of Mary, the mother of the Lord, whom John the Evangelist also calls Mary of Cleophas. Perhaps because Alphaeus was also called Cleophas, or Mary herself, after the death of Alphaeus, married Cleophas after James was born. The ecclesiastical history records that she gave birth to a son Simeon, who being the cousin of the Lord, because Cleophas was the brother of Joseph, ruled the church in Jerusalem after James; whether this apostle Simon, or any other Simeon it may have been. Because indeed James, deservedly called the son of Alphaeus, that is, the learned one, the apostles testify, who immediately made him bishop of Jerusalem after the Lord’s passion. Because even before the shedding of blood, he himself is also shown to be a true supplanter of carnal desire, attested by Hegesippus, the historian near the times of the apostles. He says, James was received by the church of Jerusalem after the apostles, the brother of the Lord, surnamed the Just. Many indeed are called James, but this one was called holy from his mother's womb, he drank no wine or strong drink, ate no flesh, was never shaved, nor anointed with oil, nor used a bath. To him it was customary to enter the Holy of Holies. Indeed, he did not wear woolen clothes, but linen, and he alone entered into the temple, and with knees fixed, he prayed for the people. So much so that his knees were believed to have acquired the hardness of camels. But Simon the Zealot, he is also Simon the Canaanite from the village of Cana in Galilee, where the Lord turned the water into wine. For Cana indeed means zeal, and Canaanite interprets as Zealot.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, Thou shall be called Cephas, which is by interpretation, a stone (John 1:42.). But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.
Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphæus, and Simon who is called Zelotes.
But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.
John DamasceneAD 749
BARLAAM AND JOSEPH 7.52
He also chose twelve disciples, whom he called apostles, and commanded them to preach the kingdom of heaven which he came upon earth to declare, and to make heavenly us who are low and earthly, by virtue of his incarnation.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.
Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 6:15 continues the enumeration of the twelve apostles, carefully chosen by Jesus Christ to form the core of His earthly ministry and to serve as foundational witnesses to His kingdom. This verse specifically names Matthew, Thomas, James the son of Alphaeus, and Simon called Zelotes, highlighting the remarkable diversity of individuals Jesus intentionally selected to be His closest disciples and future emissaries. Their inclusion underscores Jesus' radical inclusivity and His power to unite disparate backgrounds for a singular divine purpose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 6:15 employs several literary devices to convey its message. The primary device is Listing or Cataloging, as the verse continues the enumeration of the twelve apostles, a common technique in biblical narratives to establish a group's composition and significance. More profoundly, the verse utilizes Juxtaposition, particularly in the pairing of Matthew the tax collector and Simon the Zealot within the same list. This stark contrast between a Roman collaborator and an anti-Roman nationalist powerfully highlights Jesus' ability to transcend and reconcile deep societal divisions. This juxtaposition serves as a form of Symbolism, representing the radical inclusivity of Jesus' kingdom and His power to unite disparate individuals into a new community, foreshadowing the universal reach of the Gospel message that breaks down all barriers.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:15, by naming these diverse individuals, profoundly illustrates the nature of God's call and the foundational principles of His kingdom. Jesus' deliberate choice of men from vastly different social, political, and temperamental backgrounds—from the despised tax collector to the fervent nationalist, from the loyal skeptic to the obscure—demonstrates that His kingdom is not built on human qualifications, social standing, or political alignment, but on divine election and a personal call to follow Him. This selection underscores God's sovereignty in choosing His instruments and His ability to forge unity out of diversity, laying the groundwork for a church that would eventually encompass all nations and peoples. It highlights that the true allegiance of His followers is to Him, transcending all earthly loyalties and divisions, and that His transformative power can reconcile even the most unlikely companions for a shared, divine mission.
REFLECTION AND APPLICATION
Luke 6:15 offers profound insights for contemporary believers and the church. The diverse composition of Jesus' chosen apostles serves as a powerful reminder that God's call is not limited by our past, our profession, our social standing, or our political leanings. Just as Jesus called Matthew from his tax booth and Simon from his Zealot fervor, He continues to call ordinary people from all walks of life, with all their complexities and imperfections, to participate in His extraordinary purposes. This verse challenges us to embrace radical inclusivity within our own communities, recognizing that true unity in Christ transcends superficial differences and even deep-seated historical divisions. It calls us to lay aside our prejudices and to welcome those whom society might marginalize or deem unworthy, remembering that God often chooses the weak and foolish things of the world to shame the wise (1 Corinthians 1:27). Furthermore, the transformation evident in these men—Matthew leaving his lucrative, despised profession, Simon abandoning his revolutionary methods for the peaceful path of the Gospel—invites us to consider what aspects of our own lives, identities, or allegiances Jesus might be calling us to surrender or reorient for the sake of His kingdom.
Questions for Reflection
FAQ
Why are there slight variations in the lists of apostles in the Gospels?
Answer: The four Gospel accounts (Matthew 10:2-4, Mark 3:16-19, Luke 6:14-16, and Acts 1:13) all provide lists of the twelve apostles, and while they largely agree, there are minor variations in the names of some of the less prominent apostles. For example, Thaddaeus in Matthew and Mark is likely the same person as Judas the son of James in Luke and Acts. Simon the Zealot is sometimes referred to as Simon the Cananaean (from the Aramaic word for "zealous one"). These variations are not contradictions but rather reflect the common ancient practice of individuals having multiple names or epithets, or different authors emphasizing different aspects of their identity. The core group and their significance remain consistent across all accounts, highlighting the reliability of the overall apostolic tradition.
What happened to Simon the Zealot after Jesus' ascension?
Answer: The New Testament provides very little specific information about the individual activities of most of the apostles after the book of Acts. Simon the Zealot is mentioned in the list of apostles in Acts 1:13 as being present in the upper room after Jesus' ascension, awaiting the Holy Spirit. Beyond this, biblical accounts are silent. Extra-biblical traditions vary widely, with some suggesting he preached in Egypt, others in Persia, and some even in Britain. Many traditions claim he was martyred, often by crucifixion or being sawn in half. While these traditions are not canonical, they reflect the early church's belief that all the apostles, including the less prominent ones like Simon, went forth to fulfill the Great Commission (Matthew 28:18-20) and spread the Gospel to various parts of the world.
CHRIST-CENTERED FULFILLMENT
Luke 6:15, by detailing the selection of Matthew, Thomas, James the son of Alphaeus, and Simon called Zelotes, finds its ultimate Christ-centered fulfillment in Jesus Himself as the sovereign King who establishes His kingdom through radical reconciliation and the empowerment of His chosen ones. The astonishing inclusion of Matthew, a Roman collaborator, alongside Simon, a fervent anti-Roman Zealot, within the same apostolic band is a powerful prefigurement of Christ's work on the cross, where He breaks down all dividing walls of hostility (Ephesians 2:14-16). Jesus is the ultimate unifier, reconciling not only humanity to God but also diverse peoples to one another, creating a new humanity in Himself (Colossians 1:19-20). His calling of these imperfect, often opposing, individuals demonstrates His divine authority to choose and transform, not based on human merit or social standing, but on His sovereign will and redemptive purpose. This act foreshadows the universal call to salvation and discipleship, extending to all who believe, regardless of their past or background, and empowering them to become His witnesses to the ends of the earth (Acts 1:8). Thus, the diverse apostolic band serves as a living testament to Christ's power to create a unified body, the Church, under His headship, fulfilling His mission to gather all peoples into His one, indivisible kingdom.