Who was Thaddeus in the Bible?

One of the twelve apostles, who was surnamed THADDAEUS, Matt. 10:3; apparently the apostle Jude. See JUDAS.

Jude or Judas, Lebbaeus, and Thaddaeus are the three names of the apostle who wrote the so called catholic Epistle (Matthew 10:3; Mark 3:18).

Besides the betrayer, we meet in the Gospels with (a) Judas, the Apostle otherwise called Lebbæus, or Thaddæus, and (b) Judas, brother of the Lord.

Jude, or Judas, Lebbaeus, surnamed Thaddeus.

One of the apostles, brother of James. Luke 6:16; John 14:22; Acts 1:13. Called JUDE in Jude 1; and apparently the same as 'Lebbaeus, whose surname was Thaddaeus.' Matt. 10:3; Mark 3:18.

The heart of the blessed Lord is moved with compassion in seeing the crowd milling in aimless confusion as sheep without a shepherd. Have we not often felt similarly in observing the crowds on today's city streets? Let us then take to heart His urging His disciples to pray that the Lord of the harvest will send forth laborers into His harvest. There is no lack of work for them, yet they are few, which is as true today as it was then.When He instructs us to pray, He fully intends to answer such prayer, as we see now in His sending forth His twelve disciples. It is precious to see Him exercising authority to communicate authority to them over evil spirits, sickness and disease; for He is far more than God's servant: He is Lord. In fact, He sends forth the very servants whom He had instructed to pray that He would send laborers into His harvest. The names are given here in groups of two. Simon Peter is called "the first"' being particularly gifted as a public evangelist and a leader. Andrew follows, though it was he who brought Peter to the Lord (Jn.1:41-42). James and John were brothers. Bartholomew is evidently Nathanael, who was brought by Philip to the Lord (Jn.1:46-47). Thomas is linked with Matthew, who writes this Gospel. Lebbacus (surnamed Thaddeus) is evidently Jude the brother of James (Lk.6:16; Jude 1). Of most of these we have very little history, in contrast to the somber history of Judas Iscariot. But they are chosen from the lowly classes of men, to emphasize the power and grace of the King Himself in empowering them. (Paul, introduced later as apostle to the Gentiles, and to reveal the truth of the assembly, was in contrast a man of outstanding intellect and learning.)

(10) Thaddaeus. From Matthew we learn that Lebbaeus was surnamed Thaddaeus (Matt. 10:3), while Luke, in his Gospel and in the Acts, gives a further name of this apostle, viz., Judas [the son or brother] of James. A question of his is recorded by John, who distinguishes him from the traitor of the same name: "Judas (not Iscariot) says unto him, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" (John 14:22). There is no further reference to him by name in the New Testament.

Whether Judas the apostle was the writer of the Epistle bearing this name is a matter upon which difference of judgment exists. The writer introduces himself, not as an apostle (see also verse 17), but as "Judas, a servant of Jesus Christ, and brother of James," this James being the Lord's brother. It is certain that of the Lord's brothers there were two so-named, since they both are mentioned by Matthew and Mark (Matt. 13:55; Mark 6:3), and we know that the brethren of the Lord were at the apostolic prayer-meeting in Jerusalem (Acts 1:14), including James and Judas, if not Joses and Simon. There is no great difficulty therefore in supposing that Judas the Lord's brother wrote the Epistle known by that name.

Judas. — Another disciple here breaks in — Judas, called in Matt. 10:3 really, and in Mark 3:18, by the name of Thaddaeus. He is specially distinguished in our Gospel (14:22) from the traitor Iscariot. Here we have the only remark recorded as falling from him. He was connected with James the son of Alphaeus in the relationship, some would say, of son; but others, and we think with more reason, would call him his brother. Nothing further is stated of him in the Gospels, save that we learn from Matt. 10:3, that he was coupled by the Lord with James the son of Alphaeus in that service of the mission of the Twelve. And noting that brothers were thus coupled, as Simon and Andrew, and James and John, the supposition that Judas was the brother of James the son of Alphaeus would be strengthened.

When we turn to the names of the twelve in Matthew 10:2-4, we find the name of Judas but once; it is the name of him who betrayed the Lord. The Judas whose words are recorded in the above passage in the Gospel of John, is called in Matthew 10:3 ... Lebbaeus whose surname was Thaddaeus." In Luke 6:16 and Acts 1:13, his name is given as Judas of James; it must be noticed that the words in the authorized version "the brother" are in italics, which means that they are supplied by the translators. It is not so in the first verse of this epistle; here the writer calls himself "brother of James."

But there is still another Judas found in the Gospels. His name is recorded in Matthew 13:55. "is not this the carpenter's son? is not His mother called Mary? and His brethren, James, and Joses, and Simon, and Judas?" The James, the brother of the Lord mentioned in this passage, is the author of the Epistle of James. (See introduction to the Epistle of James). The question then arises, is the writer of the Epistle before us, the Apostle Judas of James, also called Lebbaeus, surnamed Thaddaeus, or is it Judas, the one who is called one of the Lord's brethren, and therefore the natural brother of James, the writer of the Epistle of James? Some maintain that Jude is the Apostle Judas, while others see in Jude the brother of James, as given in Matthew 13-55. We endorse the latter view. We give the reasons why the writer of this Epistle cannot be the Apostle Judas.

The Eleven returned to Jerusalem , and assuredly communicated to the other disciples that which had taken place. Were these latter dispirited? There is no trace of it, though now they must have realised their orphan state (John 14:18 ); for the Lord had gone, and the Holy Ghost had not yet come. To the upper chamber where they abode the Eleven betook themselves, with the women, and Mary the mother of the Lord, and His brethren, a company apart from their Jewish acquaintances. Here for the last time the Apostles are severally enumerated, though in an order which varies from the lists in the three Synoptic Gospels (Matt.10; Mark 3; Luke 4). Only one Judas was now to be reckoned in the apostolic company, called in Matthew and in Mark Thaddeus (Lebbeus should in the former be probably omitted), but in Luke, as well as in this place in the Acts, designated as Judas of James. [4] "These all," writes our Church historian, "with one accord continued in prayer [5] with the women, and Mary the mother of Jesus, and with His brethren" (Acts 1:14 ). Such was their occupation, an expression of dependence and of desire. Here, too, for the last time are the women mentioned, and the Virgin likewise, save that Mary the mother of John Mark is introduced into the narrative in ch. 12. Personal service to Christ had characterised the women. That necessarily ceased, though doubtless they were still at work in their proper sphere. But He who had been their great object being no longer here, no more notice is taken of them after this time. Faithful they had been. Faithful they were still, and in prayer with the Apostles they continued. Another class we must remark on: "His brethren." These were distinct from any of the Apostles, and were perhaps brought to confess the Lord by His death and the knowledge of His resurrection. "Neither did His brethren believe on Him," John wrote (8:5). That could be said no longer. For those who with His mother had sought once to hinder Him in His work (Mark 3:31 ) are with her just after His ascension in the company of the Eleven in the upper room, as definitely and openly to be ranked among His disciples.