Mark 3:13

Mar_3:13-21

And He ordained twelve, that they should be with Him.

This was the third stage in the preparation of the disciples for the apostolate

A certain number had been admitted at the beginning to terms of intimacy and friendship with Jesus. Then they had left their secular calling for a time to attend upon Him. And now the final step must be taken, and a selection made of such as would give themselves wholly to the work, and go no more back to the world. The twelve apostles are divided by the evangelists into three groups.

I. Notice the manifold variety represented among them.

1. In character. Where in the whole world could we find dispositions more diverse than in Peter and John-the one ardent and impulsive, the very embodiment of energy and vehemence; the other quiet and contemplative, fitted for nothing so well as the life of a recluse?

2. In calling. What callings could be more incongruous than those which Simon and Matthew had respectively chosen? The fiery patriot could brook no allegiance to an earthly ruler, but would do and dare anything to resist the Roman claim to impose taxation upon the people of God. But his fellow apostle had degraded himself, of his own free-will, to exact from his own flesh and blood the obnoxious tribute. Yet such was the comprehensive work which lay before the ministry of the Church, that a sphere was found in it for the tax gatherer no less than the tax hater; for the Jew who had sold his birthright as well as for their reconcilable nationalist. Jew and Greek, bond and free, rich and poor, men of every type and people, were destined to be embraced in the Catholic Church; and Jesus Christ foreshadowed the future when He welded together the most discordant elements in that first society of the Twelve Apostles.

II. Another thought of scarcely less importance arises out of the social position from which He made His choice. The Jewish Rabbis estimated the weight of their influence by the rank or wealth or learning of the pupils who sat at their feet. The first Teacher of Christianity aimed, on the contrary, at attracting the poorest of men. It may be urged that He had no alternative; that men in the position of Joseph and Nicodemus wine so reluctant to accept the call that, had He waited for their adherence, the apostolic roll would never have been filled up in His lifetime. But His choice of the poor and despised, the ignorant and unlearned, was based upon a principle which governed the whole of His life on earth; which selected for His birthplace the manger of a wayside khan, for His home a humble cottage, and for His early occupation the trade of an artizan, among a people intellectually of the lowest type in Palestine. It was in perfect consistency with all that had gone before that He should associate with Himself for the work of the ministry men of the humblest rank, who probably knew little more than their letters, and, judged by a human standard, were worthless for that unto which they were called … For the first three centuries the progress of Christianity was a gradual triumph of the lowly over the great, till, by the irresistible might of its weakness, it shook the world and compelled the master of legions to cast his crown at the foot of the Cross. Then was the wisdom of His choice demonstrated. (H. M. Luckock, D. D.)

The twelve

1. The sons of Jacob were twelve. The princes of the children of Israel were twelve. The fountains of Elim were twelve. The stones in Aarons breastplate were twelve. The loaves of shewbread were twelve. The spies sent by Moses into Canaan were twelve. The stones of the altar were twelve, The stones taken out of Jordan were twelve. The oxen which supported the brazen Laver in the temple were twelve. The stars on the crown of the woman in the Apocalypse are twelve. The foundations of the heavenly Jerusalem are twelve. The gates of the celestial city are twelve. The twelve tribes of Israel were the beginning of the Old Testament Church: the twelve apostles were the beginning of the New Testament Church, Hence both these numbers joined together describe the four and twenty elders, representing the entire Church in glory.

2. We have four lists of the apostles: in Matthew, in Mark, in Luke, and in the Acts. The order in which the names are given is not the same in all. It has been suggested that in the Gospels of Matthew and Luke they are enrolled chronologically in the order of their calling: whereas in Mark and in Acts the matter of personal influence is made the ground of that order which places Peter always first and Judas always last.

I. What were the characteristics of the twelve as a body.

1. They were men of good health. Mr. Talmage says: Christ did not want twelve invalids hanging about Him, complaining all the time how badly they felt. He leaves the delicate students at Jerusalem and Rome for their mothers and aunts to take care of, and goes down to the seashore, and out of the toughest material makes an apostleship. The ministry need more corporeal vigour than any other class. Fine minds and good intentions are important, but there must be physical force to back them. The intellectual mill wheel may be well built and the grist good, but there must be enough flood in the mill race to turn the one and to grind the other. And, yet, how many invalids in the pulpit have been stars of the first magnitude? Witness Robert Hall, McCheyne, and Robertson of Brighton, England.

2. They were men without power. They had no social or political rank.

3. They were laymen. This also is significant. Men of ecclesiastical or philosophical influence, who are committed to the support of a certain system of truth, are not free from prejudice. In the seventeenth century William Harvey discovered the circulation of the blood-a fact which no sane man disputes. And yet no physician forty years of age in that day accepted Harveys discovery. So great is the power of prejudice! These laymen, chosen by Christ, were unshackled ecclesiastically and philosophically. It appears unfortunate that Martin Luther was an ecclesiastic. His work had been more thorough, but for certain Church shackles which even his great soul was unable to shake off. Witness the Lutheran Creed and the present condition of Germany.

4. They were simple men. Now, Mohammed, for example, was not a simple man. He was a dissembler. Jesus of Nazareth calls no man common or unclean. AEsop was a slave. Protagoras was a porter. Terence was a slave. Horace was the son of a slave. Among the poets, Gay was apprentice to a draper and Prior was a tavern boy. Pope was the son of a draper, Keats of a livery stable keeper, and Chatterton of a sexton. Ben Jonson worked for his bread as a bricklayer.

II. Why did the Lord choose apostles?

1. In order to crowd into a brief public ministry as much work as possible. His public ministry was so brief, that but for the cooperation of the twelve He could not have spoken all the words of wisdom or done all the acts of mercy which crowned and crowded that eventful life. In the great religious movement of the last century in England, John Wesley evinced a sagacity superior to that of either Whitefield or his brother Charles, in securing co-workers and doing in general the work of an organizer. All great teachers have done the same. Witness Socrates, Peter the Hermit, Luther, Loyola, and Savonarola, of Florence.

2. In order to provide testimony after His death. The apostles were to bear public witness of all they saw and heard whilst remaining with Him. Christianity then is historic, and is a system of doctrines resting upon facts.

3. In order to establish a body of men who should bear the public seal of the Church, viz,: Miracles.

4. To shield, by miraculous power, feeble Churches. (W. F. Bishop.)

The ministerial office

Bishops and clergy are called to the ministry of Jesus Christ-

1. In order to work with Him, extend, complete, and continue His priesthood ripen earth.

2. To preach His Word, and make known His truth, and the mysteries of the kingdom of heaven. All ecclesiastical functions are denoted by preaching, because this is a principal duty of the clergy, and it is by means of the Word and instruction that the Church is established and perpetuated.

3. To be the physicians of souls, and apply themselves to heal their diseases.

4. To wage war with the devil, and destroy his kingdom. Whoever looks upon the ministerial office as a state of ease, and not of continual labour, understands but very little these words of Christ. (Quesnel.)

Christ and His disciples

A superhuman worker will have his own superhuman methods.

I. Christs methods. No man would have begun in such a way.

1. He wrote nothing. Plato has left us the description of his Ideal Republic-so men have always done; but the King of the only enduring kingdom wrote only once-in the sand, and not on parchment. Seneca penned his book on Morals for men to ponder; but the Christ who knew no sin, and whose precepts have been planted in every Christian civilization, simply spoke the precepts which in after years others should write down. The heavenly worker wrought in an unearthly way.

2. He chose unlettered men. When Carlyle speaks and Emerson ponders, the world puts its hand to its ear to catch even the lowest spoken truths; but it may be that some fisherman coasting the shore of Solway Firth, or some sower of seed on the fields of Concord, shall stand higher in Gods view than even the rugged Scotchman and the honoured sage of America. The Saviour of mankind, the Revolutionist of the ages, the Son of the Highest committed Himself, His power, His teachings, to twelve plain and hitherto unhonoured men, all of them common people, and all of them unlearned.

3. The character of the twelve. Judged from a human point of view, they were certainly unpromising men-slow of heart, dull of understanding, weak in action, and one false at heart. But time has shown that Christ made no mistake. By so much as His apostles characters were incomplete, and in so far as the Christian faith has ruled in the earth, even so His mysterious choice is vindicated beyond cavil. Upon them He stamped His own greatness.

II. The plan involved in Christs methods. Nothing Divine is ever done by chance. (G. R. Leavitt.)

The twelve

I. Christ thought fit to employ human agents in the promulgation of His religion.

II. Christ selected His agents by virtue of His own wisdom and authority.

III. Christ chose His trusted apostles from a lowly position of society.

IV. Christ appointed agents with various gifts, qualifications, and character.

V. Christ recognized and employed the special gift of His disciples in His own service.

VI. Christ qualified these agents by keeping them in His own society and beneath His own influence.

VII. Christ Himself commissioned and authorized these agents.

1. To preach the gospel.

2. To cast out devils. (J. R. Thomson, M. A.)

Christs choice of His helpers

The whole instruction of this story for our use now turns upon the word chose; for it reveals the fact that the sovereignty of God as well as His wisdom was in the procedure. So our several lessons need only to be stated in their order.

I. The earliest matter of notice is this: Our Lords policy was one of continuous reconstruction for our entire fallen humanity, and not merely an expedient for His own convenience.

1. For a purpose, He might have chosen death, instead of which He chose life. He could have taken the best of the race up into the air higher than Ararat, and held them safely, as it were, outside of the world, while He washed the wicked earth beneath them, and then put them back. He did that once; but, with a rainbow for a sign, He said He would never do it again. He evidently planned now to redeem sinners, not to destroy them.

2. For a method, He might have chosen a permanent incarnation; instead of which He chose a book. He was now finding men just to make and perpetuate the New Testament. Ours is a book religion, as cavillers call it. Christianity is the Bible, and the Bible is Christianity. In this form of procedure our Lord indicated that the chief of all approaches to the human conscience is through the reason, and this He intended to use for His end.

3. For the instruments, He might have chosen angels, instead of which He chose men. We see that He selected ordinary, poor, humble individuals from the lowliest callings. Hence, we admit they are subject to the same laws of estimate and criticism as other men. Not even inspiration changed their peculiar characteristics or their natural temperaments.

4. For a plan, He might have chosen unofficial representatives; instead of which He chose ordained officers, and organized a Church. Here, then, is the inalienable warrant for a fixed ministry in the Christian Church through all time.

II. The second matter of notice for us now is, that our Lords selection of His helpers implied great varieties of service in evangelizing the world, requiring diversities of gifts.

1. Observe the significant number of these men. It was large, to begin with, and exceedingly wide in its representative range.

2. Observe, likewise, the special histories of these men.

3. Observe that one of these men was a treacherous hypocrite, known from the beginning of his career.

III. The next matter of notice in this choice is that Jesus Christ fixed the wise order in arrangement that discipleship should in all cases come before apostleship.

1. These twelve men needed knowledge of the Divine purposes. That must be the reason why for so many months they mere kept patiently wandering alongside of our Lord, as He advanced in His public work.

2. They needed acquaintance also with human nature. They were to deal with men, women, and children.

3. These men needed the practical exercise of their teaching gifts under their Masters eye. So we learn that Jesus arranged that they should be with Him, before He might send them forth to preach (Mar_3:14).

4. They needed experience in actual dealing with masses of unorganized people.

IV. Once more, it is a matter of notice in this choice of helpers, that Jesus showed how previous gifts and education in other work can all be utilized under the gospel plan.

1. Recall the former occupations of these men.

2. Bear in mind with what painstaking Christ impressed on them the one principle that all success in evangelical work demands immediate and entire consecration (Luk_5:11; Luk_5:28).

3. Then see that instantly, and ever afterwards, their training told.

V. Finally, it is a matter of notice that in His choice of such helpers our Lord give the best of all counsel and example for every man who seeks to be useful in the Church of God.

1. Let Christian people remember that the Divine purpose, the plan of procedure, the end to be secured, the selection of instruments-all these, so finely illustrated that memorable morning beside the Sea of Galilee, remain exactly the same, unchanged through the ages. The conditions of effective working are quite unaltered. Hence this primitive wisdom is priceless.

2. Let the churches have confidence in their own machinery, and be content with New Testament methods of evangelization. There is no necessity for fresh excitements, and there is no advantage in looking for them.

3. Let those who desire to take up Christian endeavour for a life work bear in mind that training time is by no means for any one lost time.

4. Let the whole world know that what is wanted first and last and always is a thorough consecration of what one has to the Lord Jesus Christ. (C. S. Robinson, D. D.)

Christs workers varied

Note the variety of character among the twelve chosen. Every stone in a building is not alike, yet room is found for all-each in its own place. A painting is made up of many colours. Christ will find room in His temple for all who come to Him. (Anon.)

God employs little and lowly apostles

Look at yonder sun. God made it, and hung it up there in the sky that it might give light to our world. But the light which this sun gives comes to us in tiny little bits, smaller than the point of the finest needle that ever was made. They are so small that hundreds of them can rush right into our eyes, as they are doing all the time, and not hurt them the least. Here we see how God makes use of little things, and does a great work with them. And then look at yonder ocean. The waves of that ocean are so powerful that they can break in pieces the strongest ships that men have ever built. And yet, when God wishes to keep that mighty ocean in its place, He makes use of little grains of sand for this purpose. Here again we see how God employs little things, and does a great work with them. And we find God working in this way continually. Let us look at one or two illustrations. What a plant did:-A little plant was given to a sick girl. In trying to take care of it the family made changes in their way of living which added greatly to their comfort and happiness. First they cleaned the window, that more light might come in to the leaves of the plant. Then, when not too cold, they opened the window, that fresh air might help the plant to grow; and this did the family good as well as the plant. Next, the clean window made the rest of the room look so untidy, that they washed the floor, and cleaned the walls, and arranged the furniture more neatly. This led the father of the family to mend a broken chair or two, which kept him at home several evenings. After this he took to staying at home with his family in the evenings instead of spending his time at the tavern; and the money thus saved went to buy comforts for them all. And then, as their home grew more pleasant, the whole family loved it better than ever before, and they grew healthier and happier with their flowers. What a little thing that plant was, and yet it was Gods apostle to that family! It did a great work for them in blessing them, and making them happy. And that was work that an angel would have been glad to do. (Dr. Newton.)

Power to cast out devils

In China, both heathen and Christian agree in marking off certain cases, which occur not infrequently, as distinctly cases of spiritual possession. The Chinese have names for insanity, and for the various forms of nervous and mental disease, and they distinguish sharply between all these and another very different condition in which the patient is said to be possessed of devils. Miss Cumming tells us the symptoms are so precisely those which were thus described in Biblical times, that foreigners, after vainly seeking for some medical term to express the condition of the victim, are fain to accept the Chinese solution. They find a being apparently mad, foaming at the mouth, tearing off every shred of raiment, and wildly appealing to God to let her (or him) alone. These poor afflicted ones are brought to the Taoist and Buddhist priests, who perform tedious and expensive exorcisms, which are continued indeed until the paroxysm abates, and are renewed after the same fashion when it returns. Miss Cumming says, In a considerable number of cases such as these, the native Christians have been appealed to by their heathen neighbours to see whether they could do anything to help them; and these, remembering how of old those who had faith in the Master were enabled to cast out the spirits by His word, have sought to follow in their wake, and, taking up their position beside him that was grievously tormented with a devil, have thus wrestled in prayer with passionate earnestness, pleading that the true God would reveal His power in the presence of the heathen, and concluding with the apostolic words, In the name of Jesus Christ! command thee to come out. Again and again their prayer has been granted, the wild tempest has been allayed, and the sufferer lulled to a condition of deep peace, whence, after a while, he has arisen to go forth clothed and in his right mind to tell his heathen brethren of the marvellous way in which he has beta cured, and, in short, to become from that hour a faithful worker in the Masters cause. (See Wanderings in China, by C. F. Gordon Cumming.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 3:13. He goeth up into a mountain — Thus Luke also represents him as retiring to a mountain for solemn prayer, and indeed continuing all night in that duty, before he made choice of twelve out of his disciples, and appointed them to be apostles: thereby showing, that much consideration and prayer ought to precede and accompany the choice and ordination of persons for ministers, and that nothing in so important a business should be done rashly. And calleth unto him whom he would — With regard to the eternal states of men, God always acts as a merciful Saviour and just Lawgiver, Governor, and Judge. But with regard to numberless other things, he seems to us to act as a mere Sovereign.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 35. — JESUS WITHDRAWS TO A MOUNTAIN; THE TWELVE CHOSEN, Mar_3:13-19.

(See notes on Mat_10:2-4.)

13. Calleth… whom he would — From the multitude before him at the mount he names and selects which he pleases. He chose them, not they him. Yet he chose with discerning power, knowing their character and state of heart. They came unto him — He named those who became his twelve, and from the crowd each one stepped forth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL AND EXEGETICAL NOTES

Mar_3:14. Ordained.—Made, or set apart. The twelve were now singled out for closer attendance upon Him, and special instruction in His method of work. Their solemn “ordination” came afterwards (Joh_20:21-22). Twelve.—“The number twelve symbolises perfection and universality. Three indicates what is Divine; four, created things. Three multiplied by four gives twelve, the number of those who were to go forth as apostles into the four quarters of the world—called to the faith of the Holy Trinity.”

Mar_3:17 Boanerger.—It is uncertain whether each of them bore the name “Son of thunder,” or whether “Boanerges” was a dual name given to the pair, as the name “Dioscuri” was given to Castor and Pollux. It is also uncertain why the brothers were thus named; but we may bq sure it was not in any case intended as a term of reproach. Perhap it was suggested by some peculiarity in voice or manner of delivery which arrested attention and lent conviction to their preaching.

Mar_3:18. Simon the Canaanite.—Cananite, or Cananæan. An Aramaic word, signifying zealot. See Mat_10:4; Luk_6:15; Act_1:13. Jerome says that his name preserves a reference to the place of his birth (Cana) as well as to his zeal. “No name is more striking in the list than that of Simon the Zealot, for to none of the twelve could the contrast be so vivid between their former and their new position. What revolution of thought and heart could be greater than that which had thus changed into a follower of Jesus one of the fierce war-party of the day, which looked on the presence of Rome in the Holy Land as treason against the majesty of Jehovah, a party fanatical in their Jewish strictures and exclusiveness?”

Mar_3:19. Betrayed.—Delivered, or surrendered. Same word used in Rom_8:32 of the Father’s surrender of the Son, whom He “delivered” into the power of men, in order that He might “deliver” mankind from the power of Satan.

MAIN HOMILETICS OF THE PARAGRAPH.—Mar_3:13-19

(PARALLELS: Mat_10:1-8; Luk_6:12-16.)

Choice and commission of the twelve.—It is recorded of Israel’s first king, while still in the zenith of his royal estate, that when he saw any strong man or any valiant man he took him unto himself, and thus recruited the ranks of the Lord’s host (1Sa_14:52). So here does the true King of Israel and of all men call to Himself twelve choice spirits—the best material to be found in His band of followers—in order that they may be trained under His personal supervision in the true principles of spiritual warfare, and form the nucleus of the heavenly kingdom which He has come to set up on earth. “The appointment of the twelve apostles was in an especial sense an act which marked the inauguration of that kingdom, an act by which our Lord represented the assumption of the powers which belonged to Him as the true Sovereign of the theocracy, for which all the institutions of Judaism were understood by the people of Israel themselves to have been but preparatory.” As at other critical times in His ministry, so now, the Pattern Man consecrates Himself to this great work by prayer (Luk_5:12). He also directs the whole body of the disciples to pray the Lord of the Harvest that He would send forth labourers into His harvest (Mat_9:38); and ever since, from the ordination of Matthias to the present time, the Church has sought the special guidance of the Holy Spirit, by prayer and fasting, before proceeding to the laying on of hands.

I. The choice of the twelve.—The ministry in the apostles derived its origin and commission, not from the. Church or from the people, but from Christ. It was in the power of Christ to have called all His people together, and bid them choose their future rulers from amongst themselves; but He did not do so—they were chosen by Christ alone, who Himself designated them, and afterwards breathed upon them when He ordained them with full apostolic power. And when it pleased Christ to raise up two other apostles, it was by the Holy Ghost saying, “Separate Me Barnabas and Saul for the work whereunto I have called them”; and the latter expressly disclaims any commission from the people (Gal_1:1).

II. The men chosen.—

1. The most noticeable thing is the disproportion between their natural abilities and the work they were set to do. All other great leaders of thought have striven first to secure the adherence of men “whose vigorous character or commanding position would give them a certain influence over the men of their time.” It was not so with Christ. “The channels through which His influence was to be conveyed were such as could contribute nought to its fulness; the fibres along which the electric current of His own impulsive energy was to run were to be simply passive in the transmission.” Passing by the courtier and the soldier, the noble and the sage, He selected His first ministers from classes not indeed oppressed by want, but lowly and unsophisticated and of little account in the world’s eyes.

2. Yet among the twelve, all drawn from the lower ranks of society, there was evidently great diversity of character. Each was a man of marked individuality. Notes on their personal characteristics will be found in the Outlines and Comments on the Verses

III. Their commission.—

1. “That they should be with Him”—observing His demeanour, and His manner of conveying instruction both by word and act; treasuring up in their minds the heavenly principles by which He was ever actuated; drinking in, little by little, some portion of the Divine Spirit which was given to Him without measure.

2. “That He might send them forth to preach”—to proclaim to all, high and low, rich and poor, the glad tidings of salvation through faith in Him.

3. “To have power to heal sicknesses, and to cast out demons”—thus carrying on the war begun by Him against the devil and all his works, a war in which “there is no discharge” until the kingdom of darkness is utterly destroyed, and the kingdom of God and of His Christ is universally established in its place.

Mar_3:14. Unrecorded workers and heroes.—Half of these twelve are never heard of again as doing any work for Christ.

I. This peculiar and unexpected silence suggests the true worker in the Church’s progress—not man, but Christ.—Men are nothing except as instruments and organs of God. He is all.

1. How this should deliver us from all over-estimate of men, to which our human affections and our feeble faith tempt us so sorely!

2. What confidence it ought to give us as we think of the tasks and fortunes of the Church! One man with Christ to back him is always in the majority.

II. This silence of Scripture as to so many of the apostles may be taken as suggesting what the real work of these delegated workers was.—The one thing that must be found in an apostle was that he should have been in familiar intercourse with Christ during His earthly life, both before and after His resurrection, in order that he might be able to say, “I knew Him well; I know that He died; I know that He rose again; I saw Him go up to heaven.” For such a work there was no need for men of commanding power. Plain, simple, honest men who had the requisite eyewitness were sufficient. The sharpest weapon which any can wield for Christ is the simple adducing of his own personal experience. Christ is the true worker, and all our work is but to proclaim Him, and what He has done and is doing for ourselves and for all men.

III. We may gather the lesson of how often faithful work is unrecorded and forgotten.—

1. For most of us, our service has to be unnoticed and unknown. The earnestness and the accuracy with which we strike our blow are all important; but it matters nothing how far it echoes.

2. The magnitude of our work in men’s eyes is as little important as the noise of it. Were the Peters and the Johns more highly favoured than the others? Was their work greater in His sight? Not so. To Him all service done from the same motive is the same, and His measure of excellence is quantity of love and spiritual force in our deeds, not the width of the area over which they spread.

3. All service done for the same motive in the same force is of the same worth in His eyes. “Small service is true service while it lasts.”

IV. Forgotten work is remembered, and unrecorded names are recorded above.—

1. The forgotten work and workers are remembered by Christ.

2. The forgotten and unrecorded work lives, too, in the great whole. The fruit of our labour may perhaps not be separable from that of others, any more than the sowers can go into the reaped harvest-field and identify the gathered ears which have sprung from the seed that they sowed, but it is there all the same; and whosoever may be unable to pick out each man’s share in the blessed total outcome, the Lord of the Harvest knows, and His accurate proportionment of individual reward to individual service will not mar the companionship in the general gladness, when “he that soweth and he that reapeth shall rejoice together.”

3. The forgotten work will live, too, in the blessed results to the doers. Habits are formed, emotions deepened, principles confirmed, capacities enlarged, by every deed done for Christ, which make an over-measure of reward here, and in their perfect form hereafter are heaven. Nothing done for Him is ever wasted. “Thou shalt find it after many days.”—A. Maclaren, D.D.

OUTLINES AND COMMENTS ON THE VERSES

Mar_3:13-14. Christ’s call and man’s response.—

I. Christ’s call here is—

1. Addressed to those whom He has already tested.

2. A call to higher service and heavier responsibility. Hitherto they have been learners; henceforth they are to be teachers and healers as well.

II. Those called responded—

1. Of their own free will. The only constraint Christ ever uses is that of love.

2. Promptly. They answer to their names like soldiers at roll-call—only waiting for orders—ready to do or die.

3. Openly. Secret discipleship, besides being cowardly and mean, thwarts the very object Christ has in view—which is, the transformation of mere followers into apostles, the conversion of the world by the instrumentality of men.

Apostleship from discipleship.—Out of the heart of the discipleship came the apostleship.

1. Disciple means learner. The idea rests entirely between two persons, the teacher and the scholar. It involves nothing but the receiving of knowledge by some one docile mind. But apostle means missionary. Its idea is utterance or sending forth. What the disciple has drunk into his own satisfied soul, the apostle is to carry abroad, wherever there are men to hear it. When, then, Jesus turned His disciples into apostles, you see what an event it was. It was really the flowering of that gospel which He had been pouring into them through all their discipleship. The plant fills itself with the richness of the earth. No noise is made. The whole transaction lies between the plant and the rich earth that feeds it through its open roots. All is silent, private, restricted. But some day the world looks, and, lo! the process has burst open. Upon the long-fed plant is burning a gorgeous flower for the world to see. The earth has sent its richness through the plant to enlighten and to bless the world. The disciple has turned to an apostle.

2. Notice, when Jesus took this great step forward, He did not leave behind His old life with His disciples. He chose out of the number of His disciples twelve, whom also He named apostles. They were to be disciples still. They did not cease to be learners when He made them missionaries. The plant does not cease to feed itself out of the ground when it opens its glorious flowers for the world to see. All the more it needs supply, now that it has fulfilled its life. And so this great epoch in the Christian Church was an addition, not a substitution.

3. It is out of the very heart of the discipleship that the apostleship proceeds. It is the very best, the choicest, as we say, of the disciples that are chosen to be apostles. Always it is the best of the inward life of anything, that which lies the closest to its heart and is the fullest of its spirit, which flowers into the outward impulse which comes to complete its life. It is the most truly thorough learning which by-and-by begins to be dissatisfied with its own learned luxury, and to desire that all men should have the chance of knowledge. It is the most true refinement that believes in the possible refinement even of the coarsest man. The heart of any good thing is catholic and expansive. It longs to give itself away, and believes in the capacity of all men to receive it.—Bishop Phillips Brooks.

Mar_3:14-15. Christian privilege and power.—

I. The Christian’s privilege—

1. To preach, filling Christ’s place, doing Christ’s work, obeying Christ’s word.

2. The subject of this preaching. Proclaiming the advent of God’s kingdom on earth.

II. The Christian’s power—

1. In the manifestation of Christian sympathy for the afflicted.

2. In the uplifting of earnest prayer and supplication for the souls of men.

3. In the possession and disposal of his substance to compass both these objects, and exhibit by his works his faith.

The best endowment.—We need not regret that we have not the power to work miracles: we have something better. We have the living, life-giving Word of God. We have the promise of the Spirit; and by the Word and the Spirit moral miracles are being wrought every day. Preach and pray; plant and water: God will give the increase.

Sufficient equipment for every emergency.—At first the apostles had a smaller gospel (they had not got the Cross to preach) and a larger power of miracles; afterwards less miracles, but more gospel; but always a sufficient equipment. You have not to make bricks without straw; Christ gives you “power” for every duty.—R. Glover.

Mar_3:15. From temporal to spiritual.—How is it that the common-sense view of Christian Missions, on the principle of acting first on men’s secondary motives by relieving their temporal distresses, and as that principle is sanctioned by the practice of Christ and His apostles, has so much been lost sight of in the foreign operations of our Church? Of all human qualifications for a missionary’s Divine work, I should say that the knowledge of medicine was the most likely, under God’s blessing, to prove useful “to the furtherance of that gospel” which is the healing of men’s souls (Col_4:14; 2Co_8:18).—J. Ford.

Mar_3:16-19. The apostles.—

1. Points in which the apostles were alike.

(1) Social position: neither very poor nor very rich. Wealth, rank, high worldly position, are not necessary in order to employment and usefulness in the cause of God; and vice versâ.

(2) Mental attainments: neither very learned nor very ignorant. Scholarship, the very highest, may be consecrated to the service of Christ; but is not indispensable to Christian usefulness.

(3) Religious characters: in the main, sincere, yet defective.

(4) Business aptitudes. So far as we know, they were all called from real business life.

2. Points in which they were manifestly different. There was no one distinct mental type, and no one special mental characteristic is of exclusive or predominant importance for Christian service. All ministers are not of the same order of mind. Some are noted for the predominance of the imaginative; some of the logical; some of the metaphysical; some of the emotional; some, we might almost say, of the intuitional propensity or power. Souls are saved, instrumentally, by men as men, and not by men just as reasoners, scholars, poets, orators, etc.—G. J. Adeney.

The apostles were plain men who had not been perverted by the false philosophies, traditions, and morals of the day. They were mostly working men, business men, practical men, but of great variety of early training, and of business life. Some were poor; some were comparatively well off; some belonged to country villages, some to the city; several were fishermen; one was a publican, one a zealot. They were men of ability; there were great possibilities in them. Christ transformed common men into apostles, the foundation stones of the New Jerusalem, the leaders of the kingdom that was to transform the world. The charcoal was changed into diamonds. They were far from faultless, but the faults were flaws in a jewel, not the crudeness of the charcoal.—F. N. Peloubet, D.D.

Relationships among the apostles.—The difficulties connected with tracing the family descent or possible relationship between the apostles are so great that we must forego all hope of arriving at any certain conclusion. But these points seem clear. First, it appears that only the calling of those to the apostolate is related, which in some sense is typical, viz. that of Peter and Andrew, of James and John, of Philip and Bartholomew (Nathanael), and of Matthew the publican. Yet, secondly, there is something which attaches to each of the others. Thomas, called Didymus (“twin”), is closely connected with Matthew. James is expressly named as the son of Alphæus or Clopas. This we know to have been also the name of Matthew-Levi’s father. But, as the name was a common one, no inference can be drawn from it, and it does not seem likely that the father of Matthew was also that of James, Judas, and Simon, for these three seem to have been brothers. James is designated by St. Matthew as Lebbæus, from Lebh, a heart, and is also named Thaddæus, a term which we would derive from Thodah, praise. In that case both Lebbæus and Thaddæus would point to the heartiness and the thanksgiving of the apostle, and hence to his character. St. Luke simply designates him Judas of James, i.e. the brother (less probably, son) of James. Thus his real name would have been Judas Lebbæus, and his surname Thaddæus. Closely connected with these two is Simon, surnamed Zelotes or Cananæan, both terms indicating his original connection with the Galilean Zealot party. His position in the Apostolic Catalogue, and the testimony of Hegesippus (Euseb., H. E., iii. 11; iv. 22), seem to point him out as the son of Clopas, and brother of James, and of Judas Lebbæus. These three were, in a sense, cousins of Christ, since, according to Hegesippus, Clopas was the brother of Joseph, while the sons of Zebedee were real cousins, their mother Salome being a sister of the Virgin. Lastly, we have Judas Iscariot, or Ish Kerioth, “a man of Kerioth,” a town in Judah (Jos_15:25). Thus the betrayer alone would be of Judean origin, the others all of Galilean; and this may throw light on not a little in his after-history.—A. Edersheim, D.D.

Three groups of apostles.—It can hardly be without significance that in all the apostolic lists they are divided into the same three groups.

1. In the first group we should naturally expect to find the men of the largest and strongest make—those whose capacity and force of character would fit them to lead the rest. And this expectation is justified. Peter and Andrew, James and John, are the natural leaders of the apostolic company. We might almost call them the Boanergic group, so marked and emphatic is the strain of passion in their service.

2. In the second group are the reflective men. Philip is the leader, and he was a man who would rather see than believe. They are excellent and thoughtful men, but they will not do much for the world apart from men of a more forward and adventurous spirit than their own.

3. The third we may call the Hebraistic or practical group.

(1) They held stoutly to the old Hebrew forms of truth and righteousness, and were at least as much Hebrew as Christian to the end.

(2) They were also men of practical gifts. This is especially seen in Judas—a man chosen to carry the bag because he was careful, prudent, busy, good at buying and selling, conversant with the world.—T. T. Lynch.

Mar_3:16. Simon, son of Jonas (Mat_16:17; Joh_21:15-17), was surnamed Peter = a rock, by our Lord (Luk_6:14; Joh_1:42; Mat_16:18 f.), was a fisherman by occupation (Mat_4:18-19; Luk_5:3-12; Mat_17:27; Joh_21:3); originally of Bethsaida (Joh_1:44; Joh_12:21), afterwards of Capernaum (Mar_1:21; Mar_1:29); a married man (Mar_1:30; 1Co_9:5); eager and impetuous, and with feelings easily roused (Luk_5:8; Mat_14:28; Mat_16:16; Mat_26:33; Luk_22:61-62; Joh_13:6; Joh_13:9; Joh_13:37; Joh_21:7); one of the three with our Lord at the raising of Jairus’ daughter (Mar_5:37), at the Transfiguration (Mat_17:1; 2Pe_1:16-19), and in the Garden of Gethsemane (Mat_26:37). He denied our Lord with oaths and curses (Mat_26:69-75), but was pardoned and restored (Mar_16:7; Luk_22:31-32; Joh_21:15-18); preached on the day of Pentecost (Act_2:14; Act_2:38); healed the lame man (Act_3:4; Act_3:6-7); spoke before the Sanhedrin (Act_4:8; Act_4:19; Act_5:29); reproved Ananias and Sapphira (Act_5:3-4; Act_5:8-9); was followed by multitudes (Act_5:15-16); confirmed in Samaria (Act_8:14; Act_8:17); healed a man long sick (Act_9:33-34); raised a dead woman to life (Act_9:40-41); had a vision, declaring God’s will concerning the admission of the Gentiles (Act_10:9; Act_10:17); admitted Cornelius and his company into the Church (Act_10:46-48); was reproved by St. Paul (Gal_2:11-15). His death was foretold by our Lord (Joh_21:18-19), and he is said to have been crucified at Rome with his head downwards. He is known in Christian Art by the key or keys (Mat_16:19).—W. F. Shaw.

Simon Peter.—In a Continental picture-gallery there are to be seen, side by side, the first and the last works of a great artist. The first is very crude and faulty; the last is a masterpiece. The contrast shows the result of long culture and practice. So in this verse we have two pictures. “Simon” shows us the rough fisherman of Galilee—ignorant, rash, blundering. “Peter” shows us the apostle in his Pentecostal strength—the courageous leader, powerful speaker, brave martyr. It is not hard, remarks an American writer, to take roses, lilies, fuchsias, and all the rarest flowers, and with them make forms of exquisite beauty; but to take weeds, dead grasses, dried leaves, trampled and torn, and faded flowers, and make lovely things out of such materials, is the severest test of skill. Yet that is what Christ is always doing. He takes the poorest stuff—despised and worthless, outcast of men ofttimes; and when He has finished His gracious work we behold a saint whiter than snow.

Mar_3:17. James and John, like Simon, were fishermen (Mat_4:21-22; Joh_21:2-3), in somewhat better circumstances, possibly, than some of the apostles (Mar_1:20); surnamed Boanerges, or “sons of thunder” (Mar_3:17), on account of their fiery zeal (Luk_9:52-55); were with our Blessed Lord at the house of Jairus, on the Mount of Transfiguration, in the Garden; were ambitious (Mat_20:20-24), but did drink of Christ’s cup of suffering, and were baptised with His baptism of blood, James being a martyr in deed, John a martyr in will, James being the first of the apostles who was put to death for Christ’s sake and the gospel’s (Act_12:2), John dying in extreme old age, the last of all the apostles, after having suffered persecution and exile to Patmos (Rev_1:9), after having been cast into a cauldron of boiling oil and escaping unhurt, and after having drunk of a poisoned cup and felt no harm (cf. Mar_16:18). John lived on at Ephesus unto extreme old age, until men even began to say that he should not die (Joh_21:23), and until he was so feeble that he was obliged to be carried through the streets in a litter, when, as the Christians crowded round him to receive his blessing, his one constant word of exhortation to them was, “Little children, love one another.”—W. F. Shaw.

Mar_3:18. Andrew, one of the first two to follow Christ (the other was probably John), has been called “the usher” of the Apostolic College. It seems as if his strong point was a certain tact for bringing people together (Joh_1:42; Joh_6:8; Joh_12:22). Probably he was of an unobtrusive and a practical turn of mind, ready at all times to perform those little offices of kindness and love on which the happiness of life so much depends. He is said to have preached in Scythia and Sarmatia (i.e. Poland and Southern Russia), and to have suffered martyrdom by crucifixion at Patræ, in the north of the Peloponnese of Greece.

Philip was a sincere but timid seeker of the truth: one of those who can hardly walk alone in the world, and need the support and sympathy of a friend, in good report and evil report. The moment he has been found by Jesus, he goes and confers with a friend, and brings him to judge whether or no He be the Christ (Joh_1:45-46). He can hardly dare approach our Lord in behalf of some strangers without getting one of his brethren to go with him (Joh_12:22). It is said that he preached the gospel in Asia Minor more particularly, and suffered martyrdom at Hierapolis in Phrygia.

Bartholomew is generally supposed to have been the same person as Nathanael, who was a friend of Philip before they both became followers of Christ (Joh_1:45-46). St. John always couples Nathanael, as the other Evangelists do Bartholomew, with Philip; and while they never mention Nathanael, he never mentions Bartholomew, but speaks of Nathanael instead. He belonged to Cana of Galilee (Joh_21:2); was highly commended by Christ (Joh_1:47); and was one of the seven who saw the Lord by the Sea of Tiberias (Joh_21:1-2). He is said to have preached the gospel in Armenia, converted the Lycaonians, afterwards visited the extreme confines of India, and finally to have been flayed alive by order of Astyages, King of Armenia; for this reason he is represented in Christian Art with a flaying-knife, and often also as holding the gospel in his hands.

Obscure Christians.—Bartholomew was one of the obscure, unknown Christians. Yet these men make up the army of God. It is the aggregate of small things that makes life. It is the stream of pennies that fills the treasury of God. The numberless leaves make the forest; the innumerable sands bound the sea. Not brilliant efforts, but repeated efforts, carry on the world’s progress. Thread by thread the cloth is woven; rail by rail the bands of steel encircle the earth; brick by brick the city is built. The one-talented men, like Bartholomew, make the world and the Church. The important people are the privates rather than the generals, the machinists rather than the mechanics, the ploughmen rather than the agriculturists, the pioneers rather than the emigrant agents, the loomsmen rather than the overseers, the faithful men of mediocrity rather than the brilliant men of genius.

Matthew.—The choice of Matthew, the man of business, is chiefly explained by the nature of his Gospel, so explicit, orderly, and methodical, and, until it approaches the Crucifixion, so devoid of fire.—Dean Chadwick.

Thomas is mentioned four times in the Gospels, apart from the record in the lists of apostles. These notices show us—

1. His great love for Christ (Joh_11:16).

2. His inquiring spirit (Joh_14:5).

3. That he, like the rest, would not believe in the resurrection of Christ until he had actually seen Him (Joh_20:24-25).

4. That the sight of the Risen Lord not only restored his faith, but brought absolute conviction of Christ’s Godhead (Joh_20:28).

James the son of Alphæus or Clopas (Joh_19:25), and Mary the sister of the blessed Virgin Mary, hence called “the brother,” i.e. cousin of the Lord (Mat_13:55; Mar_6:3; Gal_1:19), called also “the little” (Mar_15:40). We know little of him till after the Resurrection, when our Lord vouchsafed to appear specially to him (1Co_15:7), doubtless to instruct him in the things pertaining to the kingdom of God, and to the office of Bishop of Jerusalem, to which he was about to be chosen. For we find him occupying this position (cp. Act_9:27, with Gal_1:18-19; Act_12:17; Act_15:13; Act_15:19; Gal_2:9; Gal_2:12; Act_21:18), and indeed held in such esteem by the people of Jerusalem that he was called “James the Just.” He is the author of the Epistle which bears his name—was martyred by being cast down from the battlement of the Temple, stoned, and finally despatched with a fuller’s club, as he was praying for his murderers.—W. F. Shaw.

Mar_3:19. Judas.—In the life of Judas there was a mysterious impersonation of all the tendencies of godless Judaism, and his dreadful personality seems to express the whole movement of the nation which rejected Christ. We see this in the powerful attraction felt toward Messiah before His aims were understood, in the deadly estrangement and hostility which were kindled by the gentle and self-effacing ways of Jesus, in the treachery of Judas in the garden and the unscrupulous wiliness of the priests accusing Christ before the governor, in the fierce intensity of rage which turned his hands against himself and which destroyed the nation under Titus. Nay, the very sordidness which made a bargain for thirty pieces of silver has ever since been a part of the popular conception of the race. We are apt to think of a gross love of money as inconsistent with intense passion; but in Shylock, the compatriot of Judas, Shakespeare combines the two.—Dean Chadwick.

Judas among the twelve a sign of—

1. The all-endeavouring love of Christ.

2. The greatness of human depravity.

3. The dangers of the spiritual office (or of a mere external connexion with the Lord) without perfect fidelity in the spiritual life (an internal union with Him).

4. The aim and end of the Church—not a community of perfect saints, but of redeemed men.—J. P. Lange, D.D.

ILLUSTRATIONS TO CHAPTER 3

Mar_3:14. Preaching.—The more lax, the less laboured the style, the nearer it comes to colloquial language, the better. I am convinced that one of the things which make my ordinary sermons tell from the pulpit is this very circumstance—that I write precisely as I would talk, and that my sermons are as nearly as possible extemporaneous effusions.… When the Archdeacon and Mr. Watson say the sermon will (D.G.) do good, though not add to my character as an author, I hesitate not for one moment to publish: for what does my character signify? and how gladly would I sacrifice all its respectability as a writer, to do good to a single soul!—From a letter of Dean Hook.

Solemnity of preaching.—Dr. John Brown, speaking of a minister’s leaving his people for another pastorate, says that he mentally exclaims, “There they go! when next we meet it will be at the Judgment!”

Qualifications of a good preacher.—Ten qualifications are given of a good preacher by Luther. He should be able to preach plainly and in order. He should have a good head. Good power of speech; a good voice; and a good memory. He should be sure of what he means to say, and be ready to stake body and life, goods and glory, on its truth. He should know when to stop. He should study diligently, and suffer himself to be vexed and criticised by every one.

Mar_3:18. St. Matthew’s example led to one of the holiest lives recorded in the annals of the early Church. One of the most able and useful men in the North African Church was the Bishop Nulgertius. He had been a receiver of taxes, but one day it occurred to him, “May not I, like Matthew, become from a tax-gatherer a preacher of the gospel?” Accordingly he renounced his worldly employment, sought Holy Orders, and was ultimately a most useful bishop.

Mar_3:19. Judas an evidence to the worth of Christianity.—That which is most valuable and excellent in itself is most liable to be counterfeited. And it is no disparagement to a real diamond, a pure piece of gold, or a genuine bank-note, that they are liable to be imitated. We should act in the one case as we do in the other—be upon our guard against deception, learn to distinguish between the precious and the vile, and set a greater value upon that which we find pure and genuine.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

FIFTH SECTION

CONFLICT OF JESUS WITH THE UNBELIEF OF HIS GALILÆAN COUNTRYMEN, AND WITHDRAWAL INTO THE VILLAGES

Mar_3:13 to Mar_6:6

________

Beginning of the Conflict. The Lord providing Himself Helpers, in the Calling of the Apostles. Mar_3:13-19

(Parallels: Mat_10:1-8; Luk_6:12-16)

13And he goeth up into a [the] mountain, and calleth unto him whom he would: and they came unto him. 14And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15And to have power to heal sicknesses, 4and to cast 16 out devils. And Simon he surnamed Peter; 17And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder; 18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, 5 19And Judas Iscariot, which also betrayed him: and they went into a house.

EXEGETICAL AND CRITICAL

Mar_3:13. See on the parallels.—Into a mountain.—Not “up into the mountain of that locality,” for the locality was the margin of the sea; but it is used in accordance with the relations of the land in Palestine, and the phraseology concerning it: going up into a mountain, in contradistinction to abiding in the narrow vales or low strips of land. And it is to be observed that the expression is used to signify a withdrawal of the Lord, especially for solitary devotion.—And calleth unto Him.—The manner of the call is not defined, whether sending for them, or otherwise. The main point is the free choice of the Twelve out of the rest of the discipleship. Meyer supposes that Jesus made first a larger selection, and then in Mar_3:14 the narrower choice. But there is nothing to hinder our regarding Mar_3:14 as expressing the more specific end of the call, that is, the appointment and mission.

Mar_3:16. And Simon He surnamed Peter.—Some cursive MSS. have πρῶτον Σίμωνα. According to De Wette, Mark passed over the statement of Peter’s call, because the change of name was to him of special moment. But we may regard the statement of Peter’s call as included in the ἐπέθηκε. Thus Christ added, not merely to his name but rather to his general vocation, the distinguishing name of Peter. On account of these distinguishing names, Andrew follows in the fourth rank, after the two sons of Zebedee. The solemn appendage of the name in this place does not contradict the preliminary naming of Simon, which had taken place before, Joh_1:42.

Mar_3:17. Boanerges: בְּכֵי רֶגֶשׁ; in Aramæan, the sheva being equivalent to oa. The רֶגֶשׁ, in Hebrew meaning a threatening people (Psa_55:15), in Syriac meant thunder.—That the name refers to the event mentioned in Luk_9:54 (according to Calmet, Heumann, etc.), is not contradicted by the supposition that it must have been a surname significant of praise, and not of blame. Comp. on this point the notes on Matthew. According to the ancients, the sons of Zebedee were so termed as μεγαλοκήρυκες καὶ θεολογικώτατοι (Theophylact, and others), because thunder is the ordinary symbol of solemn and profound utterances. We understand the expression to refer to the fiery, grand, sublime spirit, which found its utterance in correspondingly high, strong, and pregnant words. That the name was not habitually used, like the name Peter, may be explained by the fact that it was a collective one. It was distributed later, or merged in the several dignities of the first apostolical martyr, and the disciple who lay on the Lord’s bosom, the last great Evangelist.

Mar_3:18. Canaanite.—Though the form of the surname has in it something unusual, yet it is easily explicable by the term ζηλωτής in Luke, and the accompanying reading κανανίτης.

Mar_3:19. And they went into a house.—For the chronology, Comp. the notes on Matthew. The Evangelist’s arrangement here is not according to time, but regulated by a classification of the facts. For the circumstance described does not, as Meyer thinks, fall into the period after the return from the Sermon on the Mount, but into a later period, when Christ’s work in Galilee was drawing to its close. According to Ewald, an original form of Mark might have introduced, before this return, the Sermon on the Mount, and the narrative of the nobleman in Capernaum. These, and similar suppositions of Hilgenfeld, we have sufficiently dealt with in our introductory account of this Evangelist. Finally, it does not follow from their coming into a house, that the ensuing discourse took place in that house.—[“The true sense is most probably that given in the margin of the English Version, and long before by Wiclif, they came home, i. e., returned to Capernaum again as their headquarters, and the centre of their operations. Comp. εἰς οἶκον in Mar_2:1.” Alexander in loc.—Ed.]

DOCTRINAL AND ETHICAL

1. Comp. on the parallels.—It is characteristic of Mark, that he gives prominence here to the sons of thunder. On the fiery zeal of John, comp. Gerlach, p. 118. “The peculiarity of John was pure simplicity, and also glowing, fiery zeal; this having been at first disturbed by impure passion (Mar_9:38; Luk_9:54), but sanctified afterwards by inward love to Christ. His epistles contain some of the sternest passages in the New Testament. See 1Jn_2:22-23; 1Jn_3:8; 2Jn_1:7-11. Comp. also the Seven Epistles in the Apocalypse. Church history also records many things concerning his sacred zeal.” And then Gerlach introduces the narrative of John’s hastily leaving the bath in which the heretic was found.

2. As it respects the calling of the Twelve, it must be observed that it falls into two separate crises, according to Mark, Mar_3:13-19, and Mar_6:7 seq. Only it is evident that the more precise characterization of the mission in Mar_6:7 is identical with the mission in Mat_10:1 seq., and Luk_6:12 seq. Hence, we assume that Mark here describes a selection of the Apostles preliminary to that mission, one that was a continuation and enlargement of the call of the four most select disciples at the Sea of Galilee, and intended primarily as a vocation to more decided discipleship and engagement in helping the Redeemer’s work. Yet the more express apostolical vocation is kept in view even here, as is manifest from the very solemn account of Mark, in which he anticipates some features of the later vocation. It would appear, indeed, that the point of time to which Mark here carries us, was even later than the proper historical epoch of the more express vocation. The motive for placing it in this connection was the fact of the commencement of the great conflict of our Lord with the unbelief of the world, as it is exhibited in this section.

3. The names of the Apostles, or their call, introduced with respect to Christ by the appointment of the Father: mediate, and yet immediate.

4. Judas possessed a certain species of endowment; yet observe the doubtfulness of such kind of endowments in the affairs of Church and State, inasmuch as the superficial ability may easily outweigh the central character.

HOMILETICAL AND PRACTICAL

See on the parallels.—The call of Christ’s servants a call from the mountain: 1. Christ stands on the mountain; 2. those called go up the mountain to Him; 3. they come down from the mountain into the world of men. See Isa_52:7.—The place of Jesus’ prayer the birthplace of apostolical and evangelical vocation.—Fellowships and collegiate bodies in the kingdom of God: 1. In their meaning: union of the divine and the human, even here. 2. Their design: mutual supplementing and strengthening, lessening of human one-sidedness, and increase of divine power.—Casting out of devils a main branch of ecclesiastical vocation.—The variety and differences of the disciples of Jesus are an unfolding of the riches of Christ and of His kingdom.—Judas Iscariot among the Twelve an eternal sign, 1. Of the all-endeavoring love of Christ, 2. of the greatness of human depravity, 3. of the dangers of the spiritual office (or of a mere external connection with the Lord) without perfect fidelity in the spiritual life (an internal union with Him), 4. of the aim and end of the Church (not a community of perfect saints, but of redeemed men).—Degrees in the apostolical circle, notwithstanding their unity and equality.—Even the dark power which was displayed by the last of the Twelve testified of the spiritual abilities of this company, over which Jesus reigned in kindly majesty.—“Who betrayed Him:” the called Apostle a denounced traitor.

Starke:—The choice of a pastor should be entered upon with prayer, Act_1:24.—He who would be fit for the work of the Lord must first be much with the Lord.—Quesnel:—Spiritual pastors make up, with Christ the chief Pastor, only one Priest His priesthood in the preaching of the Gospel being continued, diffused, and perfected, 1Pe_2:9.—The Lord gives the word along with the great host of the Evangelists. They who take their ease when they are placed in office, often become brethren of Judas.—It is a miserable delusion to repose in a legitimate call, while negligent of fidelity and diligence in discharging its functions.—Not all the names of Christians are written in heaven, though they may stand recorded in the books of the Church below.

Gossner:—He who would be a witness for Christ and His Gospel, must be much with Him, and by constant communion have learned to know Him.—How will they stand before Him, who learn what they have to say by heart, stand up, and only declaim, or read it off!—Bauer:—The death-roll of the Twelve Apostles itself a sermon.

Footnotes:

[4] [1]Mar_3:5.—“Whole as the other” wanting in the most important Codd. Probably brought over from Mat_12:13.

[2]Mar_3:7.—Eἰς, after D., P., Lachmann, Tischendorf; stronger than the πρός.

[3]Perhaps there is an allusion here to the “nave” of the church edifice, which is derived from the Latin navis, from a supposed resemblance to the hull of a vessel.—Ed.

Mar_3:15.—“To heal sicknesses, and” wanting in B., L., Δ., Copt., and others. It is omitted by Tischendorf, and seems a supplement from Mat_10:1. The omission of this makes all the more prominent the casting out of the demons, in Mark the main point.

[5]Mar_3:18.—The reading καναναῖος here, as in Mat_10:4, is best supported.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

HE CALLS THE TWELVE APOSTLES

Mat 10:2-4; Mar 3:13-19; & Luk 6:13-16. Mark: “And He goes up into a mountain, and calls to Him those whom He wished, and He made twelve, that they may be with Him, and that He may send them out to preach, and to have the power to heal the sick and to cast out demons.” Luke says that “He went out into the mountain to pray, and was spending the night in the prayer of God. And when it was day, He called His disciples, and selecting twelve from them, whom He called Apostles.” Bishop Taylor used to make it a rule to spend a night in prayer before he sent away the missionaries to their respective fields of labor. Rev. A.B. Simpson anticipates those wonderful, unprecedented, and paradoxical missionary collections by a night of prayer. O what an example here for Annual Conferences, and other responsible transactions in the kingdom of God! Where E.V. says, “He ordained twelve” (Mar 3:14), the original is epoiese, which simply means “made;” i.e., He selected twelve out of the company of disciples who followed Him, and made them apostles. The word apostle is from apo, “from,” and stello, “send.” Hence it means persons sent forth, as the inspired Twelve were commissioned and sent into all the world. King James’s translators used the word “ordained,” here and elsewhere, in order to sustain the Church usages and authority, there being no such a meaning in the original. Our Savior made the twelve apostles just like He makes you what you are, if true to His providence and grace. He has a vast diversity of workers in His kingdom. He made them all what they are. We have nothing to do but perfectly submit to His Word, Spirit, and providence, and rest assured He will make us efficient workers in His vineyard, though infinitely diverse, either from other. Paul says,

“He gave some apostles, some prophets, some evangelists, some pastors and teachers, for the perfecting of the saints.” (Eph 4:2.)

Hence, you see, all of these offices are perpetuated to the end of time. Under the shibboleth of Church ordination, floods of ecclesiastical misrule and tyranny have been turned on the Church, terribly to the detriment of her efficiency in the salvation of the world. The great dogma of ordination, as claimed and practiced by the High-Church isms, is unknown in the Bible, a true translation eliminating it altogether. It is all right for the Churches to corroborate the Holy Ghost in the ordination of God’s saints for the work to which He calls them.

Matthew: “He placed on Simon the name Peter;” i.e., “rock,” which the world never saw till after the fires of Pentecost burnt up the debris, and swept away the cowardice, and revealed the solid rock. “James the son of Zebedee, and John the brother of James; and on these he put the names Boanerges, which is, Sons of thunder.”

This name is very significant, showing that James and John had tremendous voices, so they could roar hike thunder. O, what a blessing — a stalwart physical constitution and stentorian voice! If the Lord has given you a strong voice, appreciate the honor of a Boanerges, and consecrate this rich and valuable gift to God. “And Andrew, Philip, and Bartholomew;” i.e., son of Tolmai, a patronymic for Nathanael. “Matthew, Thomas; James the son of Ahpheus [also called James the Less]; and Thaddeus [i.e., Jude], and Simeon the Canaanite.” Matthew and Mark call him the “Canaanite,” while Luke says, “Simon, called Zelotes” — i.e., “the zealot.” Now if you will look in a Greek dictionary, you will find “zelotes” and “canaanite” synonymous, neither of them being proper names, as E.V. has them. The simple lexical meaning is, “zealous,” setting forth the fact that Simon was a red-hot holiness evangelist, full of life and fire. “And Judas Iscariot, who also betrayed Him.” What a momentous transaction took place on this mountain, when our Lord selected these twelve men, not from the colleges nor the palaces, but from the lower walks of labor and private life, and invested them with the commission to preach the gospel to all the world! To this they all proved true but Judas Iscariot, whom Satan unfortunately captured before he received the baptism of the Holy Ghost and fire, the indispensable qualification of them all. However, he was nobly succeeded by Matthias, who, with the other eleven, received his allotment in the distribution of the world among the Twelve, going to Abyssinia; Mark, to Egypt; Matthew, to Ethiopia; Peter, to Rome; Andrew, to Armenia; Bartholomew, to Phrygia; Philip, to Syria; Jude, to Tartary; Thomas, to India. After our Lord’s ascension, He augmented this number by the addition of five more noble apostles — i.e.,

Paul, Apollos, Barnabas, and James and Judas, the brothers of the Lord — the two Jameses included in the original Twelve both suffering martyrdom in Jerusalem.

Luk 6:17. “And coming down along with them, He stood on a level place.” The Mount of Beatitudes, hanging over the city of Capernaum, has a nice plateati, about half-way down from the summit, which is doubtless the plain on which our Lord halted with the Twelve, whom He had constituted apostles. “A multitude of His disciples, and a great host of the people from all Judea, Jerusalem, and Tyre and Sidon by the seaside, who came to bear Him, and to be healed of their diseases, and those troubled with unclean spirits; and they continued to be healed. And the whole crowd sought to touch Him, because power was going out from Him and was healing all.” After the night of prayer, spent high up in the Mount of Beatitudes, calling His disciples to Him, He proceeds to select from them the twelve apostles, accompanied by whom He descends from the summit about 8 A.M. No sooner does He descend to the plateau till the people, recognizing Him, come rushing from all directions. Moved with sympathy, He now does a mighty work of bodily healing and demoniacal ejectment, thus wonderfully saving the people, both from sin and sickness. Where E.V. says, “Power was going out from Him and was healing all,” the Greek says “dynamite,” a word which men of science have recently Anglicized and adopted, to indicate the greatest mechanical power in the known world, and very appropriately, as it is the word constantly used in the New Testament to reveal the matchless wonders of omnipotent grace.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

3:13-19 The scene now changes to a mountain, and Mark tells how Jesus called his disciples, which is reminiscent of God’s call of Old Testament prophets (Exod 3:14-22; 1 Sam 3:4-14; Jer 1:5-19).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 3:13. Εἰς τὸ ὄρος, into a mountain) Apart.—οὓς ἤθελεν αὐτὸς, whom He Himself would) He had unlimited authority, and that the highest. His will was in accordance with the will of the Father [among these partly the Twelve, just mentioned, were included; partly others, for instance, Joseph and Matthias, Act 1:23.—V. g.]—ἀπῆλθον, they came away) leaving all things.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_3:13-19. Comp. Mat_10:2-4; Luk_6:12-16.

τὸ ὄρος] upon the mountain there. See on Mat_5:1.

οὓς ἢθελεν αὐτός] so that no one might come forward of his own will. Jesus first of all made a wider selection, and then out of this, Mar_3:14, the narrower one of the Twelve. To raise a doubt of the actual selection of the latter (Schleiermacher, L. J. p. 370), as if they to some extent had become apostles with less of assent on Christs part, is at variance also with Joh_6:70.

Mar_3:14 f. ἐποίησε] He made, that is, He ordained, appointed. Comp. Act_2:36; 1Sa_12:6. On the clause ἵνα ὦσι μετʼ αὐτοῦ, comp. Act_1:21.

ἀποστέλλῃ αὐτούς] namely, subsequently. See Mar_6:7.

καὶ ἔχειν] conjoined with the κηρύσσειν as an aim of the sending forth, in which it was contemplated that they were to preach and to have power,[71] etc. Comp. Mar_6:7. The simple, naive detail of the appointment and destination of the Twelve bears the stamp of originality, not of elaboration after Matthew and Luke (Zeller in Hilgenfelds Zeitschrift, 1865, p. 396 ff.).

Mar_3:16 ff. Inexactly enough Mark relates, instead of Simons appointment, only his being named; but he leaves his appointment to be thence understood of itself, and then, as if he had narrated it in connection with ἐποίησε, continues by ΚΑῚ ἸΆΚΩΒΟΝ, which still depends on ἘΠΟΊΗΣΕ,an awkwardness which is scarcely to be attributed to a reflecting reviser.

As to the arrangementgenerally according to rank, but in Mark and Act_1:13 giving precedence to the three most intimate disciplesof the twelve names in three quaternions, see on Mat_10:2; Ewald, p. 205 f.

Mark narrates the naming of Peter as having taken place at that time, which is not incompatible with Mat_16:18 (see in loc.), although it is doubtless with Joh_1:43.

Mar_3:17. And He assigned to them names, (namely) Boanerges. The plural ὀνόματα (for which D reads ὊΝΟΜΑ) depends on the conception that the names bestowed on the two brothers are included in Boanerges. Βοανεργές] ܒܢܳܝܪܓܷܫ, בְּנֵי רֶגֶשׁ. The Sheva, according to Aramaic pronunciation (see Lightfoot): oa. רֶגֶשׁ, in the Hebrew, a noisy crowd, Psa_55:15; in the Syriac, thunder; comp. the Arabic ּׁ׃, tonuit.[72] The historical occasion of this appellation is altogether unknown. It has been sought in the mighty eloquence of the two (Victor Antiochenus, Theophylact, Euthymius Zigabenus, Calvin, Wetstein, Michaelis, and others, comp. Luthers gloss); but it may be objected to this view that such a quality could hardly have appeared at that time, when the men had not yet taught; and also that in the case of John at least, a thundering eloquence (as in Pericles; Cic. Orat. 29) is not to be supposed. Others (Heumann, Kuinoel, comp. also Gurlitt in the Stud. u. Krit. 1829, p. 715 ff.) have understood it to be a name of reproach, and referred it to Luk_9:54, so that the meaningless, destructive power (Gurlitt) would be the point of comparison; but the time of the giving this name is not in accordance with this view, as it is also in itself improbable, and at variance with the analogy of Peters name, that Jesus should have converted a reproach into a name and thereby have made it the signature of their character; to which we may add, that in Luke, l.c, there is nothing at all said about thunder. Moreover, it is historically demonstrable that the disciples were of impetuous, ardent temperament (Mar_9:38; Luk_9:54; comp. Mat_20:20 ff., and Mar_10:35 ff.), and it is therefore not arbitrary to conjecture that some special exhibition of this peculiarity at the time suggested the name, of which, however, it is absolutely unknown for what reason it did not become permanent, like the name of Peter, and in fact is no further mentioned elsewhere, although it was given by Jesus.

Θαδδαῖον] see on Mat_10:3. As to Ὁ ΚΑΝΑΝΑῖΟς, see on Mat_10:4.

[71] Observe the correctness of the expression ἔχειν ἐξουσ. κ.τ.λ. (in opposition to de Wette). For the destination of the apostles in fact was not: to teach and to drive out the demons, but to teach and in so doing to possess the power of driving out demons, in order that they might apply this power on appropriate occasion for the confirmation of their teaching. Comp. Mar_16:20; 2Co_12:12.

[72] Jeromes reading (in Daniel 1, Isaiah 62): Benereem, is an emendation (רעם, thunder).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mar 3:13-19 a. Selection of the Twelve ( cf. Mat 10:2-4 , Luk 6:12-16 ).

Mar 3:13 . εἰς τὸ ὅρος . He ascends to the hill ; same expression as in Mat 5:1 ; reference not to any particular hill, but to the hill country flanking the shore of the lake; might be used from whatever point below the ascent was made. προσκαλεῖται , etc., He calls to Him those whom He Himself ( αὐτός after the verb, emphatic) wished, whether by personal communication with each individual, or through disciples, not indicated. It was an invitation to leave the vast crowd and follow Him up the hill; addressed to a larger number than twelve, from whom the Twelve were afterwards selected. ἀπῆλθον π . α .: they left the crowd and followed after Him.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

In these verses, we have,

I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe,

1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them.

2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own.

3. The efficacy of the call; He called them to separate themselves from the crowd, and stand by him, and they came unto him. Christ calls those who were given him (Joh 17:6); and all that the Father gave him, shall come to him, Joh 6:37. Those whom it was his will to call, he made willing to come; his people shall be willing in the day of his power. Perhaps they came to him readily enough, because they were in expectation of reigning with him in temporal pomp and power; but when afterward they were undeceived in that matter, yet they had such a prospect given them of better things, that they would not say they were deceived in their Master, nor repented their leaving all to be with him.

4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him.

5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare - He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world.

6. Their number and names; He ordained twelve, according to the number of the twelve tribes of Israel. They are here named not just in the same order as they were in Matthew, nor by couples, as they were there; but as there, so here, Peter is put first and Judas last. Here Matthew is put before Thomas, probably being called in that order; but in that catalogue which Matthew himself drew up, he puts himself after Thomas; so far was he from insisting upon the precedency of his consecration. But that which Mark only takes notice of in this list of the apostles, is, that Christ called James and John Boanerges, which is, The sons of thunder; perhaps they were remarkable for a loud commanding voice, they were thundering preachers; or, rather, it denotes the zeal and fervency of their spirits, which would make them active for God above their brethren. These two (saith Dr. Hammond) were to be special eminent ministers of the gospel, which is called a voice shaking the earth, Heb 12:26. Yet John, one of those sons of thunder, was full of love and tenderness, as appears by his epistles, and was the beloved disciple.

7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy.

II. The continual crowds that attended Christ's motions (Mar 3:20); The multitude cometh together again, unsent for, and unseasonably pressing upon him, some with one errand and some with another; so that he and his disciples could not get time so much as to eat bread, much less for a set and full meal. Yet he did not shut his doors against the petitioners, but bade them welcome, and gave to each of them an answer of peace. Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal's meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Luk 16:16. This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot.

III. The care of his relations concerning him (Mar 3:21); When his friends in Capernaum heard how he was followed, and what pains he took, they went out, to lay hold on him, and fetch him home, for they said, He is beside himself. 1. Some understand it of an absurd preposterous care, which had more in it of reproach to him than of respect; and so we must take it as we read it, He is beside himself; either they suspected it themselves, or it was suggested to them, and they gave credit to the suggestion, that he was gone distracted, and therefore his friends ought to bind him, and put him in a dark room, to bring him to his right mind again. His kindred, many of them, had mean thoughts of him (Joh 7:5), and were willing to hearken to this ill construction which some put upon his great zeal, and to conclude him crazed in his intellects, and under that pretence to take him off from his work. The prophets were called mad fellows, Kg2 9:11. 2. Others understand it of a well-meaning care; and then they read exestē - "He fainteth, he has no time to eat bread, and therefore his strength will fail him; he will be stifled with the crowd of people, and will have his spirits quite exhausted with constant speaking, and the virtue that goes out of him in his miracles; and therefore let us use a friendly violence with him, and get him a little breathing-time." In his preaching-work, as well as his suffering-work, he was attacked with, Master, spare thyself. Note, They who go on with vigour and zeal in the work of God, must expect to meet with hindrances, both from the groundless disaffection of their enemies, and the mistaken affections of their friends, and they have need to stand upon their guard against both.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

(13) And he goeth up into a mountain.—The sequence of events in St. Mark varies much, it will be seen, from St. Matthew, and comes nearer to that in St. Luke. What follows is, like the parallel narrative of Luk_6:12-13, the selection rather than the mission of the Twelve, the latter appearing in Matthew 10. In St. Luke we find the noticeable fact that the night had been spent in prayer, apparently, as usual, alone, and that when it was day He called the company of the disciples, who had waited below, and made choice of the Twelve.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–19. The Calling of the Twelve Apostles

13. And he goeth] We have now reached an important turning-point in the Gospel History, (i) The fame of the Saviour had spread abroad in every direction throughout the land, and the current of popular feeling had set strongly in His favour. But (ii) the animosity of the ruling powers had deepened in intensity alike in Judæa and Galilee, and an active correspondence was going on between the Scribes and Pharisees in both districts respecting Him. Meanwhile (iii) He Himself had seemed to stand almost alone. A few indeed had gathered round Him as His disciples, but as yet they did not present the appearance of a regular and organized body, nor had they received a distinct commission to disseminate His doctrines. Such a body was now to be formed. Such a commission was now to be given. Accordingly He retired to the mountain-range west of the Lake, and spent the whole night in prayer to God (Luk_6:12). The scene of His retirement and lonely vigil was in all probability the singular elevation now known as the Karûn Hattîn, or “Horns of Hattîn,” the only conspicuous hill on the western side of the Lake, and “singularly adapted by its conformation both to form a place for short retirement, and a rendezvous for gathering multitudes.” Then at dawn of the following day (Luk_6:13), He

calleth unto him whom he would] of the disciples, who had gradually gathered around Him, and when they had come to Him He selected for Himself (Luk_6:13), and

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he goeth up into a mountain,.... Near Capernaum, being solitary, and a place of recess and retirement, "to pray", as Luke says, Luk 6:12, who adds, "and continued all night in prayer to God", notwithstanding the great fatigue of the day past. His prayer, as is very probable, was chiefly concerning the great and important work, which was upon his mind, and he was about to do; the making and constituting twelve of his disciples, as his apostles, to preach in his name, and work miracles:

and calleth unto him whom he would; that is, "when it was day", as the above evangelist observes; when he called his disciples, such as had been for some time followers of him, as many of them as he thought fit: for it seems by the same evangelist, that others were called to him besides the twelve; and out of them he chose them: the phrase "whom he would", is in the Arabic version rendered, "whom he loved"; and it is a common observation of expositors, that the choice and call of the apostles to office, were not according to their will, works and merits, but according to the sovereign will and grace of Christ, who chose them, and not they him: but to me there seems no foundation for such a remark here, though it is a truth; because this regards not the call of the twelve only, and much less of them to office, but a call of many of the followers of Christ to come to him on the mountain:

and they came unto him; as many as he called out of the multitude; and from among these he made the following choice.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.

Ver. 13. And calleth unto him whom he would] Nec volentis, nec volantis, sed Dei miserentis, as a nobleman, after Paul gave it for his motto. It is not in him that willeth, nor in him that runneth, though he run as fast as a bird can fly; but in God that showeth mercy.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

For an account of the appointment of the apostles, see the notes at Mat 10:1-4.

And calleth unto him whom he would - Those whom he chose; whom he was about to appoint to the apostleship. See the notes at Joh 15:16.

Mar 3:14

He ordained twelve - The word rendered “ordained” here does not express our notion of ordination to the ministry. It means, literally, “he made” - that is, he “appointed” twelve to be with him.

Twelve - The reason why “twelve” were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that “twelve” was the number of the twelve tribes of Israel.

Mar 3:17

Boanerges - This word is made up of two Hebrew words signifying “sons of thunder,” meaning that they, on some accounts, “resembled” thunder. See the notes at Mat 1:1. It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven and consume a certain village of the Samaritans, Luk 9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful in their genius and eloquence.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

He spent here the whole night in prayer, not that he who had all things to bestow, stood in need of prayer, or had any thing to ask; but to teach us that we must undertake nothing without previously recommending the affair to heaven, in humble and fervent prayer.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

We have this piece of history, or rather something to which it relates, both in Matthew and in Luke, only Mark hath this peculiar to himself, that our Saviour did this upon a mountain. It is the opinion of Bucer, that this was the mountain at the foot of which he preached the sermon largely recorded, Mat 5:1-7:29, and (as some judge) more shortly by Luk 6:17-45; he thinketh the multitude here mentioned is the same with that mentioned Mat 4:25, and Luk 3:7, and that our Saviour did not go up into this mountain to preach, or ordain his disciples, but only to pray, and to discourse with some of his disciples more privately about spiritual mysteries. That it was at this time that he continued all night in prayer to God, Luk 6:12; and in the morning called unto him such of his disciples as he thought fit, and discoursed with them his intentions concerning them, telling them,

1. That he had chosen them to be with him, ordinarily, to be eye and ear witnesses of what he spake and did.

2. That he designed soon after to send them out to preach; which we read he did, Mar 6:7; Mat 10:1; to give them a power to heal sicknesses, and to cast out devils: so that this chapter only mentions Christ’s election of them, not his actual sending them, which is discoursed Mar 6:7-13, as also Mat 10:1-42.

These things being privately transacted on the mountain, Bucer thinks he came down into the plain at the foot of the mountain, according to Luk 6:17, and there preached that sermon mentioned Mat 5:1-7:29, as we before said. The evangelist telling us that he called to him which of his disciples he would, lets us know, that he chose them, and not they him; that the choice of them was of his free grace and mercy; and his continuing all night in prayer before this choice, lets us know the gravity of the work of choosing persons fit to be sent out to preach the gospel.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Into a mountain; literally, into the mountain (eiv to orov). Similarly, St. Luke (Luk_6:12) says," He went out into the mountain to pray." The use of the definite article might either point to some well-known eminence, or to the high table-land as distinguished from the plain, and in which there would be many recesses, which would explain the use of the preposition Tradition indicates Mount Hatten as the place, about five miles to the west of the Sea of Galilee. The summit rises above a level space, where large numbers might stand within hearing. It is supposed, with good reason, that it was from thence that the sermon on the mount was delivered. It was at daybreak, as we learn from St. Luke, (Luk_6:13) after this night of prayer, that he called unto him whom he himself would (ouv hyelen autov): and they went unto him (kai aphlyon prov ); literally, they went away to him, the word implying that they forsook their former pursuits. His own will was the motive power: he called "whom he himself would;" but their will consented. "When thou saidst, Seek ye my face; my heart said unto thee, Thy face, Lord, will seek.

Vers. 13-19. The twelve.

Some of these twelve had been "called" by the Master long ago, and had already been much in his company. Others had been, for a shorter time and less intimately, associated with him. This formal appointment and commission took place upon the mount, and immediately before the delivery of the ever-memorable sermon to the disciples and the multitude. The passage is suggestive of great general truths.

I CHRIST THOUGHT FIT TO EMPLOY HUMAN AGENTS IN THE PROMULGATION OF HIS RELIGION, That he might have dispensed with all created agency, that he might have employed angelic ministers, we cannot doubt. But in becoming man Son of man he contracted human sympathies and relationships, and undertook to work, with a Divine power indeed, yet by human means.

II CHRIST SELECTED HIS AGENTS BY VIRTUE OF HIS OWN WISDOM AND AUTHORITY. He called "whom he himself would." The Lord Jesus is the absolute Monarch in his own kingdom. Having perfect knowledge, unerring wisdom, and unfailing justice, he is fitted for supreme, unshared rule.

III CHRIST CHOSE HIS TRUSTED APOSTLES FROM A LOWLY POSITION OF SOCIETY. Only one of the band and he the unworthy member was from Judaea. All the others were Galileans; and the inhabitants of this northern province were comparatively rude, unlettered, unpolished. Some rabbis would fain have been received into the number, but the Lord would not encourage them. He preferred to deal with unsophisticated natures. Perhaps James and John and Levi were in fair circumstances; the rest were in all likelihood poor. The twelve were, in education, very different from such men as Luke and Paul. Christ chose, as he has often done since, "the weak things of the world to confound the mighty." He rejoiced and gave thanks because things, hidden from the wise and prudent, had been revealed unto babes.

IV CHRIST APPOINTED AGENTS WITH VARIOUS GIFTS, QUALIFICATIONS, AND CHARACTER. The three leaders among the apostles were certainly men of ability. Peter"s vigor of style was only one index to the great native force of his character; James was slain by Herod, as probably the most prominent representative of the early Christian community; and John"s writings show him to have been both profound and imaginative as a thinker. Of the other apostles, James the Less was certainly a man of inflexible will and of vigorous administrative power. In disposition these twelve men differed marvellously from one another. Two were "sons of thunder," another Thomas was of a doubting, melancholy spirit, and Simon was ardent and impulsive. All but Iscariot were deeply attached to Jesus, and it was not without purpose that one avaricious and treacherous person was included in the number. What various instruments our Lord employs for accomplishing his own work!

V CHRIST RECOGNIZED AND EMPLOYED THE SPECIAL GIFTS OF HIS DISCIPLES IN HIS OWN SERVICE. This passage brings this truth vividly before us. Simon was surnamed "The Rock a title to which his character especially entitled him; and the sons of Zebedee were designated "Sons of Thunder," doubtless from their ardent, impetuous zeal in the service of the Lord. There was a special work corresponding to the special endowments of each.

VI CHRIST QUALIFIED THESE AGENTS BY KEEPING THEM IN HIS OWN SOCIETY AND BENEATH HIS OWN INFLUENCE. "That they might be with him." How simple, yet how profound these words! What a Companion! What lessons were to be learned from his character, his demeanour, his language, his mighty works! Nothing could so qualify these men for the service of coming years as this brief period of daily and close intimacy with a Being so gracious, so holy, so wise.

VII CHRIST HIMSELF COMMISSIONED AND AUTHORIZED THESE AGENTS. They were to be "sent forth;" hence their designation, "apostles." They were to be his messengers, his heralds, his ambassadors. And what was their ministry?

1. To preach, to publish good tidings of salvation, righteousness, eternal life, through Christ. To this end it was evidently necessary that they should imbibe the Master"s spirit, as well as know the Teacher"s doctrine. It was necessary that, in due time, they should be witnesses of his resurrection and partakers of the Spirit poured out from on high.

2. To have authority to cast out demons, to carry on the work of the Lord, and to contend with the kingdom of Satan, and establish the reign of Christ, of light, of righteousness, of peace.

APPLICATION.

1. Christ"s first call is to discipleship. We must first learn that we mayteach; obey and serve that we may guide and aid others.

2. We are summoned to consecrate all our gifts and acquirements to theservice and cause of Immanuel.

3. It is the highest honor and the purest happiness to be employed by Christas his agents.

4. It is necessary to be much with Christ in order that we may be fittedefficiently to work for Christ.

Vers. 13-19. The choosing of the apostles.

I THE RELATION BETWEEN CHRIST AND HIS SERVANTS WAS DELIBERATELY ENTERED UPON AND VOLUNTARY IN ITS NATURE.

1. It was formally commenced in retirement. We may suppose a season of evotion. The absence of public excitement or external interference was evidently desired.

2. The utmost freedom existed on both sides. He called "whom he himself would: and they went unto him? There was no coercion. The highest principles and emotions were addressed. On the one hand, the teaching and the work of the Master were not dominated by the influence now associated with him; nor, on the other, was their service other than the fret of enthusiasm, intelligent conviction, and willing sympathy.

II REPUTATION WAS RECEIVED FROM CHRIST BY HIS SERVANTS, NOT CONFERRED BY THEM. The names are all of men in humble life, with no previous distinction of shy kind. They were names common enough in Palestine. But their connection with Christ has immortalized them. How many have come to the Saviour in similar circumstances, and have received the reflected renown of his name! He makes the best out of the poor materials of human nature, and bestows what human nature in its greatest circumstances and moods could never of itself have produced. Men are honored in being made the servants of Christ.

III THE APOSTLES WERE TO BE REPRESENTATIVE IN OFFICE AND CHARACTER FOR ALL TIME. As his first disciples, and because of the marked variety and force of their individual natures as influenced by the gospel and developed in Christ"s service; their names have wrought themselves into the very texture of the gospel, and we have received it with the impress of their varied natures and habits of thought. "He sent them forth to preach, and to have authority to cast out devils a fundamental work. Therefore are they called "the foundation of the apostles and prophets," of whom Jesus is the Corner-stone. In serving Christ they laid the world and the ages under inestimable obligation. M.

Vers. 13, 14. The helpers of Jesus.

Our Lord was fulfilling the prophecy Simeon had uttered concerning him. From the cradle to the cross he was "set for the fall and rising again of many in Israel,... that the thoughts of many hearts may be revealed." As a new element introduced into a chemical solution will detect and separate the elements already there, so did Christ appear in the moral world. With growing distinctness his foes and friends became separate communities. "He called unto him" those who were ready for service, while those who were hostile became more pronounced in their hatred. The Pharisaic party, which began by the denial of his authority, tried next to disparage his character, and finally plotted his destruction. It is the tendency of sin thus to go onward toward deeper guilt. He who "stands in the way of sinners" at last "sits in the seat of the scornful." So unscrupulous had the Pharisees become that (ver. 6) they even took counsel with the Herodians to destroy him. Professedly patriotic and orthodox, they united with the friends of the usurper; and (as so often since) priests and tyrants combined against the Christ. See how Christ met this hostility. He might have overwhelmed his foes by superhuman power, but he resolutely refused to use force against them. (Mat_4:8-10 Mat_26:53, Mat_26:54) He might have defied them, and so hastened the crisis which ultimately came; but "his hour had not yet come," for he had a ministry yet to fulfill. Hence he gave himself up to more private work, avoiding perils, although he never feared them, and labouring amongst the poor and obscure. Around him he gathered a few faithful ones, "that they might be with him, and that he might send them forth to preach." This text gives us some thoughts.

I ON PREPARATION FOR SERVICE. See how our Lord prepared himself and his disciples. "He goeth up into a mountain an expression which in the Gospels implies the withdrawal of our Lord from the people for the purpose of prayer. This preceded all his great deeds and sufferings, as was exemplified in the temptation and in the agony. It was fitting that the disciples should be appointed in a place of prayer. Apart from the world and near to God, we are ready to hear our Master"s words and receive his commission. From the height of communion with God we should come down to our work. (Isa_52:7) His requirement of spiritual fitness for spiritual work is shown by his constant refusal of the testimony of demons (ver. 12): "He straitly charged them that they should not make him known." This verse, immediately preceding our text, makes a suggestive contrast with it. He recoiled from an ambiguous confession. As the Holy One, he would not suffer the unclean to bear witness to him. The testimony was true, but the spirit that gave it was evil. These disciples were "ordained," or more correctly (Revised Version) "appointed," that they might be with him, and that he might send them forth to preach. The former was the preparation for the latter. Only those who are in communion with Jesus can truly bear witness for him to the world.

II ON ADVANTAGE IN FELLOWSHIP. The Lord himself cared for the sympathy and co-operation of others. Even in his direst agony he would not be without it. (Mar_14:34) Much more was it necessary for his disciples to be associated in a common brotherhood; the beauty of which appears again and again to those who study the Acts and the Epistles. In the fellowship of the Church, one supplements the weakness of another; numbers increase enthusiasm and afford hope to the timid; intercourse with others removes one-sidedness of character, etc. See the teaching of St. Paul about the "body of Christ," and "the temple of the Holy Spirit," in which Christians are living stones, mutually dependent, and all resting on Christ.

III ON DIVERSITIES AMONG DISCIPLES. Jesus chose "twelve" for special work a number probably selected as a reminder that they were primarily commissioned to be ambassadors to the twelve tribes, and as a type of the perfection of the redeemed Church (Revelation 7). But even in that comparatively small company, what diversities of gifts! Some of them are indicated even in the brief list of their names given here by St. Mark. We see the Rock-man, Peter; "the beloved disciple," John; the fiery "sons of thunder;" the guileless Nathanael; the zealot Simon; and the traitor Judas. Each had his special gift and sphere. And still there are "diversities of gifts" amongst the Lord"s disciples.

IV ON POSSIBILITIES OF PERIL. Judas Iscariot lived with Jesus, was called by him, possessed miraculous gifts, preached the gospel to others; but he died a traitor and a suicide. To fill a spiritual office, and yet to be careless of our own spiritual life, is fatal. "Wherefore let him that thinketh he standeth take heed lest he fall. A.R.

Vers. 13-19. The need of missionaries.

I POPULARIZERS OF GREAT DOCTRINES ARE NECESSARY in every branch of science, art, literature, religion. Where would the sublime doctrine we call the gospel have been, as an influence, had there not been found men to make it "current coin"?

II SECOND-HAND INSTRUMENTALITY PLAYS A LARGE PART IS THE SPIRITUAL WORLD. Few are the leaders or generals, many the officers, multitudinous the rank and file; but every soldier who is in living contact with the Leader"s spirit may and will work marvels.

III FEEBLENESS BECOMES STRENGTH WHEN INSPIRED BY ORIGINAL FORCE. These were humble men, yet their names live. They were reflections of Christ, as he was the Reflection of the power and love of God.

IV THERE IS A MORAL MIXTURE IN EVERY RELIGIOUS MOVEMENT. A Judas among the apostles. Something of a Judas even in every apostle"s heart. Light contends with darkness in the twilight before each great historical dawn. The characters of great religious reformers have often been mixed and dubious. There is a traitor in every camp, a doubtful element in every good man"s life. J.

Vers. 13-19. Parallel passages: Mat_10:2-4 Luk_6:12-19. The choosing of the twelve.

I THE CHOICE AND ITS OBJECT. The Saviour ascends the mountain that was near at hand, probably Karun Hattin, and calls to him whom he wished." At once they went off away (apo), leaving other things, and turning to him as their sole object. Of these he appointed, or ordained though the original word is more simple, viz. "he made twelve for a threefold purpose:

(1) to "be with him," to keep him company, assisting him and sympathizing with him;

(2) to be his messengers to men, heralding the good news of salvation; and

(3) to alleviate miraculously human misery curing diseases and expelling demons.

II THE LIST OF NAMES. The order and meaning of the names require only a few remarks. The twelve are distributed into three classes. Simon, the Hearer, whom our Lord surnamed the Rock-man, heads the first class; next to him were James, the son of Zebedee, and John his brother, both of whom were surnamed Boanerges, "Sons of Thunder," that is, bene (oa equivalent to e) regesh; and Andrew. The second class is headed by Philip; then comes Bartholomew, which means the son of Tolmai, the word being a patronymic in all probability the person meant was Nathanael, the proper name of the same; also Matthew and Thomas. The third class begins with James the son of Alphaeus; then Judas, surnamed Thaddseus, or Lebbseus, the Courageous; and Simon the Kananite, that is, the Zealot, not a Canaanite; while Judas Iscariot, that is, the man of Kerioth, the traitor, is the last in every list. J.J.G.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He calleth whom he would - With regard to the eternal states of men, God always acts as just and merciful. But with regard to numberless other things, he seems to us to act as a mere sovereign. Luke vi, 12

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The call of the Twelve:

v. 13. And He goeth up into a mountain, and calleth unto Him whom He would; and they came unto Him.

v. 14. And He ordained twelve that they should be with Him, and that He might send them forth to preach,

v. 15. and to have power to heal sicknesses, and to cast out devils.

v. 16. And Simon He surnamed Peter;

v. 17. and James, the son of Zebedee, and John, the brother of James; and He surnamed them Boanerges, which is, The Sons of Thunder;

v. 18. and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James, the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,

v. 19. and Judas Iscariot, which also betrayed Him. And they went into an house.

In the neighborhood of the sea, where Jesus had been performing the miracles, there was a mountain, later simply known among the apostles by this name; in a lonely region. Jesus managed to dismiss the multitudes for a time, since He was anxious to perform a very necessary piece of work, namely, the gaining of assistants and successors in His prophetic labors. On this hill they would be undisturbed, and He would have leisure to give them the information concerning the call given them at this time. He called to Him those whom He wanted; He made a deliberate selection or choice from the total number of those that had gathered about Him as His disciples. And as He told them off, they came to Him in a place apart from the others. He then literally made twelve apostles, constituting these as a body for themselves. A special ceremony of ordination is not mentioned. It was merely a calling, a separating for special work, that the Lord performed. But as "the Twelve" they were henceforth known. The Lord’s charge to them consisted mainly in these points: That they should be with Him, be in His neighborhood at all times, this constant attendance upon His words being necessary for their training; that they should be sent out by Him for the work of heralding or proclaiming the Gospel; that they should, for this purpose, have power, transmitted to them by Jesus, to cast out demons. The power to perform miracles of such an extraordinary kind was necessary to substantiate their claim of a divine mission. The Twelve were thus called and they received their charge, their appointment. And their names are recorded in order. Jesus surnamed, laid upon, Simon the name Peter, Mat 16:18. His nature was uncertain and vacillating, as his denial shows; but by the teaching of Jesus and through His mercy he was afterward strengthened in faith and in trust to become a true rock-man. James was the elder son of Zebedee, the fisherman, the name of the younger son being John. To these the Lord applied the Aramaic name Boanerges, "sons of thunder," on account of their fiery temper in their younger days, Luk 9:54-55. Their zeal was later tempered by the Lord’s instruction. James became the first martyr of the apostles, and John was known as the "Apostle of Love. " These three are mentioned first, because they were the intimate friends of the Lord, being with Him both on the Mount of Transfiguration and also in Gethsemane, not to speak of minor occasions. Andrew was the brother of Peter and one of the first to follow the Lord, Joh 1:35-40. A third pair of brothers was Philip of Bethsaida and Bartholomew, who is undoubtedly identical with Nathanael, Joh 1:45-46. Matthew was formerly known as Levi, the publican, the son of Alphaeus, Mat 10:3. Thomas was also known as Didymus, the "twin," Joh 20:24. Then there was James, the son of Alphaeus, and Thaddaeus, also known as Lebbaeus or Judas Lebbaeus, Act 1:13, and Simon of Cana. Last of all is mentioned Judas, the traitor, who was from Keith, and was admitted to the rank of the apostles that the Scriptures might be fulfilled, Joh 13:18. Their preliminary charge having been made to them, the Twelve returned to the valley with Jesus, and entered into a house. They were all in need of rest and recreation, the last days having been very strenuous.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

As the Jewish church arose from twelve patriarchs, so the christian church became planted by twelve apostles. The person commissioning them was Christ; none may undertake the work and calling of the ministry, but those whom Christ appoints and calls. The persons commissioned were disciples before they were apostles; to teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the faith and doctrine of the gospel, before they undertake a public charge.

Observe farther, The holy preparative which our Saviour uses in order to this election of his apostles; he goeth up into a mountain to pray upon that great occasion. He went up into a mountain to pray, and spent the night in prayer to God. Luk 6:12

And when it was day, he called his disciples, and of them he chose twelve. In this prayer no doubt he pleaded with his Father to furnish all those that were to be sent forth by him with all ministerial gifts and graces.

Learn thence, That as prayer is a necessary preparative to all duties, so more especially befoe the public election and ordination of the ministers of the church: solemn prayer is to be used by such as are to ordain and choose them: our Lord’s practice is to be a standing rule herein to all church-officers.

Observe again, Though Christ called his apostles now, yet he did not send them forth now, yet he did not send them forth now: He ordained twelve that they should be with him. That is, that they might converse with him, and be eye-witnesses and ear-witnesses of his life, doctrine, and miracles. And having been thus with Christ, and fitted and prepared for him for their work, afterwards they went forth.

Thence learn, That such as are to take upon them the office of the ministry, ought first to be fitted and prepared for it, then solemnly called to it, befoe they enterprize and undertake the execution of it: if the apostles here, who were called and qualified extraordinarily, were to spend some time with Christ to receive direction and instruction from him before they went forth to preach; how much more needful is it for such as are ordinarily called, to be well fitted and furnished for the ministerial service, before they undertake it!

Observe next, How the several names of the apostles are here registered and recorded: God will honour those that honour him, and are the special instruments of his glory. Of these apostles Peter is named first, and Judas last.

Peter is named first, because probably elder than the rest, or because for order sake he might speak before the rest.

From whence may be inferred a primacy, but no supremacy; a priority of order, not a superiority of degree. As the foreman of a grand juty has a precedency but no pre-eminency; he is first in order before the rest, but has no authority or power over the rest. Judas is named last, with a brand of infamy upon him; that he was a traitor, the person that betrayed his Lord and Master.

Whence learn, That though the truth of grace be absolutely necessary to a minister’s salvation, yet the want of it doth not disannul his office, nor hinder the lawfulnes of his ministry. Judas, though a traitor, was yet a lawful minister. The mission of a person may be valid, though he be not sanctified.

Observe lastly, That our Saviour surnamed James and John, Boanerges, the Sons of thunder. St. Jerome thinks this name was given them, because being with Christ in the mount at his transfiguration, they heard the Father’s voice out of the cloud like thunder: others think them so called, because they were more vehement and earnest than the rest in preaching, and did with greater zeal and power sound forth the doctrine of the gospel like thunder. It is very probable, that Christ gave them this name from a foresight of the heat and zeal of their temper, of which they soon gave an instance, in desiring fire to come down from heaven to consume the Samaritans.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XLI. Jesus Selects Twelve Apostles].

XLI. AFTER PRAYER JESUS SELECTS TWELVE APOSTLES. (Near Capernaum.) aMATT. X. 2-4; bMARK III. 13-19; cLUKE VI. 12-16.

c12 And it came to pass in these days, that he went out into the mountain b13 And he goeth up into the mountain, cto pray; and he continued all night in prayer to God. [It was a momentous occasion. He was about to choose those to whom he was to entrust the planting, organizing, and training of that church which was to be the purchase of his own blood. Jesus used such important crises, not as occasions for anxiety and worry, but as fitting times to seek and obtain the Father's grace and blessing.] 13 And when it was day, he called his disciples: band calleth unto him whom he himself would; and they went unto him. cand he chose from them twelve [We can not think that the number twelve was adopted carelessly. It unquestionably had reference to the twelve tribes of Israel, over whom the apostles were to be tribal judges or viceroys ( Luk_22:30), and we find the tribes and apostles associated together in the structure of the New Jerusalem ( Rev_21:12-14). Moreover, Paul seems to regard the twelve as ministers to the twelve tribes, or to the circumcision, rather than as ministers to the Gentiles or the world in general ( Gal_2:7-9). See also Jam_1:1, 1Pe_1:1. The tribal reference was doubtless preserved to indicate that the church would be God's new Israel], b14 And he appointed twelve, that they might be with him, and that he might send them forth to preach, 15 and to have authority to cast out demons: cwhom also he named apostles [The word apostle means "one sent." Its meaning was kindred to the word ambassador [220] ( 2Co_5:20), the messenger whom a king sent to foreign powers, and also to our modern word missionary, which also means "one sent." Christ himself was an apostle ( Heb_3:1), and so sent them ( Joh_20:21). The word apostle is translated "messenger" at 2Co_8:23, Phi_2:25. The apostles were to be with Jesus, that they might be taught by his words, and that they might become teachers of that word and witnesses as to the life and actions of Jesus. A necessary condition, therefore, to their apostleship was this seeing of Jesus and the consequent ability to testify as to his actions, especially as to his resurrection ( Act_1:8, Act_1:21, 1Co_9:1, Act_22:14, Act_22:15). They could therefore have no successors. All the apostles were from Galilee save Judas Iscariot]: a2 Now the names of the twelve apostles are these Joh_1:41, Joh_1:42. Peter, by reason of his early prominence, is named first in the four lists. His natural gifts gave him a personal but not an ecclesiastical pre-eminence over his fellows. As a reward for his being first to confess Christ, he was honored by being permitted to first use the keys of the kingdom of heaven; i. e., to preach the first gospel sermon both to the Jews and Gentiles. But after these two sermons the right of preaching to the Jews and Gentiles became common to all alike. That Peter had supremacy or authority over his brethren is nowhere stated by Christ, or claimed by Peter, or owned by the rest of the twelve. On [221] the contrary, the statement of Jesus places the apostles upon a level ( Mat_23:8-11). See also Mat_18:18, Mat_19:27, Mat_19:28, Mat_20:25-27, Joh_20:21, Act_1:8. And Peter himself claims no more than an equal position with other officers in the church ( 1Pe_5:1, 1Pe_5:4), and the apostles in the subsequent history of the church acted with perfect independence. Paul withstood Peter to his face and (if we may judge by the order of naming which is made so much of in the apostolic lists), he ranks Peter as second in importance to James, the Lord's brother ( Gal_2:11-14, Gal_2:9). See also Act_12:17, Act_21:18. Again, James, in summing up the decree which was to be sent to the church at Antioch, gave no precedence to Peter, who was then present, but said, "Brethren, hearken unto me... my judgment is"--words which would be invaluable to those who advocate the supremacy of Peter, if only it had been Peter who spoke them. So much for the supremacy of Peter, which, even if it could be established, would still leave the papacy without a good title to its honors, for it would still have to prove that it was heir to the rights and honors of Peter, which is something it has never yet done. The papal claim rests not upon facts, but upon a threefold assumption: 1. That Peter had supreme authority. 2. That he was the first bishop of Rome. 3. That the peculiar powers and privileges of Peter (if he had any) passed at the time of his death from his own person, to which they belonged, to the chair or office which he vacated]; aand Andrew his brother; James the son of Zebedee, and John his brother; bthe brother of James; and them he surnamed Boanerges, which is, Sons of thunder [This selection of brothers suggests that the bonds of nature may strengthen those of grace. Why James and John were called sons of thunder is not stated, but it was probably because of their stormy and destructive temper ( Luk_9:51-56, Mar_9:38). The vigor of the two brothers is apparent, for it marked James as a fit object for Herod's spleen ( Act_12:2), and it sustained John to extreme old age, for Epiphanius says [223] that he died at Ephesus at the age of ninety-four, but Jerome places his age at a hundred. No change is noted in the nature of James during the brief time which he survived his Lord. But the gracious and loving character of the aged John showed the transforming power of the Holy Spirit. But even to the last this son of thunder muttered in portentous strains against Diotrephes ( 3Jo_1:9, 3Jo_1:10), and his denunciations of sins and sinners is very forceful, including such epithets as "liar," "antichrist," "deceiver," "children of the devil" ( 1Jo_1:6, 1Jo_2:4, 1Jo_2:22, 1Jo_3:15, 1Jo_1:3-11). It is also worthy of note that except in this verse in Mark, which applies the name "Son of thunder" to John, neither the word "thunder," nor any of its derivatives is found anywhere in the New Testament save in the writings of John, by whom it and its derivatives are used eleven times, a fact which causes Bengel to remark, "A son of thunder is a fit person for hearing voices of thunder."] a3 Philip, and Bartholomew [as noted on Mar_15:40); probably because he was younger than the son of Zebedee. He must not be confounded with James the Lord's brother, who, though called an apostle by Paul, was not one of the twelve apostles (nor was Barnabas-- Act_14:14). James the Lord's brother is mentioned at Mat_13:55, 1Co_15:5-7, Gal_1:19, Gal_2:9, Gal_2:12, Act_15:6-9, Act_21:18. He wrote the epistle which bears his name, and his brother Jude (who also must not be confounded with Judas Thaddæus, the apostle) wrote the epistle which bears his name. We do not know the James who was the father of Judas, and of Judas himself we know very little. He seems to have been known at first by his name Thaddæus, possibly to distinguish him from Iscariot, but later (for Luke and John wrote later than Matthew and Mark) by the name Judas-- Joh_14:22.] a4 Simon the Cananaean, cwho was called the Zealot [Cananæan means the same as zealot. It comes from the Hebrew word kana, which means zealous. The Zealots were a sect or order of men much like our modern "Regulators," or "Black Caps." They were zealous for the Jewish law, and citing Phinehas ( Num_25:7, Num_25:8) and Elijah ( 1Ki_18:40) as their examples, they took justice in their own hands and punished offenders much after the manner lynchers. It is thought that they derived their name from the dying charge of the Asmonæan Mattathias when he said, "Be ye zealous for the law, and give your lives for the covenant of your fathers" (I. Macc. ii. 50). Whatever they were at first, it is certain that their later course was marked by frightful excesses, and they are charged with having been the human instrument which brought about the destruction of Jerusalem. See Josephus, Wars, IV., iii. 9, v. 1-4; vi. 3; VII., viii. 1. Simon is the least known of all the apostles, being nowhere individually mentioned outside the catalogues], aand Judas Iscariot, cwho became a traitor; awho also betrayed him. [Judas is named last in all the three lists, and the same note of infamy attaches to him in each case. He is omitted from the list in Acts, for he was then dead. As he was treasurer of the apostolic group, he was probably chosen for office because of his executive ability. He was called Iscariot from his native city Kerioth, which pertained to Judah-- Jos_15:25.]

* NOTE.--To avoid making the text too complex and confusing, we have followed the order in which Matthew gives the names of the twelve. The names of the apostles are recorded four times in the following different arrangements and orders. Some think that Matthew divides them into groups of two, so that he may show us who went together when Jesus sent them out in pairs ( Mar_6:7). But it is idle to speculate as to the differences in arrangement. We note, however, that the twelve are divided into three quaternions, or groups of four, and that each has a fixed leader. TABLE OF THE TWELVE APOSTLES.

* NOTE.--To aid the reader, we submit the following table of the women who watched the crucifixion of Jesus, for it is from their names and descriptions that we get our Scriptural light by which we distinguish the kindred of our Lord.

Matthew and Mark each name three women, whence it is thought that Salome was the name of the mother of James and John. But the solution of the problem depends on our rendering of Joh_19:25, which is translated thus: "But there were standing by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene." Now, was Mary, the wife of Clopas, named and also additionally described as sister to our Lord's mother, or was it the unnamed Salome who was her sister? Does John mention three or four women? The best modern scholarship says that there were four women, and that therefore James and John, the sons of Zebedee, were cousins of our Lord. In support of this it is argued: 1. That it is unlikely that two sisters would bear the same name, a fact which, as Meyer says, is "established by no instance." 2. John gives two pairs of women, each pair coupled by an "and." The first pair is kindred to Jesus, and is unnamed and is paralleled by the other pair, which is not kindred and of which the names are given. Hebrew writers often used such parallelism. 3. It accords with John's custom to withhold the names of himself and all kindred, so that in his Gospel he nowhere gives his own, his mother's, or his brother's name, nor does he even give the name of our Lord's mother, who was his aunt. 4. The relationship explains in part why Jesus, when dying, left the care of his mother to John. It was not an unnatural thing to impose such a burden upon a kinsman.

[FFG 220-226]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. Goeth up into a mountain. Compare Matt. 10:1–4, and Luke 6:12–16. The selection of the apostles occurred before the Sermon on the Mount (Luke 6:13). Matthew gives it out of order. See notes on Matt. 10:1–4.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

Jesus chooses the men he wants to be his apostles.

so that they might be with him and he might send them to proclaim the message

"so that they would be with him and he would send them to proclaim the message"

Simon, to whom he gave the name Peter

The author begins to list the names of the twelve apostles. Simon is the first man listed.

translationWords

appoint

the twelve

apostle

preach

authority

cast out

demon

Peter

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13–19. THE APPOINTMENT OF THE TWELVE

Mat 10:1-4. Luk 6:12-16.

13. Καὶ ἀναβαίνει. As between Mar 2:28 and Mar 3:1, Mk indicates no interval of time; and, as in Mar 1:35, the place is not very definite.

εἰς τὸ ὄρς. The hill-country round the Lake is meant (Mar 6:56; cf. Mar 5:5). As in Mar 2:16, Mar 4:3, etc., A.V. ignores the art. Lk. tells us that He went up to pray and continued all night in prayer. The momentous crisis of choosing His Apostles is at hand, and this vigil is the preparation for it,—“the first Ember night” (Swete). It is the first act in organizing the Church which is to convert the world.

προσκαλεῖται. The verb is freq. in Mk, Mt., Lk., Acts; elsewhere only Jas 5:14. It was not until this vigil was over that He gave this summons.

οὓς ἤθελεν αὐτός. The αὐτός is emphatic. The crowd of listeners are sifted according to His pleasure, not theirs; He does not invite any who like to follow Him, to do so. This is clear both in Mk and Lk.

ἀπῆλθον πρὸς αὐτόν. They came away unto Him, implying that they left something in order to come. These are not casual listeners or spectators, but attached disciples, and out of their number. He selects the Twelve.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13-19.] The appointment of the Twelve, and its purposes. Mat 10:1-4.Luk 6:12-16Luk 6:12-16. See Luke, where we learn that He went up overnight to pray, and called His disciples to Him when it was day,—and notes on Matt.

On τὸ ὄρος see Mat 5:1.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13-19. Jesus goes up into the mountain, and chooses the twelve.

The appointment of the twelve is put in different connections in the Synoptics. But in them all, the connection is such as to point to the growth of our Lord’s work as the occasion of the appointment. They are to aid him in his work of proclaiming the kingdom, and of healing. But after all, the other purpose named, the association with himself, is the one most in evidence in the subsequent history.

13. τὸ ὄρος—the mountain, i.e. the one in the neighborhood. οὓς ἤθελεν αὐτὸς—whom he himself wished. The pronoun is emphatic, the form of the verb being enough to indicate the person. Those who came to Jesus at this time came not of their own accord, but in accordance with his desire.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Whom he would [ους ηθελεν αυτος] . Rev., more strictly, "whom he himself would;" not allowing any to offer themselves for special work. Out of the larger number thus called he selected twelve. See verse 14.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.