16.-The Appointment of the Twelve
“And he goeth up into the mountain, and calleth unto him whom lie himself would: and they went unto him. And he appointed twelve, that they might be with him, and that he might send them forth to preach, and to have authority to cast out demons: and Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James; and them he surnamed Boanerges, which is, Sons of thunder: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and “Thaddaeus, and Simon the Cananean, and Judas Iscariot: which also betrayed him” (3:13-19, R. V.).
We now arrive at what was an important juncture in the ministry of the Servant and Prophet of Jehovah. His continuous and indefatigable labors in Galilee, proclaiming the coming kingdom, have been recorded in the previous verses of Mark, along with the marvelous testimonies which accompanied His preaching, of His goodness and His power. This witness to the gospel awakened an interest which spread in every direction throughout the country, so that crowds came to Jesus from all parts. Clearly there was a general desire abroad to hear and to know more of the Prophet of Nazareth. If many journeyed to the place where He was, there were presumably many more unable to travel who were equally desirous to hear for themselves the wonderful works of God. “But how shall they hear without a preacher?” To meet this difficulty the Lord of the harvest selected certain of His followers whom He authorized to proceed in various directions and proclaim in every town and village the good news of the kingdom.
THE OCCASION OF THE CALL
In the First Gospel the call of the twelve is narrated in connection with the great need that sprang up for more extensive service among the masses of the suffering poor of the land. “But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest that he send forth laborers into his harvest” (Matt. 9:36-38). Such was the sympathy of the Good Shepherd for the distresses and infirmities of the lost sheep of the house of Israel, that He desired that others should co-operate in the work of speedily gathering together those that were scattered abroad. And immediately, being Himself the Lord of the harvest, He proceeded to send forth laborers into the harvest.
Luke, in recording the call, states quite another circumstance which brings into emphatic prominence the perfect dependence of the Man Christ Jesus upon God. “And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God. And when it was day, he called his disciples: and he chose from them twelve whom also he named apostles” (Luke 6:12, 13). In this Gospel, the immediate context portrays the intensified hatred and opposition of the religious leaders to Christ. In view of this enmity Jesus retired to the solitudes of the mountainous country, and spent the night in prayer. At dawn, He chose twelve witnesses to labor with Him in face of this growing antagonism.
These aspects of the apostolic call both differ from that which appears in Mark, while all three, each being itself perfect in its setting, combine to present a flawless portrait of our ever adorable Savior and Lord in His choice of those who should eventually occupy positions of honor and dignity in His kingdom. Sympathy for the ignorant and love for the erring wrought in the heart of the Master, as Matthew shows; grace also wrought in associating fishermen and others with Himself as the “Faithful and True Witness” in testimony against a hostile world, as Luke shows. But Mark is careful to display the holy and heavenly calling of the apostolate instituted by the Lord. He makes it clear that these chosen ones had no connection with the grateful crowds on the one hand, nor with the witnessing demons on the other.
We are told that Jesus left both of these companies and went up into the mountainous region. It was a place of separation from the world of confusion, the powers of evil, and the passions of sin, below. In the presence-chamber of the Most High, the thrice-holy Servant passed the night-watches in communion with His Father. This act of His was, as it were, a foreshadowing of what He said later, in that marvelous prayer before His crucifixion, “For their sakes I sanctify myself that they also might be sanctified through the truth” (John 17:19). Even then it was true, though more fully so later, that the called ones were not of the world, even as He was not of the world.
But if this is the correct view of the passage in Mark, the Spirit being jealous for the honor of Christ shows by this connection that the ministry of the Servant of Jehovah was thus freed of all apparent association with either time-serving beneficiaries or the spiritual agents of Satan. He, on the contrary, silenced the demons, and, exercising His sovereign right, selected from His disciples “whom He Himself would.”
THE PURPOSE OF THE CALL
The object for which these twelve persons were selected from among the mass of the disciples or followers of the Lord is here stated to be threefold. They were (1) to be with the Lord, (2) to be sent forth to preach, and (3) to have authority to expel demons. These chosen ones, as Luke tells us, are “named apostles” by the Lord Himself (Luke 6:13); and it is well to remember that this term was applied to them from the first, so that the apostolate, so far as the twelve are concerned, originated before the founding of the church.
The first of their qualifications is of special interest since it is mentioned by Mark alone—they were to be “with Him.” The phrase constitutes one of those inconspicuous points in the differentiation of this Gospel from the others that offer to the believing heart such indisputable evidence that a predominating purpose characterizes the portraiture of the Lord Jesus in each of the four. Here we have the calling of those destined to carry on the service and testimony of the gospel in the whole world after His departure. Do we not therefore see the exquisite propriety that the Evangelist who describes the perfect Servant of Jehovah should show us that His under-servants received their training in the company of the Master Himself. Who so competent to instruct them, by example and precept, what was acceptable and glorifying service to God, as He whose “ears were digged,” as the Psalmist said (Psa. 40:6)? They, after their service in the day of suffering, should serve in the day of glory, as the Lord told them at a later period. “Ye are they which have continued with me in my temptations; and I appoint unto you a kingdom, even as my Father appointed unto me, that ye may eat and drink at my table in my kingdom; and ye shall sit on thrones judging the twelve tribes of Israel” (Luke 22:28, 29). Those who were with David's Son in the cave of Adullam should be with David's Lord in mount Zion.
We may thus consider that this phrase covers the spiritual education which Christ's servants received under the personal tuition of the Incomparable Servant, who in His service served even His own servants. They were admitted to a degree of favor and intimacy which was accorded to none beside. In such a hallowed associate-ship what daily lessons were ever before them for their learning of untiring zeal, exhaustless patience, purest devotion, absolute and unqualified obedience to God and profoundest sympathy for man!
But more than this, being “with Him” they heard His words, and received the truth. Seeing Him, they saw the Father also. Beholding Him, they beheld His glory, as of the Only-begotten of the Father. So that the apostles became qualified to testify, as eye-witnesses, of the revelation of the Father made by the Son. One of them, subsequently, writing to the whole family of God, referred to the fullness of this intimacy as that which constituted the credentials of his apostleship. “What was from [the] beginning, what we have heard, what we have seen with our eyes, what we looked on, and our hands handled, concerning the Word of life (and the life was manifested, and we have seen, and bear witness, and report to you the eternal life, the which was with the Father and was manifested to us); that which we have seen and heard we report to you” (1 John 1:1-3, N.T.). The apostles therefore had the honorable distinction of being not only the servants of the Lord, but His friends ( John 15:14, 15).
In the second place, the apostles were called that they might be sent forth to preach. At the commencement of His public ministry the Lord presented Himself, preaching the gospel of God —that the kingdom was at hand. It now was proved to be necessary that this testimony should be taken up by others and spread in all directions, and the Lord chose the twelve that He might commission them to go throughout the country as the accredited heralds of His kingdom. The term “apostle” signifies one who is sent, and the first item of the service assigned to them was to announce that the Redeemer was come to Zion, and that the prophetic kingdom was therefore at the doors.
Thirdly, the apostles were to receive authority to cast out demons. In Matthew and Luke the power to cure diseases is coupled with that over unclean spirits. And copyists with an ignorant zeal to make the Gospels all alike, appear to have added the phrase here unwarrantably, for it is now agreed that the best witnesses omit it in Mark.
And the context supplies what will be found to be quite an adequate explanation of the omission here by Mark of any reference to the curative powers conferred upon the apostles. The purpose of this section, as has been suggested already, is to show the dissociation of the kingdom of the Lord and the kingdom of Satan. One of the special forms of temptation in the wilderness was that the Lord should obtain the dominion of the world by acknowledging the rule of Satan (Luke 4:6-8). Now we read that evil spirits submitted to His power and rendered public testimony to His divine person. The Lord knew what His enemies would say, and what indeed they did say of Him, soon afterward—that He had Beelzebub, and that His mighty works were done by evil agency.
Hence the Lord, anticipating this calumny, chose the twelve apostle to be His ambassadors, and gave them also authority over evil demons. So that wherever the Lord and His apostles encountered the spiritual powers of darkness, there was the reverse of co-operation; the unclean spirits were cast out and not suffered to speak. Mark had shown the angels ministering to Jesus (1:13), but he makes it clear that evil spirits, the servants of the great enemy, were in no way associated with Him.
The apostolic power over diseases is therefore not mentioned in this connection, in order that greater prominence might be given to their power over demons, We can see the utmost propriety in this omission, especially when we consider that the chapter goes on to narrate that the charge of complicity with Satan was actually brought against the Lord by the scribes which came down from Jerusalem.
THE TWELVE AND THEIR NAMES
The Lord chose and appointed the twelve to be His apostles. The term itself, though used in connection with the call by Matthew and Luke, is not given by Mark, who only uses it once throughout his Gospel (6:30). Their number has an obvious allusion to the twelve tribes of Israel (Matt. 19:28); and the sphere of their service was confined to the earthly people of God. Their charge from the Lord was, “Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not; but go rather to the lost sheep of the house of Israel” (Matt. 10:5, 6). After the Lord's resurrection the commission was made universal in its scope: “Go ye into all the world, and preach the gospel to every creature” (Mark 16:15). And at Pentecost the apostles being together with others of the followers of the Lord, the Spirit descended upon them (Acts 2), and they were incorporated in the church, that new building of God which groweth unto a holy temple in the Lord (Eph. 2:21, 22).
Paul, called after Pentecost, was pre-eminently the apostle of the church in the sense that the revelation of the mystery of its heavenly calling was communicated to him. Barnabas is also alluded to as an apostle in company with Paul (Acts 14:14). But the original call of the twelve Jewish apostles as recorded in the Gospels is clearly in connection with the preaching of the gospel of the kingdom to Israel.
This band of apostles is frequently alluded to in Scripture as “the twelve,” but this mode of reference is used most of all by Mark. The following is a list of the passages—Matt. 26:20; Mark 3:14; 6:7; 9:35; 10:32; 11:11; 14:17; Luke 6:13; 8:1; 9:12; 18:31; John 6:67, 70; Acts 6:2 Cor. 15:5. Thomas is called “one of the twelve” (John 20:24); and so is Judas (Matt. 26:14, 17; Mark 14:10, 20, 43; Luke 22:3, 17; John 6:70, 71). After the defection of Judas, they are called “the eleven” (Matt. 28:16; Mark 16:14; Luke 24:9, 33; Acts 1:26); Matthias being subsequently chosen by lot after prayer to fill the vacancy (Acts 1:26; 2:14).
The names of the twelve apostles are enumerated in each of the Synoptic Gospels, and also in the Acts, and these names were also seen in vision inscribed upon the foundations of the wall of the New Jerusalem (Rev. 21:14). They occupied a special place of honor and privilege in the confession of the name of Jesus in the days of His presentation as Messiah to Israel, and in the coming day of glory a special award is accorded to them in manifestation before Israel and the nations in that holy city which is to come down from God. Paul undoubtedly will have his distinguished place in that heavenly kingdom, but the twelve, unlike Paul, moved along, in believing wonder, with the Lord in His daily progress through this world of woe. Hence, their names are written, not only in heaven (a matter in itself of greater cause for their rejoicing than power over evil spirits, Luke 10:20), but also in the foundations of the wall of that figurative city which will be a medium for the light of the glory of God and the Lamb throughout the millennial earth.
The various names of the apostles, with one or two exceptions, are easy of identification. A few brief remarks upon each are appended, following the order found in Mark.
Simon Peter. The name of this apostle is always placed first in the various lists of the twelve, and also when two or three or more are mentioned by name. Simon or Simeon (Symeon, Acts 15:14; 2 Peter 1:1) was the son of Jona or Jonas (John 1:42; 21:15-17). Jonas, which is equivalent to John, is the Greek form of Jonah. And Bar-jona, or Bar-Jonah, means son of John (Matt. 16:17).
Simon received a new name from the Lord, signifying a stone or a rock. This name in the Aramaic, that is, the language usually spoken by the Lord, was Kephas, or, Cephas (John 1:42 Cor. 1:12; Gal. 2:9), and in the Greek, Peter (Petros, Matt. 16:17). Peter, or Simon Peter, occurs most frequently by far in the New Testament. Besides in those references, made historically before his call and at his naming, Simon is used alone in the following passages—
(a) By the Lord (Matt. 17:25; Mark 14:37; Luke 22:31; John 21:15-17).
(b) By the other apostles (Luke 24:34).
(c) By James (Acts 15:14).
(2) James. This was one of the sons of Zebedee the fisherman, the New Testament form of Zabdi (Josh. 7:1, 17, 18; 1 Chron. 8:19). The word James is an English form of the Hebrew and Greek name Jacob. He is the only apostle whose death is mentioned in the New Testament, being executed in Jerusalem by Herod Agrippa I. (Acts 12:1, 2).
From a comparison of Matt. 27:56 with Mark 15:40, it would appear that the name of the mother of James and John was Salome.
(3) John. The brother of James was also chosen to be an apostle, and the two sons of Zebedee were surnamed by the Lord Boanerges, which means, Sons of thunder. Though others of the apostles appear to have had several names, Peter, James and John are the only ones who, we are told, received surnames from the Lord.
There seems no doubt that John alludes to himself as “the disciple whom Jesus loved” (John 13:23; 19:26; 21:20) in the Gospel which he wrote. He also wrote three Epistles, as well as the Apocalypse, the latter during his exile in the island of Patmos (Rev. 1:9).
John is associated with Peter in their visit to the tomb of Jesus (John 20:1-10), in the healing of the lame man and the subsequent testimony (Acts 3:1, 4; 4:14, 19), and in their journey to Samaria after the preaching of Philip (Acts 8:14); while Peter's inquiry of the Lord concerning John, “And what shall this man do?” (John 21:21) spews the affection existing between the two men.
The name John in Hebrew is Johanan, “the gift of Jehovah.”
(4) Andrew. In Matthew and Luke, Andrew immediately follows Simon Peter in the list of names. They were brothers, and natives of Bethsaida, like Philip (John 1:44). Andrew was a disciple of John the Baptist, whom he left to follow Jesus, afterward communicating to his own brother the joyful intelligence that the Messiah was found. This preceded the call by the Lord (Mark 1:16).
Little is said of Andrew. His name is, however, mentioned alone twice by John (6:8; 12:22). The four, Peter, Andrew, James and John are named as being together with the Lord in the house at Capernaum (Mark 1:29) and on the mount of Olives (Mark 13:3).
(5) Philip. This apostle was also of Bethsaida, a fact stated twice in John's Gospel (1:44; 12:21). He was one of the early disciples of the Lord, being called by Him, as it says, Jesus “findeth Philip and saith unto him, Follow me” (John 1:43). The Lord “proved” Philip before the feeding of the multitude (John 6:5-7). Some Greeks came to him, and said, “Sir, we would see Jesus” (John 12:21). He said to the Lord,
“Show us the Father, and it sufficeth us” (John 14:8). All these historical items are communicated in the Fourth Gospel only.
The name itself means “lover of horses.”
(6) Bartholomew. This was the apostle's patronymic, that is, his family name, or surname; and it occurs in all four lists. Nathanael was, most probably, his personal name, signifying the “gift of God.” He confessed the Lord before His public ministry as Son of God and King of Israel (John 1:49). Bartholomew is not mentioned by John, who, however, includes Nathanael of Cana when naming others of the apostles after the resurrection (John 21:2). Of him the Lord said, “Behold, an Israelite indeed in whom there is no guile” (John 1:47).
(7) Matthew. The identity of Matthew and Levi the publican seems to rest upon sufficient evidence, and reference has previously been made in these articles to this point. He was the writer of the First Gospel, but no further record of him is found in the Scriptures. Mark alone gives the name of his father, Alphaeus (2:14), a different person, it is presumed, from the one mentioned in connection with James, since the two apostles are not associated like James and John of Zebedee.
(8) Thomas. The name Thomas, like that of Didymus, which is used three times by John, means “a twin.” Nothing is said of him after his call and appointment except by John. When the Lord spoke of going to Bethany, Thomas said to the other disciples, “Let us also go with him, that we may die with him” (John 11:16). When the Lord was instructing the apostles as to His immediate departure and their knowledge of the way, Thomas broke in with, “Lord, we know not whither thou goest; and how can we know the way?” (John 14:5). His incredulity at the tidings of the resurrection has passed into a proverb (John 20:24-31).
(9) James. In each of the four lists, Peter heads the first four names, Philip the second four, and James of Alphteus the third four.
James is a name of frequent occurrence among the Jews, and, on this account, the name is not easy of identification, apart from some distinguishing epithet. In the New Testament we read of (1) James of Zebedee, (2) James of Alphaeus, (3) James the Lord's brother, and (4) James the Less. The first is clear, but scholars are divided in their opinions as to the number of persons referred to by the following terms, whether three, two or one. A few words must suffice here upon what has been the subject of much controversy.
James [the son] of Alphaeus only occurs in each of the various lists of the apostles. But it has been supposed that Alphaeus is the Greek name for the Hebrew Cleophas (Clopas, John 19:25), whose wife stood by the cross with the other Marys, and is called the mother of James (Luke 24:10). In any case, that James of Alphaeus was an apostle is fully established.
James the Lord's brother is so called by the apostle Paul in his Epistle to the Galatians. He states that on his visit to Jerusalem, “other of the apostles saw I none, save James the Lord's brother” (Gal. 1:19). This person appears to be distinguished in this way from the other James who is mentioned in the succeeding chapter without any qualifying phrase (Gal. 2:9, 12) [?]. Such a form of reference implies that the latter was too well-known in Galatia to require any special term of distinction. The latter may therefore be assumed to be the James who came into prominence in Jerusalem after the martyrdom of the son of Zebedee (Acts 12:17; 15:13; 21:18), and to be identical [?] with James of Alphaeus, one of the twelve. He wrote the inspired Epistle to the twelve tribes (James 1:1), and is sometimes known as James the Just.
James the Lord's brother is mentioned with others (Matt. 13:55; Mark 6:3); and in the account of the meeting in the upper room at Jerusalem before Pentecost, the brethren of Jesus are said to have been there, but they are mentioned separately from the apostles (Acts 1:14). In favor of the hypothesis that he wrote the Epistle of James it may be noted that like Jude he does not claim to be an apostle, but neither does John in any of his three Epistles. This argument therefore is not a weighty one.
James the less, or little, occurs but once (Mark 15:40), and is named as the son of Mary, one of the Galilaean women who were last at the cross and first at the tomb. She was the wife of Alphaeus, so that this is the James already mentioned, the epithet being applied to him probably because of his stature.
(10) Thaddaeus. From Matthew we learn that Lebbaeus was surnamed Thaddaeus (Matt. 10:3), while Luke, in his Gospel and in the Acts, gives a further name of this apostle, viz., Judas [the son or brother] of James. A question of his is recorded by John, who distinguishes him from the traitor of the same name: “Judas (not Iscariot) saith unto him, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?” (John 14:22). There is no further reference to him by name in the New Testament.
Whether Judas the apostle was the writer of the Epistle bearing this name is a matter upon which difference of judgment exists. The writer introduces himself, not as an apostle (see also verse 17), but as “Judas, a servant of Jesus Christ, and brother of James,” this James being the Lord's brother. It is certain that of the Lord's brothers there were two so-named, since they both are mentioned by Matthew and Mark (Matt. 13:55; Mark 6:3), and we know that the brethren of the Lord were at the apostolic prayer-meeting in Jerusalem (Acts 1:11), including James and Judas, if not Joses and Simon. There is no great difficulty therefore in supposing that Judas the Lord's brother wrote the Epistle known by that name.
If the contrary opinion is held—that the writer was an apostle—it is necessary to translate the idiomatic expression in Luke 6:16 and in Acts 1:13 as in the Authorized Version, “Jude [the brother] of James” to agree with Jude 1, instead of “Jude [the son] of James,” as in the Revised Version. And yet in a previous case the same idiom is rendered, “James [the son] of Alpheus,” so that the identification calls for patient discrimination rather than hasty dogmatism.
(11) Simon. He is distinguished from Simon Peter by Matthew and Mark as the Cananean, and by Luke as the Zealot. The first term is the Hebrew (not meaning an inhabitant of Canaan), and the second the Greek name for a Jewish sect holding violent religious and political views, inimical to the Romans. Nothing else is recorded concerning this apostle specially.
(12) Judas Iscariot. This name is always placed last of all in the lists of the apostles. With one or two exceptions each reference to him is accompanied by a phrase alluding to his betrayal of Jesus. He is said to have been [the son] of Simon (John 6:71; 12:4; 13:2, 26). He was not of Galilaean origin, like the majority of the apostles, but of Kerioth, a town in the land of Judah (Josh. 15:25), this being implied by “Iscariot.”
[W. J. H.]