TRV
Translation
King James Version
And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
Complete Jewish Bible
When day came, he called his talmidim and chose from among them twelve to be known as emissaries:
Berean Standard Bible
When daylight came, He called His disciples to Him and chose twelve of them, whom He also designated as apostles:
American Standard Version
And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles:
World English Bible Messianic
When it was day, he called his disciples, and from them he chose twelve, whom he also named emissaries:
Geneva Bible (1599)
And when it was day, he called his disciples, and of them he chose twelue which also he called Apostles.
Young's Literal Translation
and when it became day, he called near his disciples, and having chosen from them twelve, whom also he named apostles,
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In the KJVVerse 25,160 of 31,102
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Commentary on Luke 6 verses 12–19
12 ¶ And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
16 And Judas the brother of James, and Judas Iscariot, which also was the traitor.
17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
18 And they that were vexed with unclean spirits: and they were healed.
19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.
I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by hē proseuchē tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.
II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, Luk 6:13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (Luk 6:16); yet Christ, when he chose him, was not deceived in him.
III. In public we have him preaching and healing, the two great works between which he divided his time, Luk 6:17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was, - though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway, - yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (Luk 6:17, Luk 6:18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (Luk 6:19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 12–19. Public domain.
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IrenaeusAD 202
Irenaeus Against Heresies Book 2
If, again, they maintain that the twelve apostles were a type only of that group of twelve Aeons which Anthropos in conjunction with Ecclesia produced, then let them produce ten other apostles as a type of those ten remaining Aeons, who, as they declare, were produced by Logos and Zoe. For it is unreasonable to suppose that the junior, and for that reason inferior Aeons, were set forth by the Saviour through the election of the apostles, while their seniors, and on this account their superiors, were not thus foreshown.
TertullianAD 220
Against Marcion Book IV
Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: "O my God, I will cry in the day-time, and Thou shalt hear; and in the night season, and it shall not be in vain to me." in another passage touching the same voice and place, the psalm says: "I cried unto the Lord with my voice, and He heard me out of His holy mountain." You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short, ) the Christ of the prophets. But why was it that He chose twelve apostles, and not some other number? In truth, I might from this very point conclude of my Christ, that He was foretold not only by the words of prophets, but by the indications of facts.
Eusebius of CaesareaAD 339
PROOF OF THE GOSPEL 3.5.120
If you listen to Luke, you will not hear him calling Matthew a publican nor subordinating him to Thomas, for he knows him to be the greater, and puts him first and Thomas second. Mark has done the same.… So Luke honored Matthew, according to what they delivered, who from the beginning were eyewitnesses and ministers of the Word.
Eusebius of CaesareaAD 339
ECCLESIASTICAL HISTORY 1.10
But our Lord and Savior, not very long after the beginning of his preaching, called the twelve apostles and to them alone of all his disciples he gave the name of apostles as a special honor. Later he proclaimed seventy others, and them also he sent out two by two in advance of himself into every place and city where he himself was to come.
Eusebius of Caesarea (as quoted by Aquinas, AD 1274)AD 339
Catena Aurea by Aquinas
The two next are James and John, as it follows, James and John, both indeed sons of Zebedee, who were also fishermen. After them he mentions Philip and Bartholomew. John says Philip was of Bethsaida, of the city of Andrew and Peter. Bartholomew was a simple man, devoid of all worldly knowledge and guile. But Matthew was called from those who used to collect taxes; concerning whom he adds Matthew and Thomas.
Ambrose of MilanAD 397
Commentary on Luke
It says, “He called unto him his disciples, and he chose twelve of them,” whom he appointed sowers of the faith, to spread the help of human salvation throughout the world. At the same time, observe the heavenly counsel. He chose not wise men, nor rich men, nor nobles, but fishermen and tax collectors, whom he would direct, lest they seem to have seduced some by wisdom, or bought them with riches, or attracted them to their own grace with the authority of power and nobility. He did this so that the reasoning of truth, not the grace of disputation, should prevail.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
You have heard then the words of Him who says, Stretch forth thy hand. That is a frequent and common cure, and thou that thinkest thy hand is whole, beware lest it be contracted by avarice or sacrilege. Stretch it forth oftener to help thy neighbour, to protect the widow, to save from injury him whom you see the victim of unjust attack; stretch it forth to the poor man who beseeches thee; stretch it forth to the Lord, to ask pardon of thy sins; as the hand is stretched forth so is it healed. (1 Kings 13:5, 6.)
Let not thy ears be open to deceit, that thou shouldest think that the Son of God prays from want of strength, that He may obtain what He could not perform; for being Himself the Author of power, the Master of obedience, He leads us by His own example to the precepts of virtue.
Every where also He prays alone, for human wishes comprehend not the wisdom of God; and no one can be a partaker of the secrets of Christ. But not every one who prays ascends a mountain, he only who prays advancing from earthly things to higher, who is not anxious for the riches or honours of the world. All whose minds are raised above the world ascend the mountain. In the Gospel therefore you will find, that the disciples alone ascend the mountain with the Lord. But thou, O Christian, hast now the character given, the form prescribed which thou shouldest imitate; as it follows, And he continued all night in prayer to God. For what oughtest thou to do for thy salvation, when Christ continues all night in prayer for thee?
But what does it become thee to do when thou wouldest commence any work of piety, when Christ, about to send out His disciples, first prayed? for it follows, And when it was day, he called his disciples, &c. whom truly He destined to be the means of spreading the salvation of man through the world. Turn thy eyes also to the heavenly council. Not the wise men, not the rich, not the noble, but He chose to send out fishermen and publicans, that they might not seem to turn men to their grace by riches or by the influence of power and rank, and that the force of truth, not the graces of oratory, might prevail.
Ambrose of MilanAD 397
Commentary on Luke
Judas too is chosen, not through inadvertence but through Providence. How great is the truth that not even a hostile minister weakens! How great is the integrity of the Lord, who preferred to endanger his judgment among us, rather than his compassion! For he had assumed the frailty of man, and therefore [he did not] refuse those aspects of human weakness. He was willing to be forsaken, he was willing to be betrayed, he was willing to be surrendered by his own apostles, so that you, when abandoned by an ally, betrayed by an ally, may bear it in good order.
Cyril of Alexandria (as quoted by Aquinas, AD 1274)AD 444
Catena Aurea by Aquinas
But mark the great carefulness of the Evangelist. He not only says that the holy Apostles were chosen, but he enumerates them by name, that no one should dare to insert any others in the catalogue; Simon, whom he also called Peter, and Andrew his brother.
But if we may learn the interpretation of the Apostles' names, know that Peter means, "loosening or knowing;" Andrew, "glorious power," or "answering;" but James, "apostle of grief;" John, "the grace of the Lord;" Matthew, "given;" Philip, "large mouth," or the "orifice of a torch;" Bartholomew, "the son of him who lets down water;" Thomas, "deep or twin;" James the son of Alphæus, "supplanter of the step of life;" Judas, "confession;" Simon, "obedience."
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 23
Note the extreme moderation of the Evangelist. He does not simply say that the holy apostles were appointed, but rather, by introducing the record of these chief ones each by name, takes care that no other one should venture to enroll himself in the company of those that were chosen.
BedeAD 735
On the Gospel of Luke
Whom he also named apostles. Apostles in Greek, in Latin means sent. Whose sacrament the evangelist Mark explains by name, saying: "And he made twelve to be with him, and to send them out to preach the Gospel." And the Lord himself says: "As the Father has sent me, so I send you." The twelve are well chosen, in order to mystically commend also by their number the salvation of the world which they would preach by word. For three times four is twelve, a noble computation. Hence it is that, as I also said above, when Solomon built a temple to the Lord in the typology of the Church, he made a bronze sea in which the priests would wash, and placed it on the backs of twelve oxen, three of which faced north, three west, three south, and three east, figuratively indicating that the apostles and their successors would cleanse all the regions of the world with the faith and confession of the Holy Trinity from the stain of sins.
BedeAD 735
On the Gospel of Luke
And when day came, he says, he called his disciples, and chose twelve of them. It should be noted here that the Gospel and Apostolic Scripture not only calls those twelve the disciples of Christ, but also all who, believing in him, were instructed by his teaching toward the kingdom of heaven. For disciples are called so from learning, from whose multitude he chose those whom he himself wanted.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
He not only surnamed Peter first, but long before this, when he was brought by Andrew, it is said, Thou shall be called Cephas, which is by interpretation, a stone (John 1:42.). But Luke, wishing to mention the names of the disciples, since it was necessary to call him Peter, wished shortly to imply that this was not his name before, but the Lord had given it to him.
Matthew places himself after his fellow-disciple Thomas, from humility, whereas by the other Evangelists he is put before him. It follows, James the son of Alphæus, and Simon who is called Zelotes.
But in a mystical sense the mountain on which our Lord chose His disciples represents the loftiness of justice in which they were to be instructed, and which they were to preach to others; so also the law was given on a mountain.
John DamasceneAD 749
BARLAAM AND JOSEPH 7.52
He also chose twelve disciples, whom he called apostles, and commanded them to preach the kingdom of heaven which he came upon earth to declare, and to make heavenly us who are low and earthly, by virtue of his incarnation.
Glossa Ordinaria (as quoted by Aquinas, AD 1274)AD 1274
Catena Aurea by Aquinas
(non occ.) When adversaries rose up against the miracles and teaching of Christ, He chose Apostles as defenders and witnesses of the truth, and prefaces their election with prayer; as it is said, And it came to pass, &c.
Because in truth he was of Cana in Galilee, which is interpreted zeal; and this is added to distinguish him from Simon Peter. It follows, Judas the brother of James, and Judas Iscariot, who also betrayed him.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 6:13 records a foundational moment in Jesus' earthly ministry, detailing His deliberate selection of twelve individuals from among His broader group of followers, whom He then formally commissioned and named 'apostles.' This act signifies the establishment of the core leadership for His nascent kingdom movement, transitioning from a general discipleship to a specially appointed, authoritative group entrusted with a unique mission to extend His gospel.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 6:13 employs several significant literary devices. The Juxtaposition of Jesus' all-night prayer in Luke 6:12 with the morning selection of the apostles in Luke 6:13 highlights the divine intentionality and solemnity of this pivotal decision. The Symbolism of the number twelve is profound, directly referencing the twelve tribes of Israel and signifying the establishment of a new, spiritual Israel under the Messiah, emphasizing continuity with God's covenant people while inaugurating a new phase. The Emphasis on Jesus' active verbs—"called," "chose," "named"—underscores His sovereign authority and initiative in forming this foundational group for His kingdom. This passage also serves as a form of Foreshadowing, hinting at the future mission and authority that these apostles would wield in establishing the early church, as detailed later in the book of Acts.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 6:13 stands as a foundational text for understanding the nature of divine calling, the establishment of the church, and the concept of apostolic authority. It reveals God's meticulous planning for the propagation of His kingdom, demonstrating that leadership within His redemptive plan is divinely appointed and purposeful. The selection of the twelve is not merely an organizational act but a theological statement about the continuity of God's covenant with Israel, now fulfilled and expanded through Christ, and the commissioning of those who would bear witness to His saving work and extend His message to the world. This moment lays the groundwork for the church's structure and mission, emphasizing that its foundation rests upon those uniquely chosen and sent by Christ Himself.
REFLECTION AND APPLICATION
Luke 6:13 offers profound insights for contemporary believers, emphasizing the importance of divine intentionality in leadership and service. Just as Jesus prayerfully selected His apostles, we are reminded that God sovereignly calls and equips individuals for His purposes, whether in formal leadership roles or in everyday ministry. This passage challenges us to consider our own calling: are we faithfully responding to the unique ways God has chosen and gifted us to serve within His kingdom? It also underscores the nature of true Christian leadership, which is rooted in being "sent" by Christ, not for personal ambition or recognition, but for the selfless mission of proclaiming the Gospel and building up His church. Our service, like that of the apostles, should be characterized by a deep reliance on God's guidance and a commitment to represent Christ faithfully in the world.
Questions for Reflection
FAQ
Why did Jesus choose exactly twelve apostles?
Answer: The choice of "twelve" is highly symbolic and deeply rooted in Old Testament theology. It directly parallels the twelve tribes of Israel, signifying Jesus' intention to reconstitute or establish a new, spiritual Israel under His leadership. This selection underscored the continuity of God's covenant plan, demonstrating that Jesus was not abolishing the old but fulfilling it and inaugurating a new covenant community, the church, which would extend beyond ethnic Israel. The twelve apostles would serve as the foundational representatives of this new people of God, mirroring the patriarchal heads of the original tribes.
What is the difference between a "disciple" and an "apostle" in this context?
Answer: In Luke 6:13, a "disciple" (Greek: mathētḗs) refers to a general follower or learner of Jesus. Many people were His disciples, attending to His teachings and following Him. An "apostle" (Greek: apóstolos), however, is a much more specific and authoritative designation. It means "one who is sent forth" or "an authorized delegate." Jesus chose twelve from His broader group of disciples and specifically "named" them apostles, thereby commissioning them with a unique office, authority, and mission to represent Him, preach the Gospel, heal the sick, and cast out demons, as detailed in passages like Matthew 10:1-4 and Luke 9:1-6.
Did the apostles have special authority?
Answer: Yes, the apostles were endowed with unique authority directly from Jesus. This authority was not merely spiritual but included the power to perform miracles, heal diseases, cast out demons, and authoritatively proclaim the kingdom of God. Their role was foundational to the early church, as they served as eyewitnesses to Jesus' life, death, and resurrection, and were entrusted with the responsibility of spreading His message and establishing Christian communities. Ephesians 2:20 describes the church as being "built on the foundation of the apostles and prophets," indicating their unique and unrepeatable role in the early history of God's redemptive plan.
CHRIST-CENTERED FULFILLMENT
Luke 6:13, though focused on the selection of the apostles, profoundly points to Christ as the central figure and ultimate fulfiller of God's redemptive plan. Jesus, the Son of God, is the sovereign chooser, demonstrating His divine authority in establishing the foundational leadership for His kingdom. He is the ultimate "sent one" (Greek: apostolos), the one uniquely commissioned by the Father to accomplish salvation, as He Himself declares in John 20:21. The apostles, in turn, are "sent" by Him, reflecting His own mission and extending His presence and authority into the world. Their very existence and commission are a testament to Christ's ongoing work to gather His people, build His church, and usher in His kingdom. Ultimately, the selection of the twelve signifies Christ's role as the Head of the Church, the one who builds His spiritual house upon the foundation of these chosen witnesses, ensuring the faithful proclamation of His Gospel until His return, as promised in Matthew 16:18.