TRV
“Jesus Chooses the Twelve Apostles”· Luke 6:12–16
Translation
King James Version
And Judas the brother of James, and Judas Iscariot, which also was the traitor.
Complete Jewish Bible
Shim`on, the one called the Zealot; Y'hudah Ben-Ya`akov; and Y'hudah from K'riot, who turned traitor.
World English Bible Messianic
Judah the son of Jacob; and Judah Iscariot, who also became a traitor.
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In the KJVVerse 25,163 of 31,102 · 80.9%
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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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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.
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.
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.
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.
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.
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.
(de Con. Ev. lib. ii. c. 30.) With respect to the name of Judas the brother of James, Luke seems to differ from Matthew, who calls him Thaddaeus. But what prevented a man from being called by two or three names? Judas the traitor is chosen, not unwittingly but knowingly, for Christ had indeed taken to Himself the weakness of man, and therefore refused not even this share of human infirmity. He was willing to be betrayed by His own Apostle, that thou when betrayed by thy friend mayest bear calmly thy mistaken judgment, thy kindness thrown away.
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."
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.
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.
Judas of James, and Judas Iscariot, who was the traitor. And for the sake of distinction, he doubled the names. One of whom, as he himself writes in the catholic Epistle, is the brother of James, who was also called Thaddaeus. The other took his name either from the village in which he was born, or from the tribe of Issachar as a premonition of his condemnation. For Issachar, which means "reward," hints at the price of betrayal. But Iscariot, which is interpreted as "memory of death," shows that he did not suddenly decide, but meditated longer on committing the sin of betraying the Lord. He was chosen among the apostles not by imprudence but providence. How great is the truth, which even an adversarial minister cannot weaken? How great is the morality of the Lord, who preferred to risk His judgment among us rather than His affection? For He had taken on human frailty, and therefore did not refuse even these parts of human weakness. He wanted to be deserted, wanted to be betrayed, wanted to be handed over by His own apostle, so that you, deserted by a companion, betrayed by a companion, might bear your misjudgment and lost benefit with moderation.
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.
(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 6:16 concludes the enumeration of the twelve apostles chosen by Jesus, specifically identifying two individuals named Judas. This verse serves as a stark and poignant contrast, presenting Judas, the brother of James, as a faithful disciple, while simultaneously and immediately exposing Judas Iscariot with the chilling and prophetic designation of "the traitor," foreshadowing his pivotal role in Jesus' ultimate betrayal and crucifixion.
Context
Literary Context
This verse is the final entry in Luke's list of the twelve apostles, which immediately follows Jesus' selection of these men from a larger group of disciples after a night of prayer on a mountain (Luke 6:12-13). The preceding verses describe Jesus healing many people and then descending to a level place, where He delivered what is often called the "Sermon on the Plain" (Luke 6:17-49). The choosing of the Twelve is a foundational act, establishing the inner circle who would be intimately trained by Jesus, witness His miracles, and eventually be commissioned to extend His ministry. Luke's placement of Judas Iscariot last, with the explicit label "traitor," aligns with the other Gospel accounts, setting a somber tone for the unfolding narrative of Jesus' passion.
Historical & Cultural Context
In the first century Jewish context, names were often repeated within families and communities, making it common to have multiple individuals bearing the same name. "Judas" (Yehudah in Hebrew) was a very common and honorable name, evoking the patriarch Judah, son of Jacob, and the tribe from which the Messiah was prophesied to come. The distinction between "Judas, the brother of James" and "Judas Iscariot" was therefore crucial for clarity. The term "Iscariot" likely refers to his origin from Kerioth, a town in Judea, making him distinct from the Galilean majority of the apostles. Betrayal, especially of a teacher or leader, was considered a heinous act, carrying immense social and religious stigma within Jewish society, underscoring the gravity of Judas Iscariot's future actions.
Key Themes
Luke 6:16 contributes to several key themes within the Gospel of Luke and the broader biblical narrative. Firstly, it highlights the theme of Divine Sovereignty and Human Free Will. While Jesus clearly knew of Judas's future betrayal (John 6:70-71), Judas's choice was his own, emphasizing human responsibility for sin. Secondly, it introduces the theme of Discernment and Authenticity, as not all who follow or are associated with Christ will remain faithful. The presence of two men named Judas, one loyal and one treacherous, forces the reader to consider the true nature of discipleship. Finally, it subtly foreshadows the Suffering and Sacrifice of the Messiah, as the mention of a "traitor" immediately points towards the means by which Jesus would be delivered up to His enemies, a necessary step in God's redemptive plan for humanity, as prophesied in the Old Testament and fulfilled in Christ's passion (Isaiah 53:7).
Exposition and Analysis
Key Word Analysis
This name, of Hebrew origin (Yehudah), was a very common name in first-century Judaism, meaning "praise" or "praised." Its repeated appearance in this verse (for two distinct individuals) underscores the need for careful identification, preventing confusion between the faithful apostle and the infamous betrayer. The name itself carries no inherent negative connotation, making the subsequent identification of one Judas as "the traitor" all the more stark.
This epithet, likely meaning "man of Kerioth," denotes Judas's geographical origin from Kerioth, a town in Judea. This distinguishes him from the other apostles, who were predominantly Galilean. The inclusion of this identifier serves to specify which Judas is being referenced, particularly given the commonality of the name. Over time, "Iscariot" became inextricably linked with the act of betrayal.
Derived from a verb meaning "to give forward into another's hands," this term signifies one who surrenders or betrays. In this context, it refers to Judas Iscariot's act of handing Jesus over to His enemies. The use of this definitive label at the very moment of his introduction into the apostolic list is profoundly significant, serving as a prophetic and chilling premonition of his future actions and the ultimate destiny of Jesus.
Verse Breakdown
"And Judas [the brother] of James,"
This clause identifies one of the apostles as Judas, clearly distinguished by his familial relationship to James. This individual is generally understood to be the apostle also known as Thaddaeus or Lebbaeus in other Gospel lists, or Judas son of James in Acts 1:13. His inclusion here ensures that not all individuals named Judas are conflated with the betrayer, highlighting the presence of a loyal disciple bearing the same common name.
"and Judas Iscariot,"
This clause introduces the second individual named Judas, immediately differentiating him with the unique epithet "Iscariot." This specific identifier sets him apart from the first Judas, preparing the reader for the crucial, albeit tragic, information that follows. The name "Iscariot" itself hints at his distinct origin and ultimately, his distinct fate.
"which also was the traitor."
This final, climactic clause delivers the shocking and pivotal designation that defines Judas Iscariot's legacy. The Greek term for "traitor" (prodótēs) emphasizes his active role in delivering Jesus over to His adversaries. This statement is a prophetic declaration, revealing Jesus' foreknowledge of the betrayal and establishing Judas's infamous role in the unfolding divine drama of redemption. It serves as a somber conclusion to the list, underscoring the profound mystery of human free will and the reality of spiritual defection.
Literary Devices
Luke 6:16 employs several potent literary devices. Juxtaposition is evident in the immediate succession of two individuals named Judas, one identified by his familial connection to a faithful apostle, and the other by a notorious epithet and a definitive label of betrayal. This contrast highlights the diversity within Jesus' chosen circle and the stark difference in their ultimate destinies. Foreshadowing is powerfully present in the phrase "which also was the traitor." This statement, uttered at the very beginning of Judas Iscariot's public introduction as an apostle, immediately alerts the reader to his future actions, creating a sense of dramatic irony and impending doom. The use of the past tense "was" (though grammatically referring to his identity at the time of the writing, or his established character) also functions as a proleptic statement, speaking of a future event as if it has already occurred, emphasizing its certainty and significance in the divine plan.
Theological and Thematic Connections
Luke 6:16, by its stark identification of Judas Iscariot as "the traitor," underscores profound theological truths about human nature, divine sovereignty, and the nature of discipleship. It reveals that even within the most intimate circle of God's chosen, there is the capacity for profound spiritual failure and betrayal. Yet, this human treachery does not thwart God's divine plan; rather, it becomes an instrument, albeit a sinful one, through which God's redemptive purposes are accomplished. The verse serves as a sober reminder that genuine faith is not merely about proximity to Christ or outward association, but about inward transformation and unwavering loyalty, a theme echoed throughout the New Testament concerning the true cost and nature of following Jesus.
Reflection and Application
Luke 6:16 offers a sobering yet vital lesson for all believers. It challenges us to look beyond outward appearances and even close association with Christian community to examine the true state of our hearts. The presence of a "traitor" within Jesus' inner circle reminds us that spiritual deception and defection are real possibilities, even for those who have walked closely with the Lord. This should prompt a deep self-reflection: Am I truly committed to Christ, or am I harboring hidden motives, like greed or pride, that could lead me astray? It also calls us to spiritual discernment, not to judge others, but to understand that not everyone who claims the name of Christ is genuinely His. Ultimately, this verse encourages us to cultivate a genuine, unwavering loyalty to Jesus, recognizing that true discipleship is marked by faithfulness, even when faced with temptation or adversity, and to trust in God's sovereign plan, which can even redeem the darkest acts of human sin for His ultimate glory.
Questions for Reflection
FAQ
Why is Judas Iscariot always identified as "the traitor" in the Gospels?
Judas Iscariot is consistently identified as "the traitor" across all Gospel accounts (Matthew 10:4, Mark 3:19, Luke 6:16, John 6:71) to immediately distinguish him from other individuals named Judas (like Judas, the brother of James) and, more importantly, to highlight his unique and pivotal role in the betrayal of Jesus. This identification serves as a prophetic foreshadowing of his actions, underscoring the gravity of his sin and its essential place in the divine plan for Christ's crucifixion and subsequent resurrection. It also emphasizes Jesus' foreknowledge of the betrayal, even as He chose Judas to be among the Twelve.
Christ-Centered Fulfillment
Luke 6:16, with its stark identification of Judas Iscariot as "the traitor," finds its profound Christ-centered fulfillment not in the act of betrayal itself, but in how Christ sovereignly utilized this heinous act to accomplish humanity's redemption. Judas's betrayal, though a product of his own sinful choices, was paradoxically part of God's predetermined plan for the ultimate sacrifice of His Son. Jesus, the true Lamb of God, was "delivered up" not only by Judas but, more profoundly, by the will of God (Acts 2:23). The treachery of one man led directly to the cross, where Christ became the ultimate sacrifice for sin, bearing the weight of all human betrayal, including Judas's, and offering forgiveness to all who believe. Thus, even the darkest moment of human sin became the conduit for God's brightest display of love and grace, fulfilling prophecies of the suffering servant (Isaiah 53) and paving the way for the new covenant established in His blood (Luke 22:20). The "traitor" serves as a grim reminder of human depravity, but Christ's response to that betrayal—His willing submission to death—is the glorious testament to His redemptive power and His triumph over sin and death (Colossians 2:13-15).