TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 3:13–21. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
Historical interpretation
Six Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Or spiritually, Christ is the mount, from which living waters flow, and milk is procured for the health of infants; whence the spiritual feast of fat things is made known, and whatsoever is believed to be most highly good is established by the grace of that Mountain. Those therefore who are highly exalted in merits and in words are called up into a mountain, that the place may correspond to the loftiness of their merits. It goes on: And they came unto him, &c. For the Lord loved the beauty of Jacob, (Ps. 46 Vulg.) that they might sit upon twelve thrones, judging the twelve tribes of Israel, (Matt. 19:28) who also in bands of threes and fours watch around the tabernacle of the Lord, and carry the holy words of the Lord, bearing them forward on their actions, as men do burdens on their shoulders.
Thus from obedience, which Simon signifies, the ascent is made to knowledge, which is meant by Peter. It goes on: And James the son of Zebedee, and John his brother.
Namely, James who has supplanted all the desires of the flesh, and John, who received by grace what others held by labour. There follows: And he surnamed them, Boanerges. (Gen. 27:36. v. Aur. Cat. in Matt. 10:2)
Or by this the lofty merit of the three mentioned above is shown, who merited to hear in the mountain the thunders of the Father, when he proclaimed in thunder through a cloud concerning the Son, This is my beloved Son; that they also through the cloud of the flesh and the fire of the word1, (Matt. 17:1) might as it were scatter the thunderbolts in rain on the earth, since the Lord turned the thunderbolts into rain, so that mercy extinguishes what judgment sets on fire. It goes on: And Andrew, who manfully does violence to perdition, so that he had ever ready within him his own death, to give as an answer, and his soul was ever in his hands. (1 Pet. 3:15. Ps. 119:109. Bede ubi sup.)
Or, 'the mouth of a lamp,' that is, one who can throw light by his mouth upon what he has conceived in his heart, to whom the Lord gave the opening of a mouth, which diffused light. We know that this mode of speaking belongs to holy Scripture; for Hebrew names are put down in order to intimate a mystery. There follows: And Bartholomew, which means, the son of him who suspends the waters; of him, that is, who said, I will also command the clouds that they rain no rain upon it. (Is. 5:6) But the name of son of God is obtained by peace and loving one's enemy; for, Blessed are the peacemakers, for they are the sons of God. (Matt. 5:9, 44, 45) And, Love your enemies, that ye may be the sons of God. There follows: And Matthew, that is, 'given,' to whom it is given by the Lord, not only to obtain remission of sins, but to be enrolled in the number of the Apostles. And Thomas, which means, 'abyss;' for men who have knowledge by the power of God, put forward many deep things. It goes on: And James the son of Alphæus, that is, of 'the learned' or 'the thousandth,' (Ps. 91:7) beside whom a thousand will fall. This other James is he, whose wrestling is not against flesh and blood, but against spiritual wickedness. (Eph. 6:12) There follows, And Thaddæus, that is, 'corculum,' (qu. cordis cultor) which means 'he who guards the heart,' one who keeps his heart in all watchfulness.
But Simon is interpreted, 'laying aside sorrow;' for blessed are they that mourn, for they shall be comforted. (Matt. 5:4) And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up. But Judas Iscariot is one who does not do away his sins by repentance. For Judas means 'boaster,' or vain-glorious. And Iscariot, 'the memory of death.' But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.
(Vict. Ant. e Cat. in Marc.) He also instructs the Prelates of the Church to pass the night in prayer before they ordain, that their office be not impeded. When therefore, according to Luke, it was day, He called whom He would; for there were many who followed Him.
(Vict. Ant. e Cat. in Marc.) He calls the sons of Zebedee by this name, because they were to spread over the world the mighty and illustrious decrees of the Godhead.
(in Marc. i. 16) After having forbidden the evil spirits to preach Him, He chose holy men, to cast out the unclean spirits, and to preach the Gospel; wherefore it is said, And he went up into a mountain, &c. (Luke 6)
(ubi sup.) For it was not a matter of their choice and zeal, but of Divine condescension and grace, that they should be called to the Apostleship. The mount also in which the Lord chose His Apostles, shows the lofty righteousness in which they were to be instructed, and which they were about to preach to men.
(ubi sup.) For as a sacrament of this the children of Israel once used to encamp about the Tabernacle, so that on each of the four sides of the square three tribes were stationed. Now three times four are twelve, and in three bands of four the Apostles were sent to preach, that through the four quarters of the whole world they might baptize the nations in the name of the Father, the Son, and the Holy Ghost. It goes on: And he gave them power, &c. That is, in order that the greatness of their deeds might bear witness to the greatness of their heavenly promises, and that they, who preached unheard-of things, might do unheard-of actions.
(ubi sup.) And the reason that the Lord willed that he should at first be called otherwise, was that from the change itself of the name, a mystery might be conveyed to us. Peter then in Latin or in Greek means the same thing as Cephas in Hebrew, and in each language the name is drawn from a stone. Nor can it be doubted that is the rock of which Paul spoke, And this rock was Christ. (1 Cor. 10:4) For as Christ was the true light, and allowed also that the Apostles should be called the light of the world, (Matt. 5:14.) so also to Simon, who believed on the rock Christ, He gave the name of Rock.
(ubi sup.) We must connect this with what went before, He goeth up into a mountain, and calleth.
For Andrew is a Greek name, which means 'manly,' from ἀνὴδ, that is, man, for he manfully adhered to the Lord. There follows, And Philip.
(ubi sup.) But Thaddæus is the same person, as Luke calls in the Gospel and in the Acts, Jude of James, for he was the brother of James, the brother of the Lord, as he himself has written in his Epistle. There follows, And Simon the Canaanite, and Judas Iscariot, who betrayed him. He has added this by way of distinction from Simon Peter, and Jude the brother of James. Simon is called the Canaanite from Cana, a village in Galilee, and Judas, Scariotes, from the village from which he had his origin, or he is so called from the tribe of Issachar.
And going up into the mountain, he called to himself those whom he wanted, and they came to him, and he made it so that there were twelve with him. That mountain on which the Lord chose the apostles signifies the height of justice, by which they were to be instructed and which they were to preach to men. For because he was going to send them to preach the Gospel of the heavenly kingdom, he rightly wished to remind them, by the height of the place where they were chosen, not to dissolve their mind in low desires, but always to raise it to desire and seek higher things. Thus also, intending to give the law to his former people, he appeared on a mountain; from the mountain he thundered what was to be done. Indeed, because it was not yet time to say: "Repent, for the kingdom of heaven is at hand" (Matt. 4), but only to say, "Honor your father and your mother so that you may live long on the land which the Lord your God is giving you" (Exod. 20), these same words, however, typically promise us the eternal kingdom, which is in the land of the living: the people could not approach the Lord speaking on the mountain, but heard from below what was being said, because they did not yet know how to ascend with a mind capable of understanding the mysteries being mentioned; Moses alone, because he had learned to hear the law spiritually, ascended the summit of the mountain where God was. It is well said, that ascending the mountain, the Lord called to himself those he wanted. For it was not by their choice and zeal, but by divine will and grace, that they were called to apostleship. Hence, he also says to them elsewhere: "You have not chosen me, but I have chosen you" (John 15).
Luke, however, says that He went up to pray, for after the showing forth of miracles He prays, teaching us that we should give thanks, when we obtain any thing good, and refer it to Divine grace.
Further, He gives the names of the Apostles, that the true Apostles might be known, so that men might avoid the false. And therefore it continues: And Simon he surnamed Cephas.
Whom he reckons amongst the Apostles, that we may learn that God does not repel any man for wickedness, which is future, but counts him worthy on account of his present virtue.
Continue studying Mark 3:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Mark 3:13 records a pivotal moment in Jesus' public ministry where, following a period of intense activity and escalating opposition, He ascends a mountain to deliberately and sovereignly select a core group of individuals. This act of calling those "whom he would" underscores His divine authority and intentionality in establishing the foundational leadership for His burgeoning kingdom movement, setting the stage for the formal commissioning of the Twelve Apostles.
Context
Literary Context
This verse immediately follows a series of intense interactions between Jesus and various groups, particularly the religious authorities. Mark 2:1-28 and Mark 3:1-6 details His healing of a paralytic, eating with tax collectors and sinners, debates over fasting, healing on the Sabbath, and finally, the Pharisees and Herodians conspiring to destroy Him. The crowds, meanwhile, are growing, pressing in on Him from all directions (Mark 3:7-12). In response to this escalating popularity and opposition, Jesus withdraws from the bustling crowds and conflict, seeking a more secluded and strategic location. His ascent "into a mountain" (Mark 3:13) is not a casual stroll but a deliberate, strategic, and profoundly significant movement, signaling a shift from broad public ministry to the focused training of an inner circle. This act sets the immediate stage for the formal appointment and commissioning of the Twelve Apostles in the very next verses (Mark 3:14-19).
Historical & Cultural Context
In ancient Near Eastern and Jewish traditions, mountains often served as places of divine encounter, revelation, and significant decision-making. Moses received the Law on Mount Sinai (Exodus 19:3), Elijah encountered God on Mount Horeb (1 Kings 19:8-18), and Jesus Himself would later deliver His most famous sermon on a mountain (Matthew 5:1-7:29). This setting, therefore, imbues Jesus' action with profound theological weight, suggesting a moment of divine deliberation and revelation. Furthermore, the concept of a "rabbi" calling "disciples" (talmidim) was common in first-century Judaism. However, unlike typical rabbinic schools where students chose their teacher, Jesus' method was revolutionary: He chose His disciples, emphasizing His unique authority and the divine initiative in their calling. This act of selection was not based on social status, wealth, or prior religious training, but solely on Jesus' sovereign will, a radical departure from conventional societal norms.
Key Themes
Mark 3:13 contributes significantly to several overarching themes within the Gospel of Mark. First, it powerfully highlights the theme of Divine Sovereignty and Choice. The phrase "calleth unto him whom he would" emphasizes Jesus' absolute authority and deliberate selection, showcasing that His disciples were chosen by Him, not vice versa. This concept resonates with later teachings where Jesus explicitly states, "You did not choose me, but I chose you and appointed you" (John 15:16). Second, the verse introduces the theme of Intentional Discipleship and Calling. Jesus calls these individuals not merely to be followers, but to be "with him" and to be "sent forth" for specific ministry (Mark 3:14-15). This foundational calling underscores the purposeful nature of Christian discipleship, which involves both intimate fellowship with Christ and active participation in His mission. Finally, the "mountain" setting reinforces the theme of Preparation for Ministry and Prayer. Luke's Gospel explicitly notes that Jesus spent the entire night in prayer on a mountain before choosing the Twelve (Luke 6:12-13), underscoring the spiritual intensity and divine guidance behind this crucial decision.
Exposition and Analysis
Key Word Analysis
This verb, G305, means "to go up, ascend, climb up, arise." Its use here is not merely descriptive of physical movement but carries theological weight. Jesus' ascent to the mountain signifies a deliberate, purposeful act of withdrawal from the chaos below, often symbolizing a transition to a place of divine encounter, revelation, or significant decision-making. It highlights a purposeful elevation, both physically and spiritually, before a crucial act of selection.
Meaning "to call toward oneself, summon, invite." This is a middle voice verb, indicating that Jesus is calling them to Himself for His own purposes. It is not a casual invitation but a authoritative summons, emphasizing His initiative and sovereign right to select. The calling is personal, direct, and carries the weight of a divine summons for a specific purpose.
Meaning "to determine (as an active option from subjective impulse), i.e., choose or prefer; to wish, be inclined to." This word powerfully emphasizes Jesus' sovereign will and deliberate choice. His selection was not influenced by human merit, social standing, or popular opinion, but was entirely based on His divine purpose and wisdom. It underscores the active and intentional nature of His choosing, highlighting His autonomy and foresight in selecting those who would become His apostles.
Verse Breakdown
"¶ And he goeth up into a mountain"
This initial clause sets the scene for a moment of profound significance. The "mountain" is a symbolic location, often associated with divine revelation and the establishment of covenants in biblical narratives (e.g., Mount Sinai, Mount Carmel). Jesus' deliberate ascent signifies a withdrawal from the pressing crowds and the escalating opposition, indicating a strategic and purposeful act of separation. It suggests a move from the public arena to a more secluded space for a weighty decision, possibly involving prayer and communion with the Father, as Luke's parallel account suggests (Luke 6:12).
"and calleth [unto him] whom he would"
This is the heart of the verse, emphasizing Jesus' divine initiative and sovereign authority. The verb "calleth" (proskaléomai) denotes a deliberate summons, not a casual invitation. The phrase "whom he would" (hous ēthelen) is crucial, highlighting that the selection was entirely based on Jesus' own will and purpose, not on any perceived merit or desire of the individuals themselves. This underscores the elective nature of discipleship, where God initiates the call according to His perfect plan, choosing those He intends to use for His specific purposes.
"and they came unto him."
This final clause describes the response of those called. Their immediate obedience and willingness to "come unto him" demonstrate their recognition of Jesus' authority and their readiness to respond to His summons. It signifies the initial act of commitment and submission to His call, marking the beginning of their formal training and preparation for ministry. This response is essential, as the divine call requires a human answer of obedience.
Literary Devices
Mark 3:13 employs several significant literary devices. Symbolism is prominent in the setting: the "mountain" (óros) is a recurring biblical motif representing a place of divine encounter, revelation, and the establishment of new covenants or leadership structures. By ascending a mountain, Jesus implicitly aligns His actions with momentous divine acts of the past, imbuing His selection of disciples with profound theological weight. The phrase "calleth unto him whom he would" highlights Divine Initiative and Sovereignty, emphasizing that the choice originates entirely with Jesus, not with the individuals. This underscores His unique authority and purpose. Furthermore, the scene serves as Foreshadowing, setting the stage for the formal appointment of the Twelve Apostles in the subsequent verses (Mark 3:14-19), who will be commissioned to extend His ministry. The concise narrative style of Mark also contributes to the sense of immediate action and divine purpose, characteristic of his Gospel.
Theological and Thematic Connections
Mark 3:13 is deeply theological, revealing fundamental truths about God's election and the nature of discipleship. It underscores the profound truth that salvation and service originate with God's sovereign choice, not human merit or initiative. Jesus' act of calling "whom he would" demonstrates His divine prerogative as the Son of God, who possesses the authority to choose and commission His agents for the establishment of His kingdom. This divine initiative is foundational to Christian theology, reminding believers that their relationship with Christ is rooted in His prior love and selection. The passage also highlights the intentionality of God's plan, as Jesus meticulously selects those who will carry His message forward, emphasizing the importance of divine calling in ministry.
Reflection and Application
Mark 3:13 offers profound lessons for contemporary believers, reminding us that our walk with Christ and our call to service are fundamentally rooted in His divine initiative. Just as Jesus sovereignly chose His disciples, so too does God initiate our relationship with Him, drawing us by His grace and calling us to His purposes. This should humble us, fostering a deep sense of gratitude that we are chosen, not merely choosing. Our response, like that of the first disciples, should be one of immediate and willing obedience: "they came unto him." This verse also underscores the importance of intentionality in spiritual leadership and ministry, mirroring Jesus' deliberate selection and preparation of His core team. It challenges us to consider how we are responding to God's unique call on our lives, whether it's to intimate fellowship, specific service, or a deeper commitment to His kingdom work. Finally, Jesus' ascent to the mountain before this crucial decision serves as a powerful model for us, emphasizing the vital role of withdrawal, prayer, and seeking divine guidance before undertaking significant steps or making weighty decisions in our lives and ministries.
Questions for Reflection
FAQ
Why did Jesus go up into a mountain to call His disciples, and what is the significance of this location?
Jesus' ascent "into a mountain" (G3735, óros) before calling His disciples is highly significant, drawing on rich biblical symbolism. Mountains in Scripture are often depicted as places of divine encounter, revelation, and the establishment of covenants or new leadership structures. For example, Moses received the Law on Mount Sinai (Exodus 19:3), and Elijah encountered God on Mount Horeb (1 Kings 19:8-18). By choosing a mountain, Jesus signifies that this is a moment of profound spiritual importance and divine authority. It represents a deliberate withdrawal from the chaotic crowds and escalating opposition below, providing a secluded space for Him to commune with His Father and make a crucial decision regarding the foundation of His earthly ministry. Luke's Gospel explicitly states that Jesus spent the entire night in prayer on a mountain before making this selection (Luke 6:12-13), further emphasizing the spiritual weight and divine guidance behind His choice of the Twelve.
Christ-Centered Fulfillment
Mark 3:13, while seemingly a simple narrative of selection, powerfully foreshadows and embodies the Christ-centered nature of God's redemptive plan. Jesus' sovereign act of calling "whom he would" is a microcosm of His ultimate work of salvation. Just as He deliberately chose His disciples for a specific mission, so too does He, as the Lamb of God, sovereignly choose and call humanity to Himself, not based on our merit but on His divine will and purpose (John 1:29). This act of selection on the mountain prefigures the establishment of His new covenant community, the Church, built upon the foundation of the apostles and prophets, with Christ Jesus Himself as the chief cornerstone (Ephesians 2:19-20). The disciples' response, "they came unto him," mirrors the call to all believers to come to Christ for rest and life (Matthew 11:28). Ultimately, this passage highlights Jesus as the supreme authority, the one who initiates, calls, and equips His chosen ones for the continuation of His kingdom work, culminating in the Great Commission where He sends His disciples to make more disciples of all nations (Matthew 28:18-20).