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Commentary on Mark 3 verses 13–21
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.
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 Andrew and Philip and Bartholomew, and Matthew, and Thomas. Andrew is a Greek name, and it means manly, from the fact that in Greek, a man is called Ἀνήρ. This name is most fittingly adorned for him who, upon John’s preaching, promptly ensured he followed, saw, and listened to the Lamb of God, and later, when called himself, left everything to follow Him and adhere to Him continually without delay. Philip is interpreted as the mouth of a lamp or lamps. And rightly so, because called by the Lord, he received the light of grace, which enlightened and kindled his heart, and promptly sought to share it with his brother through the service of his mouth, saying: We have found Him whom Moses wrote about in the Law and the Prophets, Jesus, the son of Joseph from Nazareth (John I). Bartholomew is a Syriac, not Hebrew name, and it means the son of the one who suspends the waters, which evidently sounds like the Son of God, who lifts the minds of His preachers to contemplate heavenly things, so that as they soar more freely aloft, they may more fruitfully intoxicate the hearts of earthly men with the drops of their words. Matthew is called donated, namely because by the great gift of the Lord, he, from being a tax collector and a publican, was deputed to the office of apostle and evangelist. Thomas means abyss or twin, which in Greek is Δίδυμος, both of which interpretations suit his condition. Didymus he could rightly be called, because of his doubtful heart in believing the fact of the Lord’s resurrection. He could equally justly be called an abyss when with sure faith he penetrated the depth of the Lord’s power celebrated in the resurrection. Indeed, it should be noted that listing the apostles by name, the evangelist Matthew places them thus: Philip and Bartholomew, Thomas, and Matthew the publican. Therefore, the other evangelists, when naming them together, place Matthew first and then Thomas, and they do not designate him as a publican, lest recalling his former manner of life, they seem to reproach the evangelist. But he himself indeed puts Thomas before him and calls himself a publican, so that where sin abounded, grace might much more abound (Romans V). And James the son of Alphaeus, and Thaddaeus. James the son of Alphaeus he listed with an additional identifier, to distinguish him from James the son of Zebedee. He is the one who in the Gospels is called the brother of the Lord, and in the Epistle to the Galatians: since Mary the wife of Alphaeus was the sister of Mary the mother of the Lord, whom John the evangelist surnames Mary of Clopas, perhaps because either the same Alphaeus was also called Clopas or Mary, after Alphaeus's death following the birth of James, married Clopas. For since James could rightly be called the son of Alphaeus, meaning learned, the apostles themselves attest, who immediately after the Lord’s passion, appointed him to govern the church of Jerusalem. Thaddaeus is the same whom Luke in his Gospel and in the Acts of the Apostles names Judas of James. He was indeed the brother of James the brother of the Lord, as he writes in his Epistle. Therefore he was also called the brother of the Lord, as attested by his fellow countrymen, who, marveling at his virtues, said: Is this not the carpenter's son and Mary’s, brother of James and Joseph, and Judas, and Simon (Matthew XIII)?
We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means “added” or “taken up,” signifying that he was “taken up” through being chosen by the Lord, and “added” to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the gospel. In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi. Matthew himself, on the other hand (in accord with what is written, “The just man is the first accuser of himself; his friend came and searched him out”), calls himself by his ordinary name when telling of being called from his tax-collector’s place, but adds pointedly “the publican”—“Thomas,” he says, “and Matthew the publican.” In this way he offers to publicans and sinners greater confidence in securing their salvation.
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.
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SUMMARY
Mark 3:18 continues the enumeration of the twelve apostles whom Jesus specifically chose to be with Him and to be sent out for ministry. This verse lists Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, and Simon the Canaanite, completing the roster of this foundational group. The selection highlights Jesus' sovereign choice of diverse individuals from various backgrounds, uniting them under His authority for the singular purpose of establishing and advancing His kingdom.
CONTEXT
Literary Context: Mark 3:18 is an integral part of a pivotal passage in the Gospel of Mark, specifically Mark 3:13-19. Following a period of intense ministry, healing, and growing opposition from religious authorities, Jesus withdraws to a mountain. This act of calling the Twelve is a deliberate and strategic move, signifying the formal establishment of a new, inner circle of disciples. The preceding verses describe Jesus' intention: to have them "with him" and to "send them out to preach, and to have power to heal sicknesses, and to cast out devils" (Mark 3:14-15). The list of apostles, including the one in this verse, immediately follows this commissioning, underscoring their unique role as foundational representatives of His authority and mission. This selection contrasts sharply with the growing hostility from the scribes and Pharisees, setting the stage for the expansion of Jesus' ministry beyond His immediate presence.
Historical & Cultural Context: The selection of "twelve" apostles carries profound historical and theological significance, deliberately echoing the twelve tribes of Israel. This number symbolized the reconstitution of God's people around a new covenant, with Jesus as the true Israel and the head of this new community. In first-century Judea, it was common for rabbis to gather disciples, but Jesus' calling of a fixed group of twelve, granting them authority, was unique. The individuals named in this verse represent a cross-section of Galilean society: fishermen, a tax collector (Matthew, who would have been viewed as a traitor by many Jews due to his collaboration with the Roman occupiers), and a Zealot (Simon, a member of a fiercely nationalistic, anti-Roman movement). This diversity, particularly the inclusion of individuals from opposing political and social factions, was highly unusual and speaks volumes about Jesus' ability to transcend societal divisions and unite disparate people under His singular purpose.
Key Themes: The naming of these apostles in Mark 3:18 contributes to several overarching themes in Mark's Gospel and broader biblical theology. Firstly, it highlights Divine Sovereignty and Selection, emphasizing that Jesus' choice of these men was not arbitrary but a deliberate act of divine intention, irrespective of their social standing or perceived qualifications. Secondly, the list powerfully illustrates the Diversity within Unity that characterizes God's kingdom. From the humble fisherman Andrew to the politically charged Simon the Canaanite, Jesus intentionally gathered a varied group, demonstrating God's willingness to use all kinds of people for His purposes. This diversity is also evident when comparing this list with others in the Gospels, such as Matthew 10:2-4 and Luke 6:14-16, which, while largely consistent, show slight variations in ordering or naming, underscoring the individual identities within the collective. Finally, this selection lays the Foundation of the Early Church. These twelve men would become the core leadership of the nascent Christian movement after Jesus' ascension, tasked with bearing witness to His resurrection and establishing the early church, as seen in their commission in Acts 1:8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in Mark 3:18, and indeed in the entire list of apostles (Mark 3:16-19), is Listing or Catalogue. This technique serves to formally introduce and establish the core group of Jesus' disciples who will carry forward His mission. The careful enumeration lends authority and historical weight to their selection. Furthermore, the inclusion of individuals with vastly different social and political backgrounds, such as Matthew the tax collector and Simon the Zealot (mistranslated as "Canaanite" in KJV, but correctly understood as "zealous one"), creates a powerful instance of Juxtaposition. This contrast underscores Jesus' ability to transcend human divisions and unite disparate individuals for a common, divine purpose. The list also implicitly uses Symbolism, as the number twelve evokes the twelve tribes of Israel, signifying the reconstitution of God's people and the establishment of a new covenant community under Jesus' leadership.
THEOLOGICAL AND THEMATIC CONNECTIONS
The selection of the twelve apostles, as detailed in Mark 3:18 and the preceding verses, is a profound theological statement about the nature of God's kingdom and His methodology. It reveals that God's work is often accomplished not through the powerful or the privileged, but through ordinary individuals whom He sovereignly chooses and empowers. This diverse group, encompassing fishermen, a tax collector, and a zealot, underscores the radical inclusivity of Jesus' call, demonstrating His ability to break down social, economic, and political barriers. Their commissioning signifies the establishment of a new covenant community, destined to carry the message of salvation to the world. The apostles serve as a foundational pillar for the nascent church, embodying the principle that unity in Christ transcends all human divisions, equipping them to be witnesses to His resurrection and the spread of the Gospel.
REFLECTION AND APPLICATION
Mark 3:18 offers rich insights for contemporary believers and the church. Firstly, it reminds us that God's call is not limited to those with impressive credentials or perfect backgrounds. Jesus deliberately chose ordinary people with varied strengths, weaknesses, and even opposing viewpoints, demonstrating His transformative power to equip and use anyone willing to follow Him. This should encourage us to embrace our own unique gifts and callings, trusting that God can use us despite our perceived limitations. Secondly, the striking diversity among the apostles—from a tax collector to a zealot—serves as a powerful model for the church today. It challenges us to actively pursue unity amidst diversity, recognizing that our differences in background, perspective, and even political leanings can be sanctified and leveraged for a greater common purpose when we are united in Christ. The church is called to be a place where divisions are overcome, and disparate individuals are brought together by the Gospel, demonstrating the reconciling power of Jesus to a fractured world.
Questions for Reflection
FAQ
What is the significance of the differing lists of apostles in the Gospels, particularly regarding Thaddaeus and Simon?
Answer: While the core group of twelve apostles remains consistent across the Gospels, there are slight variations in the order and, in a few instances, the names of certain individuals. Mark 3:18 lists "Thaddaeus," while Luke's Gospel (e.g., Luke 6:16) lists "Jude, the son of James." Most scholars agree that "Thaddaeus" and "Jude, son of James" refer to the same individual, possibly indicating he had multiple names or a nickname, which was common in that culture. Similarly, Mark's "Simon the Canaanite" (KJV) is clarified by Luke as "Simon the Zealot" (Luke 6:15). The term "Canaanite" here is a transliteration of the Greek Kananítēs, which derives from the Aramaic word for "zealous one" (qan'ana), not from the geographical region of Canaan. These variations are not contradictions but rather complementary details that provide a fuller picture of the apostles and their identities, reflecting the independent perspectives of the Gospel writers while maintaining the integrity of the core historical facts.
CHRIST-CENTERED FULFILLMENT
The selection of the twelve apostles in Mark 3:18, as a foundational act for the new covenant community, finds its ultimate Christ-centered fulfillment in Jesus Himself. These twelve men were chosen to be "with him" (Mark 3:14), signifying that their very identity and mission were derived from their intimate relationship with Christ. They were commissioned to extend His ministry—preaching, healing, and casting out demons—foreshadowing the church's ongoing mission as the body of Christ on earth. Jesus is the true "cornerstone" upon which this apostolic foundation is laid (Ephesians 2:20), the head of the church (Ephesians 1:22-23), and the one who empowers His disciples through the Holy Spirit to continue His work (John 14:26; Acts 2). The diversity of the apostles, particularly the inclusion of a tax collector and a Zealot, powerfully demonstrates Christ's reconciling power, breaking down all dividing walls and uniting humanity in Himself (Ephesians 2:14). Thus, the calling of the Twelve is not merely a historical event but a profound illustration of Christ's ongoing work to gather, transform, and empower His people for the advancement of His kingdom until His return.