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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.
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.
But mystically, the house to which they came, is the early Church. The crowds which prevent their eating bread are sins and vices; for he who eateth unworthily, eateth and drinketh damnation to himself. (1 Cor. 11:29)
(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.
(Vict. Ant. e Cat. in Marc.) Ungrateful indeed were the multitudes of princes, whom their pride hinders from knowledge, but the grateful multitude of the people came to Jesus.
(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 Simon the Canaanite, and Judas Iscariot, who also betrayed Him. And these he listed with an addition, to distinguish Simon Peter and Judas James. But Simon the Canaanite received his surname from the village of Cana in Galilee, which the evangelist Luke translated as Simon the Zealot. Indeed, Cana means zeal. The Canaanite is called Zealot, that is, emulator. But Judas Iscariot, either from the village where he was born or from the tribe of Issachar, took his name as a premonition of his damnation. Indeed, Issachar, which means reward, hints at the price of betrayal. Iscariot, which is interpreted as a memory of death, shows that he was not persuaded suddenly but had long contemplated the crime of betraying the Lord. He was chosen among the apostles not by imprudence, but by providence. For how great is the truth, which even the service of an adversary does not 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 the fragility of man, and therefore did not refuse these parts of human weakness. He wanted to be abandoned, He wanted to be betrayed, He wanted to be handed over by His apostle, so that you, abandoned by a companion, betrayed by a companion, may bear moderately that your judgment was in error, your benefit was lost. When He had ordained the apostles on the mountain, to send them forth to preach the Gospel, He aptly added:
(ubi sup.) The Lord leads the Apostles, when they were elected, into a house, as if admonishing them, that after having received the Apostleship, they should retire to look on their own consciences. Wherefore it is said, And they came into a house, and the multitude came together again, so that they could not eat bread.
(ubi sup.) And blessed indeed the concourse of the crowd, flocking together, whose anxiety to obtain salvation was so great, that they left not the Author of salvation even an hour free to take food. But Him, whom a crowd of strangers loves to follow, his relations hold in little esteem: for it goes on: And when his friends heard of it, they went out to lay hold upon him. For since they could not take in the depth of wisdom, which they heard, they thought that He was speaking in a senseless way, wherefore it continues, for they said, He is beside himself.
(ubi sup.) Now there is a great difference between those who do not understand the word of God from slowness of intellect, such as those, who are here spoken of, and those who purposely blaspheme, of whom it is added, And the Scribes which came down from Jerusalem, &c. For what they could not deny, they endeavour to pervert by a malicious interpretation, as if they were not the works of God, but of a most unclean spirit, that is, of Beelzebub, who was the God of Ekron. For 'Beel' means Baal himself, and 'zebub' a fly; the meaning of Beelzebub therefore is the man of flies, on account of the filth of the blood which was offered, from which most unclean rite, they call him prince of the devils, adding, and by the prince of the devils casteth he out devils.
(ubi sup.) The Scribes also coming down from Jerusalem blaspheme. But the multitude from Jerusalem, and from other regions of Judæa, or of the Gentiles, followed the Lord, because so it was to be at the time of His Passion, that a crowd of the people of the Jews should lead Him to Jerusalem with palms and praises, and the Gentiles should desire to see Him; but the Scribes and Pharisees should plot together for His death.
That is, He has a devil and is mad, and therefore they wished to lay hold upon Him, that they might shut Him up as one who had a devil. And even His friends wished to do this, that is, His relations, perchance His countrymen, or His brethren. 1But it was a silly insanity in them, to conceive that the Worker of such great miracles of Divine Wisdom had become mad.
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 3:19 concludes the pivotal account of Jesus's selection of the twelve apostles, presenting the final name on the list: Judas Iscariot, immediately identified by his future, tragic act of betrayal. This brief verse then shifts the scene, noting that Jesus and His newly formed inner circle withdrew into a house, marking a transition from their public commissioning to a more private setting for instruction and communal life, even as the shadow of impending treachery is cast over the nascent group.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark employs several potent literary devices in this concise verse. The most prominent is Foreshadowing, where the tragic destiny of Judas is revealed immediately upon his introduction. The phrase "which also betrayed him" is a proleptic statement, anticipating a future event and creating a sense of dramatic irony for the reader, who knows what is to come, even as the narrative unfolds in real-time for the characters. This immediate revelation of Judas's treachery also creates a profound Juxtaposition between the divine calling and the human failure, placing the hopeful formation of the apostolic core directly alongside the dark shadow of betrayal. Furthermore, the abrupt shift from the public, authoritative act of selecting the apostles on a mountain to the private, domestic setting of "an house" functions as a Transition, signaling a change in the narrative's focus from grand pronouncements to the more intimate, daily realities of Jesus's ministry and the disciples' communal life.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 3:19, though brief, is pregnant with profound theological implications, particularly concerning divine sovereignty, human responsibility, and the nature of God's redemptive plan. Jesus's choice of Judas, knowing full well his future betrayal, underscores the mysterious interplay between God's perfect foreknowledge and human free will. This is not a passive foreknowledge but an active incorporation of even the darkest human sin into the divine plan for salvation. Judas's act, while a heinous betrayal, was ultimately instrumental in fulfilling prophecy and bringing about the atoning work of Christ on the cross. This verse thus affirms that God's purposes cannot be thwarted by human wickedness; rather, He can even use human sin to accomplish His sovereign will, demonstrating His ultimate control over history and salvation.
REFLECTION AND APPLICATION
Mark 3:19 presents a sobering truth about the nature of discipleship and the reality of human brokenness, even within the closest circles of faith. The inclusion of Judas Iscariot, immediately identified as the one who would betray Jesus, serves as a stark reminder that outward association or even a divine calling does not guarantee genuine commitment or faithfulness of heart. For believers today, this verse prompts deep introspection: are our hearts truly devoted to Christ, or are there hidden motives or unaddressed areas that could lead to spiritual compromise? It challenges us to examine the authenticity of our faith, ensuring that our loyalty is unwavering and our walk is consistent with our confession. Furthermore, Judas's presence in the apostolic band, despite Jesus's foreknowledge, offers profound comfort: God's plan is not derailed by human failure or treachery. Even in the face of betrayal and adversity, God remains sovereign, orchestrating all events, even the darkest ones, to fulfill His redemptive purposes. We can find peace knowing that our ultimate salvation rests not on our perfect faithfulness, but on the unfailing faithfulness of Christ, who knew what awaited Him and still walked the path to the cross.
Questions for Reflection
FAQ
Why did Jesus choose Judas if He knew he would betray Him?
Answer: This is one of the most profound and challenging questions in biblical theology, touching on the mystery of divine sovereignty and human free will. The text clearly states that Jesus knew Judas would betray Him (as seen in John 6:70-71 and John 13:11). Jesus chose Judas not because He wished for him to betray Him, but because Judas's betrayal, though a heinous act of human sin, was part of God's predetermined plan for the redemption of humanity. The Scriptures foretold that the Messiah would be betrayed by a close companion (e.g., Psalm 41:9). Jesus chose Judas to fulfill these prophecies, demonstrating that His suffering and death were not accidental but part of a divine, sovereign design. This highlights God's ability to use even the darkest human actions to accomplish His ultimate good.
What is the significance of the name "Iscariot"?
Answer: The name "Iscariot" (Greek: Iskariṓtēs) is generally understood to mean "man of Kerioth." Kerioth was likely a town in Judea, making Judas the only apostle from Judea, distinguishing him from the other eleven who were primarily Galilean. This geographical identifier serves to uniquely identify him among the many individuals named Judas in the New Testament. While it doesn't inherently imply anything negative, it becomes inextricably linked to his infamous act of betrayal, forever marking him as "Judas, the betrayer."
Why did Jesus and the disciples go "into an house" after the selection?
Answer: The transition "into an house" signifies a shift from the public, authoritative act of commissioning the apostles on the mountain to a more private and intimate setting. Houses often served as a base for Jesus's ministry, providing a space for rest, private instruction, and communal fellowship away from the crowds and public scrutiny. This allowed Jesus to teach His disciples more deeply, address their questions, and prepare them for their future ministry. It underscores the practical realities of their itinerant life and the importance of both public proclamation and private discipleship in Jesus's ministry.
CHRIST-CENTERED FULFILLMENT
Mark 3:19, with its chilling introduction of Judas Iscariot as the betrayer, finds its profound Christ-centered fulfillment not in the act of betrayal itself, but in how Jesus sovereignly incorporates this foreseen treachery into His redemptive mission. The immediate identification of Judas's future role highlights Jesus's divine foreknowledge and His willingness to walk a path that included suffering and betrayal for the sake of humanity's salvation. This seemingly dark detail underscores that Jesus was not a victim of circumstances but the sovereign Son of God, who deliberately embraced the path to the cross, knowing full well the cost. His choice of Judas, and His subsequent endurance of Judas's betrayal, foreshadows the ultimate sacrifice of the Lamb of God, who takes away the sin of the world. The betrayal was a necessary part of the divine plan, leading to Jesus's arrest, trial, and crucifixion—the very means by which He would secure eternal life for all who believe. Thus, Judas's act, though born of human sin, ultimately served to bring about the glorious fulfillment of God's covenant promises, culminating in Christ's victory over sin and death, as declared in Romans 5:8 and Colossians 2:13-14. The "house" they entered after the selection can also be seen as a symbol of the new family of God, founded not on perfect human obedience but on the perfect work of Christ, who would ultimately lay down His life for His friends, even those who would betray Him, ensuring that His kingdom would prevail despite all human failings, as promised in Matthew 16:18.