Mar 3:14-19 | RWP | e4.org | He appointed twelve ( εποιησεν δωδεκα ). This was a second selection out of those invited to the hills and after the night of prayer and after day came ( ). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. ; ; , ). Luke ( ) also gives the list of the twelve at this point while Matthew ( ) postpones giving the names till they are sent out in Galilee. There is a fourth list in . See discussion of the names of the apostles on and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ . The three groups of four begin alike (Simon, Philip, James). There are some difficulties. Whom he also named apostles ( ους κα αποστολους ωνομασεν ). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in and probably so here. The meaning is that Jesus himself gave the name apostle or missionary ( αποστελλω , to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches ( ; ), and messenger ( ). It is applied also to Paul on a par with the twelve ( , ., etc.) and also to Barnabas ( ), and perhaps also to Timothy and Silas ( .). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, that they might be with him ( ινα ωσιν μετ' αυτου ), and that he might send them forth ( κα ινα αποστελλη αυτους ). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's The Training of the Twelve . The very word αποστολος is from αποστελλω . There were two purposes in sending them forth expressed by two infinitives, one to preach ( κηρυσσειν , from κηρυξ , herald), the other to have power to cast out demons ( εχειν εξουσιαν εκβαλλειν τα δαιμονια ). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

‏ Mark 3:14-19

He appointed twelve ( εποιησεν δωδεκα ). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Lu 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Mt 19:28; Lu 22:30; Re 21:14, 15). Luke (Lu 6:13-16) also gives the list of the twelve at this point while Matthew (Mt 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Ac 1:13. See discussion of the names of the apostles on Mt 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties.

Whom he also named apostles ( ους κα αποστολους ωνομασεν ). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in Lu 6:13 and probably so here. The meaning is that Jesus himself gave the name apostle or missionary ( αποστελλω, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Co 8:23; Php 2:25), and messenger (Joh 13:16). It is applied also to Paul on a par with the twelve (Ga 1:1, 11f., etc.) and also to Barnabas (Ac 14:14), and perhaps also to Timothy and Silas (1Ti 2:6f.). Two purposes of Jesus are mentioned by Mark in the choice of these twelve,

that they might be with him ( ινα ωσιν μετ' αυτου ),

and that he might send them forth ( κα ινα αποστελλη αυτους ). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's The Training of the Twelve. The very word αποστολος is from αποστελλω. There were two purposes in sending them forth expressed by two infinitives, one to preach ( κηρυσσειν, from κηρυξ, herald), the other to have power to cast out demons ( εχειν εξουσιαν εκβαλλειν τα δαιμονια ). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

Simon he surnamed Peter ( επεθηκεν ονομα τω Σιμων Πετρον ). The Greek idiom seems awkward, but it is not. Peter is in apposition with name or ονομα (accusative). This surname Jesus gave in addition ( επεθηκεν ) to Simon (dative case). Here then is a direct reference to what is told in Joh 1:42 when Jesus met Simon for the first time. Mark here reflects Peter's own words. Luke (Lu 6:14) simply says "Whom he also surnamed Peter." See Mt 16:18 for the full explanation of the name Peter, a Rock, Cephas.

Boanerges, which is Sons of thunder ( Βοανηργες ο εστιν υιο βροντης ). This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in Lu 9:54 when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means

sons of tumult, sons of thunder in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (verse 19). Andrew, (from ανηρ, a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John's Gospel (Joh 21:2). He probably had both names. Matthew is a Hebrew name meaning gift of God ( Μαθθαιος ). Thomas is Hebrew and means Twin (Didymus, Joh 11:16). There are two uses of the name of James ( Ιαχωβος, Jacob). Thaddeus is another name for Lebbaeus.

He cometh into a house ( ερχετα εις οικον ). Historical present again and no article with noun. He comes home from the mountain, probably the house of Simon as in 1:29. Mark passes by the Sermon on the Mount given by Matthew and Luke on the mountain (plateau on the mountain in Luke). We have to allow a reasonable interval for Mark's narrative. Mark's Gospel is full of action and does not undertake to tell all that Jesus did and said.