He appointed twelve, that they might be with him, and that he might send them out to preach, and to have authority to heal sicknesses and to cast out demons: Simon (to whom he gave the name Peter); James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder); Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him. Then he came into a house.
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He went up into the mountain, and called to himself those whom he wanted, and they went to him. He appointed twelve, that they might be with him, and that he might send them out to preach, and to have authority to heal sicknesses and to cast out demons: Simon (to whom he gave the name Peter); James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder); Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him. Then he came into a house.
Parallel Translations
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He appointed twelve, that they might be with him, and that he might send them out to preach,
and to have authority to heal sicknesses and to cast out demons:
Simon (to whom he gave the name Peter);
James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder);
Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot;
and Judas Iscariot, who also betrayed him. Then he came into a house.
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And he ordeyned the.xii. that they shuld be with him and that he myght sende the to preache:
and that they might have power to heale syknesses and to cast out devyls.
And he gave vnto Simon to name Peter.
And he called Iames the sonne of zebede and Iohn Iames brother and gave them Bonarges to name which is to saye the sonnes of thounder.
And Andrew and Philip and Bartlemew and Mathew and Thomas and Iames the sonne of Alphey and Taddeus and Symon of Cane,
and Iudas Iscarioth which same also betrayed him. And they came vnto housse
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And hee appoynted twelue that they should be with him, and that he might send them to preache,
And that they might haue power to heale sicknesses, and to cast out deuils.
And the first was Simon, and hee named Simon, Peter,
Then Iames the sonne of Zebedeus, and Iohn Iames brother (and surnamed them Boanerges, which is, the sonnes of thunder,)
And Andrew, and Philippe, and Bartlemew, and Matthewe, and Thomas, and Iames, the sonne of Alpheus, and Thaddeus, and Simon the Cananite,
And Iudas Iscariot, who also betraied him, and they came home.
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Cross-references (65)
- Acts 1:13 (vv16, 18) When they had come in, they went up into the upper room where they were staying; that is Peter, John, James, Andrew, Philip, Thomas,…
- Acts 1:8 (v14) But you will receive power when the Holy Spirit has come upon you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and…
- Luke 9:1-6 (v14) He called the twelve together, and gave them power and authority over all demons, and to cure diseases. He sent them out to preach God’s…
- John 1:42 (v16) He brought him to Jesus. Jesus looked at him, and said, “You are Simon the son of Jonah. You shall be called Cephas” (which is by…
- John 15:16 (v14) You didn’t choose me, but I chose you and appointed you, that you should go and bear fruit, and that your fruit should remain; that…
Show all 61 cross-references
- Matthew 26:14-16 (v19) Then one of the twelve, who was called Judas Iscariot, went to the chief priests, and said, “What are you willing to give me, that I should…
- Matthew 26:47 (v19) While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief…
- Matthew 27:3-5 (v19) Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief…
- Mark 2:14 (v18) As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, “Follow me.” And he arose and followed…
- John 6:64 (v19) But there are some of you who don’t believe.” For Jesus knew from the beginning who they were who didn’t believe, and who it was who would…
- John 6:71 (v19) Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve.
- John 12:4-6 (v19) Then Judas Iscariot, Simon’s son, one of his disciples, who would betray him, said, “Why wasn’t this ointment sold for three hundred…
- John 13:2 (v19) During supper, the devil having already put into the heart of Judas Iscariot, Simon’s son, to betray him,
- John 13:26-30 (v19) Jesus therefore answered, “It is he to whom I will give this piece of bread when I have dipped it.” So when he had dipped the piece of…
- Acts 1:16-25 (v19) “Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning…
- Jeremiah 23:29 (v17) “Isn’t my word like fire?” says Yahweh; “and like a hammer that breaks the rock in pieces?
- Matthew 9:9 (v18) As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, “Follow me.” He got up and…
- Mark 5:37 (v17) He allowed no one to follow him, except Peter, James, and John the brother of James.
- Mark 14:33 (v17) He took with him Peter, James, and John, and began to be greatly troubled and distressed.
- Luke 10:1-11 (v14) Now after these things, the Lord also appointed seventy others, and sent them two by two ahead of him into every city and place where he…
- Acts 1:24-25 (v14) They prayed and said, “You, Lord, who know the hearts of all men, show which one of these two you have chosen to take part in this ministry…
- Galatians 1:1 (v14) Paul, an apostle—not from men, nor through man, but through Jesus Christ, and God the Father, who raised him from the dead—
- Hebrews 4:12 (v17) For the word of God is living and active, and sharper than any two-edged sword, piercing even to the dividing of soul and spirit, of both…
- James 1:1 (v18) James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings.
- Luke 6:14-16 (vv16, 18) Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Simon,…
- John 21:2 (vv17–18) Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together.
- 1 Corinthians 9:5 (vv16, 18) Have we no right to take along a wife who is a believer, even as the rest of the apostles, and the brothers of the Lord, and Cephas?
- Isaiah 58:1 (v17) “Cry aloud! Don’t spare! Lift up your voice like a trumpet! Declare to my people their disobedience, and to the house of Jacob their sins.
- Matthew 10:2-4 (v16) Now the names of the twelve apostles are these. The first, Simon, who is called Peter; Andrew, his brother; James the son of Zebedee; John,…
- Matthew 10:3-4 (v18) Philip; Bartholomew; Thomas; Matthew the tax collector; James the son of Alphaeus; Lebbaeus, who was also called Thaddaeus; Simon the…
- Matthew 13:55 (v18) Isn’t this the carpenter’s son? Isn’t his mother called Mary, and his brothers, James, Joses, Simon, and Judas?
- Matthew 16:16-18 (v16) Simon Peter answered, “You are the Christ, the Son of the living God.” Jesus answered him, “Blessed are you, Simon Bar Jonah, for flesh and…
- Mark 1:16 (v16) Passing along by the sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting a net into the sea, for they were fishermen.
- Mark 1:19-20 (v17) Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets.…
- Mark 6:3 (v18) Isn’t this the carpenter, the son of Mary, and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” They were…
- Mark 9:2 (v17) After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was…
- Mark 10:35 (v17) James and John, the sons of Zebedee, came near to him, saying, “Teacher, we want you to do for us whatever we will ask.”
- Luke 5:27-29 (v18) After these things he went out, and saw a tax collector named Levi sitting at the tax office, and said to him, “Follow me!” He left…
- Luke 24:47 (v14) and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
- John 1:40 (v18) One of the two who heard John and followed him was Andrew, Simon Peter’s brother.
- John 1:43-45 (v18) On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, “Follow me.” Now Philip was from…
- John 6:5-8 (v18) Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, “Where are we to buy bread, that…
- John 11:16 (v18) Thomas therefore, who is called Didymus, said to his fellow disciples, “Let’s go also, that we may die with him.”
- John 12:21-22 (v18) These, therefore, came to Philip, who was from Bethsaida of Galilee, and asked him, saying, “Sir, we want to see Jesus.” Philip came and…
- John 14:8-9 (v18) Philip said to him, “Lord, show us the Father, and that will be enough for us.” Jesus said to him, “Have I been with you such a long time,…
- John 14:22 (v18) Judas (not Iscariot) said to him, “Lord, what has happened that you are about to reveal yourself to us, and not to the world?”
- John 20:24-29 (v18) But Thomas, one of the twelve, called Didymus, wasn’t with them when Jesus came. The other disciples therefore said to him, “We have seen…
- John 21:20-25 (v17) Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus loved, the one who had also leaned on Jesus’ breast…
- Acts 12:1 (v17) Now about that time, King Herod stretched out his hands to oppress some of the assembly.
- Acts 15:13 (v18) After they were silent, James answered, “Brothers, listen to me.
- Acts 21:18 (v18) The day following, Paul went in with us to James; and all the elders were present.
- 1 Corinthians 1:12 (v16) Now I mean this, that each one of you says, “I follow Paul,” “I follow Apollos,” “I follow Cephas,” and, “I follow Christ.”
- 1 Corinthians 3:22 (v16) whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come. All are yours,
- 1 Corinthians 15:7 (v18) Then he appeared to James, then to all the apostles,
- Galatians 1:19 (v18) But of the other apostles I saw no one except James, the Lord’s brother.
- Galatians 2:7-9 (v16) but to the contrary, when they saw that I had been entrusted with the Good News for the uncircumcised, even as Peter with the Good News for…
- Galatians 2:9 (v18) and when they perceived the grace that was given to me, James and Cephas and John, those who were reputed to be pillars, gave to Barnabas…
- 2 Peter 1:1 (v16) Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our…
- Jude 1:1 (v18) Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ:
- Galatians 1:15-20 (v14) But when it was the good pleasure of God, who separated me from my mother’s womb and called me through his grace to reveal his Son in me,…
- Revelation 10:11 (v17) They told me, “You must prophesy again over many peoples, nations, languages, and kings.”
61 distinct cross-references across this passage (65 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv14, 18, 19 Chose and appointed out twelve to be familiar and…
Chose and appointed out twelve to be familiar and conversant with him.
The twelve Apostles are set apart to be trained up to the office of the Apostleship.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–19 14 And he ordained twelve, that they should be…
14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,
Ver. 14. That they should be with him] As his household servants, more happy therein than those of Solomon. Christ hath many retainers, few fast and faithful servants that follow him in the regeneration. There are those that will wear his livery, but serve themselves.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v16 Matthew nameth the apostles upon his relating the history…
Matthew nameth the apostles upon his relating the history of their mission, or sending out; Mark nameth them upon their election, or first choice. Both these evangelists agree with Luke in their names, saving that Luke calleth him Judas whom Matthew calls Lebbaeus, and Mark, Thaddaeus, so that he had three names. Christ changeth the name of Simon, whom he called Cephas, or Peter, Joh 1:42; we have the reason, Mat 16:18; he also changed the names of James and John, the sons of Zebedee, calling them Boanerges, about the etymology of which name critics must dispute. The evangelists tell us it signifieth Sons of thunder, thereby minding them of their duty, to cry aloud, and to preach the gospel as on the housetops; or perhaps declaring what he knew was in the fervour and warmth of their spirits. We must not here inquire too narrowly into the secret counsels of God, in suffering a son of perdition to come into the number of his first ministers: Christ did it not because he did not know what was in his heart, for before that he showed himself a devil, by informing against his Master, Christ told his disciples that he had chosen twelve, and one of them was a devil; nor yet because he had no others to send, he had multitudes of disciples, and he who of stones could have raised up children to Abraham, could easily have fitted out a person for this service; nor yet did he do it to let in any sots and scandalous persons into the ministry, for we read of no scandal in Judas’s life. We ought to believe that God had wise ends in the permission of this, and that Christ did out of infinite wisdom do this, though we possibly are not able to give a satisfactory account in the case. What if we should say that Christ by this:
1. Instructed those that after his ascension should have the care of the church, not to pretend to judge of secret things, but only to judge as man ought to judge, according to the outward appearance, leaving the judgment of the heart to God alone.
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2. God by this arms his people against the scandal of wicked ministers, such in whom corruption may break out after their entrance into that holy function, though before no such thing appeared, that they may not think the ministerial acts performed by them to have been nullities.
3. God by this also lets us know, that the efficacy of the ordinance doth not depend upon the goodness of the spiritual state of the minister that administers.
A bell may call others to hear the word, though itself receives no benefit by it. In the mean time here is no warrant either for people to choose, or the governors of a church to ordain, lewd and visibly scandalous persons. Judas was no such person; nor yet for people to own, or the governors of churches to continue, lewd and scandalous persons in the ministry, God ordinarily not blessing the labours of such. No sooner had Judas discovered himself, but he went out and hanged himself. Christ no longer allowed him his company, nor the disciples their fellowship. There is a great deal of difference with relation to our fellowship and communion, between secret wickedness concealed in the heart and open and scandalous sinning, though both be alike dangerous to the soul of the sinner.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv14–19 And he ordained twelve,.... Or made, constituted, and appointed…
And he ordained twelve,.... Or made, constituted, and appointed twelve men, out of those he called to him. The Arabic version adds, "and called them apostles"; which seems to be taken out of Luk 6:13.
That they should be with him; constantly, in private and in public; be taken into his family, and reckoned such; be his familiars, and privy to all his affairs; hear all his discourses, and see his miracles; that so they might be trained up and fitted for the great work he designed them for:
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and that he might send them forth to preach; the Gospel in Judea first, and then in all the world: for he did not at this time send them to preach, only chose; called, and appointed them; and after they had been with him some time, and were better qualified for such service, he sent them forth, as in Mat 10:1, for this constitution of them was before that mission, and was in order to it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 16 Matt. x, 2; Luke vi, 13; Acts i, 13.
Matt. x, 2; Luke vi, 13; Acts i, 13.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14, 15, 16, 17, 19 Verse 14. He ordained twelve] εποιησε, he made twelve.…
Verse 14. He ordained twelve] εποιησε, he made twelve. Here is nothing of what we call ordaining. Christ simply appointed them to be with him; and that he might send them occasionally to preach, &c.
To preach] The Codex Bezae, Saxon, and all the Itala, except one, add το ευαγγελιον, the Gospel.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv14, 17, 19 Mar 3:14-16. He ordained, Gr. εποιησε, he made, constituted,…
Mar 3:14-16. He ordained, Gr. εποιησε, he made, constituted, or appointed, twelve — The word is elsewhere used for appointing to an office. See 1Sa 12:6 — Greek; Heb 3:2. Henry thinks our Lord appointed them by imposition of hands, but of this there is no proof. Indeed, this appointment seems to have been made some time before they were sent out to preach, or entered properly on their office. They were now called and appointed merely to be with him, that is, not only to attend on his public ministry, but to enjoy the benefit of his private conversation and daily instructions, that they might thereby be better fitted for the great work in which they were to be employed. If, as is generally supposed, our Lord, in appointing twelve, had a reference to the twelve patriarchs, and twelve tribes of Israel, and therefore, on the death of Judas, another was chosen to make up the number, this was only a piece of respect paid to that people, previous to the grand offer of the gospel to them. For, when they had generally rejected it, two more, Paul and Barnabas, were added, without any regard to the particular number of twelve. That he might send them forth to preach — His gospel, and thereby make way for his own visits to some places where he had not been; and to have power to heal sicknesses, &c. — And thereby to show that they were sent of God, and that he approved and confirmed their doctrine. After their election, these twelve accompanied Jesus constantly, lived with him on one common stock as his family, and never departed from him unless by his express appointment.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv14–17 The number twelve is mystical, as appeareth by choosing…
The number twelve is mystical, as appeareth by choosing Mathias to full up the place of Judas: they are the twelve foundations, under Christ, of the heavenly Jerusalem. (Apocalypse xxi.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv14, 16, 19 14. And he ordained twelve — It appears by…
14. And he ordained twelve — It appears by Luk_6:12-19, that the regular selection of the twelve from the number of his disciples was made, and their ordination performed, just before his pronunciation of his sermon on the mount.
Several were called previous to that. Mat_28:19-20. Their full qualification they received at the day of Pentecost. Acts 2.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14, 16, 17, 18, 19 14. ordained twelve] Hitherto they had been His friends…
14. ordained twelve] Hitherto they had been His friends and disciples in a wider sense, now He formally called them, and joined them in a united band, that (i) they “might be with Him” (comp. Act_1:21), (ii) that He might “send them forth” as heralds to preach, and (iii) that they “might have power to cast out demons,” for the words “to heal sicknesses” are omitted in some of the best MSS.
(i) The number of the Apostles. The number selected, answering to the twelve sons of Jacob, was small indeed as compared with the hundreds who enrolled themselves as disciples of a Hillel or a Gamaliel, and their position in life was humble and obscure, but “the weak things of the world were to confound the things which are mighty” (1Co_1:27), and these Twelve were to be the Twelve Pillars of the Church.
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(ii) Their calling and training. Observe that the calling and training of the Twelve was a most important part of our Lord’s ministerial work. (a) Immediately after His Baptism and Temptation He began to prepare some of them for their future vocation (Joh_1:35-51); (b) to their training He devoted the greater part of His time and strength; (c) after His resurrection He continued for forty days His personal efforts for their improvement, and (d) at last He bestowed upon them His promised gift of the Holy Ghost.
(iii) Their title. The name also which He gave to them deserves attention. He named them Apostles (Luk_6:13). The word thus rendered means (i) as an adjective, despatched or sent forth, (ii) as a substantive, the actual delegate of the person who sends him.
(a) In Classical Greek the word was almost entirely restricted to the meaning of a “naval expedition,” a “fleet despatched on foreign service,” and this meaning entirely superseded any other.
(b) In the Septuagint the word occurs only once, namely, in 1Ki_14:6, in the sense of “a messenger,” “one who has a commission from God,” where Abijah says to the wife of Jeroboam, “I am a messenger unto thee of heavy tidings.”
(c) With the later Jews the word was in common use, and was the title of those, who were sent from the mother city on any foreign mission, especially the collection of the tribute for the Temple service.
(d) Thus when He employed it to designate His immediate and most favoured disciples, “our Lord was not introducing a new term, but adopting one which from its current usage would suggest to His hearers the idea of a highly responsible mission.” In Heb_3:1 He Himself is styled “The Apostle and high priest of our profession,” with which compare Joh_17:18. Canon Lightfoot on the Epistle to the Galatians, p. 94.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16–19 (16-19) And Simon he surnamed.—On the list of the…
(16-19) And Simon he surnamed.—On the list of the Apostles see Notes on Mat_10:2-4.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14, 16, 18 Vers. 14, 15. Out of those who thus came…
Vers. 14, 15. Out of those who thus came to him, he ordained twelve literally, he made or appointed twelve. They were not solemnly ordained or consecrated to their office until after his resurrection. Their actual consecration (of all of them at least but one, namely, Judas Iscariot) took place when he breathed on them and said, "Receive ye the Holy Ghost". (Joh_20:22) But from this time they were his apostles "designate." They were henceforth to Be with him as his attendants and disciples. They were to go forth and preach under his direction, and by his power they were to cast out devils. Several manuscripts add here that they were "to heal sicknesses," but the words are emitted in some of the oldest authorities. The authority over unclean spirits is more formally conveyed later on, (see Mar_6:7) so that here St. Mark speaks by anticipation. But this shows how much importance was attached to this part of their mission; for it recognizes the spiritual world, and the special purpose of the manifestation of the Son of God, namely, that he might "destroy the works of the devil." He appointed twelve. The number twelve symbolizes perfection and universality. The number three indicates what is Divine; and the number four, created things. Three multiplied by four gives twelve, the number of those who were to go forth as apostles into the four quarters of the world called to the faith of the holy Trinity.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v17 And He surnamed them Boanerges, which is, The sons…
Mar_3:17
And He surnamed them Boanerges, which is, The sons of thunder.
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The soils of thunder
In what sense this name was applicable to the character or teaching of these two brethren is not certain, particularly in the case of St. John, the apostle of gentleness and love. Perhaps, however, if we had heard him preach, we should have discerned in a moment the fitness of the name. If he wrote as he wrote in his epistle, there would be much to vindicate the title, for he wrote such terrible words as, who is a liar, but he that denieth that Jesus is the Christ? He that committeth sin is of the devil. Whosoever hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in him. And respecting a certain troubler of the Church he writes, If I come, I will remember his deeds which he doeth. We must remember, too, that this epistle was written in his old age, when years had toned down his decisiveness and vehemence. Respecting the preaching of the other brother we know nothing except this, that when Herod would gratify the Jewish hatred of the gospel, he singled out James as his first victim, which he would hardly have done unless this apostle also had been foremost in aggressive energy of speech. (M. F. Sadler.)
Gentleness and energy of Christianity
I. We will consider some things in Christianity that are adapted to give gentleness to the character.
1. The view which it gives a person of himself. This, you know, is anything but flattering. Christian humility certainly tends to promote gentleness.
2. I mention next the view Christianity gives of God and of eternity. Not only is a person who has felt the powers of the world to come apt to feel that the paltry interests of time are not worth contending for, but habitual contemplation of eternal realities, and of Him who inhabiteth eternity, will so awe and elevate the spirit, that it will have the utmost disrelish for contention. Would it not be strange if two persons should quarrel while gazing together at the cataract of Niagara, listening to its solemn roar, and feeling its solemn tremor? Is it possible to retain anger when you stand at a window, watching the coming up of a storm; or at the foot of cliffs, that lift themselves ruggedly up to the sky; or on the shore of the ocean, stretching away beyond the utmost reach of vision, endlessly rolling in its waves, and ceaselessly lifting up its voice! Christianity, studied, believed, embraced, experienced, causes the soul to dwell habitually in the presence of sublimer objects than these, and under the influence of nobler contemplations.
3. The character of Christ, as it is delineated in the Scriptures, and as the Christian contemplates it, is calculated to promote gentleness. He is exhibited as the Lamb of God,-not only a spotless victim, fit for the sacrifice, but dumb and unresisting when led to slaughter.
II. Some things in Christianity that are adapted to give energy to the character.
1. Look at the objects of effort which if presents-all that is involved in ones own eternal salvation, and all that tends to the well-being of mankind and the glory of God.
2. Look at the motives to effort which Christianity supplies.
3. Consider the examples which Christianity exhibits. I hope you see that the energy which Christianity inspires does not mar the gentleness which is so beautiful an ornament of character; and that the gentleness which Christianity cultivates does not soften and enervate the soul. The two elements do most harmoniously blend, balancing and tempering, not at all hindering each other. In all our efforts at self-culture, let us seek for the attainment of both these elements in scriptural proportions and in scriptural combination. (H. A. Nelson, D. D.)
Thunder in preaching
If we thunder in our preaching we must lighten in our lives. (Anon.)
Zeal blended with discretion
Barnabas and Boanerges, the sons of consolation and of thunder make a good mixture. The good Samaritan pours in wine to search the wounds and oil to supple them. Discretion must hold zeal by the heel. These two must be as the lions that supported Solomons throne. He that hath them may be a Moses for his meekness and a Phinehas for his fervour. (Trapp.)
Be true to a good name
Names were given that they might be stirred up to verify the meaning and signification of them. Wherefore let every Obadiah strive to be a servant of God; each Nathanael to be a gift of God; Onesimus, to be profitable; every Roger, quiet and peaceable; Robert, famous for counsel; and William, a help and defence to many … that they may be incited to imitate the virtues of those worthy persons who formerly have been owners and bearers of them. Let all Abrahams be faithful; Isaacs, quiet; Jacobs, painful (painstaking); Josephs, chaste; every Louis, pious; Edward, confessor of the new faith; William, conqueror over his own corruptions. Let them also carefully avoid those sins for which the bearers of the names stand branded to posterity. Let every Jonah beware of frowardness; Thomas, of distrustfulness; Martha, of worldliness; Mary, of wantonness; etc., etc.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On vv14, 19 CHAPTER 3:14-19 (Mar_3:14-19)
CHAPTER 3:14-19 (Mar_3:14-19)
CHARACTERISTICS OF THE TWELVE
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"And He appointed twelve, that they might be with Him, and that He might send them forth to preach, and to have authority to cast out devils: and Simon He surnamed Peter; and James the son of Zebedee, and John the brother of James; and them He surnamed Boanerges, which is, Sons of thunder; and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddeaus, and Simon the Cananean, and Judas Iscariot which also betrayed Him." Mar_3:14-19 (R.V.)
THE pictures of the Twelve, then, are drawn from a living group. And when they are examined in detail, this appearance of vitality is strengthened, by the richest and most vivid indications of individual character, such indeed as in several cases to throw light upon the choice of Jesus. To invent such touches is the last attainment of dramatic genius, and the artist rarely succeeds except by deliberate and palpable character-painting. The whole story of Hamlet and of Lear is constructed with this end in view, but no one has ever conjectured that the Gospels were psychological studies. If, them, we can discover several well-defined characters, harmoniously drawn by various writers, as natural as the central figure is supernatural, and to be recognized equally in the common and the miraculous narratives, this will be an evidence of the utmost value.
We are all familiar with the impetuous vigor of St. Peter, a quality which betrayed him into grave and well-nigh fatal errors, but when chastened by suffering made him a noble and formidable leader of the Twelve. We recognize it when he says, "Thou shalt never wash my feet," "Though all men should deny Thee, yet will I never deny Thee," "Lord, to whom should we go? Thou hast the words of everlasting life," "Thou art the Christ, the Son of the living God," and in his rebuke of Jesus for self-sacrifice, and in his rash blow in the garden. Does this, the best established mental quality of any apostle, fail or grow faint in the miraculous stories which are condemned as the accretions of a later time? In such stories he is related to have cried out, "Depart from me, for I am a sinful man, O Lord," he would walk upon the sea to Jesus, he proposed to shelter Moses and Elijah from the night air in booths (a notion so natural to a bewildered man, so exquisite in its officious well-meaning absurdity as to prove itself, for who could have invented it?), he ventured into the empty sepulcher while John stood awe-stricken at the portal, he plunged into the lake to seek his risen Master on the shore, and he was presently the first to draw the net to land. Observe the restless curiosity which beckoned to John to ask who was the traitor, and compare it with his question, "Lord, and what shall this man do?" But the second of these was after the resurrection, and in answer to a prophecy. Everywhere we find a real person and the same, and the vehemence is everywhere that of a warm heart, which could fail signally but could weep bitterly as well, which could learn not to claim, though twice invited, greater love than that of others, but when asked "Lovest thou Me" at all, broke out into the passionate appeal, "Lord, Thou knowest all things, Thou knowest that I love Thee." Dull is the ear of the critic which fails to recognize here the voice of Simon. Yet the story implies the resurrection.
The mind of Jesus was too lofty and grave for epigram; but He put the willful self-reliance which Peter had to subdue even to crucifixion, into one delicate and subtle phrase: "When thou wast young, thou girdest thyself, and walkedst whither thou wouldest." That self-willed stride, with the loins girded, is the natural gait of Peter, when he was young.
St. James, the first apostolic martyr, seems to have over-topped for a while his greater brother St. John, before whom he is usually named, and who is once distinguished as "the brother of James." He shares with him the title of a Son of Thunder (Mar_3:17). They were together in desiring to rival the fiery and avenging miracle of Elijah, and to partake of the profound baptism and bitter cup of Christ. It is an undesigned coincidence in character, that while the latter of these events is recorded by St. Matthew and St. Mark, the former, which, it will be observed implies perfect confidence in the supernatural power of Christ, is found in St. Luke alone, who has not mentioned the title it justifies so curiously (Mat_20:20; Mar_10:35; Luk_9:54). It is more remarkable that he whom Christ bade to share his distinctive title with another, should not once be named as having acted or spoken by himself. With a fire like that of Peter, but no such power of initiative and of chieftainship, how natural it is that his appointed task was martyrdom. Is it objected that his brother also, the great apostle St. John, received only a share in that divided title? But the family trait is quite as palpable in him. The deeds of John were seldom wrought upon his own responsibility, never if we except the bringing of Peter into the palace of the high priest. He is a keen observer and a deep thinker. But he cannot, like his Master, combine the quality of leader with those of student and sage. In company with Andrew he found the Messiah. We have seen James leading him for a time. It was in obedience to a sign from Peter that he asked who was the traitor. With Peter, when Jesus was arrested, he followed afar off. It is very characteristic that he shrank from entering the sepulcher until Peter, coming up behind, when in first, although it was John who thereupon "saw and believed." [5]
With like discernment, he was the first to recognize Jesus beside the lake, but then it was equally natural that he should tell Peter, and follow in the ship, dragging the net to land, as that Peter should gird himself and plunge into the lake. Peter, when Jesus drew him aside, turned and saw the disciple whom Jesus loved following, with the same silent, gentle, and sociable affection, which had so recently joined him with the saddest and tenderest of all companions underneath the cross. At this point there is a delicate and suggestive turn of phrase. By what incident would any pen except his own have chosen to describe the beloved disciple as Peter then beheld him? Assuredly we should have written, The disciple whom Jesus loved, who also followed Him to Calvary, and to whom He confided His mother. But from St. John himself there would have been a trace of boastfulness in such a phrase. Now the author of the Fourth Gospel, choosing rather to speak of privilege than service, wrote "The disciple whom Jesus loved, which also leaned back on His breast at the supper, and said, Lord, who is he that betrayeth Thee?"
St. John was again with St. Peter at the Beautiful Gate, and although it was not he who healed the cripple, yet his cooperation is implied in the words, "Peter, fastening his eyes on him, with John." And when the Council would fain have silence them, the boldness which spoke in Peter's reply was "the boldness of Peter and John."
Could any series of events justify more perfectly a title which implied much zeal, yet zeal that did not demand a specific unshared epithet? But these events are interwoven with the miraculous narratives.
Add to this the keenness and deliberation which so much of his story exhibits, which at the beginning tendered no hasty homage, but followed Jesus to examine and to learn, which saw the meaning of the orderly arrangement of the graveclothes in the empty tomb, which was first to recognize the Lord upon the beach, which before this had felt something in Christ's regard for the least and weakest, inconsistent with the forbidding of any one to cast out devils, and we have the very qualities required to supplement those of Peter, without being discordant or uncongenial. And therefore it is with Peter, even more than with his brother, that we have seen John associated. In fact Christ, who sent out His apostles by two and two, joins these in such small matters as the tracking a man with a pitcher into the house where He would keep the Passover. And so, when Mary of Magdala would announce the resurrection, she found the penitent Simon in company with this loving John, comforted, and ready to seek the tomb where he met the Lord of all Pardons.
All this is not only coherent, and full of vital force, but it also strengthens powerfully the evidence for his authorship of the Gospel, written the last, looking deepest into sacred mysteries, and comparatively unconcerned for the mere flow of narrative, but tender with private and loving discourse, with thoughts of the protecting Shepherd, the sustaining Vine, the Friend Who wept by a grave, Who loved John, Who provided amid tortures for His mother, Who knew that Peter loved Him, and bade him feed the lambs -- and yet thunderous as becomes a Boanerges, with indignation half suppressed against "the Jews" (so called as if he had renounced his murderous nation), against the selfish high-priest of "that same year," and against the son of perdition, for whom certain astute worldlings have surmised that his wrath was such as they best understand, personal, and perhaps a little spiteful. The temperament of John revealed throughout, was that of August, brooding and warm and hushed and fruitful, with low rumblings of tempest in the night.
It is remarkable that such another family resemblance as between James and John exists between Peter and Andrew. The directness and self-sacrifice of his greater brother may be discovered in the few incidents recorded of Andrew also. At the beginning, and after one interview with Jesus, when he finds his brother, and becomes the first of the Twelve to spread the gospel, he utters the short unhesitating announcement, "We have found the Messiah." When Philip is uncertain about introducing the Greeks who would see Jesus, he consults Andrew, and there is no more hesitation, Andrew and Philip tell Jesus. And in just the same way, when Philip argues that two hundred pennyworth of bread are not enough for the multitude, Andrew intervenes with practical information about the five barley loaves and the two small fishes, insufficient although they seem. A man prompt and ready, and not blind to the resources that exist because they appear scanty.
Twice we have found Philip mentioned in conjunction with him. It was Philip, apparently accosted by the Greeks because of his Gentile name, who could not take upon himself the responsibility of telling Jesus of their wish. And it was he, when consulted about the feeding of the five thousand, who went off into a calculation of the price of the food required -- two hundred pennyworth, he says, would not suffice. Is it not highly consistent with this slow deliberation, that he should have accosted Nathanael with a statement so measured and explicit: "We have found Him, of whom Moses in the law, and the prophets did write, Jesus of Nazareth, the Son of Joseph." What a contrast to Andrew's terse announcement, "We have found the Messiah." And how natural that Philip should answer the objection, "Can any good thing come out of Nazareth?" with the passionless reasonable invitation, "Come and see." It was in the same unimaginative prosaic way that he said long after, "Lord, show us the Father, and it sufficeth us." To this comparatively sluggish temperament, therefore, Jesus Himself had to address the first demand He made on any. "Follow me, He said, and was obeyed. It would not be easy to compress into such brief and incidental notices a more graphic indication of character.
Of the others we know little except the names. The choice of Matthew, the man of business, is chiefly explained by the nature of his Gospel, so explicit, orderly, and methodical, and until it approaches the crucifixion, so devoid of fire.
But when we come to Thomas, we are once more aware of a defined and vivid personality, somewhat perplexed and melancholy, of little hope but settled loyalty.
All three saying reported of him belong to a dejected temperament: "Let us also go, that we may died with Him" -- as if there could be no brighter meaning than death in Christ's proposal to interrupt a dead man's sleep. "Lord, we know not whither Thou goest, and how can we know the way?" -- these words express exactly the same despondent failure to apprehend. And so it comes to pass that nothing short of tangible experience will convince him of the resurrection. And yet there is a warm and devoted heart to be recognized in the proposal to share Christ's death, in the yearning to know whither He went, and even in that agony of unbelief, which dwelt upon the cruel details of suffering, until it gave way to one glad cry of recognition and of worship; therefore his demand was granted, although a richer blessing was reserved for those who, not having seen, believed.
[5] It is also very natural that, in telling the story, he should remember how, while hesitating to enter, he "stooped down" to gaze, in the wild dawn of his new hope.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv14, 16, 17, 19 14. Ordained twelve, that they should be with him.…
14. Ordained twelve, that they should be with him. They were to attend him into order to be specially prepared to preach Christ.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain On v19 J. W. McGarvey's The Fourfold Gospel [XLVIII. Blasphemous Accusations].
J. W. McGarvey's The Fourfold Gospel [XLVIII. Blasphemous Accusations].
XLVIII. BLASPHEMOUS ACCUSATIONS OF THE JEWS. (Galilee.) aMATT. XII. 22-37; bMARK III. 19-30; cLUKE XI. 14-23.
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b19 And he cometh into a house. [Whose house is not stated.] 20 And the multitude cometh together again [as on a previous occasion-- Mar_2:1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.] 21 And when his friends heard it, they went out to lay hold on him: for they said, He is beside himself. [These friends were his brothers and his mother, as appears from Mar_3:31, Mar_3:32. They probably came from Nazareth. To understand their feelings, we must bear in mind their want of [298] faith. See Joh_7:3-9. They regarded Jesus as carried away by his religious enthusiasm ( Act_26:24, 2Co_5:13), and thought that he acted with reckless regard for his personal safety. They foresaw the conflict with the military authorities and the religious leaders into which the present course of Jesus was leading, and were satisfied that the case called for their interference. Despite her knowledge as to Jesus, Mary sympathized with her sons in this movement, and feared for the safety of Jesus.] a22 Then was brought unto him one possessed with a demon, blind and dumb: c14 And he was casting out a demon that was dumb. aand he healed him, insomuch that cit came to pass, when the demon was gone out, athe dumb man spake and saw. [The man was brought because he could not come alone. While Luke does not mention the blindness, the similarity of the narratives makes it most likely that he is describing the same circumstances as Matthew and Mark, so we have combined the three accounts.] 23 And all the multitudes cmarvelled. awere amazed, and said, Can this be the son of David? [It was a time for amazement, for Jesus had performed a triple if not a quadruple miracle, restoring liberty, hearing and sight, and granting the power of speech. It wakened the hope that Jesus might be the Messiah, the son of David, but their hope is expressed in the most cautious manner, not only being stated as a question, but as a question which expects a negative answer. The question, however, was well calculated to arouse the envious opposition of the Pharisees.] c15 But some of them said [that is, some of the multitude. Who these "some" were is revealed by Matthew and Mark, thus:], a24 But when the Pharisees heard it, they b22 and the scribes that came down from Jerusalem said, aThis man doth not cast out demons, but by Beelzebub the prince of the demons. bHe hath Beelzebub, and, By the prince of the demons casteth he out the demons. [Beelzebub is a corruption of Baalzebub, the god of the fly. There was a tendency among the heathen to name [299] their gods after the pests which they were supposed to avert. Thus Zeus was called Apomuios (Averter of flies), and Apollo Ipuktonos (Slayer of vermin). How Beelzebub became identified with Satan in the Jewish mind is not known. In opposing the influence of Jesus and corrupting the public mind, these Pharisees showed a cunning worthy of the cultivated atmosphere, the seat of learning whence they came. Being unable to deny that a miracle was wrought (for Celsus in the second century is the first recorded person who had the temerity to do such a thing), they sought to so explain it as to reverse its potency, making it an evidence of diabolical rather than divine power. Their explanation was cleverly plausible, for there were at least two powers by which demons might be cast out, as both were invisible, it might appear impossible to decide whether it was done in this instance by the power of God or of Satan. It was an explanation very difficult to disprove, and Jesus himself considered it worthy of the very thorough reply which follows.] c16 And others, trying him, sought of him a sign from heaven. [These probably felt that the criticisms of the Pharisees were unjust, and wished that Jesus might put them to silence by showing some great sign, such as the pillar of cloud which sanctioned the guidance of Moses, or the descending fire which vindicated Elijah.] b23 And he called them unto him [thus singling out his accusers], a25 And c17 But aknowing their thoughts he said unto them, bin parables [We shall find that Jesus later replied to those who sought a sign. He here answers his accusers in a fourfold argument. First argument:], How can Satan cast out Satan? aEvery kingdom divided against itself is brought to desolation; and every city or house [family] divided against itself shall not stand: b24 And if a kingdom be divided against itself, that kingdom cannot stand. cA house divided against a house falleth. b25 And if a house be divided against itself, that house will not be able to stand. a26 And if Satan cast out Satan, he is divided against himself; c18 And if Satan also is [300] divided against himself, ahow then shall his kingdom stand? b26 And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. cbecause ye say that I cast out demons by Beelzebub. [The explanation given by the Pharisees represented Satan as divided against himself; robbing himself of his greatest achievement; namely, his triumph over the souls and bodies of men. Jesus argues, not that Satan could not do this, but that he would not, and that therefore the explanation which supposes him to do it is absurd. We should note that Jesus here definitely recognizes two important truths: 1. That the powers of evil are organized into a kingdom with a head ( Mat_13:29, Mat_25:41, Mar_4:15, Luk_22:31). 2. That division tends to destruction. His argument therefore, "constitutes an incidental but strong argument against sectarianism. See 1Co_1:13" (Abbott). Second argument:] 19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges. [The sons of the Pharisees were not their children, but their disciples ( 2Ki_2:3, Act_19:13, Act_19:14). Josephus mentions these exorcists (Ant. viii. 2, 5, and Wars vii. 6, 3), and there is abundant mention of them in later rabbinical books. Our Lord's reference to them was merely for the purpose of presenting an argumentum ad hominem, and in no way implies that they exercised any real power over the demons; nor could they have done so in any marked degree, else the similar work of Christ would not have created such an astonishment. The argument therefore is this, I have already shown you that it is against reason that Satan cast out Satan; I now show you that it is against experience. The only instances of dispossession which you can cite are those of your own disciples. Do they act by the power of Satan? They therefore shall be your judges as to whether you have spoken rightly in saying that Satan casts out Satan. Third argument:] 20 But if I with the finger { aby the Spirit of God cast out demons, then is the kingdom of God come upon you. [The finger of God signifies the power of God [301] ( Exo_8:19, Exo_31:18, Psa_8:3). [Jesus exercised this power in unison with the Spirit of God. Jesus here draws a conclusion from the two arguments presented. Since he does not cast out by Satan, he must cast out by the power of God, and therefore his actions demonstrated the potential arrival of the kingdom of God. The occasional accidental deliverance of exorcists might be evidence of the flow and ebb of a spiritual battle, but the steady, daily conquests of Christ over the powers of evil presented to the people the triumphant progress of an invading kingdom. It is an argument against the idea that there was a collusion between Christ and Satan. Fourth argument:] c21 When the strong man fully armed guardeth his own court, his goods are in peace: 22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divided his spoils. b27 But no one can a29 Or how can one enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then will he spoil his house. [Satan is the strong man, his house the body of the demoniac, and his goods the evil spirit within the man. Jesus had entered his house, and robbed him of his goods; and this proved that, instead of being in league with Satan, he had overpowered Satan. Thus Jesus put to shame the Pharisees, and caused the divinity of his miracle to stand out in clearer light than ever. The power of Jesus to dispossess the demon was one of his most convincing credentials, and its meaning now stood forth in its true light.] 30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. [Jesus here addresses the bystanders. In the spiritual conflict between Jesus and Satan, neutrality is impossible. There are only two kingdoms, and every soul is either in one or the other, for there is no third. Hence one who fought Satan in the name of Christ was for Christ ( Luk_9:50). In the figure of gathering and scattering, the people are compared to a flock of sheep which Jesus would gather into the fold, but which Satan and all who aid him (such as the Pharisees) would [302] scatter and destroy.] b28 Verily a31 Therefore I say unto you, Every sins and blasphemy ball their sins shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme [Jesus here explains to the Pharisees the awful meaning of their enmity. Blasphemy is any kind of injurious speech. It is the worst form of sin, as we see by this passage. This does not declare that every man shall be forgiven all his sins, but that all kinds of sin committed by various men shall be forgiven. The forgiveness is universal as to the sin, not as to the men]: abut the blasphemy against the Spirit shall not be forgiven. 32 And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak bblaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin: ait shall not be forgiven him, neither in this world, nor in that which is to come. b30 because they said, He hath an unclean spirit. [Blasphemy against the Son may be a temporary sin, for the one who commits it may be subsequently convinced of his error by the testimony of the Holy Spirit and become a believer ( 1Ti_1:13). But blasphemy against the Holy Spirit is in its nature an eternal sin, for if one rejects the evidence given by the Holy Spirit and ascribes it to Satan, he rejects the only evidence upon which faith can be based; and without faith there is no forgiveness. The difference in the two sins is therefore in no way due to any difference in the Son and Spirit as to their degrees of sanctity or holiness. The punishment is naturally eternal because the sin is perpetual. The mention of the two worlds is, "just an extended way of saying 'never'" (Morison). Some assert that the Jews would not know what Jesus meant by the Holy Spirit, but the point is not so well taken. See Exo_31:3, Num_11:26, 1Sa_10:10, 1Sa_19:20; Psa_139:7, Psa_143:10, Isa_48:16, Eze_11:24. We see by Mark's statement that blasphemy against the Spirit consisted in saying that Jesus had an unclean spirit, that his works were due to Satanic influence, and hence wrought to [303] accomplish Satanic ends. We can not call God Satan, nor the Holy Spirit a demon, until our state of sin has passed beyond all hope of reform. One can not confound the two kingdoms of good and evil unless he does so maliciously and willfully.] a33 Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. [The meaning and connection are: "Be honest for once; represent the tree as good, and its fruit as good, or the tree as evil, and its fruit as evil; either say that I am evil, and that my works are evil, or, if you admit that my works are good, admit that I am good also and not in league with Beelzebub"--Carr.] 34 Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. [Realizing the hopelessness of this attempt to get an honest judgment out of dishonest hearts, Jesus plainly informs them as to the condition of their hearts. Their very souls were full of poison like vipers. Their sin lay not in their words, but in a condition of heart which made such words possible. The heart being as it was, the words could not be otherwise. "What is in the well will be in the bucket"--Trapp.] 35 The good man out of his good treasure bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. [We have here a summary of the contrast given in the Mat_12:33, Mat_12:34. The good heart of Jesus brought forth its goodness, as the evil hearts of the Pharisees brought forth their evil.] 36 And I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment. 37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. [It may have seemed to some that Jesus denounced too severely a saying which the Pharisees had hastily and lightly uttered. But it is the word inconsiderately spoken which betrays the true state of the heart. The hypocrite can talk like an angel if he be put on notice that his words are heard. Jesus here makes words the basis of the judgment of God. Elsewhere [304] we find it is works ( Rom_2:6, 2Co_5:10), and again we find it is faith ( Rom_3:28). There is no confusion here. The judgment in its finality must be based upon our character. Our faith forms our character, and our words and works are indices by which we may determine what manner of character it is.]
[FFG 298-305]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On v17 (See Scofield "Mat 4:21")
James
(See Scofield "Mat 4:21")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v17 to whom he gave
to whom he gave
The phrase "to whom" refers to both James son of Zebedee and his brother John.
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the name Boanerges, that is, sons of thunder
Jesus called them this because they were like thunder. AT: "the name Boanerges, which means men who are like thunder" or "the name Boanerges, which means thunder men" (See: How to Translate Names)
Thaddaeus
This is the name of a man. (See: How to Translate Names)
who would betray him
"who would betray Jesus" The word "who" refers to Judas Iscariot.
translationWords
James (son of Zebedee)
John (the apostle)
Andrew
Philip, the apostle
Bartholomew
Matthew
Thomas
James (son of Alphaeus)
Simon the Zealot
Judas Iscariot
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv14, 16, 17, 18, 19 3:14-15 Jesus appointed twelve to represent Israel’s twelve tribes…
3:14-15 Jesus appointed twelve to represent Israel’s twelve tribes and to proclaim that the Kingdom of God had arrived. He called them apostles (Greek apostoloi, “emissaries”). He chose them to accompany him and to be sent out (Greek apostellō) to preach and to cast out demons. They represented Jesus and were endowed with his authority.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.