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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Mark 3:16-19 sits inside this longer paragraph.
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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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.
-
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
Show all 3 translations
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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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Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (57)
- 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,…
- 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…
- 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…
Show all 53 cross-references
- 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.
- 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…
- 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:
- Revelation 10:11 (v17) They told me, “You must prophesy again over many peoples, nations, languages, and kings.”
53 distinct cross-references across this passage (57 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 vv18–19 Whom Luke also calleth Judas: and for difference’s sake,…
Whom Luke also calleth Judas: and for difference’s sake, the other Judas is called Iscariot.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–19 16 And Simon he surnamed Peter;
16 And Simon he surnamed Peter;
Ver. 16. And Simon he surnamed Peter] Not now, but after that famous confession of his, Mat 16:16.
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 vv16–19 And Simon he surnamed Peter. Or Cephas, which signifies…
And Simon he surnamed Peter. Or Cephas, which signifies a rock, or stone, because of his courage and constancy, his strength and fortitude, steadiness and firmness of mind: this name was imposed upon him, not at the time of his mission as an apostle; nor when he made that noble confession of his faith in Christ, as the Son of the living God, at which time this name was taken notice of; but when Christ first called him to be his disciple and apostle; see Joh 1:42.
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Mark 3:17
mar 3:17
mar 3:17
mar 3:17And James the son of Zebedee, and John the brother of James,.... These are mentioned next, as being first called after Peter and Andrew:
and he surnamed them Boanerges, which is, the sons of thunder: either because of their loud and sonorous voice; or their warm zeal for Christ, and fervency in their ministry: or for their courage in opposing the enemies of Christ, and the power that went along with their words; which either put to confusion and silence, or issued in conviction and conversion. The Syriac version reads, "Benai Regesh", and the Persic, "Beni Reg'sch". The Jews, as our learned countryman Mr. Broughton has observed (w), sometimes pronounce "Scheva" by on, as Noabyim", for "Nebyim"; so here, "Boanerges" for Benereges", or "Benerges". There is a city which was in the tribe of Dan, mentioned in Jos 19:45, which is called "Bene-berak, the sons of lightning"; and is spoken of in the Jewish (x) writings, as a place where several of the Rabbins met, and conversed together: the reason of this name may be inquired after.
(w) Broughton's Requ. of Consent, in his Works, p. 620. (x) Haggada Shel Pesach. p. 6. Ed. Rittangel. & in Seder Tephillot, Ed. Basil, fol. 243. 1. Juchasin, fol. 36. 1.
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 v16 He surnamed them sons of thunder - Both with…
He surnamed them sons of thunder - Both with respect to the warmth and impetuosity of their spirit, their fervent manner of preaching, and the power of their word.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16, 17, 19 Verse 16. Simon, &c.] See Clarke on Mt 10:2,…
Verse 16. Simon, &c.] See Clarke on Mt 10:2, &c.
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 vv17, 19 Mar 3:17. James and John he surnamed Boanerges —…
Mar 3:17. James and John he surnamed Boanerges — “This word,” says Dr. Hammond, “is the corruption of the Hebrew בני רעשּׁ, benei ragnash, sons of earthquake, tempest, or any other commotion, such as is here styled, βροντη, thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special, eminent ministers of the gospel, which is called, Heb 12:26, φονη την γην γαλευουσα, a voice shaking the earth, taken from Hag 2:7, which is directly the periphrasis of רעשּׁ, which is here rendered thunder, in the notion wherein φονη, voice, and βροντη, thunder, are promiscuously used for the same thing.” If the learned reader will consult Dr. Lightfoot and Grotius, he will receive further information concerning the derivation of the word Boanerges. Whitby thinks, “Christ gave James and John this name from a foresight of the heat and zeal of their temper, of which they quickly gave an instance in their desire to call down fire from heaven to consume the Samaritans. Hence we find, in the Acts, Peter and John are the chief speakers and actors in the defence and propagation of the gospel; and the zeal of James and Peter seems to be the reason why the one was slain by Herod, and the other imprisoned in order to the like execution.” Doubtless our Lord, in giving them this name, had respect to three things: the warmth and impetuosity of their spirits, their fervent manner of preaching, and the power of their word.
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 vv16–17 The evangelist here gives the names of the twelve.…
The evangelist here gives the names of the twelve. First, Simon, to whom he gave the name of Peter, in Greek, Petron, which signifies a rock; thus shewing that upon him his Church should be founded, as on a rock, never to be overturned. (Tirinus) --- Polus, in his Synopsis Criticorum on this verse says that some Greek copies have, Proton Simona, First, Simon, which he believes to be the genuine reading: "nec dubito quin hæc sit germana lectio."
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 vv16, 19 THE LIST OF THE APOSTLES, Mar_3:16-19.
THE LIST OF THE APOSTLES, Mar_3:16-19.
Compare Mat_10:2-4, Luk_1:14-17.
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16. Surnamed Peter — Meaning rock. Mark seems to name the apostles very much in couples. See notes on Mat_10:2-4.
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 vv16–19 16. and Simon] We have in the New Testament…
16. and Simon] We have in the New Testament four lists of the Apostles: (a) Mat_10:2; (b) Mar_3:16; (c) Luk_6:14; (d) Act_1:13. The position of some of the names varies in the lists, but in all four the leaders of the three groups are the same, Peter, Philip, and James, the son of Alphæus, while in all four Judas Iscariot is placed last. According to St Mark’s catalogue they may be arranged in three groups:
(i) 1 Peter.
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2 James.
3 John.
4 Andrew.
(ii) 5 Philip.
6 Bartholomew.
7 Matthew.
8 Thomas.
(iii) 9 James the Less.
10 Thaddæus.
11 Simon the Cananite.
12 Judas Iscariot.
(a) Group i
i. Simon. The name of Simeon (Act_15:14) or Simon, a “hearer,” the son of Jonas (Joh_1:42; Joh_21:16), whom our Lord surnamed Peter or Cephas, the Rock-man, stands first in all the four lists. He was brought up in his father’s occupation, as a fisherman on the Galilean lake, and lived originally at Bethsaida, and afterwards in a house at Capernaum (Mar_1:21; Mar_1:29). His earliest call came to him through his brother Andrew, who told him the Messias, the “Anointed One,” had been found in the Person of the Lord (Joh_1:43). His second call took place on the lake near Capernaum, where he and the other three in this group were fishing. He is specially prominent on various occasions before the rest of the Apostles. Sometimes he speaks in their name (Mat_19:27; Luk_12:41); sometimes answers when all are addressed (Mat_16:16; Mar_8:29); sometimes he is addressed as principal, even among the favoured Three by our Lord Himself (Mat_26:40; Luk_22:31); sometimes he is appealed to by others as representing the rest (Mat_17:24; Act_2:37). After the Ascension he assumes a position of special prominence (Act_1:15; Act_2:14; Act_4:8; Act_5:29).
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 vv16, 18 Vers. 16, 17. And Simon he surnamed Peter. Our…
Vers. 16, 17. And Simon he surnamed Peter. Our Lord had previously declared that Simon should be so called. But St. Mark avoids as much as possible the recognition of any special honor belonging to St. Peter; so he here simply mentions the fact of this surname having been given to him, a fact which was necessary in order that he might be identified. All the early Christian writers held that Peter was virtually the author of this Gospel. Simon, or Simeon, is from a Hebrew word, meaning "to hear." James the son of Zebedee, so called to distinguish him from the other James; and John his brother. In St. Matthew"s list, Andrew is mentioned next after Peter, as his brother, and the first called. But here St. Mark mentions James and John first after Peter; these three, Peter and James and John, being the three leading apostles. Of James and John, James is mentioned first, as the eldest of the two brothers. And them he surnamed Boanerges, which is, Sons of thunder. "Boanerges" is the Aramaic pronunciation of the Hebrew Bne-ragesh; Bne, sons, and ragesh, thunder. The word was not intended as a term of reproach; although it fitly expressed that natural impetuosity and vehemence of character, which showed itself in their desire to bring down fire from heaven upon the Samaritan village, and in their ambitious request that they might have the highest places of honor in his coming kingdom. But their natural dispositions, under the Holy Spirit"s influence, were gradually transformed so as to serve the cause of Christ, and their fiery zeal was transmuted into the steady flame of Christian earnestness and love, so as to become an element of great power in their new life as Christians. Christ called these men "Sons of thunder" because he would make their natural dispositions, when restrained and elevated by his grace, the great instruments of spreading his Gospel. He destined them for high service in his kingdom. By their holy lives they were to be as lightning, and by their preaching they were to be as thunder to rouse unbelievers, and to bring them to repentance and a holy life. It was no doubt on account of this zeal that James fell so early a victim to the wrath of Herod. A different lot was that which fell to St. John. Spared to a ripe old age, he influenced the early Church by his writings and his teaching. His Gospel begins as with the voice of thunder, "In the beginning was the Word, and the Word was with God, and the Word was God." Beza and others, followed by Dr. Morisen, have thought that this distinctive name was given by our Lord to the two brothers on account of some deep-toned peculiarity of voice, which was of much service to them in impressing the message of the Gospel of the kingdom upon their hearers.
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 v19 CHAPTER 3:19 (Mar_3:19)
CHAPTER 3:19 (Mar_3:19)
THE APOSTLE JUDAS
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"And Judas Iscariot, which also betrayed Him." Mar_3:19 (R.V.)
THE evidential value of what has been written about the apostles will, to some minds, seem to be overborne by the difficulties which start up at the name of Judas. And yet the fact that Jesus chose him -- that awful fact which has offended many -- is in harmony with all that we see around us, with the prodigious powers bestowed upon Napoleon and Voltaire, bestowed in full knowledge of the dark results, yet given because the issues of human freewill never cancel the trusts imposed on human responsibility. Therefore the issues of the freewill of Judas did not cancel the trust imposed upon his responsibility; and Jesus acted not on His foreknowledge of the future, but on the mighty possibilities, for good as for evil, which heaved in the bosom of the fated man as he stood upon the mountain sward.
In the story of Judas, the principles which rule the world are made visible. From Adam to this day men have been trusted who failed and fell, and out of their very downfall, but not be precipitating it, the plans of God have evolved themselves.
It is not possible to make such a study of the character of Judas as of some others of the Twelve. A traitor is naturally taciturn. No word of his draws our attention to the fact that he had gained possession of the bag, even though one who had sat at the receipt of custom might more naturally have become the treasurer. We do not hear his voice above the rest, until St. John explains the source of the general discontent, which remonstrated against the waste of ointment. He is silent even at the feast, in despite of the words which revealed his guilty secret, until a slow and tardy question is wrung from him, not "Is it I, Lord?" but "Rabbi, is it I?" His influence is like that of a subtle poison, not discerned until its effects betray it.
But many words of Jesus acquire new force and energy when we observe that, whatever their drift beside, they were plainly calculated to influence and warn Iscariot. Such are the repeated and urgent warnings against covetousness, from the first parable, spoken so shortly after his vocation, which reckons the deceitfulness of riches and the lust of other things among the tares that choke the seed, down to the declaration that they who trust in riches shall hardly enter the kingdom. Such are the denunciations against hypocrisy, spoken openly, as in the Sermon on the Mount, or to His own apart, as when He warned them of the leaven of the Pharisees which is hypocrisy, that secret vice which was eating out the soul of one among them. Such were the opportunities given to retread without utter dishonor, as when He said, "Do ye also will to go away? . . . Did I not choose you the Twelve, and one of you is a devil?" (Joh_6:67; Joh_6:70). And such also were the awful warnings given of the solemn responsibilities of special privileges. The exalted city which is brought down to hell, the salt which is trodden under foot, the men whose sin remained because they can claim to see, and still more plainly, the first that shall be last, and the man for whom it were good that he had not been born. In many besides the last of these, Judas must have felt himself sternly because faithfully dealt with. And the exasperation which always results from rejected warnings, the sense of a presence utterly repugnant to his nature, may have largely contributed to his final and disastrous collapse.
In the life of Judas there was a mysterious impersonation of all the tendencies of godless Judaism, and his dreadful personality seems to express the whole movement of the nation which rejected Christ. We see this in the powerful attraction felt toward Messiah before His aims were understood, in the deadly estrangement and hostility which were kindled by the gentle and self-effacing ways of Jesus, in the treachery of Judas in the garden and the unscrupulous wiliness of the priests accusing Christ before the governor, in the fierce intensity of rage which turned his hands against himself and which destroyed the nation under Titus. Nay the very sordidness which made a bargain for thirty pieces of silver has ever since been a part of the popular conception of the race. We are apt to think of a gross love of money as inconsistent with intense passion, but in Shylock, the compatriot of Judas, Shakespeare combines the two.
Contemplating this blighted and sinister career, the lesson is burnt in upon the conscience, that since Judas by transgression fell, no place in the Church of Christ can render any man secure. And since, falling, he was openly exposed, none may flatter himself that the cause of Christ is bound up with his reputation, that the mischief must needs be averted which his downfall would entail, that Providence must needs avert from him the natural penalties of evil-doing. Though one was as the signet upon the Lord's hand, yet was he plucked thence. There is no security for any soul anywhere except where love and trust repose, upon the bosom of Christ.
Now if this be true, and if sin and scandal may conceivable penetrate even the inmost circle of the chosen, how great an error is it to break, because of these offenses, the unity of the Church, and institute some new communion, purer far than the Churches of Corinth and Galatia, which were not abandoned but reformed, and more impenetrable to corruption than the little group of those who ate and drank with Jesus.
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 vv16, 17, 19 16. Simon he surnamed Peter. He did this previously…
16. Simon he surnamed Peter. He did this previously (John 1:42).
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 vv16–19 3:16-18 Simon and Andrew were brothers, as were James…
3:16-18 Simon and Andrew were brothers, as were James and John (1:16-20). • Peter is the Greek equivalent of the Aramaic kepa’, meaning “rock.”
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.