The Calling of the Twelve | Mark 3:7-19

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⁷ But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea ⁸ and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him. ⁹ So He told His disciples that a small boat should be kept ready for Him because of the multitude, lest they should crush Him. ¹⁰ For He healed many, so that as many as had afflictions pressed about Him to touch Him. ¹¹ And the unclean spirits, whenever they saw Him, fell down before Him and cried out, saying, “You are the Son of God.” ¹² But He sternly warned them that they should not make Him known. ¹³ And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. ¹⁴ Then He appointed twelve, that they might be with Him and that He might send them out to preach,¹⁵ and to have power [to heal sicknesses and]¹ to cast out demons: ¹⁶ Simon, to whom He gave the name Peter; ¹⁷ James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, “Sons of Thunder”; ¹⁸ Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, and Simon the Zealot; ¹⁹ and Judas Iscariot, who also betrayed Him. (Mark 3:7-19 NKJV)

Mark 3:7-10

• Concerning Christ’s withdrawal to the sea, see my comments on Mark 2:13-7, specifically on verse 13.

• Concerning the great multitude that followed Christ, Mark has previously mentioned the spread of Christ’s fame, and here, once again, he mentions it with reference to the great multitude. But in this case, Mark names a number of regions from which the crowd has come. What is the significance of these regions? Several reasons present themselves, all of which are compatible. The first is that these names indicate that Christ’s fame spread in all directions — to the South (Judea, Jerusalem, and Idumea), to Northwest (Tyre and Sidon), and to the East (beyond the Jordan). The second reason concerns the recipients of Christ’s fame. The mention of Tyre and Sidon indicates that even non-Jews were hearing about Christ, these being Phoenician coastal cities. The third is the reinforcement of a theme already seen throughout Mark’s gospel. Tyre and Sidon are emblematic of sinners. They were prophesied against by Ezekiel and Isaiah, amongst others, being subject to divine judgment for their wickedness. Hence, in Matthew’s gospel, Christ indicts the Galilean cities for their lack of repentance by declaring that Tyre and Sidon would have repented in sackcloth and ashes if beholding such miracles (Matt 11:20-4). Throughout Mark’s gospel, we have seen that the pious and religious often bristle at Christ, being so occupied with Old Testament shadows that they cannot recognize the one who cast them. All the while, of course, sinners and the unclean receive Christ, being healed in both body and soul. Thus, the mention of Tyre and Sidon immediately following a staggering display of heart-heartedness by the Pharisees (see Mark 3:1-6) is likely meant to highlight the same: Even these emblematically sinful nations have received word of Christ and joined the ranks of the multitude that came to him.

• Notice that the multitude came, not to hear Christ, but to touch him — as many as had afflictions pressed about Him to touch Him. The point highlights something discussed at length in my comments on Mark 1:29-31. Christ’s flesh, being joined with his divinity, communes with the divine energies within him, serving as a conduit for these operative powers. Hence, Christ does not simply speak healing to those he encounters. More often than not, he touches those in need and, in doing so, divine power passes from his flesh to the recipient, communicating life and healing — akin to a branding iron that carries the operative powers of fire within it burning that which it touches.² Such was the observation of Cyril of Alexandria, and we see here that the multitude, too, recognizes the life-giving power of Christ’s flesh, straining to reach out and touch him that they might be healed.

• Why does Christ desire to separate from the crowd? Their reason for touching him is clear — they wish to be healed. Does Christ not desire to heal them? Several explanations present themselves, some practical, others dramatic. The practical reason is provided by the NKJV translation, namely, that Christ is in danger of being trampled. But the phrase is less clear in Greek, indicating only that the crowd desires to press hard against him. The idea that Christ feared for his life seems implausible, given the ways in which he shows no fear of those who might threaten him before the time of his passion, even passing through aggressive crowds that wish to seize and kill him. I suppose we could speculate that his concern is less for himself and more for his disciples or others who might face danger from a frenzied crowd. Alternatively, Mark could add the point for dramatic effect, emphasizing his growing fame and the eagerness of the massive crowd — though this dramatic flourish would be at the expense of the theological fact that no one takes Christ’s life from him.

• However, a more interesting possibility emerges when considering the regions named in the narrative. As noted above, the mention of Tyre and Sidon indicates that Christ’s fame is spreading to non-Jews. Amongst the pagans, there is always a danger of magic. By “magic” I mean the impulse to try to manipulate spiritual powers by force and for one’s own gain. Such is the nature of magic in the ancient world. Much like the way science seeks to decipher physical laws and then manipulate the physical world based on these rules, so ancient magic presumed there are laws that govern the spiritual world; thus, through secret knowledge of names, symbols, images, and rituals, one might manipulate spirits for one’s own ends. Such is why certain canons of the Church refer to magic as the rape of nature, it being an effort to coerce the spirit realm according to one’s own will. The contrast with sacramental practices and Old Testament cultic practices before these is that the God of the Hebrews refuses to be manipulated by symbols or names or rituals. Rather, his dealings with men are free and on his own terms. He instructs men how to prepare themselves, how to approach, how to sacrifice, and what they receive in response is not coerced but freely reciprocated.³ Now, the relevance to the above passage is this. Noting that the people “press hard upon” (θλίβωσιν) Christ may not indicate a physical danger of being crushed. Instead, it may indicate something of their disposition — that they wish to forcibly touch or grope Christ. Unlike the leper who appeals to his will when bidding that Christ touch him — if you are willing, I can be clean — the crowd cares nothing for Christ’s will or consent. They care only to get near enough to touch him in the belief that they might take what they wish, snatching a portion of his divine power for themselves. Such a disposition is the disposition of the magician, not the penitent who approaches in humility and faith. Thus, were Christ to withdraw from the crowd, it would be because of their disposition, not because of the physical danger they pose.

Mark 3:11-2

• Concerning the unclean spirits, the language used in reference to them is noteworthy. Unlike those who “saw” (εἶδον), the demons perceived or recognized him (αὐτὸν ἐθεώρουν) — grasping his true identity.

• Despite the demons recognizing Christ — seeing his true identity — Christ silences them, refusing to let them speak. Why? Mark answers, in order that they might not make him manifest (ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν). The term “manifest” (φανερὸν) means to bring to light. But why should Christ not desire his identity to be made known? Two reasons have already been discussed.

  • The first is found in John Chrysostom and was noted in reference to Mark 1:32-45. Chrysostom observes that Christ refuses to obey the Devil in anything, even when the command concerns something lawful, like eating. And Chrysostom sees the same refusal of the devils in the silencing of their speech, even when what they say is true (Hom. 13.3, Matt.).

  • The second is found in Cyril of Alexandria and was touched on in reference to Mark 1:34 and Mark 2:6-12. While Christ receives the public testimony of John the Baptist, sent by God to prepare the way for his coming, and he receives the testimony of God, his Father at his baptism — confirmed by the Holy Spirit — he receives no other witnesses. He silences all others save one: The divine energies themselves, which testify to his divinity.

  • The third, which we will discuss more in reference to the parable of the sower, concerns something the Eastern fathers see in Christ’s dealings with man more generally — something already touched on in the calling of Matthew (see Mark 2:13-7). Christ knows the hearts of men and deals with each according to his present condition, and in all his dealings, his goal is the salvation of souls. According to Chrysostom, the calling of Levi comes later because he was not yet ready to follow Christ. And so it is throughout Christ’s ministry. The veiling of his identity and of his teachings is not meant to hinder the repentance of men but to protect them, allowing those with eyes to see to repent while protecting those who are not yet ready, lest they should face judgment for rejecting the Truth. The proclamations of the demons have no such motive, no such concern for the souls of men. Quite the opposite: If their proclamation has an aim, it can only be to do violence to souls, working contrary to he who is Wisdom herself. Unlike Christ, who wishes to protect those who do not yet have eyes to see, these wish to bring judgment upon them, revealing him too soon.

Mark 3:13-9

• Christ went up on the mountain. Notice the definite article: He does not merely ascend atop a mountain but the mountain. And there he called to himself the twelve. No doubt, the intention is a recapitulation of Sinai/Horeb, where God called to himself representatives of the twelve tribes of Israel. Keep in mind that, according to the Eastern fathers (including Justin Martyr, Irenaeus, Athanasius, and the Cappadocians), Old Testament theophanies, such as the one who descended upon Mount Sinai/Horeb, are pre-Incarnate appearances of the Son of God. Hence, we see here the very same: The now-Incarnate Son of God ascends to the top of the mountain — calling to mind the mountain — and there summons the new Twelve, his chosen disciples who he would send throughout the earth, preaching the gospel, and establishing his Church.

• Notice that Christ sends the Twelve out not simply to preach but with power to cast out demons. The word (translated above “power”) is the same word Mark uses to speak of Christ’s “authority” (ἐξουσία), which refers to the divine power that exudes from his own substance (see comments on Mark 1:21-8). The pairing is important, for it mirrors the pattern of Christ’s own ministry from the start. Christ offered fresh teachings of his own, as one having authority, and then demonstrated that authority by casting out unclean spirits. And so he now calls the Twelve to do the same: To preach as ones with authority (presumably proclaiming the very same fresh teachings they heard from Christ) and to demonstrate their authority (an authority communicated to them by Christ) by casting out unclean spirits.

• Now, we could read this empowerment in a strictly nominal sense. Much like the way the Nestorians read Christ’s touch as having no part in the healing of men — his body touches the sick, but his divinity heals independent of his flesh — so one might be tempted to read the Apostolic commission the same way: They have no power to cast out demons; rather, they speak and God casts out the unclean spirits wholly independent of them. But Mark’s language tells another story. Christ appoints them to “have authority” (ἔχειν ἐξουσίαν). Again, Mark’s talk of authority refers to one who has power in himself, from his own substance, and Christ’s ministry commences with the appearance of such power, an appearance he proves by casting out unclean spirits (see Mark 1:21-8). In the calling of the Twelve, Christ appoints them to have such authority, which I can only read as allowing them to partake of his divine nature by sharing in his divine energies — the very thing that dispels the unclean. Much like the way Christ’s own body serves as a conduit for his divine energies (again, Mark 1:29-31), so Christ gives to his Apostles a share of his operative power that they, too, might serve as conduits for the divine energies, dispelling the unclean. The call is one of empowerment, energizing them for ministry. As St. Paul would later explain: “For he who energized [ἐνεργήσας] Peter for the apostleship to the circumcised also energized [ἐνήργησεν] me for the Gentiles” (Gal 2:8).

  • In this energizing of the Apostles — appointing them to have authority — we see the seed of the Church herself: Christ is the head of the Church, the Second Adam who reunites humanity and divinity in his very person, healing our nature by communion with the divine energies. And this healing spreads organically from Christ, the head, through the rest of his body — first to the Apostles, the first patriarchates of the Church, whom he energizes, and they in turn pass this authority to episcopates, priests, and deacons. And these unite the faithful to Christ and his Church (his body) by her sacraments, burying and raising the penitent with Christ through baptism and giving to them his life-giving (energized) body and blood. Here, in the calling of the Twelve, we catch the first glimpse of Christ’s Apostolic Church, cascading from him, the head, through his clergy and on to the rest of the world — a living organism, spreading throughout space and time and eternity, for the sole purpose of the restoration of all things.

• Amongst the names of the Apostles, we find two names given by Christ, the Sons of Thunder, given to James the son of Zebedee and John the brother of James, as well as Peter, given to Simon.

  • Concerning the former, Basil of Caesarea says about the “Sons of Thunder” that the gospel is like thunder to the soul, which is why he gives to them this title (Exegetical Homilies, Hom. 13.3).

  • The title of Peter is no doubt in anticipation of Peter’s confession, the rock on which Christ would build his Church. Yet, this event, ironically, does not appear in Mark’s gospel — I say ironically because Mark’s account is based on Peter’s own testimony.⁴ In saying that the rock is Peter’s confession, I am, of course, following the reading of Chrysostom (et al.) — “‘Upon this rock I will build’; that is, on the faith of his confession” (PG 123.85b; see also Theophylact PG 58:518; Leo, Hom. 83.2 PL 54:429; Bede, Hom. 1.16 after Epiphany, Hom. on Gospels, Bk 1, 163). The reading is based on the observation that Christ uses the feminine demonstrative pronoun (ταύτῃ τῇ πέτρᾳ) (Matt 16:18), not the masculine. Were he referencing Peter, Chrysostom tells us, he would have used the masculine.

1. Critical texts, like the Nestle-Aland or UBS Greek New Testament, which rely heavily on Codex Sinaiticus, Vaticanus, and Bezae, exclude the mention of the healing of the sick, while the Byzantine Text includes it.

2. Notice that in Mark 3:1-6, where Christ does speak healing to the man with the withered hand, the reason (offered by Cyril of Alexandria) is that the Pharisees may not accuse him of violating the Sabbath even by their own standards — speech being permitted on the Sabbath.

3. For a more thorough treatment of the distinction between sacrament and magic, see my letter, “On Magic and Sacrament.”

4. The tradition that Mark’s gospel is based on Peter’s eye witness testimony appears as early as Papias of Hierapolis (60-130 AD).