Mar 3:13-18, Luk 6:12-19 | Barnes | STEP | Verse 13. For an account of the appointment of the apostles, see . And calleth unto him whom he would . Those whom he chose; whom he was about to appoint to the apostleship. (i) "And he goeth" (k) "he would"

Mark 3:13-18

Verse 13. For an account of the appointment of the apostles, see Mt 10:1-4.

And calleth unto him whom he would. Those whom he chose; whom he was about to appoint to the apostleship.

(i) "And he goeth" Mt 10:1 (k) "he would" Mk 1:25,34 Verse 14. He ordained twelve. The word rendered ordained, here, does not express our notion of ordination to the ministry. It means, literally, "he made," or he appointed twelve to be with him.

Twelve. The reason why twelve were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that so many could not be supposed to be imposed upon; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that twelve was the number of the tribes of Israel. Verse 16.

(l) "Simon" Jn 1:42 Verse 17. Boanerges. This word is made up of two Hebrew words, signifying sons of thunder; meaning that they, on some accounts. resembled thunder. Mt 1:1. It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven, and consume a certain village of the Samaritans, Lk 9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful, in their genius and eloquence.

(m) "thunder" Isa 58:1, Jer 23:29

Luke 6:12-19

Verse 12. And it came to pass in those days. The designation of the time here is very general. It means about the time when the events occurred which had been just narrated.

He went out into a mountain. Jesus was accustomed to resort to such places to hold communion with God, Mk 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves,

And continued all night in prayer to God. There has been a difference of opinion about this passage, whether it means that he spent the night in the act of praying to God, or in a place of prayer. The Jews had places of prayer, called oratories, built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (comp. Acts 16:13), in groves, or on hills. They were rude enclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for --

1st. This is the obvious meaning of the passage.

2nd. The object for which he went out, was to pray.

3rd. It was an occasion of great importance. He was about to send out his apostles --to lay the foundation of his religion --and he therefore set apart this time specially to seek the divine blessing.

4th. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray at all if he was divine, it may be replied that he was also a man -- a man subject to the same sufferings as others, and, as a man, needing the divine blessing. There was no more inconsistency in his praying than there was in his eating. Both were means employed for an end, and both were equally consistent with his being divine. But Jesus was also Mediator, and as such it was proper to seek the divine direction and blessing. In this case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supplication. Nay, if we pass the whole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

(l) "And it came to pass" Mt 14:23 (m) "into a mountain to pray" Mt 6:6 Verse 13. Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4 Verse 14. Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4 Verse 15. Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4 Verse 16. Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4

(p) "Judas, the brother" Jude 1:1 Verse 17. And stood in the plain. It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in the 5th, 6th, and 7th chapters of Matthew, or whether the Saviour repeated the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to sup- pose that they refer to the same are --

1st. That the beginning and the close are alike.

2nd. That the substance of each is the same. And,

3rd. That after the discourse was delivered, both affirm that Jesus went to Capernaum and healed the servant of the centurion, Mt 8:5-13, Lk 7:1-10. On the other hand, Matthew says that the sermon was delivered on the mountain (Mt 5:1); it is thought to be implied that Luke affirms that it was in the plain. Matthew says that he sat; Luke, that he stood. Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. While there, as Luke says, he "stood" and received those who came to him, and healed their diseases. There is no impropriety in supposing that, being pressed by multitudes, he retired into the mountain again, or to an eminence in the plain, or to the side of the mountain, where the people might be more conveniently arranged and seated to hear him. There he sat, as recorded by Matthew, and delivered the discourse; for it is to be observed that Luke does not say that he delivered the sermon on the plain, but only that he healed the sick there.

Tyre and Sidon. Mt 11:21.

(q) "great multitude", Mt 4:25, Mk 3:7 (r) "to be healed", Ps 103:3, 107:17-20 Verse 18. Vexed. The word vex with us means to provoke, irritate, by petty provocations. Here it means, however, to afflict, to torment -- denoting deep and heavy trials.

Unclean spirits. Demons that Were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases. Verse 19. Virtue Healing power. Mk 5.30.

(s) "touch him", Nu 21:8,9, Mt 14:36, Jn 3:14,15 (t) "there went virtue out of him", Mk 5:30, Lk 8:46