Luke 6:12-19

CRITICAL NOTES

Luke 6:12. Went out.—I.e. from Capernaum. A mountain.—Rather, “the mountain” (R.V.)—that is, the mountainous country, the high table-land above the Lake of Gennesaret. Prayer to God.—The expression in the original is rather peculiar, but there is no doubt that this is its meaning. The idea that by the word translated “prayer” is meant a proseucha or place of prayer is far-fetched and incongruous. The narrative seems to imply that the prayer had reference to the coming selection of those who were to be set apart by Christ to do His work.

Luke 6:13. Twelve.—There can be no doubt that the number twelve was intended to correspond to the twelve tribes of Israel. Apostles.—Messengers, persons sent on a mission.

Luke 6:14.—In this as in all the other catalogues Peter is first, Philip fifth, James the son of Alphæus is ninth; so that the names of the apostles are given in groups of four: all give Judas Iscariot as the last of the list. Simon.—Also called Peter and Cephas—the one being the Greek, the other the Aramaic for “rock”: the name given by anticipation (John 1:42), formally conferred when he was chosen apostle (Mark 3:16). Andrew.—The name probably from a Greek word, meaning “manly.” James.—Same name as Jacob: usually called James the Elder, to distinguish him from the other James: the first of the twelve to suffer martyrdom (Acts 12:2). John.—The last survivor of the twelve: the name Boanerges—“Sons of Thunder”—conferred on him and his brother (Mark 3:17): his father was Zebedee, mother Salome: in John 19:25 it is probable that the sister of the mother of Jesus refers to Salome; if so, he and his brother were cousins of our Lord. Philip.—Greek name: the first summoned by Christ to follow Him (John 1:43). These first five apostles were all of Bethsaida. Bartholomew.—I.e. son of Tolmai: probably to be identified with Nathanael, as from John 21:2 Nathanael appears to have been one of the twelve, and is named in conjunction with Philip (John 1:45), as Bartholomew is in all the lists of apostles.

Luke 6:15. Matthew.—The writer of the first Gospel: in his own list he enters his name as “Matthew the publican,” in reference to his former occupation. Thomas.—A Hebrew name meaning “the twin,” the Greek for which is Didymus (John 20:24): frequently mentioned in St. John’s Gospel. James the son of Alphæus.—Called James “the Less,” or the Younger (Mark 15:40). The name Alphæus appears in another form in St. John’s Gospel—as Clopas (John 19:25): of him we know nothing except that he was the husband of Mary the sister of the Virgin Mary, and that James and Jude were his sons. Simon called Zelotes.—I.e. the Zealot: the Zealots were a sect of fanatical Jews, noted for their intemperate zeal in maintaining the Jewish law. By St. Matthew he is called the Canaanite or Cananæan, another form of the name “zealot,” from Hebr. kineâh, “zeal.”

Luke 6:16. Judas the brother of James.—This apostle has three names: Judas (brother or son) of James; Lebbæus, from Hebr. lebh, “heart”; and Thaddæus, from Hebr. thad, “bosom”: either a son or a grandson of the above-mentioned Alphæus: author of Epistle of Jude. Judas Iscariot.—Probably a man of Kerioth, a city of the tribe of Judah (Joshua 15:25): in St. John’s Gospel he is described as son of Simon or (R.V.) of Simon Iscariot (John 6:71; John 13:26). If this Simon were the apostle, he and Judas would be father and son.

Luke 6:17. Came down.—I.e. from the mountain mentioned in Luke 6:12. The plain.—The word can mean a level space on the mountain-side. Out of all Judæa.—“St. Matthew adds Galilee (which was to a great extent Greek), Decapolis, and Peræa: St. Mark also mentions Idumæa. Thus there were Jews, Greeks, Phœnicians, and Arabs among our Lord’s hearers” (Farrar).

Luke 6:19. To touch Him.—Cf. Luke 8:44; Matthew 14:36; Mark 5:30.

MAIN HOMILETICS OF THE PARAGRAPH.— Luke 6:12

The Choice of the Twelve.—It is probable that the selection of a limited number to be His close and constant companions had become a necessity to Christ, in consequence of His very success in gaining disciples. It was impossible that all who believed could continue henceforth to follow Him, in the literal sense, whithersoever He might go: the greater number could now only be occasional followers. But it was His wish that certain selected men should be with Him at all times and in all places—His travelling companions in all His wanderings, witnessing all His work, and ministering to His daily needs. They were, however, to be more than travelling companions or menial servants. They were to be, in the meantime, students of Christian doctrine, and occasional fellow-labourers in the work of the kingdom, and eventually Christ’s chosen trained agents for propagating the faith after He Himself had left the earth. The number of the apostolic company is significant. A larger number of eligible men could easily have been found in a circle of disciples which afterwards supplied seventy auxiliaries for evangelistic work; and a smaller number might have served all the present or prospective purposes of the apostleship. The number twelve happily expressed in figures what Jesus claimed to be, and what He had come to do, and thus furnished a support to the faith and a stimulus to the devotion of His followers. It significantly hinted that Jesus was the Divine Messianic King of Israel, come to set up the kingdom whose advent was foretold by prophets in glowing language, suggested by the palmy days of Israel’s history, when the theocratic community existed in its integrity, and all the tribes of the chosen nation were united under the royal house of David. In a worldly point of view the twelve were a very insignificant company indeed—a band of poor, illiterate Galilæan provincials, utterly devoid of social consequence, not likely to be chosen by one having supreme regard to prudential considerations. Why did Jesus choose such men? Was He guided by feelings of antagonism to those possessing social advantages, or of partiality for men of His own class? No; His choice was made in true wisdom. If He chose Galilæans mainly, it was not from provincial prejudice against those of the south; if, as some think, He chose two or even four of His own kindred, it was not from nepotism; if He chose rude, unlearned, humble men, it was not because He was animated by any petty jealousy of knowledge, culture, or good birth. If any rabbi, rich man, or ruler had been willing to yield himself unreservedly to the service of the kingdom, no objection would have been taken to him on account of his acquirements, possessions, or titles. But such men would not condescend so far, and therefore the despised One did not get an opportunity of showing His willingness to accept as disciples and choose for apostles such as they were. It mattered little, except in the eyes of contemporary prejudice, what the social position or even the previous history of the twelve had been, provided they were spiritually qualified for the work to which they were called. What tells ultimately is, not what is without a man, but what is within. If it be thought that a number of apostles were undistinguished either by high endowment or by a great career, and were in fact all but useless, the wisdom of Christ’s choice of them is virtually impugned. The following considerations may serve to modify this opinion:—

I. That some of the apostles were comparatively obscure, inferior men cannot be denied; but even the obscurest of them may have been most useful as witnesses for Him with whom they had companied from the beginning.—It does not take a great man to make a good witness, and to be witnesses of Christian facts was the main business of the apostles. That even the humblest of them rendered important service in that capacity we need not doubt, though nothing is said of them in the apsotolic annals. It is not to be expected that a history so fragmentary and so brief as that given by St. Luke should mention any but the principal actors, especially when we reflect how few of the characters that appear on the stage at any particular crisis in human affairs are prominently noticed even in histories which go elaborately into detail. The purpose of history is served by recording the words and deeds of the representative men, and many are allowed to drop into oblivion who did nobly in their day. The less distinguished members of the apostolic band are entitled to the benefit of this reflection.

II. Three eminent men, or even two (Peter and John), out of twelve are a good proportion—there being few societies in which superior excellence bears such a high ratio to respectable mediocrity. Perhaps the number of “pillars” was as great as was desirable. Far from regretting that all were not Peters and Johns, it is rather a matter to be thankful for that there were diversities of gifts among the first preachers of the gospel. As a general rule it is not good when all are leaders. Little men are needed as well as great men; for human nature is one-sided, and little men have their peculiar virtues and gifts, and can do some things better than their more celebrated brethren.

III. We must remember how little we know concerning any of the apostles.—It is the fashion of biographers in our day, writing for a morbidly or idly curious public, to enter into the minutest particulars of outward event or personal peculiarity regarding their heroes. Of this fond, idolatrous minuteness there is no trace in the evangelic histories. The writers of the Gospels were not afflicted with the biographic mania. Moreover, the apostles were not their theme. Christ was their hero; and their sole desire was to tell what they knew of Him. They gazed steadfastly at the Sun of righteousness, and in His effulgence they lost sight of the attendant stars. Whether they were stars of the first magnitude, or of the second, or of the third made little difference.—Bruce.

SUGGESTIVE COMMENTS ON Luke 6:12

Luke 6:12. The Busy Christ.

I. A night of prayer.

II. A morning of work.—Calling, choosing, healing, teaching.—W. Taylor.

Luke 6:12. The Choice of the Apostles.—Note the difference between discipleship and apostleship. He called to Him the disciples, and of them He chose twelve to be apostles. A disciple is a learner; an apostle is an emissary. The one is still in the school; the other has left it to become a teacher and an envoy. The night between discipleship and apostleship was so critical that our Lord devoted the whole of it to prayer. These men were to be nearest to the person—to form the innermost circle—of the Saviour. From that choice sprang the little volume of the New Testament, words of eternal life; from it the real Christianity of Christendom; from it every word and work, during these eighteen centuries, of piety, of purity, of charity; from it the great multitude which no man can number. Well might that be a night of prayer upon which was to dawn the ordination, or the consecration, of the twelve apostles. Was there not matter for His night-long intercession at the throne of grace for the disciples about to become apostles, henceforth to be entrusted with this latest and largest interpretation of the mind, and the will, and the heart of God to men?—Vaughan.

The New Organisation.—This is all we are told of the planting of that germ of which the upgrowth is the Church of Christ. The organisation thus introduced was just enough to make of the disciples one body. Henceforth they could speak of themselves as “we”; but as yet they were only pupils, chosen to be about their Master’s person, entrusted with special powers for the good of those among whom they ministered, but with no authority over the rest of the disciples.—Latham.

Luke 6:12. “Into a mountain to pray.”—High mountain-peaks are in the Bible consecrated as places of communion with God. Almost all the secrets of God have been revealed on mountain-tops. Jesus prayed on this mountain for the disciples whom He was now to choose. He asked God to grant them to Him. Well has this been called the vigil before the laying of the foundation-stone of the Church—this night through which our Lord watched and prayed. We can guess the contents of this prayer from that which our Lord offered as our High Priest (John 17). He who prayed thus in the days of His flesh sits now on the right hand of the Majesty on high, and blesses His Church, both as High Priest and King, with gifts and offices (Ephesians 4:11).

A Crisis in the Ministry of Jesus.—St. Luke indicates in the most impressive manner that the choice of the twelve apostles marks a critical time in the ministry of Jesus. He had spoken of a new order of things, and had incurred the enmity of those who were devoted to the old order. He now regards it necessary to organise His followers, and to found a new society based upon faith in Himself and devotion to the interests of God’s kingdom upon earth. The calling of the twelve marks the beginning of the spiritual Israel, in a separate and distinctive form. The choice of the twelve and the institution of the sacraments were the only definite acts of organisation which Christ judged it necessary to perform.

The Apostles divinely chosen.—Great stress is laid by St. Luke upon the night of prayer and communion with God which preceded the choice of the twelve, and by this he would have us to understand both the importance of the occasion and also the fact that these individuals were selected under the special direction of God Himself.

The Laying of the Foundation-stone of the Church.—Thus then it would appear that our Redeemer prepared Himself by nocturnal prayer, and then in the morning installed the twelve apostles. If we consider that the election of this body of men, in whose hearts the first germs of truth were to be deposited, depended upon a careful selection of persons, we shall then be able to form an idea of that momentous act; it was the moment in which was laid the foundation-stone of the Church. Only as the discerner of all hearts was it possible for our Lord to lay the foundation of such a body of closely united minds, which might exist and represent the whole spiritual creation, that was to be called into existence. In His own person all was concentrated in one holy unity; but as the ray of light divides itself into its various colours, so in like manner went forth the one light which emanated from Christ into the hearts of the twelve in various modified degrees of brightness.—Olshausen.

Labourers sent forth by God.—As Jesus had told His disciples to pray to God to send forth labourers to gather in His harvest (Matthew 9:38), so now does He Himself commit the matter of those to be chosen as labourers in prayer to God.

Great Importance of this Choice.—If the passage before us teaches anything, it teaches us that the sending forth of His apostles was in our Lord’s judgment a matter of great importance: He does not at all treat it as though it belonged to the subordinate details of His work.—Liddon.

Luke 6:13. “Of them He chose twelve.”

It is a striking fact that the whole of the twelve were chosen by our Lord near the beginning of His ministry. He did not begin with a small number, to be afterwards enlarged; He completed the college of apostles at once.

1. This shows us how mature His own mind was as to His work, and as to the men best fitted to aid in it.
2. This plan had the advantage, too, of securing a united testimony and an intelligent co-operation all through.—Blaikie.

Little More is Heard of These Men Afterwards.—So little is saint-worship countenanced by the practice of the early Church, that we hear little more of any of these men—of some, indeed, nothing whatever. Two things are noticeable of them as a body:—

I. Their variety in education and acquirements.

II. How few they seem for the task assigned to them.—Markby.

“Apostles.”—The special title conferred upon the twelve, that of those “sent out,” derives its dignity from the fact that those who bear it are in a sense representatives of Him who sends them. They are not so much messengers as ambassadors. The name is used elsewhere in the New Testament in a general sense, and applied to persons who were not of the twelve (Galatians 1:19; Acts 14:14; Hebrews 3:1), but it is only of the twelve that Christ, so far as we know, used it.

Not all Equally Intimate with Jesus.—It is a very striking fact that all the apostles were not on equal terms of intimacy with Jesus: Peter, James, and John were on several occasions honoured above the others in being taken into closer fellowship with the Lord (Luke 8:51, Luke 9:28; Matthew 26:37). “The disciples thus surrounded our Lord in wider and still wider expanding circles; nearest to Him were the three, then came the other nine, after them the seventy, and finally the multitude of His other disciples. Undeniable, then, as is the difference which existed between the disciples of Christ, yet this does not imply that there existed any more intimate initiation for those standing nearest to Him. The secret, or the mystery of Christ, at once the highest and the simplest truth, was to be preached from the house-tops. It is not to be doubted, however, that some penetrated infinitely deeper into this mystery than the others, and hence became far more fitted to move in more intimate proximity to our Lord” (Olshausen).

Characteristics of the Apostles.—None of those chosen seem to have been of high social rank. James and John were still fishermen, though, as pointed out in a preceding note (Luke 6:1), they were evidently “better off” than their fellow-apostles. Nor do the twelve seem to have been distinguished by intellectual gifts, or learning of the kind acquired in the schools (Acts 4:13). Their moral and spiritual faculties and attainments seem rather to have been called into being, and cultivated by association with Jesus, than to have belonged to them when they were first chosen to be apostles. But they were men of simple, unsophisticated characters, and devoid of those inveterate prejudices which blinded the eyes of scribes and Pharisees and hardened their hearts. They loved their Master and believed in Him, and had religious aspirations which He alone could satisfy. The sense of duty was strong in them; and they conscientiously desired to do what was right. “They had also the excellent quality of persistence, or holding-out. Other men had also enrolled themselves as Jesus’ disciples, and had given Him up; but the twelve had held on. No mere adventurers, or time-servers, or self-seekers would have stayed with Jesus.”

The Men chosen.—

1. Christ chooses simple-minded yet already measurably prepared men.

2. Few yet very diverse men.
3. Some prominent to go with several less noticeable men.—Lange

The Apostolic Office.

I. They were sent to do a given work.

II. They were to be witnesses—as to what their Master had been, and had done, and had suffered, while they were with Him. They carried out their mission

(1) by their words—they preached Christ;
(2) by their work—they built up the Church, the temple of redeemed souls;
(3) by their sufferings—they died for Christ.—Liddon.

Luke 6:17. “A great multitude of people.”—Three classes of persons were now about Jesus:

(1) occasional hearers (the “multitude of people” from all parts);
(2) permanent disciples (“the company of His disciples”); and
(3) the apostles. The first represented mankind as summoned to enter the kingdom of God; the second the Church, or the body of believers; and the third the Christian ministry.—Godet.

A Characteristic Scene.—The whole scene is a highly characteristic one: we have—

I. The company of sinners—of various nations, oppressed by various evils—ignorance, disease, and Satanic power—but desiring and seeking redemption from Christ.

II. The Saviour—moved with compassion, and able to heal and to deliver.

Luke 6:19. “Power came forth … healed them all.”—There is something unusually grand in this touch of description, giving to the reader the impression of a more than usual exuberance of His majesty and grace in this succession of healings, which made itself felt among all the vast multitude.—Brown.

Miracles a Seal to the Message from God.—Miracles preceded and followed the Sermon on the Mount. The sermon was like an epistle sent from God: the miracles were its seals, impressed with the Divine image and superscription.