Jesus’ ascent of a mountain to call the Twelve has the significance of Moses’ ascent of Mt. Sinai to receive and transmit the Ten Commandments (Exod 19:1–25; 20:18–20).

Rabbis, as we noted at 1:16–20, did not call disciples, but were chosen by their disciples, much as students today choose a college. Nor would a rabbi dare leave the impression that his person superseded the Torah. Rabbinic disciples would ideally see in their tutor a means of mastering the Torah and a model of what they themselves might become. But as described by Mark, Jesus’ program is of a different order. Jesus is the sole and exclusive subject of the call. Nothing—not even the Torah or God—is presented as more important than Jesus.

Rabbis, as we noted at 1:16–20, did not call disciples, but were chosen by their disciples, much as students today choose a college. Nor would a rabbi dare leave the impression that his person superseded the Torah. Rabbinic disciples would ideally see in their tutor a means of mastering the Torah and a model of what they themselves might become. But as described by Mark, Jesus’ program is of a different order. Jesus is the sole and exclusive subject of the call. Nothing—not even the Torah or God—is presented as more important than Jesus.

Jesus “called to him those he wanted.” The Greek is more emphatic; the sense is that he summoned those whom he willed. Jesus determines the call. Disciples do not decide to follow Jesus and do him a favor in so doing; rather, his call supersedes their wills, summoning one who does not intend to follow (10:21) and debarring one who would (5:19). The society into which he calls them is determined not by their preferences but by his summons.

Discipleship is a matter of being with Jesus, of speaking his message, and of acting in his name by casting out demons and opposing evil. With regard to the third characteristic, the behavioral, disciples are not simply defined by what they stand for but also by what they stand against. They are commissioned to confront demonic and evil powers—however they manifest themselves—and to confront them not only in thought and word but in action.

Their names, however, like the even longer list of names in Rom 16:1–16, stand as silent witnesses to the truth that the existence of the church is indebted to the labors of those who for the most part remain unknown and unnamed.

The new name is the Greek equivalent of the Aramaic Cephas, which signifies “a stone” or “a rock.”

Although no preparation for this characterization has been given by the evangelist, it is appropriate to the fiery outbursts which are attributed to the two brothers at later points in the narrative.

In contrast to these relatively colorless names the last two are of special interest. “Cananaean” is a transliteration of the Hebrew term qannā’ signifying “jealous” or “zealous”; it is properly translated by the term “Zealot.” The designation marks Simon as one who was jealous for the honor of God. He

Their names, however, like the even longer list of names in Rom 16:1–16, stand as silent witnesses to the truth that the existence of the church is indebted to the labors of those who for the most part remain unknown and unnamed.

Judas, whose surname “Iscariot” identifies him as “the man from [the village of] Karioth.” The stigma of betrayal of the Lord is attached to his name.

Jesus’ ascent of a mountain to call the Twelve has the significance of Moses’ ascent of Mt. Sinai to receive and transmit the Ten Commandments (Exod 19:1–25; 20:18–20).

Rabbis, as we noted at 1:16–20, did not call disciples, but were chosen by their disciples, much as students today choose a college. Nor would a rabbi dare leave the impression that his person superseded the Torah. Rabbinic disciples would ideally see in their tutor a means of mastering the Torah and a model of what they themselves might become. But as described by Mark, Jesus’ program is of a different order. Jesus is the sole and exclusive subject of the call. Nothing—not even the Torah or God—is presented as more important than Jesus.

Discipleship does not consist in what disciples can do for Christ, but in what Christ can make of disciples.

The new name is the Greek equivalent of the Aramaic Cephas, which signifies “a stone” or “a rock.”

Although no preparation for this characterization has been given by the evangelist, it is appropriate to the fiery outbursts which are attributed to the two brothers at later points in the narrative.

In contrast to these relatively colorless names the last two are of special interest. “Cananaean” is a transliteration of the Hebrew term qannā’ signifying “jealous” or “zealous”; it is properly translated by the term “Zealot.” The designation marks Simon as one who was jealous for the honor of God. He

Judas, whose surname “Iscariot” identifies him as “the man from [the village of] Karioth.” The stigma of betrayal of the Lord is attached to his name.

The number twelve has a clear redemptive-historical significance. The Twelve represent in a new form the people of the twelve tribes, Israel. Through the choice of twelve disciples Jesus made visible his claim upon the whole people in their several divisions. The Twelve reflect backward on the prior history of the people of God as the people of the twelve tribes. In proleptic fashion they represent the final form of the messianic community, the eschatological creation of God. In the calling of the Twelve Jesus orders his work and theirs in accordance with the structure of redemptive history and its goal, the creation of the community of God.51

But Mark is enough of a realist to recognise that it was primarily the hope of physical and spiritual deliverance which motivated the crowds to gather from far afield. They have not come out of pure disinterested concern to hear the message of the kingdom of God, but to witness and to benefit from his power in healing (v. 10) and exorcism (vv. 11–12).

Discipleship is a matter of being with Jesus, of speaking his message, and of acting in his name by casting out demons and opposing evil. With regard to the third characteristic, the behavioral, disciples are not simply defined by what they stand for but also by what they stand against. They are commissioned to confront demonic and evil powers—however they manifest themselves—and to confront them not only in thought and word but in action.

Their names, however, like the even longer list of names in Rom 16:1–16, stand as silent witnesses to the truth that the existence of the church is indebted to the labors of those who for the most part remain unknown and unnamed.