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Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16; Acts 1:13.

The selection by Jesus of the twelve from the band of disciples who had gradually gathered around His person is an important landmark in the Gospel history. It divides the ministry of our Lord into two portions, nearly equal, probably, as to duration, but unequal as to the extent and importance of the work done in each respectively. In the earlier period Jesus labored single-handed; His miraculous deeds were confined for the most part to a limited area, and His teaching was in the main of an elementary character. But by the time when the twelve were chosen, the work of the kingdom had assumed such dimensions as to require organization and division of labor; and the teaching of Jesus was beginning to be of a deeper and more elaborate nature, and His gracious activities were taking on ever-widening range.

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. His followers, we imagine, had grown so numerous as to be an incumbrance and an impediment to his movements, especially in the long journeys which mark the later part of His ministry. 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. And so, in the quaint words of Mark, “Jesus calleth unto Him whom He would, and they came unto Him, and He made twelve, that they should be with Him.”4747Mark iii. 13.. The verb ἐποίησε, “made,” is used here in the same sense as in Heb. iii. 2, “who was faithful to Him that made Him” (τῷ ποιήσαντι αὐτόν). There it is rendered “appointed,” which the R. V. introduces here also.

These twelve, however, as we know, were to be something more than travelling companions or menial servants of the Lord Jesus Christ. They were to be, in the mean time, students of Christian doctrine, and occasional fellow-laborers in the work of the kingdom, and eventually Christ’s chosen trained agents for propagating the faith after He Himself had left the earth. From the time of their being chosen, indeed, the twelve entered on a regular apprenticeship for the great office of apostleship, in the course of which they were to learn, in the privacy of an intimate daily fellowship with their Master, what they should be, do, believe, and teach, as His witnesses and ambassadors to the world. Henceforth the training of these men was to be a constant and prominent part of Christ’s personal work. He was to make it His business to tell them in darkness what they should afterwards speak in the daylight, and to whisper in their ear what in after years they should preach upon the housetops.4848Matt. x. 27.

The time when this election was made, though not absolutely determined, is fixed in relation to certain leading events in the Gospel history. John speaks of the twelve as an organized company at the period of the feeding of the five thousand, and of the discourse on the bread of life in the synagogue of Capernaum, delivered shortly after that miracle. From this fact we learn that the twelve were chosen at least one year before the crucifixion; for the miracle of the feeding took place, according to the fourth evangelist, shortly before a Passover season.4949John vi. 4. From the words spoken by Jesus to the men whom He had chosen, in justification of His seeming doubt of their fidelity after the multitude had deserted Him, “Did I not choose you the twelve, and one of you is a devil?”5050John vi. 70, as in R. V. we conclude that the choice was then not quite a recent event. The twelve had been long enough together to give the false disciple opportunity to show his real character.

Turning now to the synoptical evangelists, we find them fixing the position of the election with reference to two other most important events. Matthew speaks for the first time of the twelve as a distinct body in connection with their mission in Galilee. He does not, however, say that they were chosen immediately before, and with direct reference to, that mission. He speaks rather as if the apostolic fraternity had been previously in existence, his words being, “When He had called unto Him His twelve disciples.” Luke, on the other hand, gives a formal record of the election, as a preface to his account of the Sermon on the Mount, so speaking as to create the impression that the one event immediately preceded the other.5151Luke vi. 13 compared with 17, where note that Luke represents the name “apostle” as originating with Christ: “Whom also He named apostles” (ver. 13). Finally, Mark’s narrative confirms the view suggested by these observations on Matthew and Luke, viz. that the twelve were called just before the Sermon the Mount was delivered, and some considerable time before they were sent forth on their preaching and healing mission. There we read: “Jesus goeth up into the mountain (τὸ ὄρος),5252This expression is used by all the Synoptics. It seems to signify a mountain district rather than a particular hill. and calleth unto Him whom He would” — the ascent referred to evidently being that which Jesus made just before preaching His great discourse. Mark continues: “And He ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses and to cast out devils.” Here allusion is made to an intention on Christ’s part to send forth His disciples on a mission, but the intention is not represented as immediately realized. Nor can it be said that immediate realization is implied, though not expressed; for the evangelist gives an account of the mission as actually carried out several chapters further on in his Gospel, commencing with the words, “And He calleth unto Him the twelve, and began to send them forth.”5353Mark vi. 7.

It may be regarded, then, as tolerably certain, that the calling of the twelve was a prelude to the preaching of the great sermon on the kingdom, in the founding of which they were afterwards to take so distinguished a part. At what precise period in the ministry of our Lord the sermon itself is to be placed, we cannot so confidently determine. Our opinion, however, is, that the Sermon on the Mount was delivered towards the close of Christ’s first lengthened ministry in Galilee, during the time which intervened between the two visits to Jerusalem on festive occasions mentioned in the second and fifth chapters of John’s Gospel.5454So Ebrard, Gosp. Hist. Ewald places the election after the feast of John v.

The number of the apostolic company is significant, and was doubtless a matter of choice, not less than was the composition of the selected band. A larger number of eligible men could easily have been found in a circle of disciples which afterwards supplied not fewer than seventy auxiliaries for evangelistic work;5555This mission of the seventy is regarded by Baur, and others of the same school, as a pure invention of the third Evangelist’s, meant to throw the twelve into the shade, and to serve the cause of Pauline universalism. This opinion is entirely arbitrary; but even supposing we were to concede the point, it would still remain true, as stated in the text, that Christ could have had more than twelve apostles had He desired. and a smaller number might have served all the present or prospective purposes of the apostleship. The number twelve was recommended by obvious symbolic reasons. It 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. That the number twelve was designed to bear such a mystic meaning, we know from Christ’s own words to the apostles on a later occasion, when, describing to them the rewards awaiting them in the kingdom for past services and sacrifices, He said, “Verily I say unto you, that ye which have followed me, in the regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.”5656Matt. xix. 28. Keim recognizes the number twelve as bearing a symbolic meaning, as stated in the text, against Schleiermacher, who regarded it as purely accidental. — Geschichte Jesu von Nazara, ii. 304.

It is possible that the apostles were only too well aware of the mystic significance of their number, and found in it an encouragement to the fond delusive hope that the coming kingdom should be not only a spiritual realization of the promises, but a literal restoration of Israel to political integrity and independence. The risk of such misapprehension was one of the drawbacks connected with the particular number twelve, but it was not deemed by Jesus a sufficient reason for fixing on another. His method of procedure in this, as in all things, was to abide by that which in itself was true and right, and then to correct misapprehensions as they arose.

From the number of the apostolic band, we pass to the persons composing it. Seven of the twelve — the first seven in the catalogues of Mark and Luke, assuming the identity of Bartholomew and Nathanael — are persons already known to us. With two of the remaining five — the first and the last — we shall become well acquainted as we proceed in the history. Thomas called Didymus, or the Twin, will come before us as a man of warm heart but melancholy temperament, ready to die with his Lord, but slow to believe in His resurrection. Judas Iscariot is known to all the world as the Traitor. He appears for the first time, in these catalogues of the apostles, with the infamous title branded on his brow, “Judas Iscariot, who also betrayed Him.” The presence of a man capable of treachery among the elect disciples is a mystery which we shall not now attempt to penetrate. We merely make this historical remark about Judas here, that he seems to have been the only one among the twelve who was not a Galilean. He is surnamed, from his native place apparently, the man of Kerioth; and from the Book of Joshua we learn that there was a town of that name in the southern border of the tribe of Judah.5757Josh. xv. 24. See Renan, Vie de Jésus, p. 160 (13th ed.). Ewald (Christus, p. 398) thinks Kerioth is Kartah, in the tribe Zebulun (Josh. xxi. 34). If Judas was a Judean, he may have become a disciple at the time of Christ’s visit to the Jordan, mentioned in John iii. 22.

The three names which remain are exceedingly obscure. On grounds familiar to Bible scholars, it has often been attempted to identify James of Alphæus with James the brother or kinsman of the Lord. The next on the lists of Matthew and Mark has been supposed by many to have been a brother of this James, and therefore another brother of Jesus. This opinion is based on the fact, that in place of the Lebbæus or Thaddæus of the two first Gospels, we find in Luke’s catalogues the name Judas “of James.” The ellipsis in this designation has been filled up with the word brother, and it is assumed that the James alluded to is James the son of Alphæus. However tempting these results may be, we can scarcely regard them as ascertained, and must content ourselves with stating that among the twelve was a second James, besides the brother of John and son of Zebedee, and also a second Judas, who appears again as an interlocutor in the farewell conversation between Jesus and His disciples on the night before His crucifixion, carefully distinguished by the evangelist from the traitor by the parenthetical remark “not Iscariot.”5858John xiv. 22. This Judas, being the same with Lebbæus Thaddæus, has been called the three-named disciple.5959Ewald (Christus, p. 399) thinks Lebbæus and Judas different persons, and supposes that the former had died in Christ’s lifetime, and that Judas had been chosen in his place.

The disciple whom we have reserved to the last place, like the one who stands at the head of all the lists, was a Simon. This second Simon is as obscure as the first is celebrated, for he is nowhere mentioned in the Gospel history, except in the catalogues; yet, little known as he is, the epithet attached to his name conveys a piece of curious and interesting information. He is called the Kananite (not Canaanite), which is a political, not a geographical designation, as appears from the Greek work substituted in the place of this Hebrew one by Luke, who calls the disciple we now speak of Simon Zelotes; that is, in English, Simon the Zealot. This epithet Zelotes connects Simon unmistakably with the famous party which rose in rebellion under Judas in the days of the taxing,6060Acts v. 37. some twenty years before Christ’s ministry began, when Judea and Samaria were brought under the direct government of Rome, and the census of the population was taken with a view to subsequent taxation. How singular a phenomenon is this ex-zealot among the disciples of Jesus! No two men could differ more widely in their spirit, ends, and means, than Judas of Galilee and Jesus of Nazareth. The one was a political malcontent; the other would have the conquered bow to the yoke, and give to Cæsar Cæsar’s due. The former aimed at restoring the kingdom to Israel, adopting for his watchword, “We have no Lord or Master but God;.” the latter aimed at founding a kingdom not national, but universal, not “of this world,” but purely spiritual. The means employed by the two actors were as diverse as their ends. One had recourse to the carnal weapons of war, the sword and the dagger; the other relied solely on the gentle but omnipotent force of truth.

What led Simon to leave Judas for Jesus we know not; but he made a happy exchange for himself, as the party he forsook were destined in after years to bring ruin on themselves and on their country by their fanatical, reckless, and unavailing patriotism. Though the insurrection of Judas was crushed, the fire of discontent still smouldered in the breasts of his adherents; and at length it burst out into the blaze of a new rebellion, which brought on a death-struggle with the gigantic power of Rome, and ended in the destruction of the Jewish capital, and the dispersion of the Jewish people.

The choice of this disciple to be an apostle supplies another illustration of Christ’s disregard of prudential wisdom. An ex-zealot was not a safe man to make an apostle of, for he might be the means of rendering Jesus and His followers objects of political suspicion. But the Author of our faith was willing to take the risk. He expected to gain many disciples from the dangerous classes as well as from the despised, and He would have them, too, represented among the twelve.

It gives one a pleasant surprise to think of Simon the zealot and Matthew the publican, men coming from so opposite quarters, meeting together in close fellowship in the little band of twelve. In the persons of these two disciples extremes meet — the tax-gatherer and the tax-hater: the unpatriotic Jew, who degraded himself by becoming a servant of the alien ruler; and the Jewish patriot, who chafed under the foreign yoke, and sighed for emancipation. This union of opposites was not accidental, but was designed by Jesus as a prophecy of the future. He wished the twelve to be the church in miniature or germ; and therefore He chose them so as to intimate that, as among them distinctions of publican and zealot were unknown, so in the church of the future there should be neither Greek nor Jew, circumcision nor uncircumcision, bond nor free, but only Christ — all to each, and in each of the all.

These were the names of the twelve as given in the catalogues. As to the order in which they are arranged, on closely inspecting the lists we observe that they contain three groups of four, in each of which the same names are always found, though the order of arrangement varies. The first group includes those best known, the second the next best, and the third those least known of all, or, in the case of the traitor, known only too well. Peter, the most prominent character among the twelve, stands at the head of all the lists, and Judas Iscariot at the foot, carefully designated, as already observed, the traitor. The apostolic roll, taking the order given in Matthew, and borrowing characteristic epithets from the Gospel history at large, is as follows: —

Simon Peter The man of rock.
Andrew Peter’s brother.
James and } { Sons of Zebedee, and sons of thunder.
Philip The earnest inquirer.
Bartholomew, or Nathanael The guileless Israelite.
Thomas     The melancholy.
John     The publican (so called) by himself only.
James (the son) of Alphæus     (James the Less? Mark xv. 40.).
Lebbæus, Thaddæus, Judas of James,     The three-named disciple.
Simon     The Zealot.
Judas, the man of Kerioth     The Traitor.

Such were the men whom Jesus chose to be with Him while He was on this earth, and to carry on His work after He left it. Such were the men whom the church celebrates as the “glorious company of the apostles.” The praise is merited; but the glory of the twelve was not of this world. In a worldly point of view they were a very insignificant company indeed, — a band of poor illiterate Galilean 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 Galileans mainly, it was not from provincial prejudice against those of the south; if, as some think, He chose two or even four6161Matthew or Levi, being a son of Alphæus, has been supposed to be a brother of James, and Simon the Zealot to be the Simon mentioned in Matt. xiii. 55. 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. The case of Saul of Tarsus, the pupil of Gamaliel, proves the truth of this statement. Even Gamaliel himself would not have been objected to, could he have stooped to become a disciple of the unlearned Nazarene. But, alas! neither he nor any of his order would 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.

The truth is, that Jesus was obliged to be content with fishermen, and publicans, and quondam zealots, for apostles. They were the best that could be had. Those who deemed themselves better were too proud to become disciples, and thereby they excluded themselves from what all the world now sees to be the high honor of being the chosen princes of the kingdom. The civil and religious aristocracy boasted of their unbelief.6262John vii. 48. The citizens of Jerusalem did feel for a moment interested in the zealous youth who had purged the temple with a whip of small cords; but their faith was superficial, and their attitude patronizing, and therefore Jesus did not commit Himself unto them, because He knew what was in them.6363John ii. 23–25. A few of good position were sincere sympathizers, but they were not so decided in their attachment as to be eligible for apostles. Nicodemus was barely able to speak a timid apologetic word in Christ’s behalf, and Joseph of Arimathea was a disciple “secretly,” for fear of the Jews. These were hardly the persons to send forth as missionaries of the cross — men so fettered by social ties and party connections, and so enslaved by the fear of man. The apostles of Christianity must be made of sterner stuff.

And so Jesus was obliged to fall back on the rustic, but simple, sincere, and energetic men of Galilee. And He was quite content with His choice, and devoutly thanked His Father for giving Him even such as they. Learning, rank, wealth, refinement, freely given up to his service, He would not have despised; but He preferred devoted men who had none of these advantages to undevoted men who had them all. And with good reason; for 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. John Bunyan was a man of low birth, low occupation, and, up till his conversion, of low habits; but he was by nature a man of genius, and by grace a man of God, and he would have made — he was, in fact — a most effective apostle.

But it may be objected that all the twelve were by no means gifted like Bunyan; some of them, if one may judge from the obscurity which envelops their names, and the silence of history regarding them, having been undistinguished either by high endowment or by a great career, and in fact, to speak plainly, all but useless. As this objection virtually impugns the wisdom of Christ’s choice, it is necessary to examine how far it is according to truth.6464Keim says that Jesus was in a genuinely human way (ächt menschlich deceived in His disciples to a certain extent. They turned out not the men, He had hoped. The remark occurs in connection with the Galilean mission. — Geschichte Jesu von Nazara, ii. 332. We submit the following considerations with this view: —

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 apostolic annals. It was not to be expected that a history so fragmentary and so brief as that given by 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.

2. Three eminent men, or even two (Peter and John), out of twelve, is a good proportion; there being few societies in which superior excellence bears such a high ratio to respectable mediocrity. Perhaps the number of “Pillars”6565This title is given to Peter, James, and John by Paul in his Epistle to the Galatians (ii. 9). Hence in the Tübingen literature devoted to the maintenance of the conflict-theory, these three are called the “Pillar Apostles.” 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.

3. 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.

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