In Mark 3:13-19 we read about the appointment of the twelve. From another Gospel we know that this happened on the morning of the Sermon on the Mount, after a night spent in prayer (Luke 6:12-16). The multitudes were taken along with Jesus to this area. He healed many there and taught them (Luke 6:17-20). Mark does not mention any of this. He concentrates on the choosing of the Twelve. Only after this do we notice the crowds of people again (3:20). By focusing on this electing of Jesus’ own heralds, Mark presents a special contrast. He has just reported how Jesus forbids the demons to make him further known. They call out, “You are God’s Son!” Jesus does not deny this, but he does not allow them to say it (3:11-12). Doesn’t he want it to be known? Yes he does: the twelve are set apart to be with him at all times and to be sent out for the proclamation. They will receive proofs of Jesus’ divine power when he gives them the ability to heal the sick and drive out demons. Mark emphasizes that Christ chooses his own special body of men, after having rejected the cringing help of the trembling demons.

We read in 3:13 that Jesus went up to the mountain. Some translate, “He went up on the mountain.” Den Heyer even gives that a theological meaning (the mountain is the place where revelations are made and received).¹ It does not say, however, in Greek: “He went up on the mountain” (anabainei to oros), but “he went up to the mountain” (anabainei eis to oros). There, by the well-known mountain as the place for his retreat he called to himself “those whom he desired”: his own freedom of choice is emphasized. His call is effective: those whom he called indeed come. Demons yield, but disciples appear! This coming signifies a new obedience, created by God. It is the beginning of a coming together of his own people. The crowds who came do not yet form a community that remains. That is possible only insofar as the Son of God powerfully calls and moves people to faith in him.

This coming together of his own group, the beginning of a new congregation, does not mean a closed door to the people or a getting together into a sect. On the contrary, according to his program Jesus chooses precisely twelve as leaders (3:14). As disciples (they have been called out of that circle) they receive a special task. They are allowed to follow Jesus and to show that he wants to be a king with subjects and with his own following. At the same time they are to show that the Son of God wishes to be the king of Israel. The twelve will be sent out as heralds to summon the people. They are also allowed to distribute with their hands and in his name the health-giving and liberating works of God’s Son (3:15). With the number twelve there is an appeal to the people of the twelve tribes. A new era begins, but there is continuity: God’s Son leads the people of the twelve patriarchs now by the word and deed of his twelve ambassadors. Jesus becomes the new centre of Israel!

In 3:16 we hear Peter tell us (via Mark’s report), “He gave me [Simon] the name Peter.” Since Peter speaks as an apostle, he does not first give his own name, but immediately speaks of the particularity of his name as an apostle. Mark has kept this out of his narrative and written: “To Simon he gave the name Peter.” What remains noticeable is that in this summary Peter’s name is mentioned only indirectly, whereas the other eleven are presented and summed up with name (and nickname). The meaning of this can be inferred from the context: the name Petros (rock) underlines the fact that Jesus is busy laying a new foundation for Israel.

This applies also to the special name that the brothers James and John receive (3:17). They are called Boanerges: a name the meaning of which in the Hebrew or Aramaic language is disputed. Mark gives it in Greek as “Sons of Thunder.” This is a Semitic expression, which indicates that the two have something to do with thunder. But how? It is probably not what many exegetes from the first centuries assumed, namely, that they received the name because they were very gifted as speakers. Also questionable is the idea that it referred to a vehement character.² Since the name Petros refers to the work that has to be accomplished for Jesus, it can be assumed that the name Boanerges has more to say about their new vocation than about their old character. Now the word thunder stands for God’s voice from heaven (Psalm 104:7): a heavenly voice is heard by the multitude either as a thunderclap or as the word of an angel (John 12:28-30). Are James and John called “sons of thunder” because as heralds of Jesus Christ they stand in the service of God’s own Word and with their human voice proclaim a heavenly revelation? Then the names Petros and Boanerges typify how Christ lays a new foundation for the people of God and with heavenly authority ensures that all are called unto him.

With the two new names for the three most important apostles the work of all of them has been placed in a specific light. With respect to the others only the names follow (3:18-19). The final note about Judas Iscariot “who betrayed him,” makes clear that in his work of saving Israel Jesus will not escape rejection by his own, but that he has been willing to include and tolerate even the future traitor within his own circle. After all, Judas also is among those whom Jesus himself has called and appointed (3:13).