The Calling and Preparation of the Twelve

Mark 3:13-19. Then he went up into a mountain, and called to himself those whom he wanted: and they came to him. 14. And he ordained twelve to be with him, and to send them out to preach, 15. And to have power to heal diseases, and to cast out devils. 16. The first was Simon (on whom he gave the name Peter). 17. And then James son of Zebedee, and John brother of James (to whom he gave the name Boanerges, which is as good as Son of Thunder). 18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Thaddaeus, and Simon the Cananaean, 19. And Judas Iscariot, who also betrayed him.

Luke 6:12-19. It happened in those days that he went to a mountain to pray: and spent the whole night praying to God. 13. And when it was day, he called his disciples: and chose twelve of them, whom he also named apostles: 14. Simon, whom he called Peter, and Andrew his brother: James and John: Philip and Bartholomew: 15. Matthew and Thomas: James the son of Alphaeus, and Simon called the Zealot. 16. And Judas brother of James: and Judas Iscariot, who also was a traitor. 17. Then going down with them, he stood in a plain with the company of his disciples: and a great multitude of people from all Judea and Jerusalem, and from the sea coast of Tyre and Sidon, who had come to see, and to be healed of their diseases, 18. And those who were tormented by unclean spirits: and were healed. 19. And all the multitude were eager to touch him: for power went out from him, and healed them all.

Our Lord Jesus Christ in the fifteenth chapter of John, wanting to keep his disciples in fear and humility, and to deprive them of every opportunity to be proud, tells them that he chose them, and that they had not chosen him: as if he were saying that he anticipated them by his grace, and that they had not acquired such dignity by their own efforts. And this is what Mark here means to declare in a single phrase, saying, that our Lord Jesus Christ chose those whom he willed. As if he were saying that it is not for us to investigate why these twelve of whom he is speaking here were preferred above the rest of the company:

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because our Lord Jesus already had several disciples who willingly followed his doctrine. However, he leaves them as private persons, and takes only twelve. If we wanted to dispute here what greater virtue Peter possessed than another, what nobility there was in James, and what special dignity John possessed, we would be confused. And in fact, all such curiosity is cut off here, when it is said that our Lord Jesus Christ chose those whom it pleased him to choose, to show that it is not for us to call him to account, or ask what moved and induced him to act in this way: but that we must rest in his decree, even when the reason is hidden from us. And in fact, as for the salvation of our souls, it is certain that we cannot know any other cause, other than the good pleasure of God and his free mercy, which he was pleased to exercise. For if we believe that we are worth more than others who are neglected and abandoned, we thereby detract from the gratuitous goodness of God, by which we obtain salvation: and we do this if we want to be something before men and have some degree of reputation. For every mouth must be shut here, and we must know that God has chosen us, not for any value that he has found in us, or because we were better disposed than those whom he rejects, but in order to magnify his free generosity all the more.

So it was also regarding the office of the apostles. For it is certain that if our Lord Jesus Christ had wanted to choose people who were naturally fit and suitable for such an office, not a single one would have been found. Even the angels of heaven could not suffice for this: and how could poor mortal creatures supply what such a charge required? Now it was necessary for our Lord Jesus Christ to minister the mercy of God his Father here, of whom he was a minister. This becomes still clearer, in that he chose poor fishermen, uneducated men, who had never attended the schools, who did not know A from B, as they say. Afterwards, he did not take the others in the city of Jerusalem, or from the priestly order which was then highly prized and honored: but unknown people, who had not previously been in any esteem. We will see below the same of Matthew, as he was called. He sat at the customs post as a tax collector, who was detestable to all the people. Now if we want to know the reason why our Lord Jesus Christ preferred him as an apostle than those who were of higher rank and standing, it is certain that we will be confused, as we have said. Let us therefore attend to Mark’s statement that our Lord Jesus Christ took those whom he wanted. By this (as I said) all our speculations and vain curiosities are kept in check, so that we do not presume to know more than is lawful for us about the works of God, and do not intrude too far into his counsel. Let us therefore be satisfied that whatever he does is governed by

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perfect rectitude, wisdom, and justice: but nevertheless we are not capable of comprehending his reasons. That is the first point. And then for the second, let us also know that men are nothing, and can contribute nothing of their own to make God our debtor: as it is said, Who gave him the first, and he will repay him? Because if we want to be prized by God, we must have something. If he is neither bound nor indebted to us, what claim could we possibly bring against him? And so it is that of all that is ours, there is nothing that is not given to us from him. And yet, we ourselves, our very persons, and everything he has put in us belongs to him, and we must be indebted to him. Moreover, he lacks nothing, and nothing we do can add anything to him: as it is said in the sixteenth Psalm. Let us therefore conclude that when God calls us to some dignity and office, that it is by his good pleasure, and that we must not imagine that he found us more capable than others: but in order to humiliate us, he wanted to show that everything depends on his grace, and not on any merit. Now if this concerns temporal dignity, it is even more necessary to apply this truth when the matter concerns of our eternal salvation, for he has adopted us as his children, and to be members of our Lord Jesus Christ his Son, to be partakers of his heavenly glory: shall human beings attribute any part of this to themselves? And if they attribute something to themselves, are they not worthy of being stripped of it because of their ingratitude? So this is the first point we have to note here.

Now it is certain that Mark and Luke mention here in passing what occurred later, touching on the company of the twelve. Be that as it may, they do not mean that Christ had already installed them fully in the apostolic office (for this will be seen in his order) but rather, he had already set them apart in anticipation of it. Thus twelve men were reserved of twelve men who were of the number of the disciples, so that so that they might be employed when the proper time came, as we will see: but although at first they were not ordained apostles, and the office of preaching the gospel was not given to them. Nevertheless, our Lord Jesus Christ took them into his household, and thus came to him, that is to say, they attached themselves to him, so that he might afterward establish the proper order among them. It is true that he called them apostles, but it was with regard to the commission that he wanted to give them, and not because they already exercised it at that time. In short, let us note that these twelve were kept near Jesus Christ, in order to be prepared and trained. Even after they had been in his school for some time before opening their mouths, if they were so ignorant and so dull, that it is a shame to see that they

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have profited so badly under such a master as the Son of God, who is the source of all wisdom, and the light of the world. Now what was it then if if they had been sent out at once? How could they have proclaimed the message later committed to them, namely the message of salvation? It is certain that they could not have spoken a word properly. We now see the intention of our Lord Jesus Christ, is that he wanted to prepare these twelve whom he chose for apostles, before giving them the commission of which we will see below And even then he said to them, that when he established them apostles, it was not yet to teach fully, but but to serve as a trumpet sounding, and then another pronounced what was to be said. This is how the apostles served only as heralds, to say that people should listen to Jesus Christ, that his doctrine was received, that the path was prepared, as we have already seen from John the Baptist. But still the apostles did not have so extensive a commission from the first time as John the Baptist, until after the resurrection. But this will be dealt with in its place.

Now therefore we see how our Lord Jesus Christ, following what we have touched on this morning, did not want to exercise the office of Master, Prophet, and Teacher only during his earthly ministry, but he wanted to provide for the future of his church, so that it was not deprived of the doctrine of salvation. And in this we see what care he had for the salvation of all his people. For these twelve were chosen, not only for those who lived at that time, but for our use, and so that today we might still receive the benefit of the instruction they gave. Also today the zeal and constancy of Peter show us the path to salvation, and again John’s voice, called a voice of thunder, still resounds everywhere: and we must be deeply touched by it. So let us learn that our Lord Jesus Christ showed that he wanted the gospel to continue its course: and that not only did he want it to be heard from his mouth: but that after his death and resurrection he there should be men to proclaim the reconciliation that he had made with God his Father through him. And for this cause he took those of whom he is speaking here.

Now it is said that he withdrew to the mountain to pray, and that he remained there all night. Here let us touch briefly on prayer, of which it is made mention, because it will be discussed at greater length below: and yet it is not expedient to develop the subject fully now. It is true that our Lord Jesus Christ for himself had no need to pray: but as he was head of the church, and as he was subject to all our infirmities except sin (for there was no blemish in him) and had taken our nature to be truly united with us, he needed, because of this

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brotherhood, which he had taken, to pray to God. And in fact, he gave us the example. For if we think that it was a pretense, and that he only showed what we must do without being touched on his part, there is no point. And we will see below that he prayed in earnest. For where will we find such vehemence and ardor that he sweated blood and water when we wish to invoke God? This will be related of him later. When we cry in our requests that we have to make to God, is this not a sign that we are moved, and that we are not only pretending, but that necessity presses us? Now the tears of Jesus are written to us in the eleventh chapter of John, when he raised Lazarus. In short, then, let us note when it is recited that our Lord Jesus Christ prayed, that in this we know how he not only humbled himself, but emptied himself for our salvation: as also Paul speaks of it, expressly using this word annihilate. If our Lord Jesus Christ had humbled himself only to some intermediate degree, it was already a lot: but when he wants to be subjected to all our infirmities, and he takes them on his person, except (as I said) that there has been no evil or disordered affection (for there has been nothing which contravenes the perfection of the justice and the Law of God, in short, he has been exempt from all things which can be called vicious or reckoned among sins): what sign of love has he shown us? and where is this going? And by this we see that he needed to pray. As now that he has to choose disciples, he asks God his Father to preside over and govern this choice. Because he did this as a man. For as he is God, this in no way befits him: but as he is our head, there is such a union that he has taken with us, that what belongs to us he transfers to himself, and serves as our pattern in every respect. It was therefore necessary that God govern this election he had to make. And that is why he prayed so carefully. Because it was not as usual, hurriedly or merely as a formality: but he worked on it all night. And this is still worth noting. Because it is to shame us in our cowardice and coldness. It will seem to us that we will do a lot when we pray to God in the morning and in the evening, that we will have some devotion, even though there are many obstacles to turn us away from it. Now here our Lord Jesus Christ gives us another example when he stays up until the morning, being in worry and anguish until he has rested in God, until he has handed over to him every care he bore for his church. And if we allege that this happened only to our Lord Jesus Christ, we see how David spoke of himself: we see how Paul, not for boasting, but to give instruction to all the faithful, says that he bowed his knees day and night before God. Let us therefore learn to correct ourselves when we feel such laziness in ourselves, and when we only pray half-heartedly: indeed, and with great difficulty is there the tenth part of what

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should be there, or even the hundredth: and that we know that this example of our Lord Jesus Christ must serve as goads to prick us and amend ourselves for such sluggishness: or at the least that we groan before God, and pray that he Please forgive us in that we fail, and who could close the door to us, that our petitions might otherwise find no access to him: and that we say, Lord, although I am here a poor miserable creature, who am not worthy to raise my head to heaven to ask you, nevertheless you will not fail to hold my hand, and to extend it so far, that however far I may be from you, notwithstanding this do not drive me away from your grace: but that you extend your infinite virtue to me, and that you do not stop listening to me, whatever my condition may be. So here is again what have to remember from this passage.

Now it is said that he called Simon Peter and the sons of Zebedee. It is true that the form is Boanerges, derived from Benai reges, that is to say, children of thunder: and the changes are made like this. Because when we put some specific word from one language into another, very often we do not render it as it is. As of Peter himself, when he is called Cephas. This is not what Jesus Christ said in the first place: for what similarity is there between Cephas and Peter? But let's take the Greek and Latin word, still there is a big difference between Peter and Petre that we will say. Therefore, we need not occupy ourselves greatly in that there is something syllable changed: because also the Evangelist expressly supplies the meaning of this title which was attributed to John and his brother James. It is true that this word suits all apostles, to be sons of thunder. For we know what is said by the Prophet Haggai, that the preaching of the gospel was to move heaven and earth, and to make everything tremble. Now Peter was an ambassador of the gospel as well as these two brothers here, and nevertheless this title is not attributed to him, but that does not prevent that par excellence our Lord Jesus Christ did not want to show how he wanted to work in James, and in John his brother. And in fact, the name Peter is also suitable for all the faithful, as he himself speaks of it: for he exhorts us to be built to be used in the church of God, that we may be living stones, and that we may be placed on the foundation which has been laid there, namely our Lord Jesus Christ. Peter therefore shows, although this is common to him with all children of God, namely, that they are living stones to serve in the spiritual building of the church. Yet the name was rightly given to him because he was already ordered to show great firmness, and such constancy, that we can, looking to him, be as well strengthened on our part. Moreover, let us note that our Lord Jesus Christ did not wish here to praise the virtues which they had of themselves. For to

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whom could James and John have thundered by their own power? Because they were always on the water, and all their rhetoric was to talk to fish, which are mute creatures. So then they did not have what is here attributed to them. And the same must be said of Peter. For we see what his fall was afterwards, and it would not have been for a single blow that he had been thus stumbled, if he had not been held from above by the virtue of the Holy Spirit. There was therefore nothing in Peter except all debility, it was only water, and he would have fainted at the first blow: but our Lord Jesus Christ attributes to him a title according to the virtue that he wanted to give him. And we must judge the like of the sons of Zebedee. They were called children of thunder: not that their word had such effect as thunder (as we have heard before in the Psalm), that God by this voice causes the deer to abort in the forests, that he uproots the trees, that he makes the mountains tremble. So it was very far from John and James, where there was only simplicity, who were poor, uneducated men, and who were even ashamed to show themselves in large company, that they could by themselves have become sons of thunder. But when our Lord Jesus Christ provided them with such grace, and he also bestowed the name upon them. And thus we see in short, that it was not to make idols of these three disciples of whom we speak here, and that it was not so that people would think that what was attributed to them came from themselves: but rather our Lord Jesus Christ wanted that his goodness was recognized in them, and that the riches entrusted to him by God his Father, were all the more magnified. And for the rest, there is also no doubt, since he intended to employ Peter, that he gave him this honorable title, so that he would have more authority.

The same is true of John and James. So today when we read the small body of teaching Peter left us, let us know that this must so much ground us in the truth of God, that we should never be shaken, so that our faith may stand firm, and that it is constant, even if it is agitated: and however much that the devil never ceases to wage many battles against us, nevertheless that we always remain upon this enduring truth, especially as he who was one of its ministers, namely Peter, bears the name which must teach us that we must not be variable. And then when we read both the gospel of John and his canonical epistles, let us be moved to receive in fear and reverence what is contained there: and in truth we see how his teaching truly thunders. For it is impossible for mortal man to attain by himself to the majesty of his doctrine: and if we were not so dazed as we are, it is certain that we would be delighted with every word that is contained therein. In

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short, this is what we have to remember from these titles which must serve as an instruction to us, even so that the doctrine which was brought by Peter, by John and by James, is so much more authoritative for us.

However, here we could ask a question, How our Lord Jesus Christ chose Judas Iscariot. If we say that he did not know him, he would therefore have prayed in vain, and would not have been heard by God his Father. That would be an intolerable absurdity. But again we will see below that he knew the man’s disloyalty. It was therefore not by mistake or inadvertence that he chose it. And why did he put him in this sacred number, of which he says and pronounces that he chose his apostles to make them as judges and governors over the people of Israel, as if there were twelve princes over the twelve tribes? To put Judas there, a thief and a traitor, even a man who became an embodiment of iniquity, it seems that in this our Lord Jesus Christ appears to have done something astonishing. But let us note first of all: that it was necessary for us to be by this means armed and equipped against the scandals which occur every day. It is true that in general we will also be amazed when we see that God permits wicked people to be who are advanced in his church, and who seem to be like the pillars of Christianity, until their impiety is discovered. And when it is said that he not only permits this, but that he disposes of it thus, who would not want to contradict it if it were lawful for us? Because we think, How? The church is called the temple of God. There must be no defilement in it, but it must be without spot or stain. And must he therefore allow there to be confusions and such pollutions, where there must be no one who does not have an Angelic purity and perfection? That is how we would judge the matter, even according to our imagination. But God wants us to exercise in another way, and wants (as we will see in his place) that his church be like a dragnet, where good and bad are collected, that it be like a threshing floor where chaff is mixed with good grain. Now, in a nutshell, we have indicated something of the reason. But still we would not know the reason, yet we must submit to his ordering even when the reason remains hidden. Because all our objections will gain us nothing. However, let us note (as Paul says when speaking of heresies) that there must be some, so that those who are truly approved by God, may be plainly revealed. And why? When things are well managed, and great and small live in harmony to serve God, even if there are some hypocrites, they will be ashamed and put on a good face: and they will even want to be the most advanced. But when there comes some trouble and scandal, then those who have not had a living root, and the fear of God well rooted in their hearts, will abuse such an opportunity,

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and will take occasion to abandon all restraint even more. We will see when there is some false doctrine preached, that many who had professed complete unity with the church, will nevertheless lend an ear to the heretics: and if there is some evildoer who wants to break order and civil government, others will cast off all restraint and openly support him. This is why God wants his church to be mixed in this way, and for there to be wicked people, despisers, profane and dissolute people, mixed among the good and faithful. And not only does he want this to happen to the common people, but to those who preside, and who are in a higher degree of honor, who ought to serve as examples. As it is said that Antichrist will sit in the sanctuary of God: as also S. Paul says, that among the shepherds and those who will be called to this office, there will be many ravening wolves, who will be ready to devour the flock. And he even speaks to men whom he himself had chosen and called, and said to them: Of you and of your company such shall come forth. In this way God tests the constancy and pure simplicity of our faith, when he lets Satan go free, to create such confusion in his church. However, he also keeps us humble, teaching us to pray that he would deliver us from all scandals, and that he does not allow things to go into decline. For we would be nonchalant if we thought that things should get better and better: we would scarcely think of praying to God, nor having recourse to him. But when we see that we are subject to such frailty, that we must be mixed among the wicked and despisers of God, who will cause a lot of scandal among us, this leads us to sigh, and to pray to God that he does not allow things to dissipate: but that he would hold out his restraining hand, that he advances more and more the good that he has already begun: and not only continuing the good he has begun, but confirming and increasing it. Here is therefore a point that we have to note here: that Judas was elected from the number of the apostles, even so that if today those who are esteemed above others should fall, this does not prevent us from always remaining steadfast in obedience to our God: that we do not depend on men, and that we do not say: How can this be? that such a man who was thought to be a pillar of the faith, carried himself so disloyally, that he wickedly renounced the doctrine he had professed for so long, that he became altogether an apostate. And what can we expect from now on? What path can we safely follow? So that we may not be troubled on this account, here is Judas before our eyes, who was elected apostle: and yet when he fell and went to perdition, the church remained firm. For it was preserved by the power of the Spirit of God. So when we see some fall who had been regarded almost as angels, let us know that God will have pity on his own: and that what

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Paul says in the second chapter of 2 Timothy remains firm: it is that the Lord knows those who are his, and everyone who names the name of the Lord must depart from iniquity. This is God’s sure seal, declaring that his people remain safely in his keeping. And let us also remember what our Lord Jesus Christ promises in the tenth chapter of John, namely that of all that he has received from God his Father, nothing will perish.

Because he will take good care of it, even until the last day. That is the first point.

Yet when we see such falls, we must be warned to examine ourselves diligently. For when Paul speaks of the Jews, he says that let anyone who thinks that he stands take heed lest he fall. This is how we must be warned to remain humble and modest, when we see that those who seemed much nearer to God than we are, nevertheless come to be alienated from the church. So we must think, Alas! how much sooner would this happen to us unless we were miraculously preserved by the grace of our God? So this is what we still have to remember. Now on this point let us also learn that those who are raised in honor should not be proud: but they should think that their fall will be far more ruinous than if they had remained in a low and small condition. For when a man only falls at ground level (as they say) well, he will be able to get up again: but if a man is on a roof, or he is at a very high window, and he falls from there, there is no more remedy. So when God has given us this grace to draw near to him and to be set apart from the common rank, to place us there as upon a platform, in order to be seen from afar: let us note that if we stumble from there, it will be much worse for us, than if we had been people of low estate and little public notice. So this is still what we have to observe. For in fact, when it is said that Judas was in the company of our Lord Jesus Christ: and not only that, but that he was an apostle (which was still much more) and yet that he was called a devil, what shall we say here? Nevertheless, let us learn not to despise what belongs to God because of human vices. For if we wanted to base our judgment on the person of Judas, what would it be? The office of apostle would not only be mocked today, but we would detest it when we say that a devil was an apostle: and what would follow from that? Because we would like to murmur against what is shown to us here. But, whatever it may be, let us know that although men are the most guilty in the world, their guilt must not detract from what God has instituted and approved. For example: When we see magistrates and officers of justice who will be perverse and malignant, who will want to pervert and overthrow all order, people corrupt in character and

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dissolute in life: when we therefore see them such: when we see tyrants who will only plunder, and even pillage and devour the poor people, does this mean that the office must be diminished, and that the dignity and glory that God has placed in it, must therefore be obscured? No: but we must distinguish human corruption from God’s ordinance, which remains whole and inviolate. As it is with the Ministers of the Word, we will see some wicked wretches, some of whom will only be flatterers, and who will make merchandise of the word of God (so to speak): others will only be mercenaries, and will preach only for gain; others, full of ambition and pride, who will only ask to show off: the others will be full of avarice.

We will also see some dissolute ones, some debauched, others drunkards and people of such a manner: but all this does not prevent the word of God from always having its reverence between us, and from the name and title of Pastor always being sacred to us, knowing that it is founded in God, and does not depend upon men, who change, and are more inclined to evil than to good. So this is what we have to remember in short, while waiting for the rest to be treated more fully.

Now let us bow before the majesty of our good God, acknowledging our sins and praying that he would so govern us by his Holy Spirit that we may remain steadfast in his truth. Amen.

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