Today’s note continues the discussion from yesterday, on the tradition of the call/commission of the Twelve Disciples (or Apostles). Here we will explore the tradition as found in the Gospels of Luke and John.
The Lukan version of the call of the Twelve, like that in Matthew, is simpler than Mark’s version. It is possible that Luke has abbreviated the earlier tradition, though, in this instance, it is perhaps more likely that each Gospel writer has, in his own way, developed the core Synoptic tradition independently. Luke has also, it would seem, modified the tradition so as to emphasize certain themes which he brings out elsewhere in his Gospel. Consider the following observations:
- Luke has the unique detail of Jesus first being alone on the mountain, in prayer (v. 12). A similar detail is found in the Lukan version of the Baptism and Transfiguration scenes (3:21; 9:28-29).
- It is stated that Jesus gathered out (i.e. chose) the Twelve from among his disciples. Luke uses the verb e)kle/gomai, which, along with the related adjective e)klekto/$, is used of Jesus elsewhere in the Gospel (9:35 [v.l.], the Transfiguration scene; and 23:35), referring to him as the “Elect/Chosen One (of God)”—parallel to the titles “Anointed One” and “Son of God” (cf. also Jn 1:34 [v.l.]). Similarly in the Gospel of John, Jesus uses the verb in reference to his call/choosing of his disciples (cf. below). Elsewhere in the New Testament, both verb and adjective came to be applied to believers generally as the “chosen ones” (i.e. the elect), according to the pattern of the people of Israel in Old Testament tradition. Note how this verb is central to the statement in Lk 6:13 (re-translating slightly, to bring out the symmetry of the word order):
- he called [lit. gave voice] toward
——and gathering out from them twelve
—whom also (were) “apostles“
- (so) he named (them)
- he called [lit. gave voice] toward
- Luke specifically refers to Jesus naming the Twelve, i.e. designating them, as apostles—lit. “ones (who are) se(n)t forth”. The majority text also reads this at Mk 3:14, but, as it is not present in certain manuscripts, and is perhaps suspect textually as a harmonization with Lk 6:13b, it remains in question.
- There is no mention here of Jesus giving them authority, etc, to work miracles (cp. Mark 3:15; Matt 10:1)
- The list of the Twelve in vv. 14-16 differs little from the main Synoptic tradition, except for the variant names for the 10th and 11th apostles, compared with those in Mark/Matthew.
As in Matthew 5:1ff and 10:1-4ff, a sermon (or collection of teaching) follows the call/gathering of Jesus’ disciples to him. In Matthean narrative, the “Sermon on the Mount” is placed earlier than the call of the Twelve. By contrast, in Luke, the corresponding “Sermon on the Plain” does follow Jesus’ calling of the Twelve.
In the Gospel of Luke, moreso than in the other Synoptics, the call of the Twelve lies at the center of the Galilean ministry period, especially as it begins in 4:14. The Nazareth episode (4:16-30) precedes the ministry narratives (4:31-6:11) corresponding to Mk 1:16-2:28. The call of the Twelve, and their parallel mission (9:1-6ff), each culminate (and mark off) the two periods of the Galilean ministry, as narrated by Luke. Here is an outline for all that comes after the opening Nazareth episode:
- First period of Jesus’ Galilean ministry—miracles and teaching (4:31-6:11)
- Second period of Jesus’ Galilean ministry—miracles and teaching (7:1-8:56)
The Galilean period culminates with Peter’s confession regarding Jesus’ identity (9:18-20)
There is no corresponding passage narrating the calling of the Twelve in the Gospel of John; however, there is at least one reference to this general tradition, occurring at the end of the great “Bread of Life” discourse in chapter 6. It would appear that a distinct tradition (vv. 67-70) has been joined to the end of the discourse. Thematically, a reference to “the Twelve” at this point would make sense, in light of the narrative context of the Feeding miracle (in 6:1-13f). Within the Synoptic tradition, the two Feeding miracles (Mk 6:30-44; 8:1-10, 14-21 par), are closely associated, in various ways, with the Twelve. The Bread of Life discourse which follows in vv. 22ff is typical of the Johannine narrative structure, whereby a miracle and/or saying by Jesus leads into a complex (and theologically significant) discourse between Jesus and the people (sometimes including his disciples) who hear him. The audience misunderstands the words and actions of Jesus, interpreting them on a superficial or conventional level, which brings about an explanation (exposition) by Jesus as to their true/deeper meaning. The core Bread of Life discourse—the most complex in the Gospel (outside of chapters 13-17)—is contained in verses 22-59. A second, simpler discourse, specifically involving Jesus’ disciples, follows in vv. 60-65, reprising the motifs and imagery of the earlier discourse—much as Jesus is recorded explaining his parables to his close disciples (the Twelve) in the Synoptics (Mk 4:10-11ff par).
As noted above, it seems likely that a (separate?) tradition (vv. 67-70) was joined to the discourse, creating a fitting (and striking) climax to the entire narrative of chap. 6. Verse 66 provides the transitional joining point:
“Out of this [i.e. as a result of his words, from this point on] many of his learners [i.e. disciples] went (away) from (him) into the back, and did not any (more) walk about with him [met’ au)tou=].”
The last phrase is reminiscent of Mk 3:14 (cf. yesterday’s note), where it is stated that a main purpose in Jesus’ calling the Twelve was “that they might be with him [met’ au)tou=]”. Then in the following verse 67 we read:
“Then Yeshua said to the Twelve: ‘You do not also wish to bring (yourselves) under [i.e. go back, sink/sneak away], (do you)?'”
The tradition, such as it may have existed earlier, has been shaped into a Johannine (mini-)discourse, which also (as it happens) has a general similarity to the scene of Peter’s confession in the Synoptic tradition:
- Jesus asks the disciples a question, regarding his identity—i.e. their relationship to him (as followers/believers) [v. 67; Mk 8:27-29]
- Peter responds with a declaration regarding Jesus’ identity [vv. 68-69; Mk 8:30]
- Jesus responds in turn (or afterward) with a statement involving the “Devil” and teaching regarding discipleship [v. 70; Mk 8:33, 34-37f]
What is most striking about the tradition(s) in Jn 6:67-71 is that they involve details otherwise attested in the Synopic call of the Twelve:
- An introductory reference to “the Twelve” (v. 67; Mk 3:14a, par)
- The reference to Jesus’ disciples as those who were “with him” (v. 66; Mk 3:14b, cf. above)
- The primary/leading position of Peter (v. 68; Mk 3:16 par)
- The use of the verb e)kle/gomai (“gather out”) to refer to Jesus call/choice of the Twelve (v. 70a; Lk 6:13)
- A concluding reference to Judas Iscariot as the one who betrayed Jesus (vv. 70b-71)
This presentation (of the traditional material) in John is also significant for the way it foreshadows the scene in chapter 13, with strands relating to: (a) the disciples (the Twelve) and their relationship to Jesus, (b) the betrayal of Jesus, (c) the central presence/position of Peter, and (d) the idea of Jesus choosing his followers, again using the verb e)kle/gomai (v. 18).