ACC ~ Mark 3 v13 - 19

OVERVIEW:

As the Lord renamed the patriarchs when they passed through certain trials, so Jesus renamed the disciples as they journeyed with him (CHRYSOSTOM). The very physiology of thunder exhibits the explosiveness of the lives of those claimed by the gospel, as seen in those Jesus called “sons of thunder” (BASIL), whose preaching was made thunderous by divine power (EUSEBIUS). The renaming of persons implies a reversal of identity (BEDE). Meanwhile the eternal does not change (ORIGEN).

3:16 | Simon Whom He Surnamed Peter

THE ALTERING OF NAMES

ORIGEN: A name [1] is a designation that sums up and describes the particular character of the one named. … For when the character of “Abram” was changed, he was called “Abraham.” [2] So when “Simon” was changed, he was called “Peter.” [3] And when “Saul” stopped persecuting Christ, he was named “Paul.” [4] In the case of God, however, whose character is eternally unchangeable and always remains unaltered, there is always a single name. It is that spoken of him in Exodus: “I am.” [5] ON PRAYER 24.2. [6]

[1] As viewed in ancient times.

[2] Gen 17:5.

[3] Mk 3:16; Jn 1:42.

[4] Acts 13:9.

[5] Ex 3:14.

[6] TLG 2042.008, 24.1-2, 9-15; CWS 129*.

3:17 | Sons of Thunder

THE SHOUTING OF HEAVEN

EUSEBIUS: Thunder here refers to the preaching of the gospel. For as a heavenly shout occurs like a voice of thunder, surpassing all human power, in the same way also the preaching of the gospel, which is a heavenly happening, does not consist of human strength. The gospel did not fill the world by human planning, but by divine power. COMMENTARY ON PSALMS 23. [1]

[1] TLG 2018.034, 23.897.31-38; Ps 77:18 (76:19 LXX).

THE EXPLOSIVENESS OF LIVES CLAIMED BY THE GOSPEL

BASIL: Thunder [1] is produced when a dry and violent wind, closed up in the hollows of a cloud and violently hurled around in the cavities of the clouds, seeks a passage to the outside. The clouds, offering resistance under the excessive pressure, produce that harsh sound from the friction of the wind. But when, like bubbles distended by the air, they are unable to resist and endure any longer, but are violently torn apart and give the air a passage to the outer breeze, they produce the noises of the thunder. And this normally causes the flash of lightning. It is the Lord who is upon the waters and who arouses the mighty noises of the thunder, causing such an exceedingly great noise through the delicate medium of air. [2] The eloquent teaching which leads from baptism to sanctification is like thunder to the soul. That the gospel is like thunder is made evident by the disciples who were given a new name by the Lord: sons of thunder. [3] HOMILY 13.3. [4]

[1] What follows is both a scientific explanation of thunder, in Basil’s view, and a metaphorical exploration of what it means poetically.

[2] Cf. Is 29:6.

[3] Mk 3:17.

[4] TLG 2040.018, 29.289.49-292.21; FC 46:200-201*.

RENAMING ELICITS A PERPETUAL MEMORY

CHRYSOSTOM: James and John his brother he called “sons of thunder.” [1] Why? To show that he was the same One who, in giving the old covenant, altered names, who called Abram “Abraham,” [2] and Sarai “Sarah” [3] and Jacob “Israel.” [4] … It was also a custom of the patriarchs to give descriptive names to persons, as Leah did. [5] This is not mere arbitrariness, but in order that they may have a hallmark to remind them of the goodness of God. By this means, a perpetual memory of the prophecy conveyed by the name sounds forth in the ears of those who receive it. HOMILIES ON ST. JOHN, HOMILY 19. [6]

[1] Mk 3:17.

[2] Cf. Gen 17:5.

[3] Cf. Gen 17:15.

[4] Cf. Gen 32:28.

[5] Cf. Gen 29:32; 30:11, 13, 18, 20.

[6] TLG 2062.153, 5.9.122.24-29, 34-39; NPNF 1 14:68*. Like Yahweh, who renamed the patriarchs when they passed through certain trials, Jesus renamed the disciples as a perpetual memorial of his presence. This renaming motif echoes pivotal transformations in the history of salvation.

3:18 | And Matthew

THE RENAMING OF MATTHEW

BEDE: We must not pass over the fact that Matthew had two names, for he was also called Levi, and that name too bears witness to the grace granted to him. Levi means “added” [1] or “taken up,” signifying that he was “taken up” through being chosen by the Lord, and “added” to the number of the apostolic band. Mark and Luke generously chose to use this name alone, so as to not make glaringly conspicuous his former way of life, for he was now their companion in the work of the gospel. [2] In setting down the list of the twelve apostles, they simply called him Matthew, not mentioning Levi. [3] Matthew himself, on the other hand (in accord with what is written, “The just man is the first accuser of himself; his friend came and searched him out”), [4] calls himself by his ordinary name when telling of being called from his tax-collector’s place, but adds pointedly “the publican” [5] —“Thomas,” he says, “and Matthew the publican.” In this way he offers to publicans and sinners greater confidence in securing their salvation. HOMILIES ON THE GOSPELS 1.21. [6]

[1] Or “a joining.”

[2] Mk 2:14; Lk 5:27.

[3] Mk 3:18; Lk 6:15.

[4] Prov 18:17.

[5] Mt 10:3.

[6] Cetedoc 1367, 1.21.34; HOG 1:206-07**. Mark’s report of Matthew generously avoided the disreputable term publican, which Matthew penitently applied to himself.