Mark 3:13-19 meaning

The parallel Gospel accounts for Mark 3:13-19 are Matthew 10:1-4 and Luke 6:12-16.

Mark begins this event by noting that Jesus went up on the mountain (v 13).

This is not the first instance where Jesus separates Himself from His disciples and the crowds who come to hear His teaching and witness His miracles. In the prior section, Mark recounts that “Jesus withdrew to the sea with His disciples” (Mark 3:7). Similarly, before surrendering Himself to be arrested and crucified, Jesus prayed to God the Father in the Garden of Gethsemane before (Luke 22:41-42). These moments are not isolated. Jesus frequently steps away to pray to the Father (Mark 1:35-36, 6:46, Luke 9:18, 28-29, 11:1). Such times of solitude and communion with God often precede significant events or decisions in Jesus’s life.

These are examples of how Jesus did not act in His own strength or wisdom, considerable though they may be, but rather how He lived dependently upon His Father and trusted Him in all things (John 5:19, 8:28, 14:10). Jesus’s life of total trust in God is one that believers are called to emulate (Mark 8:34-35, Hebrews 12:2, 1 Peter 2:21-23).

Jesus summoned those whom He Himself wanted, and they came to Him. And He appointed twelve, so that they would be with Him and that He could send them out to preach, and to have authority to cast out the demons (vv 13-15).

Jesus had a broader group of followers, often referred to as His disciples (Luke 10:1; John 6:66). However, Mark highlights that Jesus chose a more intimate group from among them, known as the “twelve” whom He wanted and appointed.

Mark explains that Jesus summoned those whom He Himself wanted, while Luke’s account offers additional context. Luke notes that Jesus spent the entire night in prayer before selecting the twelve (Luke 6:12-16). Together these scriptures reveal Christ’s dependence upon God for wisdom. But they also reveal that God granted and/or approved of the men whom Jesus, Himself, personally wanted to be His twelve disciples.

Those Jesus summoned and wanted to be His closest disciples obeyed and came to Him.

The twelve disciples will accompany Jesus for the remainder of His ministry. They will witness His miracles, listen to His parables, and discuss their meanings with Him during quieter moments. They will travel with Him wherever He goes, join Him in the upper room for the “Last Supper,” and observe everything that occurs from that moment until His arrest. Except for one, John, they will each abandon Him during His trial, hide during His crucifixion, and remain in seclusion the following day. They will encounter the resurrected Lord after God raises Him, receiving the Spirit of God to empower them to carry out the Great Commission. According to Church tradition, all but John endured martyrdom for their faith, with John instead suffering the exile of imprisonment.

Mark reveals that Jesus granted to the twelve disciples the authority to cast out the demons. Matthew provides a more detailed account of this authority, stating:

“Jesus gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness.”
(Matthew 10:1)

Before sending His disciples to gather more followers and disciples, Jesus equips them with the authority to perform supernatural miracles. For a time, the twelve will be able to heal as Jesus heals, because He has given them that authority. They will also cast out demons as Jesus does, relying on the authority He has bestowed upon them.

This power does not originate from the disciples themselves but from Jesus, who appointed them. By doing this, Jesus establishes the same pattern He follows with His Father. In the Gospel of John, Jesus explains that He does nothing on His own initiative or power but acts only as directed by the Father (John 5:19, 8:28, 14:10). Throughout His earthly ministry, Jesus operates entirely within the authority given to Him by the Father. In many ways, Jesus provides His disciples with the opportunity to emulate Him.

Jesus may also be granting this authority to the twelve as a practical means of dispersing the crowds, which often hinder His ability to effectively communicate His message. By empowering the twelve to preach and cast out demons, Jesus can devote more time to teaching rather than performing miracles.

Furthermore, the proclamation of the Gospel of the kingdom is now carried out by twelve additional men, significantly extending the reach of His ministry beyond what He could accomplish alone. This strategy not only amplifies the impact of His work but also draws less attention from His adversaries, allowing Him to maintain a degree of anonymity until the appointed time. Meanwhile, more Jews are blessed, and greater praise is offered to God for the extraordinary works being accomplished.

And He appointed the twelve: Simon (to whom He gave the name Peter), and James, the son of Zebedee, and John the brother of James (to them He gave the name Boanerges, which means, “Sons of Thunder”); and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot; and Judas Iscariot, who betrayed Him (vv 16-19).

The first of the twelve mentioned is Simon, to whom He gave the name Peter. Mark may have started with Peter because Peter was Mark’s primary source in writing this Gospel account. But there are other reasons also. Among the twelve disciples, Peter became the most prominent in the years following Christ’s death and resurrection. Peter is a central figure ministering in Judea during the first half of Acts and appears to serve as the leader of the twelve. Starting with Peter, a recognizable and significant figure, would naturally make sense.

Simon Peter is arguably the disciple we know the most about. Along with his brother Andrew, Peter was among the first disciples called by Jesus, as recorded in Matthew and John (Matthew 4:18-20; John 1:40-42). Peter, a Galilean fisherman, was originally named Simeon (Acts 15:14), a name shared with Jacob’s (later Israel’s) second-oldest son (Genesis 29:33). Simon is the Greek form of Simeon, and both are portrayed as men of action with fiery tempers. Jacob’s Simeon, alongside his brother Levi, avenged the violation of their sister by attacking Shechem: “Each took his sword and came upon the city unawares, and killed every male” (Genesis 34:25). Similarly, Simon Peter demonstrated his readiness to fight for Jesus, even drawing a sword and cutting off a man’s ear during Jesus’s arrest, only to be told by Jesus to stop (John 18:10). One of Israel’s twelve tribes is named after Simeon, son of Jacob.

Although Simon was his given name in its Greek form, this disciple is more commonly known by his nickname, Peter. Peter is the Anglicized version of the Greek word “Petros,” meaning “rock” or “stone.” He is also referred to as “Cephas,” which has the same meaning (John 1:42). The name “Petros” aptly captures Peter’s personality—like a rock, he was strong-willed and hard-headed. Peter was blunt and often spoke his mind, sometimes leading to awkward remarks (Mark 9:5-6). On occasion, his candor resulted in rebuking Jesus, prompting a sharp correction (Mark 8:32-33). Yet, Peter also displayed boldness in speaking profound truths, such as when he declared Jesus to be the Messiah (Matthew 16:13-17). His straightforward and sincere nature was evident in his actions as well—whether stepping out of the boat to walk on water or expressing his willingness to die for his Lord.

Peter was one of Jesus’s closest friends, along with James and John, forming a trio who shared in some of the most intimate moments of Jesus’s ministry. They witnessed His glory revealed on the Mount of Transfiguration (Matthew 17:1-9; Mark 9:1-9; Luke 9:28-36). Despite his loyalty, Peter famously denied Jesus after His arrest, weeping bitterly when he realized his failure.

After His resurrection, Jesus restored Peter, reassuring him that He still had great plans for him—if Peter would follow Him, even to death (John 21:15-22). Peter did just that, ultimately embodying the key trait Jesus seemed to prioritize in His apostles: a willingness to fight and sacrifice for the mission. None of the twelve possessed credentials that would have impressed the Jewish elites, yet their dedication set them apart.

Peter boldly preached the gospel at Pentecost (Acts 2:14-41) and was instrumental in spreading the message to the Gentiles (Acts 10). He led the early church with courage, enduring relentless persecution—first from the Jews (Acts 4:1-22, 5:17-42), then from King Herod (Acts 12:1-19), and eventually from the Roman authorities. Tradition holds that Peter was crucified under Nero in Rome. It is said that Peter requested to be crucified upside down, feeling unworthy to die in the same manner as his Lord.

Simon Peter is widely believed to have been the primary source for Mark’s gospel account. After Peter’s miraculous release from prison, he went to the house of Mark’s mother (Acts 12:12). Peter authored at least two epistles, 1 Peter and 2 Peter, in which he encouraged believers to live by faith amidst fiery trials and to stand firm against false teachers. He assured them of the promise of a divine “inheritance” (1 Peter 1:4) and urged them to strive toward Jesus’s “eternal kingdom” (2 Peter 1:11), echoing the teachings Jesus gave to His disciples (Matthew 6:20, 33, 7:13-14, 21). Jesus’s love for Peter is evident, as He wanted to use this Galilean fisherman to accomplish extraordinary things for His Kingdom. Peter’s genuine faith and fearless spirit became powerful instruments in God’s hands.

The second apostle mentioned by Mark is James, the son of Zebedee. James and his brother, John, were Galilean fishermen, likely working in the family business with their father, Zebedee, and partnering with Peter (Luke 5:10). When comparing Matthew 27:56 and Mark 15:40, it seems that James and John's mother was Salome. Salome was present at the crucifixion, standing near Jesus’s mother (Matthew 27:56; Mark 15:40). John’s gospel suggests that Salome may have been Mary’s sister (John 19:25), which would make James and John blood relatives and cousins of Jesus.

James and John were called to follow Jesus soon after Andrew and Peter (Matthew 4:18-22). Jesus gave these brothers the nickname Boanerges, which means “Sons of Thunder,” likely reflecting their passionate and fiery nature. Both were zealous in their devotion, though their zeal was sometimes misplaced. For example, on one occasion, they asked Jesus if He wanted them to call down fire from heaven to destroy a Samaritan village which had rejected Him (Luke 9:51-56).

James was fiery and ambitious, driven by a desire for greatness. He even enlisted his mother to ask Jesus on behalf of her sons for positions of honor at His side in His coming kingdom (Mark 10:35-37; Matthew 20:20-21). This bold request stirred resentment and jealousy among the other disciples (Mark 10:41). However, Jesus did not discourage James's ambition. Instead, He redirected it, teaching him and the others to channel their zeal into serving others and encouraging them to aspire to greatness through humility and service (Mark 10:42-45).

Interestingly, in Revelation 3:21, Jesus extends the promise of sharing His throne with Him to any believer in Laodicea who overcomes, as He Himself overcame. One significant trial Jesus overcame was the temptation to follow His own will and seize power, rather than fulfilling the mission His Father had entrusted to Him—a mission centered on service and sacrifice.

Like Peter, James and John were part of Jesus’s closest circle of disciples. The three were present when Jesus raised Jairus’s daughter from the dead (Mark 5:37). They were also the only disciples to witness Christ's transfiguration (Matthew 17:1; Mark 9:2; Luke 9:28). Additionally, Jesus brought James, Peter, and John further into the Garden of Gethsemane, asking them to pray for Him as He faced deep anguish over the cup He was about to drink (Matthew 26:36-37).

James was the first of the apostles to be executed, becoming a martyr for his faith (Acts 12:2). Around 44 A.D., he was killed by the order of Herod Agrippa I of Judea. The zeal of the "Sons of Thunder" illustrates that Jesus chose His closest followers with the resolve and passion necessary to remain steadfast, even unto death, for the cause to which they were called.

The third apostle Mark names is John, the brother of James. In the Gospels, John is consistently mentioned alongside his brother. John held a particularly close relationship with Jesus during His earthly ministry.

In his own Gospel account, John is often thought to refer to himself as “the disciple whom Jesus loved.” This beloved disciple was the one who reclined beside Jesus at the Last Supper and inquired about the identity of the betrayer (John 13:23-25); the only disciple who stood at the cross with Jesus’s mother (John 19:25-27); the one who ran with Peter to the empty tomb (John 20:2-10); and who witnessed Jesus restoring Peter by the Sea of Galilee (John 21:1-22). Additionally, John may have been the unnamed disciple who, along with Andrew, was first drawn to Jesus through the testimony of John the Baptist (John 1:35-40).

In the book of Acts, John is mentioned four times. He is present in the upper room, waiting with the other disciples (Acts 1:13). He accompanies Peter when Peter heals a lame man at the Beautiful Gate and subsequently delivers a sermon (Acts 3). During this sermon, John is arrested alongside Peter by the temple guard and threatened by the Sadducees (Acts 4:1-23). Later, John and Peter are sent by the other apostles to Samaria to investigate reports that the Samaritans had received the gospel (Acts 8:14). Outside the Johannine writings, John is mentioned only once in the epistles, when the Apostle Paul refers to him, along with James (Jesus's half-brother) and Cephas (Peter), as being "reputed to be pillars [of the Church]" (Galatians 2:9).

John authored four New Testament books: 1 John, 2 John, 3 John, and Revelation. He received the visions recorded in Revelation while exiled on the island of Patmos (Revelation 1:9). According to Church tradition, John spent his later years on Patmos and eventually died there in exile.

The fourth apostle Mark names is Andrew, the brother of Peter. Like his brother, Andrew was a fisherman and became an early follower of Jesus. However, before following Jesus, Andrew was a disciple of John the Baptizer (John 1:35-40). Andrew likely followed the Baptizer for a short time before John was arrested by the religious authorities in Jerusalem (Matthew 4:12). When John the Baptizer identified Jesus as the "Lamb of God," Andrew sought out where Jesus was staying and spent the night with Him. The following morning, Andrew told Peter that he had found the Messiah and brought him to Jesus (John 1:41-42).

In other parts of the Bible, Andrew is noted for bringing the young boy with the loaves and fishes to Jesus (John 6:8) and for bringing some curious Greeks to see Jesus along with Philip (John 12:20-22). After Jesus prophesied that the temple's beautiful stones would be torn down, Andrew, along with Peter, James, and John, asked Jesus to explain what He meant (Mark 13:3). Andrew is last mentioned by name in Acts 1:13, where he is waiting in the upper room in obedience to the risen Lord's command to go to Jerusalem and wait.

Church tradition holds that Andrew was martyred for his faith and executed on an x-shaped cross.

To learn more about crucifixion, see The Bible Says article, “Bearing the Cross: Exploring the Unimaginable Suffering of Crucifixion.”

The fifth apostle Mark mentions is Philip. Philip hailed from Bethsaida, a fishing village on the northeastern shore of Galilee, which was also the hometown of Peter and Andrew (John 1:44). Jesus personally called Philip to follow Him the day after summoning Peter and Andrew (John 1:43). In turn, Philip brought his hesitant brother, Nathanael, to Jesus (John 1:45-51). Philip is mentioned on three other occasions in the Gospels: when he, along with Andrew, brought some Greeks to Jesus (John 12:21-22); when Jesus tested him by asking where they would buy food for the crowd before performing the miracle of feeding them (John 6:5-7); and when he asked Jesus to show the Father to the disciples (John 14:8-9).

Between Jesus's ascension and the arrival of the Holy Spirit at Pentecost, Philip is mentioned as being with the disciples in the upper room (Acts 1:23). Some suggest that Philip the Apostle might also be the evangelist described in Acts 8:25-40, though it seems more plausible that this was another man named Philip, who was one of the seven deacons listed in Acts 6:5. In this account, Philip the Evangelist obeyed an angel of the Lord, traveling along the desert road to Gaza, where he met an Ethiopian eunuch. Philip answered the eunuch's questions, guided him through the scriptures, and led him to faith in Christ. After baptizing the eunuch, Philip was transported to Azotus, where he continued preaching "the gospel to all the cities until he came to Caesarea" (Acts 8:40).

Years later, the Apostle Paul stayed at the home of Philip the Evangelist in Caesarea while traveling to deliver donations to the poor in Jerusalem. Luke noted that this Philip had four unmarried daughters who were prophetesses (Acts 21:8-9).

According to church tradition, Philip the Apostle was martyred for his faith, either through crucifixion or beheading, in Hierapolis, a Roman city in Anatolia (modern-day Turkey, part of the Roman province called "Asia") around 80 A.D.

The sixth apostle Mark names is Bartholomew. This disciple is mentioned by this name exclusively in the four listings of the apostles: Mark 3:16-19, Matthew 10:2-4, Luke 6:14-16, and Acts 1:13. Bartholomew is not identified by this name in John's gospel. Interestingly, in each of the four listings, Bartholomew's name consistently follows Philip, suggesting a close association between the two. The name "Bartholomew" itself means "son of Talmai," indicating it may have been a patronymic rather than a personal name.

It is possible that Bartholomew, "son of Talmai," is the same person as Nathanael, whom Philip approached with the announcement, "We have found Him of whom Moses in the Law and also the prophets wrote—Jesus of Nazareth, the son of Joseph" (John 1:45).

Nathanael's response to this proclamation, and his subsequent introduction to Jesus, are intriguing, and highlight his character:

"Nathanael said to [Philip], 'Can any good thing come out of Nazareth?' Philip said to him, 'Come and see.' Jesus saw Nathanael coming to Him, and said of him, 'Behold, an Israelite indeed, in whom there is no deceit!' Nathanael said to Him, 'How do You know me?' Jesus answered and said to him, 'Before Philip called you, when you were under the fig tree, I saw you.' Nathanael answered Him, 'Rabbi, You are the Son of God; You are the King of Israel.' Jesus answered and said to him, 'Because I said to you that I saw you under the fig tree, do you believe? You will see greater things than these.' And He said to him, 'Truly, truly, I say to you, you will see the heavens opened and the angels of God ascending and descending on the Son of Man.'"
(John 1:46-51)

Church tradition states that Bartholomew was martyred and killed for his faith in Armenia by either crucifixion, decapitation, or being skinned alive.

The seventh apostle named by Mark is Matthew, who came from a profession that made him both uniquely skilled and widely disliked among his fellow Jews. As a Roman tax collector working under Herod Antipas, Matthew’s responsibilities included collecting taxes on goods transported along key trade routes. Based in Capernaum, a bustling hub near the Sea of Galilee, Matthew would have been familiar with the value of goods and adept at maintaining meticulous financial records.

To succeed in this role, Matthew was likely multilingual. He would have been fluent in Aramaic, the common spoken language of the region, as well as Greek, the lingua franca of the Roman Empire, and probably had a working knowledge of Latin, the administrative language of Rome. As a Jew, he also spoke Hebrew, the sacred language of his people.

For more information on this topic, see: “The Four Languages of Jesus’s Judea.”

However, despite his skills, Matthew's occupation as a tax collector would have made him an outcast among his community, seen as a traitor who collaborated with the Roman authorities. The reputation of tax collectors as dishonest and exploitative would have further fueled resentment and mistrust toward him.

Jesus called Matthew to be His disciple and later attended a gathering at Matthew's house (Matthew 9:9-13). In Mark and Luke's Gospels, Matthew is referred to as "Levi" (Luke 5:27; Mark 2:14), and Mark notes he was the son of Alphaeus (Mark 2:14). It is speculated that Matthew might have been related to James, another apostle with a father named Alphaeus (Mark 3:18), though this is not confirmed in scripture. Matthew authored one of the Gospels but is not mentioned again after being listed among the disciples in Acts 1:13. Despite Matthew's controversial role as a tax collector, God looks at the heart rather than outward appearances (1 Samuel 16:7).

Church tradition states that Matthew was martyred and killed for his faith, possibly in Ethiopia.

The eighth apostle Mark lists is Thomas. In Hebrew, the name Thomas means "twin." Apart from the lists of disciples, he is mentioned by name on only three other occasions in scripture, all in the Gospel of John.

The first occasion is when Jesus tells the disciples He will go to Bethany, near Jerusalem, to see Mary and Martha and mourn the death of His friend, Lazarus. Showing both commitment to Jesus and concern for His safety, Thomas says to the others, "Let us also go, so that we may die with Him" (John 11:16). This highlights that Thomas, like the others, was chosen for his willingness to die for the cause.

The second time Thomas is mentioned in scripture is when he expresses doubt about the other disciples' claim that Jesus has risen from the dead. He famously says, "Unless I see in His hands the imprint of the nails, and put my finger into the place of the nails, and put my hand into His side, I will not believe" (John 20:25). The third and final time occurs eight days later when Jesus appears to Thomas, and he confesses, "My Lord and my God!" (John 20:28).

According to Church tradition, Thomas was martyred and killed for his faith while sharing the gospel in India.

The ninth apostle Mark names is James the son of Alphaeus. He is also referred to as "James" (Matthew 27:56) or "James the Less" (Mark 15:40), the son of "Mary the wife of Clopas" (John 19:24), a different Mary than Jesus's mother and Mary Magdalene. Church tradition holds that Clopas was the brother of Jesus's earthly father, Joseph (Eusebius of Caesarea, Church History, 3.11.2). If this is accurate, then this disciple, James, would also be related to Jesus as a cousin by marriage. If so, it seems that Alphaeus, the father of James, and Clopas, the husband of Mary (John 19:24), may be the same person.

He could have been the half-brother of his fellow apostle, Matthew, who is also referred to by Mark as "the son of Alphaeus" (Mark 2:14). While the Bible does not explicitly state this, it presents several pieces of evidence that, when considered together, suggest they might be related.

Church tradition states that James the son of Alphaeus was martyred and killed for his faith.

The tenth apostle Mark names is Thaddaeus. Similar to James, the son of Alphaeus, Thaddaeus is not mentioned by name elsewhere in scripture outside of the four listings of the twelve (Matthew 10:2-4, Luke 6:14-16, and Acts 1:13). In the listings found in Luke and Acts (both written by Luke), Thaddaeus is referred to as "Judas, the son [or brother] of James."

Church tradition holds that Thaddaeus was martyred and killed for his faith in Syria.

The eleventh apostle listed by Mark is Simon the Zealot, also referred to as "the Cananaean" (translated from the Greek "Kananaios"). Mark's account also uses "Cananaean," while Luke describes him as "called the Zealot" (Luke 6:15) and repeats this title in Acts 1:13. The term "Cananaean" is derived from an Aramaic word, "qannā'," which means "jealous" or "zealous." In both contexts, Simon is recognized as the Zealot.

The term Zealot referred to a group of Jews who were passionate about liberating Judea from Roman rule. This group sought to resist Roman occupation and was committed to their cause.

The Zealot movement led the Jewish wars, which began in AD 66 and ended in AD 73. Their base of operations was in Gamala (also called "Gamla"), a fortress town located about five miles from the northern shore of the Sea of Galilee. The Romans stationed a legion on the eastern shore of Galilee, possibly in response to the Zealot presence.

Simon may have been a member of this group, meaning he would have been part of a diverse group of twelve, including a tax collector who worked for the Romans and a Zealot who opposed Roman rule. During the Jewish Wars, the Zealots at Gamala chose to leap from the cliff of their city rather than be captured by the Romans, with an estimated three to four thousand jumping to their deaths. In AD 70, Jerusalem was destroyed, and the Zealots made their last stand at Masada, where about a thousand Zealots chose death over capture by the Romans.

Church tradition holds that Simon the Zealot was martyred for his faith, but the details of his death vary significantly across different legends. Some accounts suggest he was killed in Samaria, others claim he died in Persia, and there are even traditions that say he was executed in Spain or England.

It seems evident that Jesus wanted to harness the zealot spirit, along with its associated ambition, but intended to channel it into a bold promotion of the Gospel of the Kingdom (Matthew 4:17).

The twelfth and final apostle Mark names is Judas Iscariot. Judas Iscariot is the apostle who betrayed Jesus. His name, Judas Iscariot, means "Judah of Kerioth." Kerioth was a town in the southern part of Judea, about 25 miles south of Jerusalem and 10 miles west of the Dead Sea. Judas was notable for being the only disciple from Judea. The Gospel of John suggests that Jesus spent His first year in Judea with little success, and it may be that Judas was the only disciple from that region, ultimately fulfilling Judea's rejection of Jesus by betraying Him.

Judas served as the treasurer for the disciples but embezzled their funds. He begrudged Mary, the sister of Martha and Lazarus, for using expensive perfume to anoint Jesus's feet instead of donating it, which would have allowed him to secretly take from it (John 12:4-6). According to Matthew, this event led Judas to approach Jesus's enemies to negotiate his betrayal. His opportunity arose when he was in Jerusalem for Passover, and he agreed to betray Jesus for thirty pieces of silver (Matthew 26:14-16). Luke adds that Satan entered Judas during this transaction (Luke 22:3). Since Judas was from Judea, he may have used old connections in making this arrangement.

Judas accompanied Jesus and the other disciples to the upper room, where Jesus washed the feet of His betrayer (John 13:5). During the Passover Feast, Jesus revealed that one of His disciples would betray Him and subtly identified Judas before sending him away. The other disciples remained unaware of the situation, assuming Judas was simply going out to run an errand (John 13:21-28).

Judas did not return to Jesus until he arrived with a large, armed crowd sent by the chief priests and elders (Matthew 26:47). He identified Jesus with a kiss. Later, when Jesus was being tried for execution, Judas deeply regretted his actions and attempted to return the thirty pieces of silver. However, the priests rejected it.

In despair, Judas threw the money into the temple sanctuary, fled, and hanged himself (Matthew 27:3-5). Luke adds that "all his intestines gushed out" when he died (Acts 1:18). Matthew 27:4 shows that Judas was filled with remorse, realizing he had "betrayed innocent blood." His subsequent suicide may have been a precursor to the zealots, who a generation later chose to take their own lives rather than surrender. Many believe that internal conflicts among the zealots in Jerusalem played a major role in their eventual defeat.

The twelve apostles were a diverse group, coming from various backgrounds—poor fishermen, wealthy Roman tax collectors, and nationalistic Zealots. With the exception of Judas Iscariot, they were all from the Galilean region. What united them was their ambition for greatness and a zealous, fighting spirit, willing to die for a cause. All but one transitioned from being willing to die for a national cause to being willing to die for God's kingdom, a kingdom that is not of this world (John 18:36).

With Jesus's guidance and redirection, these men, along with others, would go on to establish a movement that would spread across the world, uplifting the oppressed and challenging the morality of exploitation. While Rome would crush the political zealots, it would eventually fall to the spiritual zealots when Emperor Constantine handed over Rome to church leaders in 330 A.D.