Who Was Jesus First Disciple

Who were Jesus’ first disciples?

In what year did Jesus summon the first disciples who would follow him and serve as his special witnesses? When and where did he make his selection? Which ones were brothers, and which ones were not? The apostle John keeps a record of the names of the first five persons who were summoned to follow Jesus. John and Andrew were the first two persons who were invited by Christ to follow him as disciples (John 1:35 – 39). Then came Peter (also known as Simon Peter or Simon Peter, verses 40 – 42), followed by Philip (verses 43 – 44), and last Nathanael (verses 45 – 48).

It is recorded in the book of Matthewthen that James (a son of Zebedee and brother of John) was called (Matthew 4:21 – 22), followed by Matthew’s own summoning (Matthew 4:23 – 24).

According to the Bible, it is unknown in what sequence the last five of the original twelve disciples were called to special service.

At least seven different time periods appear to have occurred during which Jesus appears to have called his closest or first twelve apostles (disciples).

1. After his brother Andrew informed Peter of the Messiah’s arrival, Peter was summoned.
2. Jesus instructs his followers to cast a net.
3. James (son of Zebedee and brother of John) was summoned from his boat on the Sea of Galilee, where he was mending nets at the time.
4. The remaining disciples were summoned at a later point in time.
5. These men were named Peter and Andrew, James and John (the sons of Zebedee), James the son of Alphaeus, Judas brother of James (also known as LeBbaeus or Thaddaeus), and Simon the Cantaanite, among others (Simon the Zealot).
6. Several of the apostles were known to have lived in or around Capernaum at the time of their death.
7. James, John, Matthew, Andrew, Peter, and Philip were the disciples that lived in close proximity to one another.

Three of these lists are contained in the Gospels (Matthew 10:1 – 4, Mark 3:13 – 18, Luke 6:12 – 16), while the fourth list (which does not include Judas Iscariot) is found in the book of Acts (Acts 1:1 – 4). (Acts 1:12 – 13). Articles that are recommended

Calling of the disciples – Wikipedia

The appointing of the disciples is a pivotal event in the life of Jesus as recorded in the New Testament. It occurs on the shores of the Sea of Galilee inMatthew 4:18–22, Mark 3:16–20, and Luke 5:1–11, among other places. The first contact with two of the disciples, which took place a few time earlier in the presence of John the Baptist, is recorded in John 1:35–51. The beginning of Jesus’ ministry and the call of the first disciples are inextricably linked in the Gospel of Mark, in particular, but not exclusively.

Gospel of John

Several of the earliest disciples mentioned in the Gospel of John are also disciples of John the Baptist, with one of them being identified as Andrew, the brother of Apostle Peter: The following day, John returned with two of his followers to the location. The moment he noticed Jesus going by, he exclaimed, “Look, the Lamb of God!” When the two disciples overheard Jesus say this, they immediately followed him. Among those who heard what John had to say and followed Jesus were Andrew, Simon Peter’s brother.

Gospel of Matthew

The call of the first disciples by the Sea of Galilee is recorded in both the Gospel of Matthew and the Gospel of Mark: As Jesus was strolling along the shore of the Sea of Galilee, he came across two brothers, Peter and his younger brother Andrew. They were fishing, so they were tossing a net into the lake to catch some fish. “Come, follow me,” Jesus said, promising to turn his followers into fishermen. They immediately abandoned their nets and followed him. The cry from the Sea of Galilee is again recorded in the Gospel of Luke, but this time it is combined with the first miracle draught of fishes.

The assembling of the disciples in John 1:35–51is consistent with the multiple patterns of discipleship that continue throughout the New Testament, in that individuals who have accepted someone else’s witness to Jesus become witnesses to Jesus in their own right.

See also

• The calling of the first disciples by the Sea of Galilee is recorded in the Gospels of Matthew and Mark: The two brothers, Peter and Andrew, came up to Jesus as he was strolling along the shore of the Sea of Galilee. They were fishing, therefore they were tossing a net into the lake to catch anything. I’ll make you fishers of men if you come and follow me, Jesus promised. Right away, they abandoned their nets and followed him to his destination. The cry from the Sea of Galilee is again recorded in the Gospel of Luke, although this time it is combined with the first miracle draught of fishes (Luke 5:1). This incident occurs after Jesus’ baptism, according to all four Gospel narratives. It is the pattern of discipleship that continues throughout the New Testament that the disciples are gathered in John 1:35–51, in which people who have heard someone else’s testimony become witnesses to Jesus themselves. Following Jesus as a result of the witness of John the Baptist, Philip introduces Nathanael, and the process continues in John 4:4–41, when the Samaritan woman at the well speaks about Jesus to the town’s residents.

References

1. Bulgakov, Sergei (2008),The Lamb of God, p. 263,ISBN0-8028-2779-9
2. Morris, Leon (1992),The Gospel according to Matthew, p. 83,ISBN0-85111-338-9
3. Craddock, Fred B. (1991),Luke, p. 69,ISBN0-8042-3123-0
4. LaVerdiere, Eugene (1999),The beginning of the Gospel

Who was the first disciple of Jesus Christ?

In the life of Jesus Christ, who was the very first disciple?

Jesus of Nazareth:

Throughout the New Testament of the Christian Bible, Jesus Christ serves as a primary figure. His supporters believe that he was born of a virgin and that he was sent by God to die for the sins of mankind, and that those who believe in him would spend eternity with him in heaven with him. Jesus began his three-and-a-half-year ministry at the age of 30 in order to spread the Gospel and inform the world about the Kingdom of God. During that time, Jesus traveled with a group of twelve disciples who were there to support him.

Answer and Explanation:

Peter and Andrew were the first two disciples, according to the Gospels, which are the books of Matthew, Mark, and Luke, who were also the first two apostles.

They were fishermen who had pulled over for a while. See the complete response below for more information.

Learn more about this topic:

Chapter 9/ Lesson 1 of the life and teachings of Jesus of Nazareth includes events and teachings from his life. Jesus of Nazareth was an ancient Jewish teacher who, after his death, was elevated to the position of the primary figure of Christianity. Understand the story of Jesus’ life, learn about his teachings, and discover the significance of his death for the rest of the world.

Explore our homework questions and answers library

Who was the very first apostle of Jesus?

Jesus’s Apostles:

Jesus, according to the Christian Bible, is the son of God, or the Messiah. While He was on Earth, He had twelve initial followers or disciples who were known as the apostles because of their role in spreading the gospel.

Answer and Explanation:

A man named Jesus is considered the son of God per the Christian Bible. While He was on Earth, He had twelve initial followers or disciples who were known as the apostles because of their contributions to the Christian faith.

Learn more about this topic:

fromChapter 5/ Lesson 10: The Bible as a Historical Document People frequently believe that the Bible is either a perfectly historical document or an ahistorical one, but it is actually somewhere in the between of the two extremes. In this course, you will discover more about the historical accuracy of the Bible, as well as the motives that led to its composition and compilation.

Explore our homework questions and answers library

Philip was the first disciple to whom Jesus said the words “Follow me,” and he was the first to respond. Bethsaida was where Philip grew up, which was the same city as Andrew and Peter (see John 1:44). Andrew, on the other hand, had chosen to accompany Jesus the day before, rather than waiting to be summoned. The Bible claims that two of John’s followers had followed Jesus together, and it names one of these as Andrew, according to the text. As a result, Andrew was one of the first two to arrive.

1. Let’s give it a go.
2. Andrew, Simon Peter’s brother, was one of the two who listened in on John’s speech and then followed him.
3. He initially seeks for his own brother Simon and informs him that they have located the Messias, which is, in this case, the Christ, according to the translation.
4. Moreover, when Jesus saw him, he said to him, “Thou art Simon the son of Jona; you shall henceforth be known as Cephas,” which means “stone” in the Greek language.
5. The day after, Jesus would go out towards Galilee, where he would come across Philip, whom he would instruct to “follow me.” (King James Version, John 1:43) Nathanael is the Fifth Disciple of Jesus Christ.
6. Nathanael confronts him and asks, “How do you know who I am?” Jesus responded by saying to him, “It is written, ‘It is written,'” I saw thee before Philip summoned thee, when thou wast under the fig tree, before Philip called thee.
7. Then Jesus turned to the twelve and said, “Will ye also walk away?” (John 6:67, King James Version) The other three gospels tell the story of Matthew’s vocation as a prophet.
8. (Matthew 9:9, King James Version)And as he passed by, he saw Levi the son of Alphaeus sitting at the customs reception desk, and he said to him, “Follow me.” And he rose to his feet and followed him.
9. Aside from Andrew, who had followed Jesus without receiving a call, no other disciples are explicitly mentioned as having been called.
10. And as Jesus walked along the shore of the Sea of Galilee, he noticed two brothers, Simon called Peter and Andrew his brother, casting a net into the water.

And he tells them, “Follow me, and I will make you men who fish for men.” (Matthew 4:18-19, King James Version) And as he continued his journey, he came across another pair of brothers, James the son of Zebedee and John his brother, who were in a ship with Zebedee their father, mending their nets; and he called to them.

Andrew’s following of Jesus would have given John little reason to keep his brother’s identity a secret if it had been James; however, John’s modesty and the fact that John appears to have had personal knowledge of Andrew’s following of Jesus imply that the other disciple was none other than John himself.

The conclusion is that Andrew and John were Jesus’ first disciples, who both followed him together after John the Baptist’s testimony identified Jesus as the Messiah.

Who Was Andrew the Apostle? The Beginner’s Guide

Simon Peter’s younger brother, Andrew, was one of Jesus Christ’s twelve primary followers and was also known as the Apostle Andrew. Andrew was the first apostle to be summoned by Jesus, and he was also the first apostle to assert that Jesus was the Messiah. Andrew is only referenced 12 times in the whole New Testament, despite his apparent significance as an early disciple of Christ. Four of the mentions are merely listings of the 12 apostles, which makes sense given his apparent importance. He makes an appearance early in the gospels, although he only has a little role to play in the story.

As a result of Andrew’s absence from the New Testament and early Christian texts, it’s not surprise that several mythical stories of his ministry have sprung up.

As a starting point, consider the following short facts about the Apostle Andrew.

Facts about Andrew the apostle

The few paragraphs in which Andrew appears allow us to draw numerous conclusions about who he was and what he was like. Here are the fundamentals.

“Manly”

Andrew is known asAndreas in Greek, and his name derives from the root wordanerorandros, which means “man.” The name is derived from the Greek word andreia, which means “courage,” and it is most typically described as “manly.” It strikes me as an odd way to characterize a newborn, to put it mildly. Andrew, despite the fact that his family is Jewish and his brother’s name is Aramaic, has a Greek given name, which is unusual (Simon). Due to the fact that no other name is ever given to Andrew, it is likely that his family was at least exposed to non-Jewish cultural influences.

Simon Peter’s brother

Andre is Andrew in Greek, andre comes from the root word anerorandros, which means “man” in the language. According to most definitions, it is “manly.” The term is derived from the Greek word andreia, which means “courage.” If you ask me, that’s an unusual way to characterize a newborn. Andrew, despite the fact that his family is Jewish and his brother’s name is Aramaic, has a Greek given name, which is interesting (Simon). It seems likely that Andrew’s family was at least receptive to non-Jewish cultures because no other name is ever given to him.

A fisherman

Andrew worked as a fisherman, much like his brother Simon Peter and numerous of the other disciples did. The Gospels of Matthew 4:18–20 and Mark 1:16–20 describe Jesus’ first contact with Andrew as he and his friend Peter are fishing at the edge of the Sea of Galilee. Luke 5:1–11 recounts a similar story, however Andrew is not specifically mentioned as one of the fisherman. There is a note in the book indicating Peter’s partners were James and John (who were also brothers). According to the story in Luke, it appears that Peter had a more important part in the business than Andrew (Luke claims Jesus gets into the boat that belongs to Peter, and the other presumably belongs to James and John).

“Come, follow me, and I will send you out to fish for people,” Jesus promises the fishermen in all three narratives, with slight variations.

“Simon Peter, Thomas (also known as Didymus), Nathanael from Cana in Galilee, the sons of Zebedee, and two other disciples were gathered after the resurrection, according to the Gospel of John, although Andrew is not mentioned:” When Simon Peter informed them that he was going fishing, they responded by saying, ‘We’ll go with you.’ So they went out into the water and onto the boat, but they didn’t catch anything that night.

—John 21:2–3 (NASB) It’s difficult to believe that Andrew wouldn’t have been in attendance.

In contrast, if Andrew is just one of the “two other disciples” mentioned in this passage, it would appear that Andrew was not a very prominent disciple—at least not in John’s recollection—because he was not worthy of being mentioned by his first and last names alone.

A disciple of John the Baptist

The Gospel of John, in contrast to the synoptic gospels (Matthew, Mark, and Luke), provides a distinct narrative of how Jesus identified Andrew as his disciple. Moreover, it is unquestionably Andrew’s most significant event in Scripture. Everybody is told that Jesus is “the Lamb of God, who takes away the sins of the world,” and that he is “God’s Chosen One” (John 1:29) by John the Baptist (John 1:34). ” The following day, John returned to the location with two of his followers. The moment he noticed Jesus going by, he exclaimed, “Look, the Lamb of God!” When the two disciples overheard Jesus say this, they immediately followed him.

1. “Come with me,” he said, and “you will see what I mean.” As a result, they went to see where he was staying and spent the rest of the day with him.
2. at the time of the incident.
3. When Andrew returned home, he immediately went to his brother Simon and informed him that “we have discovered the Messiah” (that is, the Christ).
4. ” —John 1:35–42 (KJV) Several things are revealed in this account: that Andrew was a follower of John the Baptist, that he was the first apostle to identify Jesus as the Messiah (though Peter received all of the glory in Matthew 16), and that he was the one who led Peter to Jesus.

The First Called

Considering that the Gospel of John says that Andrew followed Jesus first, before any of the other apostles (and because the other disciple is not identified), the Byzantine church dubbed Andrew “the Protoklete,” which translates as “the First Called.” That is, without a doubt, his most notable claim to fame.

Missionary

While the New Testament does not mention much of Andrew’s personal ministry work, other stories suggest that he traveled to many places to spread the gospel message. According to Church History, Eusebius of Caesarea believes that Andrew was sent to Scythia by God (an ancient region in central Eurasia). The Amuchlater work went on to say that he preached throughout the areas surrounding the Black Sea. Furthermore, according to an early apocryphal source, he preached in Achaea. Throughout many of these places, Andrew’s work has been supported by church tradition for hundreds of years.

John 1:42 and John 12:21–22, according to R.E.

Andrew in the Bible

Andrew is a character who receives relatively little attention in the New Testament.

Only three verses in the Bible feature him in any meaningful way, aside from those in which he is simply identified as one among the disciples and those that relate when Jesus initially summoned the disciples. (On top of that, they aren’t all that significant.)

Jesus Feeds the 5,000 (John 6)

The feeding of the 5,000 is mentioned in all four gospels. However, only John clearly cites Andrew’s participation in the story. When Jesus looks up and sees a large throng approaching him, he says to Philip, “Where shall we purchase bread for these people to eat?” This is Andrew’s big moment: “When Jesus looked up and saw a large crowd approaching him, he said to Philip, ‘Where shall we buy bread for these people to eat?'” He merely asked this as a test, since he already had a plan in mind for what he was going to do.

Andrew, Simon Peter’s younger brother, raised his voice and said, “Here is a child with five tiny barley loaves and two small fish, but how far will they go in a crowd like this?'” Andrew is the one who locates the lad who has the five loaves and two fishes in his possession.

The Destruction of the Temple and Signs of the End Times (Mark 13)

As he departs the temple in Mark 13, Jesus promises that the temple, like the rest of the world, will be destroyed—”Not one stone here will be left on another; each and every one will be thrown down” (Mark 13:2). A few time later, on the Mount of Olives, the apostles Peter, James, John, and Andrew “privately” ask Jesus to tell them when this would occur, and he responds by launching into a lengthy sermon about end times. One of the most compelling reasons in favor of Andrew being one of the more famous apostles is found in this chapter, which demonstrates that Peter, James, and John witnessed more of Jesus’ ministry than anyone else, and where Andrew is privy to instruction they received in private.

Jesus predicts his death (John 12:20–36)

A group of Greeks who believe in God approach Philip and want to meet Jesus shortly after Jesus arrives in Jerusalem, soon before the Passover holiday. “Now there were some Greeks among those who went up to worship at the festival, so Philip decided to bring them before Andrew and let him decide what to do with them:” Their appeal was brought to Philip, who was originally from Bethsaida in Galilee. “Sir, we would like to see Jesus,” they expressed their desire. After telling Andrew, Philip informed Jesus, who in turn informed Andrew and Philip.

This is yet another little tale that provides us with yet another sight of Andrew, yet it does not appear in any of the other gospels, which is a mystery.

How did Andrew the apostle die?

Andrew is said to have been crucified at the Greek city of Patras about the year 60 AD, according to tradition. Andrew, like his brother Peter, is said to have felt unworthy of dying in the same manner as Jesus, and legend holds that he was chained to a crucifixion rather than nailed to it, and that the cross was hung in an X configuration rather than a T shape. However, the earliest source of this narrative that we can identify today comes from Acts of Andrew, an apocryphal text that also includes numerous supernatural accounts of Andrew’s miracles that are not recorded anywhere else—including a claim that he preached for three days straight while he was hanging on the cross—and it didn’t emerge until decades, if not centuries, after his death.

1. Instead, you have been welcomed as a gift because you have been blessed with heavenly love.” Believers are aware of the immense happiness you have had, as well as the numerous presents you have planned for them.
2. O wonderful Cross, clothed with the grandeur and glory of the Lord’s limbs!.
3. “Hail, O Cross; yea, hail to the highest degree!” However, additional documents show that tradition accepted a similar narrative of Andrew’s death, despite the fact that the early church regarded Acts of Andrew with mistrust.
4. Andrew’s Cross came to be,” says the author.

Acts of Andrew

In the second or third century, an apocryphal document known as Acts of Andrew was written, which purports to describe the ministry of Andrew the apostle, which was centered on the area of Achaea. It was included in a list of erroneous tales of the apostles compiled by Eusebius of Caesarea, which was frequently used by heretics. “No one belonging to the succession of ecclesiastical authors has regarded these passages worthy of consideration in his writings,” he stated, referring to the manuscripts in question.

1. He linked it with traditional teachings while also adding a few more here and there.
2. Andrew and Odysseus are compared in the Anchor Yale Bible Dictionary, while the Acts of Andrew and The Odyssey are compared in the New International Version: “He was formerly a fisherman, he had led Greeks to Jesus, and his mere name rang with the Greek word for courage” (andreia).
3. However, a fictitious etymology eventually spawned the story that Zeus once transfigured ants (Greekmyrmkes) into humans, who preserved their formic characteristics as a result of their transformation.
4. Consequently, the apostle has returned to his heavenly home, which is removed from the turmoil, temptations, and perils of this world.
5. Also included were a journey to the underworld, peril at sea, and Christianized parallels to Penelope and Telemachus, Odysseus’ wife and son.

He is a figure inspired by the Greek hero Odysseus, whose Homeric birthplace was the island of Aegae.” As a result, Eusebius, who had access to virtually everything, was unable to locate any evidence of an early church father even referencing this book, let alone endorsing its description of Andrew’s life and career.

Not just the brother of Simon Peter

‘Acts of Andrew’ is an apocryphal document from the second or third century that purports to describe Andrew the apostle’s mission in Achaea, which was centered in that region at the time. Heretics frequently quoted it, according to Eusebius of Caesarea, who put it in a list of erroneous tales of the apostles. These were manuscripts, he explained, “which no one belonging to the succession of ecclesiastical authors has found worthy of notice in his writings.” As a bishop and historian in the sixth century, Gregory of Tours rewrote Acts of Andrew to make it more readable, arguing that the book’s “overbearing verbosity” was the reason it was believed apocryphal.

1. Acts of Andrew, according to New Testament scholar Dennis MacDonald, was an obvious attempt to “Christianize” Homer’sThe Odyssey.
2. Andreas, like Odysseus, sets sail from Achaea in order to save Matthias from the clutches of the Myridians.
3. In the end, Andrew dies at the edge of the sea, chained to his cross like Odysseus at the mast, after a series of perilous experiences that lead him back to Achaea.
4. As the nearest major Achaean city to Odysseus’ island home of Ithaca, the city of Patras served as the site of his death.
5. The proconsul who ordered Andrew’s crucifixion is Aegeates (“one from Aegae”), a person who was inspired by Odysseus’ enemy, Poseidon, whose Homeric home was the island of Aegae,” according to the Wikipedia entry.

However, Eusebius, who had access to almost everything, was unable to locate any evidence of an early church father even mentioning this book, much less endorsing its version of Andrew’s life and career.

Who Were the 12 Apostles? The Complete Guide

Matthew worked as a tax collector (or publican) at Capernaum, where he collected taxes for Rome from his fellow Jews. The fact that his trade was a symbol of Israel’s Roman occupation would have been enough to make him feel like a political traitor in and of itself. The situation was exacerbated by the fact that tax collectors got their money by falsely claiming that individuals owed Caesar more than they actually did, and then taking the additional money off the top—and there was nothing anybody could do about it.

As a result, when Jesus invited Matthew to accompany him and become one of his disciples, it was a significant thing.

Even though Matthew would have been considered a religious outsider at the time, Jesus welcomed him into the inner circle of what would later become the world’s greatest religion, Christianity.

Matthew in the Bible

Matthew is one of the apostles whose calling is mentioned in the gospels, and he is one of the most important. Each of the three synoptic gospels contains a different version of the same story: “As Jesus continued his journey, he came across a man called Matthew who was seated at the tax collector’s booth. ‘Follow me,’ he said, and Matthew rose to his feet and followed him.” —Matthew 9:9 (New International Version) While walking down the street, he noticed Levi son of Alphaeus seated in the tax collector’s station.

After hearing Jesus’ words to Levi, Levi sprang to his feet and left everything behind to follow him.

Most likely, the name “Levi” refers to the tribe Matthew belonged to, but it’s also plausible that he went by both a Greek and a Hebrew name (Matthew), similar to how Paul was known by both the names Saul and Paul.

Jesus had supper at Matthew’s house immediately after summoning Matthew to join him, and “many tax collectors and sinners arrived and ate with him and his followers,” according to Matthew’s account.

After seeing this, the Pharisees confronted his disciples, asking, “Why does your teacher dine with tax collectors and sinners?” (Why Does Your Teacher Eat With Tax Collectors and Sinners?) When Jesus heard this, he responded, ‘It is the ill who require the services of a doctor, not the healthy.

—Matthew 9:10–13, New International Version As a result, the Pharisees believe that Jesus is associated with the worst of the worst (in their opinion), and they believe that this reflects poorly on him personally.

In part, Jesus’ refusal to eat with tax collectors and sinners stemmed from the fact that he too was a sinner.

By accepting Matthew among his followers, Jesus demonstrated that no one, not even those deemed unredeemable by society, would be denied a place at God’s table of blessing.

Did Matthew write the Gospel of Matthew?

The author of the Gospel of Matthew is unknown, however Matthew the Apostle is widely regarded as the book’s primary author. According to the early church, he composed it, and the attribution “according to Matthew” was probably first inserted around the time of the first century AD. Despite the fact that there are compelling reasons against his authorship, no alternate author has been identified.

“The First Disciples of Jesus”

The next day, John was back in the same place, this time with two of his disciples. “Look, here comes the Lamb of God!” he exclaimed as he passed Jesus on the street. John’s two disciples became aware of his presence and followed Jesus. Then, as Jesus turned around and saw them, he said, “What do you desire?” “Rabbi, can you tell me where you live?” they inquired. The Hebrew term “Rabbi” literally translates as “Teacher.” “Come and see!” Jesus said in response. It was already around four o’clock in the afternoon when they decided to accompany him and see where he lived in the first place.

Andrew, the brother of Simon Peter, was one of the two men who had heard John’s message and had accompanied Jesus on his journey.

Andrew was the one who introduced his brother to Jesus.

The Gospel of John 1:35-42 Version in the Present Tense of the English Language The Holy Bible is the most important book in the world (New York, NY: American Bible Society 1995)

Why is the order of Jesus’ calling His disciples different in some of the gospels?

QuestionAnswer The calling of Jesus’ first disciples is recorded in each of the four gospels; the Synoptic Gospels (Matthew, Mark, and Luke) include lists of the Twelve, whereas John simply refers to them as a group (Matthew 4:18–22; 10:2–4; Mark 1:16–20; 3:16–19; Luke 5:4–11; 6:13–16; John 1:35–51; Mark 1:16–20; 3:16–19; Luke 5: It varies from tale to account how the disciples were summoned and what order their names are included in the various lists of the disciples.

• The first disciples to be called are listed in Matthew 4:18–22 in the following order: Simon Peter and Andrew are two friends who have a lot in common.
• The first disciples are listed in the same sequence as in Mark 1:16–20: Simon and Andrew are two of the most creative people I’ve ever met.
• The first disciples are listed in Luke 5:4–11 as Simon John and Peter James are two of the most talented musicians in the world.
• The names of the characters are Simon PeterPhilipNathanael (also called Bartholomew) The original six disciples were named Peter, Andrew, James, John, Philip, and Bartholomew, and they were all from the city of Jerusalem.
• The initial, introduction encounter between Jesus and Andrew, John, Peter, Philip, and Nathanael is described in detail by John.
• It is important to note that when Jesus urged Peter in the fishing boat to “follow Me,” Peter did not instantly abandon his nets and obey.
• He’d met Jesus before and had spent some time with Him earlier.

Separately, Matthew (also known as Levi) was called at some point after the first six (Matthew 9:9–13; Mark 2:13–17; Luke 5:27–32; Matthew 9:9–13).

Early in His career, Jesus had a large number of people following Him.

Simon, often known as the Zealot, was a Jewish leader during the Middle Ages.

The narratives of the apostles’ calling do not place a strong emphasis on the chronological sequence in which they were called.

Each and every one of them was unworthy of Jesus’ calling.

At least four of the disciples were fishermen, according to tradition.

Matthew worked as a tax collector for the Roman government and would have been seen as a traitor to the Israelites if he had done his job for the Israelites.

Despite the fact that these men came from a variety of different backgrounds and had varying degrees of education, they shared a significant responsibility as the initial twelve followers of Jesus.

As a result of their involvement, they were eyewitnesses to Jesus’ actions on earth as well as His resurrection.

The church was established as a result of their Spirit-enabled testimony and proclamation (Acts 2).

The names of the twelve apostles will be carved on the twelve foundations of the future wall of New Jerusalem, which will be built on top of the existing wall (Revelation 21:14).

Go back to the page with all of the Bible questions. What is the significance of the sequence in which Jesus calls His disciples being varied in different gospels?

Subscribe to the

Get our Question of the Week emailed to your inbox every weekday morning! Got Questions Ministries is a trademark of Got Questions Ministries, Inc., registered in the state of California in the year 2002. All intellectual property rights are retained. Policy Regarding Personal Information The information on this page was last updated on January 4, 2022.

Bible Gateway passage: Matthew 4:18-22 – New International Version

Get our Question of the Week sent to your email every weekday. Get Answers Ministries has copyright protection for the years 2002-2022. All intellectual property rights are protected by law. Policy Regarding Personal Data Collection and Usage On January 4, 2022, this page was last modified.

Bible Gateway Recommends

“I am the Lord’s servant,” says the narrator. “I hope it comes to me as you have stated” (Luke 1:38). Despite the fact that she is arguably the most renowned woman who has ever lived, there is shockingly little information on her in the New Testament. Mary appears only in a few scenes from the Gospels and the first chapter of the book of Acts. Although these Marian texts are not in chronological sequence, they do demonstrate how swiftly devotion to the Virgin Mary evolved over the years when they are organized in a logical manner.

Mary occurs just three times in the book (3:21, 31-35) and is barely mentioned once more (6:1-6).

The amount of attention he is receiving means that he does not even have time to consume his food (3:20).

While they are on their way down to Capernaum, Mark fills in the gaps with stories of how Jesus dealt with scribes from Jerusalem who were unable to comprehend him (“he is possessed by Beelzebul”).

Given that he is trapped inside and surrounded by others, the following message must be delivered: “Your mother and brothers are waiting outside for you.” Because of Jesus’ statement (“Who are my mother and brothers?”), it raises the question of who actually constitutes his family at this time, when the Kingdom of God is being announced.

1. Nonetheless, it is recognized as the fundamental Marian scripture by many non-Catholics, probably as a reaction to the Catholic Church’s exaltation of Mary.
2. The people of Nazareth are taken aback by Jesus’ religious prominence, asking, “Where did he receive all this wisdom?” Isn’t he supposed to be a carpenter?
3. “Are his sisters not present with us?” As an answer to the villagers who had taken offense at the local carpenter turned preacher, Jesus compares himself to a prophet who is not recognized in his own territory, among his own family, or even in his own home, as the prophet Elijah was.
4. In Matthew, Mary is referred to as A fundamental shift in perspective occurs as a result of Matthew’s account of Jesus’ conception and birth, which was absent from Mark’s account.
5. A shocking report reaches him that Mary is pregnant, but before he can take action to dissolve the marriage by divorcing her, an angel appears to him in a dream and prevents him from doing so (Matthew 1:18-25).
6. Despite the fact that Matthew does not mention Mary’s reaction to God’s intervention, the conception serves to set the stage for Matthew’s treatment of Mary throughout the ministry of Jesus.
7. Therefore, when Matthew refers to Mark 3, he completely ignores Mark 3:20-21, in which the family believes Jesus is insane and sets out to bring him back home.

Nonetheless, the family-choice scene described in Mark 3:31-35 is preserved almost entirely in Matthew 12:46-50: Jesus continues to give preference to disciples who are related to him as a result of their obedience to God’s will.

As in Matthew’s infancy narrative, the mother of Jesus is only a minor character; in Luke’s infancy narrative, the virgin of Nazareth (Luke 1:26-27) is the central figure.

Mary receives an appearance from the angel Gabriel (1:30-33) in which he informs her that she is to be the mother of the Davidic Messiah, quoting freely from 2 Samuel 7:12-16.

In Romans 1:3-4, Paul employs similar imagery (the Holy Spirit, power, and divine sonship) to describe the gospel of Jesus as the Son of David and the Son of God.

“Let it be done unto me according to your word,” she says in response to the command.

Following that, the Lucan Mary demonstrates her discipleship in two ways.

Christian disciples, as part of their comprehensive response to the gospel, do more than simply receive and hold on to what God has revealed; they also communicate it to others.

Mary is referred to as “blessed among women,” in the same way that the heroic women deliverers of Israel, Jael and Judith (Judges 5:24; Judith 13:18), were referred to.

Elizabeth recognizes that Mary’s womb is uniquely fruitful and blesses her as the mother of the Lord, recognizing that Mary is the mother of the Lord (Luke 1:41-44).

It is possible that all future generations will refer to Mary as blessed (1:48), and they will do so in fidelity to Elizabeth’s prophetic recognition of her roles as the mother of the Lord and a true disciple of Jesus Christ.

In that hymn, Mary interprets the good news that she has brought to Elizabeth and her sister, Elizabeth.

On the one hand, God’s gift of Jesus gives strength to Israel, exalts the lowly, and provides food for the hungry; on the other hand, it scatters the proud, brings down the powerful, and sends the wealthy away empty-handed.

As a result, the Magnificat has become more popular than any other biblical passage, serving as an emblem of hope and a symbol of God’s concern for the oppressed and downtrodden all over the world.

For Luke, she is the most important character, second only to God.

This language echoes the language of Genesis 37:11, Daniel 4:28 (Greek), and Daniel 7:28, in which a visionary reflects on a mysterious revelation, of which only a portion has been fully comprehended.

The final scene of the Lucan infancy narrative, which takes place when Jesus is 12 years old, demonstrates her difficulty.

In the life of a disciple, the challenge of accepting God’s incomprehensible will in faith is a constant struggle.

The mothers and brothers who come to Jesus in search of him are no longer in opposition to the family that is formed through discipleship.

Mary in John Although this Gospel has no infancy narrative, it has two ministry scenes involving Mary.

At Cana, a scene in which Jesus moves from family life to public ministry, his mother and brothers are attending a wedding (John 2:1-12).

The mother’s implicit request— “They have no wine”—exerts a family claim on Jesus, similar to the mother and brothers coming to look for Jesus in the basic Marcan scene.

Yet the mother of Jesus in John continues with, “Do whatever he tells you,” similar to Mary’s reaction to the angel in Luke 1:38, “Let it be done to me according to your word.

The hour has come (13:1); Jesus is finishing the work the Father has given him to do (19:28-30); gathered around him is a group of followers who have remained loyal to the last.

Jesus is establishing a family of disciples by making the former the mother of that disciple and the latter the son of his own mother.

God granted Mary many privileges, which will be recognized in later theology, but all of them are derivatives of those already found in the sparse New Testament references.

“Mary is held up as an example to the faithful for the way in which in her own particular life she fully and responsibly accepted the word of God and did it,” wrote Pope Paul VI succinctly.

“She is deserving of imitation because she was the first and most perfect of Christ’s disciples,” says the Bible.

Father Raymond E. Brown (d. 1998) was Auburn Distinguished Professor Emeritus of Biblical Studies at Union Theological Seminary, New York.This first appeared in the pages ofSt. Anthony Messenger.

The Lord is my master, and I am a servant of the Lord.” So, as you have stated, may it come to me (Luke 1:38). The New Testament contains very little information about her, despite the fact that she is arguably the most famous woman who ever lived. She may be the most famous woman who ever lived, but she is surprisingly underrepresented in the text. A few Gospel scenes and the first chapter of Acts are the only places where Mary is mentioned by name. Although these Marian passages are not in chronological order, they do demonstrate how quickly devotion to the Virgin Mary developed over the centuries when they are presented in this manner.

• Mark’s Gospel is generally regarded as the earliest of the four Gospel accounts of Jesus’ ministry.
• (6:1-6).
• The amount of attention he is receiving prevents him from getting any food (3:20).
• Jesus’ dealings with scribes from Jerusalem, who also failed to comprehend him (“he is possessed by Beelzebul”), fills in the gaps left by their journey down to Capernaum, according to Mark.
• “Your mother and brothers are outside asking for you,” someone must tell him because he is trapped inside a building surrounded by people.
• As his biological family gathers outside, Jesus turns to face those inside and declares, “Here are my mother and my brothers.” Every person who carries out God’s will is my brother and sister, as well as my mother.
• (See also: Many non-Catholics, perhaps in reaction to Catholics’ elevation of Mary to a higher status, consider it the fundamental Marian text.

Astonished by Jesus’ religious prominence, the people of Nazareth wonder: “Where did this fellow get all this wisdom?” Not a carpenter, isn’t he?

He’s the son of Mary and the brother of James and Joses, and the nephew of Judas and Simon, right?

Another jarring passage that leads to a positive appreciation of Mary, thank goodness!

Matthew’s account of Jesus’ conception and birth, which was absent from Mark’s account, causes an important shift in perspective.

The news that Mary is pregnant reaches him as a shock, but before he can take action to end the marriage by divorcing her, an angel appears to him in a dream (Matthew 1:18-25).

Despite the fact that Matthew does not mention Mary’s reaction to God’s intervention, the conception serves to set the stage for Matthew’s treatment of Mary throughout the ministry of Christ.

Thus, when Matthew refers to Mark 3, he entirely ignores Mark 3:20-21, in which the family believes Jesus is insane and sets out to bring him back home with them.

Nonetheless, the family-choice sequence described in Mark 3:31-35 is preserved almost whole in Matthew 12:46-50: ” When it comes to disciples who are linked to him by fulfilling God’s will, Jesus still gives precedence to them.

Whereas the mother of Jesus had only a minor role in the Matthean infancy narrative, the virgin of Nazareth (Luke 1:26-27) is the central character in the Lucan infancy tale.

Mary receives an apparition from the angel Gabriel (1:30-33) in which he informs her that she is going to be the mother of the Davidic Messiah, citing freely from 2 Samuel 7:12-16.

When Paul describes the message of Jesus as Son of David and Son of God in Romans 1:3-4, he used comparable imagery (Holy Spirit, strength, divine sonship) to make the connection between them.

“Let everything be done unto me according to your word,” she says in response to the challenge.

In the next section, the Lucan Mary demonstrates her discipleship in two different ways: In order to deliver the good news with her relative Elizabeth, she must first go quickly.

Elizabeth, who is under the influence of John the Baptist while still in her pregnancy, is moved to prophesy in honor of Mary as a result of Mary’s appearance.

Israel’s wombs would be blessed with fruitfulness, according to Moses, provided they listened to God’s word and obeyed the commandments of the law (Deuteronomy 28:1,4).

However, Mary’s response to God’s message at the Annunciation has an additional depth beyond what Moses had in mind—a gospel dimension that Elizabeth understands when she thanks Mary a second time in 1:45 for her faith in God (and thus having met the criterion of discipleship).

Secondly, by thanking God in the Magnificat, Mary demonstrates the entire extent of her discipleship (1:46-55).

However, Mary interprets the identity of Jesus, namely, that he is the Messiah and the Son of God, into the significance of his advent.

Mary is looking forward to the gospel of her son, who, although being declared by God as Divine Son (3:22), proclaimed himself in words of benefits for the poor, the hungry, and the mournful, and woes for the affluent, the satiated, and the revelers.

According to Matthew (2:11–14, 21), Mary is only mentioned as a passive object of care in the events immediately after the birth of Jesus.

While others are awestruck by the wonderful news of the birth of the Messiah and Lord, Mary meticulously preserves all of these events, interpreting them in her heart as she does so (Luke 2:19).

However, despite what has been shown to her, the course of Jesus’ life will be one of difficulty and decision, as Simeon predicts symbolically in Luke 2:34-35 in terms of a sword going through Mary’s soul.

Neither she nor Joseph can comprehend his behavior in the Temple or his statement that he must be attending to his Father’s affairs (2:49-50).

This continual challenge was handled by Mary, as seen by the Lucan reworking of the fundamental ministry scene we witnessed for the first time in the Gospel of Mark.

The finest instances of people who hear God’s message and act on it are found in Luke 8:19-21, the group that is analogous to the parabolic seed planted in excellent soil stated a few lines earlier (8:15), namely, those “who, hearing the word, hold it fast” (Luke 8:19).

Mary’s role in the Gospel of John Despite the fact that this Gospel does not have an infancy narrative, it does contain two ministry episodes featuring Mary.

While in Cana, which represents Jesus’ transition from home life to public ministry, his mother and brothers are invited to a wedding ceremony (John 2:1-12).

It is akin to the Lucan Jesus’ response to his mother’s complaint about his conduct when he was 12: “Did you not know that I must be about my Father’s business?” The rejection of that assertion in the form of “My hour has not yet arrived.” When it comes to Jesus’ earthly family, both responses place emphasis on the function that was entrusted to him by the heavenly Father who sent him.

In the book of Revelation, the hour has arrived (13:1), and Jesus is accomplishing the job that the Father has given him to complete (19:28-30), with a number of disciples who have remained faithful to the very end (13:1).

With this act, Jesus establishes a family of disciples, with the former becoming that disciple’s mother and the latter becoming his mother’s son.

” If in Mark and Matthew there was a contrast between two families, one based on nature and the other based on discipleship, in John (as in Luke) the natural mother is brought into the family of discipleship in a preeminent way, because she is now the mother of the most perfect disciple, who becomes Jesus’ brother, and thus into the family of discipleship.

Given the fact that she was the mother of God’s only begotten Son, the Messiah, she surpassed all expectations when it came to meeting the prerequisites of discipleship.

The fact that she was the earliest and most flawless of Christ’s disciples makes her deserving of imitation.”

Who was St. Peter?

Simon, formerly known as St. Peter the Apostle, was a disciple of Jesus Christ who died in Rome in the year 64CE. He is revered in the early Christian church as the leader of the 12disciples and is considered by the Roman Catholic Church as the first in an uninterrupted series of popes. At the beginning of Jesus’ career, Peter, a Jewish fisherman, was called to be a follower of Jesus. During his time with Jesus, he was given the name Cephas (from Aramaic Kepa; hence Peter, from Petros, a Greek translation of Kepa).

The man and his position among the disciples

The New Testament contains the only reliable sources of knowledge on Peter’s life, which include the four Gospels, Acts, the letters of Paul, and the two letters that bear the name of Peter, among other things. He was most likely known by his Hebrew given name, Simeon, or by the Greek variant of that given name, Simon, when he was younger. The former is mentioned just twice in the New Testament, but the latter is mentioned 49 times. The Gospel of John 21:15 states that he was addressed as “Simon, son of John” at serious occasions.

• Despite the fact that Paul has a strong preference (8 times out of 10) for the Greek transliteration Kphas (Latinized as Cephas) of the Aramaic name or title Kepa, which means “Rock,” the Greek translation Petros appears about 150 times throughout the Gospels and Acts of the Apostles.
• His family originally came from Bethsaida in Galilee (John 1:44), but during the time of Jesus’ ministry, Peter lived in Capernaum, at the northwest end of the Sea of Galilee, where he and his brotherSt.
• JamesandSt.
• Many things about Peter may be gleaned from the New Testament, either openly from the words made by and about Peter, or indirectly through his actions and reactions, which are revealed in a number of situations in which Peter plays a key role.
• For example, he first ate with the Gentiles but afterwards refused to do so (Letter to the Galatians, 2:11–14).
• Occasionally, he is represented as reckless and hasty (Luke 22:33, for example), or as impatient and capable of tremendous rage (Luke 22:34, for example) (John 18:10).
• The New Testament claims that Peter was uneducated in the sense of having had no training in the Mosaic Law (Acts 4:13), and it is dubious that he was conversant in the Greek language.
• Even though all of the Gospels agree that Peter was invited to follow Jesus at the beginning of his career, the details of when and where the event occurred are described differently in each Gospel.
• In Matthew (4:18–22) and Mark (Gospel According to Mark1:16–20), the call of the four men is mentioned.
• It is stated in the Gospel of John (1:28) that the call took place inJudaea, and that Andrew—who had previously been a follower ofSt.
• The Synoptic Gospels (Matthew, Mark, and Luke) are most likely right in saying that the summons to Peter was extended in Galilee when Jesus first began his activity in that region, as recorded in the New Testament.

According to John, this passage is perhaps more theologically motivated than historically motivated; the author of John wishes to emphasize that Peter recognized Jesus’ messiahship from the beginning and that Jesus had recognized Simon as the “rock” from their very first meeting, as he has done elsewhere.

1. For example, in one instance, Matthew and Luke indicate that Peter was the one who questioned Jesus about a parable, while Mark refers these statements to the entire group of disciples who were there (Matthew 15:15; Luke 8:45; and Mark 7:17).
2. When the disciples are addressed in the Bible, Peter is almost always the first to be mentioned (Matthew 10:2–4, Mark 3:16–19, Luke 6:14–16, Acts 1:13; see only Galatians 2:9 for examples).
3. Those who were not direct disciples of Jesus respected Peter’s authority as well, as was the case when the collectors of the temple tax contacted him for information about the tax (Matthew 17:24).
4. Taking the position of both an individual and as a spokesman of the Twelve Apostles, he made a plea for personal preference in the kingdom of Heaven as a recompense for his faithful service on the earth (Matthew 19:27, 28).
5. Even though the three disciples closest to Jesus (known as the “pillars”—Peter, James, and John) are mentioned in a single occurrence, it is typically Peter who is the only one who is specifically mentioned in that episode.
6. As recorded in Matthew 8:14, it was Peter’s home in Capernaum where Jesus went to cure his mother-in-law, and it was Peter’s boat that Jesus used when he gave instructions to the throng (Matthew 8:15).

In the proclamation of Christ as the Son of God (Matthew 16:15–18; Mark 8:29–30; Luke 9:20), it was Peter who exhibited remarkable insight and demonstrated his depth of faith, and it was Peter who rebuked, and in turn was rebuked by, Jesus when the Master predicted that he would suffer and die (Matthew 16:15–18; Mark 8:29; Luke 9:20).

The apostle Peter, in his denial of his Lord (Matthew 26:69–75; Mark 14:66–72; Luke 22:54–61), demonstrated the temporary frailty of even the strongest.

Last but not least, Peter, who had survived his denial, is given the honor of becoming the first of the Apostles to meet Jesus following the Resurrection (Luke 24:34).

John the Apostle, the “Beloved Disciple,” who challenges Peter’s position.

The Gospel is a collection of stories about Jesus Christ.

Because Peter is stressed in John, and he is given the responsibility of “tend my sheep” and “feed my lambs” (John 21:15, 16), at the same time that the function of all the disciples is deemphasized, this demonstrates the importance of Peter in the early church.

It is possible that one of the reasons of stressing Peter in chapter 21 is an attempt to return the disciple who denied his Lord to the place he held in the Synoptic Gospels before his death.