Exegetical and Hermeneutical Commentary of Mark 3:17
And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
17. ii. James the son of Zebedee and Salome (Mat 27:56; Mar 15:40), a native of Bethsaida, commonly known as James “the Great,” the first of the Apostolic body to suffer martyrdom, and the only one of the Twelve whose death is actually recorded in the New Testament.
iii. John ] the brother of James, who never in his Gospel calls himself by this name, but sometimes “ the disciple whom Jesus loved ” (Joh 13:23; Joh 19:26), sometimes “ the other disciple ” (Joh 18:15; Joh 20:2-3). To him our Lord committed the care of His earthly mother. These brothers were surnamed by our Lord, according to St Mark, Boanerges, i. e. “ sons of thunder,” in allusion we may believe to the fiery intrepid zeal which marked their character. Of this feature we have traces in Luk 9:54; Mar 9:38; Mar 10:37.
Fuente: The Cambridge Bible for Schools and Colleges
Mar 3:17
And He surnamed them Boanerges, which is, The sons of thunder.
The soils of thunder
In what sense this name was applicable to the character or teaching of these two brethren is not certain, particularly in the case of St. John, the apostle of gentleness and love. Perhaps, however, if we had heard him preach, we should have discerned in a moment the fitness of the name. If he wrote as he wrote in his epistle, there would be much to vindicate the title, for he wrote such terrible words as, who is a liar, but he that denieth that Jesus is the Christ? He that committeth sin is of the devil. Whosoever hateth his brother is a murderer, and ye know that no murderer hath eternal life abiding in him. And respecting a certain troubler of the Church he writes, If I come, I will remember his deeds which he doeth. We must remember, too, that this epistle was written in his old age, when years had toned down his decisiveness and vehemence. Respecting the preaching of the other brother we know nothing except this, that when Herod would gratify the Jewish hatred of the gospel, he singled out James as his first victim, which he would hardly have done unless this apostle also had been foremost in aggressive energy of speech. (M. F. Sadler.)
Gentleness and energy of Christianity
I. We will consider some things in Christianity that are adapted to give gentleness to the character.
1. The view which it gives a person of himself. This, you know, is anything but flattering. Christian humility certainly tends to promote gentleness.
2. I mention next the view Christianity gives of God and of eternity. Not only is a person who has felt the powers of the world to come apt to feel that the paltry interests of time are not worth contending for, but habitual contemplation of eternal realities, and of Him who inhabiteth eternity, will so awe and elevate the spirit, that it will have the utmost disrelish for contention. Would it not be strange if two persons should quarrel while gazing together at the cataract of Niagara, listening to its solemn roar, and feeling its solemn tremor? Is it possible to retain anger when you stand at a window, watching the coming up of a storm; or at the foot of cliffs, that lift themselves ruggedly up to the sky; or on the shore of the ocean, stretching away beyond the utmost reach of vision, endlessly rolling in its waves, and ceaselessly lifting up its voice! Christianity, studied, believed, embraced, experienced, causes the soul to dwell habitually in the presence of sublimer objects than these, and under the influence of nobler contemplations.
3. The character of Christ, as it is delineated in the Scriptures, and as the Christian contemplates it, is calculated to promote gentleness. He is exhibited as the Lamb of God,-not only a spotless victim, fit for the sacrifice, but dumb and unresisting when led to slaughter.
II. Some things in Christianity that are adapted to give energy to the character.
1. Look at the objects of effort which if presents-all that is involved in ones own eternal salvation, and all that tends to the well-being of mankind and the glory of God.
2. Look at the motives to effort which Christianity supplies.
3. Consider the examples which Christianity exhibits. I hope you see that the energy which Christianity inspires does not mar the gentleness which is so beautiful an ornament of character; and that the gentleness which Christianity cultivates does not soften and enervate the soul. The two elements do most harmoniously blend, balancing and tempering, not at all hindering each other. In all our efforts at self-culture, let us seek for the attainment of both these elements in scriptural proportions and in scriptural combination. (H. A. Nelson, D. D.)
Thunder in preaching
If we thunder in our preaching we must lighten in our lives. (Anon.)
Zeal blended with discretion
Barnabas and Boanerges, the sons of consolation and of thunder make a good mixture. The good Samaritan pours in wine to search the wounds and oil to supple them. Discretion must hold zeal by the heel. These two must be as the lions that supported Solomons throne. He that hath them may be a Moses for his meekness and a Phinehas for his fervour. (Trapp.)
Be true to a good name
Names were given that they might be stirred up to verify the meaning and signification of them. Wherefore let every Obadiah strive to be a servant of God; each Nathanael to be a gift of God; Onesimus, to be profitable; every Roger, quiet and peaceable; Robert, famous for counsel; and William, a help and defence to many that they may be incited to imitate the virtues of those worthy persons who formerly have been owners and bearers of them. Let all Abrahams be faithful; Isaacs, quiet; Jacobs, painful (painstaking); Josephs, chaste; every Louis, pious; Edward, confessor of the new faith; William, conqueror over his own corruptions. Let them also carefully avoid those sins for which the bearers of the names stand branded to posterity. Let every Jonah beware of frowardness; Thomas, of distrustfulness; Martha, of worldliness; Mary, of wantonness; etc., etc.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. Sons of thunder] A Hebraism for thunderers; probably so named because of their zeal and power in preaching the Gospel.
The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. beney raam, which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerome, on Dan. 1:, gives (which he writes Benereem, softening the sound of the ain) as the more likely reading, and Luther, supposing our Lord spoke in Hebrew, gives the proper Hebrew term above mentioned, which he writes Bnehargem. Some think that the reason why our Lord gave this appellative to the sons of Zebedee was, their desire to bring fire down from heaven, i.e. a storm of thunder and lightning, to overturn and consume a certain Samaritan village, the inhabitants of which would not receive their Master. See the account in Lu 9:53-54. It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbins. See several instances in Schoettgen.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And James the son of Zebedee, and John the brother of James,…. These are mentioned next, as being first called after Peter and Andrew:
and he surnamed them Boanerges, which is, the sons of thunder: either because of their loud and sonorous voice; or their warm zeal for Christ, and fervency in their ministry: or for their courage in opposing the enemies of Christ, and the power that went along with their words; which either put to confusion and silence, or issued in conviction and conversion. The Syriac version reads, “Benai Regesh”, and the Persic, “Beni Reg’sch”. The Jews, as our learned countryman Mr. Broughton has observed w, sometimes pronounce “Scheva” by on, as Noabyim”, for “Nebyim”; so here, “Boanerges” for Benereges”, or “Benerges”. There is a city which was in the tribe of Dan, mentioned in Jos 19:45, which is called “Bene-berak, the sons of lightning”; and is spoken of in the Jewish x writings, as a place where several of the Rabbins met, and conversed together: the reason of this name may be inquired after.
w Broughton’s Requ. of Consent, in his Works, p. 620. x Haggada Shel Pesach. p. 6. Ed. Rittangel. & in Seder Tephillot, Ed. Basil, fol. 243. 1. Juchasin, fol. 36. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Boanerges, which is Sons of thunder ( ). This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in Lu 9:34 when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means
sons of tumult, sons of thunder in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (verse 19). Andrew, (from , a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John’s Gospel (Joh 21:2). He probably had both names. Matthew is a Hebrew name meaning gift of God (). Thomas is Hebrew and means Twin (Didymus, Joh 11:16). There are two uses of the name of James (, Jacob). Thaddeus is another name for Lebbaeus.
Fuente: Robertson’s Word Pictures in the New Testament
Although Mark mentions that the apostles were sent out in pairs (vi. 7), he does not classify them here in pairs. But he alone throws Peter and James and John, the three who shared the Lord ‘s particular intimacy, into one group. Matthew and Luke both introduce Andrew between Peter and James.
He surnamed them Boanerges [ ] . Lit., he put upon them the name. Some uncertainty attaches to both the origin and the application of the name. Most of the best texts read ojnomata, names, instead of name. This would indicate that each of the two was surnamed a “son of thunder.” Some, however, have claimed that it was a dual name given to them as a pair, as the name Dioscuri was given to Castor and Pollux. The reason of its bestowal we do not know. It seems to have been intended as a title of honor, though not perpetuated like the surname Peter, this being the only instance of its occurrence; possibly because the inconvenience of a common surname, which would not have sufficiently designated which of them was intended, may have hindered it from ever growing into an appellation. It is justified by the impetuosity and zeal which characterized both the brothers, which prompted them to suggest the calling of fire from heaven to consume the inhospitable Samaritan village (Luk 9:54); which marked James as the victim of an early martyrdom (Act 12:2); and which sounds in the thunders of John’s Revelation. The Greek Church calls John Brontofwnov, the thunder – voiced. The phrase, sons of, is a familiar Hebrew idiom, ill which the distinguishing characteristic of the individual or thing named is regarded as his parent. Thus sparks are sons of fire (Job 5:7); threshed corn is son of the floor (Isa 21:10). Compare son of perdition (Joh 17:12); sons of disobedience (Eph 2:2; Eph 5:6).
Fuente: Vincent’s Word Studies in the New Testament
1) “And James the son of Zebedee, and John the brother of James;” (kai lakobon ton tou Zebedaiou kai loannen ton adelphon tou lakobou) “And James, who was the son of Zebedee, and John who was his brother,” Mat 10:2.
2) “And He surnamed them Boanerges,” (kai epekethen autois onoma boanerges) “And He gave to them (James and John of Zebedee) the surname Boanerges,” a Syrian term meaning “sons of thunder.” These two brethren, with Peter, are referred to as inner circle disciples of our Lord.
3) “Which is, The sons of thunder (ho estin huioi brontes) “Which means sons of thunder,” or tumult. It is mentioned by Mark only. The name apparently reflected a tribute to the eloquence of the two apostles, but no further explanation is given, though some suggested the term was given to them because of their vehement and zealous dispositions, as reflected, Luk 9:54; Mar 9:38; Mar 10:37-38; 2Jn 1:10-11, where it is related that they requested special positions of high order beside Jesus, on this right and left in His coming Kingdom Glory.
Fuente: Garner-Howes Baptist Commentary
(17) Boanerges.The word is an Aramaic compound (Bn-regesh = sons of thunder). We may see in the name thus given a witness to the fiery zeal of the sons of Zebedee, seen, e.g., in their wish to call down fire from heaven on the Samaritans (Luk. 9:54), and Johns desire to stop the work of one who cast out devils (Luk. 9:49), or the prayer of the two brothers that they might sit on their Lords right hand and on His left in His kingdom (Mat. 20:21). It was, we may well believe, that burning zeal that made James the proto-martyr of the Apostolic company (Act. 12:2). We can scarcely fail to trace in the multiplied thunderings and voices of the Apocalypse (Rev. 4:5; Rev. 6:1; Rev. 8:5), and in the tradition of Johns indignant shrinking from contact with the heretic Cerinthus. that which was in harmony with the spiritual being of the Seer, and with the name which his Lord had thus given him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And James the son of Zebedee, and John the brother of James, and to them he gave another name, Boanerges, which is, Sons of Thunder.’
Along with Peter, James and John formed the inner three (see above). They have already been introduced to us previously, along with Peter’s brother Andrew (Mar 1:16-20). It is likely that Jesus gave new names to all His disciples but the other new names tend to be ignored here, probably because they were not so prominent later on.
‘Boanerges’, which Mark interprets as ‘sons of thunder’ is a transliteration from the Aramaic or Hebrew as evident from ‘Boan(e)’, presumably a corruption of Bene for ‘sons’, possibly to render the pronunciation of a dialect. Some have seen the ‘rges’ as ‘regesh’ meaning ‘to rage, make a noise’ (the related Arabic word is used for thunder). Another suggestion is the Aramaic ‘regaz’ which signifies children of ‘anger’. A third alternative is ‘rogez’ – ‘agitation, excitement’, but used picturesquely for thunder in Job 37:2.
But as names given usually seem to have pointed at good characteristics ‘sons of thunder’ may mean thundering against sin, and if ‘anger’ then as anger against sin (Mar 9:38; Luk 9:54). This would explain why both are given the name. However, the fact that John finished up as the Apostle of love does not prevent him from having been a bit of a firebrand in his day, thus possibly earning from Jesus the gentle, good-humoured, good-natured reference to him as a ‘son of thunder’.
Fuente: Commentary Series on the Bible by Peter Pett
17 And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
Ver. 17. Boanerges ] Syr. Benai regeschi, filii fragoris. Nazianzen saith they were so called, , for the volume of their voice. Farellus was famous for his loud speaking, when the envious monks rang the bells to drown his voice as he was preaching at Metis, ille contra ad ravim usque vocem intendit, nec vinci se a strepitu ullo passus est. (Melch. Adam.) But there may be a great deal of force in a low language. Basil was said to thunder in his preaching, lighten in his life. Jerome was called Fulmen Ecclesiasticum, thunder of the chucrh, Athanasius Magnes et Adamas, A loadstone for his sweetness, and an adamant for his stoutness. The apostles had fiery tongues, but yet cloven. Barnabas and Boanerges “the son of consolation and of thunder,” make a good mixture. The good Samaritan pours in wine to search the sores and oil to supple them. Discretion must hold zeal by the heel, as Jacob did his brother; these two must be as the two lions that supported Solomon’s throne. He that hath them, may be a Moses for his meekness and a Phineas for his fervour. It was a good caution that Oecolampadius gave Farellus, Evangelizatum, non maledictum missus, et laudo zelum, modo non desideretur mansuetudo. Thou art sent, not to rail, but to reveal holy trust in meekness of wisdom.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17. ] = , Sheva being expressed by in Aramaic (Meyer, from Lightf.), perhaps on account of their vehement and zealous disposition , of which we see marks Luk 9:54 ; Mar 9:38 ; Mar 10:37 ; see also 2Jn 1:10 ; but this is uncertain.
, since both bore the name, and the Hebrew word is plural.
There is an interesting notice of the catalogues of the Apostles, and the questions arising out of them, in the Lectures of Bleek on the three Gospels, published since his death by Holzmann, Leipzig, 1862.
Fuente: Henry Alford’s Greek Testament
Mar 3:17 . = as pronounced by Galileans; in Syrian = sons of thunder ; of tumult , in Hebrew. Fact mentioned by Mk. only. Why the name was given not known. It does not seem to have stuck to the two disciples, therefore neglected by the other evangelists. It may have been an innocent pleasantry in a society of free, unrestrained fellowship, hitting off some peculiarity of the brothers. Mk. gives us here a momentary glimpse into the inner life of the Jesus-circle Peter, whose new name did live, doubtless the voucher. The traditional interpretation makes the epithet a tribute to the eloquence of the two disciples ( . Victor Ant.).
Fuente: The Expositors Greek Testament by Robertson
Zebedee. See note on Mar 1:19.
Boanerges. Occ, only in Mark. Aramaic. See App-94.,
sons of. Apure Hebraism, used with reference to origin, destination, or characteristic. Sparks are “sons of fire” (Job 5:7); threshed corn is “a son of the floor” (Isa 21:10); Judas “a son of perdition” (Joh 17:12); sinners’ natural condition “sons of disobedience” (Eph 2:2; Eph 5:6).
thunder. The name is Aramaic (App-94.), allied to Hebrew In Hebrew “thunder” is kol = voice: i.e. the voice of God (Exo 9:23, Psa 29:3. Jer 10:13).
Fuente: Companion Bible Notes, Appendices and Graphics
17.] = ,-Sheva being expressed by in Aramaic (Meyer, from Lightf.),-perhaps on account of their vehement and zealous disposition, of which we see marks Luk 9:54; Mar 9:38; Mar 10:37; see also 2Jn 1:10; but this is uncertain.
, since both bore the name, and the Hebrew word is plural.
There is an interesting notice of the catalogues of the Apostles, and the questions arising out of them, in the Lectures of Bleek on the three Gospels, published since his death by Holzmann, Leipzig, 1862.
Fuente: The Greek Testament
Mar 3:17. , James) He calls to Him.-, names) The plural intimates that this name applied even to each of the two separately [Vers. Germ. maintains, on the contrary, that it was only conjointly they seem to have been honoured with this surname. This is the only passage in which the surname of James and John is mentioned, whereas that of Peter occurs frequently].-, Boanerges) Without doubt Christ by this name alludes ( ) to the two Scribes, who, in the Sanhedrim, were wont to sit, one on the right hand, the other on the left of the high priest, of whom the former used to collect the votes of acquittal, the latter those of condemnation, and Christ applies this judicial custom of the Sanhedrim to His spiritual kingdom; Mellant, Sac., p. 36, 37. The etymology of the surname is somewhat differently traced out by Hiller; Onom., p. 117, 699.- , sons of thunder) A magnificent appellation. Thunder in Scripture is something both terrible and Joyous. So also the Gospel strikes terror into the world, and brings joy and gain to the godly. John in his mildness has, notwithstanding the hidden force of thunder, especially in his testimony as to the Godhead of Jesus Christ; comp. Joh 12:29; Joh 12:28; and in the Revelation he has written out the account of very many thunders; and he himself heard utterances of thunders, which he was forbidden to write out; Rev 10:3-4. Hiller, in the passage quoted from him, says, The thunder-bolt (lightning) is the son of thunder, inasmuch as it accompanies the crashing sound which proceeds from the rent clouds.
Fuente: Gnomon of the New Testament
James
(See Scofield “Mat 4:21”)
Fuente: Scofield Reference Bible Notes
James: Mar 1:19, Mar 1:20, Mar 5:37, Mar 9:2, Mar 10:35, Mar 14:33, Joh 21:2, Joh 21:20-25, Act 12:1
he surnamed: Isa 58:1, Jer 23:29, Heb 4:12, Rev 10:11
Reciprocal: Job 39:19 – thunder Mic 3:8 – I am Mat 4:21 – other Mat 10:2 – James Act 4:36 – The son
Fuente: The Treasury of Scripture Knowledge
BOANERGES
And James the son of Zebedee, and John the brother of James; and He surnamed them Boanerges, which is, The son of thunder.
Mar 3:17
St. James and John were together in desiring to rival the fiery and avenging miracle of Elijah, and to partake of the profound baptism and bitter cup of Christ.
I. The two brothers.It is remarkable that St. James, he whom Christ bade to share His distinctive title with another, should not once be named as having acted or spoken by himself. With a fire like that of St. Peter, but no such power of initiative and of chieftainship, how natural it is that his appointed task was martyrdom! Is it objected that his brother also, the great Apostle John, received only a share in that divided title? But the family trait is quite as palpable in him. The deeds of John were seldom wrought upon his own responsibility; never, if we except the bringing of St. Peter into the palace of the high priest. He is a keen observer and a deep thinker, but he cannot, like his Master, combine the quality of leader with those of student and sage.
II. John a follower, not a leader.In company with St. Andrew he found the Messiah. St. James led him for a time. It was in obedience to a sign from St. Peter that he asked who was the traitor. With St. Peter, when Jesus was arrested, he followed afar off. It is very characteristic that he shrank from entering the sepulchre until St. Peter, coming up behind, went in first, although it was John who thereupon saw and believed. With like discernment he was the first to recognise Jesus beside the lake. St. Peter, when Jesus drew him aside, turned and saw the disciple whom Jesus loved following, with the same gentle, silent, and sociable affection, which had so recently found him with the saddest and tenderest of all companions underneath the Cross.
III. John and St. Peter.John was again with St. Peter at the Beautiful Gate; and although it was not he who healed the cripple, yet his co-operation is implied in the words, Peter fastened his eyes on him, with John. And when the council would fain have silenced them, the boldness which spoke in St. Peters reply was the boldness of Peter and John. Could any series of events justify more perfectly a title which implied much zeal, yet zeal that did not demand a specific unshared epithet? Add to this the keenness and deliberation which so much of his story exhibits, which at the beginning rendered no hasty homage, but followed Jesus to examine and to learn, which saw the meaning of the orderly arrangement of the grave clothes in the empty tomb, which was the first to recognise the Lord upon the beachand we have the very qualities required to supplement those of St. Peter without being discordant or uncongenial. And therefore it is with St. Peter, even more than with his brother, that we have seen John associated.
Bishop G. A. Chadwick.
Fuente: Church Pulpit Commentary
And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
[Boanerges.] I. See what Beza saith here. To which our very learned Hugh Broughton, a man very well exercised in these studies, replies: “The Jews to this very day pronounce Scheva by oa; as Noabhyim for Nebhyim. So Boanerges. When Theodore Beza will have it written Benerges; the very Jews themselves will defend our gospel.”
Certainly, it is somewhat hard and bold to accuse the Scripture of St. Mark as corrupt for this manner of pronunciation, when, among the Jews, the pronouncing of some letters, vowels, and words was so different and indifferent, that they pronounced one way in Galilee, another way in Samaria, and another way in Judea. “And I remember (saith the famous Ludovicus de Dieu), that I heard the excellent Erpenius say, that he had it from the mouth of a very learned Maronite, that it could not be taught by any grammatical rules, and hardly by word of mouth, what sound Scheva hath among the Syrians.”
That castle of noted fame which is called Masada in Josephus, Pliny, Solinus, and others in Strabo is Moasada; very agreeable to this our sound: They shew some scorched rocks about ‘Moasada.’ Where, without all controversy, he speaks of Masada.
II. There is a controversy also about the word erges; it is obscure, in what manner it is applied to thunder. But give me your judgment, courteous reader, what Rigsha is in this story: “The father of Samuel sat in the synagogue of Shaph, and Jathib, in Nehardea: the divine glory came; he heard the voice of ‘Rigsha,’ and went not out; the angels came, and he was affrighted.”
Of the word Rigsha; the Glossers say nothing. And we do not confidently render it thunder; nor yet do we well know how to render it better: if so be it doth not denote the sound as of a mighty rushing wind; Act 2:2; but let the reader judge.
III. As obscure is the reason of the name imposed upon these two disciples, as the derivation of the word. We have only this certain in this business, that we never find them called by this name elsewhere. Christ called Simon Peter; and likewise others called him Peter; and he calls himself so. But you never find James called Boanerges; or John so called, either by themselves or by others. We must trust conjecture for the rest.
IV. It is well enough known what the phrase Bath Kol, the daughter of thunder; means among the Jews. Our Saviour, using another word, seems to respect another etymology of the name. But it is demanded, what that is. He calls Simon Peter with respect had to the work he was to play in building the church of the Gentiles upon a rock. For he first opened the door to let in the gospel among the Gentiles. Whether were James and John called sons of thunder with respect had to their stout discoursing against the Jews, we neither dare to say, nor can we deny it. James did this, as it seems, to the loss of his life, Acts_12.
But what if allusion be here made to the two registrars, or scribes of the Sanhedrim? whereof one sat on the right hand, and the other on the left; one wrote the votes of those that acquitted, the other the votes of those that condemned. Or to the president himself, and the vice-president? whose definitive sentence, summing up the votes of the whole Sanhedrim, was like thunder and lightning to the condemned persons, and seemed to all like the oracles given from Sinai out of lightning and thunder.
V. But whatsoever that was in the mind of our Saviour, that moved him to imprint this name upon them, when these two brethren, above all the other disciples, would have fire fall from heaven upon that town of the Samaritans which refused to give Christ entertainment, Luk 9:54; they seem to act according to the sense of this surname. And when the mother of these desired a place for one of them on Christ’s right hand, and for the other on his left, she took the confidence of such a request probably from this, that Christ had set so honourable a name upon them above the other disciples. And when John himself calls himself the elder; and he was sufficiently known to those to whom he writ under that bare title, the elder; I cannot but suspect this distinguishing character arose hence. All the apostles, indeed, were elders; which Peter saith of himself, 1Pe 5:1; but I ask, whether any of the twelve, besides this our apostle (his brother James being now dead), could be known to those that were absent under this title, the elder; by a proper, not additional name, as he is in his two latter Epistles.
Fuente: Lightfoot Commentary Gospels
Mar 3:17. Boanerges. A transfer into Greek of an Aramaic word, which was modified from the Hebrew. Mark, writing for other than Jews, interprets it. He alone mentions it.
Sons of thunder. This seems to have been occasioned by their vehement and zealous disposition, as indicated in Luk 9:54; comp. Mar 9:38. This does not imply censure; for these traits, when sanctified, would be praiseworthy. John was not, as he is often portrayed, of a soft and almost effeminate disposition. Such neutral characters are rarely heroes of faith. The Apocalypse reveals the son of thunder. The name may refer also to the corresponding character of their eloquence. Powerful, fervid preachers are still thus termed. With the ancients, thunder was the symbol for profound and solemn utterances. The name would be prophetic in this application. It was not used frequently, like Simons surname, because it was borne by two brothers, one of whom was martyred earliest.
Fuente: A Popular Commentary on the New Testament
Mar 3:17. James and John he surnamed Boanerges This word, says Dr. Hammond, is the corruption of the Hebrew , benei ragnash, sons of earthquake, tempest, or any other commotion, such as is here styled, , thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special, eminent ministers of the gospel, which is called, Heb 12:26, , a voice shaking the earth, taken from Hag 2:7, which is directly the periphrasis of , which is here rendered thunder, in the notion wherein , voice, and , thunder, are promiscuously used for the same thing. If the learned reader will consult Dr. Lightfoot and Grotius, he will receive further information concerning the derivation of the word Boanerges. Whitby thinks, Christ gave James and John this name from a foresight of the heat and zeal of their temper, of which they quickly gave an instance in their desire to call down fire from heaven to consume the Samaritans. Hence we find, in the Acts, Peter and John are the chief speakers and actors in the defence and propagation of the gospel; and the zeal of James and Peter seems to be the reason why the one was slain by Herod, and the other imprisoned in order to the like execution. Doubtless our Lord, in giving them this name, had respect to three things: the warmth and impetuosity of their spirits, their fervent manner of preaching, and the power of their word.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 17
Boanerges; a title expressive of the power and energy of their eloquence. In forming our opinions on the subject of rendering honors to the summit are we to take into consideration the fact that Jesus seems to have given to two of his disciples an honorary title of distinction?