Teks -- Mark 3:1-35 (NET)

Healing a Withered Hand

3:1 Then Jesus entered the synagogue again, and a man was there who had a withered hand. 3:2 They watched Jesus closely to see if he would heal him on the Sabbath, so that they could accuse him. 3:3 So he said to the man who had the withered hand, “Stand up among all these people.” 3:4 Then he said to them, “Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?” But they were silent. 3:5 After looking around at them in anger, grieved by the hardness of their hearts, he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. 3:6 So the Pharisees went out immediately and began plotting plotting with the Herodians, as to how they could assassinate him.

Crowds by the Sea

3:7 Then Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. And from Judea, 3:8 Jerusalem, Idumea, beyond the Jordan River, and around Tyre and Sidon a great multitude came to him when they heard about the things he had done. 3:9 Because of the crowd, he told his disciples to have a small boat ready for him so the crowd would not press toward him. 3:10 For he had healed many, so that all who were afflicted with diseases pressed toward him in order to touch him. 3:11 And whenever the unclean spirits saw him, they fell down before him and cried out, “You are the Son of God.” 3:12 But he sternly ordered them not to make him known.

Appointing the Twelve Apostles

3:13 Now Jesus went up the mountain and called for those he wanted, and they came to him. 3:14 He appointed twelve (whom he named apostles), so that they would be with him and he could send them to preach 3:15 and to have authority to cast out demons. 3:16 He appointed twelve: To Simon he gave the name Peter; 3:17 to James and his brother John, the sons of Zebedee, he gave the name Boanerges (that is, “sons of thunder”); 3:18 and Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, 3:19 and Judas Iscariot, who betrayed him.

Jesus and Beelzebul

3:20 Now Jesus went home, and a crowd gathered so that they were not able to eat. 3:21 When his family heard this they went out to restrain him, for they said, “He is out of his mind.” 3:22 The experts in the law who came down from Jerusalem said, “He is possessed by Beelzebul,” and, “By the ruler of demons he casts out demons.” 3:23 So he called them and spoke to them in parables: “How can Satan cast out Satan? 3:24 If a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 3:28 I tell you the truth, people will be forgiven for all sins, even all the blasphemies they utter. 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 3:30 (because they said, “He has an unclean spirit”).

Jesus’ True Family

3:31 Then Jesus’ mother and his brothers came. Standing outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 3:34 And looking at those who were sitting around him in a circle, he said, “Here are my mother and my brothers! 3:35 For whoever does the will of God is my brother and sister and mother.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Mar 3:1 - Had his hand withered

Had his hand withered ( exērammenēn echōn tēn cheira ).

He had his ( the in the Greek, common idiom with article as possessive) hand (right hand, Luk 6:6) in a withered state, perfect passive participle (adjective xēran in Matthew and Luke), showing that it was not congenital, but the result of injury by accident or disease. Bengel: Non ex utero, sed morbo aut vulnere .

Robertson: Mar 3:2 - They watched

They watched ( paretēroun ).

Imperfect tense, were watching on the side (or sly). Luke uses the middle voice, paretērounto , to accent their personal interest in the proceedings. It was the sabbath day and in the synagogue and they were there ready to catch him in the act if he should dare to violate their rules as he had done in the wheat fields on the previous sabbath. Probably the same Pharisees are present now as then.

Robertson: Mar 3:2 - That they might accuse him

That they might accuse him ( hina katēgorēsōsin autou ).

So Mat 12:10. Luke has it "that they might find how to accuse him"(hina heurōsin katēgorein autou ). They were determined to accuse him. The sabbath controversy offered the best opening. So here they are ready for business.

Robertson: Mar 3:3 - Stand forth

Stand forth ( egeire eis to meson ).

Step into the middle of the room where all can see. It was a bold defiance of the Christ’ s spying enemies. Wycliff rightly puts it:

Robertson: Mar 3:3 - They aspieden him.

They aspieden him.

They played the spy on Jesus. One can see the commotion among the long-bearded hypocrites at this daring act of Jesus.

Robertson: Mar 3:4 - But they held their peace

But they held their peace ( hoi de esiōpōn ).

Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good (agathopoieō , late Greek word in lxx and N.T.) and doing evil (kakopoieō , ancient Greek word), to this man, for instance, to save a life or to kill (psuchēn sōsai ē apokteinai ), as in this case. It was a terrible exposure.

Robertson: Mar 3:5 - When he had looked round on them with anger

When he had looked round on them with anger ( periblepsamenos autous met' orgēs ).

Mark has a good deal to say about the looks of Jesus with this word (Mar 3:5, Mar 3:34; Mar 5:37; Mar 9:8; Mar 10:23; Mar 11:11) as here. So Luke only once, Luk 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould).

Robertson: Mar 3:5 - Being grieved at the hardness of their hearts

Being grieved at the hardness of their hearts ( sunlupoumenos epi tēi pōrōsei tēs kardias autōn ).

Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (pōrōsis ) like hardened hands or feet. Pōros was used of a kind of marble and then of the callus on fractured bones. "They were hardened by previous conceptions against this new truth"(Gould). See also on Mat 12:9-14.

Robertson: Mar 3:6 - And straightway with the Herodians took council

And straightway with the Herodians took council ( euthus meta tōn Hērōidianōn ).

The Pharisees could stand no more. So out they stalked at once in a rage of madness (Luk 6:11) and outside of the synagogue took counsel (sumboulion epoiēsan ) or gave counsel (sumboulion edidoun , as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still "how they might destroy him"(hopōs auton apolesōsin ), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill."This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in Mar 8:15; Mar 12:13; Mat 22:16.

Robertson: Mar 3:7 - Withdrew to the sea

Withdrew to the sea ( anechōrēsen eis tēn thalassan ).

Evidently Jesus knew of the plot to kill him, "perceiving it"(Mat 12:15). "He and His would be safer by the open beach"(Swete). He has the disciples with him. Vincent notes that on eleven occasions Mark mentions the withdrawals of Jesus to escape his enemies, for prayer, for rest, for private conference with his disciples (Mar 1:12; Mar 3:7; Mar 6:31, Mar 6:46; Mar 7:24, Mar 7:31; Mar 9:2; Mar 10:1; Mar 14:34). But, as often, a great multitude (polu plēthos ) from Galilee followed him.

Robertson: Mar 3:8 - Hearing what great things he did

Hearing what great things he did ( akouontes hosa poiei ).

Masculine plural present participle, though plēthos is neuter singular (construction according to sense in both number and gender). This crowd by the sea came from Galilee, Judea, Jerusalem, Idumea, beyond Jordan (Decapolis and Perea), Tyre and Sidon, Phoenicia, North, South, East, and Northwest, even from Idumea (mentioned here alone in the N.T.) won by John Hyrcanus to Palestine. "In our Lord’ s time Idumea was practically a part of Judea with a Jewish circumcised population"(George Adam Smith). Many of these were probably Gentiles (Phoenicia and Decapolis) and may have known only the Greek language. The fame of Jesus had spread through all the regions round about. There was a jam as the crowds came to Jesus by the Sea of Galilee.

Robertson: Mar 3:9 - That a little boat should wait on him

That a little boat should wait on him ( hina ploiarion proskarterēi autōi ).

The boat was to keep close (note present tense subjunctive of proskartereō ) to the shore in constant readiness and move as Jesus did. Whether he needed it or not is not told, but it was there at hand.

Robertson: Mar 3:9 - Lest they should throng him

Lest they should throng him ( hina mē thlibōsin auton ).

Press or crush him. Jesus stayed with the crowds for they needed him. Present subjunctive again.

Robertson: Mar 3:10 - Pressed upon him

Pressed upon him ( epipiptein autōi ).

Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus.

Robertson: Mar 3:10 - That they might touch him

That they might touch him ( hina autou hapsōntai ).

If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus.

Robertson: Mar 3:10 - As many as had plagues

As many as had plagues ( hosoi eichon mastigas ).

Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from plēgē (Latin plaga ), from plēgnumi , to strike a blow. Common in ancient Greek in this sense. See note on Mar 5:29, Mar 5:34; Luk 7:21 for the same use of mastiges and also 2 Maccabees 9:11.

Robertson: Mar 3:11 - Whensoever they beheld him

Whensoever they beheld him ( hotan auton etheōroun ).

Imperfect indicative with hotan of repeated action. They kept falling down before him (prosepipton ) and crying, (ekrazon ) and he kept charging or rebuking (epitimā ) them, all imperfects. The unclean spirits (demons) recognize Jesus as the Son of God, as before. Jesus charged them not to make him known as he had also done before. He did not wish this testimony. It was a most exciting ordeal and is given only by Mark. Note non-final use of hina .

Robertson: Mar 3:13 - He goeth up into the mountain

He goeth up into the mountain ( anabainei eis to oros ).

So Matthew (Mat 5:1) and Luke (Luk 6:12), "to pray"Luke adds. Historical present so common in Mark’ s vivid narrative. Neither Gospel gives the name of the mountain, assuming it as well known, probably not far from the lake.

Robertson: Mar 3:13 - Whom he himself would

Whom he himself would ( hous ēthelen autos ).

Emphatic use of autos (himself) at end of sentence. Whether by personal imitation or through the disciples Jesus invites or calls to himself (proskaleitai , historical middle present indicative) a select number out of the vast crowds by the sea, those whom he really wished to be with him.

Robertson: Mar 3:13 - They went off to him

They went off to him ( apēlthon pros auton ).

Luke states that Jesus "continued all night in prayer, to God."It was a crisis in the ministry of Christ. This select group up in the hills probably respected the long agony of Jesus though they did not comprehend his motive. They formed a sort of spiritual body-guard around the Master during his night vigil in the mountain.

Robertson: Mar 3:14 - He appointed twelve

He appointed twelve ( epoiēsen dōdeka ).

This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luk 6:13). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. Mat 19:28; Luk 22:30; Rev 21:14, Rev 21:15). Luke (Luk 6:13-16) also gives the list of the twelve at this point while Matthew (Mat 10:1-4) postpones giving the names till they are sent out in Galilee. There is a fourth list in Act 1:13. See discussion of the names of the apostles on Mat 10:1-4 and pp. 271-3 of my Harmony of the Gospels for Students of the Life of Christ. The three groups of four begin alike (Simon, Philip, James). There are some difficulties.

Robertson: Mar 3:14 - Whom he also named apostles

Whom he also named apostles ( hous kai apostolous ōnomasen ).

Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in Luk 6:13 and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (apostellō , to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Co 8:23; Phi 2:25), and messenger (Joh 13:16). It is applied also to Paul on a par with the twelve (Gal 1:1, Gal 1:11., etc.) and also to Barnabas (Act 14:14), and perhaps also to Timothy and Silas (1Ti 2:6.). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, that they might be with him (hina ōsin met' autou ), and that he might send them forth (kai hina apostellēi autous ). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce’ s The Training of the Twelve. The very word apostolos is from apostellō . There were two purposes in sending them forth expressed by two infinitives, one to preach (kērussein , from kērux , herald), the other to have power to cast out demons (echein exousian ekballein ta daimonia ). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

Robertson: Mar 3:16 - Simon he surnamed Peter

Simon he surnamed Peter ( epethēken onoma tōi Simōni Petron ).

The Greek idiom seems awkward, but it is not. Peter is in apposition with name or onoma (accusative). This surname Jesus gave in addition (epethēken ) to Simon (dative case). Here then is a direct reference to what is told in Joh 1:42 when Jesus met Simon for the first time. Mark here reflects Peter’ s own words. Luke (Luk 6:14) simply says "Whom he also surnamed Peter."See note on Mat 16:18 for the full explanation of the name Peter, a Rock, Cephas.

Robertson: Mar 3:17 - Boanerges, which is Sons of thunder

Boanerges, which is Sons of thunder ( Boanērges ho estin huioi brontēs ).

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 Luk 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 (Mar 3:19). Andrew, (from anēr , 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 (Maththaios ). Thomas is Hebrew and means Twin (Didymus, Joh 11:16). There are two uses of the name of James (Iacōbos , Jacob). Thaddeus is another name for Lebbaeus.

Robertson: Mar 3:19 - He cometh into a house

He cometh into a house ( erchetai eis oikon ).

Historical present again and no article with noun. He comes home from the mountain, probably the house of Simon as in Mar 1:29. Mark passes by the Sermon on the Mount given by Matthew and Luke on the mountain (plateau on the mountain in Luke). We have to allow a reasonable interval for Mark’ s narrative. Mark’ s Gospel is full of action and does not undertake to tell all that Jesus did and said.

Robertson: Mar 3:20 - So that they could not so much as eat bread

So that they could not so much as eat bread ( hōste mē dunasthai autous mēde arton phagein ).

Note infinitive with hōste . Apparently Jesus and the disciples indoors with the great crowd in the house and at the door as in Mar 1:32; Mar 2:2 to which Mark refers by "again."The jam was so great that they could not rest, could not eat, and apparently Jesus could not even teach. The crowd reassembled at once on Christ’ s return from the mountain.

Robertson: Mar 3:21 - His friends

His friends ( hoi par' autou ).

The phrase means literally "those from the side of him (Jesus)."It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mar 3:31 "his mother and his brothers"are expressly mentioned would indicate that they are "the friends"alluded to in Mar 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself (exestē ). Second aorist active indicative intransitive. The same charge was brought against Paul (Act 26:24; 2Co 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mar 3:22). See notes on Mat 9:32-34; and note on Mat 10:25; and note on Mat 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (Joh 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus , the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai ), forcibly if need be.

Robertson: Mar 3:23 - In parables

In parables ( en parabolais ).

In crisp pungent thrusts that exposed the inconsistencies of the scribes and Pharisees. See notes in Matthew 13 for discussion of the word parable (parabolē , placing beside for comparison). These short parabolic quips concern Satan’ s casting out (ekballei , the very word used of casting out demons) Satan (rhetorical question), a kingdom divided (meristhēi , for a mere portion) against itself, a house divided (meristhēi ) against itself, two conditions of the third class undetermined, but with prospect of determination.

Robertson: Mar 3:27 - Spoil

Spoil ( diarpasai ).

Plunder, compound verb, thoroughly ransack. Picture of Satan plundering the demons, the very tools (skeuē ) by which he carried on his business. A reductio ad absurdum. Jesus is the conqueror of Satan, not in league with him.

Robertson: Mar 3:29 - Guilty of an eternal sin

Guilty of an eternal sin ( enochos estin aiōniou hamartēmatos ).

The genitive of the penalty occurs here with enochos . In saying that Jesus had an unclean spirit (Mar 3:30) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is hamartēmatos (sin), not kriseōs (judgment), as the Textus Receptus has it.

Robertson: Mar 3:31 - Standing without

Standing without ( exō stēkontes ).

A late present from the perfect hestēka . Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out.

Robertson: Mar 3:31 - They sent unto him, calling him

They sent unto him, calling him ( apesteilan pros auton kalountes auton ).

They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him"through others. Some of the MSS. add "sisters"to mother and brothers as seeking Jesus.

Robertson: Mar 3:32 - Was sitting about him

Was sitting about him ( ekathēto peri auton ).

They sat in a circle (kuklōi ) around Jesus with the disciples forming a sort of inner circle.

Robertson: Mar 3:34 - Looking round on them

Looking round on them ( periblepsamenos ).

Another of Mark’ s life-like touches. Jesus calls those who do the will of God his mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile and that gives point to the tragic words of Jesus. One’ s heart goes out to Mary who has to go back home without even seeing her wondrous Son. What did it all mean to her at this hour?

Vincent: Mar 3:1 - A withered hand

A withered hand ( ἐξηραμμένην τὴν χεῖρα )

More correctly Rev., his hand withered. The participle indicates that the withering was not congenital, but the result of accident or disease. Luke says his right hand.

Vincent: Mar 3:2 - They watched

They watched ( παρετήρουν )

Imperfect tense. They kept watching. The compound verb, with παρά , by the side of, means to watch carefully or closely, as one who dogs another's steps, keeping beside or near him. Wyc., They aspieden him: i.e., played the spy. On τηρέω , to watch, see on Joh 17:12.

Vincent: Mar 3:2 - He would heal

He would heal ( θεραπεύσει )

Future tense: whether he will heal, the reader being placed at the time of the watching, and looking forward to the future.

Vincent: Mar 3:3 - Stand forth

Stand forth ( ἔγειρε εἰς τὸ μέσον )

Lit., rise into the midst. So Wyc., Rise into the middle. Tynd., Arise into stand in the midst.

Vincent: Mar 3:5 - Being grieved

Being grieved ( συλλυπούμενος )

Why the compound verb, with the preposition σύν , together with? Herodotus (vi., 39) uses the word of condoling with another's misfortune. Plato (" Republic," 4:62) says, " When any one of the citizens experiences good or evil, the whole state will either rejoice or sorrow with him (ξυλλυπήσεται ) . The σύν , therefore implies Christ's condolence with the moral misfortune of these hardhearted ones. Compare the force of con , in condolence. Latin, con, with, dolere, to grieve.

Vincent: Mar 3:5 - Hardness

Hardness ( πωρώσει )

From πῶρος , a kind of marble, and thence used of a callus on fractured bones. Πώρωσις is originally the process by which the extremities of fractured bones are united by a callus . Hence of callousness, or hardness in general. The word occurs in two other passages in the New Testament, Rom 11:25; Eph 4:18, where the A. V. wrongly renders blindness, following the Vulgate caecitas . It is somewhat strange that it does not adopt that rendering here (Vulgate, caecitate ) which is given by both Wyc. and Tynd. The Rev. in all the passages rightly gives hardening, which is better than hardness, because it hints at the process going on. Mark only records Christ's feeling on this occasion.

Vincent: Mar 3:7 - Withdrew

Withdrew

Mark alone notes no less than eleven occasions on which Jesus retired from his work, in order to escape his enemies or to pray in solitude, for rest, or for private conference with his disciples. See Mar 1:12; Mar 3:7; Mar 6:31, Mar 6:46; Mar 7:24, Mar 7:31; Mar 9:2; Mar 10:1; Mar 14:34.

Vincent: Mar 3:7 - A great multitude

A great multitude ( πολὺ πλῆθος )

Compare Mar 3:8, where the order of the Greek words is reversed. In the former case the greatness of the mass of people is emphasized; in the latter, the mass of people itself

Vincent: Mar 3:8 - He did

He did ( ἐποίει )

Imperfect tense. Others read ποιεῖ , he is doing . In either case the tense has a continuous force' what things he was doing or is doing . Note in Mar 3:7, Mar 3:8, Mark's accurate detail of places. See Introduction. The reasons for our Lord's withdrawing into a boat, given with such minuteness of detail in Mar 3:9, are also peculiar to Mark.

Vincent: Mar 3:10 - Pressed upon

Pressed upon ( ἐπιπίπτειν )

Lit., fell upon.

Vincent: Mar 3:10 - Plagues

Plagues ( μάστιγας )

Lit., scourges. Compare Act 22:24; Heb 11:36. Our word plague is from πληγή , Latin plaga , meaning a blow. Pestilence or disease is thus regarded as a stroke from a divine hand. Πληγή is used in classical Greek in this metaphorical sense. Thus Sophocles, " Ajax," 270: " I fear that a calamity (πληγή ) is really come from heaven (θεοῦ , g od ) . " So of war. Aeschylus, " Persae," 251: " O Persian land, how hath the abundant prosperity been destroyed by a single blow (ἐν μιᾷ πληγῇ ). The word here, scourges, carries the same idea.

Vincent: Mar 3:11 - The

The unclean spirits ( τὰ )

The article indicating those particular spirits which took part in that scene. Mark's precision is shown in the use of the two articles and in the arrangement of the noun and adjective: The spirits, the unclean ones.

Vincent: Mar 3:11 - When they saw

When they saw ( ὅταν ἐθεώρουν )

More accurately as Rev., whenever they beheld. The imperfect tense denotes a repeated act. The ἄν in ὅταν gives an indefinite force: as often as they might see him.

Vincent: Mar 3:12 - He charged

He charged ( ἐπετίμα )

The word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a suggestion of a charge under penalty (τιμὴ ) .

Vincent: Mar 3:12 - That

That ( ἵνα )

According to the A. V. and Rev. the that indicates the substance of Christ's charge. Properly, however, it indicates the intent of his charge. He charged them in order that they should not make him known.

Vincent: Mar 3:13 - Whom he would

Whom he would ( οὓς ἤθελεν αὐτός )

Rev., more strictly, " whom he himself would;" not allowing any to offer themselves for special work. Out of the larger number thus called he selected twelve. See Mar 3:14.

Vincent: Mar 3:14 - Ordained

Ordained ( ἐποίησεν )

Lit., made. Rev., appointed.

Vincent: Mar 3:14 - Might send them forth

Might send them forth ( ἀποστέλλῃ )

As apostles. Compare the kindred noun ἀπόστολοι , apostles.

Vincent: Mar 3:15 - To have power

To have power ( ἔχειν ἐξουσίαν )

Note that he does not say to preach and to cast out, but to preach and to have authority to cast out. The power of preaching and the power of exorcising were so different that special mention is made of the divine authority with which they would need to be clothed. The power of driving out demons was given that-they might apply it in confirmation of their teaching. Compare Mar 16:20.

Vincent: Mar 3:16 - And Simon he surnamed Peter

And Simon he surnamed Peter

Mark relates only his naming and not his appointment, leaving his appointment to be understood.

Vincent: Mar 3:17 - He surnamed them Boanerges

Although Mark mentions that the apostles were sent: out in pairs (Mar 6:7), 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 ( ἐπέθηκεν αὐτοῖς ὄνομα Βοανηργές )

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 ὀνόματα , 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 Apocalypse. The Greek Church calls John Βροντόφωνος , the thunder-voiced. The phrase, sons of , is a familiar Hebrew idiom, in 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).

Vincent: Mar 3:18 - Andrew

Andrew ( Ὰνδρέαν )

A name of Greek origin though in use among the Jews, from ἀνήρ , man , and signifying manly. He was one of the two who came earliest to Christ (Mat 4:18, Mat 4:20; compare Joh 1:40, Joh 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called.

Vincent: Mar 3:18 - Philip

Philip ( Φίλιππον )

Another Greek name, meaning fond of horses . In ecclesiastical legend he is said to have been a chariot-driver.

Vincent: Mar 3:18 - Bartholomew

Bartholomew

A Hebrew name - Bar Tolmai, son of Tolmai. Almost certainly identical with Nathanael. Philip and Nathanael are associated by John, as are Philip and Bartholomew in the parallel passages of the synoptics. Bartholomew is not mentioned in John's list of the twelve (Joh 21:2), but Nathanael is; while the synoptists do not mention Nathanael in their lists, but do mention Bartholomew. Probably he had two names.

Vincent: Mar 3:18 - Matthew

Matthew

See on the superscription of Matthew's Gospel.

Vincent: Mar 3:18 - Thomas

Thomas

A Hebrew name, meaning twin, and translated by the Greek Didymus (Joh 11:16).

Vincent: Mar 3:18 - Thaddaeus or Lebbaeus

Thaddaeus or Lebbaeus , as in Mat 10:3

He is the Judas of Joh 14:22. Luther calls him der fromme Judas ( the good Judas ). The two surnames, Lebbaeus and Thaddaeus, mean the same thing - beloved child.

Vincent: Mar 3:18 - Simon the Canaanite

Simon the Canaanite

Properly, Cananaean. See on Mat 10:4 : " No name is more striking in the list than that of Simon the Zealot, for to none of the twelve could the contrast be so vivid between their former and their new position. What revolution of thought and heart could be greater than that which had thus changed into a follower of Jesus one of the fierce war-party of the day, which looked on the presence of Rome in the Holy Land as treason against the majesty of Jehovah, a party who were fanatical in their Jewish strictures and exclusiveness ?" (Geikie, " Life and Words of Christ" ).

Vincent: Mar 3:19 - Judas Iscariot

Judas Iscariot

See on Mat 10:5.

Vincent: Mar 3:20 - Again

Again

Glancing back to the many notices of crowds in the preceding narrative. This reassembling of the multitudes, and its interference with the repast of Christ and the disciples, is peculiar to Mark.

Vincent: Mar 3:21 - His friends

His friends ( οἱ παῤ αὐτοῦ )

Lit., they who were from beside him: i.e., by origin or birth. His mother and brethren. Compare Mar 3:31, Mar 3:32. Wyc., kinsmen. Tynd., they that belonged unto him. Not his disciples, since they were in the house with him.

Vincent: Mar 3:21 - They said

They said ( ἔλεγον )

Imperfect tense. Very graphic, they kept saying.

Vincent: Mar 3:22 - Beelzebub

Beelzebub

See on Mat 10:25.

Vincent: Mar 3:22 - And

And

Not connecting two parts of one accusation, but two accusations, as is evident from the two ὅτις , which are equivalent to quotation marks.

Vincent: Mar 3:24 - And

And

Note the way in which the sayings are linked by this conjunction; an impressive rhetorical progression.

Vincent: Mar 3:26 - But hath an end

But hath an end

Peculiar to Mark.

Vincent: Mar 3:27 - Spoil

Spoil ( διαρπάσαι )

Mark uses the stronger and more vivid compound verb, where Matthew employs the simple ἁρπάσαι . The verb means, primarily, to tear in pieces; to carry away, as the wind; to efface, as footstePsalms So, generally, to seize as plunder, snatching right and left.

Vincent: Mar 3:27 - His goods

His goods ( τὰ σκεύη )

Lit., his vessels. So Wyc. Compare Mar 11:16; Act 9:15; Act 10:11; 2Ti 2:20. The special object of the robber may be precious vessels of gold or silver; but the word is probably used in its general sense of household gear.

Vincent: Mar 3:28

Compare Mat 12:31; and note Mark's superior precision and fulness of detail.

Vincent: Mar 3:29 - Guilty

Guilty ( ἔνοχος )

From ἐν , in , ἔχω , to hold or have. Lit., is in the grasp of, or holden of. Compare 1Co 11:27; Jam 2:10.

Vincent: Mar 3:29 - Eternal damnation

Eternal damnation ( αἰωνίου ἁμαρτήματος )

An utterly false rendering. Rightly as Rev., of an eternal sin. So Wyc., everlasting trespass. The A. V. has gone wrong in following Tyndale, who, in turn, followed the erroneous text of Erasmus, κρίσεως , judgment, wrongly rendered damnation. See Mat 23:33, and compare Rev. there.

Vincent: Mar 3:30 - They said

They said ( ἔλεγον )

Imperfect tense. They kept saying, or persisted in saying. An addition peculiar to Mark.

Vincent: Mar 3:31 - They sent unto him calling him, and a multitude was sitting about him Looking round on them which sat round about him

, Mar 3:32

They sent unto him calling him, and a multitude was sitting about him . Detail by Mark only; as also the words in Mar 3:34, Looking round on them which sat round about him .

Wesley: Mar 3:1 - He entered again into the synagogue

At Capernaum on the same day. Mat 12:9; Luk 6:6.

Wesley: Mar 3:2 - And they

The scribes and Pharisees, watched him, that they might accuse him - Pride, anger, and shame, after being so often put to silence, began now to ripen into malice.

Wesley: Mar 3:4 - Is it lawful to save life or to kill?

Which he knew they were seeking occasion to do.

Wesley: Mar 3:4 - But they held their peace

Being confounded, though not convinced.

Wesley: Mar 3:5 - Looking round upon them with anger, being grieved

Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a true believer in Christ.

Wesley: Mar 3:6 - The Pharisees going out

Probably leaving the scribes to watch him still: took counsel with the Herodians - as bitter as they usually were against each other.

Wesley: Mar 3:8 - From Idumea

The natives of which had now professed the Jewish religion above a hundred and fifty years.

Wesley: Mar 3:8 - They about Tyre and Sidon

The Israelites who lived in those coasts.

Wesley: Mar 3:10

Plagues or scourges (so the Greek word properly means) seem to be those very painful or afflictive disorders which were frequently sent, or at least permitted of God, as a scourge or punishment of sin.

Wesley: Mar 3:12 - He charged them not to make him known

It was not the time: nor were they fit preachers.

Wesley: Mar 3:13 - He calleth whom he would

With regard to the eternal states of men, God always acts as just and merciful. But with regard to numberless other things, he seems to us to act as a mere sovereign. Luk 6:12

Wesley: Mar 3:14

Mat 10:2; Luk 6:13; Act 1:13.

Wesley: Mar 3:16 - He surnamed them sons of thunder

Both with respect to the warmth and impetuosity of their spirit, their fervent manner of preaching, and the power of their word.

Wesley: Mar 3:20 - To eat bread

That is, to take any subsistence.

Wesley: Mar 3:21 - His relations

His mother and his brethren, Mar 3:31. But it was some time before they could come near him.

Wesley: Mar 3:22 - The scribes and Pharisees, Mat 12:22; who had come down from Jerusalem

Purposely on the devil's errand. And not without success. For the common people now began to drink in the poison, from these learned, good, honourable men! He hath Beelzebub - at command, is in league with him: And by the prince of the devils casteth he out devils - How easily may a man of learning elude the strongest proof of a work of God! How readily can he account for every incident without ever taking God into the question. Mat 12:24; Luk 11:15.

Wesley: Mar 3:28

Mat 12:31; Luk 12:10.

Wesley: Mar 3:30 - Because they said, He hath an unclean spirit

Is it not astonishing, that men who have ever read these words, should doubt, what is the blasphemy against the Holy Ghost? Can any words declare more plainly, that it is "the ascribing those miracles to the power of the devil which Christ wrought by the power of the Holy Ghost?"

Wesley: Mar 3:31 - Then come his brethren and his mother

Having at length made their way through the crowd, so as to come to the door. His brethren are here named first, as being first and most earnest in the design of taking him: for neither did these of his brethren believe on him. They sent to him, calling him - They sent one into the house, who called him aloud, by name. Mat 12:46; Luk 8:19.

Wesley: Mar 3:34 - Looking round on them who sat about him

With the utmost sweetness; He said, Behold my mother and my brethren - In this preference of his true disciples even to the Virgin Mary, considered merely as his mother after the flesh, he not only shows his high and tender affection for them, but seems designedly to guard against those excessive and idolatrous honours, which he foresaw would in after ages be paid to her.

Clarke: Mar 3:1 - A man there which had a withered hand

A man there which had a withered hand - See this explained on Mat 12:10 (note), etc., and on Luk 6:6, Luk 6:10 (note).

Clarke: Mar 3:2 - They watched him

They watched him - Παρετηρουν αυτον, they maliciously watched him. See on Luk 14:1 (note).

Clarke: Mar 3:4 - To do good - or - evil? to save life, or to kill?

To do good - or - evil? to save life, or to kill? - It was a maxim with the Jews, as it should be with all men, that he who neglected to preserve life when it was in his power, was to be reputed a murderer. Every principle of sound justice requires that he should be considered in this light. But, if this be the case, how many murderers are there against whom there is no law but the law of God

To kill - but instead of αποκτειναι, several MSS. and versions have απολεσαι to destroy. Wetstein and Griesbach quote Theophylact for this reading; but it is not in my copy. Paris edit. 1635.

Clarke: Mar 3:5 - With anger, being grieved for the hardness of their hearts

With anger, being grieved for the hardness of their hearts - These words are not found in any of the other evangelists. For πωρωσει hardness, or rather callousness, the Codex Bezae, and four of the Itala, read νεκρωσει, deadness; the Vulgate and some of the Itala, caecitate , blindness. Join all these together, and they will scarcely express the fullness of this people’ s wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous; they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God

With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief

Clarke: Mar 3:5 - Whole as the other

Whole as the other - This is omitted by the best MSS. and versions

Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of the text.

Clarke: Mar 3:6 - Herodians

Herodians - For an account of these, see the note on Mat 16:1; Mat 22:16.

Clarke: Mar 3:7 - Galilee

Galilee - See Mat 4:13, Mat 4:15.

Clarke: Mar 3:8 - Tyre - Sidon, etc.

Tyre - Sidon, etc. - See Mat 11:21

Clarke: Mar 3:8 - When they had heard what great things he did, came unto him

When they had heard what great things he did, came unto him - So, if Christ be persecuted and abandoned by the wicked, there are a multitude of pious souls who earnestly seek and follow him. He who labors for God will always find more than he loses, in the midst of all his contradictions and persecutions.

Clarke: Mar 3:9 - A small ship

A small ship - Πλοιαριον . The lytil boot, Old English MS. It was doubtless something of the boat kind, which probably belonged to some of the disciples. Our Lord was at this time teaching by the sea of Galilee. The word ship is utterly improper in many places of our translation, and tends to mislead the people.

Clarke: Mar 3:10 - They pressed upon him

They pressed upon him - Rushed upon him, επιπιπτειν - through eagerness to have their spiritual and bodily maladies immediately removed

Clarke: Mar 3:10 - Plagues

Plagues - Rather disorders, μαϚιγας ; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead.

Clarke: Mar 3:11 - Thou art the Son of God

Thou art the Son of God - Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephens’ s MSS. has, Thou art the Holy One of God. A MS. in the library of Leicester has, συ ει ὁ Θεος, υἱος, Thou art God, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.

Clarke: Mar 3:14 - He ordained twelve

He ordained twelve - Εποιησε, he made twelve. Here is nothing of what we call ordaining. Christ simply appointed them to be with him; and that he might send them occasionally to preach, etc

Clarke: Mar 3:14 - To preach

To preach - The Codex Bezae, Saxon, and all the Itala, except one, add το ευαγγελιον, the Gospel.

Clarke: Mar 3:15 - To have power to heal - and to cast out devils

To have power to heal - and to cast out devils - The business of a minister of Christ is

1st. To preach the Gospel

2dly. To be the physician of souls. And

3dly. To wage war with the devil, and destroy his kingdom.

Clarke: Mar 3:16 - Simon, etc.

Simon, etc. - See on Mat 10:2 (note), etc.

Clarke: Mar 3:17 - Sons of thunder

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. בני רעם beney raam , which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or בני רעש beni reges , sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerome, on Daniel 1, gives בני רעם (which he writes Benereem , softening the sound of the ע 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 Luk 9:53, Luk 9:54 (note). 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.

Clarke: Mar 3:19 - Into a house

Into a house - As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned Mar 2:1.

Clarke: Mar 3:20 - Eat bread

Eat bread - Had no time to take any necessary refreshment.

Clarke: Mar 3:21 - His friends

His friends - Or, relations. On this verse several MSS. differ considerably. I have followed the reading of the Syriac, because I think it the best: οἱ παρ ’ αυτου signify merely his relatives, his brethren, etc., see Mar 3:31; and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loc

Clarke: Mar 3:21 - They said, He is beside himself

They said, He is beside himself - It was the enemies of Christ that raised this report; and his relatives, probably thinking that it was true, went to confine him. Let a Christian but neglect the care of his body for a time, in striving to enter in at the strait gate; let a minister of Christ but impair his health by his pastoral labors; presently "he is distracted;"he has "not the least conduct nor discretion."But let a man forget his soul, let him destroy his health by debaucheries, let him expose his life through ambition, and he may, notwithstanding, pass for a very prudent and sensible man

Schoettgen contends that the multitude, and not Christ, is here intended. Christ was in the house: the multitude, οχλος, Mar 3:20, pressed upon him so that he could not eat bread. His disciples, or friends, went out, κρατησαι αυτον (scil. οχλον ), to restrain it, viz. the multitude, to prevent them from rushing into the house and disturbing their Master, who was now taking some refreshment. This conjecture should not be lightly regarded.

Clarke: Mar 3:22 - He hath Beelzebub

He hath Beelzebub - See on Mat 12:24-26 (note).

Clarke: Mar 3:27-30 - No man, etc.

No man, etc. - For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Mat 12:29-33.

Clarke: Mar 3:31 - His brethren and his mother

His brethren and his mother - Or rather, his mother and his brethren. This is the arrangement of the best and most ancient MSS.; and this clause, και αἱ αδελφαι σου, and thy sisters, Mar 3:32, should be Added, on the authority of ADEFGMSUV, fifty-five others, some editions, the margin of the later Syriac, Slavonic, Gothic, and all the Itala except four. Griesbach has received this reading into the text

Clarke: Mar 3:31 - Calling him

Calling him - This clause is wanting in one copy of the Itala. The Codex Alexandrinus has ζητουντες αυτον, seeking him.

Clarke: Mar 3:33 - Who is my mother?

Who is my mother? - See on Mat 12:46-50 (note).

Calvin: Mar 3:5 - And when he had looked around upon them with indignation

Mar 3:5.And when he had looked around upon them with indignation To convince us that this was a just and holy anger, Mark explains the reason of it to be, that he was grieved on account of the blindness of their hearts. First, then, Christ is grieved, because men who have been instructed in the Law of God are so grossly blind; but as it was malice that blinded them, his grief is accompanied by indignation. This is the true moderation of zeal, to be distressed about the destruction of wicked men, and, at the same time, to be filled with wrath at their ungodliness. Again, as this passage assures us, that Christ was not free from human passions, we infer from it, that the passions themselves are not sinful, provided there be no excess. In consequence of the corruption of our nature, we do not preserve moderation; and our anger, even when it rests on proper grounds, is never free from sin. With Christ the case was different; for not only did his nature retain its original purity, but he was a perfect pattern of righteousness. We ought therefore to implore from heaven the Spirit of God to correct our excesses.

Calvin: Mar 3:6 - The Pharisees took counsel with the Herodians

Mar 3:6.The Pharisees took counsel with the Herodians Now they regarded the Herodians with the fiercest hatred; for their eagerness to be considered the guardians and protectors of public liberty made it necessary for them to make an open profession of mortal hatred to the ministers of that tyrant. And yet this aversion is counteracted by their hatred and fury against Christ, ⁸⁸ which makes them not only enter into a conspiracy with foreigners, but insinuate themselves into the good graces of those with whom, on other occasions, they would have shrunk from intercourse. While ungodliness hurries men in various directions, and drives them to different courses, it engages them, with one consent, in a contest with God. No hostilities prevent them from giving their hand to each other for opposing the truth of God.

Calvin: Mar 3:13 - And he went up into a mountain // He called to him whom he would

Mar 3:13.And he went up into a mountain By this election he does not yet ordain them to be Apostles, to enter immediately into the discharge of their office, but merely admits them to enjoy his private instructions ³⁴⁸ with a view to the apostleship. Commentators have fallen into a mistake here, by confounding those passages with the tenth chapter of the Gospel by Matthew. For the plain meaning of the words is, that they are only destined to a future commission, the bestowal of which is recorded by Matthew; and Mark and Luke will be found afterwards relating, in its proper place, the mission which Matthew there describes. And we need not wonder, if their heavenly Master chose to train and accustom them gradually to so arduous an employment: for, even by a long course of instruction, their ignorance could not be corrected.

Both the Evangelists say, that Christ went up into a mountain. Luke explains the cause to have been, that he might pray with greater freedom in his retirement, which he was accustomed to do frequently, as is evident from other passages. Now, this example ought to be regarded by us as a perpetual rule, to begin with prayer, when we are about to choose pastors to churches: otherwise, what we attempt will not succeed well. And certainly our Lord prayed, not so much on his own account, as to lay down a rule for us. We are deficient in prudence and skill; and though our sagacity were of the highest order, nothing is more easy than to be deceived in this matter. Granting that we were in no danger of mistake, if the Lord does not regulate our affections, with what force, or rather violence, shall we be carried away ³⁴⁹ by favor and prepossession, or hatred or ambition? Besides, though the election were conducted in the very best manner, all will be unsuccessful, unless the Lord take under his guidance those who are elected, and furnish them with the necessary gifts. “What then?” it will be said, “did not Christ earnestly implore the Father to preside in the election?” This I readily acknowledge, and I have also to state, that this was a declaration and acknowledgment of his care for his Church. Accordingly, he did not pray to the Father in the ordinary manner, but spent the whole night in prayer. But if he, who was full of the Holy Spirit, (Joh 3:34,) implored the Father, with such ardor and earnestness, to preside in the election, how much greater need have we to do so?

He called to him whom he would By this expression, I have no doubt, Mark conveys to us the instruction, that it was to the unmixed grace of Christ, and not to any excellence of their own, that they were indebted for receiving so honorable an office: for, if you understand him to say, that those were chosen, who were more excellent than others, this will not apply to Judas. The meaning, therefore, is the apostle-ship was not bestowed on account of any human merits; but, by the free mercy of God, persons, who were altogether unworthy of it, were raised to that high rank; and thus was fulfilled what Christ says on another occasion, “Ye have not chosen me, but I have chosen you,” (Joh 15:16.) To the same effect Paul frequently speaks, extolling the purpose of God in bestowing on him the apostleship, (Eph 3:7; Col 1:25.)

But here many questions arise. First, why did our Lord deliberately choose Judas, who, he perfectly knew, was unworthy of the honor, and would be his betrayer? Secondly, why did God, after being so earnestly supplicated by his Son, and as if he had given a refusal to Christ, permit a base and wicked man to find his way to the highest rank in his Church? ³⁵⁰ Thirdly, why did he resolve that the first-fruits ³⁵¹ of his Church should be stained by so foul a disgrace? Fourthly, how came it, that Jesus Christ, knowingly and willingly, preferred Judas to honest and faithful ministers?

The first objection is met by the following reply. Our Lord expressly intended to prevent future offenses, that we may not feel excessive uneasiness, when unprincipled men occupy the situation of teachers in the Church, or when professors of the Gospel become apostates. He gave, at the same time, in the person of one man, an instance of fearful defection, ³⁵² that those who occupy a higher rank may not indulge in self-complacency. At the same time, with regard to the second question, we do not admit that our Lord suffered a refusal. ³⁵³ This answer will serve also for the third question. At the very beginning, it was judged proper to give an early demonstration of the future state of the Church, that weak persons might not stumble on account of the fall of a reprobate; for it is not proper, that the stability of the Church should depend on men. With regard to the last objection, Christ did not prefer Judas to devout and holy disciples, but raised him to an eminence from which he was afterwards to fall, and thus intended to make him an example and instruction to men of every condition and of every age, that no one may abuse the honor which God has conferred upon him, and likewise that, when even the pillars fall, those who appear to be the weakest of believers may remain steady.

Calvin: Mar 3:16 - And to Simon he gave the name Peter

Mar 3:16.And to Simon he gave the name Peter Though all Christians must be living stones ³⁵⁴, of the spiritual temple, yet Christ gave this name peculiarly to Simon, according to the measure of grace which he intended to bestow upon him. This is not inconsistent with the shameful weakness which he manifested in denying his Lord: for this title showed his invincible power and steadiness, which continued till his death. Yet it is absurd in the Papists to infer from this, that the Church is founded on him, as will afterwards be more fully explained, ( Mat 16:18 .) Christ called the sons of Zebedee sons of thunder, because he was to give them a powerful voice, that they might thunder throughout the whole world. ³⁵⁵ And that thunder is heard, in the present day, from the mouth of John. As to his brother, there can be no doubt that, so long as he lived, he shook the earth. The word has been corrupted: for the full pronunciation would be בני רגש , (Benae-regesh;) ³⁵⁶ but the changes which words undergo in passing into other languages are well known.

Calvin: Mar 3:20 - And they come into the house. Mark

Mar 3:20.And they come into the house. Mark undoubtedly takes in a somewhat extended period of time, when he passes from the miracles to that wicked conspiracy which the relatives of Christ formed with each other, to bind him as if he had been a madman. Matthew and Luke mention not more than a single miracle, as having given to the Pharisees an opportunity of slander; but as all the three agree in this last clause which is contained in Mark’s narrative, I have thought it proper to insert it here.

It is wonderful that such wickedness should have been found among the relatives of Christ, who ought to have been the first to aid him in advancing the kingdom of God. When they see that he has already obtained some reputation, their ambition leads them to desire that he should be admired in Jerusalem; for they exhort him to go up to that city,

that he may show himself more openly, (Joh 7:3.)

But now that they perceive him to be hated on one side by the rulers, exposed on another to numerous slanders, and even despised by the great body of the people--to prevent any injury, or envy, or dishonor, from arising to the whole family, they form the design of laying hands on him, and binding him at home, as if he had been a person who labored under mental derangement; and, as appears from the words of the Evangelist, such was their actual belief.

Hence we learn, first, how great is the blindness of the human mind, in forming such perverse judgments about the glory of God when openly displayed. Certainly, in all that Christ said and did, the power of the Holy Spirit shone magnificently; and if others had not clearly perceived it, how could it be unknown to his relatives, who were intimately acquainted with him? But because Christ’s manner of acting does not please the world, and is so far from gaining its good graces that it exposes him to the resentments of many, they give out that he is deranged. Let us learn, in the second place, that the light of faith does not proceed from flesh and blood, but from heavenly grace, that no man may glory in any thing else than in the regeneration of the Spirit; as Paul tells us,

If any man wishes to be considered to be in Christ,
let him be a new creature, (2Co 5:17.)

Defender: Mar 3:6 - Herodians

This seems an odd alliance. The Herodians were political adherents to Herod and the Romans, normally hated by the religious Pharisees. But mutual enemies will often make common cause in opposition to Christ and Biblical Christianity."

Defender: Mar 3:12 - not make him known

These unclean spirits recognized Christ, even though His own friends thought He was mentally ill (Mar 3:21). Nevertheless, Christ did not want the spirits to identify Him openly. The Lord Jesus does not need nor desire any affirmation by His enemies, but only the witness of His own disciples. There is always a great temptation for Christians to seek acclaim or testimony from ungodly people of influence, but Christ Himself would have none of it."

Defender: Mar 3:21 - beside himself

Despite His wonderful works of healing and His strong Bible-centered preaching, Christ's enemies accused Him of being in league with Beelzebub (Mar 3:22), and His friends thought He had lost His mind. Paul also was later accused by the Roman governor Festus of being mad (Act 26:24). If Paul, the greatest preacher, and even Christ Himself were accused of such things by the world, we must expect the same if we are faithful to His teachings (Joh 15:20)."

Defender: Mar 3:29 - blaspheme

On the unforgivable sin, see note on Mat 12:32."

Defender: Mar 3:31 - his brethren

Mary and Jesus' brethren did not yet believe in Him (Joh 7:5). Joseph was evidently dead by this time, so they were going to persuade Him, if they could, to come home with them. Perhaps they also had been influenced by their friends in Nazareth to think He was "beside Himself" (Mar 3:21). On His mild rebuke, even including His mother, see note on Mat 12:50."

TSK: Mar 3:1 - he entered // withered

he entered : Mar 1:21; Mat 12:9-14; Luk 6:6-11

withered : 1Ki 13:4; Joh 5:3

TSK: Mar 3:2

Psa 37:32; Isa 29:20,Isa 29:21; Jer 20:10; Dan 6:4; Luk 6:7, Luk 11:53, Luk 11:54, Luk 14:1; Luk 20:20; Joh 9:16

TSK: Mar 3:3 - he saith // Stand forth

he saith : Isa 42:4; Dan 6:10; Luk 6:8; Joh 9:4; 1Co 15:58; Gal 6:9; Phi 1:14, Phi 1:28-30; 1Pe 4:1

Stand forth : or, Arise, stand forth in the midst

TSK: Mar 3:4 - Is it // But

Is it : Mar 2:27, Mar 2:28; Hos 6:6; Mat 12:10-12; Luk 6:9, Luk 13:13-17, Luk 14:1-5

But : Mar 9:34

TSK: Mar 3:5 - with anger // grieved // hardness // Stretch

with anger : With anger at their desperate malice and wickedness, and with commiseration for the calamities which they would thereby bring on themselves. Luk 6:10, Luk 13:15; Eph 4:26; Rev 6:16

grieved : Gen 6:6; Jdg 10:16; Neh 13:8; Psa 95:10; Isa 63:9, Isa 63:10; Luk 19:40-44; Eph 4:30; Heb 3:10,Heb 3:17

hardness : or, blindness, Isa 6:9, Isa 6:10, Isa 42:18-20, Isa 44:18-20; Mat 13:14, Mat 13:15; Rom 11:7-10,Rom 11:25; 2Co 3:14; Eph 4:18

Stretch : 1Ki 13:6; Mat 12:13; Luk 6:10, Luk 17:14; Joh 5:8, Joh 5:9, Joh 9:7; Heb 5:9

TSK: Mar 3:6 - Pharisees // Herodians

Pharisees : Psa 109:3, Psa 109:4; Mat 12:14; Luk 6:11, Luk 20:19, Luk 20:20, Luk 22:2; Joh 11:53

Herodians : Mar 8:15, Mar 12:13; Mat 22:16

TSK: Mar 3:7 - Jesus // and a // Galilee

Jesus : Mat 10:23, Mat 12:15; Luk 6:12; Joh 10:39-41, Joh 11:53, Joh 11:54; Act 14:5, Act 14:6; Act 17:10,Act 17:14

and a : Mat 4:25; Luk 6:17

Galilee : Mar 1:39; Jos 20:7, Jos 21:32; Luk 23:5; Joh 7:41, Joh 7:52

TSK: Mar 3:8 - Idumaea // beyond // Tyre

Idumaea : Isa 34:5; Eze 35:15, Eze 36:5; Mal 1:2-4, Edom

beyond : Num 32:33-38; Jos 13:8-14

Tyre : Mar 7:24, Mar 7:31; Jos 19:28, Jos 19:29; Psa 45:12, Psa 87:4; Isa. 23:1-18; Ezek. 26:1-28:26

TSK: Mar 3:9 - because

because : Mar 5:30; Joh 6:15

TSK: Mar 3:10 - he had // pressed // as many

he had : Mat 12:15, Mat 14:14

pressed : or, rushed, touched, Mar 5:27, Mar 5:28, Mar 6:56; Mat 14:36; Act 5:15, Act 19:11, Act 19:12

as many : Mar 5:29; Gen 12:17; Num 11:33; Luk 7:2; Heb 12:6

TSK: Mar 3:11 - unclean // the Son

unclean : Mar 1:23, Mar 1:24, Mar 5:5, Mar 5:6; Mat 8:31; Luk 4:41; Act 16:17, Act 19:13-17; Jam 2:19

the Son : Mar 1:1; Mat 4:3, Mat 4:6, Mat 8:29, Mat 14:33; Luk 8:28

TSK: Mar 3:12

Mar 1:25, Mar 1:34; Mat 12:16; Act 16:18

TSK: Mar 3:13

Mat 10:1-4; Luk 6:12-16

TSK: Mar 3:14 - he ordained // and

he ordained : Joh 15:16; Act 1:24, Act 1:25; Gal 1:1, Gal 1:15-20

and : Luk 9:1-6, Luk 10:1-11, Luk 24:47; Act 1:8

TSK: Mar 3:16 - Simon

Simon : Mar 1:16; Mat 16:16-18; Joh 1:42; 1Co 1:12, 1Co 3:22, 1Co 9:5; Gal 2:7-9, Cephas, 2Pe 1:1

TSK: Mar 3:17 - James // he surnamed

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

TSK: Mar 3:18 - Andrew // Philip // Bartholomew // Matthew // Thomas // James // Alphaeus // Thaddaeus // Simon // Canaanite

Andrew : Joh 1:40, Joh 6:8, Joh 12:21, Joh 12:22; Act 1:13

Philip : Joh 1:43-45, Joh 6:5-7, Joh 14:8, Joh 14:9

Bartholomew : Mat 10:3; Luk 6:14; Act 1:13

Matthew : Mar 2:14; Mat 9:9; Luk 5:27-29, Levi, Luk 6:15

Thomas : Joh 11:16, Joh 20:24-29, Joh 21:2; Act 1:13

James : Mar 6:3; Mat 10:3, Mat 13:55; Luk 6:15; Act 15:13, Act 21:18; 1Co 9:5, 1Co 15:7; Gal 1:19; Gal 2:9; Jam 1:1

Alphaeus : Mar 2:14

Thaddaeus : Mat 10:3; Luk 6:16; Joh 14:22; Act 1:13, Judas the brother of James, Jud 1:1

Simon : Mat 10:4; Luk 6:15; Act 1:13, Simon Zelotes

Canaanite : Κανανιτης [Strong’ s G2581], so called, not from being a native of Canaan, Χανααν [Strong’ s G5477], which would have been Χαναναος , but from the Hebrew Kana, to be zealous, whence he is called in Greek Ζηλωτης [Strong’ s G2208], Zelotes, or the Zealot, from ζηλοω [Strong’ s G2206], to be zealous.

TSK: Mar 3:19 - Judas // into an house

Judas : Mat 26:14-16, Mat 26:47, Mat 27:3-5; Joh 6:64, Joh 6:71, Joh 12:4-6, Joh 13:2, Joh 13:26-30; Act 1:16-25

into an house : or, home

TSK: Mar 3:20 - so that

so that : Mar 3:9, Mar 6:31; Luk 6:17; Joh 4:31-34

TSK: Mar 3:21 - when // friends // He is

when : Some render, ""And they who were with him (in the house, Mar 3:19), hearing (the noise) went out to restrain ( αυτον , i.e., οχλον [Strong’ s G3793], the multitude), for they said, It (the mob) is mad.""This, however, is contrary to all the versions; and appears an unnatural construction.

friends : or, kinsmen, Mar 3:31; Joh 7:3-10

He is : 2Ki 9:11; Jer 29:26; Hos 9:7; Joh 10:20; Act 26:24; 2Co 5:13

TSK: Mar 3:22 - which // He hath

which : Mar 7:1; Mat 15:1; Luk 5:17

He hath : Psa 22:6; Mat 9:34, Mat 10:25, Mat 12:24; Luk 11:15; Joh 7:20, Joh 8:48, Joh 8:52, Joh 10:22

TSK: Mar 3:23 - in parables // How

in parables : Psa 49:4; Mat 13:34

How : Mat 12:25-30; Luk 11:17-23

TSK: Mar 3:24

Judg. 9:23-57, Jdg 12:1-6; 2Sa 20:1, 2Sa 20:6; 1Ki 12:16-20; Isa 9:20,Isa 9:21, Isa 19:2, Isa 19:3; Eze 37:22; Zec 11:14; Joh 17:21; 1Co 1:10-13; Eph 4:3-6

TSK: Mar 3:25

Gen 13:7, Gen 13:8, Gen 37:4; Psa 133:1; Gal 5:15; Jam 3:16

TSK: Mar 3:27

Gen 3:15; Isa 27:1, Isa 49:24-26, Isa 53:12, Isa 61:1; Mat 12:29; Luk 10:17-20; Luk 11:21-23; Joh 12:31; Rom 16:20; Eph 6:10-13; Col 2:15; Heb 2:14; 1Jo 3:8, 1Jo 4:4; Rev 12:7-9, Rev 20:1-3

TSK: Mar 3:28

Mat 12:31, Mat 12:32; Luk 12:10; Heb 6:4-8, Heb 10:26-31; 1Jo 5:16

TSK: Mar 3:29 - but is

but is : Mar 12:40; Mat 25:46; 2Th 1:9; Jud 1:7, Jud 1:13

TSK: Mar 3:30

Mar 3:22; Joh 10:20

TSK: Mar 3:31

Mat 12:46-48; Luk 8:19-21

TSK: Mar 3:33 - Who // or

Who : Deu 33:9; Luk 2:49; Joh 2:4; 2Co 5:16

or : Mar 3:21, Mar 6:3; Joh 7:3-5

TSK: Mar 3:34 - Behold

Behold : Psa 22:22; Son 4:9, Son 4:10, Son 5:1, Son 5:2; Mat 12:49, Mat 12:50, Mat 25:40-45, Mat 28:10; Luk 11:27, Luk 11:28; Joh 20:17; Rom 8:29; Heb 2:11, Heb 2:12

TSK: Mar 3:35 - do

do : Mat 7:21; Joh 7:17; Jam 1:25; 1Jo 2:17, 1Jo 3:22, 1Jo 3:23

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 3:1 - Ver. 1-5. See Poole on "Mat 12:9"

Mar 3:1-5 Christ appealing to reason healeth the withered hand

on the sabbath day.

Mar 3:6-12 The Pharisees conspire his death: he retires to the

seaside, and healeth many.

Mar 3:13-19 He chooseth his twelve apostles.

Mar 3:20-21 His friends look upon him as beside himself.

Mar 3:22-30 He confutes the blasphemous absurdity of the Pharisees

in ascribing his casting out of devils to the power of

Beelzebub.

Mar 3:31-35 Those who do the will of God he regardeth as his

nearest relations.

Ver. 1-5. See Poole on "Mat 12:9" , and following verses to Mat 12:13 . The word pwrwsei , used Mar 3:5 , may be understood to signify blindness, or hardness, as it may derive from pwrov , callus, or pwrov , caecus, but the derivation of it from the former best obtains. Hardness being a quality in a thing by which it resisteth our touch, and suffers us not to make an impression upon it, that ill condition of the soul by which it becomes rebellious, and disobedient to the will of God revealed, so as it is not affected with it, nor doth it make any impression of faith or holiness upon the soul, is usually called hardness of heart. But for the argument of this history, proving acts of mercy lawful on the sabbath day, it is fully spoken to in the notes on Mat 12:9-13 .

Poole: Mar 3:6-12

Ver. 6-12. Who these Herodians were we cannot learn plainly from holy writ; it is most probable that they were a civil faction, who took Herod’ s part, and were stiff for promoting his interest, and the interest of the Roman emperor, whose substitute Herod was. With these the Pharisees (in other cases their implacable enemies) mix counsels how they might destroy Christ. Christ gives place to their fury, his time being not yet come, and withdraweth himself from their sight, being followed by great multitudes, who in the fame of his miracles, or the hopes they had of receiving some good from him for themselves or for their friends, drew after him. Some of these are said to have come from Idumea, which was the country of Edom, and distinct from Judea anciently, as may be gathered from Jos 15:1 , and Num 34:3 , but whether it was at this time so or no, is doubted. Our Lord commandeth the devils not to make him known, not desiring any such preachers.

Poole: Mar 3:11

Ver. 11 . See Poole on "Mar 3:6"

Poole: Mar 3:13-15

Ver. 13-15. We have this piece of history, or rather something to which it relates, both in Matthew and in Luke, only Mark hath this peculiar to himself, that our Saviour did this upon a mountain. It is the opinion of Bucer, that this was the mountain at the foot of which he preached the sermon largely recorded, Mat 5:1-7:29 , and (as some judge) more shortly by Luk 6:17-45 : he thinketh the multitude here mentioned is the same with that mentioned Mat 4:25 , and Luk 3:7 , and that our Saviour did not go up into this mountain to preach, or ordain his disciples, but only to pray, and to discourse with some of his disciples more privately about spiritual mysteries. That it was at this time that he continued all night in prayer to God, Luk 6:12 ; and in the morning called unto him such of his disciples as he thought fit, and discoursed with them his intentions concerning them, telling them,

1. That he had chosen them to be with him, ordinarily, to be eye and ear witnesses of what he spake and did.

2. That he designed soon after to send them out to preach; which we read he did, Mar 6:7 Mat 10:1 ; to give them a power to heal sicknesses, and to cast out devils: so that this chapter only mentions Christ’ s election of them, not his actual sending them, which is discoursed Mar 6:7-13 , as also Mat 10:1-42 .

These things being privately transacted on the mountain, Bucer thinks he came down into the plain at the foot of the mountain, according to Luk 6:17 , and there preached that sermon mentioned Mat 5:1-7:29 , as we before said. The evangelist telling us that he called to him which of his disciples he would, lets us know, that he chose them, and not they him; that the choice of them was of his free grace and mercy; and his continuing all night in prayer before this choice, lets us know the gravity of the work of choosing persons fit to be sent out to preach the gospel.

Poole: Mar 3:16-19

Ver. 16-19. Matthew nameth the apostles upon his relating the history of their mission, or sending out; Mark nameth them upon their election, or first choice. Both these evangelists agree with Luke in their names, saving that Luke calleth him Judas whom Matthew calls Lebbaeus, and Mark, Thaddaeus, so that he had three names. Christ changeth the name of Simon, whom he called Cephas, or Peter, Joh 1:42 ; we have the reason, Mat 16:18 ; he also changed the names of James and John, the sons of Zebedee, calling them Boanerges, about the etymology of which name critics must dispute. The evangelists tell us it signifieth Sons of thunder, thereby minding them of their duty, to cry aloud, and to preach the gospel as on the housetops; or perhaps declaring what he knew was in the fervour and warmth of their spirits. We must not here inquire too narrowly into the secret counsels of God, in suffering a son of perdition to come into the number of his first ministers: Christ did it not because he did not know what was in his heart, for before that he showed himself a devil, by informing against his Master, Christ told his disciples that he had chosen twelve, and one of them was a devil; nor yet because he had no others to send, he had multitudes of disciples, and he who of stones could have raised up children to Abraham, could easily have fitted out a person for this service; nor yet did he do it to let in any sots and scandalous persons into the ministry, for we read of no scandal in Judas’ s life. We ought to believe that God had wise ends in the permission of this, and that Christ did out of infinite wisdom do this, though we possibly are not able to give a satisfactory account in the case. What if we should say that Christ by this:

1. Instructed those that after his ascension should have the care of the church, not to pretend to judge of secret things, but only to judge as man ought to judge, according to the outward appearance, leaving the judgment of the heart to God alone.

2. God by this arms his people against the scandal of wicked ministers, such in whom corruption may break out after their entrance into that holy function, though before no such thing appeared, that they may not think the ministerial acts performed by them to have been nullities.

3. God by this also lets us know, that the efficacy of the ordinance doth not depend upon the goodness of the spiritual state of the minister that administers.

A bell may call others to hear the word, though itself receives no benefit by it. In the mean time here is no warrant either for people to choose, or the governors of a church to ordain, lewd and visibly scandalous persons. Judas was no such person; nor yet for people to own, or the governors of churches to continue, lewd and scandalous persons in the ministry, God ordinarily not blessing the labours of such. No sooner had Judas discovered himself, but he went out and hanged himself. Christ no longer allowed him his company, nor the disciples their fellowship. There is a great deal of difference with relation to our fellowship and communion, between secret wickedness concealed in the heart and open and scandalous sinning, though both be alike dangerous to the soul of the sinner.

Poole: Mar 3:20-21

Ver. 20,21. There is no small dispute who are here called our Saviour’ s friends, oi par’ autou , those who were of him, whether it signifieth his neighbours, the citizens of his city, or his nearer relations, those who belonged to the family of which he was (for he had some brethren that did not believe in him, Joh 7:5 ).

They went to lay hands on him, that is, to take him from the multitude, which pressed upon him by force, (for so the word signifies),

for they said, He is beside himselfexesth : various senses are given of this word, but certainly the most ordinary interpretation of it doth best agree to this place. They saw our Saviour’ s warmth of spirit and zeal in the prosecution of that for which he came into the world, and did so well understand his person, or mission, and receiving the Spirit not by measure, that they took what he did to be the product and effect of a natural infirmity and imperfect head and disordered reason. The young prophet sent by Elisha was counted a mad fellow by Jehu’ s comrades, 2Ki 9:11 ; so was Paul by Festus, Act 26:24 , or by the Corinthians, or some crept in amongst them, 2Co 5:13 . We are naturally inclined to inquire the causes of strange and unusual effects, and cannot always discern the true causes, and often make false guesses at them. I am not so prone as I find some to condemn these friends, or neighbours, or kinsmen of Christ, believing that they did verily believe as they spake, not yet fully understanding that the Spirit of the Lord in that measure was upon him, but through their infirmity fearing that he had been under some distraction, and charitably offering their help to him. The next words tell us of a far worse sense the scribes put upon his actions.

Poole: Mar 3:22-30 - See Poole on "Mat 9:34"

Ver. 22-30. Here is no passage in all this piece of history, but what the reader will find opened these notes:

See Poole on "Mat 9:34" . See Poole on "Mat 12:24" , and following verses to Mat 12:32 . To which I refer the reader.

Poole: Mar 3:31-35

Ver. 31-35. See Poole on "Mat 12:46" , and following verses to Mat 12:50 .

Lightfoot: Mar 3:4 - But they held their peace

And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace.   

[But they held their peace.] This reminds me of the like carriage of the Sanhedrim in judging a servant of king Jannaeus, a murderer, when Jannaeus himself was present in the Sanhedrim. It was found sufficiently that he was guilty; but, for fear, they dared not to utter their opinion; when Simeon Ben Sheta, president of the Sanhedrim, required it: " He looked on his right hand, and they fixed their eyes upon the earth; on his left hand, and they fixed their eyes upon the earth," etc.

Lightfoot: Mar 3:17 - Boanerges

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.

Lightfoot: Mar 3:21 - He is beside himself

And when his friends heard of it; they went out to lay hold on him: for they said, He is beside himself.   

[He is beside himself.] In the Talmudists it is his judgment is gone; and his understanding is ceased. "If any becomes mute, and yet is of a sound mind; and they say to him, Shall we write a bill of divorce for thy wife? And he nods with his head, they try him thrice, etc. And it is necessary that they make trial of him more exactly, lest, perhaps, he might be deprived of his senses." This is to be understood of a dumb person, made so by some paralytical or apoplectical stroke, which sometimes wounds the understanding.  

"The Rabbins deliver: If any one is sick, and in the mean time any of his friends die, they do not make it known to him that such a one is dead, lest his understanding be disturbed." "One thus lamented R. Simeon Ben Lachish; 'Where art thou, O Bar Lachish? Where art thou, O Bar Lachish?' And so cried out until his understanding perished." For so the Gloss renders it.  

How fitly this word beside himself expresseth these phrases is readily observed by him who understandeth both languages. And a Jew, reading these words in Mark, would presently have recourse to the sense of those phrases in his nation; which do not always signify madness; or being bereft of one's wits, in the proper sense, but sometimes, and very frequently, some discomposure of the understanding for the present, from some too vehement passion. So say Christ's friends, " His knowledge is snatched away; he hath forgotten himself, and his own health; he is so vehement and hot in discharging his office, and in preaching, that he is transported beyond himself, and his understanding is disturbed, that he neither takes care of his necessary food nor of his sleep." Those his friends, indeed, have need of an apology, that they had no sounder, nor holier, nor wiser conceit of him; but it is scarcely credible that they thought him to be fallen into plain and absolute madness, and pure distraction. For he had conversed among the multitudes before, at all times in all places; and yet his friends to not say this of him. But now he was retired to his own house at Capernaum, where he might justly expect rest and repose; yet the multitudes rush upon him there, so that he could not enjoy his table and his bed at his own home. Therefore his friends and kinsfolk of Nazareth (among whom was his mother, Mar 3:31), hearing this, unanimously run to him to get him away from the multitude; for they said among themselves, He is too much transported beyond himself, and is forgetful of himself.

Haydock: Mar 3:1 - He entered again into the synagogue

He entered again into the synagogue, viz. of Capharnaum. The man was there either, of course, on account of the sabbath, or to be cured by Jesus Christ.

Haydock: Mar 3:4

A difficulty here arises, how to reconcile St. Mark with St. Matthew. St. Mark puts the words into the mouth of Jesus Christ: Is it lawful? When St. Matthew says, that they interrogated him: Is it lawful? To cut the knot of this apparent difficulty, we must understand that they first put the question to our Lord, whether it was lawful to heal on the sabbath-day or not: and that Jesus understanding their thoughts, that they wished to have some grounds of accusation against him, placed the sick man in the midst of them, and said what St. Mark here relates of him: Is it lawful to do good on the sabbath-day, or to do evil? (St. Augustine)

Haydock: Mar 3:8

What is to be understood by Idumea, see Rutter's Evangelical Harmony, Vol. i. p. 286.

Haydock: Mar 3:11-12

The unclean spirits being obliged by the Divine Power, not only to come and worship, but also to declare his majesty, exclaimed: Thou art the Son of God. How astonishing then is the blindness of the Arians, who even after his resurrection denied him to be the Son of God, whom the devils confessed as such when clothed with human nature. But it is certain that not only the devils, but the infirm that were healed, and the apostles themselves were forbidden, as well as the unclean spirits, to proclaim his divinity; lest the passion and death of Christ might be on that account deferred. (Ven. Bede)

Haydock: Mar 3:13

He spent here the whole night in prayer, not that he who had all things to bestow, stood in need of prayer, or had any thing to ask; but to teach us that we must undertake nothing without previously recommending the affair to heaven, in humble and fervent prayer.

Haydock: Mar 3:14

The number twelve is mystical, as appeareth by choosing Mathias to full up the place of Judas: they are the twelve foundations, under Christ, of the heavenly Jerusalem. (Apocalypse xxi.)

Haydock: Mar 3:15

He gave his apostles the power of curing maladies both of soul and body, and of expelling devils, that they might prove the truth of their doctrines by the authority of miracles. (Bible de Vence)

Haydock: Mar 3:16

The evangelist here gives the names of the twelve. First, Simon, to whom he gave the name of Peter, in Greek, Petron, which signifies a rock; thus shewing that upon him his Church should be founded, as on a rock, never to be overturned. (Tirinus) ---

Polus, in his Synopsis Criticorum on this verse says that some Greek copies have, Proton Simona, First, Simon, which he believes to be the genuine reading: "nec dubito quin hæc sit germana lectio."

Haydock: Mar 3:17 - And // Boanerges

And he called James, &c. The words, he called, are no addition, as they only express the literal sense: they are included in what is said, ver. 13, that he called to him whom he would. ---

Boanerges, the sons of thunder, or thunderers, is only to express their great zeal. (Witham) ---

He gave also the two sons of Zebedee the name of Boanerges, ( Greek: Boanerges ) from the Syriac, Benairegesch; or the Hebrew, Bene, sons, regesch, thunder, noise or tumult. In conformity to their name, we find these two apostles asking Jesus, (Luke ix. 54.) wilt thou that we command fire to come down from heaven, to consume them? They spread the fame of the gospel through the whole world. So great was the zeal of St. James, that he incurred the resentment of king Agrippa, and was the first of the apostles to seal the doctrines of Jesus Christ with his blood. St. John also fulfilled the import of his name, as appears form his gospel, epistles, apocalypse, and the sufferings he underwent at Rome for the faith. Sts. Peter, James, and John, were the only apostles to whom our Saviour gave particular names, a mark, perhaps, of his special affection for them. (Tirinus)

Haydock: Mar 3:21 - And when his friends had heard of it // For they said // He is become mad

And when his friends had heard of it; [1] literally, his own. We cannot here understand his apostles, for they were in the house with him; but either some of his kindred and friends, or some that were of the same country and town of Nazareth, though perhaps enemies to him. ---

For they said. It is not certain who said this, whether his friends or his adversaries. ---

He is become mad. [2] By the Greek, he is not himself. Christ might be called a madman by the Scribes and Pharisees, when he blamed their vices and when he preached with such extraordinary zeal. Or, as the Greek implies, he was thought to be transported out of his wits, and , as the Protestant translation hath it, was beside himself. If there were his friends that said this of him, they did not think so, but only pretended it, that they might get him safe out of the hands of his adversaries. (Witham)

===============================

[BIBLIOGRAPHY]

Sui, Greek: oi par autou.

===============================

[BIBLIOGRAPHY]

In furorem versus est, Greek: exeste; the word Greek: existasthai, is extra se esse, from which cometh the word ecstacy. See 2 Corinthians v. 13, where St. Paul useth the same Greek word.

====================

Haydock: Mar 3:22

From St. Matthew xii. 22. et dein. we learn that it was on the occasion of the delivery of a possessed person, this blasphemy was uttered.

Haydock: Mar 3:24 - Kingdom against kingdom

Kingdom against kingdom. As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity.

Haydock: Mar 3:29 - Of an everlasting sin

See St. Matthew xii. 32. ---

Of an everlasting sin; i.e. of eternal punishment. (Witham) ---

What is here called everlasting offence, is (as St. Matthew expresseth it) that which shall neither be remitted in this life, nor in the life to come; which words would not be true, says St. Augustine, if some sins were not forgiven in the world to come. Now, as no mortal sin can be forgiven after death, there must necessarily be smaller transgressions, which we call venial; though many of our separated brethren will needs have all sins to be mortal; which is very far from a comfortable tenet.

Haydock: Mar 3:32

The brethren of our Lord were not the children of the blessed Virgin: nor were they the sons of St. Joseph by a former wife, as some pretend; but in the Scripture language, and in this place, we understand by brethren the relatives of Mary and Joseph. (Ven. Bede)

Haydock: Mar 3:33

Our Lord does not refuse to go out through any, the least, inattention to his mother; he wishes hereby, to teach us the preference we should give to the business of our heavenly Father, before that of our earthly parents. Neither does he consider his brethren as beneath his attention, but prefers spiritual before temporal duties; and shews us, that a religious union of hearts and feelings is far more lasting, and better rooted than any other ties of affinity or friendship whatsoever. (Ven. Bede)

Haydock: Mar 3:34

The Pharisees were afraid lest the greatness of Christ's miracles, and the excellence of his doctrines, should put an end to their credit and authority among the people. Hence their calumnies against him.

Gill: Mar 3:1 - And he entered again into the synagogue // And there was a man there which had a withered hand

And he entered again into the synagogue,.... Perhaps in Capernaum, where he had before cast out the unclean spirit; but not on the same day, nor on that day he had had the debate with the Pharisees, about his disciples plucking the ears of corn on the sabbath day; but on another sabbath, perhaps the next; see Luk 6:6.

And there was a man there which had a withered hand; who came there either for a cure, knowing Christ to be in the synagogue, or for the sake of worship; See Gill on Mat 12:10.

Gill: Mar 3:2 - And they watched him // whether he would heal him on the sabbath day // that they might accuse him

And they watched him,.... The ruler of the synagogue, and the principal men in it; particularly the Scribes and Pharisees, who followed him wherever he went; they observed him diligently, and kept their eyes upon him; this lame man being in the synagogue, to see

whether he would heal him on the sabbath day; which, knowing his readiness to do good, they might expect he would:

that they might accuse him; as they had accused his disciples before, of the violation of the sabbath: according to the Evangelist Matthew, they put a question to him, whether it was lawful to heal on the sabbath day? with this view, that they might, one way or another, have something to accuse him of, either to the people, or to the sanhedrim; See Gill on Mat 12:10.

Gill: Mar 3:3 - And he saith unto the man which had the withered hand // stand forth

And he saith unto the man which had the withered hand,.... After he had reasoned with them from the lesser to the greater, upon their own principles and practices, in relieving and taking out a sheep fallen into a ditch, on a sabbath day, Mat 12:10, and knowing "their thoughts", as Luke says, Luk 6:8, their reasonings and designs; and as the Persic version here, from thence "understanding their conspiracy", turns himself to the lame man, and bids him

stand forth: or, as in Luke, "rise up and stand forth in the midst", Luk 6:8. He bid him rise up from his seat, and stand forth in the midst of the synagogue: this he said, partly to raise the attention of the people to the following miracle; and partly to move commiseration upon the sight of the object; and to aggravate the hard heartedness of the Pharisees; as also, that it might be manifest to all, that the man's hand was really withered; and that there was no fraud in the following cure.

Gill: Mar 3:4 - And he saith unto them // is it lawful to do good on the sabbath days, or to do evil, to save life, or to kill // but they held their peace

And he saith unto them,.... Either to the whole multitude, to all the assembly in the synagogue; and so the Persic version renders it, "again he said to the multitude"; or rather, to the Scribes and Pharisees, who were watching him, and had put a question to him, which he answers by another:

is it lawful to do good on the sabbath days, or to do evil, to save life, or to kill? The Vulgate Latin, Syriac, Arabic, and Persic versions read, or "to destroy", as in Luk 6:9, To do evil, kill, or destroy, are not lawful at any time; and to do good, and to save life, must be right at all times: our Lord has a particular view to the Scribes and Pharisees, and the question is put home to their own consciences; whose hearts and thoughts, designs and views, were all open to Christ; and who were now watching to do evil to him, and even to destroy and take away his life: for the violation of the sabbath was death by the law, and this was what they sought to accuse him of: now he puts the question to them, and makes them judges which must appear most right and just in the sight of God and men, for him to heal this poor man of his withered hand, though on the sabbath day; which would be doing a good and beneficent action to him, whereby his life would be saved, and preserved with comfort and usefulness, and he would be in a capacity of getting his livelihood; or for them to cherish an evil intention against him, to seek to bring mischief on him; and not only destroy his character and usefulness as much as in them lay, but even take away his very life also: he leaves it with them to consider of which was most agreeable to the law of God, the nature of a sabbath, and the good of mankind;

but they held their peace; or "were silent", not being able to return an answer, but what must have been in his favour, and to their own confusion, and therefore chose to say nothing.

Gill: Mar 3:5 - And when he had looked round about on them // with anger // being grieved for the hardness of their hearts // he saith unto the man, stretch forth thine hand // and he stretched it out, and his hand was restored whole as the other

And when he had looked round about on them,.... In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was

with anger, with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them,

being grieved for the hardness of their hearts: or "the blindness of their hearts", as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good,

he saith unto the man, stretch forth thine hand; that is, the lame one; and such power went along with his words, as at once effected a cure:

and he stretched it out, and his hand was restored whole as the other. This last clause, "whole as the other", is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions; and may be added from Mat 12:13; see the note there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy, and in others.

Gill: Mar 3:6 - And the Pharisees went forth // and straightway took counsel with the Herodians against him // How they might destroy him

And the Pharisees went forth,.... Out of the synagogue, being dreadfully galled with the reasonings of Christ, at the silence and confusion they were put to, and with the miracle he wrought, to the exposing of them, and establishing his own credit:

and straightway took counsel with the Herodians against him: See Gill on Mat 22:16.

How they might destroy him: persisting still in their evil intentions, though Christ had so fully and clearly exposed the wickedness of them: and it is to be observed, that those men who thought it was not lawful to heal a lame man on the sabbath day, yet make no scruple of meeting and consulting together on that day, and even with profane men, what measures and methods were best to take, to destroy the life of an innocent person.

Gill: Mar 3:7 - But Jesus withdrew himself with his disciples to the sea // and a great multitude from Galilee // and from Judea

But Jesus withdrew himself with his disciples to the sea,.... Knowing their evil designs against him, he departed out of the synagogue, and city of Capernaum; and taking his disciples with him, he went to the shore of the sea of Galilee; not out of fear, but because his time was not yet come, and he had more work to do:

and a great multitude from Galilee: from the several parts of it, in which country he now was:

and from Judea: that part of the land of Israel, which was particularly so called, and belonged to the tribe of Judah.

Gill: Mar 3:8 - And from Jerusalem // and from Idumea // and from beyond Jordan // and they about Tyre and Sidon // a great multitude // when they had heard what great things he did, came unto him

And from Jerusalem,.... The metropolis of the country of Judea;

and from Idumea, or Edom, as the Syriac version reads it; a country that lay on the south of Judea, formerly inhabited by the sons of Edom, but now by Jews; or at least the inhabitants of it were proselytes to the Jewish religion. Mention is made of the plains of Idumea, along with Gazera, Azotus, and Jamnia, as in 1 Maccabees:

"Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1 Maccabees 4:15)

Pliny ^t speaks of Idumea and Judea together, as a part of Syria; and Ptolemy says ^u, this country lies on the west of the river Jordan; and it is here added,

and from beyond Jordan; the country of Peraea, on the east of Jordan:

and they about Tyre and Sidon; either the inhabitants of these places, as the Syriac, Arabic, Persic, and Ethiopic versions favour, reading "a great company from Tyre and Sidon"; or those that lived near the borders, and upon the confines of these cities of Phoenicia:

a great multitude; when all met together, from these several parts; who

when they had heard what great things he did, came unto him: for his fame went through all the countries, for the miracles he wrought; which drew this vast concourse of people after him; and who, inquiring where he was, came to him at the sea of Galilee.

Gill: Mar 3:9 - And he spake unto his disciples // that a small ship should wait on him // because of the multitude // lest they should throng him

And he spake unto his disciples,.... In an authoritative way; he ordered and commanded them,

that a small ship should wait on him: that a boat should be got ready, be near at hand, and attend him, who was on shore; that he might go into it, should there be any occasion for it; and from thence preach to the people:

because of the multitude; which came from the above parts, and all together made a very numerous body of people:

lest they should throng him; crowd, press, afflict, and distress, and make him uneasy, that he could not be able to stand conveniently, and preach to them: so that should this be the case, as it was very likely it would, having a small vessel near the shore, he could go into it, and free himself from such an inconvenience.

Gill: Mar 3:10 - For he had healed many // insomuch that they pressed upon him // for to touch him // As many as had plagues

For he had healed many,.... Of various diseases, and the fame of this brought more still to him:

insomuch that they pressed upon him; or pushed upon him, with great eagerness and violence. The Arabic version renders it, "they rushed upon him, so that they fell": they pushed on, and pressed so hard to get to him, that they fell upon one another, and on him: the Persic version renders it, "they cast themselves on him, for the sake of touching him"; which must be very troublesome indeed. Though some think the phrase signifies no more, than that they fell down before him at his feet, in a submissive and petitionary way, entreating they might have the favour

for to touch him; either any part of his body, or his garments, even the hem of them: and so the Ethiopic version translates the words; "they prayed him that they might touch him"; see Mar 6:56.

As many as had plagues; of leprosy, and other diseases, which were inflicted on them by God, as scourges and chastisements for their sins, as the word signifies, and which answers to נגעים, "Negaim"; concerning which, there is a whole treatise in the Misna; and which bears that name, and particularly regards the plagues of leprosy. Some versions join this with the beginning of the next verse. The Syriac version reads thus, "who had plagues of unclean spirits"; as if these plagues were their being possessed by unclean spirits. The Persic version thus, "having plagues from unclean spirits"; as if these plagues were inflicted upon them by them, and which was sometimes the case. The Arabic version after this manner, "who had diseases and unclean spirits"; both the one and the other.

Gill: Mar 3:11 - And unclean spirits, when they saw him // fell down before him // and // cried, saying, thou art the Son of God

And unclean spirits, when they saw him,.... That is, as the Syriac and Arabic versions read, "they who had unclean spirits": or, as the Ethiopic, "they that were possessed with unclean spirits"; as soon as ever they beheld Christ, though they had never seen him before, and he was an entire stranger to them, yet

fell down before him: the unclean spirits being said to do that, which they that were possessed with them did; and which, notwithstanding their possession of them, they could not prevent, but were obliged to admit of it, as a token of their subjection to Christ:

and even the devils themselves in the men,

cried, saying, thou art the Son of God; a divine person, equal with God; and such his power over them, and his healing all manner of diseases, by a word, or touch, showed him to be.

Gill: Mar 3:12 - And he straitly charged them // that they should not make him known

And he straitly charged them,.... Or vehemently rebuked them, as the Syriac and Arabic versions render it; or threatened them much and vehemently, as the Vulgate Latin and Ethiopic. The Persic version renders it, "threatened many"; both the devils that confessed him, and the many that were healed of their diseases: he gave them a strict and severe charge,

that they should not make him known; or "his work", as the Arabic, his miracles: he sought not vain glory and popular applause, nor did he need the testimony of men or devils; and especially did not choose the latter, lest his enemies should traduce him, as having familiarity with them, as they did.

Gill: Mar 3:13 - And he goeth up into a mountain // and calleth unto him whom he would // and they came unto him

And he goeth up into a mountain,.... Near Capernaum, being solitary, and a place of recess and retirement, "to pray", as Luke says, Luk 6:12, who adds, "and continued all night in prayer to God", notwithstanding the great fatigue of the day past. His prayer, as is very probable, was chiefly concerning the great and important work, which was upon his mind, and he was about to do; the making and constituting twelve of his disciples, as his apostles, to preach in his name, and work miracles:

and calleth unto him whom he would; that is, "when it was day", as the above evangelist observes; when he called his disciples, such as had been for some time followers of him, as many of them as he thought fit: for it seems by the same evangelist, that others were called to him besides the twelve; and out of them he chose them: the phrase "whom he would", is in the Arabic version rendered, "whom he loved"; and it is a common observation of expositors, that the choice and call of the apostles to office, were not according to their will, works and merits, but according to the sovereign will and grace of Christ, who chose them, and not they him: but to me there seems no foundation for such a remark here, though it is a truth; because this regards not the call of the twelve only, and much less of them to office, but a call of many of the followers of Christ to come to him on the mountain:

and they came unto him; as many as he called out of the multitude; and from among these he made the following choice.

Gill: Mar 3:14 - And he ordained twelve // That they should be with him // and that he might send them forth to preach

And he ordained twelve,.... Or made, constituted, and appointed twelve men, out of those he called to him. The Arabic version adds, "and called them apostles"; which seems to be taken out of Luk 6:13.

That they should be with him; constantly, in private and in public; be taken into his family, and reckoned such; be his familiars, and privy to all his affairs; hear all his discourses, and see his miracles; that so they might be trained up and fitted for the great work he designed them for:

and that he might send them forth to preach; the Gospel in Judea first, and then in all the world: for he did not at this time send them to preach, only chose; called, and appointed them; and after they had been with him some time, and were better qualified for such service, he sent them forth, as in Mat 10:1, for this constitution of them was before that mission, and was in order to it.

Gill: Mar 3:15 - And to have power to heal sicknesses // and to cast out devils

And to have power to heal sicknesses,.... All manner of corporeal diseases that attend men and women:

and to cast out devils; from such who were possessed with them: that is, he chose and appointed them to be his apostles, with a view of conferring such powers upon them hereafter; for as yet, they were not vested with them, nor sent out to exercise them; no, not till near twelve months after.

Gill: Mar 3:16 - And Simon he surnamed Peter.

And Simon he surnamed Peter. Or Cephas, which signifies a rock, or stone, because of his courage and constancy, his strength and fortitude, steadiness and firmness of mind: this name was imposed upon him, not at the time of his mission as an apostle; nor when he made that noble confession of his faith in Christ, as the Son of the living God, at which time this name was taken notice of; but when Christ first called him to be his disciple and apostle; see Joh 1:42.

Gill: Mar 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

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.

Gill: Mar 3:18 - And Andrew // and Philip // and Bartholomew // and Matthew // and Thomas // and James, the son of Alphaeus // and Thaddaeus // and Simon the Canaanite

And Andrew,.... The brother of Peter;

and Philip, who was of Bethsaida;

and Bartholomew, whom Dr. Lightfoot thinks is the same with Nathaniel: the name may be the same with בר תלמיון, "Bar Talmion", with the Jews ^y; See Gill on Mat 10:3. See Gill on Joh 1:41.

and Matthew, the publican, who was called Levi;

and Thomas, who was called Didymus, from his being a twin;

and James, the son of Alphaeus, to distinguish him from the other James, the son of Zebedee, and who is sometimes called "the less";

and Thaddaeus, whose name was also Lebbaeus, and likewise Jude, the author of the Epistle that bears that name;

and Simon the Canaanite, or Zelotes; of these men, and their several names; see Gill on Mat 10:2. See Gill on Mat 10:3. See Gill on Mat 10:4.

Gill: Mar 3:19 - And Judas Iscariot // which also betrayed him // And they went into an house at Capernaum

And Judas Iscariot,.... So called to distinguish him from the other Judas; and is mentioned last for the following reason:

which also betrayed him; and which action of his will ever render his name infamous among men. This man, with the rest, our Lord chose to be an apostle of his, though he knew he would betray him; in order to fulfil the purposes of God, the prophecies of the Old Testament, and bring on the work of man's redemption he came into the world to perform.

And they went into an house at Capernaum; the house of Simon and Andrew, where Jesus used to be when there: they went home with him from the mountain; and from that time became his domestics, and were looked upon by him as his family, and were admitted to the greatest nearness and intimacy with him.

Gill: Mar 3:20 - And the multitude coming together again // so that they could not so much as eat bread

And the multitude coming together again,.... Either the multitude that were about the door of this house; insomuch that there was no room about, nor any coming near it, Mar 2:2, or the multitude that came from different parts, and had thronged about him at the sea side, before he went up into the mountain: these understanding that he was come down from thence, and was returned to Capernaum, and was at Simon's house, flocked thither, in great numbers, to see his person, hear his doctrines, and observe his miracles;

so that they could not so much as eat bread; the press was so great, and their importunities so urgent, either to hear him preach, or have their sick healed, that Christ, and his disciples, had neither room nor opportunity to eat some food for the refreshment of nature; though it was very necessary, and high time they had, especially Christ, who had been up all night, which he had spent in prayer; and had been very busy that morning in calling and appointing his apostles, and instructing them what they should do.

Gill: Mar 3:21 - When his friends heard of it // they went out to lay hold on him // for they said, he is beside himself

When his friends heard of it,.... Not his spiritual friends, his disciples and followers, that believed in him; but his kinsmen, as the Syriac and Ethiopic versions render the words, who were so according to the flesh; when they heard where he was, and what a crowd was about him, so that he could not so much as take the necessaries of life for his refreshment and support,

they went out to lay hold on him: either out of their houses at Capernaum, or they went forth from Nazareth, where they dwelt, to Capernaum, to take him from this house, where he was thronged and pressed, along with them; where he might have some refreshment without being incommoded, and take some rest, which seemed very necessary: so that this was done in kindness to him, and does not design any violent action upon him, in order to take him home with them, and to confine him as a madman; though the following words seem to incline to such a sense;

for they said, he is beside himself: some render it, "he is gone out": that is, out of doors, to preach again to the people, which they might fear would be greatly detrimental to his health, since, he had had no sleep the night before; had been much fatigued all that morning, and for the throng of the people could take no food; so that for this reason they came to take him with them, to their own habitations, to prevent the ill consequences of such constant exercise without refreshment. Moreover, though this may not be the sense of the word, yet it is not to be understood of downright madness and distraction, but of some perturbation of mind, which they imagined, or heard, he was under; and answers to a phrase frequently used by the Jews, that such an one, נטרפה דעתו, "his knowledge is snatched away", or his mind is disturbed; which was sometimes occasioned by disorder of body: so it is said ^z,

"a deaf woman, or one that is foolish, or blind, דעתה ושנטרפה, or "whose mind is disturbed"; and if there are any wise women, they prepare themselves, and eat of the oblation.''

On that phrase, "whose mind is disturbed", the note of Maimonides is,

"it means a sick person, whose understanding is disturbed through the force of the disease:''

and was sometimes the case of a person when near death ^a: and it was usual to give a person that was condemned to die, and going to be executed, a grain of frankincense in a cup of wine, שתטרף דעתו כדי, "that so his knowledge may be snatched away", or his mind disturbed ^b, and: be intoxicated; that so he might not be sensible of his pain, or feel his misery; in all which cases, there was nothing of proper madness: and so the kinsmen and friends of Christ, having heard of the situation that he was in, said one to another, he is in a transport and excess of mind; his zeal carries him beyond due bounds; he has certainly forgotten himself; his understanding is disturbed; he is unmindful of himself; takes no care of his health; he will certainly greatly impair it, if he goes on at this rate, praying all night, and preaching all day, without taking any rest or food: wherefore they came out, in order to dissuade him from such excessive labours, and engage him to go with them, where he might have rest and refreshment, and be composed, and retire.

Gill: Mar 3:22 - And the Scribes which came down from Jerusalem // said, he hath Beelzebub // and by the prince of devils casteth he out devils

And the Scribes which came down from Jerusalem,.... Or, "but the Scribes", &c. who had an aversion to Christ, and a different opinion of him: these were they, who having heard much of the doctrine and miracles of Christ, came down from Jerusalem, which lay in the upper, and higher part of the land of Israel, into Galilee, a low country, to make their observations upon him; and take every advantage they could against him, being men, in their way, letter learned, and artful, and cunning: these

said, he hath Beelzebub: or, as the Syriac and Persic versions render it, "Beelzebub is in him": sometimes they call him Beelzebub; sometimes say that he cast out devils by him; and here, that he had him, or was in him; Beelzebub possessed him, and assisted him, and there was a confederacy and familiarity between them:

and by the prince of devils casteth he out devils; for so they reckoned Beelzebub to be; See Gill on Mat 10:25, Mat 12:24.

Gill: Mar 3:23 - And he called them unto him // and said unto them in parables // how can Satan cast out Satan

And he called them unto him,.... The Jerusalem Scribes, to come nearer to him, and attend to what he had to say in defence of his character and miracles:

and said unto them in parables: similitudes, and proverbial expressions, as the following seem to be,

how can Satan cast out Satan? or one devil cast out another? how unreasonable is it to suppose it? can it ever be thought that such, whose interest it is to unite, would ever oppose and dispossess one another? if therefore, as if he should say, I am Beelzebub, or have him, and he is in me, and I am in confederacy with him; was this the case, can any think I should ever cast him out of others, as I do?

Gill: Mar 3:24 - And if a kingdom be divided against itself // that kingdom cannot stand

And if a kingdom be divided against itself,.... Any of the kingdoms of this world, and the kingdom of "Satan":

that kingdom cannot stand: not long; its internal broils and divisions will, soon bring it to desolation; See Gill on Mat 12:25.

Gill: Mar 3:25 - And if a house be divided against itself // that house cannot stand

And if a house be divided against itself,.... Any family, small or great,

that house cannot stand; its contentions and discords will soon bring it down from a comfortable and flourishing situation, to a very distressed one; See Gill on Mat 12:25.

Gill: Mar 3:26 - And if Satan rise up against himself // and be divided // he cannot stand, but hath an end

And if Satan rise up against himself,.... As he must do in such a case as this, if devils are cast out by Beelzebub, the prince of devils:

and be divided; one devil against another, as the above calumny supposes;

he cannot stand, but hath an end: his kingdom cannot stand long, but must soon come to an end; his power and authority will soon be destroyed, both over his own species, and among men; See Gill on Mat 12:26.

Gill: Mar 3:27 - No man can enter into a strong man's house

No man can enter into a strong man's house,.... This is properly a parable; the other seem to be proverbs, or sayings, that were commonly used to show the ill consequences of discords, factions, and divisions, as is explained in the note on See Gill on Mat 12:29.

Gill: Mar 3:28 - Verily I say unto you // all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme

Verily I say unto you,.... The Scribes and Pharisees, who had not only blasphemed him, but the Spirit of God also:

all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; God; or the Son of God, angels, and men, and that through the blood of Christ, and when brought to a sense of the evil of them; for though pardon is procured before, it is not applied till then; See Gill on Mat 12:31.

Gill: Mar 3:29 - But he that shall blaspheme against the Holy Ghost // hath never forgiveness // but is in danger of eternal damnation

But he that shall blaspheme against the Holy Ghost,.... Against his person, and the works performed by him, by ascribing them to diabolical power and influence, as the Scribes did,

hath never forgiveness: there is no pardon provided in the covenant of grace, nor obtained by the blood of Christ for such persons, or ever applied to them by the Spirit;

but is in danger of eternal damnation. The Vulgate Latin reads it, and so it is read in an ancient copy of Beza's, guilty of an eternal sin; a sin which can never be blotted out, and will never be forgiven, but will be punished with everlasting destruction; See Gill on Mat 12:32.

Gill: Mar 3:30 - Because they, said, he hath an, unclean spirit.

Because they, said, he hath an, unclean spirit. They charged Christ with having a devil, and his miracles with being wrought by the help of the devil; when, at the same time, they knew in their own consciences they were works which were wrought by the finger and Spirit of God, and so were guilty of the sin against the Holy Ghost; the unpardonable sin, for which there is no remission: and this is mentioned as a reason why our Lord said what he did concerning that sin; because they had been guilty of it, and so were liable to everlasting punishment on account of it.

Gill: Mar 3:31 - There came then his brethren and his mother // and standing without // sent unto him, calling him

There came then his brethren and his mother,.... At the same time he was speaking to the Scribes, who seem to be different persons from his friends and kinsmen, Mar 3:21,

and standing without; for Christ was within, in the house, talking with the Scribes and Pharisees, and preaching to the people; and the crowd being so great, that they could not get into the house; they

sent unto him, calling him: they not only sent one in to let him know who they were, and that they were without doors, desirous to speak with him; but also, with a voice as loud as they could, called to him themselves; See Gill on Mat 12:46.

Gill: Mar 3:32 - And the multitude sat about him // and they said unto him, behold, thy mother and thy brethren without seek for thee

And the multitude sat about him,.... In a circle, all around him, to hear him preach; so that there was no such thing as the messenger coming near him; but the message being whispered from one to another, it came to those who sat nearest him:

and they said unto him, behold, thy mother and thy brethren without seek for thee: in five of Beza's ancient copies, and in his most ancient one, are added, and thy sisters: agreeably, Christ hereafter makes mention of sister, as well as mother and brother; See Gill on Mat 12:47, and so it is read in the Alexandrian copy.

Gill: Mar 3:33 - And he answered them // saying, who is my mother, or my brethren

And he answered them,.... The multitude that sat about him, and informed him of his mother and brethren being without, and desirous of speaking with him:

saying, who is my mother, or my brethren? which is said not through ignorance or contempt, but either, as displeased with the interruption given him; or with a view to take an opportunity from hence of expressing his superior value to his spiritual relations; which looks with no favourable aspect on the superstitious notions, and veneration of the virgin Mary among the papists; See Gill on Mat 12:48.

Gill: Mar 3:34 - And he looked round about on them which sat about him // behold my mother and my brethren

And he looked round about on them which sat about him,.... To find out his disciples among them, and point them out particularly, by stretching forth his hand towards them: and said,

behold my mother and my brethren: not in a natural, but in a spiritual sense; his mother, because, in regeneration, he was formed in them; his brethren, because, by adoption, his God was their God, his Father their Father; See Gill on Mat 12:49.

Gill: Mar 3:35 - For whosoever shall do the will of God // the same is my brother, and my sister, and my mother

For whosoever shall do the will of God,.... By believing in Christ, receiving him as a Saviour and Redeemer, and submitting to him in all his ordinances, as King of saints:

the same is my brother, and my sister, and my mother: such are openly, and manifestly related to Christ in a spiritual sense; and are as dear to him, and more so, than such persons are who stand in such a relation to others, or did to him according to the flesh. And this shows not only the near relation, and strong affection which Christ has for his people, but that he is not ashamed of them; and it may be concluded, that he will resent, in the keenest manner, every injury that is done them; See Gill on Mat 12:50.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Mar 3:1

¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ sn See the note on synagogue in 1:21.

⁴ sn Withered means the man’s hand was shrunken and paralyzed.

NET Notes: Mar 3:2

¹ sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).

NET Notes: Mar 3:3

¹ tn Grk “Stand up in the middle.”

sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.

NET Notes: Mar 3:4

¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mar 3:5

¹ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

² tn This term is a collective singular in the Greek text.

³ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

NET Notes: Mar 3:6

¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

² sn See the note on Pharisees in 2:16.

³ tn Grk inserts “against him” after “Herodians.” This is somewhat redundant in English and has not been translated.

sn The Herodians are mentioned in the NT only once in Matt (22:16 = Mark 12:13) and twice in Mark (3:6; 12:13; some mss also read “Herodians” instead of “Herod” in Mark 8:15). It is generally assumed that as a group the Herodians were Jewish supporters of the Herodian dynasty (or of Herod Antipas in particular). In every instance they are linked with the Pharisees. This probably reflects agreement regarding political objectives (nationalism as opposed to submission to the yoke of Roman oppression) rather than philosophy or religious beliefs.

⁴ tn Grk “destroy.”

NET Notes: Mar 3:7

¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

NET Notes: Mar 3:8

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² tn “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “across the Jordan”).

³ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

⁴ sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.

map For location see Map1 A1; JP3 F3; JP4 F3.

NET Notes: Mar 3:9

¹ tn Grk “they”; the referent (the crowd) has been specified in the translation for clarity.

NET Notes: Mar 3:11

¹ sn Unclean spirits refers to evil spirits.

NET Notes: Mar 3:12

¹ tn Grk “And.” Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

² sn Jesus did not permit the demons to make him known because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (14:61-62).

NET Notes: Mar 3:13

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Or “up a mountain” (εἰς τὸ ὅρος, eis to Joro").

sn The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.

NET Notes: Mar 3:14

¹ tn Grk “And he.”

² sn The term apostles is rare in the gospels, found only here and Mark 6:30, Matt 10:2, and six more times in Luke (6:13; 9:10; 11:49; 17:5; 22:14; 24:10).

³ tc The phrase “whom he named apostles” is lacking in the majority of mss (A C² [D] L ˹ 33 Ï latt sy). Several primary Alexandrian and Caesarean witnesses (א B [C* W] Θ Ë¹³ 28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13 (TCGNT 69), but against this is the internal evidence of Mark’s style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission.

NET Notes: Mar 3:16

¹ tc The phrase “he appointed twelve” is lacking in the majority of manuscripts (A C² D L Θ Ë¹ 33 2427 Ï lat sy bo). Some important witnesses include the phrase (א B C* Δ 565 579 pc), but perhaps the best explanation for the omission of the clause in the majority of witnesses is haplography in combination with homoioarcton: The first word of the clause in question is καί (kai), and the first word after the clause in question is also καί. And the first two letters of the second word, in each instance, are επ (ep). Early scribes most likely jumped accidentally from the first καί to the second, omitting the intervening material. Thus the clause was most likely in the original text. (See 3:14 above for a related textual problem.)

² sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (see also Matt 10:1-4; Luke 6:13-16; Acts 1:13) and the first four are always the same, though not in the same order after Peter.

NET Notes: Mar 3:17

¹ tn Grk “to James, the son of Zebedee, and John, the brother of James.”

NET Notes: Mar 3:18

¹ sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.

² sn This is the “doubting Thomas” of John 20:24-29.

³ tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.

⁴ tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.

NET Notes: Mar 3:19

¹ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

² tn Grk “who even betrayed him.”

NET Notes: Mar 3:20

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 3:21

¹ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.

NET Notes: Mar 3:22

¹ tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

³ tn Grk “He has Beelzebul.”

sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

⁴ tn Or “prince.”

NET Notes: Mar 3:23

¹ tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

² sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.

NET Notes: Mar 3:24

¹ sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.

NET Notes: Mar 3:27

¹ sn The strong man here pictures Satan.

² sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.

NET Notes: Mar 3:28

¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

² tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

NET Notes: Mar 3:29

¹ sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.

NET Notes: Mar 3:30

¹ sn Unclean spirit refers to an evil spirit.

NET Notes: Mar 3:31

¹ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

³ sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.

⁴ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

NET Notes: Mar 3:32

¹ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

NET Notes: Mar 3:33

¹ tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.

NET Notes: Mar 3:34

¹ tn Grk “Behold my mother and my brothers.”

NET Notes: Mar 3:35

¹ tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.

Geneva Bible: Mar 3:1

And ^{( 1 )} he entered again into the synagogue; and there was a man there which had a ^{( a )} withered hand.

^{( 1 )} Thirdly, because they preferred the ceremonial law (which was but an addition to the moral law) before the moral law, whereas in reality they should have learned from this the true use of the ceremonial law.

^{( a )} That is, unprofitable and dead.

Geneva Bible: Mar 3:4

And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save ^{( b )} life, or to kill? But they held their peace.

^{( b )} He uses here the figure of speech called synecdoche, for this type of saying, "to save the life", is the same as saying "to save the man".

Geneva Bible: Mar 3:5

And when he had looked round about on them ^{( c )} with anger, being grieved for the ^{( d )} hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched [it] out: and his hand was restored whole as the other.

^{( c )} Men are angry when they have wrong done to them, but not without sin: but Christ is angry without sin, and he is not sorry for the injury that is done to him as much as he is for their wickedness; and therefore he had pity upon them, and because of that he is said to have been grieved.

^{( d )} As though their heart had been closed up and had grown together, so that wholesome doctrine had no effect upon them.

Geneva Bible: Mar 3:6

^{( 2 )} And the Pharisees went forth, and straightway took counsel with the ^{( e )} Herodians against him, how they might destroy him.

^{( 2 )} The more the truth is suppressed, the more it comes out.

^{( e )} See (Mat 22:16).

Geneva Bible: Mar 3:8

And from Jerusalem, and from Idumaea, and [from] ^{( f )} beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.

^{( f )} Which Josephus called stony or rocky.

Geneva Bible: Mar 3:9

And he spake to his disciples, that a small ship should ^{( g )} wait on him because of the multitude, lest they should throng him.

^{( g )} Should always be ready for him.

Geneva Bible: Mar 3:10

For he had healed many; insomuch that they pressed upon him for to touch him, as many as had ^{( h )} plagues.

^{( h )} Diseases with which God scourges men as it were with whips.

Geneva Bible: Mar 3:11

And ^{( i )} unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.

^{( i )} In those whom they had entered into: or by the figure of speech called metonymy, it refers to those who were vexed with the unclean spirits.

Geneva Bible: Mar 3:14

^{( 3 )} And he ^{( k )} ordained twelve, that they should be with him, and that he might send them forth to preach,

^{( 3 )} The twelve apostles are set apart to be trained for the office of the apostleship.

^{( k )} Chose and appointed twelve to be familiar and well acquainted with him.

Geneva Bible: Mar 3:18

And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and ^{( l )} Thaddaeus, and Simon the Canaanite,

^{( l )} Whom Luke also calls Judas: and to make a distinction the other Judas is called Iscariot.

Geneva Bible: Mar 3:19

And Judas Iscariot, which also betrayed him: and they went into an ^{( m )} house.

^{( m )} The disciples whom Christ had taken as part of his company and to live with him come home to his house, to be with him from this point on.

Geneva Bible: Mar 3:21

^{( 4 )} And when his ^{( n )} friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.

^{( 4 )} None are worse enemies of the gospel than they that should be enemies of it the least.

^{( n )} Literally, "they that were of him", that is, his relatives: for they that were mad were brought to their relatives.

Geneva Bible: Mar 3:26

And if ^{( o )} Satan rise up against himself, and be divided, he cannot stand, but hath an end.

^{( o )} Satan's servants or followers.

Geneva Bible: Mar 3:28

^{( 5 )} Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:

^{( 5 )} Only those who know Christ and maliciously attack him are without hope of salvation.

Geneva Bible: Mar 3:30

^{( p )} Because they said, He hath an unclean spirit.

^{( p )} These are the words of the evangelist.

Geneva Bible: Mar 3:31

There came then his ^{( q )} brethren and his mother, and, standing without, sent unto him, calling him.

^{( q )} By the name "brother" the Hebrews understand all that are of the same stock and blood.

Geneva Bible: Mar 3:34

^{( 6 )} And he looked round about on them which sat about him, and said, Behold my mother and my brethren!

^{( 6 )} The spiritual family is larger than the biological family.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Mar 3:5 - A Libation To Jehovah

The Anger And Grief Of Jesus

He looked round about on them with anger, being grieved for the hardness of their hearts.'--Mark 3:5.

OUR Lord goes into the synagogue at Capernaum, where He had already wrought more than one miracle, and there He finds an object for His healing power, in a poor man with a withered hand; and also a little knot of His enemies. The scribes and Pharisees expect Christ to heal the man. So much had they learned of His tenderness and of His power.

But their belief that He could work a miracle did not carry them one step towards a recognition of Him as sent by God. They have no eye for the miracle, because they expect that He is going to break the Sabbath. There is nothing so blind as formal religionism. This poor man's infirmity did not touch their hearts with one little throb of compassion. They had rather that he had gone crippled all his days than that one of their Rabbinical Sabbatarian restrictions should be violated. There is nothing so cruel as formal religionism. They only think that there is a trap laid--and perhaps they had laid it--into which Christ is sure to go.

So, as our Evangelist tells us, they sat there stealthily watching Him out of their cold eyes, whether He would heal on the Sabbath day, that they might accuse Him. Our Lord bids the man stand out into the middle of the little congregation, He obeys, perhaps, with some feeble glimmer of hope playing round his heart. There is a quickened attention in the audience; the enemies are watching Him with gratification, because they hope He is going to do what they think to be a sin.

And then He reduces them all to silence and perplexity by His question--sharp, penetrating, unexpected: Is it lawful to do good on the Sabbath day, or to do evil? You are ready to blame Me as breaking your Sabbatarian regulations if I heal this man. What if I do not heal him? Will that be doing nothing? Will not that be a worse breach of the Sabbath day than if I heal him?'

He takes the question altogether out of the region of pedantic Rabbinism, and bases His vindication upon the two great principles that mercy and help hallow any day, and that not to do good when we can is to do harm, and not to save life is to kill.

They are silenced. His arrow touches them; they do not speak because they cannot answer; and they will not yield. There is a struggle going on in them, which Christ sees, and He fixes them with that steadfast look of His; of. which our Evangelist is the only one who tells us what it expressed and by what it was occasioned. He looked round about on them with anger, being grieved.' Mark the combination of emotions, anger and grief. And mark the reason for both; the hardness,' or as you will see, if you use the Revised Version, the hardening' of their hearts--a process which He saw going on before Him as He looked at them.

Now I do not need to follow the rest of the story, how He turns away from them because He will not waste any more words on them, else He had done more harm than good. He heals the man. They hurry from the synagogue to prove their zeal for the sanctifying of the Sabbath day by hatching a plot on it for murdering Him. I leave all that, and turn to the thoughts suggested by this look of Christ as explained by the Evangelist.

I. Consider Then, First, The Solemn Fact Of Christ's Anger.

It is the only occasion, so far as I remember, upon which that emotion is attributed to Him. Once, and once only, the flash came out of the clear sky of that meek and gentle heart. He was once angry; and we may learn the lesson of the possibilities that lay slumbering in His love. He was only once angry, and we may learn the lesson that His perfect and divine charity' is not easily provoked.' These very words from Paul's wonderful picture may teach us that the perfection of divine charity does not consist in its being incapable of becoming angry at all, but only in its not being angry except upon grave and good occasion.

Christ's anger was part of the perfection of His manhood. The man that cannot be angry at evil lacks enthusiasm for good. The nature that is incapable of being touched with generous and righteous indignation is so, generally, either because it lacks fire and emotion altogether, or because its vigour has been dissolved into a lazy indifference and easy good nature which it mistakes for love. Better the heat of the tropics, though sometimes the thunderstorms may gather, than the white calmness of the frozen poles. Anger is not weakness, but it is strength, if there be these three conditions, if it be evoked by a righteous and unselfish cause, if it be kept under rigid control, and if there be nothing in it of malice, even when it prompts to punishment. Anger is just and right when it is not produced by the mere friction of personal irritation (like electricity by rubbing), but is excited by the contemplation of evil. It is part of the marks of a good man that he kindles into wrath when he sees the oppressor's wrong. If you went out hence to-night, and saw some drunken ruffian beating his wife or ill-using his child, would you not do well to be angry? And when nations have risen up, as our own nation did seventy years ago in a paroxysm of righteous indignation, and vowed that British soil should no more bear the devilish abomination of slavery, was there nothing good and great in that wrath? So it is one of the strengths of man that he shall be able to glow with indignation at evil.

Only all such emotion must be kept well in hand must never be suffered to degenerate into passion. Passion is always weak, emotion is an element of strength.

The gods approveThe depth and not the tumult of the soul.'

But where a man does not let his wrath against evil go sputtering off aimlessly, like a box of fireworks set all alight at once, then it comes to be a strength and a help to much that is good.

The other condition that makes wrath righteous and essential to the perfection of a man, is that there shall be in it no taint of malice. Anger may impel to punish and not be malicious, if its reason for punishment is the passionless impulse of justice or the reformation of the wrong-doer. Then it is pure and true and good. Such wrath is a part of the perfection of humanity, and such wrath was in Jesus Christ.

But, still further, Christ's anger was part of His revelation of God. What belongs to perfect man belongs to God in whose image man was made. People are very often afraid of attributing to the divine nature that emotion of wrath, very unnecessarily, I think, and to the detriment of all their conceptions of the divine nature.

There is no reason why we should not ascribe emotion to Him. Passions God has not; emotions the Bible represents Him as having. The god of the philosopher has none. He is a cold, impassive Somewhat, more like a block of ice than a god. But the God of the Bible has a heart that can be touched, and is capable of something like what we call in ourselves emotion. And if we rightly think of God as Love, there is no more reason why we should not think of God as having the other emotion of wrath; for as I have shown you, there is nothing in wrath itself which is derogatory to the perfection of the loftiest spiritual nature. In God's anger there is no self-regarding irritation, no passion, no malice. It is the necessary displeasure and aversion of infinite purity at the sight of man's impurity. God's anger is His love thrown back upon itself from unreceptive and unloving hearts. Just as a wave that would roll in smooth, unbroken, green beauty into the open door or some sea-cave is dashed back in spray and foam from some grim rock, so the love of God, meeting the unloving heart that rejects it, and the purity of God meeting the impurity of man, necessarity become that solemn reality, the wrath of the most high God. A God all mercy were a God unjust.' The judge is condemned when the culprit is acquitted; and he that strikes out of the divine nature the capacity for anger against sin, little as he thinks it, is degrading the righteousness and diminishing the love of God.

Oh, dear brethren, I beseech you do not let any easygoing gospel that has nothing to say to you about God's necessary aversion from, and displeasure with, and chastisement of, your sins and mine, draw you away from the solemn and wholesome belief that there is that in God which must hate and war against and chastise our evil, and that if there were not, He would be neither worth loving nor worth trusting. And His Son, in His tears and in His tenderness, which were habitual, and also in that lightning flash which once shot across the sky of His nature, was revealing Him to us. The Gospel is not only the revelation of God's righteousness for faith, but is also the revelation of His wrath against all ungodliness and unrighteousness of men.'

It is hard for thee to kick against the pricks.' The ox, with the yoke on his neck, lashes out with his obstinate heels against the driver's goad. He does not break the goad, but only embrues his own limbs. Do not you do that!

II. The Hardness Of Their Hearts.

And now, once more, let me ask you to look at the compassion which goes with our Lord's anger here; being grieved at the hardness of their hearts.'

The somewhat singular word rendered here' grieved,' may either simply imply that this sorrow co-existed with the anger, or it may describe the sorrow as being sympathy or compassion. I am disposed to take it in the latter application, and so the lesson we gather from these words is the blessed thought that Christ's wrath was all blended with compassion and sympathetic sorrow.

He looked upon these scribes and Pharisees sitting there with hatred in their eyes; and two emotions, which many men suppose as discrepant and incongruous as fire and water, rose together in His heart: wrath, which fell on the evil; sorrow, which bedewed the doers of it. The anger was for the hardening, the compassion was for the hardeners.

If there be this blending of wrath and sorrow, the combination takes away from the anger all possibility of an admixture of these questionable ingredients, which mar human wrath, and make men shrink from attributing so turbid and impure an emotion to God. It is an anger which lies harmoniously in the heart side by side with the tenderest pity--the truest, deepest sorrow.

Again, if Christ's sorrow flowed out thus along with His anger when He looked upon men's evil, then we understand in how tragic a sense He was a Man of sorrows and acquainted with grief.' The pain and the burden and the misery of His earthly life had no selfish basis. They were not like the pain and the burdens and the misery that so many of us howl out so loudly about, arising from causes affecting ourselves. But for Him--with His perfect purity, with His deep compassion, with His heart that was the most sensitive heart that ever beat in a human breast, because it was the only perfectly pure one that ever beat there--for Him to go amongst men was to be wounded and bruised and hacked by the sharp swords of their sins.

Everything that He touched burned that pure nature, which was sensitive to evil, like an infant's hand to hot iron. His sorrow and His anger were the two sides of the medal His feelings in looking on sin were like a piece of woven stuff with a pattern on either side, on one the fiery threads--the wrath; on the other the silvery tints of sympathetic pity. A warp of wrath, a woof of sorrow, dew and flame married and knit together.

And may we not draw from this same combination of these two apparently discordant emotions in our Lord, the lesson of what it is in men that makes them the true subjects of pity? Ay, these scribes and Pharisees had very little notion that there was anything about them to compassionate. But the thing which in the sight of God makes the true evil of men's condition is not their circumstances but their sins. The one thing to weep for when we look at the world is not its misfortunes, but its wickedness Ah! brother, that is the misery of miseries; that is the one thing worth crying about in our own lives, or in anybody else's. From this combination of indignation and pity, we may learn how we should look upon evil. Men are divided into two classes in their way of looking at wickedness in this world. One set are rigid and stern, and crackling into wrath; the other set placid and good-natured, and ready to weep over it as a misfortune and a calamity, but afraid or unwilling to say: These poor creatures are to be blamed as well as pitied.' It is of prime importance that we all should try to take both points of view, looking on sin as a thing to be frowned at, but also looking on it as a thing to be wept over; and to regard evil-doers as persons that deserve to be blamed and to be chastised, and made to feel the bitterness of their evil, and not to interfere too much with the salutary laws that bring down sorrow upon men's heads if they have been doing wrong, but, on the other hand, to take care that our sense of justice does not swallow up the compassion that weeps for the criminal as an object of pity. Public opinion and legislation swing from the one extreme to the other. We have to make an effort to keep in the centre, and never to look round in anger, unsoftened by pity, nor in pity, enfeebled by being separated from righteous indignation.

III. Being Grieved At The Hardening Of The Hearts.'

Let me now deal briefly with the last point that is here, namely, the occasion for both the sorrow and the anger. Being grieved at the hardening of the hearts.'

As I said at the beginning of these remarks, hardness,' the rendering of our Authorised Version, is not quite so near the mark as that of the Revised Version, which speaks not so much of a condition as of a process: He was grieved at the hardening of their hearts,' which He saw going on there.

And what was hardening their hearts? It was He. Why were their hearts being hardened? Because they were looking at Him, His graciousness, His goodness, and His power, and were steeling themselves against Him, opposing to His grace and tenderness their own obstinate determination. Some little gleams of light were coming in at their windows, and they clapped the shutters up. Some tones of His voice were coming into their ears, and they stuffed their fingers into them. They half felt that if they let themselves be influenced by Him it was all over, and so they set their teeth and steadied themselves in their antagonism.

And that is what some of you are doing now. Jesus Christ is never preached to you, even although it is as imperfectly as I do it, but that you either gather yourselves into an attitude of resistance, or, at least, of mere indifference till the flow of the sermon's words is done; or else open your hearts to His mercy and His grace.

Oh, dear brethren, will you take this lesson of the last part of my text, that nothing so tends to harden a man's heart to the gospel of Jesus Christ as religious formalism? If Jesus Christ were to come in here now, and stand where I am standing, and look round about upon this congregation, I wonder how many a highly respectable and perfectly proper man and woman, church and chapel-goer, who keeps the Sabbath day, He would find on whom He had to look with grief not unmingled with anger, because they were hardening their hearts against Him now. I am sure there are some of such among my present audience. I am sure there are some of you about whom it is true that the publicans and the harlots will go into the Kingdom of God before you,' because in their degradation they may be nearer the lowly penitence and the consciousness of their own misery and need, which will open their eyes to see the beauty and the preciousness of Jesus Christ.

Dear brother, let no reliance upon any external attention to religious ordinances; no interest, born of long habit of hearing sermons; no trust in the fact of your being communicants, blind you to this, that all these things may come between you and your Saviour, and so may take you away into the outermost darkness.

Dear brother or sister, you are a sinner. The God in whose hand thy breath is, and whose are all thy ways, thou hast not glorified.' You have forgotten Him; you have lived to please yourselves. I charge you with nothing criminal, with nothing gross or sensual; I know nothing about you in such matters; but I know this--that you have a heart like mine, that we have all of us the one character, and that we all need the one gospel of that Saviour' who bare our sins in His own body on the tree,' and died that whosoever trusts in Him may live here and yonder. I beseech you, harden not your hearts, but to-day hear His voice, and remember the solemn words which not I, but the Apostle of Love, has spoken: He that believeth on the Son hath everlasting life, he that believeth not the Son shall not see life, but the wrath of God abideth upon him.' Flee to that sorrowing and dying Saviour, and take the cleansing which He gives, that you may be safe on the sure foundation when God shall arise to do His strange work of judgment, and may never know the awful meaning of that solemn word--the wrath of the Lamb.'

Maclaren: Mar 3:6-19 - A Libation To Jehovah

Ambassadors For Christ

And the Pharisees went forth, and straightway took counsel with the Herodians against Him, how they might destroy Him. 7. But Jesus withdrew Himself with His disciples to the sea: and a great multitude from Galilee followed Him, and from Judaea, 8. And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. 9. And He spake to His disciples, that a small ship should wait on Him because of the multitude, lest they should throng Him. 10. For he had healed many; insomuch that they pressed upon Him for to touch Him, as many as had plagues. 11. And unclean spirits, when they saw Him, fell down before Him, and cried, saying, Thou art the Son of God. 12. And He straitly charged them that they should not make Him known. 13. And He goeth up into a mountain, and calleth unto Him whom He would: and they came unto Him. 14. And He ordained twelve, that they should be with Him, and that He might send them forth to preach, 15. And to have power to heal sicknesses, and to cast out devils: 16. And Simon He surnamed Peter; 17. And James the son of Zebedee, and John the brother of James; and He surnamed them Boanerges, which is, The sons of thunder: 18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, 19. And Judas Iscariot, which also betrayed Him: and they went into an house.'--Mark 3:6-19.

A COMMON object of hatred cements antagonists into strange alliance. Hawks and kites join in assailing a dove. Pharisees and Herod's partisans were antipodes; the latter must have parted with all their patriotism and much of their religion, but both parties were ready to sink their differences in order to get rid of Jesus, whom they instinctively felt to threaten destruction to them both. Such alliances of mutually repellent partisans against Christ's cause are not out of date yet. Extremes join forces against what stands in the middle between them.

Jesus withdrew from the danger which was preparing, not from selfish desire to preserve life, but because His hour' was not yet come. Discretion is sometimes the better part of valour. To avoid peril is right, to fly from duty is not. There are times when Luther's Here I stand; I can do nothing else; God help me! Amen,' must be our motto; and there are times when the persecuted in one city are bound to flee to another.

We shall best learn to distinguish between these times by keeping close to Jesus.

But side by side with official hatred, and in some measure the cause of it, was a surging rush of popular enthusiasm. Pharisees took offence at Christ's breaches of law in his Sabbath miracles. The crowd gaped at the wonders, and grasped at the possibility of cures for their afflicted. Neither party in the least saw below the surface. Mark describes two, multitudes '--one made up of Galileans who, he accurately says, followed Him'; while the other came to film' from further afield. Note the geographical order in the list: the southern country of Judea, and the capital; then the trans-Jordanic territories beginning with Idumea in the south, and coming northward to Perea; and then the north-west bordering lands of Tyre and Sidon. Thus three parts of a circle round Galilee as centre are described. Observe, also, how turbid and impure the full stream of popular enthusiasm was.

Christ's gracious, searching, illuminating words had no attraction for the multitude. The great things He did' drew them with idle curiosity or desire for bodily healing. Still more impure was the motive which impelled the evil spirits' to approach Him, drawn by a strange fascination to gaze on Him whom they knew to be their conqueror, and hated as the Son of God. Terror and malice drove them to His presence, and wrung from them acknowledgment of His supremacy. What intenser pain can any hell have than the clear recognition of Christ's character and power, coupled with fiercely obstinate and utterly vain rebellion against Him?

Note, further, our Lord's recoil from the tumult. He had retired before cunning plotters; He withdrew from gaping admirers, who did not know what they were crowding to, nor cared for His best gifts. It was no fastidious shrinking from low natures, nor any selfish wish for repose, that made Him take refuge in the fisherman's little boat. But His action teaches us a lesson that the best Christian work is hindered rather than helped by the popularity' which dazzles many, and is often mistaken for success. Christ's motive for seeking to check rather than to stimulate such impure admiration, was that it would certainly increase the rulers' antagonism, and might even excite the attention of the Roman authorities, who had to keep a very sharp outlook for agitations among their turbulent subjects. Therefore Christ first took to the boat, and then withdrew into the hills above the lake.

In that seclusion He summoned to Him a small nucleus, as it would appear, by individual selection. These would be such of the multitude' as He had discerned to be humble souls who yearned for deliverance from worse than outward diseases or bondage, and who therefore waited for a Messiah who was more than a physician or a patriot warrior. A personal call and a personal yielding make true disciples. Happy we if our history can be summed up in He called them unto Him, and they came.' But there was an election within the chosen circle.

The choice of the Twelve marks an epoch in the development of Christ's work, and was occasioned, at this point of time, by both the currents which we find running so strong at this point in it. Precisely because Pharisaic hatred was becoming so threatening, and popular enthusiasm was opening opportunities which He singly could not utilise, He felt His need both for companions and for messengers. Therefore He surrounded Himself with that inner circle, and did it then. The appointment of the Apostles has been treated by some as a masterpiece of organisation, which largely contributed to the progress of Christianity, and by others as an endowment of the Twelve with supernatural powers which are transmitted on certain outward conditions to their successors, and thereby give effect to sacraments, and are the legitimate channels for grace. But if we take Mark's statement of their function, our view will be much simpler. The number of twelve distinctly alludes to the tribes of Israel, and implies that the new community is to be the true people of God.

The Apostles were chosen for two ends, of which the former was preparatory to the latter. The latter was the more important and permanent, and hence gave the office its name. They were to be with Christ,' and we may fairly suppose that He wished that companionship for His own sake as well as for theirs. No doubt, the primary purpose was their training for their being sent forth to preach. But no doubt, also, the lonely Christ craved for companions, and was strengthened and soothed by even the imperfect sympathy and unintelligent love of these humble adherents. Who can fail to hear tones which reveal how much He hungered for companions in His grateful acknowledgment, Ye are they which have continued with Me in My temptations'? It still remains true that we must be with Christ' much and long before we can go forth as His messengers.

Note, too, that the miracle-working power comes last as least important. Peter had understood his office better than some of his alleged successors, when he made its qualification to be having been with Jesus during His life, and its office to be that of being witnesses of His resurrection (Acts 1.).

The list of the Apostles presents many interesting points, at which we can only glance. If compared with the lists in the other Gospels and in Acts, it brings out clearly the division into three groups of four persons each. The order in which the four are named varies within the limits of each group; but none of the first four are ever in the lists degraded to the second or third group, and none of these are ever promoted beyond their own class. So there were apparently degrees among the Twelve, depending, no doubt, on spiritual receptivity, each man being as close to the Lord, and gifted with as much of the sunshine of His love, as he was fit for.

Further, their places in relation to each other vary. The first four are always first, and Peter is always at their head; but in Matthew and Luke, the pairs of brothers are kept together, while, in Mark, Andrew is parted from his brother Simon, and put last of the first four. That place indicates the closer relation of the other three to Jesus, of which several instances will occur to every one. But Mark puts James before John, and his list evidently reflects the memory of the original superiority of James as probably the elder. There was a time when John was known as James's brother.' But the time came, as Acts shows, when John took precedence, and was closely linked with Peter as the two leaders. So the ties of kindred may be loosened, and new bonds of fellowship created by similarity of relation to Jesus. In His kingdom, the elder may fall behind the younger. Rank in it depends on likeness to the king.

The surname of Boanerges, Sons of Thunder,' given to the brothers, can scarcely be supposed to commemorate a characteristic prior to discipleship. Christ does not perpetuate old faults in his servants' new names. It must rather refer to excellences which were heightened and hallowed in them by following Jesus. Probably, therefore, it points to a certain majesty of utterance. Do we not hear the boom of thunder-peals in the prologue to John's Gospel, perhaps the grandest words ever written?

In the second quartet, Bartholomew is probably Nathanael; and, if so, his conjunction with Philip is an interesting coincidence with John 1:45, which tells that Philip brought him to Jesus. All three Gospels put the two names together, as if the two men had kept up their association; but, in Acts, Thomas takes precedence of Bartholomew, as if a closer spiritual relationship had by degrees sprung up between Philip, the leader of the second group, and Thomas, which slackened the old bond. Note that these two, who are coupled in Acts, are two of the interlocutors in the final discourses in the upper room (John 14.). Mark, like Luke, puts Matthew before Thomas; but Matthew puts himself last, and adds his designation of, publican,' --a beautiful example of humility.

The last group contains names which have given commentators trouble. I am not called on to discuss the question of the identity of the James who is one of its members. Thaddeus is by Luke called Judas, both in his Gospel and in the Acts; and by Matthew, according to one reading, Lebbaeus. Both names are probably surnames, the former being probably derived from a word meaning breast, and the latter from one signifying heart. They seem, therefore, to be nearly equivalent, and may express large-heartedness.

Simon the Canaanite' (Auth. Ver.)is properly the Cananaean' (Rev. Ver.). There was no alien in blood among the Twelve. The name is a late Aramaic word meaning zealot. Hence Luke translates it for Gentile readers. He was one of the fanatical sect who would not have anything to do with Rome, and who played such a terrible part in the final catastrophe of Israel. The baser elements were purged out of his fiery enthusiasm when he became Christ's man. The hallowing and curbing of earthly passion, the ennobling of enthusiasm, are achieved when the pure flame of love to Christ burns up their dross.

Judas Iscariot closes the list, cold and venomous as a snake. Enthusiasm in him there was none. The problem of his character is too complex to be entered on here. But we may lay to heart the warning that, if a man is not knit to Christ by heart's love and obedience, the more he comes into contact with Jesus the more will he recoil from Him, till at last he is borne away by a passion of detestation. Christ is either a sure foundation or a stone of stumbling.

Maclaren: Mar 3:21 - A Libation To Jehovah

He Is Beside Himself

And where His friends heard of it, they went out to lay hold on Him.' for they said, He is beside Himself.'--Mark 3:21.

THERE had been great excitement in the little town of Capernaum in .consequence of Christ's teachings and miracles. It had been intensified by His infractions of the Rabbinical Sabbath law, and by His appointment of the twelve Apostles. The sacerdotal party in Capernaum apparently communicated with Jerusalem, with the result of bringing a deputation from the Sanhedrim to look into things, and see what this new rabbi was about. A plot for His assassination was secretly on foot. And at this juncture the incident of my text, which we owe to Mark alone of the Evangelists, occurs. Christ's friends, apparently the members of His own family --sad to say, as would appear from the context, including His mother--came with a kindly design to rescue their misguided kinsman from danger, and laying hands upon Him, to carry Him off to some safe restraint in Nazareth, where He might indulge His delusions without doing any harm to Himself. They wish to excuse His eccentricities on the ground that He is not quite responsible--scarcely Himself; and so to blunt the point of the more hostile explanation of the Pharisees that He is in league with Beelzebub.

Conceive of that! The Incarnate Wisdom shielded by friends from the accusation that He is a demoniac by the apology that He is a lunatic! What do you think of popular judgment?

But this half-pitying, half-contemptuous, and wholly benevolent excuse for Jesus, though it be the words of friends, is like the words of His enemies, in that it contains a distorted reflection of His true character. And if we will think about it, I fancy that we may gather from it some lessons not altogether unprofitable.

I. There Was Something In The Character Of Jesus Christ.

The first point, then, that I make, is just this--there was something in the character of Jesus Christ which could be plausibly explained to commonplace people as madness.

A well-known modern author has talked a great deal about, the sweet reasonableness of Jesus Christ.' His contemporaries called it simple insanity; if they did not say He hath a devil,' as well as He is mad.'

Now, if we try to throw ourselves back to the life of Jesus Christ, as it was unfolded day by day, and think nothing about either what preceded in the revelation of the Old Covenant, or what followed in the history of Christianity, we shall not be so much at a loss to account for such explanations of it as these of my text. Remember that charges like these, in all various keys of contempt or of pity, or of fierce hostility, have been cast against all innovators, against every man that has broken a new path; against all teachers that have cut themselves apart from tradition and encrusted formulas; against every man that has waged war with the conventionalisms of society; against all idealists who have dreamed dreams and seen visions; against every man that has been touched with a lofty enthusiasm of any sort; and, most of all, against all to whom God and their relations to Him, the spiritual world and their relations to it, the future life and their relations to that, have become dominant forces and motives in their lives.

The short and easy way with which the world excuses itself from the poignant lessons and rebukes which come from such lives is something like that of my text, He is beside himself.' And the proof that he is beside himself is that he does not act in the same fashion as these incomparably wise people that make up the majority in every age. There is nothing that commonplace men hate like anything fresh and original. There is nothing that men of low aims are so utterly bewildered to understand, and which so completely passes all the calculus of which they are masters, as lofty self-abnegation. And wherever you get men smitten with such, or with anything like it, you will find all the low-aimed people gathering round them like bats round a torch in a cavern, flapping their obscene wings and uttering their harsh croaks, and only desiring to quench the light.

One of our cynical authors says that it is the mark of a genius that all the dullards are against him. It is the mark of the man who dwells with God that all the people whose portion is in this life with one consent say, He is beside himself.'

And so the Leader of them all was served in His day; and that purest, perfectest, noblest, loftiest, most utterly self-oblivious, and God-and-man-devoted life that ever was lived upon earth, was disposed of in this extremely simple method, so comforting to the complacency of the critics--either He is beside Himself,' or' He hath a devil.'

And yet, is not the saying a witness to the presence in that wondrous and gentle career of an element entirely unlike what exists in the most of mankind? Here was a new star in the heavens, and the law of its orbit was manifestly different from that of all the rest. That is what eccentric' means--that the life to which it applies does not move round the same centre as do the other satellites, but has a path of its own. Away out yonder somewhere, in the infinite depths, lay the hidden point which drew it to itself and determined its magnificent and overwhelmingly vast orbit. These men witness to Jesus Christ, even by their half excuse, half reproach, that His was a life unique and inexplicable by the ordinary motives which shape the little lives of the masses of mankind. They witness to His entire neglect of ordinary and low aims; to His complete absorption in lofty purposes, which to His purblind would-be critics seem to be delusions and fond imaginations that could never be realised. They witness to what His disciples remembered had been written of Him, The zeal of Thy house hath eaten Me up'; to His perfect devotion to man and to God. They witness to His consciousness of a mission; and there is nothing that men are so ready to resent as that. To tell a world, engrossed in self and low aims, that one is sent from God to do His will, and to spread it among men, is the sure way to have all the heavy artillery and the lighter weapons of the world turned against one.

These characteristics of Jesus seem then to be plainly implied in that allegation of insanity--lofty aims, absolute originality, utter self-abnegation, the continual consciousness of communion with God, devotion to the service of man, and the sense of being sent by God for the salvation of the world. It was because of these that His friends said, He is beside Himself.'

These men judged themselves by judging Jesus Christ. And all men do. There are as many different estimates of a great man as there are people to estimate, and hence the diversity of opinion about all the characters that fill history and the galleries of the past. The eye sees what it brings and no more. To discern the greatness of a great man, or the goodness of a good one, is to possess, in lower measure, some portion of that which we discern. Sympathy is the condition of insight into character. And so our Lord said once, He that receiveth a prophet in the name of a prophet shall receive a prophet's reward,' because he is a dumb prophet himself, and has a lower power of the same gift in him, which is eloquent on the prophet's lips.

In like manner, to discern what is in Christ is the test of whether there is any of it in myself. And thus it is no mere arbitrary appointment which suspends your salvation and mine on our answer to this question, What think ye of Christ?' The answer will be--I was going to say--the elixir of our whole moral and spiritual nature. It will be the outcome of our inmost selves. This ploughshare turns up the depths of the soil. That is eternally true which the grey-bearded Simeon, the representative of the Old, said when he took the Infant in his arms and looked down upon the unconscious, placid, smooth face. This Child is set for the rise and fall of many in Israel, that the thoughts of many hearts may be revealed.' Your answer to that question discloses your whole spiritual condition and capacities. And so to judge Christ is to be judged by Him; and what we think Him to be, that we make Him to ourselves. The question which tests us is not merely, Whom do men say that I am?' It is easy to answer that; but this is the all-important interrogation, Whom do ye say that I am?' I pray that we may each answer as he to whom it was first put answered it, Rabbi, Thou art the Son of God, Thou art the King of Israel!'

II. Secondly, Mark The Similarity Of The Estimate Which Will Be Passed By The World On All Christ's True Followers.

The same elements exist to-day, the same intolerance of anything higher than the low level, the same incapacity to comprehend simple devotion and lofty aims, the same dislike of a man who comes and rebukes by his silent presence the vices in which he takes no part. And it is a great deal easier to say, Poor fool! enthusiastic fanatic!' than it is to lay to heart the lesson that lies in such a life.

The one thing, or at least the principal thing, which the Christianity of this generation wants is a little more of this madness. It would be a great deal better for us who call ourselves Christians if we had earned and deserved the world's sneer, He is beside himself.' But our modern Christianity, like an epicure's rare wines, is preferred iced. And the last thing that anybody would think of suggesting in connection with the demeanour--either the conduct or the words--of the average Christian man of this day is that his religion had touched his brain a little.

But, dear friends, go in Christ's footsteps and you will have the same missiles flung at you. If a church or an individual has earned the praise of the outside ring of godless people because its or his religion is reasonable and moderate; and kept in its proper place; and not allowed to interfere with social enjoyments, and political and municipal corruptions,' and the like, then there is much reason to ask whether that church or man is Christian after Christ's pattern. Oh, I pray that there may come down on the professing Church of this generation a baptism of the Spirit; and I am quite sure that when that comes, the people that admire moderation and approve of religion, but like it to be kept in its own place,' will be all ready to say, when they hear the sons and the daughters prophesying, and the old men seeing visions, and the young men dreaming dreams,' and the fiery tongues uttering their praises of God, These men are full of new wine!' Would we were full of the new wine of the Spirit! Do you think any one would say of your religion that you were beside yourself,' because you made so much of it? They said it about your Master, and if you were like Him it would be said, in one tone or another, about you. We are all desperately afraid of enthusiasm to-day. It seems to me that it is the want of the Christian Church, and that we are not enthusiastic because we don't half believe the truths that we say are our creed.

One more word. Christian men and women have to make up their minds to go on in the path of devotion, conformity to Christ's pattern, self-sacrificing surrender, without minding one bit what is said about them. Brethren, I do not think Christian people are in half as much danger of dropping the standard of the Christian life by reason of the sarcasms of the world, as they are by reason of the low tone of the Church. Don't you take your ideas of what a reasonable Christian life is from the men round you, howsoever they may profess to be Christ's followers. And let us keep so near the Master that we may be able to say, With me it is a very small matter to be judged of you, or of man's judgment. He that judgeth me is the Lord.' Never mind, though they say, Beside himself!' Never mind, though they say, Oh! utterly extravagant and impracticable.' Better that than to be patted on the back by a world that likes nothing so well as a Church with its teeth drawn, and its claws cut; which may be made a plaything and an ornament by the world. And that is what much of our modern Christianity has come to be.

III. Lastly, Notice The Sanity Of The Insane.

I have only space to put before you three little pictures, and ask you what you think of them. I dare say the originals might be found among us without much search.

Here is one. Suppose a man who, like the most of us, believes that there is a God, believes that he has something to do with Him, believes that he is going to die, believes that the future state is, in some way or other, and in some degree, one of retribution; and from Monday morning to Saturday night he ignores all these facts, and never allows them to influence one of his actions. May I venture to speak direct to this hypothetical person, whose originals are dotted about in my audience? It would be the very same to you if you said No' instead of' Yes' to all these affirmations. The fact that there is a God does not make a bit of difference to what you do, or what you think, or what you feel. The fact that there is a future life makes just as little difference. You are going on a voyage next week, and you never dream of getting your outfit. You believe all these things, you are an intelligent man--you are very likely, in a great many ways. a very amiable and pleasant one; you do many things very well; you cultivate congenial virtues, and you abhor uncongenial vices; but you never think about God; and you have made absolutely no preparation whatever for stepping into the scene in which you know that you are to live.

Well, you may be a very wise man, a student with high aims, cultivated understanding, and all the rest of it. I want to know whether, taking into account all that you are, and your inevitable connection with God, and your certain death and certain life in a state of retribution--I want to know whether we should call your conduct sanity or insanity? Which?

Take another picture. Here is a man that believes --really believes--the articles of the Christian creed, and in some measure has received them into his heart and life. He believes that Jesus Christ, the Son of God, died for him upon the Cross, and yet his heart has but the feeblest tick of pulsating love in answer. He believes that prayer will help a man in all circumstances, and yet he hardly ever prays. He believes that self-denial is the law of the Christian life, and yet he lives for himself. He believes that he is here as a pilgrim' and as a sojourner,' and yet his heart clings to the world, and his hand would fain cling to it, like that of a drowning man swept over Niagara, and catching at anything on the banks. He believes that he is sent into the world to be a light' of the world, and yet from out of his self-absorbed life there has hardly ever come one sparkle of light into any dark heart. And that is a picture, not exaggerated, of the enormous majority of professing Christians in so-called Christian lands. And I want to know whether we shall call that sanity or insanity?

The last of my little miniatures is that of a man who keeps in close touch with Jesus Christ, and so, like Him, can say, Lo! I come; I delight to do Thy will, O Lord. Thy law is within my heart.' He yields to the strong motives and principles that flow from the Cross of Jesus Christ, and, drawn by the mercies of God,' gives himself a living sacrifice' to be used as God will. Aims as lofty as the Throne which Christ His Brother fills; sacrifice as entire as that on which his trembling hope relies; realisation of the unseen future as vivid and clear as His who could say that He was in Heaven' whilst He walked the earth; subjugation of self as complete as that of the Lord's, who pleased not Himself, and came not to do His own will--these are some of the characteristics which mark the true disciple of Jesus Christ. And I want to know whether the conduct of the man who believes in the love that God hath to him, as manifested in the Cross, and surrenders his whole self thereto, despising the world and living for God, for Christ, for man, for eternity--whether his conduct is insanity or sanity?

The fear of the Lord is the beginning of wisdom.'

Maclaren: Mar 3:22-35 - A Libation To Jehovah

The Mistakes Of Christ's Foes And Friends

And the scribes which came down from Jerusalem said, He hath Beelzebub. and by the prince of the devils casteth He out devils. 23. And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? 24. And if a kingdom be divided against itself, that kingdom cannot stand. 25. And if a house be divided against itself, that house cannot stand. 26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27. No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. 28. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: 29. But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is .in danger of eternal damnation: 30. Because they said, He hath an unclean spirit-. 31. There came then His brethren and His mother, and, standing without,, sent unto Him, calling Him. 32. And the multitude sat about Him, and they said unto Him, Behold, Thy mother and Thy brethren without seek for Thee. 33. And He answered them, saying, Who is my mother, or my brethren? 34. And He looked round about on them which sat about Him, and said, Behold My mother and My brethren! 35. For whosoever shall do the will of God, the same is My brother, and My sister, and mother.'--Mark 3:22-35.

WE have in this passage three parts,--the outrageous official explanation of Christ and His works, the Lord's own solution of His miracles, and His relatives' well-meant attempt to secure Him, with His answer to it.

I. The Scribes, Bore Witness To The Truths.

The scribes, like Christ's other critics, judged themselves in judging Him, and bore witness to the truths which they were eager to deny.

Their explanation would be ludicrous, if it were not dreadful, Mark that it distinctly admits His miracles. It is not fashionable at present to attach much weight to the fact that none of Christ's enemies ever doubted these. Of course, the credence of men, in an age which believed in the possibility of the supernatural, is more easy, and their testimony less cogent, than that of a jury of twentieth-century scientific sceptics. But the expectation of miracle had been dead for centuries when Christ came; and at first, at all events, no anticipation that He would work them made it easier to believe that He did. It would have been a sure way of exploding His pretensions, if the officials could have shown that His miracles were tricks. Not without weight is the attestation from the foe that this man casteth out demons.' The preposterous explanation that He cast out demons by Beelzebub, is the very last resort of hatred so deep that it will father an absurdity rather than accept the truth. It witnesses to the inefficiency of explanations of Him which omit the supernatural. The scribes recognised that here was a man who was in touch with the unseen. They fell back upon by Beelzebub,' and thereby admitted that humanity, without seeing something more at the back of it, never made such a man as Jesus.

It is very easy to solve an insoluble problem, if you begin by taking the insoluble elements out of it. That is how a great many modern attempts to account for Christianity go to work. Knock out the miracles, waive Christ's own claims as mistaken reports, declare His resurrection to be entirely unhistorical, and the remainder will be easily accounted for, and not worth accounting for. But the whole life of the Christ of the Gospels is adequately explained by no explanation which leaves out His coming forth from the Father, and His exercise of powers above those of humanity and nature.'

This explanation is an instance of the credulity of unbelief. It is more difficult to believe the explanation than the alternative which it is framed to escape. If like produces like, Christ cannot be explained by anything but the admission of His divine nature. Serpents' eggs do not hatch out into doves. The difficulties of faith are gnats' beside the camels' which unbelief has to swallow.

II. The True Explanation Of Christ's Power Over Demoniacs.

Jesus has no difficulty in putting aside the absurd theory that, in destroying the kingdom of evil, He was a servant of evil and its dark ruler. Commonsense says, If Satan cast out Satan, he is divided against himself, and his kingdom cannot stand. An old play is entitled, The Devil is an Ass,' but he is not such an ass as to fight against himself. As the proverb has it, Hawks do not pick out hawks' eyes.'

It would carry us too far to deal at length with the declarations of our Lord here, which throw a dim light into the dark world of supernatural evil. His words are far too solemn and didactic to be taken as accommodations to popular prejudice, or as mere metaphor. Is it not strange that people will believe in spiritual communications, when they are vouched for by a newspaper editor, more readily than when Christ asserts their reality? Is it not strange that scientists, who find difficulty in the importance which Christianity attaches to man in the plan of the universe, and will not believe that all its starry orbs were built for him (which Christianity does not allege), should be incredulous of teachings which reveal a crowd of higher intelligences?

Jesus not only tests the futile explanation by commonsense, but goes on to suggest the true one. He accepts the belief that there is a prince of the demons.' He regards the souls of men who have not yielded themselves to God as His' goods.' He declares that the lord of the house must be bound before his property can be taken from him. We cannot stay to enlarge on the solemn view of the condition of unredeemed men thus given. Let us not put it lightly away. But we must note how deep into the centre of Christ's work this teaching leads us. Translated into plain language it just means that Christ by incarnation, life, death, resurrection, ascension, and present work from the throne, has broken the power of evil in its central hold. He has crushed the serpent's head, his heel is firmly planted on it, and, though the reptile may still swinge the scaly horror of his folded tail,' it is but the dying flurries of the creature. He was manifested that He might destroy the works of the devil.'

No trace of indignation can be detected in Christ's answer to the hideous charge. But His patient heart overflows in pity for the reckless slanderers, and He warns them that they are coming near the edge of a precipice. Their malicious blindness is hurrying them towards a sin which hath never forgiveness. Blasphemy is, in form, injurious speaking, and in essence, it is scorn or malignant antagonism. The Holy Spirit is the divine agent in revealing God's heart and will. To blaspheme Him is the external symptom of a heart so radically and finally set against God that no power which God can consistently use will ever save it.' The sin, therefore, can only be the culmination of a long course of self-hardening and depraving.' It is unforgivable, because the soul which can recognise God's revelation of Himself in all His goodness and moral perfection, and be stirred only to hatred thereby, has reached a dreadful climax of hardness, and has ceased to be capable of being influenced by His beseeching. It has passed beyond the possibility of penitence and acceptance of forgiveness. The sin is unforgiven, because the sinner is fixed in impenitence, and his stiffened will cannot bow to receive pardon.

The true reason why that sin has never forgiveness is suggested by the accurate rendering, Is guilty of an eternal sin' (R.V.). Since the sin is eternal, the forgiveness is impossible. Practically, hardened and permanent unbelief, conjoined with malicious hatred of the only means of forgiveness, is the unforgivable sin. Much torture of heart would have been saved if it had been observed that the Scripture expression is not sin, but blasphemy. Fear that it has been committed is proof positive that it has not; for, if it have been, there will be no relenting in enmity, nor any wish for deliverance.

But let not the terrible picture of the depths of impenitence to which a soul may fall, obscure the blessed universality of the declaration from Christ's lips which preludes it, and declares that all sin but the sin of not desiring pardon is pardoned. No matter how deep the stain, no matter how inveterate the habit, whosoever will can come and be sure of pardon.

III. The Attempt Of Christ's Relatives To Withdraw Him From Publicity, And His Reply To It.

Mark 3:21 tells us that His kindred sent out to lay hold on Him; for they thought Him beside Himself. He was to be shielded from the crowd of followers, and from the plots of scribes, by being kept at home and treated as a harmless lunatic. Think of Jesus defended from the imputation of being in league with Beelzebub by the excuse that He was mad! This visit, of His mother and brethren must be connected with their plan to lay hold on Him, in order to apprehend rightly Christ's answer. If they did not mean to use violence, why should they have tried to get Him away from the crowd of followers, by a message, when they could have reached Him as easily as it did? He knew the snare laid for Him, and puts it aside without shaming its contrivers. With a wonderful blending of dignity and tenderness, He turns from kinsmen who were not akin, to draw closer to Himself, and pour His love over, those who do the will of God.

The test of relationship with Jesus is obedience to His Father. Christ is not laying down the means of becoming His kinsmen, but the tokens that we are such. He is sometimes misunderstood as saying, Do God's will without My help, and ye will become My kindred.' What He really says is, If ye are My kindred, you will do God's will; and if you do, you will show that you are such.' So the statement that we become His kindred by faith does not conflict with this great saying. The two take hold of the Christian life at different points: the one deals with the means of its origination, the other with the tokens of its reality. Faith is the root of obedience, obedience is the blossom of faith. Jesus does not stand like a stranger till we have hammered out obedience to His Father, and then reward us by welcoming us as His brethren, but He answers our faith by giving us a life kindred with, because derived from, His own, and then we can obey.

It is active submission to God's will, not orthodox creed or devout emotion, which shows that we are His blood relations. By such obedience, we draw His love more and more to us. Though it is not the means of attaining to kinship with Him, it is the condition of receiving love-tokens from Him, and of increasing affinity with Him.

That relationship includes and surpasses all earthly ones. Each obedient man is, as it were, all three,-mother, sister, and brother. Of course the enumeration had reference to the members of the waiting group, but the remarkable expression has deep truth in it. Christ's relation to the soul covers all various sweetnesses of earthly bonds, and is spoken of in terms of many of them. He is the bridegroom, the brother, the companion, and friend. All the scattered fragrances of these are united and surpassed in the transcendent and ineffable union of the soul with Jesus. Every lonely heart may find in Him what it most needs, and perhaps is bleeding away its life for the loss or want of. To many a weeping mother He has said, pointing to Himself, Woman, behold thy son'; to many an orphan He has whispered, revealing His own love, Son, behold thy mother.'

All earthly bonds are honoured most when they are woven into crowns for His head; all human love is then sweetest when it is as a tiny mirror in which the great Sun is reflected. Christ is husband, brother, sister, friend, lover, mother, and more than all which these sacred names designate,--even Saviour and life. If His blood is in our veins, and His spirit is the spirit of our lives, we shall do the will of His and our Father in heaven.

Maclaren: Mar 3:31-35 - A Libation To Jehovah

Chrisms Kindred

There came then His brethren and His mother, and, standing without, sent unto Him, calling Him. 32. And the multitude sat about Him; and they said unite Him, Behold, Thy mother and Thy brethren without seek for Thee. 33. And He answered them, saying, Who is My mother, or My brethren? 34. And He looked round about on them which sat about Him, and said, Behold My mother and My brethren! 35. For whosoever shall do the will of God, the same is My brother, and My sister, and mother.'--Mark 3:31-35.

WE learn from an earlier part of this chapter, and from it only, the significance of this visit of Christ's brethren and mother. It was prompted by the belief that' He was beside Himself,' and they meant to lay hands on Him, possibly with a kindly wish to save Him from a worse fate, but certainly to stop His activity. We do not know whether Mary consented, in her mistaken maternal affection, to the scheme, or whether she was brought unwillingly to give a colour to it, and influence our Lord. The sinister purpose of the visit betrays itself in the fact that the brethren did not present themselves before Christ, but sent a messenger; although they could as easily have had access to His presence as their messenger could. Apparently they wished to get Him by Himself, so as to avoid the necessity of using force against the force that His disciples would be likely to put forth. Jesus knew their purpose, though they thought it was hidden deep in the recesses of their breasts. And that falls in with a great many other incidents which indicate His superhuman knowledge of the thoughts and intents of the heart.'

But, however that may be, our Lord here, with a singular mixture of dignity, tenderness, and decisiveness, puts aside the insidious snare without shaming its contrivers, and turns from the kinsmen, with whom He had no real bond, to draw closer to Himself, and pour out His love over, those who do the will of His Father in heaven. His words go very deep; let us try to gather some, at any rate, of the surface lessons which they suggest.

I. First, Then, The True Token Of Blood Relationship To Jesus Christ Is Obedience To God.

Whosoever shall do the will of God, the same is My brother, and My sister, and mother.' Now I must not be betrayed into a digression from my main purpose by dwelling upon what yet is worthy of notice--viz., the consciousness, on the part of Jesus Christ, which here is evidently implied, that the doing of the will of God was the very inmost secret of His own being. He was conscious, only and always, of delighting to do the will of God. When, therefore, He found that delight in others, there He recognised a bond of union between Him and them.

We must carefully observe that these great words of our Lord are not intended to describe the means by which men become His kinsfolk, but the tokens that they are such. He is not saying--as superficial readers sometimes run away with the notion that He is saying --If a man will, apart from Me, do the will of God, then he will become My true kinsman,' but He is saying, If you are My kinsman, you will do the will of God, and if you do it, you will show that you are related to Myself.' In other words, He is not speaking about the means of originating this relationship, but about the signs of its reality. And, therefore, the words of my text need, for their full understanding, and for placing them in due relation to all the rest of Christ's teaching, to be laid side by side with other words of His, such as these:--Apart from Me ye can do nothing.' For the deepest truth in regard to relationship to Jesus Christ and obedience is this, that the way by which men are made able to do the will of God is by receiving into themselves the very life-blood of Jesus Christ. The relationship must precede the obedience, and the obedience is the sign, because it is the sequel, of the relationship.

But far deeper down than mere affinity lies the true bond between us and Christ, and the true means of performing the commandments of God. There must be a passing over into us of His own life-spirit. By His inhabiting our hearts, and moulding our wills, and being the life of our lives and the soul of our souls, are we made able to do the commandments of the Lord. And so, seeing that actual union with Jesus Christ, and the reception into ourselves of His life, is the precedent condition of all true obedience, then the more familiar form of presenting the bond between Him and us, which runs through the New Testament, falls into its proper place, and the faith, which is the condition of receiving the life of Christ into our hearts, is at once the affinity which makes us His kindred, and the means by which we appropriate to ourselves the power of obedient submission and conformity to the will of God. This is the work of God, that ye believe on Him whom He hath sent.'

So, then, my text does not in the slightest degree contradict or interfere with the great teaching that the one way by which we become Christ's brethren is by trusting in Him. For the text and the doctrine that faith unites us to Him take up the process at different stages: the one pointing to the means of origination, the other to the tokens of reality. Faith is the root, obedience is the flower and the fruit. He that doeth the will of God, does it, not in order that he may become, but because he already is, possessor of a blood-relation-ship to Jesus Christ.

Then, notice, again, with what emphatic decisiveness our Lord here takes simple, practical obedience in daily life, in little and in great things, as the manifestation of being akin to Himself. Orthodoxy is all very well; religious experiences, inward emotions, sweet, precious, secret feelings and sentiments cannot be over-estimated. External forms, whether of the more simple or of the more ornate and sensuous kind, may be helps for the religious life; and are so in view of the weaknesses that are always associated with it. But all these, a true creed, a belief in the creed, the joyous and deep and secret emotions that follow thereupon, and the participation in outward services which may help to these, all these are but scaffolding: the building is character and conduct conformed to the will of God.

Evangelical preachers, and those who in the main hold that faith, are often charged with putting too little stress on practical homely righteousness. I would that the charge had less substance in it. But let me lay it upon your consciences, dear brethren, now, that no amount of right credence, no amount of trust, nor of love and hope and joy will avail to witness kindred to Christ. It must be the daily life, in its efforts after conformity to the known will of God, in great things and in small things, that attests the family resemblance. If Christ's blood be in our veins, if the law of the spirit of life' in Him is the law of the spirit of our lives, then these lives will run parallel with His, in some visible measure, and we, too, shall be able to say, Lo! I come. I delight to do Thy will; and Thy law is within my heart.' Obedience is the test of relationship to Jesus.

Then, still further, note how, though we must emphatically dismiss the mistake that we make ourselves Christ's brethren and friends by independent efforts after keeping the commandments, it is true that, in the measure in which we do thus bend our wills to God's will, whether in the way of action or of endurance, we realise more blessedly and strongly the tie that binds us to the Lord, and as a matter of fact do receive, in the measure of our obedience, sweet tokens of union with Him, and of love in His heart to us. No man will fully feel living contact with Jesus Christ if between Christ and him there is a film of conscious and voluntary disobedience to the will of God. The smallest crumb that can come in between two polished plates will prevent their adherence. A trivial sin will slip your hand out of Christ's hand; and though His love will still come and linger about you, until the sin is put out it cannot enter in.

It can but listen at the gate,And hear the household jar within.'

He that doeth the will of God, the same is'--and feels himself to be--My brother, and sister, and mother.'

II. This Relationship Includes All Others.

That is a very singular form of expression which our Lord employs. Whosoever shall do the will of God, the same is My brother, and sister, and mother.' We should have expected, seeing that He was speaking about three different relationships, that He would have used the plural verb, and said, The same are My brother, and sister, and mother.' And I do not think that it is pedantic grammatical accuracy to point out this remarkable form of speech, and even to venture to draw a conclusion from it--viz., that what our Lord meant was, not that if there were three people, of different sexes, and of different ages, all doing the will of God, one of these sweet names of relationship would apply to A, another to B, and the other to C; but that to each who does the will of God, all the sweetnesses that are hived in all the names, and in any other analogous ones that can be uttered, belong. Of course the selection here of relationships specified has reference to the composition of that group outside the circle. But there is a great deal more than that in it. Whether you accept the grammatical remark that I have made or no, we shall, at least, I suppose, all agree in this, that, in fact, the bond of kindred that unites a trusting obedient soul with Jesus Christ does in itself include whatsoever of sweetness, of power, of protection, of clinging trust, and of any other blessed emotion that makes a shadow of Eden still upon earth, has ever been attached to human bonds.

Remember how many of these, Christ, and His servants for Him, have laid their hands upon, and claimed to be His. Thy Maker is thy husband'; He that hath the Bride is the bridegroom'; Go tell My brethren ; I have not called you servants, but friends.' And if there be any other sweet names, they belong to Him, and in His one pure, all-sufficient love they are all enclosed. Fragmentary preciousnesses are strewed about us. There is one pearl of great price.' Many fragrances come from the flowers that grow on the dunghill of the world, but they are all gathered in Him whose name is as ointment poured forth,' filling the house with its fragrance.

For Christ is to us all that all separated lovers and friends can be. And whatsoever our poor hearts may need most, of human affection and sympathy, and may see least possibility of finding now, among the incompletenesses and limitations of earth, that Jesus Christ is waiting to be. All solitary souls and mourning hearts may turn themselves to, and rest themselves on, these great words. And as they look at the empty places in their circle, in their homes, and feel the ache of the empty places in their hearts, they may hear His voice saying, Behold My mother and My brethren.' He comes to us all in the character that we need most. Just as the great ocean, when it flows in amongst the land, takes the shape imposed upon it by the containing banks of the loch, so Christ pours Himself into our hearts, and there assumes the form that the outline of their emptiness tells we need most. To many, in all generations, who have been weeping over departed joys, He says again, though with a different application, turning not away from but to Himself mourning eyes and hearts, Woman, behold thy Son'--not on the cross nor in the grave, but on the throne--Son, behold Thy mother.'

III. Lastly, This Relationship Requires Always The Subordination, And Sometimes The Sacrifice, Of The Lower Ones.

We have to think of Christ here as Himself putting away the lower claims, in order more fully to yield Himself to the higher. It was because it would have been impossible for Him to do the will of His Father if He had yielded to the purposes of His brethren and His mother, that He steeled His heart and made solemn His tone in refusing to go with them.

That group that had come for Him suggests to us the ways in which earthly ties may limit heavenly obedience. In regard to them the situation was complicated, because Jesus Christ was their kinsman according to the flesh, and their Messiah, according to the spirit. But in them their earthly love, and familiarity with Him, hid from them His higher glory; and in them He found impediments to His true consecration, and would-be thwarters of His highest work. And, in like manner, all our earthly relationships may become means of obscuring to us the transcendent brightness and greatness of Jesus Christ as our Saviour And, in like manner as to Him these, His brethren, became stumbling blocks' that He had decisively to put behind Him, so in regard to us' a man's foes may be those of his own household ; and not least his foes when they are most his idols, his comforts, and his sweetnesses. If our earthly loves and relationships obscure to us the face of Christ; if we find enough in them for our hearts, and go not beyond them for our true love; if they make us negligent of duty; if they bind us to the present; if they make us careless of that loftier affection which alone can satisfy us; if they clog our steps in the divine life, then they are our foes. They need to be always subordinated, and, so subordinated, they are more precious than when they are placed mistakenly foremost. They are better second than first. They are full of sweetness when our hearts know a sweetness surpassing theirs; they are robbed of their possible power to harm when they are rigidly held in inferiority to the one absolute and supreme love. There need be no collision--there will be no collision--if the second is second and the first is first. But sometimes beggars get upon horseback, and the crew mutinies and would displace the commander, and then there is nothing for it but sacrifice. If thy hand offend thee, cut it off and cast it from thee.' I communed not with flesh and blood,' and we must not, if ever they conflict with our supreme devotion to Jesus Christ.

These other things and relationships are precious to us, but He is priceless. They are shadows, but He is the substance. They are brooks by the way; He is the boundless, bottomless ocean of delights and loves. Shall we not always subordinate--and sometimes, if needful, sacrifice--the less to the greater? If we do, we shall get the less back, greatened by its surrender. He that loveth father or mother more than Me is not worthy of Me' commands the sacrifice. There is no man that hath left brethren or sisters, or father or mother, or wife or children, for My sake and the Gospel's, but he shall receive a hundredfold now, in this time' promises the reward.

Maclaren: Mar 3:35 - A Libation To Jehovah

Christ's Relations

Whosoever shall do the will of God, the same is My brother, and My sister, and mother.'--Mark 3:35.

THERE was a conspiracy to seize Jesus because He is mad,' and Mary was in the plot!

I. The Example For Us.

(1) Of how all natural and human ties and affections are to be subordinated to doing God's will.

Obedience to Him is the first and main thing to which everything else bows, and which determines everything.

If others compete or interfere, reject them.

Out of that common obedience new ties are formed among men.

(2) Of how all these ties may be doubled in power and preciousness by being based on that obedience.

II. The Promise For Us.

Of Christ's loving relationship in which He finds delight; in which He sustains and transcends all these in His own proper person and to each.

MHCC: Mar 3:1-5

This man's case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.

MHCC: Mar 3:6-12

All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.

MHCC: Mar 3:13-21

Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hinderances, both from the hatred of enemies, and mistaken affections of friends, and need to guard against both.

MHCC: Mar 3:22-30

It was plain that the doctrine of Christ had a direct tendency to break the devil's power; and it was as plain, that casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ's ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan's work, when sinners are brought to repentance and newness of life.

MHCC: Mar 3:31-35

It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ's bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.

Matthew Henry: Mar 3:1-12

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.

I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth - that it is lawful to do good on the sabbath day. We had the narrative, Mat 12:9.

1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.

2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.

3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.

(1.) He laboured to convince their judgment. He bade the man stand forth (Mar 3:3), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; " Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill? "What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield.

(2.) When they rebelled against the light, he lamented their stubbornness (Mar 3:5); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us.

4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.

5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.

II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,

1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, Mar 3:7, Mar 3:8. Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for (Mar 3:10); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas - corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them (Mar 3:9); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd.

2. What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain. (1.) Diseases were effectually cured; He healed many; divers sorts of patients, ill of divers sorts of diseases; though numerous, though various, he healed them. (2.) Devils were effectually conquered; those whom unclean spirits had got possession of, when they saw him, trembled at his presence, and they also fell down before him, not to supplicate his favour, but to deprecate his wrath, and by their own terrors were compelled to own that he was the Son of God, Mar 3:11. It is sad that this great truth should be denied by any of the children of men, who may have the benefit of it, when a confession of it has so often been extorted from devils, who are excluded from having benefit by it. (3.) Christ sought not applause to himself in doing those great things, for he strictly charged those for whom he did them, that they should not make him known (Mar 3:12); that they should not be industrious to spread the notice of his cures, as it were by advertisements in the newspapers, but let them leave his own works to praise him, and let the report of them diffuse itself, and make its own way. Let not those that are cured, be forward to divulge it, lest it should feed their pride who are so highly favoured; but let the standers-by carry away the intelligence of it. When we do that which is praiseworthy, and yet covet not to be praised of men for it, then the same mind is in us, which was in Christ Jesus.

Matthew Henry: Mar 3:13-21

In these verses, we have,

I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe,

1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them.

2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own.

3. The efficacy of the call; He called them to separate themselves from the crowd, and stand by him, and they came unto him. Christ calls those who were given him (Joh 17:6); and all that the Father gave him, shall come to him, Joh 6:37. Those whom it was his will to call, he made willing to come; his people shall be willing in the day of his power. Perhaps they came to him readily enough, because they were in expectation of reigning with him in temporal pomp and power; but when afterward they were undeceived in that matter, yet they had such a prospect given them of better things, that they would not say they were deceived in their Master, nor repented their leaving all to be with him.

4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him.

5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare - He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world.

6. Their number and names; He ordained twelve, according to the number of the twelve tribes of Israel. They are here named not just in the same order as they were in Matthew, nor by couples, as they were there; but as there, so here, Peter is put first and Judas last. Here Matthew is put before Thomas, probably being called in that order; but in that catalogue which Matthew himself drew up, he puts himself after Thomas; so far was he from insisting upon the precedency of his consecration. But that which Mark only takes notice of in this list of the apostles, is, that Christ called James and John Boanerges, which is, The sons of thunder; perhaps they were remarkable for a loud commanding voice, they were thundering preachers; or, rather, it denotes the zeal and fervency of their spirits, which would make them active for God above their brethren. These two (saith Dr. Hammond) were to be special eminent ministers of the gospel, which is called a voice shaking the earth, Heb 12:26. Yet John, one of those sons of thunder, was full of love and tenderness, as appears by his epistles, and was the beloved disciple.

7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy.

II. The continual crowds that attended Christ's motions (Mar 3:20); The multitude cometh together again, unsent for, and unseasonably pressing upon him, some with one errand and some with another; so that he and his disciples could not get time so much as to eat bread, much less for a set and full meal. Yet he did not shut his doors against the petitioners, but bade them welcome, and gave to each of them an answer of peace. Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal's meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Luk 16:16. This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot.

III. The care of his relations concerning him (Mar 3:21); When his friends in Capernaum heard how he was followed, and what pains he took, they went out, to lay hold on him, and fetch him home, for they said, He is beside himself. 1. Some understand it of an absurd preposterous care, which had more in it of reproach to him than of respect; and so we must take it as we read it, He is beside himself; either they suspected it themselves, or it was suggested to them, and they gave credit to the suggestion, that he was gone distracted, and therefore his friends ought to bind him, and put him in a dark room, to bring him to his right mind again. His kindred, many of them, had mean thoughts of him (Joh 7:5), and were willing to hearken to this ill construction which some put upon his great zeal, and to conclude him crazed in his intellects, and under that pretence to take him off from his work. The prophets were called mad fellows, 2Ki 9:11. 2. Others understand it of a well-meaning care; and then they read exestē - " He fainteth, he has no time to eat bread, and therefore his strength will fail him; he will be stifled with the crowd of people, and will have his spirits quite exhausted with constant speaking, and the virtue that goes out of him in his miracles; and therefore let us use a friendly violence with him, and get him a little breathing-time. "In his preaching-work, as well as his suffering-work, he was attacked with, Master, spare thyself. Note, They who go on with vigour and zeal in the work of God, must expect to meet with hindrances, both from the groundless disaffection of their enemies, and the mistaken affections of their friends, and they have need to stand upon their guard against both.

Matthew Henry: Mar 3:22-30

I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, Mar 3:22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him.

II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it.

1. Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, Mar 3:23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest.

2. Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, Mar 3:27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him.

III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, Mar 3:28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, Mar 3:30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.

Matthew Henry: Mar 3:31-35

Here is, 1. The disrespect which Christ's kindred, according to the flesh, showed to him, when he was preaching (and they knew very well that he was then in his element); they not only stood without, having no desire to come in, and hear him, but they sent in a message to call him out to them (Mar 3:31, Mar 3:32), as if he must leave his work, to hearken to their impertinences; it is probable that they had no business with him, only sent for him on purpose to oblige him to break off, lest he should kill himself. He knew how far his strength would go, and preferred the salvation of souls before his own life, and soon after made it to appear with a witness; it was therefore an idle thing for them, under pretence of his sparing himself, to interrupt him; and it was worse, if really they had business with him, when they knew he preferred his business, as a Saviour, so much before any other business.

2. The respect which Christ showed to his spiritual kindred upon this occasion. Now, as at other times, he put a comparative neglect upon his mother, which seemed purposely designed to obviate the prevent the extravagant respect which men in aftertimes would be apt to pay her. Our respect ought to be guided and governed by Christ's; now the virgin Mary, or Christ's mother, is not equalled with, but postponed to, ordinary believers, on whom Christ here puts a superlative honour. He looked upon those that at about him, and pronounced those of them that not only heard, but did, the will of God, to be to him as his brother, and sister, and mother; as much esteemed, loved, and cared for, as his nearest relations, Mar 3:33-35. This is a good reason why we should honour those that fear the Lord, and choose them for our people; why we should be not hearers of the word only, but doers of the work, that we may share with the saints in this honour, Surely it is good to be akin to those who are thus nearly allied to Christ, and to have fellowship with those that have fellowship with Christ; and woe to those that hate and persecute Christ's kindred, that are his bone and his flesh, every one resembling the children of a king (see Jdg 8:18, Jdg 8:19); for he will with jealously plead their cause, and avenge their blood.

Barclay: Mar 3:1-6 - "THE CLASH OF IDEAS"

This is a crucial incident in the life of Jesus. It was already clear that he and the orthodox leaders of the Jews were quite at variance. For him to go back into the synagogue at all was a brave thing to do. It was the act of a man who refused to seek safety and who was determined to look a dangerous situation in the face. In the synagogue there was a deputation from the Sanhedrin. No one could miss them, for, in the synagogue, the front seats were the seats of honour and they were sitting there. It was the duty of the Sanhedrin to deal with anyone who was likely to mislead the people and seduce them from the right way; and that is precisely what this deputation conceived of themselves as doing. The last thing they were there to do was to worship and to learn; they were there to scrutinize Jesus' every action.

In the synagogue there was a man with a paralysed hand. The Greek word means that he had not been born that way but that some illness had taken the strength from him. The gospel according to the Hebrews, a gospel which is lost except for a few fragments, tells us that the man was a stone mason and that he besought Jesus to help him, for his livelihood was in his hands and he was ashamed to beg. If Jesus had been a cautious, prudent person he would have conveniently arranged not to see the man, for he knew that to heal him was asking for trouble.

It was the Sabbath day; all work was forbidden and to heal was to work. The Jewish law was definite and detailed about this. Medical attention could be given only if a life was in danger. To take some examples--a woman in childbirth might be helped on the Sabbath; an infection of the throat might be treated; if a wall fell on anyone, enough might be cleared away to see whether he was dead or alive; if he was alive he might be helped, if he was dead the body must be left until the next day. A fracture could not be attended to. Cold water might not be poured on a sprained hand or foot. A cut finger might be bandaged with a plain bandage but not with ointment. That is to say, at the most an injury could be kept from getting worse; it must not be made better.

It is extraordinarily difficult for us to grasp this. The best way in which we can see the strict orthodox view of the Sabbath is to remember that a strict Jew would not even defend his life on the Sabbath. In the wars of the Maccabees, when resistance broke out, some of the Jewish rebels took refuge in caves. The Syrian soldiers pursued them. Josephus, the Jewish historian, tells us that they gave them the chance to surrender and they would not, so "they fought against them on the Sabbath day, and they burned them as they were in caves, without resistance and without so much as stopping up the entrances of the caves. They refused to defend themselves on that day because they were not willing to break in upon the honour they owed to the Sabbath, even in such distress; for our law requires that we rest on that day." When Pompey, the Roman general, was besieging Jerusalem, the defenders took refuge in the Temple precincts. Pompey proceeded to build a mound which would overtop them and from which he might bombard them. He, knew the beliefs of the Jews and he built on the Sabbath day, and the Jews lifted not one hand to defend themselves or to hinder the building, although they knew that by their Sabbath inactivity they were signing their own death warrant. The Romans, who had compulsory military service, had in the end to exempt the Jews from army service because no strict Jew would fight on the Sabbath. The orthodox Jewish attitude to the Sabbath was completely rigid and unbending.

Jesus knew that. This man's life was not in the least danger. Physically he would be no worse off if he were left until to-morrow. For Jesus this was a test case, and he met it fairly and squarely. He told the man to rise and to come out of his place and stand where everyone could see him. There were probably two reasons for that. Very likely Jesus wished to make one last effort to waken sympathy for the stricken man by showing everyone his wretchedness. Quite certainly Jesus wished to take the step he was going to take in such a way that no one could possibly fail to see it.

He asked the experts in the law two questions. Is it lawful to do good or to do evil on the Sabbath day? He put them in a dilemma. They were bound to admit that it was lawful to do good; and it was a good thing he proposed to do. They were bound to deny that it was lawful to do evil; and, yet, surely it was an evil thing to leave a man in wretchedness when it was possible to help him. Then he asked, Is it lawful to save a life or to kill it? Here he was driving the thing home. He was taking steps to save this wretched man's life; they were thinking out methods of killing himself. On any reckoning it was surely a better thing to be thinking about helping a man than it was to be thinking of killing a man. No wonder they had nothing to say!

Then Jesus with a word of power healed the man; and the Pharisees went out and tried to hatch a plot with the Herodians to kill him. This shows the lengths to which the Pharisees would go. No Pharisee would normally have anything to do with a Gentile or a man who did not keep the law; such people were unclean. The Herodians were the court entourage of Herod; they were continually coming into contact with Romans. For all normal purposes the Pharisees would have considered them unclean; but now they were prepared to enter into what was for them an unholy alliance. In their hearts there was a hate which would stop at nothing.

This passage is fundamental because it shows the clash of two ideas of religion.

(i) To the Pharisee religion was ritual; it meant obeying certain rules and regulations. Jesus broke these regulations and they were genuinely convinced that he was a bad man. It is like the man who believes that religion consists in going to church, reading the Bible, saying grace at meals, having family worship, and carrying out all the external acts which are looked on as religious, and who yet never put himself out to do anything for anyone, who has no sense of sympathy, no desire to sacrifice, who is serene in his rigid orthodoxy, and deaf to the call of need and blind to the tears of the world.

(ii) To Jesus religion was service. It was love of God and love of men. Ritual was irrelevant compared with love in action.

"Our Friend, our Brother, and our Lord,

What may Thy service be?

Nor name, nor form, nor ritual word,

But simply following Thee."

To Jesus the most important thing in the world was not the correct performance of a ritual, but the spontaneous answer to the cry of human need.

Barclay: Mar 3:7-12 - "IN THE MIDST OF THE CROWDS"

Unless Jesus wished to be involved in a head-on collision with the authorities he had to leave the synagogues. It was not that he withdrew through fear; it was not the retreat of a man who feared to face the consequences. But his hour was not yet come. There was much that he had still to do and say before the time of final conflict.

So he left the synagogues and went out to the lakeside and the open sky. Even there the crowds flocked to him from far afield. From all over Galilee they came; many made the hundred-mile journey from Jerusalem in Judaea to see him and to listen to him. Idumaea was the ancient realm of Edom, away in the deep south, between the southern borders of Palestine and Arabia. From the east side of Jordan they came; and even from foreign territory, for people came from the Phoenician cities of Tyre and Sidon, which lie on the Mediterranean coast, northwest of Galilee.

So large were the crowds that it became dangerous and a boat had to be kept ready, just off the shore, in case he might be overwhelmed with the crushing of the mob. His cures brought him into even greater danger; for the sick people did not even wait for him to touch them; they rushed to touch him.

At this time he was faced with one special problem, the problem of those who were possessed by demons. Let us remember that, whatever our belief about demons may be, these people were convinced they were possessed by an alien and an evil power external to themselves. They called Jesus the Son of God. What did they mean by that? They certainly did not use the term in what we might call a philosophical or a theological sense. In the ancient world Son of God was by no means an uncommon title. The kings of Egypt were said to be the sons of Ra, their god. From Augustus onwards many of the Roman Emperors were described on inscriptions as sons of God.

The Old Testament has four ways in which it uses this term. (i) The angels are the sons of God. The old story in Gen 6:2, says that the sons of God saw the daughters of men and were fatally attracted to them. Job 1:6, tells of the day when the sons of God came to present themselves before the Lord. It was a regular title for the angels. (ii) The nation of Israel is the son of God. God called his son out of Egypt (Hos 11:1). In Exo 4:22, God says of the nation, "Israel is my first-born son," (iii) The king of the nation is the son of God. In 2Sa 7:14, the promise to the king is, "I will be his father, and he shall be my son." (iv) In the later books, which were written between the Testaments, the good man is the son of God. In Sir 4:10, the promise to the man who is kind to the fatherless is,

"So shalt thou be a son of the Most High,

And he shall love thee more than thy mother doth."

In all these cases the term son describes someone who is specially near and close to God. We get a parallel to this which shows something of its meaning in the New Testament. Paul calls Timothy his son (1Ti 1:2; 1Ti 1:18). Timothy was no blood relation to Paul at all, but there was no one, as Paul says (Phi 2:19-22), who knew his mind so well. Peter calls Mark his son (1Pe 5:13), because there was no one who could interpret his mind so well. When we meet this title in the simplicity of the gospel story we are not to think in terms of philosophy or theology or of the doctrine of the Trinity; we are to think of it as expressing the fact that Jesus' relationship to God was so close that no other word could describe it. Now these demon-possessed men felt that in them there was an independent evil spirit; they somehow felt that in Jesus was one near and kin to God; they felt that in the presence of this nearness to God the demons could not live and therefore they were afraid.

We must ask, "Why did Jesus so sternly bid them to remain silent?" The reason was very simple and very compelling. Jesus was the Messiah, God's anointed king; but his idea of Messiahship was quite different from the popular idea. He saw in Messiahship a way of service, of sacrifice and of love with a cross at the end of it. The popular idea of the Messiah was of a conquering king who, with his mighty armies, would blast the Romans and lead the Jews to world power. Therefore, if a rumour were to go out that the Messiah had arrived, the inevitable consequence would be rebellions and uprisings, especially in Galilee where the people were ever ready to follow a nationalist leader.

Jesus thought of Messiahship in terms of love; the people thought of Messiahship in terms of Jewish nationalism. Therefore, before there could be any proclamation of his Messiahship, Jesus had to educate the people into the true idea of what it meant. At this stage nothing but harm and trouble and disaster could come from the proclamation that the Messiah had arrived. It would have issued in nothing but useless war and bloodshed. First of all men had to learn the true conception of what the Messiah was; a premature announcement such as this could have wrecked Jesus' whole mission.

Barclay: Mar 3:13-19 - "THE CHOSEN COMPANY"

Jesus had come to a very important moment in his life and work. He had emerged with his message; he had chosen his method; he had gone throughout Galilee preaching and healing. By this time he had made a very considerable impact on the public mind. Now he had to face two very practical problems. First, he had to find some way of making his message permanent if anything happened to him, and that something would happen he did not doubt. Second, he had to find some way of disseminating his message, and in an age when there was no such thing as a printed book or newspaper, and no way of reaching large numbers of people at the one time, that was no easy task. There was only one way to solve these two problems: he had to choose certain men on whose hearts and lives he could write his message and who would go out from his presence to carry that message abroad. Here we see him doing exactly that.

It is significant that Christianity began with a group. The Christian faith is something which from the beginning had to be discovered and lived out in a fellowship. The whole essence of the way of the Pharisees was that it separated men from their fellows; the very name Pharisee means the separated one; the whole essence of Christianity was that it bound men to their fellows, and presented them with the task of living with each other and for each other.

Further, Christianity began with a very mixed group. In it the two extremes met. Matthew was a tax-collector and, therefore, an outcast; he was a renegade and a traitor to his fellow countrymen. Simon the Cananaean is correctly called by Luke, Simon the Zealot; and the Zealots were a band of fiery, violent nationalists who were pledged even to murder and assassination to clear their country of the foreign yoke. The man who was lost to patriotism and the fanatical patriot came together in that group, and no doubt between them there were all kinds of backgrounds and opinions. Christianity began by insisting that the most diverse people should live together and by enabling them to do so, because they were all living with Jesus.

Judging them by worldly standards the men Jesus chose had no special qualifications at all. They were not wealthy; they had no special social position; they had no special education--they were not trained theologians; they were not high-ranking churchmen and ecclesiastics; they were twelve ordinary men. But they had two special qualifications. First, they had felt the magnetic attraction of Jesus. There was something about him that made them wish to take him as their Master. And second, they had the courage to show that they were on his side. Make no mistake, that did require courage. Here was Jesus calmly crashing through the rules and regulations; here was Jesus heading for an inevitable collision with the orthodox leaders; here was Jesus already branded as a sinner and labelled as a heretic; and yet they had the courage to attach themselves to him. No band of men ever staked everything on such a forlorn hope as these Galilaeans, and no band of men ever did it with more open eyes. These twelve had all kinds of faults, but whatever else could be said about them, they loved Jesus and they were not afraid to tell the world that they loved him--and that is being a Christian.

Jesus called them to him for two purposes. First, he called them to be with him. He called them to be his steady and consistent companions. Others might come and go; the crowd might be there one day and away the next; others might be fluctuating and spasmodic in their attachment to him, but these twelve were to identify their lives with his life and live with him all the time. Second, he called them to send them out. He wanted them to be his representatives. He wanted them to tell others about him. They themselves had been won in order to win others.

For their task Jesus equipped them with two things. First, he gave them a message. They were to be his heralds. A wise man said that no one has any right to be a teacher unless he has a teaching of his own to offer, or the teaching of another that with all the passion of his heart he wishes to propagate. Men will always listen to the man with a message. Jesus gave these friends of his something to say. Second, he gave them a power. They were also to cast out demons. Because they companied with him something of his power was on their lives.

If we would learn what discipleship is we will do well to think again of these first disciples.

Barclay: Mar 3:20-21 - "THE VERDICT OF HIS OWN"

Sometimes a man drops a remark which cannot be interpreted otherwise than as the product of bitter experience. Once when Jesus was enumerating the things which a man might have to face for following him, he said, "A man's foes will be those of his own household." (Mat 10:36.) His own family had come to the conclusion that he had taken leave of his senses and that it was time he was taken home. Let us see if we can understand what made them feel like that.

(i) Jesus had left home and the carpenter's business at Nazareth. No doubt it was a flourishing business from which he could at least have made a living; and quite suddenly he had flung the whole thing up and gone out to be a wandering preacher. No sensible man, they must have been thinking, would throw up a business where the money came in every week to become a vagrant who had not any place to lay his head.

(ii) Jesus was obviously on the way to a head-on collision with the orthodox leaders of his day. There are certain people who can do a man a great deal of harm, people on whose right side it is better to keep, people whose opposition can be very dangerous. No sensible man, they must have been thinking, would ever get up against the powers that be, because he would know that in any collision with them he would be bound to come off second best. No one could take on the Scribes and the Pharisees and the orthodox leaders and hope to get away with it.

(iii) Jesus had newly started a little society of his own--and a very queer society it was. There were some fishermen; there was a reformed tax-collector; there was a fanatical nationalist. They were not the kind of people whom any ambitious man would particularly want to know. They certainly were not the kind of people who would be any good to a man who was set on a career. No sensible man, they must have been thinking, would pick a crowd of friends like that. They were definitely not the kind of people a prudent man would want to get mixed up with.

By his actions Jesus had made it clear that the three laws by which men tend to organize their lives meant nothing to him.

(i) He had thrown away security. The one thing that most people in this world want more than anything else is just that. They want above all things a job and a position which are secure, and where there are as few material and financial risks as possible.

(ii) He had thrown away safety. Most people tend at all times to play safe. They are more concerned with the safety of any course of action than with its moral quality, its rightness or its wrongness. A course of action which involves risk is something from which they instinctively shrink.

(iii) He had shown himself utterly indifferent to the verdict of society. He had shown that he did not much care what men said about him. In point of fact, as H. G. Wells said, for most people "the voice of their neighbours is louder than the voice of God." "What will people say?" is one of the first questions that most of us are in the habit of asking.

What appalled Jesus' friends was the risks that he was taking, risks which, as they thought, no sensible man would take.

When John Bunyan was in prison he was quite frankly afraid. "My imprisonment," he thought, "might end on the gallows for ought that I could tell." He did not like the thought of being hanged. Then came the day when he was ashamed of being afraid. "Methought I was ashamed to die with a pale face and tottering knees for such a cause as this." So finally he came to a conclusion as he thought of himself climbing up the ladder to the scaffold: "Wherefore, thought I, I am for going on and venturing my eternal state with Christ whether I have comfort here or no; if God doth not come in, thought I, I will leap off the ladder even blindfold into eternity, sink or swim, come heaven, come hell; Lord Jesus, if thou wilt catch me, do: if not, I will venture for thy name." That is precisely what Jesus was willing to do. I will venture for thy name. That was the essence of the life of Jesus, and that--not safety and security--should be the motto of the Christian man and the mainspring of the Christian life.

Barclay: Mar 3:22-27 - "ALLIANCE OR CONQUEST?"

The orthodox officials never questioned Jesus' power to exorcise demons. They did not need to, for exorcism was a common phenomenon then, as it still is, in the East. What they did say was that Jesus' power was due to the fact that he was in league with the king of the demons, that, as one commentator puts it, "it was by the great demon he cast out the little demons." People have always believed in "black magic," and that is what they claimed Jesus was practising.

Jesus had no difficulty in exploding that argument. The essence of exorcism has always been that the exorcist calls to his aid some stronger power to drive out the weaker demon. So Jesus says: "Just think! If there is internal dissension in a kingdom, that kingdom cannot last. If there are quarrels in a house, that house will not endure long. If Satan is actually making war with his own demons then he is finished as an effective power, because civil war has begun in the kingdom of Satan." "Put it another way," Jesus said. "Suppose you want to rob a strong man. You have no hope of doing so until you have got the strong man under subjection. Once you have got him tied up you can plunder his goods--but not until then." The defeat of the demons did not show that Jesus was in alliance with Satan; it showed that Satan's defences had been breached; a stronger name had arrived; the conquest of Satan had begun. Two things emerge here.

(i) Jesus accepts life as a struggle between the power of evil and the power of God. He did not waste his time in speculations about problems to which there is no answer. He did not stop to argue about where evil came from; but he did deal with it most effectively. One of the odd things is that we spend a good deal of time discussing the origin of evil; but we spend less time working out practical methods of tackling the problem. Someone put it this way--suppose a man wakes up to find his house on fire, he does not sit down in a chair and embark upon the reading of a treatise entitled "The Origin of Fires in Private Houses." He grabs such defences as he can muster and deals with the fire. Jesus saw the essential struggle between good and evil which is at the heart of life and raging in the world. He did not speculate about it; he dealt with it and gave to others the power to overcome evil and do the right.

(ii) Jesus regarded the defeat of disease as part of the conquest of Satan. This is an essential part of Jesus' thought. He desired, and was able, to save men's bodies as well as men's souls. The doctor and the scientist who meet the challenge of disease are sharing in the defeat of Satan as much as the preacher of the word. The doctor and the minister are not doing different work but the same work. They are not rivals but allies in God's warfare against the power of evil.

Barclay: Mar 3:28-30 - "THE SIN FOR WHICH THERE IS NO FORGIVENESS"

If we are to understand what this terrible saying means we must first understand the circumstances in which it was said. It was said by Jesus when the Scribes and Pharisees had declared that the cures he wrought were wrought not by the power of God, but by the power of the devil. These men had been able to look at the incarnate love of God and to think it the incarnate power of Satan.

We must begin by remembering that Jesus could not have used the phrase the Holy Spirit in the fun Christian sense of the term. The Spirit in all his fullness did not come to men until Jesus had returned to his glory. It was not until Pentecost that there came to men the supreme experience of the Holy Spirit. Jesus must have used the term in the Jewish sense of the term. Now in Jewish thought the Holy Spirit had two great functions. First, he revealed God's truth to men; second, he enabled men to recognize that truth when they saw it. That will give us the key to this passage.

(i) The Holy Spirit enabled men to recognize God's truth when it entered their lives. But if a man refuses to exercise any God-given faculty he will in the end lose it. If he lives in the dark long enough he will lose the ability to see. If he stays in bed long enough he will lose the power to walk. If he refuses to do any serious study he will lose the power to study. And if a man refuses the guidance of God's Spirit often enough he will become in the end incapable of recognizing that truth when he sees it. Evil to him becomes good and good evil. He can look on the goodness of God and call it the evil of Satan.

(ii) Why should such a sin have no forgiveness? H. B. Swete says, "To identify the source of good with the impersonation of evil implies a moral wreck for which the Incarnation itself provides no remedy." A. J. Rawlinson calls it "essential wickedness," as if here we see the quintessence of all evil. Bengel said that all other sins are human but this sin is Satanic. Why should all this be so?

Consider the effect of Jesus on a man. The very first effect is to make him see his own utter unworthiness in comparison with the beauty and the loveliness of the life of Jesus. "Depart from me," said Peter, "for I am a sinful man." (Luk 5:8.) When Tokichi Ishii first read the story of the Gospel he said, "I stopped. I was stabbed to the heart as if pierced by a five-inch nail. Shall I call it the love of Christ? Shall I call it his compassion? I do not know what to call it. I only know that I believed and my hardness of heart was changed." The first reaction was that he was stabbed to the heart. The result of that sense of unworthiness and the result of that stabbed heart is a heartfelt penitence, and penitence is the only condition of forgiveness. But, if a man has got himself into such a state, by repeated refusals to listen to the promptings of the Holy Spirit, that he cannot see anything lovely in Jesus at all, then the sight of Jesus will not give him any sense of sin; because he has no sense of sin he cannot be penitent, and because he is not penitent he cannot be forgiven.

One of the Lucifer legends tells how one day a priest noticed in his congregation a magnificently handsome young man. After the service the young man stayed for confession. He confessed so many and such terrible sins that the priest's hair stood on end. "You must have lived long to have done all that," the priest said. "My name is Lucifer and I fell from heaven at the beginning of time," said the young man. "Even so," said the priest, "say that you are sorry, say that you repent and even you can be forgiven." The young man looked at the priest for a moment and then turned and strode away. He would not and could not say it; and therefore he had to go on still desolate and still damned.

There is only one condition of forgiveness and that is penitence. So long as a man sees loveliness in Christ, so long as he hates his sin even if he cannot leave it, even if he is in the mud and the mire, he can still be forgiven. But if a man, by repeated refusals of God's guidance, has lost the ability to recognize goodness when he sees it, if he has got his moral values inverted until evil to him is good and good to him is evil, then, even when he is confronted by Jesus, he is conscious of no sin; he cannot repent and therefore he can never be forgiven. That is the sin against the Holy Spirit.

Barclay: Mar 3:31-35 - "THE CONDITIONS OF KINSHIP"

Here Jesus lays down the conditions of true kinship. It is not solely a matter of flesh and blood. It can happen that a man is really nearer to someone who is no blood relation to him at all than he is to those who are bound to him by the closest ties of kin and blood. Wherein lies this true kinship?

(i) True kinship lies in a common experience, especially when it is an experience where two people have really come through things together. It has been said that two people really become friends when they are able to say to each other, "Do you remember?" and then to go on and talk about the things they have come through together. Someone once met an old negro woman. An acquaintance of hers had died. "You will be sorry," he said, "that Mrs. So-and-so is dead." "Yes," she said but without showing any great grief. "I saw you just last week," he said, "laughing and talking with each other. You must have been great friends." "Yes," she said, "I was friendly with her. I used to laugh with her; but to be real friends folk have got to weep together." That is profoundly true. The basis of true kinship lies in a common experience, and Christians have the common experience of being forgiven sinners.

(ii) True kinship lies in a common interest. A. M. Chirgwin tells us a very interesting thing in The Bible in World Evangelism. One of the greatest difficulties that colporteurs and distributors of the Scriptures have is not so much to sell their books as to keep people reading them. He goes on, "A colporteur in pre-Communist China had for years been in the habit of going from shop to shop and house to house. But he was often disappointed because many of his new Bible readers lost their zeal, until he hit upon the plan of putting them in touch with one another and forming them into a worshipping group which in time became a duly organized Church." Only when these isolated units became part of a group which was bound together by a common interest did real kinship come into being. Christians have that common interest because they are all people who desire to know more about Jesus Christ.

(iii) True kinship lies in a common obedience. The disciples were a very mixed group. All kinds of beliefs and opinions were mixed up among them. A tax-collector like Matthew and a fanatical nationalist like Simon the Zealot ought to have hated each other like poison and no doubt at one time did. But they were bound together because both had accepted Jesus Christ as Master and Lord. Any platoon of soldiers will be made up of men from different backgrounds and from different walks of life and holding very different opinions; yet, if they are long enough together, they will be welded into a band of comrades because of the common obedience which they all share. Men can become friends of each other when they share a common master. Men can love each other only when they all love Jesus Christ.

(iv) True kinship lies in a common goat. There is nothing for binding men together like a common aim. Here there is a great lesson for the church. A. M. Chirgwin, talking of renewed interest in the Bible, asks, does this "point to the possibility of a new approach to the ecumenical problem based on biblical rather than on ecclesiastical considerations?" The churches will never draw together so long as they argue about the ordination of their ministers, the form of church government, the administration of the sacraments and all the rest of it. The one thing on which they can all come together is the fact that all of them are seeking to win men for Jesus Christ. If kinship comes from a common goal then Christians above all men possess its secret, for all are seeking to know Christ better and to bring others within his Kingdom. Wherever else we differ, on that we can agree.

Constable: Mar 1:14--3:7

II. The Servant's early Galilean ministry 1:14--3:6

Mark omitted Jesus' year of early Judean ministry (John 1:15-4:42), as did the other Synoptic evangelists. He began his account of Jesus' ministry of service in Galilee, northern Israel (1:14-6:6a). Because of increasing opposition and rejection, Jesus made several withdrawals from Galilee followed by returns to this region. Mark recorded four of these (6:6b-8:30). Then Jesus left Galilee for Jerusalem. Mark recorded lessons on four important subjects pertinent to discipleship that Jesus taught His disciples during this transition for his readers' benefit (ch. 10). Next Jesus ministered in Jerusalem, and Mark selected three significant events there for inclusion in his story (chs. 11-13).

"Four major characters stand out, as do two groups of minor characters: Jesus, the religious authorities, the disciples, the crowd, and those groups of minor characters who either exhibit faith or somehow exemplify what it means to serve."³⁸

Mark stressed Jesus' ministry as a servant in his Gospel. The rest of the book details how He served God and man. During the first part of Jesus' ministry, He laid down His life in service (1:14-13:37). His passion is the record of His laying down His life in self-sacrifice (chs. 14-16).

Mark began his Gospel with an overview of selected events in Jesus' early Galilean ministry that were typical of His whole ministry (1:14-3:6).

Constable: Mar 2:1--3:7

D. Jesus' initial conflict with the religious leaders 2:1-3:6

Mark next recorded five instances in which Israel's leaders opposed Jesus, evidently not in chronological order. These occurred during the Galilean ministry of Jesus. However, Mark appears to have grouped them so his readers would see that opposition from leaders, particularly religious leaders, was something Jesus had to contend with and overcome. His readers were probably facing similar opposition, and this section should encourage and help all Christians experiencing conflict because they are trying to fulfill God's mission for them.

Popularity with the masses led to problems with the magistrates. Opposition to Jesus intensifies throughout this section.

"The five conflicts between Jesus and the authorities in Galilee show a concentric [chiastic] relationship of A, B, C, B1, and A1. . . .

". . . this central episode [Jesus' teaching about fasting, 2:18-22] focuses on Jesus' response rather than on conflicts or actions, and Jesus' response illuminates all five of the episodes that make up the concentric pattern."⁵⁷

"Mark's story is one of conflict, and conflict is the force that propels the story forward. The major conflict is between Jesus and Israel, made up of the religious authorities and the Jewish crowd. Since the crowd does not turn against Jesus until his arrest, his antagonists are the authorities. . . .

"The groups comprising the religious authorities are the Pharisees, the Sadducees, the Herodians, the chief priests, the scribes, and the elders."⁵⁸

Constable: Mar 2:23--3:7

4. The controversies about Sabbath observance 2:23-3:6

The remaining two instances of opposition from the religious leaders arose over and concerned Sabbath observance. In the first case, the Pharisees opposed Jesus for permitting His disciples to do something they considered sinful. In the second, they opposed Him for doing something Himself that they objected to.

Constable: Mar 3:1-6

Healing on the Sabbath 3:1-6 (cf. Matt. 12:9-14; Luke 6:6-11)

The following incident demonstrated Jesus' sovereign authority over the Sabbath. This is the last in this series of conflict accounts. It provides the climax in this section of Mark's narrative.

3:1-2 This event happened on a different Sabbath than the one just described in 2:23-28 (cf. Luke 6:6). The location of the synagogue is unimportant. The Pharisees continued to watch Jesus to accuse Him (2:23; 3:6). Rather than honestly evaluating His claims, most of them looked for an opportunity to discredit Him. Here they found an opportunity to charge Him with a capital offense in Israel, namely Sabbath violation (Exod. 31:14-17).

3:3-4 Rather than avoiding a conflict, Jesus provoked one. He did so to teach His critics a lesson. His question raised the issue of Sabbath observance from the level of what was legal to the level of what was moral. For Jesus not to heal the man would have been a violation of God's purpose for the Sabbath, namely to bring blessing to people. Moreover by healing the man Jesus was doing good whereas the Pharisees were doing evil on the Sabbath by trying to trap Him. Mark alone wrote that the critics kept quiet, probably to clarify their guilt.

3:5 Vainly Jesus "looked around" for someone who would respond to His question (cf. v. 34; 5:32; 10:23; 11:11). This expression is unique to the second Gospel. Evidently Peter remembered Jesus' looks around and communicated these to Mark as significant indications of His looking for the proper response from people.

This is the only place in the New Testament where a writer explicitly stated that Jesus was angry. This was a case of righteous indignation in the presence of unrepentant evil. This is also the only account of this miracle that records Jesus' compassion for the objects of His anger. The tenses of the Greek verbs indicate that Jesus was angry momentarily (aorist tense), but His attitude of compassion was persistent (present tense). References to Jesus' emotions are peculiar to Mark's Gospel. They show His humanity.

"Jesus' action was perfectly consistent with His love and mercy. As a true man, Jesus experienced normal human emotions, among them anger as well as grief at obstinate sin. In His reaction to the sullen refusal of the Pharisees to respond to the truth, the incarnate Christ revealed the character of our holy God."⁸⁷

"Their opposition rested on a fundamental misunderstanding--an inability, or refusal, to see that Jesus was God's eschatological agent and that his sovereign freedom with regard to law and custom sprang from that fact."⁸⁸

Since Jesus did not use anything but His word to heal the man, His enemies could not charge Him with performing work on the Sabbath. Jesus' beneficent creative work on this occasion recalls His work in creating the cosmos (Gen. 1). The Pharisees should have made the connection and worshipped Jesus as God.

"Thus when Jesus as Son of Man declares himself to be master of the Sabbath--and even violates its ordinances by plucking grain (Mark 2:23-26) and healing on the Sabbath (1:21-28; 3:1-6)--he presumes the very authority by which the Sabbath was instituted by the Creator.

"This sovereign disposition toward the Sabbath is typical of Jesus' challenges to the rabbinic tradition as a whole. Such challenges are found primarily at the outset and conclusion of Mark, as if to signify that from beginning to end the antidote to the leaven of the Pharisees' (8:15) is the exousia [authority] of Jesus. He violates laws of purity by touching and cleansing a leper (1:40-45) and by association with sinners and tax collectors (2:13-17). He places in question the issue of purification by violating food prohibitions in fasting (2:18-22) and by eating with unwashed hands (7:1-23). He contravenes marriage laws in his teaching on divorce (10:1-12), and he openly denounces the scribes (12:38-40). In the question on the son of David he tacitly assumes supremacy over Israel's greatest king who, according to 2 Sam 7:14, would be the progenitor of the Messiah (12:35-37)."⁸⁹

3:6 This verse is the climax of this whole confrontation section (2:1-3:6). Faced with the most convincing arguments and actions about Jesus' deity, the Pharisees chose to reject them. Furthermore instead of simply leaving Jesus alone they took steps to kill Him. As the gospel story unfolds, it becomes increasingly clear that Jesus' enemies opposed Him because He constituted a threat to their authority. That motivation is evident here too because the Herodians were supporters of Roman authority over Palestine. Together the Pharisees and the Herodians "feared he might be an unsettling political influence in Palestine."⁹⁰ These two groups had little in common except their common enemy, Jesus.

This is Mark's first explicit reference to Jesus' death. Notice that Jesus' enemies had decided to destroy Him. They only needed to plan how. In spite of their objections to Jesus working on the Sabbath, they did not mind plotting His death on that day.

This decision of Jesus' enemies to kill Him constitutes a turning point in Mark's narrative. It is a benchmark that affected Jesus' ministry from then on.

Constable: Mar 3:7--6:7

III. The Servant's later Galilean ministry 3:7--6:6a

There are some structural similarities between 1:14-3:6 and 3:7-6:6a. The beginnings and endings of these two sections are similar. The first section describes Jesus' ministry in Galilee before the religious leaders determined to kill Him, and the second shows His ministry after that decision. That decision is the basis for the division of Jesus' Galilean ministry into an earlier and a later stage.

Constable: Mar 3:7-19

A. The broadening of Jesus' ministry 3:7-19

This section is similar to 1:14-20 in that it records a general description of Jesus' ministry (vv. 7-12) and His calling of more disciples (vv. 13-19).

Constable: Mar 3:7-12

1. Jesus' ministry to the multitudes 3:7-12 (cf. Matt. 12:15-21)

This pericope introduces Jesus' continuing ministry in Galilee following the religious leaders' decision to kill Him (cf. 1:14-15; 2:13). It provides much more detail than the parallel account in Matthew.

3:7-8 The sea to which Jesus withdrew was the Sea of Galilee. He went there rather than to the areas farther south were it would have been easier for His enemies to harass Him. Jesus withdrew because of the religious leaders' plot to kill Him (Matt. 12:15).

Mark put the disciples in the emphatic first position in the Greek text. They shared Jesus' breach with the religious leaders. They would be the objects of His preparation for future ministry because of Jesus' coming death.

Mark described many people coming to Jesus from all over Jewish Palestine. Jerusalem was in Judea to the south. Idumea, named only here in the New Testament, was the old Edomite territory south of Judea. People also came from the east side of the Jordan River (Perea and the Decapolis) and from the Mediterranean coast to the northwest. It is interesting that these locations form something of an outline of this Gospel. Jesus first ministered in Galilee (chs. 1-6), then in Tyre, Sidon, and the Decapolis (ch. 7), and finally in Jerusalem (chs. 10-16).⁹¹ Notably absent were people from Samaria, the land of Jewish iconoclasts who separated from the other Jews.

3:9-10 Jesus addressed the crowds from a little boat (Gr. ploiarion, not a fishing boat) on the lake when the crowds pressed too heavily upon Him. Apparently the disciples kept this little boat handy whenever Jesus spoke to the crowds from the shore. If He needed to step back from them, He would have a place of retreat. Mark probably mentioned this detail to stress the large numbers of people who followed Jesus. It also shows Jesus' willingness to adapt His presentation to the needs of His audience. Perhaps "the big fisherman," Peter, was responsible for this notation.

The multitudes seemed to have little interest in worshipping Jesus as God, but they were eager to received the physical benefits of His ministry. These benefits Jesus graciously bestowed on them.

3:11-12 As before, Jesus continued to exorcize demons. He also continued to forbid them to reveal His identity. This would have encouraged the people to associate the title "Son of God" with the physical aspects of Jesus' ministry almost exclusively (cf. 1:34). Moreover Jesus thereby retained more control over His self-revelation and the progress of His mission. Perhaps He also did not want the people to associate Him with these demons.

The idea that Jesus silenced the demons because they sought to control Him by using His name and thereby gaining power over Him seems improbable to me.⁹² While conflict with demonic forces is definitely a theme in Mark's Gospel, the demons had no real power over Jesus simply because they knew His name. This was a pagan superstition.

"The earliest confession of the Sonship seems to have come from evil spirits, who knew Jesus better than he was known by His own disciples."⁹³

Constable: Mar 3:13-19

2. Jesus' selection of 12 disciples 3:13-19 (cf. Luke 6:12-16)

Jesus' selection of 12 disciples constituted an important advance in His ministry. These men would be the primary beneficiaries of His training for leadership to carry out His mission. The plot to take His life made the training of disciples imperative.

3:13 The exact location of this incident is uncertain. It was probably somewhere in Galilee since this whole section describes Jesus' ministry there (1:14-6:6a). Jesus first called His disciples to join Him. Then from that larger group He selected 12 as apostles (Luke 6:13). Probably Jesus selected 12 for leadership over Israel's 12 tribes during His messianic reign (Matt. 19:28). In view of Israel's rejection of Jesus, they became the nucleus of the church, which the New Testament never refers to as the "new Israel." This is a term that covenant theologians have applied to the church that has created serious confusion in the minds of many Bible students.

". . . from a mountaintop, an imagery reminiscent of Yahweh's summons to Moses on Mount Sinai (Exod 19:20), Jesus sovereignly summons the Twelve into a new community (Mark 3:13-19) and to a mission that is founded on a relationship with himself (in order that they might be with him,' v. 14). He confers his authority on the Twelve and sends them out with dominion over demons (6:7-13) and with freedom from the tradition of the elders (7:5-13)."⁹⁴

"In Mark's story world, the mountain connotes nearness to God and is therefore a place of divine-human communication and encounter. Atop a mountain, Jesus prays (6:46), is transfigured by God (9:2-8), and foretells the future (13:3-5)."⁹⁵

Mark stressed that Jesus initiated this appointment, and the Twelve voluntarily responded (cf. Exod. 19:20). Perhaps he did this to remind his readers that God had chosen them as disciples; they had not sought this privilege. The response of these initial disciples provided a good example for all succeeding followers of Jesus.

3:14-15 "The Twelve" became a technical term for this group of disciples. Some early manuscripts add "whom also He named apostles" (cf. NIV). This was probably not in Mark's original Gospel. Probably a scribe inserted it having read Luke 6:13, the parallel passage.

Jesus appointed these disciples for a twofold purpose: to be with Him, and to preach. The order is significant.

"Fellowship with Him must precede preaching about Him."⁹⁶

Jesus also gave them the ability to cast out demons along with preaching. These miracles would convince many of their hearers that God had sent them as His spokesmen. Mark probably mentioned exorcisms because this was the greatest demonstration of the disciples' authority, not the only one. This Gospel documents Jesus' training of the Twelve in these two basic areas particularly: being with Jesus and preaching.

3:16-19 The following table shows the 12 disciples as they appear in the four lists that the Holy Spirit has given us in Scripture.

	Matt. 10:2-4	Mark 3:16-19	Luke 6:14-16	Acts 1:13
1.	Simon Peter	Simon Peter	Simon Peter	Peter
2.	Andrew	James	Andrew	John
3.	James	John	James	James
4.	John	Andrew	John	Andrew
5.	Philip	Philip	Philip	Philip
6.	Bartholomew	Bartholomew	Bartholomew	Thomas
7.	Thomas	Matthew	Matthew	Bartholomew
8.	Matthew	Thomas	Thomas	Matthew
9.	James, son of Alphaeus	James, son of Alphaeus	James, son of Alphaeus	James, son of Alphaeus
10.	Thaddaeus	Thaddaeus	Judas, son or brother of James	Judas, son or brother of James
11.	Simon the Cananaean	Simon the Cananaean	Simon the Zealot	Simon the Zealot
12.	Judas Iscariot	Judas Iscariot	Judas Iscariot

All four lists contain three groups of four names each. The same individuals head each group, though there is variation within each group. Probably these groups constituted ministry teams that broke up into pairs when the Twelve preached apart from Jesus (6:7).

Mark never used the double name "Simon Peter." Peter ("Rocky") was Simon's second given name, his nickname. All the lists place Peter first, and they all put Judas Iscariot last, except for the Acts list that omits him. "Boanerges" is a Hebrew word, but why Jesus called James and John "sons of thunder" is unknown. Perhaps they had an impetuous nature (cf. 9:38; Luke 9:54).

Bartholomew is not really a name but a patronym meaning "son of Talmai (Ptolemy)." He may have had another name, but the disciples consistently referred to him as Bartholomew. Matthew's other name was Levi.

James the son of Alphaeus was James the Less (or little, 15:40). Thaddaeus and Judas, the son or brother of James, may have been the same person. Likewise Simon the Cananaean was the same person as Simon the Zealot, "Cananaean" being the Aramaic form of "Zealot." The Zealots were a political party bent on the overthrow of the Roman government. Probably Simon had been a member of this party. A few scholars have thought the name "zealot" referred to Simon's personality, not his political affiliation. "Iscariot" is a name of origin, but the location of Judas' hometown is uncertain.

One marvels that Jesus chose two men with apparently opposite political convictions, a Zealot and a Roman tax collector, for membership in this intimate group. Likewise His choice of the unbelieving and traitorous Judas Iscariot is remarkable. These choices are testimonies to Jesus' ability to control His disciples.

"It was a strange group of men our Lord chose to be his disciples. Four of them were fishermen, one a hated tax collector, another a member of a radical and violent political party. Of six of them we know practically nothing. All were laymen. There was not a preacher or an expert in the Scriptures in the lot. Yet it was with these men that Jesus established his church and disseminated his Good News to the end of the earth."⁹⁷

Constable: Mar 3:20--4:35

B. The increasing rejection of Jesus and its result 3:20-4:34

As Jesus' ministry expanded, so did rejection of Him as God's anointed servant. Mark documented the increasing rejection that Jesus experienced (3:20-35) and then showed that Jesus taught the multitudes in parables as a result (4:1-34).

Constable: Mar 3:20-35

1. The increasing rejection of Jesus 3:20-35

Mark again returned to the opposition theme (cf. 2:1-3:6). He directed his readers back and forth between Jesus' acceptance on a superficial level by the multitudes, His disciples' growing commitment to Him, and the increasing hostility of the religious leaders. This structural pattern highlights the contrasts between the three groups.

In this section Mark used a chiastic structure to show two different kinds of opposition that Jesus faced, which many of His disciples have faced as well. He used this "sandwich" structure elsewhere too (cf. 5:21-43; 6:7-31; 11:12-26; 14:1-11, 27-52). It focuses attention on the central part of the section, in this case the serious charge that Satan controlled Jesus.

A The opposition of family 3:20-21

B The opposition of enemies 3:22-30

A' The opposition of family 3:31-35

Constable: Mar 3:20-21

The plan of Jesus' family 3:20-21

The picture the writer painted was of Jesus and his disciples in a house in Capernaum. Jews wanting healing or some other favor from Jesus barged right in the door. There were so many of them that Jesus could not even eat a meal much less get some needed rest. The house was completely full of seekers. Probably more people thronged around outside the building trying to get in the doors and windows. The Servant of the Lord was constantly at work serving.

Jesus' family members heard about His extreme busyness. The Greek term translated "His own people" (NASB, lit. "those with Him") is an idiom meaning His family members, not just His friends.⁹⁸ They felt concern for His health. Perhaps they worried that He was not eating properly. They even concluded that His overworked condition had affected His mental stability. They decided to come to Capernaum from Nazareth and take charge of Him for His own welfare. The Greek word kratesai ("take custody" or "take charge") elsewhere describes arresting someone (cf. 6:17; 12:12; 14:1, 44, 46, 49, 51). Thus it appears that the best of intentions motivated Jesus' family. However they misread the evidence. He was not too busy nor was He out of His mind (cf. Acts 26:24; 2 Cor. 5:13). He was simply carrying out His Father's will. Sometimes those who have concern for a disciple's welfare apply pressure to depart from God's will. This constitutes opposition, not assistance.

Constable: Mar 3:22-30

The unbelief of Jesus' enemies 3:22-30 (cf. Matt. 12:22-37; Luke 11:14-26)

Evidently it was between the time that Jesus' family left Nazareth to take custody of Him and the time they arrived in Capernaum (v. 31) that this incident occurred. Mark's account is shorter than Matthew's and stresses the nature of the mounting hostility of the religious leaders.

3:22 While well-meaning family opponents were coming from Nazareth, which lay to the west, hostile adversaries were moving up from Jerusalem to the south. The scribes (teachers of the law) who constituted an official delegation had concluded that Satan possessed Jesus and gave Him power to exorcize demons. They viewed Jesus as being allied with Satan.

"In the Greek, the name is always Beelzeboul; the familiar Beelzebub' is from the [Latin] Vulgate. Some view the name as a derisive corruption of the title of the god of Ekron, Baal-zebub, the lord of flies,' to make it mean the lord of dung. More probably it means lord of the dwelling, that is, the dwelling of the evil spirits. This agrees with the reference to the strong man's house' in verse 27, as well as Christ's comment in Matthew 10:25, that as the master of the house,' He has been called Beelzebub."⁹⁹

3:23-27 Jesus replied to the charge against Him with parables (cf. Matt. 12:29; Luke 11:21-22). That is, He used comparisons. He pointed out that it was illogical for Him to cast out Satan's agents if He was one of Satan's agents. Satan would then be working against himself. Therefore Jesus must not be one of Satan's agents. Moreover since Jesus was really destroying Satan's work, He must be stronger than Satan (v. 27).

"Jesus occasionally avoids indictment by talking in riddles."¹⁰⁰

3:28-30 Jesus followed His refutation up with a solemn warning. The words "truly I say to you" or "I tell you the truth" occur 13 times in this Gospel, always on Jesus' lips.¹⁰¹ It denotes that Jesus was speaking out of His own authority. A comparable expression in the Old Testament is, "As I live, says the Lord."

"In light of the context this [sin] refers to an attitude (not an isolated act or utterance) of defiant hostility toward God that rejects His saving power toward man, expressed in the spirit-empowered person and work of Jesus. It is one's preference for darkness even though he has been exposed to light (cf. John 3:19). Such a persistent attitude of willful unbelief can harden into a condition in which repentance and forgiveness, both mediated by God's Spirit, become impossible. This person is guilty (enochos, liable to, in the grasp') of an eternal sin (sing., the ultimate sin because it remains forever unforgiven; cf. Matt. 12:32). Judas Iscariot (cf. Mark 3:29; 14:43-46) proved the reality of these words."¹⁰²

We should not focus so exclusively on the exception to forgiveness that we fail to appreciate the breadth of forgiveness that Jesus offered here. "All sins" means all classes and types of sins, not all sins without exception. Jesus was not teaching universalism. Blasphemy is a type of sin, namely speech that is hostile, malicious, injurious, and derogatory of God. This was the type of sin the scribes were committing.

The scribes came perilously close to committing an unpardonable sin because they attributed the power of Jesus' exorcisms to Satan rather than to the Holy Spirit.

"Having rejected the testimony of the Father, the Son, and now the Spirit's miraculous authentication, nothing more could be done for the salvation of those religious leaders."¹⁰³

"Those who most particularly should heed the warning of this verse today are the theological teachers and the official leaders of the churches."¹⁰⁴

This saying of Jesus has caused many people great anxiety throughout the history of the church. Many have wondered if they have committed the unpardonable sin. Concern that one may have committed it is a good indication that one probably has not. The way to avoid committing the unpardonable sin is to believe the testimony that the Holy Spirit has given about Jesus in Scripture, namely that He is the Christ (i.e., the divine Messiah, cf. 1 John 5:1).

Constable: Mar 3:31-35

The interference of Jesus' family 3:31-35 (cf. Matt. 12:46-50; Luke 8:19-21)

3:31 Mary, along with Jesus' half brothers, finally arrived from Nazareth (cf. vv. 20-21). By inserting Jesus' conflict with the scribes in this story Mark heightened the readers' suspense about the results of Jesus' conflict with His family. Perhaps the house where Jesus was was so full of people that His family could not get in but had to send word to Him that they had arrived. This approach reflects normal family relationships. Jesus' mother and brothers were not being rude but were expecting that Jesus would acknowledge their presence by respectfully coming out to meet them. They wanted to talk to Him privately and to restrain His activity.

3:32-34 The multitude sitting around Jesus evidently consisted of a group of His disciples (v. 34). Jesus' question focused on the quality of relationship with Himself. He meant, Who are the sort of people who are my family? Again Jesus looked around, but this time affectionately (cf. v. 5). He identified His disciples as those closest to Him. This would have been a startling statement to Jesus' hearers because the Jews valued natural family relationships highly. Jesus was not repudiating family relationships (cf. 7:10-13). He was teaching the priority of spiritual over natural relationships.

3:35 Those who do God's will, not just those who profess discipleship, constitute Jesus' spiritual family. The terms "brother and sister and mother" are figurative. "Father" is absent because Jesus had only one spiritual Father. His spiritual mothers were those believing disciples who sustained Him in motherly ways.

Jesus claimed the authority to redefine motherhood and sibling relationships according to doing God's will rather than blood lineage (cf. 6:1-6).¹⁰⁵

This pericope should be a great encouragement to any disciple who is suffering persecution for his or her faith. Such disciples were Mark's original readers. Some disciples suffer broken family relationships and even ostracism because of their commitment to do God's will. Some experience intense opposition from unbelievers who try to make their good works look bad. One reward for such sacrifices is intimate relationship with Jesus Christ.

College: Mar 3:1-35

MARK 3

5. Controversy over Healing on the Sabbath (3:1-6)

¹ Another time he went into the synagogue, and a man with a shriveled hand was there. ² Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. ³ Jesus said to the man with the shriveled hand, " Stand up in front of everyone."

⁴ Then Jesus asked them, " Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" But they remained silent.

⁵ He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, " Stretch out your hand." He stretched it out, and his hand was completely restored. ⁶ Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus.

In the Gospels there are several occasions when Jesus is criticized for healing on the sabbath (Mark 3:1-6=Matt 12:9-14=Luke 6:6-11; Luke 13:10-17; 14:1-6; John 5:1-18; 7:21-24; 9:13-16). Among the Jews of Jesus' day there were differing opinions about what could be done on the sabbath with respect to the health of humans and animals. Luke 14:5 indicates that even Jesus' opponents would rescue a son if he fell into a well on the sabbath. Other Gospel passages indicate that many of them would accept watering a domestic animal on the sabbath (Luke 13:15) or rescuing a domestic animal who fell into a ditch or well (Matt 12:11; Luke 14:5). On the other hand, at Qumran the Damascus Document even forbids helping an animal give birth or rescuing one that falls into a pit or cistern. The disputed healings of Jesus involved non-life threatening problems. As might be expected, some witnesses agreed with his actions and others did not.

1-5. As in 1:21-27 this healing takes place in a synagogue, a common place for Jesus to teach (1:39). As in 2:1-12, the focus of this incident is not so much on another illustration of Jesus' healing power as on other attendant circumstances. In this case the focus is on the conflict over healing on the sabbath. A withered hand is not life threatening and many would have agreed with the synagogue leader of Luke 13:14 who told the crowd " There are six days for work. So come and be healed on those days, not on the Sabbath." Jesus, however, considered it permissible to do good on the sabbath. There is irony in his alternatives " to do evil . . . . to kill," for v. 6 reveals that his opponents used the sabbath to plan his death.

6. This sentence is the climax of the five controversy stories that began at Mark 2:1. Jesus' opponents are ready to kill him. This murderous intent lies behind every subsequent reference to the Pharisees. The Herodians are not a well known group. They only appear here, in Mark 12:13, and in one reference in Josephus. In Josephus the Herodians are supporters of Herod the Great. In Mark they are presumably supporters of Herod Antipas, ruler of Galilee. They would not seem to be natural allies of the Pharisees, but a common enemy often brings even former enemies together.

H. SUMMARY STATEMENT ABOUT THE CROWDS

AND HEALINGS (3:7-12)

⁷ Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. ⁸ When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon. ⁹ Because of the crowd he told his disciples to have a small boat ready for him, to keep the people from crowding him. ¹⁰ For he had healed many, so that those with diseases were pushing forward to touch him. ¹¹ Whenever the evil ^a spirits saw him, they fell down before him and cried out, " You are the Son of God." ¹² But he gave them strict orders not to tell who he was.

^a 11 Greek unclean ; also in verse 30

7-10. This time Jesus' return to the lake (cf. 1:16; 2:13) seems to be motivated at least partially by the plot in 3:6. Mark's emphasis in vv. 7-10 is on the extent of the crowds, a common theme in earlier statements (1:33, 45; 2:2, 13). The new factor is his description of the geographical regions the crowds were coming from. Brief examination of a map demonstrates that Jesus' fame had spread remarkably.

11-12. Exorcisms were a routine part of Jesus' healing ministry. On the silencing of the demons see the comments on 1:25. At this point in the story Jesus' identity as the Son of God is unknown to humans, but has been declared by Mark (1:1), God (1:11), and demons (1:24, 34; 3:11).

III. THE GALILEAN MINISTRY, SECTION TWO (3:13-6:6a)

A. THE APPOINTMENT OF THE TWELVE APOSTLES (3:13-19)

¹³ Jesus went up on a mountainside and called to him those he wanted, and they came to him. ¹⁴ He appointed twelve - designating them apostles ^a - that they might be with him and that he might send them out to preach ¹⁵ and to have authority to drive out demons. ¹⁶ These are the twelve he appointed: Simon (to whom he gave the name Peter); ¹⁷ James son of Zebedee and his brother John (to them he gave the name Boanerges, which means Sons of Thunder); ¹⁸ Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot ¹⁹ and Judas Iscariot, who betrayed him.

^a 14 Some manuscripts do not have designating them apostles .

13-15. From a large entourage of followers Jesus chose twelve to be apostles. The number twelve has significance because of Israel's twelve tribes. Jesus appointed the twelve to be with him and to be sent out to extend his ministry of preaching and driving out demons. The Greek word for " send" (ajpostevllw, apostellô) is the verb form of the noun for " apostle" (ajpovstolo", apostolos ). He designated them " apostles" because he planned to send them to represent him and extend his ministry.

16-19. The first four apostles listed are the fishermen called in 1:16-20. Peter is listed first. Mark speaks about Peter more often than any other apostle. Peter's prominence in Mark may be related to the tradition that Mark's Gospel essentially came from Peter's preaching. As is indicated in later parts of Mark (5:37; 9:2; 14:33; cf. 13:3) Peter, James, and John are a special group that Jesus occasionally selected from among the twelve. In Mark's list Jesus gives special names only to these three. Simon was a popular Jewish name in the first century. The Greek " Peter" (Pevtro", Petros ) is unknown as a name before Jesus gave it to Peter, although the Aramaic equivalent " Cephas" existed already as a name. Both mean " rock." Mark says Boanerges means " Sons of Thunder." Andrew is listed fourth, after the two sons of Zebedee. He is also the only one of the four not given a new name by Jesus.

From Matt 9:9 we learn that Matthew is the tax collector known in Mark 2:14 as Levi. Luke 6:16 suggests that Thaddaeus was also know as Judas son of James. In translating Simon " the Zealot" the NIV uses the language of Luke 6:15. Matthew and Mark call him Simon " the Cananaean," from an Aramaic word which means enthusiast or zealot. It may be that even Luke used " zealot" as " a characterizing name (namely, Simon was zealous), rather than a technical term identifying his affiliation with a revolutionary party." Judas Iscariot is presumably deliberately listed last because, as Mark observes, he betrayed Jesus.

B. JESUS ACCUSED OF LUNACY AND BEING POSSESSED (3:20-35)

²⁰ Then Jesus entered a house, and again a crowd gathered, so that he and his disciples were not even able to eat. ²¹ When his family heard about this, they went to take charge of him, for they said, " He is out of his mind."

²² And the teachers of the law who came down from Jerusalem said, " He is possessed by Beelzebub ^a ! By the prince of demons he is driving out demons."

²³ So Jesus called them and spoke to them in parables: " How can Satan drive out Satan? ²⁴ If a kingdom is divided against itself, that kingdom cannot stand. ²⁵ If a house is divided against itself, that house cannot stand. ²⁶ And if Satan opposes himself and is divided, he cannot stand; his end has come. ²⁷ In fact, no one can enter a strong man's house and carry off his possessions unless he first ties up the strong man. Then he can rob his house. ²⁸ I tell you the truth, all the sins and blasphemies of men will be forgiven them. ²⁹ But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin."

³⁰ He said this because they were saying, " He has an evil spirit."

³¹ Then Jesus' mother and brothers arrived. Standing outside, they sent someone in to call him. ³² A crowd was sitting around him, and they told him, " Your mother and brothers are outside looking for you."

³³" Who are my mother and my brothers?" he asked.

³⁴ Then he looked at those seated in a circle around him and said, " Here are my mother and my brothers! ³⁵ Whoever does God's will is my brother and sister and mother."

The structure of Mark's Gospel has been compared to a string of pearls. Most of the stories are told as individual units. However, on a few occasions Mark tells two stories that are structured like a sandwich, with the first story forming the two pieces of bread around the second story. In most, if not all of these " sandwich" sections, the two stories have an overlapping theme which ties them together. The first of these units is 3:20-35.

20-21. Jesus again enters a house and Mark again emphasizes the crowds Jesus attracts. V. 21 contains two difficulties for translators. The phrase translated " his family" is literally something like " the ones close to him." In varying contexts it could refer to Jesus' friends, neighbors, or family. The NIV is probably correct in this instance, for in v. 21 " the ones close to him" " went to take charge of him" and in v. 31 we are told " Jesus' mother and brothers arrived." One objection that might be raised to this is that Jesus' family would not have thought he might be out of his mind. However, in John 7:5 we learn that Jesus' brothers did not believe in him. Jesus' mother could have gone with them at this point due to general concerns about what would happen - or perhaps, like John the Baptist, she too had come to doubt.

In any event someone was spreading the idea that Jesus was out of his mind. The other translation difficulty in this text is to decide who that was. Those who were saying, " He is out of his mind," could be the family (as suggested in the NIV) or some anonymous group of people (as suggested by the NRSV's " people were saying" ). Wherever the idea originated, the family of Jesus was concerned about it.

22. If v. 21 represents one possible unbelieving response to Jesus, the second story introduced in v. 22 represents another. The scribes from Jerusalem accused Jesus of being possessed by the prince of demons, Beelzebub. They could not deny that he cast out demons, but they would not accept the conclusion that Jesus was empowered by God.

23-26. Using the analogy of human kingdoms Jesus easily demonstrated the foolishness of the scribes' blasphemous suggestion. Satan would not war against himself. Note that Mark designates these metaphorical sayings " parables." The writers of the Gospels use the term " parable" to include virtually any metaphorical saying or proverb, whether or not it takes story form. Modern usage is generally more restricted to metaphorical stories.

27. Moving to the offensive, Jesus argues that in fact his exorcisms show his triumph over Satan. In another " parable" he compares casting out demons to robbing a strong man (Satan) of his possessions. To be able to do this Jesus must be able to bind Satan or else Satan would stop him from plundering his possessions. In Matthew's more lengthy account of the same incident, Jesus explains that his ability to cast out demons by the Spirit of God is evidence that the kingdom of God has come (Matt 12:28; cf. Luke 11:20). Mark's less detailed account implies the same thing. Jesus' exorcisms are evidence of his victory over Satan and the inbreaking of the kingdom.

28-30. As we have seen in connection with Mark 2:7, the term " blasphemy" could be loosely used to refer to any " word or act which detracts from the power and glory of God." V. 30 indicates that Jesus made his remarks about blasphemy against the Holy Spirit because the scribes had called the Spirit by which Jesus worked his miracles " an evil spirit." What the scribes had done either was or was dangerously close to blasphemy against the Spirit.

Jesus says that blasphemy against the Spirit is different from other sins and blasphemies. " Whoever blasphemes against the Spirit will not be forgiven; he is guilty of an eternal sin." This is one of several biblical texts that raise the difficult question of unforgivable sins (cf. Num 15:30-31; Heb 6:4-6; 10:26-31; 12:16-17; 1 John 5:16-17). The other texts I have listed do not mention blasphemy against the Holy Spirit, but they do raise the uncomfortable prospect of a sin that cannot be forgiven. Many interpreters argue that these texts refer to sins that cannot be forgiven so long as one continues in them. However one solves the theological problem raised by these texts, it is clear that they mean to provide a serious warning. Jesus wanted the scribes to know they were on dangerous ground.

The NIV's " I tell you the truth" translates the first occurrence of a two word phrase, ajmhΙn levgw (amçn legô), which is used thirteen times in Mark. It is a characteristic phrase used by Jesus to emphasize the truth and significance of a statement. The word " amen" was found frequently in the Hebrew Old Testament to mean something like " Yes, this is true" or " May it be as you say." A Greek transliteration of amen is often used in the same manner in the New Testament. However, in the Gospels " amen" always appears on the lips of Jesus and at the beginning of a statement. In Jesus' usage it means something like " truly." No other New Testament person or author uses it this way.

31-35. These verses complete the story begun in vv. 20-21 when Jesus' family set out to take charge of him because some were saying he was out of his mind. The family arrived while Jesus was commenting on the scribes' accusations against him. Because of the crowd they sent a messenger in to summon Jesus.

When the crowd realized Jesus' mother and brothers were outside, they told Jesus. His response is strong: " Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother." Jesus often used striking, even shocking, ways of expressing an important concept. This type of rhetoric makes a deep impression on us and helps us to see how serious Jesus is about the will of God.

-College Press New Testament Commentary: with the NIV

McGarvey: Mar 3:1-13

XXXVI.
THE CALL OF MATTHEW.
(At or near Capernaum.)
^aMATT. IX. 9; ^bMARK II. 13, 14; ^cLUKE V. 27, 28.

   ^c27 And after these thingsa [after the healing of the paralytic] he went forth, aagain by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them.  14 And as he ^aJesus passed by from thence, he saw cand beheld aa man, ca publican, named {ccalled} Matthew, ^cLevi, bthe son of Alphaeus [It will be observed that Matthew, in his account of his call, does not make himself prominent. All [189] the evangelists keep themselves in the background. Because Mark and Luke give us the name Levi, it has been thought by some that they describe the call of a different person from the one mentioned by Matthew -- an opinion which seems to have started with Origen. But the difference in name is not an important divergence, for many in that day had two names; as, for example, Lebbæus, who was called Thaddæus; Silas, who was called Sylvanus; John, who was called Mark; etc. Moreover, it was then common to change the name; as is shown by the cases of Simon, who became Peter; Joseph, who became Barnabas; Saul, who became Paul, etc. Therefore, as we have previously suggested (Mat 10:3). It is not likely, however, that Matthew and James were brothers, for Alphæus was a very common Jewish name, and brothers are usually mentioned in pairs in the apostolic lists, and these two are not so mentioned. Pool takes the extreme view here, contending that James, Matthew, Thaddæus, and Simon Zelotes were four brethren], sitting at the place of toll [Wherever it is at all practicable, Orientals sit at their work. The place of toil was usually a booth or a small hut. Whether Matthew's booth was by the lake, to collect duties on goods and people ferried across; or whether it was by the roadside on the great highway leading from Damascus to Acco, to collect taxes on all produce brought into Capernaum, is not material. The revenues which Rome derived from conquered nations consisted of tolls, tithes, harbor duties, taxes for use of public pasture lands, and duties for the use of mines and salt works], and he saith {csaid} unto him, Follow me.  28 And he forsook all, And he arose {crose up} and followed [190] him. [Such obedience was not, of course, performed in ignorance; it indicates that Matthew was already a disciple, as were the four fisherman when they also received a like call. Matthew was now called to become a personal attendant of Jesus, preparatory to being chosen an apostle. Nor are we to conclude from the abruptness of his movements that he went off without settling accounts with the head of his office. Though it may be more dramatic to thus picture him as departing at once, yet the settlement of accounts was indispensable to his good name in the future, and in no way diminishes the reality and beauty of his sacrifice -- a beauty which Matthew himself forbears to mention, as became him (Pro 27:2). But Matthew certainly neither delayed nor sought counsel (Gal 1:15, Gal 1:16). By thus calling a publican, Jesus reproved the religious narrowness of his times.] [191]

[FFG 189-191]

McGarvey: Mar 3:2-6

XXXIX.
JESUS DEFENDS HEALING A WITHERED HAND
ON THE SABBATH.
(Probably Galilee.)
^aMATT. XII. 9-14; ^bMARK III. 1-6; ^cLUKE VI. 6-11.

   ^a9 And he departed thence. [The word here points to a journey as in Mat 11:1, Mat 15:29, which are the only places where Matthew uses this expression. Greswell may be right in thinking that it indicates the return back to Galilee from the Passover, since a cognate expression used by John expresses such a journey from Galilee to Judæa. See Joh 7:3],  ^c6 And it came to pass on another sabbath [another sabbath than that on which the disciples plucked the grain], that he entered bagain aand went into their {cthe} synagogue and taught [The use of the pronoun "their" indicates that the synagogue in question was under the control of the same Pharisee who had caviled about plucking grain on the Sabbath. Where the synagogue was is not known. Some argue that from the presence of Herodians it was at Sepphoris, which was then capital of Herod Antipas. But Herodians were likely to be found everywhere.]:  ^a10 and behold, bthere was a man who had {a having} a {bhis} hand withered. cand his right hand was withered. [The hand had dried up from insufficient absorption of nutriment, until its power was gone, and there was no remedy known by which it could be restored.]  ^b2 And they cthe scribes and the Pharisees watched him, bwhether he would heal him on the sabbath day; cthat they might find how to accuse him. [They sought to accuse him before the local judges or officers of the synagogue; i. e., before a body of which they themselves were members. Jesus gave them abundant opportunity for such accusation, for we have seven recorded [214] instances of cures on the sabbath day; viz.: Mar 1:21, Mar 1:29, Joh 5:9, Joh 9:14, Luk 13:14, Luk 14:2, and this case.] ^aAnd they asked him, saying, Is it lawful to heal on the sabbath day? [They were afraid that Jesus might not notice the man, so they spoke about him. But, taught by their experience in the grainfield, they changed their bold assertion, "It is not lawful," and approached the subject with a guarded question, hoping to get an answer that could be used as a ground for accusation.]  ^c8 But he knew their thoughts [omnisciently]; and he said to {bsaith unto} the man that had his hand withered, ^cRise up, and stand forth in the midst. And he arose and stood forth. [Jesus thus placed the man openly before all the people, as though he stood on trial as to his right to be healed on the sabbath day.]  ^a11 And he said unto them, What man shall there be of you, that shall have one sheep, and if it fall into a pit on the sabbath day, will he not lay hold on it, and lift it out?  12 How much then is a man of more value than a sheep! [A man who had but one sheep would set a high value upon it. But the most valuable sheep is not to be weighed in the balance against a man. The fact that Jesus used this illustration shows clearly that such an action was allowed at that time, though the rabbins forbade it afterward.] Wherefore it is lawful to do good on the sabbath day.  ^c9 And Jesus aid {bsaith} unto them, ^cI ask you, Is it lawful on the sabbath bday to do good, or to do harm? to save life, or to kill? {cdestroy it?} [The rules of the Pharisees made the Sabbath question wholly a matter of doing or of not doing. But Jesus made it a question of doing good, and his question implies that a failure to do good, when one is able, is harmful and sinful. "The ability," says Cotton Mather, "to do good imposes an obligation to do it." To refrain from healing in such an instance would have been to abstain from using a power given him for that very purpose. The Jews held it lawful to defend themselves on the Sabbath, and considered themselves justified in killing their enemies if they [215] attacked on that day (I Macc. ii. 41; Josephus Ant. XII. vi. 2]. ^bBut they held their peace. [afraid to say that Jesus was wrong and stubbornly unwilling to admit that he was right.]  5 And when he had looked round about on them call, bwith anger, being grieved at the hardening of their heart [The anger of Jesus was not a spiteful, revengeful passion, but a just indignation (Eph 4:26). God may love the sinner, but he is angry at sin. Anger is not sin, but it is apt to run into it: hence it is a dangerous passion. Righteous anger rises from the love of God and man, but that which rises from self-love is sinful], he saith {csaid}  ^a13 Then cunto him, bthe man, Stretch forth thy hand. ^cAnd he did so: ahe stretched it forth; and it bhis hand was restored. awhole, as the other. [As Jesus here healed without any word or action of healing, merely ordering the man to stretch forth his hand, the Pharisees could find no legal ground for accusation. God can not be tried by man, because his ways are hidden from the senses of man save as he chooses to reveal them.]  ^c11 But they were filled with madness; and communed one with another what they might do to Jesus.  ^b6 And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. [Here the three Synoptists first tell of the counsel to put Jesus to death, and we should note that, like John, they described the anger of the Jewish rulers as arising because of this Sabbath question. Their real motive was envious hatred, but their pretext was a zeal for the law. That it was not genuine zeal for the law is shown by the fact that they consulted with the Herodians or the adherents of Herod Antipas, as they also did afterwards (Mat 22:16, Mar 12:13). They needed the secular power of the Herodians to secure the death of Jesus. Its efficiency for such ends had just been shown in the imprisonment of John the Baptist. But the Herodians were no friends of the Jewish law; in fact, they were real perverters of that law which Jesus merely correctly interpreted. This party and its predecessors had [216] flatteringly tried to make a Messiah of Herod the Great, and had been friends of Rome and patrons of Gentile influence. They favored the erection of temples for idolatrous ends, and pagan theaters and games, and Gentile customs generally. Unlike Jesus, the Pharisees grew angry and sinned, for it was against their conscience to consort with the Herodians.]

[FFG 214-217]

McGarvey: Mar 3:8-12

XL.
JESUS HEALS MULTITUDES BESIDE THE
SEA OF GALILEE.
^aMATT. XII. 15-21; ^bMARK III. 7-12.

   ^a15 And Jesus perceiving it withdrew bwith his disciples afrom thence: bto the sea [This was the first withdrawal of Jesus for the avowed purpose of self-preservation. After this we find Jesus constantly retiring to avoid the plots of his enemies. The Sea of Galilee, with its boats and its shores touching different jurisdictions, formed a convenient and fairly safe retreat]: aand many followed him; band a great multitude from Galilee followed; and from Judæa,  8 and from Jerusalem, and from Idumaea, and beyond the Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him. [Idumæa was the land formerly inhabited by the Edomites. It is a Greek word from "Edom," which was another word for Esau (Gen 25:30), and means red. This land was originally the narrow strip reaching from the Dead Sea to the Red Sea, lying between the Arabah on the west, and the desert on the east, being about one hundred miles long and fifteen or twenty broad. During the Babylonian captivity, however, the Edomites took possession of the southern portion of Judæa, and Strabo says that they encroached as far as to the city of Hebron. They were conquered by John Hyrcanus, one of the Asmonæan princes about 120 B. C., and were by him made subservient to the law and incorporated with the Jewish people. As before [217] noted, Herod the Great sprang from this people. Tyre and Sidon were Phoenician cities on the Mediterranean seacoast, westward from the Lake of Galilee.] aand he healed them all,  16 and charged them that they should not make him known:  17 that it might be fulfilled which was spoken through Isaiah the prophet [Isa 42:1-4. Partly taken from the LXX and part an original translation], saying,  18 Behold, my servant whom I have chosen; My beloved, in whom my soul is well pleased: I will put my Spirit upon him, And he shall declare judgment to the Gentiles. [The word translated "servant," means also son, but it is rightly translated "servant" here, for the Father uses another word when he would designate Jesus as specifically his Son (Mat 3:17, Mat 17:5). Jesus was a servant in form (Phi 2:7), and in obedience (Heb 10:9). The word "judgment," as used in the Old Testament, from which it is here translated, means rule, doctrine, truth. It is usually here understood as meaning that Jesus would reveal the gospel or the full truth of the new dispensation to the Gentiles.]  19 He shall not strive, nor cry aloud; Neither shall any one hear his voice in the streets.  20 A bruised reed shall he not break, and smoking flax shall he not quench, Till he send forth judgment unto victory. [These two verses find their fulfillment in the events of this paragraph. Jesus did not strive nor quarrel with the Pharisees, but having victoriously put them to silence, he meekly and quietly withdrew from their presence, and the healing of the multitudes which followed him as aptly fulfilled the prediction about the reed and the flax, for these two words, symbolic of weakness (Isa 36:6) and patience-trying annoyance (Pro 10:26), fitly represented the sick and lame and blind -- sinners who, by affliction, had been made contrite and poor in spirit, remorseful and repentant, and who were brought to Jesus to be healed. If the hollow cylinder of the reed is bruised, its strength is gone, and it is no longer able to stand erect. Flax was then used where we now use cotton, as wicking for lamps. Imperfection in the fiber of it would cause it to smoke. A violent [218] man, irritated by the fumes of the smoking wick, would put it out, and cast it from him. But the Lord's servant would patiently fan it to flames. The statement that he would not break these bruised reeds, nor quench this smoking flax, was an emphatic declaration, by contrast, that he would heal their bruises and fan their dying energies and resolutions into a flame, until he sent forth judgment unto victory; i. e., until the gospel -- the authoritative announcement of the divine purpose or will -- shall be sent forth and advanced to its final triumph. Christ shall show patient mercy and forbearance until the gospel shall practically exclude the need of it, by triumphing over Jewish opposition and Gentile impiety so as to bring about universal righteousness.]  21 And in his name shall the Gentiles hope. [This verse sets forth the breadth of Christ's conquest over all nations. It reaches beyond our times into a future which is yet to be. But it was partially fulfilled by the presence of Idumæans and citizens of Tyre and Sidon in the multitudes which Jesus healed -- unless we say that only Jews from these quarters are meant, which is not likely.]  ^b9 And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him:  10 for he had healed many; insomuch that as many as plagues pressed upon him that they might touch him. [Literally, they "fell upon him;" such was their eagerness to be healed by touching him.]  11 And unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God.  12 And he charged them much that they should not make him known. [Because this was not the right time, nor were they the right witnesses to make him known.] [219]

[FFG 217-219]

McGarvey: Mar 3:13-19

XLI.
AFTER PRAYER JESUS SELECTS TWELVE APOSTLES.
(Near Capernaum.)
^aMATT. X. 2-4; ^bMARK III. 13-19; ^cLUKE VI. 12-16.

   ^c12 And it came to pass in these days, that he went out into the mountain  ^b13 And he goeth up into the mountain, cto pray; and he continued all night in prayer to God. [It was a momentous occasion. He was about to choose those to whom he was to entrust the planting, organizing, and training of that church which was to be the purchase of his own blood. Jesus used such important crises, not as occasions for anxiety and worry, but as fitting times to seek and obtain the Father's grace and blessing.]  13 And when it was day, he called his disciples: band calleth unto him whom he himself would; and they went unto him. cand he chose from them twelve [We can not think that the number twelve was adopted carelessly. It unquestionably had reference to the twelve tribes of Israel, over whom the apostles were to be tribal judges or viceroys (Luk 22:30), and we find the tribes and apostles associated together in the structure of the New Jerusalem (Rev 21:12-14). Moreover, Paul seems to regard the twelve as ministers to the twelve tribes, or to the circumcision, rather than as ministers to the Gentiles or the world in general (Gal 2:7-9). See also Jam 1:1, 1Pe 1:1. The tribal reference was doubtless preserved to indicate that the church would be God's new Israel],  ^b14 And he appointed twelve, that they might be with him, and that he might send them forth to preach,  15 and to have authority to cast out demons: cwhom also he named apostles [The word apostle means "one sent." Its meaning was kindred to the word ambassador [220] (2Co 5:20), the messenger whom a king sent to foreign powers, and also to our modern word missionary, which also means "one sent." Christ himself was an apostle (Heb 3:1), and so sent them (Joh 20:21). The word apostle is translated "messenger" at 2Co 8:23, Phi 2:25. The apostles were to be with Jesus, that they might be taught by his words, and that they might become teachers of that word and witnesses as to the life and actions of Jesus. A necessary condition, therefore, to their apostleship was this seeing of Jesus and the consequent ability to testify as to his actions, especially as to his resurrection (Act 1:8, Act 1:21, 1Co 9:1, Act 22:14, Act 22:15). They could therefore have no successors. All the apostles were from Galilee save Judas Iscariot]:  ^a2 Now the names of the twelve apostles are these Joh 1:41, Joh 1:42. Peter, by reason of his early prominence, is named first in the four lists. His natural gifts gave him a personal but not an ecclesiastical pre-eminence over his fellows. As a reward for his being first to confess Christ, he was honored by being permitted to first use the keys of the kingdom of heaven; i. e., to preach the first gospel sermon both to the Jews and Gentiles. But after these two sermons the right of preaching to the Jews and Gentiles became common to all alike. That Peter had supremacy or authority over his brethren is nowhere stated by Christ, or claimed by Peter, or owned by the rest of the twelve. On [221] the contrary, the statement of Jesus places the apostles upon a level (Mat 23:8-11). See also Mat 18:18, Mat 19:27, Mat 19:28, Mat 20:25-27, Joh 20:21, Act 1:8. And Peter himself claims no more than an equal position with other officers in the church (1Pe 5:1, 1Pe 5:4), and the apostles in the subsequent history of the church acted with perfect independence. Paul withstood Peter to his face and (if we may judge by the order of naming which is made so much of in the apostolic lists), he ranks Peter as second in importance to James, the Lord's brother (Gal 2:11-14, Gal 2:9). See also Act 12:17, Act 21:18. Again, James, in summing up the decree which was to be sent to the church at Antioch, gave no precedence to Peter, who was then present, but said, "Brethren, hearken unto me . . . my judgment is" -- words which would be invaluable to those who advocate the supremacy of Peter, if only it had been Peter who spoke them. So much for the supremacy of Peter, which, even if it could be established, would still leave the papacy without a good title to its honors, for it would still have to prove that it was heir to the rights and honors of Peter, which is something it has never yet done. The papal claim rests not upon facts, but upon a threefold assumption: 1. That Peter had supreme authority. 2. That he was the first bishop of Rome. 3. That the peculiar powers and privileges of Peter (if he had any) passed at the time of his death from his own person, to which they belonged, to the chair or office which he vacated]; aand Andrew his brother; James the son of Zebedee, and John his brother; {bthe brother of James;} and them he surnamed Boanerges, which is, Sons of thunder [This selection of brothers suggests that the bonds of nature may strengthen those of grace. Why James and John were called sons of thunder is not stated, but it was probably because of their stormy and destructive temper (Luk 9:51-56, Mar 9:38). The vigor of the two brothers is apparent, for it marked James as a fit object for Herod's spleen (Act 12:2), and it sustained John to extreme old age, for Epiphanius says [223] that he died at Ephesus at the age of ninety-four, but Jerome places his age at a hundred. No change is noted in the nature of James during the brief time which he survived his Lord. But the gracious and loving character of the aged John showed the transforming power of the Holy Spirit. But even to the last this son of thunder muttered in portentous strains against Diotrephes (3Jo 1:9, 3Jo 1:10), and his denunciations of sins and sinners is very forceful, including such epithets as "liar," "antichrist," "deceiver," "children of the devil" (1Jo 1:6, 1Jo 2:4, 1Jo 2:22, 1Jo 3:15, 1Jo 1:3-11). It is also worthy of note that except in this verse in Mark, which applies the name "Son of thunder" to John, neither the word "thunder," nor any of its derivatives is found anywhere in the New Testament save in the writings of John, by whom it and its derivatives are used eleven times, a fact which causes Bengel to remark, "A son of thunder is a fit person for hearing voices of thunder."]  ^a3 Philip, and Bartholomew [as noted on Mar 15:40); probably because he was younger than the son of Zebedee. He must not be confounded with James the Lord's brother, who, though called an apostle by Paul, was not one of the twelve apostles (nor was Barnabas -- Act 14:14). James the Lord's brother is mentioned at Mat 13:55, 1Co 15:5-7, Gal 1:19, Gal 2:9, Gal 2:12, Act 15:6-9, Act 21:18. He wrote the epistle which bears his name, and his brother Jude (who also must not be confounded with Judas Thaddæus, the apostle) wrote the epistle which bears his name. We do not know the James who was the father of Judas, and of Judas himself we know very little. He seems to have been known at first by his name Thaddæus, possibly to distinguish him from Iscariot, but later (for Luke and John wrote later than Matthew and Mark) by the name Judas -- Joh 14:22.]  ^a4 Simon the Cananaean, cwho was called the Zealot [Cananæan means the same as zealot. It comes from the Hebrew word kana, which means zealous. The Zealots were a sect or order of men much like our modern "Regulators," or "Black Caps." They were zealous for the Jewish law, and citing Phinehas (Num 25:7, Num 25:8) and Elijah (1Ki 18:40) as their examples, they took justice in their own hands and punished offenders much after the manner lynchers. It is thought that they derived their name from the dying charge of the Asmonæan Mattathias when he said, "Be ye zealous for the law, and give your lives for the covenant of your fathers" (I. Macc. ii. 50). Whatever they were at first, it is certain that their later course was marked by frightful excesses, and they are charged with having been the human instrument which brought about the destruction of Jerusalem. See Josephus, Wars, IV., iii. 9, v. 1-4; vi. 3; VII., viii. 1. Simon is the least known of all the apostles, being nowhere individually mentioned outside the catalogues], aand Judas Iscariot, cwho became a traitor; awho also betrayed him. [Judas is named last in all the three lists, and the same note of infamy attaches to him in each case. He is omitted from the list in Acts, for he was then dead. As he was treasurer of the apostolic group, he was probably chosen for office because of his executive ability. He was called Iscariot from his native city Kerioth, which pertained to Judah -- Jos 15:25.]

   {*} NOTE. -- To avoid making the text too complex and confusing, we have followed the order in which Matthew gives the names of the twelve. The names of the apostles are recorded four times in the following different arrangements and orders. Some think that Matthew divides them into groups of two, so that he may show us who went together when Jesus sent them out in pairs (Mar 6:7). But it is idle to speculate as to the differences in arrangement. We note, however, that the twelve are divided into three quaternions, or groups of four, and that each has a fixed leader. TABLE OF THE TWELVE APOSTLES.

   {*} NOTE. -- To aid the reader, we submit the following table of the women who watched the crucifixion of Jesus, for it is from their names and descriptions that we get our Scriptural light by which we distinguish the kindred of our Lord.

   Matthew and Mark each name three women, whence it is thought that Salome was the name of the mother of James and John. But the solution of the problem depends on our rendering of Joh 19:25, which is translated thus: "But there were standing by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene." Now, was Mary, the wife of Clopas, named and also additionally described as sister to our Lord's mother, or was it the unnamed Salome who was her sister? Does John mention three or four women? The best modern scholarship says that there were four women, and that therefore James and John, the sons of Zebedee, were cousins of our Lord. In support of this it is argued: 1. That it is unlikely that two sisters would bear the same name, a fact which, as Meyer says, is "established by no instance." 2. John gives two pairs of women, each pair coupled by an "and." The first pair is kindred to Jesus, and is unnamed and is paralleled by the other pair, which is not kindred and of which the names are given. Hebrew writers often used such parallelism. 3. It accords with John's custom to withhold the names of himself and all kindred, so that in his Gospel he nowhere gives his own, his mother's, or his brother's name, nor does he even give the name of our Lord's mother, who was his aunt. 4. The relationship explains in part why Jesus, when dying, left the care of his mother to John. It was not an unnatural thing to impose such a burden upon a kinsman.

[FFG 220-226]

McGarvey: Mar 3:19-30

XLVIII.
BLASPHEMOUS ACCUSATIONS OF THE JEWS.
(Galilee.)
^aMATT. XII. 22-37; ^bMARK III. 19-30; ^cLUKE XI. 14-23.

   ^b19 And he cometh into a house. [Whose house is not stated.]  20 And the multitude cometh together again [as on a previous occasion -- Mar 2:1], so that they could not so much as eat bread. [They could not sit down to a regular meal. A wonderful picture of the intense importunity of people and the corresponding eagerness of Jesus, who was as willing to do as they were to have done.]  21 And when his friends heard it, they went out to lay hold on him: for they said, He is beside himself. [These friends were his brothers and his mother, as appears from Mar 3:31, Mar 3:32. They probably came from Nazareth. To understand their feelings, we must bear in mind their want of [298] faith. See Joh 7:3-9. They regarded Jesus as carried away by his religious enthusiasm (Act 26:24, 2Co 5:13), and thought that he acted with reckless regard for his personal safety. They foresaw the conflict with the military authorities and the religious leaders into which the present course of Jesus was leading, and were satisfied that the case called for their interference. Despite her knowledge as to Jesus, Mary sympathized with her sons in this movement, and feared for the safety of Jesus.]  ^a22 Then was brought unto him one possessed with a demon, blind and dumb: {^c14 And he was casting out a demon that was dumb.} aand he healed him, insomuch that cit came to pass, when the demon was gone out, athe dumb man spake and saw. [The man was brought because he could not come alone. While Luke does not mention the blindness, the similarity of the narratives makes it most likely that he is describing the same circumstances as Matthew and Mark, so we have combined the three accounts.]  23 And all the multitudes cmarvelled. awere amazed, and said, Can this be the son of David? [It was a time for amazement, for Jesus had performed a triple if not a quadruple miracle, restoring liberty, hearing and sight, and granting the power of speech. It wakened the hope that Jesus might be the Messiah, the son of David, but their hope is expressed in the most cautious manner, not only being stated as a question, but as a question which expects a negative answer. The question, however, was well calculated to arouse the envious opposition of the Pharisees.]  ^c15 But some of them said [that is, some of the multitude. Who these "some" were is revealed by Matthew and Mark, thus:],  ^a24 But when the Pharisees heard it, they  ^b22 and the scribes that came down from Jerusalem said, ^aThis man doth not cast out demons, but by Beelzebub the prince of the demons. ^bHe hath Beelzebub, and, By the prince of the demons casteth he out the demons. [Beelzebub is a corruption of Baalzebub, the god of the fly. There was a tendency among the heathen to name [299] their gods after the pests which they were supposed to avert. Thus Zeus was called Apomuios (Averter of flies), and Apollo Ipuktonos (Slayer of vermin). How Beelzebub became identified with Satan in the Jewish mind is not known. In opposing the influence of Jesus and corrupting the public mind, these Pharisees showed a cunning worthy of the cultivated atmosphere, the seat of learning whence they came. Being unable to deny that a miracle was wrought (for Celsus in the second century is the first recorded person who had the temerity to do such a thing), they sought to so explain it as to reverse its potency, making it an evidence of diabolical rather than divine power. Their explanation was cleverly plausible, for there were at least two powers by which demons might be cast out, as both were invisible, it might appear impossible to decide whether it was done in this instance by the power of God or of Satan. It was an explanation very difficult to disprove, and Jesus himself considered it worthy of the very thorough reply which follows.]  ^c16 And others, trying him, sought of him a sign from heaven. [These probably felt that the criticisms of the Pharisees were unjust, and wished that Jesus might put them to silence by showing some great sign, such as the pillar of cloud which sanctioned the guidance of Moses, or the descending fire which vindicated Elijah.]  ^b23 And he called them unto him [thus singling out his accusers],  ^a25 And {^c17 But} aknowing their thoughts he said unto them, bin parables [We shall find that Jesus later replied to those who sought a sign. He here answers his accusers in a fourfold argument. First argument:], How can Satan cast out Satan? ^aEvery kingdom divided against itself is brought to desolation; and every city or house [family] divided against itself shall not stand:  ^b24 And if a kingdom be divided against itself, that kingdom cannot stand. ^cA house divided against a house falleth. {^b25 And if a house be divided against itself, that house will not be able to stand.}  ^a26 And if Satan cast out Satan, he is divided against himself;  ^c18 And if Satan also is [300] divided against himself, ahow then shall his kingdom stand?  ^b26 And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end. cbecause ye say that I cast out demons by Beelzebub. [The explanation given by the Pharisees represented Satan as divided against himself; robbing himself of his greatest achievement; namely, his triumph over the souls and bodies of men. Jesus argues, not that Satan could not do this, but that he would not, and that therefore the explanation which supposes him to do it is absurd. We should note that Jesus here definitely recognizes two important truths: 1. That the powers of evil are organized into a kingdom with a head (Mat 13:29, Mat 25:41, Mar 4:15, Luk 22:31). 2. That division tends to destruction. His argument therefore, "constitutes an incidental but strong argument against sectarianism. See 1Co 1:13" (Abbott). Second argument:]  19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges. [The sons of the Pharisees were not their children, but their disciples (2Ki 2:3, Act 19:13, Act 19:14). Josephus mentions these exorcists (Ant. viii. 2, 5, and Wars vii. 6, 3), and there is abundant mention of them in later rabbinical books. Our Lord's reference to them was merely for the purpose of presenting an argumentum ad hominem, and in no way implies that they exercised any real power over the demons; nor could they have done so in any marked degree, else the similar work of Christ would not have created such an astonishment. The argument therefore is this, I have already shown you that it is against reason that Satan cast out Satan; I now show you that it is against experience. The only instances of dispossession which you can cite are those of your own disciples. Do they act by the power of Satan? They therefore shall be your judges as to whether you have spoken rightly in saying that Satan casts out Satan. Third argument:]  20 But if I with the finger {aby the Spirit} of God cast out demons, then is the kingdom of God come upon you. [The finger of God signifies the power of God [301] (Exo 8:19, Exo 31:18, Psa 8:3). [Jesus exercised this power in unison with the Spirit of God. Jesus here draws a conclusion from the two arguments presented. Since he does not cast out by Satan, he must cast out by the power of God, and therefore his actions demonstrated the potential arrival of the kingdom of God. The occasional accidental deliverance of exorcists might be evidence of the flow and ebb of a spiritual battle, but the steady, daily conquests of Christ over the powers of evil presented to the people the triumphant progress of an invading kingdom. It is an argument against the idea that there was a collusion between Christ and Satan. Fourth argument:]  ^c21 When the strong man fully armed guardeth his own court, his goods are in peace:  22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor wherein he trusted, and divided his spoils.  ^b27 But no one can {^a29 Or how can one} enter into the house of the strong man, and spoil his goods, except he first bind the strong man? and then will he spoil his house. [Satan is the strong man, his house the body of the demoniac, and his goods the evil spirit within the man. Jesus had entered his house, and robbed him of his goods; and this proved that, instead of being in league with Satan, he had overpowered Satan. Thus Jesus put to shame the Pharisees, and caused the divinity of his miracle to stand out in clearer light than ever. The power of Jesus to dispossess the demon was one of his most convincing credentials, and its meaning now stood forth in its true light.]  30 He that is not with me is against me; and he that gathereth not with me scattereth abroad. [Jesus here addresses the bystanders. In the spiritual conflict between Jesus and Satan, neutrality is impossible. There are only two kingdoms, and every soul is either in one or the other, for there is no third. Hence one who fought Satan in the name of Christ was for Christ (Luk 9:50). In the figure of gathering and scattering, the people are compared to a flock of sheep which Jesus would gather into the fold, but which Satan and all who aid him (such as the Pharisees) would [302] scatter and destroy.]  ^b28 Verily ^a31 Therefore I say unto you, Every sins and blasphemy {ball their sins} shall be forgiven unto the sons of men, and their blasphemies wherewith soever they shall blaspheme [Jesus here explains to the Pharisees the awful meaning of their enmity. Blasphemy is any kind of injurious speech. It is the worst form of sin, as we see by this passage. This does not declare that every man shall be forgiven all his sins, but that all kinds of sin committed by various men shall be forgiven. The forgiveness is universal as to the sin, not as to the men]: abut the blasphemy against the Spirit shall not be forgiven.  32 And whosoever shall speak a word against the Son of man, it shall be forgiven him; but whosoever shall speak {bblaspheme} against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin: ait shall not be forgiven him, neither in this world, nor in that which is to come.  ^b30 because they said, He hath an unclean spirit. [Blasphemy against the Son may be a temporary sin, for the one who commits it may be subsequently convinced of his error by the testimony of the Holy Spirit and become a believer (1Ti 1:13). But blasphemy against the Holy Spirit is in its nature an eternal sin, for if one rejects the evidence given by the Holy Spirit and ascribes it to Satan, he rejects the only evidence upon which faith can be based; and without faith there is no forgiveness. The difference in the two sins is therefore in no way due to any difference in the Son and Spirit as to their degrees of sanctity or holiness. The punishment is naturally eternal because the sin is perpetual. The mention of the two worlds is, "just an extended way of saying 'never'" (Morison). Some assert that the Jews would not know what Jesus meant by the Holy Spirit, but the point is not so well taken. See Exo 31:3, Num 11:26, 1Sa 10:10, 1Sa 19:20; Psa 139:7, Psa 143:10, Isa 48:16, Eze 11:24. We see by Mark's statement that blasphemy against the Spirit consisted in saying that Jesus had an unclean spirit, that his works were due to Satanic influence, and hence wrought to [303] accomplish Satanic ends. We can not call God Satan, nor the Holy Spirit a demon, until our state of sin has passed beyond all hope of reform. One can not confound the two kingdoms of good and evil unless he does so maliciously and willfully.]  ^a33 Either make the tree good, and its fruit good, or make the tree corrupt, and its fruit corrupt: for the tree is known by its fruit. [The meaning and connection are: "Be honest for once; represent the tree as good, and its fruit as good, or the tree as evil, and its fruit as evil; either say that I am evil, and that my works are evil, or, if you admit that my works are good, admit that I am good also and not in league with Beelzebub" -- Carr.]  34 Ye offspring of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. [Realizing the hopelessness of this attempt to get an honest judgment out of dishonest hearts, Jesus plainly informs them as to the condition of their hearts. Their very souls were full of poison like vipers. Their sin lay not in their words, but in a condition of heart which made such words possible. The heart being as it was, the words could not be otherwise. "What is in the well will be in the bucket" -- Trapp.]  35 The good man out of his good treasure bringeth forth good things: and an evil man out of the evil treasure bringeth forth evil things. [We have here a summary of the contrast given in the Mat 12:33, Mat 12:34. The good heart of Jesus brought forth its goodness, as the evil hearts of the Pharisees brought forth their evil.]  36 And I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.  37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned. [It may have seemed to some that Jesus denounced too severely a saying which the Pharisees had hastily and lightly uttered. But it is the word inconsiderately spoken which betrays the true state of the heart. The hypocrite can talk like an angel if he be put on notice that his words are heard. Jesus here makes words the basis of the judgment of God. Elsewhere [304] we find it is works (Rom 2:6, 2Co 5:10), and again we find it is faith (Rom 3:28). There is no confusion here. The judgment in its finality must be based upon our character. Our faith forms our character, and our words and works are indices by which we may determine what manner of character it is.]

[FFG 298-305]

McGarvey: Mar 3:31-35

L.
CHRIST'S TEACHING AS TO HIS MOTHER AND BRETHREN.
(Galilee, same day as the last lesson.)
^aMATT. XII. 46-50; ^bMARK III. 31-35; ^cLUKE VIII. 19-21.

   ^a46 While he yet speaking to the multitudes, behold, his mother and his brethren stood without seeking to speak to him. [Jesus was in a house, probably at Capernaum -- Mar 3:19, Mat 13:1.] ^c19 and there came {bcome} cto him his mother and bhis brethren; cand they could not come at him for the crowd. aand, standing without, they sent unto him, calling him.  32 And the multitude was sitting about him [We learn at Mar 3:21, that they came to lay hold of him because they thought that he was beside himself. It was for this reason that they came in a body, for their numbers would enable them to control him. Jesus had four brethren (Mat 13:55). Finding him teaching with the crowd about him, they passed the word in to him that they wished to see him outside. To attempt to lay hold of him in the midst of his disciples would have been rashly inexpedient. The fact that they came with Mary establishes the strong presumption that they were the children of Mary and Joseph, and hence the literal brethren of the Lord. In thus seeking to take Jesus away from his enemies Mary yielded to a natural maternal impulse which even the revelations accorded to her did not quiet. The brethren, too, acted naturally, for they were unbelieving -- Joh 7:5.]  ^a47 And one said {bthey say} unto him,  ^c20 And it was told him, ^aBehold, thy mother and thy brethren bseek for thee. cstand without, desiring to see thee. aseeking to speak to thee. [310] [This message was at once an interruption and an interference. It assumed that their business with him was more urgent than his business with the people. It merited our Lord's rebuke, even if it had not behind it the even greater presumption of an attempt to lay hold on him.]  48 But he answered {^b33 And he answereth} aand said unto him that told him, band saith, {cand said unto them,} ^aWho is my mother? and who are my brethren?  ^b34 And looking round on them that sat round about him, ahe stretched forth his hand towards his disciples, and said, {bsaith,} ^aBehold, my mother and my brethren! ^cMy mother and my brethren are these that hear the word of God and do it.  ^b35 For whosoever shall do the will of God, amy Father who in heaven, he {bthe same} is my brother, and my sister, and mother. [In this answer Jesus shows that he brooks no interference on the score of earthly relationships, and explodes the idea of his subserviency to his mother. To all who call on the "Mother of God," as Mary is blasphemously styled, Jesus answers, as he did to the Jews, "Who is my mother?" Jesus was then in the full course of his ministry as Messiah, and as such he recognized only spiritual relationships. By doing the will of God we become his spiritual children, and thus we become related to Christ. Jesus admits three human relationships -- "brother, sister, mother" -- but omits the paternal relationship, since he had no Father, save God. It is remarkable that in the only two instances in which Mary figures in the ministry of Jesus prior to his crucifixion, she stands forth reproved by him. This fact not only rebukes those who worship her, but especially corrects the doctrine of her immaculate conception.] [311]

[FFG 310-311]

Lapide: Mar 3:1-35

CHAPTER 3

1 Christ healeth the withered hand, 10 and many other infirmities : 11 rebuketh the unclean spirits : 13 chooseth his twelve apostles : 2 2 convinceth the blasphemy of casting out devils by Beelzebub : 31 and sheweth who are his brother, sister, and mother.

Ver. 4. And He saith to them, Is it lawful to do good on the Sabbath-days, or to do evil? to save life, or to destroy? But they held their peace. The translator reads άπολέσαι, that is, to destroy. We now read α̉ποκτει̃ναι, i.e, to kill. But to destroy is better. For the Gospel is speaking of a maimed person, who had a withered hand, not of one who was dead. With reference to healing this maimed person, the Scribes had proposed a doubt or scruple, Is it lawful to heal on the Sabbath-days? Christ resolved this doubt by means of another question, not dubious, but plain, Is it lawful to do well on the Sabbath, or to do evil; to save a soul, or to destroy it? (Vulg.). A soul, i.e., a man, says S. Augustine. The meaning is, if any one should not succour or do a kindness to one who is sick or heavily afflicted, like this maimed man, on the Sabbath, when he is able to do it, as I, Christ, am able, he does him an injury; for he refuses him the help which is due to him by the law of love. In a similar sense S. Augustine says, "If thou hast not fed the hungry, thou hast killed him," because thou hast allowed him to die of hunger. In like manner, if thou hast not delivered him who was about to be killed by a robber, when thou mightest have done so, thou hast slain him; for his death will be reckoned to thee by God for guilt and punishment, in exactly the same manner as if thou hadst killed him thyself. Christ, therefore, signifies that not to do good on the Sabbath to a sick person, when thou art able, is to do him evil. But it is never lawful to do evil. Therefore it is always lawful to do good to such persons, even on the Sabbath. For the Sabbath is devoted to God and good works. And thus it is a more grievous sin to do evil on the Sabbath than upon other days. For by this means the sanctity of the Sabbath is violated, even as by doing good upon it it is the better kept and hallowed.

Ver. 5. And looking round upon them with anger. Being angry at their unbelief, says the Interlinear, showing by His countenance that He was wroth with the blind, and obstinate, and perverse minds of the Scribes, in that they ascribed Christ's miracles of goodness, which He wrought upon the Sabbath, to a breach of the law enjoining the observance of that day. From hence it is plain that there was in Christ real anger, sorrow, and the rest of the passions and affections, as they exist in other men, only subject to reason. Wherefore anger was in Him a whetstone of virtue. "Anger," says Franc. Lucas, "is in us a passion; in Christ it was, as it were, an action. It arises spontaneously in us; by Christ it was stirred up in Himself. When it has arisen in us, it disturbs the other faculties of the body and mind, nor can it be repressed at our own pleasure; but when stirred up in Christ, it acts as He wills it to act, it disturbs nothing,—in fine, it ceases when He wills it to cease."

This is what S. Leo ( Epist. 11) says, "The bodily senses were vigorous in Christ without the law of sin; and the reality of His affections was governed by His soul and deity."

Lactantius says ( lib. de Ira Dei ex Posidon.), "Anger is the lust of punishing him by whom you think yourself to have been injured." Wherefore anger in other men springs from self-love; but in Christ it sprang from love of God, because He loved God perfectly. Hence He was infinitely grieved and angry at offences against God by reason of sin, and committed by sinners, wishing to compensate for those offences by punishing or correcting sinners and unbelievers. Wherefore Christ's anger was zeal, or seasoned with zeal, even as in the angels and the blessed it is not anger but zeal. (See S. Thomas, 3 p. q. art 9.)

Being grieved at the blindness, Syriac, hardness or callousness, of their hearts. Grieved, Gr. συλλυπούμενος, i.e., condoling with and commiserating them, because, being blinded and hardened by envy and hatred, they would not acknowledge Him to be the Messiah, but spake evil of His kindness to the sick upon the Sabbath-days. It is meant, therefore, that the anger of Jesus did not proceed from the desire of vengeance, but was mingled with pity; and that Jesus was angry with sin, but sorry for sinners, insomuch as He loved them, and strove to save them. Lastly, all such anger is mingled with sorrow; for he that is angry grieves for the evil at which he is angry. Thus the sorrow for the evil causes and sharpens anger, that it may strive to remove the evil at which it is grieved.

Ver. 9. That a little ship should wait upon Him. Gr . προσκαρτερη̃, i.e., should be close at hand, that He might betake Himself to it when the multitude pressed upon Him.

Ver. 10. Plagues, Gr.μάστιγας, i.e., scourgings, viz ., strokes and diseases, with which God chastises and scourges men on account of their sins.

Ver. 11. And unclean spirits fell down before Him, i.e., they fell clown, kneeling at His feet, not out of love and devotion, but from fear, deprecating punishment, that He would not drive them out of the men, and banish them to hell.

Saying, Thou art the Son of God. You will ask whether the devils really knew that Jesus was the Messiah or the Christ, the Son of God? I answer, it is plain from this passage, and from S. Mat 8:29, and from S. Luk 4:41, and from the Fathers and commentators generally, that the devils, although they did not fully know Christ at His baptism, and before His baptism, because they afterwards tempted Him, that they might learn who He was; yet subsequently they did recognise who He was, from the many and great miracles, which they clearly saw were true miracles, and far transcending their own power and that of the angels. They saw that what Christ did was wrought alone by the power of God, with this end in view, that He might prove, first, that He was the Messiah promised to the fathers; second, that He was God, and the Son of God. Wherefore, I say that the devils knew that Jesus was the Messiah and the Son of God, especially when they compared the Scriptures and the ancient prophecies with the miracles of Christ. For they saw that Jesus was to be such a person, and would work such miracles, as they had predicted.

Observe, however, that the devils did not so clearly know this truth, as not, on the other hand, when they thought of the greatness of the mystery, and of the infinite dignity and humiliation of Christ incarnate (which would appear a thing of itself incredible, especially to the devil, being most proud), somewhat to hesitate and be in doubt whether Jesus were really Messiah and the Son of God. They the more hesitated, yea, they were ignorant of the object and fruit of this mystery, that indeed by the incarnation and death of Christ men were to be redeemed, and that the kingdom of God was to be erected in them. Especially were they blinded by their hatred of Jesus, because they saw that many souls were delivered from them by Him. Hence they felt that He must be altogether opposed and crushed by them. Whence it came to pass that they, being blinded by their hatred of Jesus, did not understand the Holy Scriptures, otherwise so plain, concerning the cross of Christ and our redemption thereby. Thus, by means of the Jews, they crucified and slew Jesus as an irreconcilable enemy, and thus they ignorantly destroyed their own kingdom. Thus S. Leo ( Serm. 9, de Pass.), "Nor did the devil himself perceive that by his rage against Christ he destroyed his own principality; who would not have lost the rights he had gained by his ancient fraud if he had refrained from shedding the blood of the Lord Jesus. But by his malice, being greedy of doing harm, when he rushes upon Him, he falls; when he would capture, he is taken; whilst he pursues a mortal, he stumbles against the Saviour."

And Simon He surnamed Peter. Several Greek codices prefix to these words, πρω̃τον Σίμων, first Peter. The rest omit them. The same thing is sufficiently gathered from the fact that Peter is here first named by Christ, and his name changed, so that he who was first called Simon, is afterwards called in Syriac Cephas, in Greek and Latin Petrus, that is, a rock, because he was to be made by Christ the rock and foundation of the Church.

And James the son of Zebedee (James is named first because he was the elder), and John the brother of James. And he called the Boanerges, which is, Sons of thunder. He saith not name, but names, because they were two. They were thunderers, thundering forth, as it were, Christ's Gospel and doctrines.

Boanerges: so the Arabic, Egyptian, and Persian. The Ethiopic has Baanerges. This name is a corruption, for in Hebrew, or rather in Syriac, it would be Banerges or Bonerges, as it is found in certain MSS., as Franc. Lucas attests in his Notation. For the Syrians, like the Bavarians and the Westphalians, pronounce the vowel a like o, and e like a. For Semuel they say Samuel, and for bene, or sons, bane. It may be that Banerges has been changed into Boanerges by persons ignorantly supposing that boa signifies the sound of thunder.

Banerges, as Jansen observes, is a compound word, consisting of כני, bane, sons, and כנש, regesch, a roaring, i.e., of thunder. Thus Jupiter is called by the Greeks ύψιβρεμέτης, loftily roaring, i.e ., thundering on high. The Syriac version has in this place bane reges, sons of thunder, instead of the Hebrew expression, bene raam. For Christ here spoke in the Syriac of that age. There is here, then, a metathesis or transposition of the letters r and e, banerges, instead of bane reges. A similar transposition is common in many languages, as Angelus Caninius shows ( Hellen. p. 64). Thus, for καρδία the Greek poets say κραδίη, κρατερός for καρτερός ; for νεϋρον the Latins say nervus ; for άρπαξ, rapax ; for μορφή, forma. Punic has gerac for άκρα, i.e., arx, a citadel. Etruscan has bigr, virgo, a virgin; darag, gradus, a step; elmara, mulier, a woman ; cabbirim, cherubim, &c.

The meaning, then, is as follows: Christ called James and John by a new name, Banerges, Sons of thunder, because He charged them above the rest of the Apostles with the glorious preaching of His Gospel, that by the holiness of their lives and their miracles they might be like thunderbolts, and might, by the power of their voices, shake as with claps of thunder unbelievers and barbarians, and bring them to repentance and a holy life. This appears in the history of S. James. Because of his liberty and zeal in preaching, he was the first among the Apostles to incur the wrath of Herod and the Jews, by whom he was beheaded (Acts 12.). The same converted the Spaniards, and by their means the inhabitants of the East and West Indies, to the faith of Christ. John preached for a very long period, and very efficaciously. He was the last of the Apostles to depart this life, which he did after he had subdued Asia and other provinces to Christ by his preaching. Hence, also, his Gospel begins with divine thunder, as it were an eagle of God crying with a voice of thunder, In the beginning was the Word, and the Word was with God, and the Word was God (S. Epiphanius, Hæres. 73). Wherefore, when he was writing his Gospel, there were lightnings and thunderings from heaven, like as it lightened from Mount Sinai when God gave the law to Moses. So Baronius shows from Metaphrastes (A.D. 99 in fin ).

See what I have said on Eze 1:14, on the words, "They went like a flash of lightning," where I have given a threefold meaning to the expression, Sons of thunder. Thus Pericles, as an orator, seemed, says Quintilian, not so much to speak as to thunder and lighten. Wherefore he was called by the poets the Olympian, that is, the heavenly.

Ver. 21. He is beside himself. See what has been said on S. Mat 12:46. The Arabic has, saying that He is foolish. The Greek is ε̉ξέστη, i.e., He has gone out of his mind, through too great piety and zeal. The Syriac renders literally. Others render differently, saying that He has swooned, from hunger, because, on account of the multitude, He had no leisure to eat. (Top)

Tafsiran/Catatan -- Lainnya

Evidence: Mar 3:1

" In every true searcher of Nature there is a kind of religious reverence, for he finds it impossible to imagine that he is the first to have thought out the exceedingly delicate threads that connect his perceptions." Albert Einstein

Evidence: Mar 3:29

The unpardonable sin . It is often maintained that the " unpardonable sin" is when someone " rejects Jesus Christ as Lord and Savior." However, Mar 3:30 defines exactly what the sin is. The scribes said that Jesus did His miracles by an " unclean spirit," attributing the work of the Holy Spirit to Satan’s power. If sinners do not acknowledge the Holy Spirit’s work in their lives as being from God, they cannot be saved.

It is only by the Holy Spirit that men are convicted of their sin ( Joh 16:8 ) and can understand the salvation God offers ( 1Co 2:12-14 ). Those who are " stiffnecked and uncircumcised in heart and...always resist the Holy Ghost" ( Act 7:51 ) will therefore die in their sins. Anyone who rejects the Holy Spirit’s convicting influence and does not repent will not be forgiven, " neither in this world, neither in the world to come" ( Mat 12:32 ).

Evidence: Mar 3:31

Jesus here affords Mary with no more honor than any believer. See also Luk 8:20-21 ; Luk 11:27-28 .

Evidence: Mar 3:32

See note on Mar 3:31 .

Evidence: Mar 3:33

See note on Mar 3:31 .

Evidence: Mar 3:34

See note on Mar 3:31 .

Evidence: Mar 3:35

See note on Mar 3:31 .

Pendahuluan / Garis Besar

Robertson: Mark (Pendahuluan Kitab)

THE GOSPEL ACCORDING TO MARK

By Way of Introduction

One of the clearest results of modern critical study of the Gospels is the early date of Mark’s Gospel. Precisely how early is not definitely known, but there are leading scholars who hold that a.d. 50 is quite probable. My own views are given in detail in my Studies in Mark’s Gospel . Zahn still argues that the Gospel according to Matthew is earlier than that according to Mark, but the arguments are against him. The framework of Mark’s Gospel lies behind both Matthew and Luke and nearly all of it is used by one or the other. One may satisfy himself on this point by careful use of a Harmony of the Gospels in Greek or English. Whether Mark made use of Q ( Logia of Jesus ) or not is not yet shown, though it is possible. But Mark and Q constitute the two oldest known sources of our Matthew and Luke. We have much of Q preserved in the Non-Markan portions of both Matthew and Luke, though the document itself has disappeared. But Mark’s work has remained in spite of its exhaustive use by Matthew and Luke, all except the disputed close. For this preservation we are all grateful. Streeter ( The Four Gospels ) has emphasized the local use of texts in preserving portions of the New Testament. If Mark wrote in Rome, as is quite possible, his book was looked upon as the Roman Gospel and had a powerful environment in which to take root. It has distinctive merits of its own that helped to keep it in use. It is mainly narrative and the style is direct and simple with many vivid touches, like the historical present of an eyewitness. The early writers all agree that Mark was the interpreter for Simon Peter with whom he was at one time, according to Peter’s own statement, either in Babylon or Rome (1Pe_5:13).

This Gospel is the briefest of the four, but is fullest of striking details that apparently came from Peter’s discourses which Mark heard, such as green grass, flower beds (Mar_6:38), two thousand hogs (Mar_5:13), looking round about (Mar_3:5, Mar_3:34). Peter usually spoke in Aramaic and Mark has more Aramaic phrases than the others, like Boanerges (Mar_3:17), Talitha cumi (Mar_5:41), Korban (Mar_7:11), Ephphatha (Mar_7:34), Abba (Mar_14:36). The Greek is distinctly vernacular Koiné like one-eyed ( monophthalmon , Mar_9:47) as one would expect from both Peter and Mark. There are also more Latin phrases and idioms like centurio (Mar_15:39), quadrans (Mar_12:42), flagellare (Mar_15:15), speculator (Mar_6:27), census (Mar_12:14), sextarius (Mar_7:4), praetorium (Mar_15:6), than in the other Gospels, so much so that C. H. Turner raises the question whether Mark wrote first in Latin, or at any rate in Rome. There are some who hold that Mark wrote first in Aramaic, but the facts are sufficiently accounted for by the fact of Peter’s preaching and the activity in Rome. Some even think that he wrote the Gospel in Rome while with Peter who suggested and read the manuscript. B.W. Bacon holds that this Gospel has a distinct Pauline flavour and may have had several recensions. The Ur-Marcus theory does not have strong support now. Mark was once a co-worker with Barnabas and Paul, but deserted them at Perga. Paul held this against Mark and refused to take him on the second mission tour. Barnabas took Mark, his cousin, with him and then he appeared with Simon Peter with whom he did his greatest work. When Mark had made good with Barnabas and Peter, Paul rejoiced and commends him heartily to the Colossians (Col_4:10) In the end Paul will ask Timothy to pick up Mark and bring him along with him to Paul in Rome, for he has found him useful for ministry, this very young man who made such a mistake that Paul would have no more of him. This tribute to Mark by Paul throws credit upon both of them as is shown in my Making Good in the Ministry . The character of the Gospel of Mark is determined largely by the scope of Peter’s preaching as we see it in Act_10:36-42, covering the period in outline from John the Baptist to the Resurrection of Jesus. There is nothing about the birth of the Baptist or of Jesus. This peculiarity of Mark’s Gospel cannot be used against the narratives of the Virgin Birth of Jesus in Matthew and Luke, since Mark tells nothing whatever about his birth at all.

The closing passage in the Textus Receptus, Mar_16:9-20, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as Mar_16:9-20 is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my The Christ of the Logia . The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my Harmony of the Gospels I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark’s Gospel throbs with life and bristles with vivid details. We see with Peter’s eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men’s bodies and saving men’s souls.

JFB: Mark (Pendahuluan Kitab)

THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "John whose surname was Mark," of whom we read in the Acts, and who was "sister's son to Barnabas" (Col 4:10). But no reason whatever is assigned for this opinion, for which the tradition, though ancient, is not uniform; and one cannot but wonder how it is so easily taken for granted by WETSTEIN, HUG, MEYER, EBRARD, LANGE, ELLICOTT, DAVIDSON, TREGELLES, &c. ALFORD goes the length of saying it "has been universally believed that he was the same person with the John Mark of the Gospels. But GROTIUS thought differently, and so did SCHLEIERMACHER, CAMPBELL, BURTON, and DA COSTA; and the grounds on which it is concluded that they were two different persons appear to us quite unanswerable. "Of John, surnamed Mark," says CAMPBELL, in his Preface to this Gospel, "one of the first things we learn is, that he attended Paul and Barnabas in their apostolical journeys, when these two travelled together (Act 12:25; Act 13:5). And when afterwards there arose a dispute between them concerning him, insomuch that they separated, Mark accompanied his uncle Barnabas, and Silas attended Paul. When Paul was reconciled to Mark, which was probably soon after, we find Paul again employing Mark's assistance, recommending him, and giving him a very honorable testimony (Col 4:10; 2Ti 4:11; Phm 1:24). But we hear not a syllable of his attending Peter as his minister, or assisting him in any capacity. And yet, as we shall presently see, no tradition is more ancient, more uniform, and better sustained by internal evidence, than that Mark, in his Gospel, was but "the interpreter of Peter," who, at the close of his first Epistle speaks of him as "Marcus my son" (1Pe 5:13), that is, without doubt, his son in the Gospel--converted to Christ through his instrumentality. And when we consider how little the Apostles Peter and Paul were together--how seldom they even met--how different were their tendencies, and how separate their spheres of labor, is there not, in the absence of all evidence of the fact, something approaching to violence in the supposition that the same Mark was the intimate associate of both? "In brief," adds CAMPBELL, "the accounts given of Paul's attendant, and those of Peter's interpreter, concur in nothing but the name, Mark or Marcus; too slight a circumstance to conclude the sameness of the person from, especially when we consider how common the name was at Rome, and how customary it was for the Jews in that age to assume some Roman name when they went thither."

Regarding the Evangelist Mark, then, as another person from Paul's companion in travel, all we know of his personal history is that he was a convert, as we have seen, of the Apostle Peter. But as to his Gospel, the tradition regarding Peter's hand in it is so ancient, so uniform, and so remarkably confirmed by internal evidence, that we must regard it as an established fact. "Mark," says PAPIAS (according to the testimony of EUSEBIUS, [Ecclesiastical History, 3.39]), "becoming the interpreter of Peter, wrote accurately, though not in order, whatever he remembered of what was either said or done by Christ; for he was neither a hearer of the Lord nor a follower of Him, but afterwards, as I said, [he was a follower] of Peter, who arranged the discourses for use, but not according to the order in which they were uttered by the Lord." To the same effect IRENÆUS [Against Heresies, 3,1]: "Matthew published a Gospel while Peter and Paul were preaching and founding the Church at Rome; and after their departure (or decease), Mark, the disciple and interpreter of Peter, he also gave forth to us in writing the things which were preached by Peter." And CLEMENT OF ALEXANDRIA is still more specific, in a passage preserved to us by EUSEBIUS [Ecclesiastical History, 6.14]: "Peter having publicly preached the word at Rome, and spoken forth the Gospel by the Spirit, many of those present exhorted Mark, as having long been a follower of his, and remembering what he had said, to write what had been spoken; and that having prepared the Gospel, he delivered it to those who had asked him for it; which, when Peter came to the knowledge of, he neither decidedly forbade nor encouraged him." EUSEBIUS' own testimony, however, from other accounts, is rather different: that Peter's hearers were so penetrated by his preaching that they gave Mark, as being a follower of Peter, no rest till he consented to write his Gospel, as a memorial of his oral teaching; and "that the apostle, when he knew by the revelation of the Spirit what had been done, was delighted with the zeal of those men, and sanctioned the reading of the writing (that is, of this Gospel of Mark) in the churches" [Ecclesiastical History, 2.15]. And giving in another of his works a similar statement, he says that "Peter, from excess of humility, did not think himself qualified to write the Gospel; but Mark, his acquaintance and pupil, is said to have recorded his relations of the actings of Jesus. And Peter testifies these things of himself; for all things that are recorded by Mark are said to be memoirs of Peter's discourses." It is needless to go farther--to ORIGEN, who says Mark composed his Gospel "as Peter guided" or "directed him, who, in his Catholic Epistle, calls him his son," &c.; and to JEROME, who but echoes EUSEBIUS.

This, certainly, is a remarkable chain of testimony; which, confirmed as it is by such striking internal evidence, may be regarded as establishing the fact that the Second Gospel was drawn up mostly from materials furnished by Peter. In DA COSTA'S'S Four Witnesses the reader will find this internal evidence detailed at length, though all the examples are not equally convincing. But if the reader will refer to our remarks on Mar 16:7, and Joh 18:27, he will have convincing evidence of a Petrine hand in this Gospel.

It remains only to advert, in a word or two, to the readers for whom this Gospel was, in the first instance, designed, and the date of it. That it was not for Jews but Gentiles, is evident from the great number of explanations of Jewish usages, opinions, and places, which to a Jew would at that time have been superfluous, but were highly needful to a Gentile. We can here but refer to Mar 2:18; Mar 7:3-4; Mar 12:18; Mar 13:3; Mar 14:12; Mar 15:42, for examples of these. Regarding the date of this Gospel--about which nothing certain is known--if the tradition reported by IRENÆUS can be relied on that it was written at Rome, "after the departure of Peter and Paul," and if by that word "departure" we are to understand their death, we may date it somewhere between the years 64 and 68; but in all likelihood this is too late. It is probably nearer the truth to date it eight or ten years earlier.

JFB: Mark (Garis Besar)

• THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8)
• HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SIMON'S MOTHER-IN-LAW AND MANY OTHERS--JESUS, NEXT DAY, IS FOUND IN A SOLITARY PLACE AT MORNING PRAYERS, AND IS ENTREATED TO RETURN, BUT DECLINES, AND GOES FORTH ON HIS FIRST MISSIONARY CIRCUIT. ( = Luk 4:31-44; Mat 8:14-17; Mat 4:23-25). (Mark 1:21-39)
• HEALING OF A PARALYTIC. ( = Mat 9:1-8; Luk 5:17-26). (Mar 2:1-12)
• PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34)
• THE SOWER, THE SEED, AND THE SOIL. (Mar 4:3, Mar 4:14)
• JESUS CROSSING THE SEA OF GALILEE, MIRACULOUSLY STILLS A TEMPEST--HE CURES THE DEMONIAC OF GADARA. ( = Mat 8:23-34; Luke 8:22-39). (Mark 4:35-5:20)
• THE DAUGHTER OF JAIRUS RAISED TO LIFE--THE WOMAN WITH AN ISSUE OF BLOOD HEALED. ( = Mat 9:18-26; Luke 8:41-56). (Mark 5:21-43)
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29)
• THE TWELVE ON THEIR RETURN, HAVING REPORTED THE SUCCESS OF THEIR MISSION, JESUS CROSSES THE SEA OF GALILEE WITH THEM, TEACHES THE PEOPLE, AND MIRACULOUSLY FEEDS THEM TO THE NUMBER OF FIVE THOUSAND--HE SENDS HIS DISCIPLES BY SHIP AGAIN TO THE WESTERN SIDE, WHILE HE HIMSELF RETURNS AFTERWARDS WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mat. 14:13-36; Luk 9:10-17; John 6:1-24). (Mark 6:30-56)
• THE SYROPHœNICIAN WOMAN AND HER DAUGHTER--A DEAF AND DUMB MAN HEALED. ( = Mat 15:21-31). (Mar 7:24-37)
• FOUR THOUSAND MIRACULOUSLY FED--A SIGN FROM HEAVEN SOUGHT AND REFUSED--THE LEAVEN OF THE PHARISEES AND SADDUCEES--A BLIND MAN AT BETHSAIDA RESTORED TO SIGHT. ( = Mat. 15:32-16:12). (Mark 8:1-26) In those days the multitude being very great, &c.
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mat 17:14-23; Luk 9:37-45). (Mark 9:14-32)
• STRIFE AMONG THE TWELVE WHO SHOULD BE GREATEST IN THE KINGDOM OF HEAVEN, WITH RELATIVE TEACHING--INCIDENTAL REBUKE OF JOHN FOR EXCLUSIVENESS. ( = Mat 18:1-9; Luk 9:46-50). (Mark 9:33-50)
• THIRD EXPLICIT AND STILL FULLER ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--THE AMBITIOUS REQUEST OF JAMES AND JOHN, AND THE REPLY. ( = Mat 20:17-28; Luk 18:31-34). (Mar 10:32-45)
• THE BARREN FIG TREE CURSED WITH LESSONS FROM IT--SECOND CLEANSING OF THE TEMPLE, ON THE SECOND AND THIRD DAYS OF THE WEEK. ( = Mat 21:12-22; Luk 19:45-48). (Mark 11:11-26)
• ENTANGLING QUESTIONS ABOUT TRIBUTE THE RESURRECTION, AND THE GREAT COMMANDMENT, WITH THE REPLIES--CHRIST BAFFLES THE PHARISEES BY A QUESTION ABOUT DAVID, AND DENOUNCES THE SCRIBES. ( = Mat. 22:15-46; Luke 20:20-47). (Mark 12:13-40)
• CHRIST'S PROPHECY OF THE DESTRUCTION OF JERUSALEM, AND WARNINGS SUGGESTED BY IT TO PREPARE FOR HIS SECOND COMING. ( = Mat. 24:1-51; Luke 21:5-36). (Mark 13:1-37)
• THE CONSPIRACY OF THE JEWISH AUTHORITIES TO PUT JESUS TO DEATH--THE SUPPER AND THE--ANOINTING AT BETHANY--JUDAS AGREES WITH THE CHIEF PRIESTS TO BETRAY HIS LORD. ( = Mat. 26:1-16; Luk 22:1-6; Joh 12:1-11). (Mar 14:1-11)
• JESUS ARRAIGNED BEFORE THE SANHEDRIM CONDEMNED TO DIE, AND SHAMEFULLY ENTREATED--THE FALL OF PETER. ( = Mat. 26:57-75; Luke 22:54-71; Joh 18:13-18, Joh 18:24-27). (Mark 14:53-72)
• ANGELIC ANNOUNCEMENT TO THE WOMEN ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCES AFTER HIS RESURRECTION--HIS ASCENSION--TRIUMPHANT PROCLAMATION OF HIS GOSPEL. ( = Mat 28:1-10, Mat 28:16-20; Luke 24:1-51; Joh 20:1-2, John 20:11-29). (Mark 16:1-20)

TSK: Mark 3 (Pendahuluan Pasal)

Overview

Mar 3:1, Christ heals the withered hand, Mar 3:10. and many other infirmities; Mar 3:11, rebukes the unclean spirit; Mar 3:13, chooses his twelve apostles; Mar 3:22, convinces the blasphemy of casting out devils by Beelzebub; Mar 3:31, and shows who are his brother, sister, and mother.

Poole: Mark 3 (Pendahuluan Pasal)

CHAPTER 3

MHCC: Mark (Pendahuluan Kitab)

Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostles and first Christians assembled. From Peter's styling him his son, 1Pe 5:13, the evangelist is supposed to have been converted by that apostle. Thus Mark was closely united with the followers of our Lord, if not himself one of the number. Mark wrote at Rome; some suppose that Peter dictated to him, though the general testimony is, that the apostle having preached at Rome, Mark, who was the apostle's companion, and had a clear understanding of what Peter delivered, was desired to commit the particulars to writing. And we may remark, that the great humility of Peter is very plain where any thing is said about himself. Scarcely an action or a work of Christ is mentioned, at which this apostle was not present, and the minuteness shows that the facts were related by an eye-witness. This Gospel records more of the miracles than of the discourses of our Lord, and though in many things it relates the same things as the Gospel according to St. Matthew, we may reap advantages from reviewing the same events, placed by each of the evangelists in that point of view which most affected his own mind.

MHCC: Mark 3 (Pendahuluan Pasal)

(Mar 3:1-5) The withered hand healed.

(Mar 3:6-12) The people resort to Christ.

(Mar 3:13-21) The apostles called.

(Mar 3:22-30) The blasphemy of the scribes.

(Mar 3:31-35) Christ's relatives.

Matthew Henry: Mark (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Gospel According to St. Mark

We have heard the evidence given in by the first witness to the doctrine and miracles of our Lord Jesus; and now here is another witness produced, who calls for our attention. The second living creature saith, Come, and see, Rev 6:3. Now let us enquire a little,

I. Concerning this witness. His name is Mark. Marcus was a Roman name, and a very common one, and yet we have no reason to think, but that he was by birth a Jew; but as Saul, when he went among the nations, took the Roman name of Paul, so he of Mark, his Jewish name perhaps being Mardocai; so Grotius. We read of John whose surname was Mark, sister's son to Barnabas, whom Paul was displeased with (Act 15:37, Act 15:38), but afterward had a great kindness for, and not only ordered the churches to receive him (Col 4:10), but sent for him to be his assistant, with this encomium, He is profitable to me for the ministry (2Ti 4:11); and he reckons him among his fellow-labourers, Phm 1:24. We read of Marcus whom Peter calls his son, he having been an instrument of his conversion (1Pe 5:13); whether that was the same with the other, and, if not, which of them was the penman of this gospel, is altogether uncertain. It is a tradition very current among the ancients, that St. Mark wrote this gospel under the direction of St. Peter, and that it was confirmed by his authority; so Hieron. Catal. Script. Eccles. Marcus discipulus et interpres Petri, juxta quod Petrum referentem audierat, legatus Roma à fratribus, breve scripsit evangelium - Mark, the disciple and interpreter of Peter, being sent from Rome by the brethren, wrote a concise gospel; and Tertullian saith (Adv. Marcion. lib. 4, cap. 5), Marcus quod edidit, Petri affirmetur, cujus interpres Marcus - Mark, the interpreter of Peter, delivered in writing the things which had been preached by Peter. But as Dr. Whitby very well suggests, Why should we have recourse to the authority of Peter for the support of this gospel, or say with St. Jerome that Peter approved of it and recommended it by his authority to the church to be read, when, though it is true Mark was no apostle, yet we have all the reason in the world to think that both he and Luke were of the number of the seventy disciples, who companied with the apostles all along (Act 1:21), who had a commission like that of the apostles (Luk 10:19, compared with Mar 16:18), and who, it is highly probable, received the Holy Ghost when they did (Act 1:15; Act 2:1-4), so that it is no diminution at all to the validity or value of this gospel, that Mark was not one of the twelve, as Matthew and John were? St. Jerome saith that, after the writing of this gospel, he went into Egypt, and was the first that preached the gospel at Alexandria, where he founded a church, to which he was a great example of holy living. Constituit ecclesiam tantâ doctrinâ et vitae continentiâ ut omnes sectatores Christi ad exemplum sui cogeret - He so adorned, by his doctrine and his life, the church which he founded, that his example influenced all the followers of Christ.

II. Concerning this testimony. Mark's gospel, 1. Is but short, much shorter than Matthew's, not giving so full an account of Christ's sermons as that did, but insisting chiefly on his miracles. 2. It is very much a repetition of what we had in Matthew; many remarkable circumstances being added to the stories there related, but not many new matters. When many witnesses are called to prove the same fact, upon which a judgment is to be given, it is not thought tedious, but highly necessary, that they should each of them relate it in their own words, again and again, that by the agreement of the testimony the thing may be established; and therefore we must not think this book of scripture needless, for it is written not only to confirm our belief that Jesus is the Christ the Son of God, but to put us in mind of things which we have read in the foregoing gospel, that we may give the more earnest heed to them, lest at any time we let them slip; and even pure minds have need to be thus stirred up by way of remembrance. It was fit that such great things as these should be spoken and written, once, yea twice, because man is so unapt to perceive them, and so apt to forget them. There is no ground for the tradition, that this gospel was written first in Latin, though it was written at Rome; it was written in Greek, as was St. Paul's epistle to the Romans, the Greek being the more universal language.

Matthew Henry: Mark 3 (Pendahuluan Pasal)

In this chapter, we have, I. Christ's healing a man that had a withered hand, on the sabbath day, and the combination of his enemies against him for it (Mar 3:1-6). II. The universal resort of people to him from all parts, to be healed, and the relief they all found with him (Mar 3:7-12). III. His ordaining his twelve apostles to be attendants on him, and the preachers of his gospel (Mar 3:13-21). IV. His answer to the blasphemous cavils of the scribes, who imputed his power to cast out devils to a confederacy with the prince of the devils (Mar 3:22-30). V. His owning his disciples for his nearest and dearest relations (Mar 3:31-35).

Barclay: Mark (Pendahuluan Kitab)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK

The Synoptic Gospels

The first three gospels, Matthew, Mark and Luke, are always known as the synoptic gospels. The word synoptic comes from two Greek words which mean to see together; and these three are called the synoptic gospels because they can be set down in parallel columns and their common matter looked at together. It would be possible to argue that of them all Mark is the most important. It would indeed be possible to go further and to argue that it is the most important book in the world, because it is agreed by nearly everyone that it is the earliest of all the gospels and therefore the first life of Jesus that has come down to us. Mark may not have been the first man to write the life of Jesus. Doubtless there were earlier simple attempts to set down the story of Jesusife; but Markgospel is certainly the earliest life of Jesus that has survived.

The Pedigree Of The Gospels

When we consider how the gospels came to be written, we must try to think ourselves back to a time when there was no such thing as a printed book in all the world. The gospels were written long before printing had been invented, compiled when every book had to be carefully and laboriously written out by hand. It is clear that so long as that was the case only a few copies of any book could exist.

How do we know, or how can we deduce, that Mark was the first of all the gospels? When we read the synoptic gospels even in English we see that there are remarkable similarities between them. They contain the same incidents often told in the same words; and they contain accounts of the teaching of Jesus which are often almost identical. If we compare the story of the Feeding of the Five Thousand in the three gospels (Mar_6:30-44 ; Mat_14:12-21 ; Luk_9:10-17 ) we see that it is told in almost exactly the same words and in exactly the same way. A very clear instance of this is the story of the healing of the man who was sick of the palsy (Mar_2:1-12 ; Mat_9:1-8 ; Luk_5:17-26 ). The accounts are so similar that even a little parenthesis--"he said to the paralytic"--occurs in all three in exactly the same place. The correspondences are so close that we are forced to one of two conclusions. Either all three are taking their material from some common source, or two of the three are based on the third.

When we study the matter closely we find that Mark can be divided into 105 sections. Of these 93 occur in Matthew and 81 in Luke. Only four are not included either in Matthew or in Luke. Even more compelling is this. Mark has 661 verses; Matthew has 1,068 verses; Luke has 1,149 verses. Of Mark661 verses, Matthew reproduces no fewer than 606. Sometimes he alters the wording slightly but he even reproduces 51 per cent. of Markactual words. Of Mark661 verses Luke reproduces 320, and he actually uses 53 per cent. of Markactual words. Of the 55 verses of Mark which Matthew does not reproduce 31 are found in Luke. So the result is that there are only 24 verses in Mark which do not occur somewhere in Matthew and Luke. This makes it look very like as if Matthew and Luke were using Mark as the basis of their gospels.

What makes the matter still more certain is this. Both Matthew and Luke very largely follow Markorder of events. Sometimes Matthew alters Markorder and sometimes Luke does. But when there is a change in the order Matthew and Luke never agree together against Mark. Always one of them retains Markorder of events.

A close examination of the three gospels makes it clear that Matthew and Luke had Mark before them as they wrote; and they used his gospel as the basis into which they fitted the extra material which they wished to include.

It is thrilling to remember that when we read Markgospel we are reading the first life of Jesus, on which all succeeding lives have necessarily been based.

Mark, The Writer Of The Gospel

Who then was this Mark who wrote the gospel? The New Testament tells us a good deal about him. He was the son of a well-to-do lady of Jerusalem whose name was Mary, and whose house was a rallying-point and meeting place of the early church (Act_12:12 ). From the very beginning Mark was brought up in the very centre of the Christian fellowship.

Mark was also the nephew of Barnabas, and when Paul and Barnabas set out on their first missionary journey they took Mark with them to be their secretary and attendant (Act_12:25 ). This journey was a most unfortunate one for Mark. When they reached Perga, Paul proposed to strike inland up to the central plateau; and for some reason Mark left the expedition and went home (Act_13:13 ).

He may have gone home because he was scared to face the dangers of what was notoriously one of the most difficult and dangerous roads in the world, a road hard to travel and haunted by bandits. He may have gone home because it was increasingly clear that the leadership of the expedition was being assumed by Paul and Mark may have felt with disapproval that his uncle was being pushed into the background. He may have gone home because he did not approve of the work which Paul was doing. Chrysostom--perhaps with a flash of imaginative insight--says that Mark went home because he wanted his mother!

Paul and Barnabas completed their first missionary journey and then proposed to set out upon their second. Barnabas was anxious to take Mark with them again. But Paul refused to have anything to do with the man "who had withdrawn from them in Pamphylia." (Act_15:37-40 .) So serious was the difference between them that Paul and Barnabas split company, and, so far as we know, never worked together again.

For some years Mark vanishes from history. Tradition has it that he went down to Egypt and founded the Church of Alexandria there. Whether or not that is true we do not know, but we do know that when Mark re-emerges it is in the most surprising way. We learn to our surprise that when Paul writes the letter to the Colossians from prison in Rome Mark is there with him (Col_4:10 ). In another prison letter, to Philemon, Paul numbers Mark among his fellow-labourers (Phm_1:24 ). And, when Paul is waiting for death and very near the end, he writes to Timothy, his right-hand man, and says, "Take Mark and bring him with you; for he is a most useful servant to me." (2Ti_4:11 .) It is a far cry from the time when Paul contemptuously dismissed Mark as a quitter. Whatever had happened Mark had redeemed himself. He was the one man Paul wanted at the end.

MarkSources Of Information

The value of any manstory will depend on the sources of his information. Where, then, did Mark get his information about the life and work of Jesus? We have seen that his home was from the beginning a Christian centre of Jerusalem. Many a time he must have heard people tell of their personal memories of Jesus. But it is most likely that he had a source of information without a superior.

Towards the end of the second century there was a man called Papias who liked to obtain and transmit such information as he could glean about the early days of the Church. He tells us that Markgospel is nothing other than a record of the preaching material of Peter, the greatest of the apostles. Certainly Mark stood so close to Peter, and so near to his heart, that Peter could call him "Mark, my son." (1Pe_5:13 .) Here is what Papias says:

"Mark, who was Peterinterpreter, wrote down accurately, though

not in order, all that he recollected of what Christ had said or

done. For he was not a hearer of the Lord or a follower of his. He

followed Peter, as I have said, at a later date, and Peter adapted

his instruction to practical needs. without any attempt to give

the Lordwords systematically. So that Mark was not wrong in

writing down some things in this way from memory, for his one

concern was neither to omit nor to falsify anything that he had

heard."

We may then take it that in his gospel we have what Mark remembered of the preaching material of Peter himself.

So, then, we have two great reasons why Mark is a book of supreme importance. First, it is the earliest of all the gospels; if it was written just shortly after Peter died its date will be about A.D. 65. Second, it embodies the record of what Peter preached and taught about Jesus; we may put it this way--Mark is the nearest approach we will ever possess to an eyewitness account of the life of Jesus.

The Lost Ending

There is a very interesting thing about Markgospel. In its original form it stops at Mar_16:8 . We know that for two reasons. First, the verses which follow (Mar_16:9-20 ) are not in any of the great early manuscripts; only later and inferior manuscripts contain them. Second, the style of the Greek is so different that they cannot have been written by the same person as wrote the rest of the gospel.

But the gospel cannot have been meant to stop at Mar_16:8 . What then happened? It may be that Mark died, perhaps even suffered martyrdom, before he could complete his gospel. More likely, it may be that at one time only one copy of the gospel remained, and that a copy in which the last part of the roll on which it was written had got torn off. There was a time when the church did not much use Mark, preferring Matthew and Luke. It may well be that Markgospel was so neglected that all copies except for a mutilated one were lost. If that is so we were within an ace of losing the gospel which in many ways is the most important of all.

The Characteristics Of MarkGospel

Let us look at the characteristics of Markgospel so that we may watch for them as we read and study it.

(i) It is the nearest thing we will ever get to a report of Jesusife. Markaim was to give a picture of Jesus as he was. Westcott called it "a transcript from life." A. B. Bruce said that it was written "from the viewpoint of loving, vivid recollection," and that its great characteristic was realism.

If ever we are to get anything approaching a biography of Jesus, it must be based on Mark, for it is his delight to tell the facts of Jesusife in the simplest and most dramatic way.

(ii) Mark never forgot the divine side of Jesus. He begins his gospel with the declaration of faith, "The beginning of the gospel of Jesus Christ, the Son of God." He leaves us in no doubt what he believed Jesus to be. Again and again he speaks of the impact Jesus made on the mind and heart of those who heard him. The awe and astonishment which he evoked are always before Markmind. "They were astonished at his teaching." (Mar_1:22 .) "They were all amazed." (Mar_1:27 .) Such phrases occur again and again. Not only was this astonishment in the minds of the crowds who listened to Jesus; it was still more in the minds of the inner circle of the disciples. "And they were filled with awe, and said to one another, o then is this, that even wind and sea obey him? (Mar_4:41 .) "And they were utterly astounded." (Mar_6:51 .) "The disciples were amazed at his words." (Mar_10:24 , Mar_10:26 .)

To Mark, Jesus was not simply a man among men; he was God among men, ever moving them to a wondering amazement with his words and deeds.

(iii) At the same time, no gospel gives such a human picture of Jesus. Sometimes its picture is so human that the later writers alter it a little because they are almost afraid to say what Mark said. To Mark Jesus is simply "the carpenter." (Mar_6:3 .) Later Matthew alters that to "the carpenterson" (Mat_13:55 ), as if to call Jesus a village tradesman is too daring. When Mark is telling of the temptations of Jesus, he writes, "The Spirit drove him into the wilderness." (Mar_1:12 .) Matthew and Luke do not like this word drove used of Jesus, so they soften it down and say, "Jesus was led by the Spirit into the wilderness." (Mat_4:1 ; Luk_4:1 .) No one tens us so much about the emotions of Jesus as Mark does. Jesus sighed deeply in his spirit (Mar_7:34 ; Mar_8:12 ). He was moved with compassion (Mar_6:34 ). He marvelled at their unbelief (Mar_6:6 ). He was moved with righteous anger (Mar_3:5 ; Mar_8:33 ; Mar_10:14 ). Only Mark tells us that when Jesus looked at the rich young ruler he loved him (Mar_10:21 ). Jesus could feel the pangs of hunger (Mar_11:12 ). He could be tired and want to rest (Mar_6:31 ).

It is in Markgospel, above all, that we get a picture of a Jesus of like passions with us. The sheer humanity of Jesus in Markpicture brings him very near to us.

(iv) One of the great characteristics of Mark is that over and over again he inserts the little vivid details into the narrative which are the hall-mark of an eyewitness. Both Matthew and Mark tell of Jesus taking the little child and setting him in the midst. Matthew (Mat_18:2 ) says, "And calling to him a child, he put him in the midst of them." Mark adds something which lights up the whole picture (Mar_9:36 ). "And he took a child and put him in the midst of them; and taking him in his arms, he said to them..." In the lovely picture of Jesus and the children, when Jesus rebuked the disciples for keeping the children from him, only Mark finishes, "and he took them in his arms and blessed them, laying his hands upon them." (Mar_10:13-16 ; compare Mat_19:13-15 ; Luk_18:15-17 .) All the tenderness of Jesus is in these little vivid additions. When Mark is telling of the Feeding of the Five Thousand he alone tells how they sat down in hundreds and in fifties, looking like vegetable beds in a garden (Mar_6:40 ) and immediately the whole scene rises before us. When Jesus and his disciples were on the last journey to Jerusalem, only Mark tells us, "and Jesus went before them." (Mar_10:32 ; compare Mat_20:17 ; Luk_18:31 ); and in that one vivid little phrase all the loneliness of Jesus stands out. When Mark is telling the story of the stilling of the storm he has one little sentence that none of the other gospel-writers have. "And he was in the hinder part of the ship asleep on a pillow" (Mar_4:38 ). And that one touch makes the picture vivid before our eyes.

There can be little doubt that all these details are due to the fact that Peter was an eyewitness and was seeing these things again with the eye of memory.

(v) Markrealism and his simplicity come out in his Greek style.

(a) His style is not carefully wrought and polished. He tells the story as a child might tell it. He adds statement to statement connecting them simply with the word "and." In the third chapter of the gospel, in the Greek, there are 34 clauses or sentences one after another introduced by "and" after one principal verb. It is the way in which an eager child would tell the story.

(b) He is very fond of the words "and straightway," "and immediately." They occur in the gospel almost 30 times. It is sometimes said of a story that "it marches." But Markstory does not so much march; he rushes on in a kind of breathless attempt to make the story as vivid to others as it is to himself.

(c) He is very fond of the historic present. That is to say, in the Greek he talks of events in the present tense instead of in the past. "And when Jesus heard it, he says to them, ose who are strong do not need a doctor, but those who are ill (Mar_2:17 .) "And when they come near to Jerusalem, to Bethphage and to Bethany, to the Mount of Olives, he sends two of his disciples, and says to them, into the village opposite you... (Mar_11:1-2 .) "And immediately, while he was still speaking, Judas, one of The Twelve, comes." (Mar_14:43 .)

Generally speaking we do not keep these historic presents in translation, because in English they do not sound well; but they show how vivid and real the thing was to Markmind, as if it was happening before his very eyes.

(d) He quite often gives us the very Aramaic words which Jesus used. To Jairus aughter, Jesus said, "Talitha (G5008) cumi (G2891)." (Mar_5:41 .) To the deaf man with the impediment in his speech he said, "Ephphatha (G2188)." (Mar_7:34 .) The dedicated gift is "Corban (G2878)." (Mar_7:11 .) In the Garden he says, "Abba (G5), Father." (Mar_14:36 .) On the Cross he cries, "Eloi (G1682) Eloi (G1682) lama (G2982) sabachthani (G4518)?" (Mar_15:34 .)

There were times when Peter could hear again the very sound of Jesusoice and could not help giving the thing to Mark in the very words that Jesus spoke.

The Essential Gospel

It would not be unfair to call Mark the essential gospel. We will do well to study with loving care the earliest gospel we possess, the gospel where we hear again the preaching of Peter himself.

FURTHER READING

P. Carrington, According to Mark (E)

R. A. Cole, The Gospel According to St Mark (TC; E)

C. E. B. Cranfield, The Gospel According to St. Mark (CGT; G)

F. C. Grant, The Earliest Gospel (E)

A. M. Hunter, St Mark (Tch; E)

Sherman E. Johnson, The Gospel According to St Mark (ACB; E)

R. H. Lightfoot, The Gospel Message of St Mark (E)

A. Menzies, The Earliest Gospel (G)

D. E. Nineham, The Gospel of St Mark (PC; E)

A. E. J. Rawlinson, The Gospel According to St Mark (WC; E)

H. B. Swete, The Gospel According to St Mark (MmC; G)

V. Taylor, The Gospel According to St Mark (MmC; G)

C. H. Turner, St Mark (E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

CGT: Cambridge Greek Text

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

Tch: Torch Commentary

WC: Westminster Commentary

E: English Text

G: Greek Text

Barclay: Mark 3 (Pendahuluan Pasal)

The Clash Of Ideas (Mar_3:1-6)

In The Midst Of The Crowds (Mar_3:7-12)

The Chosen Company (Mar_3:13-19)

The Verdict Of His Own (Mar_3:20-21)

Alliance Or Conquest? (Mar_3:22-27)

The Sin For Which There Is No Forgiveness (Mar_3:28-30)

The Conditions Of Kinship (Mar_3:31-35)

Constable: Mark (Pendahuluan Kitab)

Introduction

Writer

The writer did not identify himself as the writer anywhere in this Gospel. There are many statements of the early church fathers, however, that identify John Mark as the writer.

The earliest reference of this type is in Eusebius' Ecclesiastical History (c. 326 A.D.).¹ Eusebius quoted Papius' Exegesis of the Lord's Oracles (c. 140 A.D.), a work now lost. Papius quoted "the Elder," probably the Apostle John, who said the following things about this Gospel. Mark wrote it though he was not a disciple of Jesus during Jesus' ministry nor an eyewitness of Jesus' ministry. He accompanied the Apostle Peter and listened to his preaching. He based his Gospel on the eyewitness account and spoken ministry of Peter. Mark did not write his Gospel in strict chronological sequence, but he recorded accurately what Peter remembered of Jesus' words and deeds. He considered himself an interpreter of Peter's content. By this John probably meant that Mark recorded the teaching of Peter for the church though not necessarily verbatim as Peter expressed himself.² Finally the Apostle John said that Mark's account is wholly reliable.

Another important source of the tradition that Mark wrote this Gospel is the Anti-Marcionite Prologue to Mark (160-180 A.D.). It also stated that Mark received his information from Peter. Moreover it recorded that Mark wrote after Peter died and that he wrote this Gospel in Italy.

Irenaeus (c. 180-185 A.D.), another early church father, added that Mark wrote after Peter and Paul had died.³

Other early tradition documenting these facts comes from Justin Martyr (c. 150-160 A.D.), Clement of Alexandria (c. 195 A.D.), Tertullian (c. 200 A.D.), the Muratorian Canon (c. 200 A.D.), and Origen (c. 230 A.D.). Significantly this testimony dates from the end of the second century. Furthermore it comes from three different centers of early Christianity: Asia Minor (modern Turkey), Rome (in Italy), and Alexandria (in Egypt). Thus there is strong evidence that Mark wrote this Gospel.

The Mark in view is the John Mark mentioned frequently in the New Testament (Acts 12:12, 25; 13:5, 13; 15:36-39; Col. 4:10; Phile. 24; 2 Tim. 4:11; 1 Pet. 5:13). He was evidently a relative of Barnabas who accompanied Barnabas and Paul on their first missionary journey but left these apostles when they reached Perga. He became useful to Paul during Paul's second Roman imprisonment. He was also with Peter when Peter was in Rome, and Peter described him as his "son," probably his protégé.

It seems unlikely that the early church would have accepted this Gospel as authoritative, since its writer was a secondary figure, without having convincing proof that Mark wrote it. Perhaps Luke showed special interest in John Mark in Acts because he was the writer of this Gospel more than because he caused a breach between Paul and Barnabas.⁴

Date

The earliest Mark could have written, if the testimonies of the Anti-Marcionite Prologue and Irenaeus are correct, was after the death of Peter and Paul. The most probable dates of Peter's martyrdom in Rome are 64-67 A.D. Paul probably died as a martyr there in 67-68 A.D. Clement of Alexandria and Origen both placed the composition of this Gospel during Peter's lifetime. This may mean that Mark wrote shortly before Peter died. Perhaps Mark began his Gospel during Peter's last years in Rome and completed it after Peter's death.

The latest Mark could have written was probably 70 A.D. when Titus destroyed Jerusalem. Many scholars believe that since no Gospel writer referred to this event, which fulfilled prophecy, they all wrote before it.

To summarize, Mark probably wrote this Gospel sometime between 63 and 70 A.D.

Origin and Destination

Early tradition says Mark wrote in Italy⁵ and in Rome.⁶

This external testimony finds support in the internal evidence of the Gospel itself. Many indications in the text point to Mark's having written for Gentile readers originally, particularly Romans. He explained Jewish customs that would have been strange to Gentile readers (e.g., 7:2-4; 15:42). He translated Aramaic words that would have been unfamiliar to Gentiles (3:17; 5:41; 7:11, 34; 15:22). Compared to Matthew and Luke he used many Latinisms and Latin loan words indicating Roman influence. He showed special interest in persecution and martyrdom that would have been of special interest to Roman readers when he wrote (e.g., 8:34-38; 13:9-13). Christians were suffering persecution in Rome and throughout the empire then. Finally the early circulation and widespread acceptance of this Gospel among Christians suggest that it originated from and went to a powerful and influential church.⁷

Characteristics

Notice first some linguistic characteristics. Mark used a relatively limited vocabulary when he wrote this Gospel. For example, he used only about 80 words that occur nowhere else in the Greek New Testament compared with Luke's Gospel that contains about 250 such words. Another unique feature is that Mark also liked to transliterate Latin words into Greek. However the Aramaic language also influenced Mark's Greek. He evidently translated into Greek many of Peter's stories that Peter spoke in Aramaic. The result was sometimes rather rough and ungrammatical Greek compared with Luke who had a much more polished style of writing. However, Mark used a forceful, fresh, and vigorous style of writing. This comes through in his frequent use of the historical present tense that expresses action as happening at once. It is also obvious in his frequent use of the Greek adverb euthys translated "immediately."⁸ The resulting effect is that as one reads Mark's Gospel one feels that he or she is reading a reporter's eyewitness account of the events.

"Though primarily engaged in an oral rather than a written ministry, D. L. Moody was in certain respects a modern equivalent to Mark as a communicator of the gospel. His command of English was seemingly less than perfect and there were moments when he may have wounded the grammatical sensibilities of some of the more literate members of his audiences, but this inability never significantly hindered him in communicating the gospel with great effectiveness. In a similar way, Mark's occasional literary lapses have been no handicap to his communication in this gospel in which he skillfully set forth the life and ministry of Jesus."⁹

Mark also recorded many intimate details that only an eyewitness would observe (e.g., 1:27, 41, 43; 2:12; 3:5; 7:34; 9:5-6, 10; 10:24, 32). He addressed his readers directly (e.g., 2:10; 7:19), through Jesus' words (e.g., 13:37), and with the use of rhetorical questions addressed to them (e.g., 4:41). This gives the reader the exciting feeling that he or she is interacting with the story personally. It also impresses the reader with the need for him or her to respond to what the story is presenting. Specifically Mark wanted his readers to believe that Jesus is the Messiah and the Son of God and to follow Him.

Mark stressed Jesus' acts and gave a prominent place to His miracles in this Gospel. He recorded fewer of Jesus' words and more of His works. Jesus comes through Mark's Gospel as a man of action. Mark emphasized Jesus' role as the Servant of the Lord.

"Mark's story of Jesus is one of swift action and high drama. Only twice, in chapters 4 and 13, does Jesus pause to deliver extended discourses."¹⁰

Candor also marks this Gospel. Mark did not glorify the disciples but recorded them doing unflattering things such as criticizing Jesus. He also described the hostility of Jesus' family members toward Him. He stressed the human reactions and emotions of Jesus.

This Gospel presents a high christology beginning with the introduction of Jesus as the Son of God (1:1). Mark revealed Jesus' preference for the title "Son of man," which He used to describe Himself frequently.

Purpose

These characteristics help us understand Mark's purpose for writing, which he did not state directly. Mark's purpose was not just to give his readers a biographical or historical account of Jesus' life. He had a more practical purpose. The biographical material he chose to include and omit suggests that he wanted to enable his Christian readers to endure suffering and persecution for their faith effectively. To do this he recorded much about Jesus' sufferings. About one third of this Gospel deals with the passion of Jesus. Moreover there are many other references to suffering throughout the book (e.g., 1:12-13; 3:21-22, 30-35; 8:34-38; 10:30, 33-34, 45; 13:8, 11-13). Clearly Mark implied that faithfulness and obedience as a disciple of Jesus will inevitably result in opposition, suffering, and perhaps death. This emphasis would have ministered to the original readers who were undergoing persecution for their faith. It is a perennial need in pastoral ministry.¹¹

Mark had a theological as well as a pastoral purpose in writing. It was to stress the true humanity of the Son of God. Whereas Matthew presented Jesus as the Messiah, Mark showed that He was the human servant of God who suffered as no other person has suffered. Mark stressed Jesus' obedience to His Father's will. This emphasis makes Jesus an example for all disciples to follow (10:45). One wonders if Mark presented Jesus as he did to balance a tendency that existed in the early church to think of Jesus as divine but not fully human.

Mark's position among the Gospels

It is common today for scholars to hold Markan priority. This is the view that Mark wrote his Gospel first and the other Gospel evangelists wrote after he did. This view has become popular since the nineteenth century. Before that most biblical scholars believed that Matthew wrote his Gospel first. Since then many scholars have concluded that Mark was one of the two primary sources that the other Synoptic Gospel writers used, the other being Q.¹² There is presently no definitive solution to this problem of which came first.

Scholars favoring Markan priority base their view on the fact that Mark contains about 90% of what is in Matthew and about 40% of what is in Luke. Matthew and Luke usually follow Mark's order of events, and they rarely agree against the content of Mark when they all deal with the same subject. Matthew and Luke also often repeat Mark's wording, and they sometime interpret and tone down some of Mark's statements. Normally Mark's accounts are fuller than Matthew and Luke's suggesting that they may have edited his work.

However sometimes Matthew and Luke agree against Mark in a particular account. Luke omitted a large section of Mark's material including all of what is in Mark 6:45-8:26. Moreover in view of the traditional dating of Mark late in the 60s, if Mark wrote first, Matthew and Luke must have written after the fall of Jerusalem. This seems unlikely since that event fulfilled prophecy, but neither writer cited the fulfillment as such.¹³

All things considered I favor Matthean priority. However this debate is not crucial to the interpretation of the text.

Message¹⁴

Matthew presents Jesus in the purple and gold of royalty. Mark portrays Him in the brown and green of a servant who has come to do His Father's will.

The message of the book is similar to Matthew's message. A concise statement of it appears in 1:14-15. This is the message that Jesus proclaimed throughout His earthly ministry.

Another verse that is key to understanding the message of this Gospel is 10:45. This verse provides the unique emphasis of the book, Jesus' role as a servant, and a general outline of its contents.

First, the Son of Man came. That is the secret of the Incarnation. The Son of Man was God incarnate in human nature. His identity is a major theme in this Gospel.

Second, the Son of Man did not come to be ministered to but to minister. That is the secret of service. This Gospel also has much to teach disciples about service to God and mankind.

Third, the Son of Man came to give His life a ransom for many. That is the secret of His sufferings. Mark's Gospel stresses the sufferings of the Suffering Servant of the Lord. Mark is the Gospel of the Servant of God.

Jesus was, of course, by nature the Son of God. He is and ever has been equal with the Father because He shares the same divine nature. However in the Incarnation, Jesus became the Servant of God.

The idea of a divine Servant of God was an Old Testament revelation. Isaiah had more to say about the Servant of the Lord than any other Old Testament prophet, though many other prophets spoke of Him too.

In the New Testament the Apostle Paul expounded the significance of Jesus becoming the Servant of God more than any other writer. His great Kenosis passage in Philippians 2 helps us grasp what it meant for the Son of God to become the Servant of God. In the Incarnation, Jesus limited Himself. He did not cease to be God, but He poured Himself into the nature and body of a man. This limited His divine powers. Moreover He submitted Himself to a mission that the Father prescribed for Him that constrained His divine freedom. Mark presents Jesus as a real man who was also God in the role of a servant.

Let us consider first the nature of Jesus' service. The first and the last verses of this Gospel help us understand the nature of Jesus' service. Notice 1:1.

The second person of the Trinity became a servant to create a gospel, to provide good news for human beings. This good news is that Jesus has provided salvation for mankind. To provide salvation the eternal Son became a servant. Whenever the Bible speaks of Jesus as a servant it is always talking about His providing salvation.

Mark began by citing Isaiah who predicted the Servant of God (1:3, from Isa. 40:3). The quotation from Malachi in verse 2 is only introductory. This is very significant because Mark, unlike Matthew, rarely quoted from the Old Testament. Isaiah pictured One who would come to accomplish God's purpose of providing a final salvation. His picture of the Servant became more distinct and detailed, like a portrait under construction, until in chapter 53 Isaiah depicted the Servant's awful sufferings. This chapter is the great background for the second Gospel, as Psalm 110 lies behind the first Gospel.

The picture of the Servant suffering on the Cross is the last in a series that Mark has given us. He also shows the Servant suffering in His struggle against the forces of Satan and His demons. Another picture is of the Servant suffering the opposition of Israel's religious leaders. Another one is of the Servant suffering the dullness and misunderstanding of even His own disciples. These are all major themes in Mark's Gospel that have in common the view of Jesus as the Suffering Servant.

Turning to the Apostle Paul's theological exposition of the Suffering Servant theme in Scripture we note that he picked up another of Mark's emphases. Mark did not just present Jesus as the Suffering Servant as an interesting theological revelation. He showed what that means for disciples of the Suffering Servant. We need to adopt the same attitude that Jesus had (Phil. 2:5). Disciples of the Suffering Servant should expect and prepare for the same experiences He encountered. We need to have the same graciousness, humility, and love that He did. The Son of God emptied Himself to become a servant of God and man. We must also sacrifice ourselves for the same purpose.

Isaiah revealed that the central meaning of the Servant's mission was to provide salvation through self-sacrifice (Isa. 53). Paul also revealed that the Son became a servant to provide salvation through self-sacrifice (Phil. 2). The only sense in which the Son of God became the Servant of the Lord is that He created a gospel by providing salvation from the slavery of sin.

When Jesus began His public ministry He announced, "The time is fulfilled" (1:15). The person Isaiah and the other prophets had predicted had drawn near. God had drawn near by becoming a man. He had drawn near in the form of a humble servant. He was heading for the Cross. He would conquer what had ruined man and nature. He would provide good news for humankind, and He would return one day to establish His righteous empire over all the earth in grace and glory.

"Jesus" was His human name. "Messiah" was the title that described His role, though most people misunderstood it. "Son of God" was the title that represented His deity. These three are primary in Mark's Gospel.

Second, we need to observe what Mark teaches about the characteristics of Jesus' service.

Note Jesus' sympathy with sinners. Mark recorded no word of severity coming from Jesus' lips for sinners. Jesus reserved His severity for hypocrites, those who pretend to be righteous but are really rotten. He was hard on them because they ruined the lives of other people.

Sympathy comes from suffering. We have sympathy for someone who is undergoing some painful experience that we have gone through. It is hard to sympathize with someone whose experience is foreign to us.

Sympathy comes from suffering and it manifests itself in sacrifice. It involves bearing one another's burdens. Jesus' sympathy for us sinners arose from His sharing our sufferings, and it became obvious when He sacrificed Himself for us. If there was ever anyone who bore the burdens of others, it was Jesus (10:45).

Third, note the result of Jesus' service. It is the gospel. Reference to the gospel opens and closes this book (1:1; 16:20). The gospel is the good news that Jesus Christ died for our sins according to the Scriptures, that He was buried, and that He was raised on the third day according to the Scriptures (1 Cor. 15:3-4).

When Jesus arose from the dead, His disciples were fearful, and they refused to believe He was alive. Jesus' strongest words of criticism of them occur in 16:14. This is the climax of the theme of the disciples' unbelief that runs through this Gospel. Look what He said to them immediately after that (16:15). He sent them out to proclaim the good news of salvation accomplished to every creature. The resurrection of the Servant is the great proof of the acceptability of His service, and it demands service of His disciples.

The abiding appeal of this book is, "Repent and believe the gospel" (1:15). Repenting is preliminary. Believing is the essential call.

Jesus did not preach that people should believe into the gospel (Gr. eis) nor that they should believe close to the gospel (Gr. apo). He called them to rest in the gospel (Gr. en). The gospel is a sphere of rest. We can have confidence in the gospel, put our trust in it, and rest in it.

The unbelievers in Mark's Gospel refused to rest in the reality that Jesus was not just a human Messiah come to deliver Israel from Rome but the divine Son of God. The disciples had little rest because they still could not overcome the limited traditional misconceptions of Messiah's role in history even though they believed that Jesus was God's Son.

The application of this Gospel to the church as a whole is, "Believe the gospel." As the disciples believed but struggled to believe, so the church needs to have a continuing and growing confidence in the gospel of the Servant of God.

It is a message of pardon and of power. Peter had to learn that it was a message of pardon after his triple denial of Jesus. All the disciples had to learn it is a message of power after they refused to believe that God had raised Jesus back to life.

When the church loses its confidence in the gospel, its service becomes weak. If we doubt the power of the gospel, we have no message for people who are the servants of sin. The measure of our confidence in the gospel will be the measure of our effectiveness as God's servants.

How can we have greater confidence in the gospel? It is not by studying or trying or experiencing. It is by the illuminating work of God's Holy Spirit in our hearts. Jesus' disciples were blind until God opened their eyes first to Jesus' true identity and then to Jesus' central place in time and history. They huddled in unbelief following the resurrection until the Holy Spirit illuminated their understanding about the significance of the resurrection. Then they went everywhere proclaiming the gospel (16:20).

Mark calls individual disciples of Jesus to believe in this gospel, to rest in it for pardon from sin and for power for service. It tells the story of the perfect Servant of God whose perfected service is perfecting salvation. God's Son became a servant to get near people, to help them, to lift us. That is the good news people need to hear. That is what it means to preach the gospel.

Constable: Mark (Garis Besar)

Outline

I. Introduction 1:1-13

A. The title of the book 1:1

B. Jesus' preparation for ministry 1:2-13

1. The ministry of John the Baptist 1:2-8

2. The baptism of Jesus 1:9-11

3. The temptation of Jesus 1:12-13

II. The Servant's early Galilean ministry 1:14-3:6

A. The beginning of Jesus' ministry 1:14-20

1. The message of the Servant 1:14-15

2. The first disciples of the Servant 1:16-20

B. Early demonstrations of the Servant's authority 1:21-34

1. Jesus' teaching and healing in the Capernaum synagogue 1:21-28

2. The healing of Peter's mother-in-law 1:29-31

3. Jesus' healing of many Galileans after sundown 1:32-34

C. Jesus' early ministry throughout Galilee 1:35-45

1. The first preaching tour of Galilee 1:35-39

2. The cleansing of a leprous Jew 1:40-45

D. Jesus' initial conflict with the religious leaders 2:1-3:6

1. The healing and forgiveness of a paralytic 2:1-12

2. The call of Levi and his feast 2:13-17

3. The religious leaders' question about fasting 2:18-22

4. The controversies about Sabbath observance 2:23-3:6

III. The Servant's later Galilean ministry 3:7-6:6a

A. The broadening of Jesus' ministry 3:7-19

1. Jesus' ministry to the multitudes 3:7-12

2. Jesus' selection of 12 disciples 3:13-19

B. The increasing rejection of Jesus and its result 3:20-4:34

1. The increasing rejection of Jesus 3:20-35

2. Jesus' teaching in parables 4:1-34

C. Jesus' demonstrations of power and the Nazarenes' rejection 4:35-6:6a

1. The demonstrations of Jesus' power 4:35-5:43

2. Jesus rejection by the Nazarenes 6:1-6a

IV. The Servant's self-revelation to the disciples 6:6b-8:30

A. The mission of the Twelve 6:6b-30

1. The sending of the Twelve 6:6b-13

2. The failure of Antipas to understand Jesus' identity 6:14-29

3. The return of the Twelve 6:30

B. The first cycle of self-revelation to the disciples 6:31-7:37

1. The feeding of the 5,000 6:31-44

2. Jesus' walking on the water and the return to Galilee 6:45-56

3. The controversy with the Pharisees and scribes over defilement 7:1-23

4. Jesus' teaching about bread and the exorcism of a Phoenician girl 7:24-30

5. The healing of a deaf man with a speech impediment 7:31-36

6. The preliminary confession of faith 7:37

C. The second cycle of self-revelation to the disciples 8:1-30

1. The feeding of the 4,000 8:1-9

2. The return to Galilee 8:10

3. Conflict with the Pharisees over signs 8:11-13

4. Jesus' teaching about the yeast of the Pharisees and Herod 8:14-21

5. The healing of a blind man near Bethsaida 8:22-26

6. Peter's confession of faith 8:27-30

V. The Servant's journey to Jerusalem 8:31-10:52

A. The first passion prediction and its lessons 8:31-9:29

1. The first major prophecy of Jesus' passion 8:31-33

2. The requirements of discipleship 8:34-9:1

3. The Transfiguration 9:2-8

4. The coming of Elijah 9:9-13

5. The exorcism of an epileptic boy 9:14-29

B. The second passion prediction and its lessons 9:30-10:31

1. The second major prophecy of Jesus' passion 9:30-32

2. The pitfalls of discipleship 9:33-50

3. Lessons concerning self-sacrifice 10:1-31

C. The third passion prediction and its lessons 10:32-52

1. The third major prophecy of Jesus' passion 10:32-34

2. Jesus' teaching about serving 10:35-45

3. The healing of a blind man near Jericho 10:46-52

VI. The Servant's ministry in Jerusalem chs. 11-13

A. Jesus' formal presentation to Israel 11:1-26

1. The Triumphal Entry 11:1-11

2. Jesus' judgment on unbelieving Israel 11:12-26

B. Jesus' teaching in the temple 11:27-12:44

1. The controversy over Jesus' authority 11:27-12:12

2. The controversy over Jesus' teaching 12:13-37

3. Jesus' condemnation of hypocrisy and commendation of reality 12:38-44

C. Jesus teaching on Mt. Olivet ch. 13

1. The setting 13:1-4

2. Warnings against deception 13:5-8

3. Warnings about personal danger during deceptions 13:9-13

4. The coming crisis 13:14-23

5. The second coming of the Son of 13:24-27

6. The time of Jesus' return 13:28-32

7. The concluding exhortation 13:33-37

VII. The Servant's passion ministry chs. 14-15

A. The Servant's anticipation of suffering 14:1-52

1. Jesus' sufferings because of betrayal 14:1-11

2. Jesus' sufferings because of desertion 14:12-52

B. The Servant's endurance of suffering 14:53-15:47

1. Jesus' Jewish trial 14:53-15:1

2. Jesus' Roman trial 15:2-20

3. Jesus' crucifixion, death, and burial 15:21-47

VIII. The Servant's resurrection ch. 16

A. The announcement of Jesus' resurrection 16:1-8

B. The appearances and ascension of Jesus 16:9-20

1. Three post-resurrection appearances 16:9-18

2. Jesus' ascension 16:19-20

Constable: Mark

Mark

Bibliography

Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965.

Alexander, Joseph Addison. The Gospel According to Mark. 1881. Reprint ed. London: Banner of Truth, 1960.

Alexander, William M. Demonic Possession in the New Testament: Its Relations Historical, Medical, and Theological. Edinburgh: T. & T. Clark, 1902.

Anderson, Hugh. The Gospel of Mark. New Century Bible series. Greenwood, S. C.: Attic Press, 1976.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. 1862. Reprint ed. Grand Rapids: Zondervan Publishing House, 1954.

Bailey, Mark L., and Constable, Thomas L. The New Testament Explorer. Nashville: Word Publishing, 1999.

Beasley-Murray, G. R. A Commentary on Mark Thirteen. London: Macmillan, 1957.

Best, E. The Temptation and the Passion. Cambridge: Cambridge University Press, 1965.

Bishop, Eric F. F. Jesus of Palestine: The Local Background to the Gospel Documents. London: Lutterworth, 1955.

Blunt, A. W. F. The Gospel According to Saint Mark. The Clarendon Bible series. Oxford: Clarendon Press, 1929.

Boobyer, G. H. "Mark II, 10a and the Interpretation of the Healing of the Paralytic." Harvard Theological Review 47 (1954):115-20.

Bratcher, R. G., and Nida, E. A. Translator's Handbook on Mark. Leiden: E. J. Brill, 1961.

Brown, William E. "The New Testament Concept of the Believer's Inheritance." Th.D. dissertation, Dallas Theological Seminary, 1984.

Bruce, Alexander Balmain. "The Synoptic Gospels." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1910.

Burgon, John W. The Last Twelve Verses of the Gospel According to S. Mark. 1871. Reprint ed. N. c.: Sovereign Grace Book Club, 1959.

Calvin, John. Commentary on a Harmony of the Evangelists. 3 vols. Grand Rapids: Baker Book House, 1979.

Carl, Harold F. "Only the Father Knows: Historical and Evangelical Responses to Jesus' Eschatological Ignorance in Mark 13:32." A paper presented to the Annual Meeting of the Evangelical Theological Society, Nov. 16, 2000, Nashville, TN.

Carrington, P. According to Mark. Cambridge: Cambridge University Press, 1960.

Chantry, Walter J. "Does the New Testament Teach the Fourth Commandment?" The Banner of Truth 325 (October 1990):18-23.

Clarke, W. N. "Commentary on the Gospel of Mark." In An American Commentary. 1881. Reprint ed. Phildelphia: American Baptist Publication Society, n. d.

Cole, R. A The Gospel According to Mark. Tyndale New Testament Commentaries series. 2nd ed. Leicester: Inter-Varsity Press, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Cranfield, C. E. B. The Gospel According to Saint Mark. Cambridge Greek Testament Commentary series. Cambridge: Cambridge University Press, 1959.

_____. "St. Mark 13." Scottish Journal of Theology 6 (April 1953):165-96; (July 1953):287-303; 7 (April 1954):284-303.

Davis, C. Truman. "The Crucifixion of Jesus. The Passion of Christ from a Medical Point of View," Arizona Medicine 22:3 (March 1965):185-87.

Decker, Rodney J. "The Use of euthys (immediately') in Mark." Journal of Ministry and Theology 1:1 (Spring 1997):90-121.

A Dictionary of the Bible. Edited by James Hastings. 1906 ed. S.v. "Numbers, Hours, Years, and Dates," by W. M. Ramsay, extra volume:473-84.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Donahue, J. R. "Tax Collectors and Sinners: An Attempt at Identification." Catholic Biblical Quarterly 33 (1971):39-61.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Earle, Ralph. The Gospel According to Mark. The Evangelical Commentary on the Bible series. Grand Rapids: Zondervan Publishing House, 1957.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Temple: Its Ministry and Services. London: Religious Tract Society, n. d.

Edwards, James R. "The Authority of Jesus in the Gospel of Mark." Journal of the Evangelical Theological Society 37:2 (June 1994):217-33.

Ellenburg, B. Dale. "A Review of Selected Narrative-Critical Conventions in Mark's Use of Miracle Material." Journal of the Evangelical Theological Society 38:2 (June 1995):171-80.

English, E. Schuyler. "A Neglected Miracle." Bibliotheca Sacra 126:504 (October-December 1969):300-5.

Garlington, Don B. "Jesus, the Unique Son of God: Tested and Faithful." Bibliotheca Sacra 151:603 (July-September 1994):284-308.

Gould, Ezra P. A Critical and Exegetical Commentary on the Gospel According to St. Mark. Internationa Critical Commentary series. Edinburgh: T. & T. Clark, 1896.

Grassi, Joseph A. "Abba, Father (Mark 14:36): Another Approach." Journal of the American Academy of Religion 50:3 (September 1982):449-58.

Grassmick, John D. "Mark." In Bible Knowledge Commentary: New Testament, pp. 95-197. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Green, Michael P. "The Meaning of Cross-Bearing." Bibliotheca Sacra 140:558 (April-June 1983):117-33.

Guelich, Robert A. Mark 1-8:26. Word Biblical Commentary series. Dallas: Word Books, 1989.

Gundry, Robert H. Mark: A Commentary on His Apology for the Cross. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Heil, John Paul. "Mark 14, 1-52: Narrative Structure and Reader Response." Biblica 71:3 (1990):305-32.

Hellerman, Joseph H. "Challenging the Authority of Jesus: Mark 11:27-33 and Mediterranean Notions of Honor and Shame." Journal of the Evangelical Theological Society 43:2 (June 2000):213-28.

Hiebert, D. Edmond Mark: A Portrait of the Servant. Chicago: Moody Press, 1974.

Hodges, Zane C. "The Blind Men at Jericho." Biblitheca Sacra 122:488 (October-December 1965):319-30.

_____. "The Women and the Empty Tomb." Bibliotheca Sacra 123:492 (October-December 1966):301-9.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

Hort, A. F. The Gospel According to St. Mark. 1902. Reprint ed. Cambridge: Cambridge University Press, 1928.

Hunter, A. M. The Gospel According to Saint Mark. Torch Bible Commentary series. London: SCM, 1967.

Jamieson, Robert; Fausset, A. R.; and Brown, David. A Commentary Critical and Explanatory on the Old and New Testaments. 2 vols. Hartford: S. S. Scranton, n. d.

Jeremias, Joachim The Eucharistic Words of Jesus. 2nd ed. New York: Scribners, 1966.

_____. New Testament Theology. New York: Scribners, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

Johnson, S. Lewis, Jr. "The Gift of Tongues and the Book of Acts." Bibliotheca Sacra 120:480 (October-December 1963):309-11.

Johnson, Sherman E. A Commentary on the Gospel According to St. Mark. Black's New Testament Commentaries series. London: Adam & Charles Black, 1960.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kelly, William. An Exposition of the Gospel of Mark. Reprint ed. London: C. A. Hammond, 1934.

Kingsbury, J. D. Conflict in Mark: Jesus, Authorities, Disciples. Minneapolis: Fortress Press, 1989.

Lane, William L. The Gospel According to Mark. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Lenski, Richard C. H. The Interpretation of St. Mark's Gospel. Minneapolis: Wartburg Press, 1946.

Lowery, David K. "A Theology of Mark." In A Biblical Theology of the New Testament, pp. 65-86. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

MacArthur, John A., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Maclaren, Alexander. "St. Mark." In Expositions of Holy Scripture. Vol. 8. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1944.

Maclear, G. F. "The Gospel According to St. Mark." In Cambridge Bible for Schools and Colleges. Cambridge: Cambridge University Press, 1890.

Martin, R. P. Mark: Evangelist and Theologian. Grand Rapids: Zondervan Publishing House, 1972.

Matera, Frank J. "The Prologue as the Interpretitive Key to Mark's Gospel." Journal for the Study of the New Testament 34 (October 1988):3-20.

Merrill, Eugene H. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Meyer, Heinrich August Wilhelm. "Critical and Exegetical Hand-Book to the Gospels of Mark and Luke." In Meyer's Critical and Exegetical Commentary on the New Testament. Translated, revised, and edited by William P. Dickson. New York: Funk & Wagnalls, 1884.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, James. A Practical Commentary on the Gospel According to St. Mark. 8th ed. London: Hodder & Stoughton, 1896.

Moule, C. F. D. The Gospel According to Mark. The Cambridge Bible Commentary series. Cambridge: Cambridge University Press, 1965.

Moulton, James Hope, and Milligan, George. The Vocabulary of the Greek Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1930.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1974.

Nineham, D. E. Saint Mark. Pelical Gospel Commentary series. Baltimore: Penguin Books, 1963.

Overstreet, R. Larry. "Roman Law and the Trial of Christ." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Pentecost, J. Dwight. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

Plummer, Alfred. "The Gospel According to St. Mark" In The Cambridge Greek Testament. 1914. Reprint ed. Cambridge: Cambridge University Press, 1938.

Rawlinson, A. E. J. The Gospel According to St. Mark. Westminster Commentaries series. London: Methuen, 1949.

Rhoads, David M., and Michie, Donald M. Mark as Story: An Introduction to the Narrative of a Gospel. Philadelphia: Fortress Press, 1982.

Riddle, Matthew B. "The Gospel According to Mark." In International Revision Commentary on the New Testament. New York: Scribner, 1881.

Rogers, Cleon L., Jr. "The Davidic Covenant in Acts-Revelation." Bibliotheca Sacra 151:601 (January-March):71-84.

Santos, Narry F. "Jesus' Paradoxical Teaching in Mark 8:35; 9:35; and 10:43-44." Bibliotheca Sacra 157:625 (January-March 2000):15-25.

_____. "The Paradox of Authority and Servanthood in the Gospel of Mark." Bibliotheca Sacra 154:616 (October-December 1997):452-60.

Schweizer, Eduard. The Good News According to Mark. London: SPCK, 1971.

Showers, Renald E. Maranatha Our Lord, Come: A Definitive Study of the Rapture of the Church. Bellmawr, Pa.: Friends of Israel Gospel Ministry, 1995.

Smith, Geoffrey. "A Closer Look at the Widow's Offering: Mark 12:41-44." Journal of the Evangelical Theological Society 40:1 (March 1997)27-36.

Smith, George Adam. The Historical Geography of the Holy Land. New York: Armstrong and Son, 1909.

Stauffer, Ethelbert Jesus and His Story. Translated by Richard and Clara Winston. New York: Alfred A. Knopf, 1960.

Sugirtharajah, R. S. "The Syrophoenician Woman." The Expository Times 98:1 (October 1986):13-15.

Swete, Henry Barclay. The Gospel According to St. Mark. 1898. Reprint ed. London: Macmillan, 1905.

Taylor, Vincent. The Gospel According to St. Mark. 2nd ed. New York: St. Martins Press, 1966.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "basilia," by K. L. Schmidt.

_____. S.v. "pais," by Albrecht Oepke.

Unger, Merrill F. Biblical Demonology: A Study of the Spiritual Forces Behind the Present World Unrest. Wheaton: Van Kampen Press, 1952.

_____. Demons in the World Today. Wheaton: Tyndale, 1971.

_____. "Divine Healing." Bibliotheca Sacra 128:511 (July-September 1971):234-44.

Van der Loos, H. The Miracles of Jesus. Supplements to Novum Testamentum series. Vol. VIIII. Leiden: E. J. Brill, 1965.

Warfield, Benjamin B. An Introduction to the Textual Criticism of the New Testament. London: Hodder & Stoughton, 1899.

Wessel, Walter W. "Mark." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

Williams, George. The Student's Commentary on the Holy Scriptures. 5th ed. London: Oliphants, 1949.

Williams, Joel F. "Discipleship and Minor Characters in Mark's Gospel." Bibliotheca Sacra 153:611 (July-September 1996):332-43.

_____. "Literary Approaches to the End of Mark's Gospel." Journal of the Evangelical Theological Society 42:1 (March 1999):21-35.

Wrede, William. The Messianic Secret. 1901. Reprint ed. Cambridge: James Clarke, 1971.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "Sadducees," by D. A. Hagner.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p41mar-3@

Haydock: Mark (Pendahuluan Kitab)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MARK.

INTRODUCTION.

St. Mark, who wrote this Gospel, is called by St. Augustine, the abridger of St. Matthew; by St. Jerome, the disciple and interpreter of St. Peter; and according to Origen and St. Jerome, he is the same Mark whom St. Peter calls his son. Stilting, the Bollandist, (in the life of St. John Mark, T. vii. Sep. 27, p. 387, who was son of the sister of St. Barnabas) endeavours to prove that this was the same person as our evangelist; and this is the sentiment of St. Jerome, and some others: but the general opinion is that John, surnamed Mark, mentioned in Acts xii. was a different person. He was the disciple of St. Paul, and companion of St. Barnabas, and was with St. Paul, at Antioch, when our evangelist was with St. Peter at Rome, or at Alexandria, as Eusebius, St. Jerome, Baronius, and others observe. Tirinus is of opinion that the evangelist was not one of the seventy-two disciples, because as St. Peter calls him his son, he was converted by St. Peter after the death of Christ. St. Epiphanius, however, assures us he was one of the seventy-two, and forsook Christ after hearing his discourse on the Eucharist, (John vi.) but was converted by St. Peter after Christ's resurrection, hær. 51, chap. v. p. 528. --- The learned are generally of opinion, that the original was written in Greek, and not in Latin; for, though it was written at the request of the Romans, the Greek language was commonly understood amongst them; and the style itself sufficiently shews this to have been the case: ---

----------Omnia Græce;

Cum sit turpe magis nostris nescire Latine.--- Juvenal, Satyr vi.

The old manuscript in Latin, kept at Venice, and supposed by some to be the original, is shewn by Montfaucon and other antiquaries, to have been written in the sixth century, and contains the oldest copy extant of St. Jerome's version. --- St. Peter revised the work of St. Mark, approved of it, and authorized it to be read in the religious assemblies of the faithful; hence some, as we learn from Tertullian, attributed this gospel to St. Peter himself. St. Mark relates the same facts as St. Matthew, and often in the same words: but he adds several particular circumstances, and changes the order of the narration, in which he agrees with St. Luke and St. John. He narrates two histories not mentioned by St. Matthew; the widow's two mites, and Christ's appearing to the two disciples on the road to Emmaus; also some miraculous cures; (Mark i. 40; vii. 32; viii. 22, 26) and omits many things noticed by St. Matthew ... But nothing proves clearly, as Dom. Ceillier and others suppose, that he made use of St. Matthew's gospel. In his narrative he is concise, and he writes with a more pleasing simplicity and elegance.

It is certain that St. Mark was sent by St. Peter into Egypt, and was by him appointed bishop of Alexandria, (which, after Rome, was accounted the second city of the world) as Eusebius, St. Epiphanius, St. Jerome, and others assure us. He remained here, governing that flourishing church with great prudence, zeal, and sanctity. He suffered martyrdom in the 14th year of the reign of Nero, in the year of Christ 68, and three years after the death of Sts. Peter and Paul, at Alexandria, on the 25th of April; having been seized the previous day, which was Sunday, at the altar, as he was offering to God the prayer of the oblation, or the mass.

====================

Gill: Mark (Pendahuluan Kitab)

INTRODUCTION TO MARK

This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and sufferings of Christ: the writer of it was not one of the twelve apostles, but an evangelist; the same with John Mark, or John, whose surname was Mark: John was his Hebrew name, and Mark his Gentile name, Act 12:12, and was Barnabas's sister's son, Col 4:10, his mother's name was Mary, Act 12:12. The Apostle Peter calls him his son, 1Pe 5:13, if he is the same; and he is thought to have wrote his Gospel from him ^a, and by his order, and which was afterwards examined and approved by him ^b it is said to have been wrote originally in Latin, or in the Roman tongue: so say the Arabic and Persic versions at the beginning of it, and the Syriac version says the same at the end: but of this there is no evidence, any more, nor so much, as of Matthew's writing his Gospel in Hebrew. The old Latin copy of this, is a version from the Greek; it is most likely that it was originally written in Greek, as the rest of the New Testament.

College: Mark (Pendahuluan Kitab)

FOREWORD

No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a historical commentary (see the Introduction) there is so much more to be said. Nevertheless, the completion of a commentary on the Gospel of Mark accomplishes a goal I have wanted to reach for many years. I pray that my comments will help readers to develop a deeper understanding of Mark's story of Jesus as a basis for reflecting on Jesus' significance for their own lives.

I thank College Press for the opportunity to write in this series. I thank my colleague at Harding Graduate School Richard Oster (whose commentary on 1 Corinthians has appeared in the same series) for reading my manuscript and making many valuable suggestions. Another friend and colleague John Mark Hicks also provided helpful comments on several sections.

Most of all I thank Nancy, Amy, and Stacey, whose love and support are the dearest things on earth to me. The blessing they have been to me is second only to the blessing God has given to us all in the story about which I have been privileged to comment.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

ABOUT THIS COMMENTARY

The intended audience of this book is the general reader with a serious interest in Scripture. This is not a work for scholars seeking to explore and press forward the edges of contemporary scholarship on Mark. Rather, I seek to make some of the fruits of others' scholarly research available to the general reader. I have been especially influenced by the commentaries by William Lane and Robert Gundry, the incomplete commentary on 1:1-8:26 by Robert Guelich, and the magisterial work on the death of Jesus by Raymond Brown. I often refer the reader to their scholarly works for further information, and even where I do not the reader would be well advised to consider them for a scholar's depth of treatment. Another fine source for further treatment with respect to many topics that arise in Mark is the Dictionary of Jesus and the Gospels , edited by Joel Green and Scot McKnight.

The purpose of the commentary is to provide a historical interpretation of the Gospel of Mark; that is, an interpretation of what Mark meant to say to his ancient audience. I write with the conviction that modern readers can only determine God's message to us after and on the basis of a determination of Mark's message to his ancient contemporaries. Because I believe God worked through Mark and inspired his work, I believe it has great relevance to every reader in every age. But we can only determine what it means to us if we have first determined what it meant when Mark wrote it. It is this latter task that it the focus of most commentaries, including this one. I will occasionally make comments about what a given passage means today, but not consistently. I will consistently comment on what Mark meant to say to his ancient readers. I hope and pray that my readers will recognize the contemporary relevance of Mark's work even though it will not be my purpose to point it out or illustrate it. My purpose is to provide a base to build on for contemporary application.

The commentary deals with historical meaning or intention on two levels. The first of those is the meaning intended by Mark for his contemporaries. John 21:25 says, "Jesus did many other things as well. If everyone of them were written down, I suppose that even the whole world would not have room for the books that would be written." John points out that every Gospel writer must be selective. That is true with respect to which stories or sayings are selected and with respect to the perspective from which they are told and the amount of detail which is provided. The commentary consistently asks why Mark might have made his particular choices (which I assume were made under divine guidance).

The second level of meaning is the level of the intent of the historical characters Mark wrote about, especially Jesus. What did Jesus intend to convey to his contemporaries by his words and actions? A major part of Mark's intended meaning is to convey his understanding of Jesus' intended meaning. Therefore, it is important to ask both "What did Mark want his contemporaries to understand from this action or saying?" and "What did Jesus want his contemporaries (two to three decades earlier) to understand from this action or saying?" Concerning the latter question, the commentary will focus primarily on what one could learn about Jesus' intentions from Mark's account alone. On a few occasions, another Gospel will be brought into the discussion - but primarily for the purpose of solving some ambiguity or otherwise illuminating Mark's account.

I have generally not commented on the scholarly disputes concerning the historicity of various events and sayings in Mark. Most of them arise from the presupposition that Jesus did not work miracles. In this commentary I presuppose that he did and I assume the basic historicity of Mark's account. I comment only on a few well known problems of historicity which do not stem from antisupernaturalistic presuppositions.

In general, I have sought to provide deeper treatment of any recurring subject at the point where it is first mentioned in the text. For example, the titles "Christ" and "Son of God" are discussed primarily when they first arise in 1:1, and "Son of Man" is discussed in connection with 2:10. This means that the first chapter of the commentary is particularly important. It also means that readers will often want to look at the first text that mentions a particular theme. For example, it is important to supplement the comments on the centurion's confession of Jesus as the Son of God at 15:39 with the comments on the Son of God title at 1:1.

I have commented on the NIV text. In some places where it seems deficient, I have provided an alternative translation, often from the NRSV. The commentary makes note of the most significant textual variants and my opinions concerning them, but does not provide a list of manuscripts, versions, or church fathers. Interested readers should use the United Bible Societies Greek New Testament .

AUTHORSHIP

The author of the Gospel of Mark is not indicated within the text itself. However, the traditional understanding of the author is supported by the title and by early Christian writers.

The titles of the Gospels are first found in ancient manuscripts dating from the late second or early third centuries. Some scholars readily dismiss them as late second century creations. It is true that they seem to be creations of early church tradition rather than of the authors themselves. This can be observed by noting their stereotypical form "The Gospel according to _________" and by the clearer evidence that other New Testament book titles were not original. For example, Paul would hardly have designated the letter we know as 1 Corinthians by that name. Not only did letters not need a name but in 1 Cor 5 he speaks about a former letter he had written them. The titles of Paul's letters and of the Gospels represent the perspectives of those who collected and circulated them.

But that does not mean they are not to be trusted. Martin Hengel has well argued that the titles of the Gospels go back to the earliest days of their collection and distribution. Papias, a bishop in Asia Minor in the early second century, apparently knew of them. So did his source, "the elder" - presumably a generation older than Papias. Hengel correctly argues that as soon as there was more than one Gospel to read at church, it would have become necessary to name them. The lack of competing titles suggests that these titles were uniformly applied from the earliest days.

The second most important piece of information concerning the authorship of Mark is a paragraph written by the above-named Papias, bishop of Hierapolis (near Colossae and Laodicea). The pertinent statements were preserved by Eusebius from Papias's work, Expositions of the Sayings of the Lord , which was probably written within the first three decades of the second century. According to Eusebius Papias wrote:

And the presbyter used to say this: "Mark became Peter's interpreter and wrote accurately all that he remembered, not indeed, in order, of the things said or done by the Lord. For he had not heard the Lord, nor had he followed him, but later on, as I said, followed Peter, who used to give teaching as necessity demanded but not making, as it were, an arrangement of the Lord's oracles, so that Mark did nothing wrong in writing down single points as he remembered them. For to one thing he gave attention, to leave out nothing of what he had heard and to make no false statements in them."

Papias believed a) that the author was a Mark closely associated with Peter and b) that what he wrote was essentially the preaching of Peter. These traditional understandings were repeated favorably by subsequent church fathers. Justin Martyr (writing c. A.D. 155-60) spoke of Mark's Gospel as "Peter's memoirs." In the late second century Irenaeus and Clement of Alexandria described Mark as writing Peter's preaching. In the early third century Origen and Tertullian affirm the same tradition. The early date of Papias and the widespread support of his statements suggest that they might be correct.

The connection between Peter and Mark is supported by Peter going to John Mark's mother's house in Acts 12:12 and by Peter's reference to "my son Mark" in 1 Pet 5:13. The idea that Mark's Gospel was based on Peter's preaching is probably trustworthy. It is probably also true that what Peter usually did was tell various individual stories about Jesus rather than a sustained account. Mark's Gospel, like the others, is not in strict chronological order, although it does generally follow chronological lines.

Acts 12:12 and 25 suggests that the Mark that Peter would later refer to as "my son" was the same as the John Mark who was a companion of Paul and Barnabas on the first missionary journey and a source of dispute between them over whether to take him on their return trip (Acts 15:36-40). Col 4:10; Phlm 24; and 2 Tim 4:11 indicate that Paul was eventually reconciled with John Mark (and that John Mark was Barnabas' cousin). According to Acts 12:12 John Mark was from Jerusalem, but Papias and other ancient writers say that he did not follow Jesus before Jesus' death.

I will assume the author was John Mark of Jerusalem and that his Gospel was to some extent based upon the preaching of Peter.

AUDIENCE AND PLACE OF COMPOSITION

In the late second century Clement of Alexandria commented on the circumstances of Mark's writing, including the audience he wrote for and the place where he wrote. According to Eusebius Clement believed that:

When Peter had publicly preached the word at Rome, and by the Spirit had proclaimed the Gospel, those present, who were many, exhorted Mark, as one who had followed him for a long time and remembered what had been spoken, to make a record of what was said: and that he did this, and distributed the Gospel among those that asked him. And that when the matter came to Peter's knowledge he neither strongly forbade it nor urged it forward.

However, Clement is not a very trustworthy source and his contemporary Irenaeus contradicted him by saying that Mark wrote his Gospel after the death of Peter.

Clement could be correct about Rome as the location for Mark's audience and his place of composition. Two other factors provide mild support for Rome. In 1 Pet 5:13, where Peter mentions Mark and calls him "my son," he indicates that he and Mark were in "Babylon." Most scholars believe Peter is referring to Rome, thus placing himself and Mark in Rome. Furthermore, Gundry and others argue that the frequent Latinisms (Latin loan words or other Latin influence on Mark's Greek) point to Italy. The Latinisms argument is, however, problematic. Some are not persuaded because many of the Latin terms used in Mark are military, judicial, or economic in nature and would be present throughout the empire.

What can be affirmed with more confidence is that Mark's audience contained many Gentiles. This is made clear in 7:3-4 when Mark must explain ritual cleanliness customs which he says are the practice of "all the Jews." Mark must envision non-Jews who would not know these practices. This does not mean he did not envision some Jews reading his work, but only that he included comments clearly aimed at Gentiles.

It is probable that the readers Mark had in mind were already Christians. Beginning with the citation of Scripture in 1:2-3 he occasionally cites or alludes to Scriptures in a way that seems to assume knowledge of and appreciation for the Old Testament. Coupled with the indications of a Gentile audience, the assumed knowledge of the Old Testament suggests either Gentiles who had been attracted to the synagogue or who had become Christians. Occasionally, more distinctly Christian knowledge seems to be assumed. For example, Mark never explains what John meant by Jesus baptizing with the Holy Spirit (1:8). Christian readers would know. A particularly interesting case is 15:21, which identifies Simon of Cyrene as the father of Alexander and Rufus. Apparently, the readers of Mark knew the two sons. But they were not well-known public figures. The most likely hypothesis to explain Mark's assumption is that they were known within the Christian community or at least that element of it which he had in mind.

Mark may have written his Gospel in Rome and for Roman Christians. In any case, he probably envisioned a Christian audience with many Gentiles.

DATE

As noted above, the earliest comments reflecting the date of Mark are by the late second century writers Irenaeus and Clement of Alexandria, who disagree on whether Mark was written prior to or after Peter's death. Very little concrete data is available to supplement their conflicting reflections. The most significant data in my opinion is the widespread hypothesis that Luke was dependent upon Mark coupled with a relatively early date for Luke-Acts. If Luke-Acts was complete by c. A.D. 62 and if Luke used Mark's Gospel, then Mark completed his work by the early sixties.

MAJOR THEMES AND STRUCTURE

A number of scholars agree that two themes stand out in Mark and that they are developed in a two-part structure for the book.

1. CHRISTOLOGY

One of the pervasive concerns of Mark is to portray Jesus as the authoritative Son of God and as the ultimate model of sacrificial service to God and humanity.

From the opening verse, "The beginning of the Gospel of Jesus Christ, the Son of God" (1:1), it is clear that Mark wants to paint a portrait of Jesus. Although it is an obvious oversimplification, it is useful to look at Mark's portrait by emphasizing a key word for the first half of the book, "authority," and a key word for the second half, "service." The pivotal center of Mark's Gospel is the confession by Peter in 8:27-30 and the crucial discussion that follows in 8:31-9:1. The turning point is the disciples' confession that Jesus is the Christ. The first half of the book leads to this confession; the second half builds on it and defines the role of the Son of Man as that of service unto death.

In 1:1-8:30, the focus is on the authority of Jesus as exhibited in his miracles and teaching and in the testimony of others. John the Baptist says, "After me will come one more powerful than I" (1:7). God declares, "You are my Son, whom I love" (1:11). Jesus summons fishermen, and they drop everything to follow him (1:16-20). When he teaches, the people "were amazed at his teaching, because he taught them as one who had authority" (1:22). When he casts out demons, they declare, "He even gives orders to evil spirits and they obey him" (1:27). The first eight chapters are permeated with features like these examples from the first chapter. Jesus' authority is repeatedly emphasized.

The question underlying most of these stories surfaces plainly in 4:41, "Who is this? Even the wind and the waves obey him!" Who, indeed, is this one with such authority that his teaching transcends that of the teachers of the law, that he forgives sins, that he controls sickness, disease, demons, nature, and even death?

The resounding answer is already given to the reader in 1:1, but is finally clear to the disciples in 8:29. At this point a new stage is opened up: "He then began to teach them that the Son of Man must suffer many things . . ." (8:31). The disciples do not readily grasp this new understanding either. Peter immediately objects (8:32). Throughout the remainder of the book, Jesus repeatedly works with the disciples to try to get them to see that the Son of Man "did not come to be served, but to serve, and to give his life as a ransom for many" (10:45).

The fact that this authoritative figure who commanded nature, disease, demons, and death would submit to death in suffering service is a key theme permeating everything after 8:31. Even though the second half of the book continues to emphasize Jesus' authority, the focus turns more and more toward the cross. This focus is explicit in Jesus' own statements about his coming suffering (8:31; 9:12, 31; 10:32-34, 45; 14:18-21, 24-25, 27, 41). The shadow of his death lies over the second half of the book in other ways as well. One thinks, for example, of the fate of the son in the parable of the wicked tenants (12:6-8) or the anointing at Bethany (14:1-9) and of all the events from the Lord's Supper to the end of the crucifixion (14:12-15:47). In the second half of the book, Mark underscores the fact that the powerful, authoritative Son of God willingly submitted himself to the most shameful and inhumane of deaths because he had the heart of a servant.

2. DISCIPLESHIP

The theme of Christology carried out in the emphasis on Jesus' authority and then his suffering service is brought to bear on Mark's readers' lives through the emphasis on discipleship. To submit to Jesus' authority involves following in Jesus' footsteps in suffering service.

This point is first enunciated in 8:34-35 and then driven home by repetition, especially in 9:33-37 and 10:35-45. It is no accident that these sections of vital instruction on discipleship immediately follow the three repetitions of Jesus' predictions regarding his own death in Jerusalem. Disciples are to be like their master.

In each of these three instances, Jesus' prediction is followed by immediate indication that the disciples are out of step with their Lord. In 8:32, Peter even "rebukes" Jesus for what he said would happen. Having rebuked Peter, Jesus calls all the people together with his disciples and explains that what he plans to do bears not only on him but on what it means to be a follower: "If anyone would come after me, he must deny himself and take up his cross and follow me" (8:34).

In the second instance Mark writes that the disciples did not understand Jesus' prediction concerning himself (9:32), then immediately shows that they did not grasp its implications for themselves. They are interested in establishing which of them is the greatest (9:33-34), but Jesus tells them that followers of one who takes the role of a servant must be servants themselves (9:35).

The third instance is similar. Here, again immediately following a prediction concerning Jesus' death, James and John seek the chief places in the coming kingdom (10:35-37). Jesus' reply is explicit in the way it ties discipleship to Christology: "whoever wants to become great among you must be your servant, and whoever wants to be first must be slave of all. For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (10:43-45). These verses, 10:43-45, provide a convenient summary of the main point with respect to discipleship. This emphasis permeates the second half of the book.

3. FURTHER OBSERVATIONS ON MARK'S STRUCTURE

In addition to the major division of Mark at 8:30 / 8:31, a few further divisions may be discerned with varying levels of confidence.

Most scholars identify either 1:1-8, 1:1-13, or 1:1-15 as an introduction. I have chosen 1:1-15 for reasons that are described at the beginning of the comments on chapter 1. These verses set the stage for all that follows.

It is questionable whether there is a clearly discernible substructure for the rest of the first half of the book (1:16-8:30). I have chosen the popular three-part structure proposed by Leander Keck largely as a matter of convenience for the memory. Keck's outline is easily learned because each section begins with a new stage in the disciples' development: the call of the four fishermen (1:16-20), the appointment of the twelve apostles (3:13-19), and the mission of the twelve (6:6b-13).

The second half of the book is easily divisible according to stages in Jesus' ministry. In 8:31-10:52 he journeys to Jerusalem. Beginning at 11:1 Mark focuses over one third of his book on Jesus' last week, from the triumphal entry to the resurrection.

In addition to the overall structure of the book, there are smaller structural features discernible in various sections. Some of these are identified in the outline, such as the collection of five controversy stories in 2:1-3:6 or the parable section in 4:1-34. Others are discussed as they arise in the commentary, such as the "sandwich" phenomenon discussed first at 3:20-35.

PURPOSE

Mark does not provide a statement of purpose for his work. It is difficult to construct a hypothetical statement of purpose that is well focused and yet broad enough to include all of Mark's material. Any statement of Mark's purpose should take into account his intended audience, particularly the probability that he wrote primarily for those who had already become Christians.

Mark's overall purpose might be stated as follows: to tell the story of Jesus from his baptism to his death and resurrection in order to strengthen the faith and deepen the understanding of his readers. The weakness of this statement is that it is so broad as to include virtually anything Mark might have known about Jesus.

As stated above on pages 11-13, each Gospel writer had some particular emphases that guided his selection. In Mark's case there is one particular emphasis that dominates the overall structure of the book and presumably was the primary principle of selection for much of its contents: the emphasis on discipleship as self-sacrificing service. Mark presents Jesus as the model of service: "the Son of Man did not come to be served, but to serve and to give his life as a ransom for many" (10:45). As is demonstrated in the above section on the structure of the book, Mark organizes his book around Jesus' effort to explain this to his disciples and to bring them to the understanding that "whoever wants to be great among you must be your servant, and whoever wants to be first must be slave of all" (10:43-44). This focus may account for many of Mark's choices.

Lane (and others) would be more specific. In particular, he believes the purpose of Mark was to encourage Roman Christians to sacrificial service during the time of the Neronian persecution of A.D. 64. But I have argued above that Mark was probably written by A.D. 62 and that the tradition that his intended audience was in Rome is possibly true, but not a tradition to hold with confidence. It is questionable whether Mark wrote primarily for a persecution setting, Neronian or otherwise. There are only a few explicit references to persecution (4:17; 8:34-38; 10:29-30, 39; and 13:9-13). Certainly Mark's Gospel could have been used for encouragement by persecuted Christians, but it is preferable to state his primary focus in broader terms of sacrificial service.

SUMMARY OF INTRODUCTORY CONCLUSIONS

The Gospel of Mark was written by John Mark of Jerusalem, an associate of Paul and of Peter. It probably reflects Peter's preaching about Jesus. Mark composed it by the early sixties. The audience he had in mind were predominantly Gentile Christians, possibly in Rome. He wrote the story of Jesus in order to strengthen their faith and deepen their understanding, particularly with respect to their need to follow Jesus in the path of sacrificial service to God and humanity.

Mark focused on christology and discipleship and their interrelationship. In the first part of the Gospel (1:1-8:30) he focused on Jesus' authority and the need for disciples to believe in him. Then, beginning in 8:31, he focused on how Jesus submitted himself to death in sacrificial service and on the need for disciples to follow his example.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Aland, Barbara, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce M. Metzger. The Greek New Testament. Fourth Revised Edition. Stuttgart: Biblia-Druck, United Bible Societies, 1993.

Anderson, Hugh. The Gospel of Mark. New Century Bible Commentary. Grand Rapids: Eerdmans, 1976.

Batey, Richard, A. Jesus and the Forgotten City: New Light on Sepphoris and the Urban World of Jesus. Grand Rapids: Baker, 1991.

Bauer, Walter, William F. Arndt, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature , 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Beasley-Murray, G.R. Baptism in the New Testament. London: MacMillan, 1962.

. Jesus and the Kingdom of God. Grand Rapids: Eerdmans, 1986.

Best, Ernest. Mark: The Gospel As Story. Edinburgh: T. & T. Clark, 1983.

Blackburn, Barry. Theios Aner and the Markan Miracle Traditions. WUNT 2.40. Tübingen: J.C.B. Mohr, 1991.

Blomberg, Craig L. Interpreting the Parables. Downers Grove: InterVarsity, 1990.

. The Historical Reliability of the Gospels. Downers Grove: InterVarsity, 1987.

. Matthew. New American Commentary. Nashville: Broadman, 1992.

Bock, Darrell L. "Elijah and Elisha." DJG 203-206.

Bratcher, Robert G. and Eugene A. Nida. A Translator's Handbook on the Gospel of Mark. Leiden: E.J. Brill, 1961.

Brown, Raymond E. The Death of the Messiah. Anchor Bible Reference Library, 2 Volumes. New York: Doubleday, 1994.

Bruce, F.F. The Canon of Scripture. Downers Grove: InterVarsity, 1988.

Cargounis, C.C. "The Kingdom of God/Heaven." DJG 417-430.

Carson, Donald A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zondervan, 1992.

Carson, Donald A. "Matthew." In The Expositor's Bible Commentary. Ed. Frank E. Gaebelein. Vol. 8. Grand Rapids: Zondervan, 1984.

Cranfield, C.E.B. The Gospel according to Saint Mark. Cambridge Greek Testament Commentary. Cambridge, England: University Press, 1959.

Davids, Peter. Commentary on James. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1982.

Dodd, C.H. "The Kingdom of God Has Come." Expository Times 48 (1936-37): 138-142.

. The Parables of the Kingdom. London: Nisbet, 1935.

Farmer, William R. The Last Twelve Verses of Mark. SNTSMS 25. Cambridge: Cambridge University Press, 1974.

Ferguson, Everett. Backgrounds of Early Christianity. 2nd edition. Grand Rapids: Eerdmans, 1993.

Fitzmyer, Joseph A. "The Aramaic Qorban Inscription from Jebel Hallet et-Turi and Mark 7:11/Matt. 15:5." Journal of Biblical Literature 78 (1959): 60-65.

. The Gospel According to Luke I-IX. Anchor Bible Commentary, Vol. 28A. Garden City, NY: Doubleday, 1981.

France, Richard T. Jesus and the Old Testament. Downers Grove: InterVarsity, 1971.

. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Geldenhuys, Norval G. Commentary of the Gospel of Luke. New International Commentary on the New Testament. Grand Rapids: Eerdmans, 1983.

Green, Joel B. and Scot McKnight, eds. Dictionary of Jesus and the Gospels. Downers Grove: InterVarsity, 1992.

Guelich, Robert A. Mark 1:1-8:26. Word Biblical Commentary, Vol. 34A. Dallas: Word, 1989.

Gundry, Robert H. Mark: A Commentary on His Apology for the Cross. Grand Rapids: Eerdmans, 1993.

. Matthew. Grand Rapids: Eerdmans, 1982.

Hawthorne, Gerald F. "Amen." DJG 7-8.

Heard, Warren J. "Revolutionary Movements." DJG 688-698.

Helton, Stanley N. "Churches of Christ and Mark 16:9-20." Restoration Quarterly 36 (1994): 32- 52.

Hengel, Martin. Crucifixion in the Ancient World and the Folly of the Message of the Cross. London: SCM, 1977.

. Studies in the Gospel of Mark. Trans. John Bowden. Philadelphia: Fortress, 1985.

Herzog, William R., II. "Temple Cleansing." DJG 817-821.

Hoehner, Harold.W. Herod Antipas. Grand Rapids: Zondervan, 1972.

. "Herodian Dynasty." DJG 317-326.

Hooker, Morna. The Gospel According to Saint Mark. Black's New Testament Commentaries. Peabody, MA: Hendrickson, 1991.

Hurtado, Larry W. Mark. New International Biblical Commentary. Peabody, MA: Hendrickson, 1989.

Jeremias, Joachim. The Central Message of the New Testament. New York: Charles Scribner's Sons, 1965.

Judge, E.A. "The Regional Kanon for Requisitioned Transport." In New Documents Illustrating Early Christianity. Ed. G.H.R. Horsley. North Ryde, Australia: Macquarie University, 1976.

Juel, Donald. Messianic Exegesis. Philadelphia: Fortress, 1988.

Keck, Leander E. "The Introduction to Mark's Gospel." New Testament Studies 12 (1965-66): 352-372.

Lane, William L. The Gospel according to Mark. New International New Testament Commentary. Grand Rapids: Eerdmans, 1974.

Marcus, Joel. "The Jewish War and the Sitz im Leben of Mark." Journal of Biblical Literature 111 (1992): 443-446.

Marshall, I. Howard. The Gospel of Luke. New International Greek Testament Commentary. Grand Rapids: Eerdmans, 1978.

. The Origins of New Testament Christology. Updated ed. Downers Grove: InterVarsity, 1990.

McGarvey, J.W. "Biblical Criticism." Christian Standard 32 (1896): 1367.

. The New Testament Commentary. Vol. 1: Matthew and Mark. Delight, AR: Gospel Light, 1875.

McIver, Robert K. "One Hundred-Fold Yield - Miraculous or Mundane? Matthew 13.8, 23; Mark 4.8, 20; Luke 8.8." New Testament Studies 40 (1994): 606-608.

McRay, John. Archaeology and the New Testament. Grand Rapids: Baker, 1991.

Merriam-Webster's Collegiate Dictionary. 10th ed. Springfield, MA: Merriam-Webster, 1993.

Metzger, Bruce M. A Textual Commentary on the Greek New Testament. Second Edition. Stuttgart: Wurttemberg Bible Society, 1994.

Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary, Vol. 49. Dallas: Word, 1988.

Roads, David and Donald Michie. Mark As Story. Philadelphia: Fortress, 1982.

Rousseau, John J. and Rami Arav, eds. Jesus and His World: An Archaeological and Cultural Dictionary. Minneapolis: Fortress, 1995.

Sanders, E.P. Judaism: Practice and Belief, 63BCE-66CE. Philadelphia: Trinity Press International, 1992.

Schmidt, Thomas E. "Taxes." DJG 804-807.

Twelftree, G.H. "Blasphemy." DJG 75-77.

. "Demon, Devil, Satan." DJG 163-172.

. "Sanhedrin." DJG 728-732.

. "Scribes." DJG 732-735.

Westerholm, Stephen. "Pharisees." DJG 609-614.

Wilkins, Michael J. "Sinner." DJG 757-760.

Williamson, Lamar, Jr. Mark. Interpretation Commentary. Atlanta: John Knox, 1983.

Willis, Wendell, ed. The Kingdom of God in 20th-Century Interpretation. Peabody, MA: Hendrickson, 1987.

Wuellner, Wilhelm H. The Meaning of "Fishers of Men." The New Testament Library. Philadelphia: Westminster, 1967.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD . . . A Greek English Lexicon of the New Testament, 2nd ed., eds. Bauer, Arndt, Gingrich, and Danker

DJG . . . Dictionary of Jesus and the Gospels

LXX . . . The Septuagint (An ancient Greek translation of the Old Testament)

NIV . . . The Holy Bible, New International Version

NRSV . . . The Holy Bible, New Revised Standard Version

SNTSMS . . . Studiorum Novi Testamenti Societas Monograph Series

UBS ⁴ . . . The Greek New Testament, United Bible Societies, 4th ed.

WUNT . . . Wissenschaftliche Untersuchungen zum NT

-College Press New Testament Commentary: with the NIV

College: Mark (Garis Besar)

OUTLINE

I. INTRODUCTION - Mark 1:1-15

A. The Beginning of the Gospel - 1:1-8

B. John Baptizes Jesus - 1:9-11

C. Temptation in the Wilderness - 1:12-13

D. The Gospel Jesus Preached - 1:14-15

II. THE GALILEAN MINISTRY, SECTION ONE - 1:16-3:12

A. The Call of the First Disciples - 1:16-20

B. Jesus Demonstrates His Authority in Capernaum - 1:21-28

C. Healing Simon's Mother-in-Law - 1:29-31

D. Other Healings at Capernaum - 1:32-34

E. What Jesus Came to Do - 1:35-39

F. Healing A Leper - 1:40-45

G. Stories of Controversy between Jesus and the Religious Authorities - 2:1-3:6

1. Controversy over Forgiving Sins - 2:1-12

2. Controversy over Eating with Tax Collectors and Sinners - 2:13-17

3. Controversy over Fasting - 2:18-22

4. Controversy over Picking Grain on the Sabbath - 2:23-28

5. Controversy over Healing on the Sabbath - 3:1-6

H. Summary Statement about the Crowds and Healings - 3:7-12

III. THE GALILEAN MINISTRY, SECTION TWO - 3:13-6:6a

A. The Appointment of the Twelve Apostles - 3:13-19

B. Jesus Accused of Lunacy and Being Possessed - 3:20-35

C. Jesus Teaches in Parables - 4:1-34

1. The Parable of the Sower - 4:1-9

2. The Purpose of the Parables - 4:10-12

3. The Interpretation of the Sower - 4:13-20

4. The Parable of the Lamp - 4:21-23

5. The Parable of the Measure - 4:24-25

6. The Parable of the Growing Seed - 4:26-29

7. The Parable of the Mustard Seed - 4:30-32

8. Teaching in Parables - 4:33-34

D. Jesus' Authority over Nature, Demons, Disease and Death - 4:35-5:43

1. Authority over Nature - 4:35-41

2. Authority over Demons - 5:1-20

3. Authority over Disease and Death - 5:21-43

E. Rejection at Nazareth - 6:1-6a

IV. THE GALILEAN MINISTRY, SECTION THREE - 6:6b-8:30

A. The Mission of the Twelve - 6:6b-13

B. Herod Hears about Jesus - 6:14-16

C. Herod Has John Beheaded - 6:17-29

D. Feeding the Five Thousand - 6:30-44

E. Walking on the Water - 6:45-52

F. Healing at Gennesaret and Beyond - 6:53-56

G. The Controversy over Eating with Unwashed Hands - 7:1-23

H. The Syrophoenician Woman - 7:24-30

I. Healing a Deaf Man with a Speech Impediment - 7:31-37

J. Feeding the Four Thousand - 8:1-10

K. The Pharisees Demand a Sign - 8:11-13

L. The Yeast of the Pharisees and Herod - 8:14-21

M. The Blind Man at Bethsaida - 8:22-26

N. Peter's Confession at Caesarea Philippi - 8:27-30

V. THE JOURNEY TO JERUSALEM - 8:31-10:52

A. Jesus Predicts His Death and Resurrection - 8:31-33

B. The Costs of Discipleship - 8:34-9:1

C. The Transfiguration and the Subsequent Discussion - 9:2-13

D. Jesus Casts a Spirit from a Man's Son - 9:14-29

E. The Second Passion/Resurrection Prediction - 9:30-32

F. Teachings on Servanthood - 9:33-50

1. Who Is the Greatest? - 9:33-35

2. An Example Based on Welcoming Children - 9:36-37

3. Jesus Rebukes the Disciples' Pride - 9:38-41

4. Getting Rid of Pride and Getting Along with Each Other - 9:42-50

G. Jesus Questioned About Divorce - 10:1-12

H. Receiving the Kingdom Like a Child - 10:13-16

I. The Rich Man and Jesus' Teaching Concerning Wealth - 10:17-31

J. The Third Passion/Resurrection Prediction - 10:32-34

K. The Request of James and John - 10:35-45

L. Bartimaeus Receives His Sight - 10:46-52

VI. THE LAST WEEK: JERUSALEM, THE CROSS, AND THE RESURRECTION - 11:1-16:8[20]

A. The Triumphal Entry - 11:1-11

B. Cursing the Fig Tree and Cleansing the Temple - 11:12-19

C. A Lesson from the Withered Fig Tree - 11:20-25

D. Another Series of Controversies with the Religious Authorities - 11:27-12:44

1. The Question about Authority - 11:27-33

2. The Parable of the Tenants - 12:1-12

3. The Question about Paying Taxes - 12:13-17

4. The Question about the Resurrection - 12:18-27

5. The Question about the First Commandment - 12:28-34

6. Jesus' Question about David's Son - 12:35-37

7. Jesus Denounces the Teachers of the Law and Commends a Poor Widow - 12:38-44

E. Jesus Instructs the Disciples Concerning the Destruction of Jerusalem and the Second Coming - 13:1-37

1. The Setting of Jesus' Last Days Discourse - 13:1-4

2. General Description of the Birth Pains - 13:5-13

3. The Sharp Pain: The Destruction of Jerusalem - 13:14-19

4. Warnings Against False Messiahs during the Birth Pains - 13:20-23

5. The Second Coming - 13:24-27

6. The Significance of the Birth Pains for the Second Coming - 13:28-31

7. No One Knows the Day or Hour of the Second Coming - 13:32-37

F. Jesus Honored and Betrayed - 14:1-11

G. The Passover Meal - 14:12-31

1. Preparation for the Passover - 14:12-16

2. Jesus Predicts His Betrayal - 14:17-21

3. The Institution of the Lord's Supper - 14:22-25

H. Jesus Predicts the Flight of the Disciples and Peter's Denial - 14:26-31

I. Prayer in Gethsemane - 14:32-42

J. Betrayal, Arrest, and Flight - 14:43-52

K. Jesus and Peter Put on Trial - 14:53-72

1. Jesus' Trial Before the Sanhedrin - 14:53-65

2. Peter's Denials - 14:66-72

L. Jesus' Trial Before Pilate - 15:1-15

M. Pilate's Soldiers Mock Jesus - 15:16-20

N. The Crucifixion - 15:21-41

O. The Burial of Jesus - 15:42-47

P. The Resurrection - 16:1-8

Q. Post-Resurrection Appearances - 16:9-20

1. The Appearance to Mary Magdalene - 16:9-11

2. The Appearance to Two Disciples - 16:12-13

3. The Appearance to and Commission of the Eleven - 16:14-18

4. The Ascension and the Disciples' Mission - 16:19-20

-College Press New Testament Commentary: with the NIV