Bible Commentary in 8 Volumes
The Gospel According to St. Mark
Notes on Chapter 3
Verse 1. A man there which had a withered hand. See this explained on Matthew 12:10, etc., and on Luke 6:6, 10.
Verse 2. They watched him parethroun auton, they maliciously watched him. See on Luke 14:1.
Verse 4. 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 apokteinai, several MSS. and versions have apolesai to destroy. Wetstein and Griesbach quote Theophylact for this reading; but it is not in my copy. Paris edit. 1635.
Verse 5. With anger, being grieved for the hardness of their hearts These words are not found in any of the other evangelists. For pwrwsei hardness, or rather callousness, the Codex Bezae, and four of the Itala, read nekrwsei, deadness; the Vulgate and some of the Itala, caecitate, blindness. Join all these together, and they will scarcely express the fullness of this peoples 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.
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.
Verse 6. Herodians For an account of these, see the note on Matthew 16:1; 22:16.
Verse 7. Galilee See Matthew 4:13, 15.
Verse 8. Tyre-Sidon, etc. See Matthew 11:21.
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.
Verse 9. A small ship ploiarion. 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.
Verse 10. They pressed upon him Rushed upon him, epipiptein-through eagerness to have their spiritual and bodily maladies immediately removed.
Plagues. Rather disorders, mastigav; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead.
Verse 11. Thou art the Son of God. Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephenss MSS. has, Thou art the Holy One of God. A MS. in the library of Leicester has, su ei o qeov, uiov, Thou art GOD, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.
Verse 14. He ordained twelve epoihse, 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.
To preach The Codex Bezae, Saxon, and all the Itala, except one, add to euaggelion, the Gospel.
Verse 15. 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.
Verse 16. Simon, etc. See on Matthew 10:2, etc.
Verse 17. Sons of thunder A Hebraism for thunderers; probably so named because of their zeal and power in preaching the Gospel.
The term Boanerges is neither Hebrew nor Syriac. Calmet and others think that there is reason to believe that the Greek transcribers have not copied it exactly. ΅[r ynb beney raam, which the ancient Greeks would pronounce Beneregem, and which means sons of thunder, was probably the appellative used by our Lord: or s[r ynb beni reges, sons of tempest, which comes nearest to the Boanerges of the evangelist. St. Jerome, on Daniel 1:, gives ΅[r ynb (which he writes Benereem, softening the sound
of the y 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 Luke 9:53, 54. It was a very usual thing among the Jews to give surnames, which signified some particular quality or excellence, to their rabbins. See several instances in Schoettgen.
Verse 19. Into a house. As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned Mark 2:1.
Verse 20. Eat bread. Had no time to take any necessary refreshment.
Verse 21. 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: oi par/ autou signify merely his relatives, his brethren, etc., see Mark 3:31; and the phrase is used by the best writers to signify relatives, companions, and domestics. See Kypke in loc.
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, oclov, Mark 3:20, pressed upon him so that he could not eat bread. His disciples, or friends, went out, krathsai auton (scil. oclon,) 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.
Verse 22. He hath Beelzebub See on Matthew 12:24-26.
Verse 27. -30. No man, etc. For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Matthew 12:29-33.
Verse 28. See Clarke on Mark 3:27.
Verse 29. See Clarke on Mark 3:27.
Verse 30. See Clarke on Mark 3:27.
Verse 31. 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, kai al adelfai sou, and thy sisters, Mark 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.
Calling him. This clause is wanting in one copy of the Itala. The Codex Alexandrinus has zhtountev auton, seeking him.
Verse 33. Who is my mother? See on Matthew 12:46-50.