The Self-Interpreting BibleJohn Brown of Haddington

The Gospel According to Saint Mark

Mark 3

Chapter III · Vol. IV, pp. 114–116

1 Christ healeth the withered hand, 10 and many other infirmities: 11 rebuketh the unclean spirits: 13 chooseth his twelve apostles: 22 confuteth the blasphemous absurdity of casting out devils by Beelzebub: 31 and showeth who are his brother, sister, and mother.

Notes ↓

1 And hea entered again into the synagogue; and there was a man there which had a withered1 hand.

a Mat.12.9-14. Lu.6.6-11.

1 Withered. The exact nature of this disease is unknown; it means most probably paralytic, powerless.—C.

2 Andb they watched him, whether he would heal him on the sabbath-day; that they might accuse him.

3 And he saith unto the man which had the withered hand, cStand forth.

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

d ch.2.27,28. Lu.13.14-17; 14.3-6.

e Ho.6.6.

5 And when he had looked round about on them with ganger, being grieved for the hardness2 of their hearts, he saith unto the man, hStretch forth thine hand. And he stretched it out: and his hand was restored whole as the other.3

g Ps.69.9. Ep.4.26. De.32.21. Ju.10.16.

2 Or, blindness, Is. 6. 9, 10; 42. 18-20; 48. 4. Zec.7.11,12. 2 Co.4.3,4.

h 1 Ki.13.6. Ps.33.9.

3 In this and the preceding narratives it will be observed by the thoughtful reader that the account given by Mark is in many cases fuller and more graphic than the accounts given by the other evangelists. He was an eye-witness of all he relates. He was also a close observer and most faithful historian.—P.

6 Andi the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

7 But jJesus withdrew himself with his disciples to the sea:4 and a great multitude from kGalilee followed him, and from lJudea,

j Mat.10.23; 12.15; 4.25. Lu.6.17. Ge.49.10. Ex.1.12.

4 He withdrew to the sea-side for the more convenient means of teaching the multitude (ver. 9) and that he might have ready means of escaping from the machinations of the Pharisees and Herodians; but he must still have remained somewhere near Capernaum (ch. 2. 1), on the north-west, for when he and his disciples removed, they came over unto the other side, 'into the country of the Gadarenes' (ch. 5. 1), which lay on the south-east of the Sea of Galilee.—C.

k Mat.4.12-16. Jos.13.29-31; 19.16-39.

l Jos.xv.; 18.28.

8 And from Jerusalem, and from mIdumea, and ofrom beyond Jordan; and they about pTyre 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 qbecause of the multitude, lest they should throng him.

10 For rhe had healed many; insomuch that they pressed5 upon him for sto touch him, as many as had plagues.6

r Mat.12.15; 14.14.

5 Or, rushed.

s Mat.8.15; 9.21. Ac.5.15; 19.12.

6 Or, scourges, He.12.6.

11 And unclean spirits, when they saw thim,7 fell down before him, and cried, saying, Thou art the Son of God.

7 When they saw him,—through the eyes of those they had possessed,—fell down, in the persons of the possessed, whom they governed at their will.—C.

t ch.1.24; 5.7. Mat.14.33. Lu.4.41. Ja.2.19. Ac.16.17.

TRAVELING IN GALILEE. [Mark, iii:7, 8.] Jesus Christ was brought up in Galilee and often traveled through it. This scene is one common to the country. Every day one is likely to meet families traveling just as is here shown. Things never change in Palestine. As they travel to-day, they have always traveled, and there is no doubt that our Savior witnessed many just such scenes as the one here photographed. A couple of boxes are strapped on the back of a mule or donkey so that one box balances the other. Then a part of the family occupy one box while the remainder occupy the other. The head of the household goes in front to lead the mule and to protect and guide his loved ones. One is constantly impressed with the air of contentment which seems to gather in the faces of the people in this country.
Vol. IV, p. 116

12 And uhe straitly charged them that they should not make him known.8

A.D. cir. 31.

u Ps.50.16. Ac.16.18. ch.1.25,34. Lu.4.41. Mat.12.16.

8 The testimony of the unclean spirits was not intended to advance the claims of Jesus, but to throw discredit upon them: therefore, he 'straitly charges them' not to bear witness for him.—C.

13 And9 he goeth up into a mountain, and calleth unto him whom he would: and they came unto him.

9 Mat.10.1-4. ch.6.7. Lu.6.12-16; 9.1. Jn.15.16. Ac.1.24; 14.23. Ga.1.1. This calling was prior to their mission mentioned, Mat.x.

14 And he ordained1 twelve, that they should be with him, and that he might send them forth to preach,2

1 Ordained. 'Chose, constituted, appointed' (Bloomfield).—C.

2 From time to time, there have arisen in the church, men who undervalue, and hold almost as a thing of nought, the preaching of the gospel; and who place justification and growth in grace mainly, if not altogether, in baptism and the Lord's supper. Not so judged Christ: but when he ordained his apostles he 'sent them forth to preach.'—C.

15 And to have power to heal sicknesses, and to cast out devils:

16 And vSimon he surnamed Peter;

17 And xJames the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, yThe sons of thunder:3

x ch.1.19,20; 5.37; 9.2; 10.35; 14.33.

y Is.58.1. Je.23.29. Ho.8.1.

3 As there is nothing in the writings of James or John figuratively resembling thunder, the meaning of this surname has been matter of question. But is 'the son of thunder' necessarily a loud noise? Is it not, more probably, the summer shower?—the refreshing rain (see 1 Sa. 12. 17. Job 28.26. Ps.77.17, 18) that usually follows thunder? If this be the meaning of the name, its application both to James and John, or rather to their writings and labours in the church, it will not be difficult to discover.—C.

18 And zAndrew, and Philip, and Bartholomew, and aMatthew, and bThomas, and cJames the son of Alphæus, and dThaddaeus, and eSimon the Canaanite,

19 And gJudas Iscariot, which also betrayed him: and they went into an house.4

20 And the multitude cometh together again, so that hthey could not so much as eat bread.

h ch.6.31. Jn.4.34.

21 And when his friends5 heard of it, they went out to lay hold on him: for they said, iHe is beside himself.6

5 Or, kinsmen, Jn.7.3-10.

i Ho.9.7. Jn.10.20. Ac.26.24. 2 Co.5.13. 2 Ki.9.11.

6 They do not mean to say, 'he is mad,' but he is transported with zeal overmuch, so that he will kill himself by want of rest and food—a testimony to his unexampled faithfulness, not an impeachment of his sanity.—C.

22 And the scribes which came down from Jerusalem said, jHe 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 kparables, How can Satan cast out Satan?7

k Ps.49.4. Mat.13.3,10-53. &c.

7 Mat.12.25-30. Lu.11.17-23. What tends to ruin Satan's kingdom, can never be from him as the author.

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 lenter 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 Verilyn 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 Becauseo they said, He hath an unclean spirit.8

8 The words of this verse are peculiar to Mark, and show with what minuteness he records little matters that throw light upon whole incidents, and doctrinal statements. These words explain the meaning of the awful denunciation contained in the preceding verses. The sin against the Holy Ghost is a wilful and deliberate rejection of evidence,—a refusal to believe what reason would and must sanction,—a wicked perversion of plain and palpable proof.—P.

o ver.22. Mat.9.34; 10.25; 12.24. Lu.11.15. Jn.7.20; 8.48,52; 10.20.

31 Therep 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, qthy mother and thy brethren without seek for thee.

q Mat.13.55. ch.6.3. Jn.7.3,5, with De.33.9.

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, rBehold my mother and my brethren!

35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Notes

Ver. 5. Looked round about on them with anger, being grieved. The word ὀργή does not necessarily signify anger, but any commotion of the mind. The first feeling of our Lord was grief for the calamities he foresaw as the natural and inevitable consequence of that hardness of heart. The second, that emotion of dissatisfaction with which a holy mind, the image of a holy God, must always regard sin, the common enemy both of God and man. C.

Reflections.—Attendance on Christ for his healing power and grace is always hopeful. No day is unseasonable for works of mercy, especially in dealing with him. And if he order us to give dead hearts, or stretch out withered hands, himself must afford the ability. The most earnest gospel calls are in vain without the loving power of his grace. Many, alas! by their obstinacy and hardness of heart, provoke his grief and indignation, and return him hatred, murder, and blasphemy for his kindness!—and men deny and abuse him whom even devils confess and obey! But it is highly absurd to pretend his connection with Satan, when their interests are so evidently contrary. And dreadful is that presumption which leads to the unpardonable sin. Professors should carefully avoid this infallible cause of ruin. Very honourable is a spiritual relation to Christ, and an active faithfulness in his service. If then he graciously call me to his work, let no censures of men deter or importunity of friends divert me from it.

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