Jesus excuses and A. D. 31. A. D. 31. A. M. 4035. physician, but they that are sick: Itles will be marred but new wine A. M. 4035. came not to call the righteous, but must be put into new bottles. sinners to repentance. k 23 ¶ And it came to pass, that he went through the corn-fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn. 1 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is 19 And Jesus said unto them, Can the chil-not lawful? dren of the bride-chamber fast, while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 21 No man also seweth a piece of 2 new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bot 25 And he said unto them, Have ye never read what David did, when he had need, and was a hungered, he and they that were with him? n 26 How he went into the house of God, in the days of Abiathar the high-priest, and did eat the show-bread, " which is not lawful to eat, but for the priests, and gave also to them which were with him? 27 And he said unto them, The sabbath was made for man, and not man for the sabbath: 28 Therefore the Son of man is Lord also of the sabbath. 1 Deut. xxiii. 25.m 1 Sam. xxi. 6.- Ex. xxix. 32, 33 · Lev. xxiv. 9.0 Matt. xxii. 8. was in Levi's house, and bore some resemblance to the former. But of this see the notes on Matt. ix. 14-17, where the whole passage occurs. him, seem to imply that the greater part, encouraged by his gracious words and the tenderness of his behaviour, and impatient to hear more, stayed for no || invitation, but pressed in after him, and kept as Verse 23. He went through the corn-fields—This close to him as they could. And the scribes and passage we had Matt. xii. 1-8, where it was largely the Pharisees said-So now the wise men, being explained. In the days of Abiathar the high-priestjoined by the saints of the world, went a little fur- || From the passage in the history referred to, (1 Sam. ther in raising prejudices against our Lord. In his || xxi. 1-9,) it appears that Abimelech, the father of answer he uses, as yet, no harshness, but only calm, || Abiathar, was then high-priest; Abiathar himself not dispassionate reasoning. I came not to call the || till some time after. This phrase, therefore, only righteous-Therefore if these were righteous, I means, In the time of Abiathar, who was afterward should not call them. But now they are the very high-priest. The sabbath was made for man-And persons I came to save. therefore must give way to man's necessity. The Verses 18-22. The disciples of John and of the|| Son of man is Lord also of the sabbath-Being the Pharisees used to fast-The evangelist here relates supreme Lawgiver, he has power to dispense with another occurrence, which happened while Jesus ll his own laws, and with this in particular CHAPTER III. This chapter coincides with Matt. x. and xii. (1,) The Pharisees, hating him, consult together how they may destroy him for his healing a man's withered hand on the sabbath, 1-6. (2,) Great multitudes resort to him from all parts, having been informed of his astonishing miracles: the sick are healed, and devils are dispossessed and forbidden to confess him, 7-12. (3) He ordains twelve disciples to be his constant attendants, and to preach the gospel, 13-21. (4,) He refutes the blasphemous pretence that he wrought his miracles by collusion with the devil; and warns the blasphemers of their. danger, 22-30. (5,) He declares his disciples to be his nearest and dearest relations, 31–35. a Jesus heals the A. M. 4035. A. D. 31. AND a he entered again into the || good on the sabbath days, or to do A. M. 4035. there which had a withered hand; 2 And they watched him whether he would heal him on the sabbath day; that they might accuse him. 5 And when he had looked round about on them with anger, being grieved for the 2 hardness of their hearts, he saith unto the man, 3 And he saith unto the man which had the || Stretch forth thy hand. And he stretched it withered hand, 1 Stand forth. 1 out and his hand was restored whole as the 4 And he saith unto them, Is it lawful to do || other. a Matt. xii. 9; Luke vi. 6.————1 Or, Arise, stand || forth in the midst.- 2 Or, blindness. NOTES ON CHAPTER III. we can, the same as to commit it. Thus, also, Dr. Verses 1-5. He entered again into the synagogue | Whitby: "Hence it seems to follow, that he who -Luke says, On another sabbath. The synagogue doth not do good to his neighbour when he can, seems not to have been at Capernaum, but in some doth evil to him; it being a want of charity, and city which lay in his way as he went through Gali- || therefore evil, to neglect any opportunity of doing lee. And there was a man which had a withered || good, or showing kindness to any man in misery; hand-His hand was not only withered, but con- and that not to preserve his life when it is in dantracted, as appears from verse 5. See the notes on ger, is to transgress that precept which saith, Thou Matt. xii. 10-13. And they-The scribes and Phari- shalt not kill." Our Lord's words contained a sesees, watched him—These men, being ever unfriend- || vere, but just rebuke, which in the present circumly to the Saviour, carefully attended to every thing stances must have been sensibly felt. Yet these he said and did, with an expectation of finding some men, pretending not to understand his meaning, matter of blame in him, by which they might blast || held their peace-Being confounded, though not his reputation with the people. Their pride, anger, || convinced, therefore he answered them with an arand shame, after being so often put to silence, be-gument which the dulness of stupidity could not gan now to ripen into malice. Luke observes, He possibly overlook, nor the peevishness of cavilling knew their thoughts, their malicious designs. We gainsay: What man that shall have one sheep, &c. may therefore see, in this instance, the greatness-See on Matt. xii. 11. Having uttered these conof our blessed Lord's courage, who resolutely per- vincing arguments and cutting reproofs, he looked formed the benevolent action he had undertaken, round about on them, (Luke, on them all,) with notwithstanding he knew it would expose him to anger, grieved at the hardness of their hearts— the fiercest resentment of these wicked men. And Showing at once his indignation at their wickedsaid to the man, Rise up, and stand forth in the|| ness, and his grief for their impenitence. See on midst. He ordered him to stand forth and show Matthew as above. He knew his arguments did not himself to the congregation, that the sight of his || prevail with them, because they were resisting the distress might move them to pity him; and that they || convictions of their own minds; and was both angry might be the more sensibly struck with the miracle, at their obstinacy, and grieved on account of the when they observed the wasted hand restored to|| consequences of it; showing these just affections perfect soundness in an instant. Then Jesus said, || Is it lawful to do good, &c.-That he might expose the malice and superstition of these scribes and Pharisees, he appealed to the dictates of their own minds, whether it was not more lawful to do good|| on the sabbath days, than to do evil; to save life,|| than to kill. He meant, more lawful for him to save men's lives, than for them to plot his death without the least provocation. But it is justly observed here by Dr. Campbell, that in the style of Scripture, the mere negation of any thing is often expressed by the affirmation of the contrary. Thus, Luke xiv. 26, not to love, or even to love less, is called, to hate; Matt. xi. 25, not to reveal, is to hide; and here, not to do good, when we can, is to do evil; not to save, is to kill. From this, and many other passages of the New Testament, it may be justly deduced, as a standing principle of Christian ethics, that not to do the good which we have the opportunity and power || to do, is, in a certain degree, the same as to do the contrary evil; and not to prevent mischief, when || || of his righteous spirit by his looks, that if possible an impression might be made either on them or on the spectators. He might in this, likewise, propose to teach us the just regulation of the passions and affections of our nature, which are not sinful in themselves, otherwise he who was without sin could not have been subject to them. The evil of them lies in their being excited by wrong objects, or by right objects in an improper degree. Thus Dr. Whitby: "Hence we learn that anger is not always sinful; this passion being found in him in whom was no sin. But then it must be noted, that anger is not properly defined by philosophers, opežiç avti2vπnoɛws, a desire of revenge, or, of causing grief, to him who hath provoked or hath grieved us; for this desire of revenge is always evil; and though our Saviour was angry with the Pharisees for the hardness of their hearts, yet had he no desire to revenge this sin upon them, but had a great compassion for them, and desire to remove this evil.” Mr. Scott, who quotes a part of the above note Great multitudes follow Jesus, A. D. 31. b CHAPTER III. A. D. 31. and many are healed by him. A. M. 4035. 6 And the Pharisees went forth, || multitude, lest they should throng A. M. 4035. and straightway took counsel with the Herodians against him, how they might destroy him. him. 3 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, f Thou art the Son of God. 12 And he straitly charged them that they should not make him known. AVTW, ως ε properly adds, "Our Lord's anger was not only not readiness near him; because of the multitude which sinful, but it was a holy indignation, a perfectly was now flocking around him; lest they should right state of heart, and the want of it would have || throng him-Namely, in a manner that would be been a sinful defect. It would show a want of filial || very inconvenient to him, and would prevent great respect and affection for a son to hear, without numbers from either seeing his miracles or hearing emotion, his father's character unjustly aspersed. his discourses. For he had healed many-Matthew, Would it not, then, be a want of due reverence for he healed them all, namely, that applied to him. God, to hear his name blasphemed, without feeling|| Insomuch that they pressed upon him-Gr. w5ɛ and expressing an indignant disapprobation? Ven- ERITITTEIV avry, so that they rushed, or fell upon geance belongs to the ruler exclusively; and he him. The expression signifies, that they were may grieve at the necessity imposed on him of thus ready to drive each other upon him, so that those expressing his disapprobation of crimes; but it is nearer him could hardly stand, being pressed his duty. Eli ought to have shown anger as well as forward by those behind. For to touch him, as grief when informed of the vile conduct of his many as had plagues—Gr. μaçıyas, scourges, as the sons; and to have expressed it by severe coercive word properly signifies. Those very painful and measures. Thus parents and masters, as well as afflictive disorders seem to be intended, which were magistrates, may sin, in not feeling and expressing frequently sent, or at least permitted of God, as a just displeasure against those under their care: and scourge or punishment of sin. And unclean spirits anger is only sinful when it springs from selfishness-That is, those who were possessed by them—when and malevolence; when causeless, or above the cause; and when expressed by unhallowed words and actions." Verses 6-12. And the Pharisees went forth, &c. -From Matthew's observing that they held a council against him, it seems probable that those of them, with the scribes, who were present at this miracle, were members of the sanhedrim, or great council; with the Herodians-As bitter as they and the Pharisees usually were against each other. How they might destroy him-For to such a pitch was their anger raised, that nothing but his life would satisfy them. But Jesus withdrew himself—Knowing their designs, he retired into Galilee, where he preached the word, and wrought so many miracles, that his fame was spread abroad more than ever, and great multitudes were gathered round him from all parts; not only from Judea, but from Idumea, the natives of which had now professed the Jewish religion above one hundred and fifty years; and from beyond Jordan-The regions that lay east of that river; and they about Tyre and Sidon-The Israelites who lived in those coasts. And he spake, that a small ship should wait on him-Should be in they saw him-Even though they had been entire strangers to him; fell down before him—In a posture of submission and homage; and cried, saying, Thou art the Son of God-That is, the true Messiah that was to come into the world. And he charged them that they should not make him known It was not the time yet; nor were they fit preachers. For a further explanation of this passage, see notes on Matt. xii. 14–21. Verse 13. He goeth up into a mountain-Thus Luke also represents him as retiring to a mountain for solemn prayer, and indeed continuing all night in that duty, before he made choice of twelve out of his disciples, and appointed them to be apostles: thereby showing, that much consideration and prayer ought to precede and accompany the choice and ordination of persons for ministers, and that nothing in so important a business should be done rashly. And calleth unto him whom he would-With regard to the eternal states of men, God always acts as a merciful Saviour and just Lawgiver, Governor, and Judge. But with regard to numberless other things, he seems to us to act as a mere Sovereign. Verses 14-16. He ordained, Gr. ɛñoinoɛ, he made, Jesus calls to him and ST. MARK. ordains the twelve apostles. A. D. 31. A. M. 4035. be with him, and that he might|| 18 And Andrew, and Philip, and A. M. 4035. send them forth to preach, Bartholomew, and Matthew, and A. D. 31. 15 And to have power to heal sicknesses,|| Thomas, and James the son of Alpheus, and 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,) i John i. 42. Thaddeus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him; and they went into a house. k 4 20 ¶ And the multitude cometh together again, so that they could not so much as eat bread. 4 Or, home. k Chap. vi. 31. sume the Samaritans. Hence we find, in the Acts, Peter and John are the chief speakers and actors in the defence and propagation of the gospel; and the zeal of James and Peter seems to be the reason why the one was slain by Herod, and the other constituted, or appointed, twelve-The word is elsewhere used for appointing to an office. See 1 Sam. xii. 6—Greek; Heb. iii. 2. Henry thinks our Lord || appointed them by imposition of hands, but of this there is no proof. Indeed, this appointment seems to have been made some time before they were sent || imprisoned in order to the like execution.” Doubtout to preach, or entered properly on their office. || They were now called and appointed merely to be with him, that is, not only to attend on his public ministry, but to enjoy the benefit of his private conversation and daily instructions, that they might Verses 19-21. And they went into a house-It thereby be better fitted for the great work in which appears, from the manner in which Mark here they were to be employed. If, as is generally connects this with the names of the apostles, that it supposed, our Lord, in appointing twelve, had a happened very quickly after their being chosen. reference to the twelve patriarchs, and twelve tribes | The other evangelists, indeed, inform us of some of Israel, and therefore, on the death of Judas, || previous events which happened in the meantime, another was chosen to make up the number, this but they might be despatched in a few hours. And was only a piece of respect paid to that people, the multitude cometh together-Assembled again previous to the grand offer of the gospel to them. about the doors and windows of the house, and For, when they had generally rejected it, two more,|| pressed so eagerly upon him; that they-Christ and Paul and Barnabas, were added, without any regard || his disciples, or the members of the family-could to the particular number of twelve. That he might|| not so much as eat bread-Or take any sustenance, send them forth to preach-His gospel, and thereby || though it was the proper hour for it. And when his make way for his own visits to some places where || friends heard of it—Greek, oɩ πар' aνт8; "a common he had not been; and to have power to heal sick- phrase," says Dr. Campbell, "for denoting sui, (so nesses, &c.—And thereby to show that they were the Vulgate,) his friends, propinqui, cognati, his sent of God, and that he approved and confirmed || kinsmen or relations. I prefer," says he, “the word their doctrine. After their election, these twelve || kinsmen, as the circumstances of the story evince accompanied Jesus constantly, lived with him on that it is not his disciples who are meant." This one common stock as his family, and never departed interpretation of the expression the doctor defends from him unless by his express appointment. very ably by a critical examination of the original text, and an elaborate exposition of the verse; but which is too long to be inserted here. They went less our Lord, in giving them this name; had respect to three things: the warmth and impetuosity of their spirits, their fervent manner of preaching, and the || power of their word. || Verse 17. James and John he surnamed Boanerges-"This word," says Dr. Hammond, "is the corruption of the Hebrew wy" '17, benei ragnash, sons of earthquake, tempest, or any other commo-|| tion, such as is here styled, 6рovтn, thunder. And the meaning of this title may seem to be, that those two sons of Zebedee were to be special, eminent ministers of the gospel, which is called, Heb. xii. 26, ḍovn τnv ynv oahɛvsoa, a voice shaking the earth, taken from Haggai ii. 7, which is directly the periphrasis of wyn, which is here rendered thunder,|| in the notion wherein povn, voice, and 6ρovтn, thunder, are promiscuously used for the same thing." If the learned reader will consult Dr. Lightfoot and Grotius, he will receive further information concerning the derivation of the word Boanerges. Whitby thinks, "Christ gave James and John this name from a foresight of the heat and zeal of their || temper, of which they quickly gave an instance in their desire to call down fire from heaven to con to Or, went forth, namely, from their own homes; lay hold on him—Namely, says Grotius, "that they might take him away from that house, in which he was pressed, to another place:" for they said, Oti eğern, that he faints, or, may faint; so Grotius, Dr. Whitby, and some others, understand the word, thinking it "absurd to say, that Christ did, either in his gestures or in his actions, show any symptoms of transportation or excess of mind; nor could his kindred, they think, have any reason to conceive thus of him, who had never given the least symptoms of any such excess, though those of them who believed not in him, might have such unworthy thoughts of him." Dr. Hammond, however, justly observes that the word here used "doth, in all places of the New Testament but this and 2 Cor. v. 13, signify being amazed, or astonished, or in some sudden perturbation of mind, depriving a person of The Pharisees accuse Jesus. A. M. 4035. A. D. 31. 21 And when his 5 friends heard || be divided, he cannot stand, but hath A. M. 4035. of it, they went out to lay hold on an end. him: for they said, He is beside himself. 27° No man can enter into a strong man's 22 ¶ And the scribes which came down from || house, and spoil his goods, except he will Jerusalem said, m He hath Beelzebub, and by || first bind the strong man, and then he will the prince of the devils casteth he out devils. spoil his house. n 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. p 28 P 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 25 And if a house be divided against itself, danger of eternal damnation : that house cannot stand. 30 Because they said, He hath an unclean 26 And if Satan rise up against himself, and spirit. • Or, kinsmen: - John vii. 5; x. 20.—m Matt. ix. 34 the exercise of his faculties. And in the place just that which is given by our translators, He is beside referred to, it is opposed to owopovɛw, sobriety, or himself, which has the sanction of the Vulgate, in temper. And thus in the Old Testament it is furorem versus est, and which, as has been noticed, variously used for excess, vehemency, or commo- is fully justified by Dr. Campbell, who concludes tion of mind. Psa. xxxi. 22, we read, I said in my his defence of it in the following words: "I cannot haste, &c., where the Greek is, ev tŋ ekçaoɛl μs, in|| help observing, on the whole, that in the way the the excess, or vehemence of my mind. Accordingly,|| verse is here rendered, no signification is assigned here he supposes the word may be most fitly taken to the words which it is not universally allowed they for a commotion, excess, vehemence, or transport- || frequently bear; no force is put upon the construcation of mind, acting or speaking in zeal, (above || tion, but every thing interpreted in the manner what is ordinarily called temper and sobriety;) or in which would most readily occur to a reader of such a manner as they were wont to act or speak common understanding, who, without any preconwho were moved by some extraordinary influence, ceived opinion, entered on the study. On the as the prophets, and other inspired persons, accord- contrary, there is none of the other interpretations ing to that of Chrysostom, Τετο μαντεως ίδιον το which does not, as has been shown, offer some ešesŋkɛvai, It belongs to prophets to be thus trans- || violence to the words or to the syntax; in conseported, which sense of the word is suited to the quence of which, the sense extracted is far from place, for in this chapter Christ begins to show being that which would most readily present itself himself in the full lustre of his office; he cures on to an unprejudiced reader. It hardly admits a the sabbath day, which the Pharisees conceived to doubt, that the only thing which has hindered the be unlawful; looks about him with anger, or some universal concurrence of translators in the common incitation of mind; is followed by great multitudes; || version, is the unfavourable light it puts our Lord's heals the diseased, and is flocked to for that purpose; relations in. But that their disposition was, at least, is called openly the Son of God by the demoniacs; not always favourable to his claims, we have the makes twelve disciples, and commissions them to best authority for asserting." preach and to do cures. Upon this the Pharisees and Herodians take counsel against him, and those of their faction say, He acts by Beelzebub, and is possessed by him, that is, that he was actuated by some principal evil spirit, and did all his miracles thereby; and so was not to be followed, but abhorred by men. And they who uttered not these high blasphemies against him, yet thought and said, orɩ ɛğɛçn, that he was in an excess, or transportation of mind, and this, it seems, was the conceit of his own kindred. They had a special prejudice against him, chap. vi. 4; and did not believe on him, John vii. 5; and accordingly, hearing a report of his doing these extraordinary things, they came out, sparnoat, to lay Verse 30. Because they said, He hath an unclean hold on, or get him into their hands, and take him spirit-That is, because they said, he hath Beelzehome with them, for they said he was guilty of some bub, and by the prince of the devils casteth out excesses." The above interpretation supposes the devils, verse 22. Is it not astonishing that men sense of the expression to be nearly the same with who have ever read these words should doubt || Verse 22. The scribes (and Pharisees, Matt. xii. 22) who had come down from Jerusalem, &c.— 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! See note on Matt. ix. 34, and xii. 22-32, where this passage occurs, and is explained at large. |