Mark 3 Commentary

Mar 3:1-5 . The Pharisees plot our Lord's destruction, Mar 3:6 . Christ withdraws, and is followed by a great multitude, Mar 3:7-9 . He heals many, and goes to a mountain to pray, Mar 3:10-13 . He ordains twelve disciples, and, gives them power to preach and work miracles, Mar 3:14 , Mar 3:15 . Their names, Mar 3:16-19 . The multitudes throng him, and the scribes attribute his miracles to Beelzebub, Mar 3:20-22 . He vindicates himself by a parable, Mar 3:23-27 . Of the blasphemy against the Holy Ghost, Mar 3:28-30 . His mother and brethren send for him, Mar 3:31 , Mar 3:32 . And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, Mar 3:33-35 . Verse 1 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). Verse 2 They watched him - Παρετηρουν αυτον, they maliciously watched him. See on Luk 14:1 (note). 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 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. Verse 5 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. 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 Mat 16:1 ; Mat 22:16 . Verse 7 Galilee - See Mat 4:13 , Mat 4:15 . Verse 8 Tyre - Sidon, etc. - See Mat 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 - 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. Verse 10 They pressed upon him - Rushed upon him, επιπιπτειν - through eagerness to have their spiritual and bodily maladies immediately removed. Plagues - Rather disorders, μαϚιγας; 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 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. Verse 14 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. To preach - The Codex Bezae, Saxon, and all the Itala, except one, add το ευαγγελιον, 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 Mat 10:2 (note), 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. 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. Verse 19 Into a house - As Christ was now returned to Capernaum, this was probably the house of Peter, mentioned Mar 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: 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. 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. Verse 22 He hath Beelzebub - See on Mat 12:24-26 (note). Verse 27 No man, etc. - For an explanation of these verses, and a definition of the sin against the Holy Ghost, see Mat 12:29-33 . 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, 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. Calling him - This clause is wanting in one copy of the Itala. The Codex Alexandrinus has ζητουντες αυτον, seeking him. Verse 33 Who is my mother? - See on Mat 12:46-50 (note). Introduction The parable of the sower, Mar 4:1-9 . Its interpretation, Mar 4:10-20 . The use we

Sermon for the Third Sunday in Lent; Luke 11:14-23 Christ's Defense Against Those Who Slandered Him I. CHRIST'S DEFENSE AGAINST HIS BLASPHEMERS. 1 This is a beautiful Gospel from which we learn many different things, and in which nearly everything is set forth as to what Christ, his kingdom and his Gospel are: what they accomplish and how they fare in the world. In the first place, like all the Gospels this one teaches us faith and love; for it presents Christ to us as a most loving Saviour and Helper in every need and tells us that he who believes this is saved. For we see here that Christ had nothing to do with people who were healthy, but with a poor man who was greatly afflicted with many ills. He was blind, as Matthew says; also dumb and possessed with a demon, as Luke tells us here. Now all mutes are also deaf, so that in the Greek language deaf and dumb are one word. By this act Christ draws us to himself, leads us to look to him for every blessing, and to go to him in every time of need. He does this that we also, according to the nature of love, should do unto others as he does unto us. This is the universal and the most precious doctrine of this Gospel and of all the Gospels throughout the church year. This poor man, however, did not come to Christ without the Word; for those who brought him to Christ must have heard his love preached and were moved thereby to trust in him. We learn therefore that faith comes through the Word; but more of this elsewhere. 2 Secondly, it is here demonstrated how Christ and his Gospel fare in the world, namely, that there are three kinds of hearers. Some marvel at him; these are pious and true Christians, who consider this deed so great that they are amazed at it. Some blaspheme the Gospel; these are the Pharisees and scribes, who were vexed because they could not do the like, and were worried lest the people should hold Christ in higher esteem than themselves. Some tempt him, like Herod desired a sign after his own heart, that they may make sport of it. But he answers both parties; at first, the blasphemers in this Gospel, and later on the tempters, saying that no sign shall be given this wicked generation except the sign of the prophet Jonah, of which we read in the verses following. He answers the blasphemers in a friendly way and argues five points with them. 3 In the first place, with honest and reasonable arguments he concludes from two comparisons that one devil cannot cast out another; for if that were so, the devils would be divided among themselves and Satan's kingdom would indeed not stand. For nature teaches that if a kingdom is divided against itself and its citizens drive out each other, it is not necessary to go to war against it, for it will come to ruin soon enough of itself. Likewise a house divided against itself needs no other destruction. Even the heathen author Sallust, teaching only from the light of nature and experience, says: “Great wealth passes away through discord, but through concord small means become large.” If now the devils were divided among themselves to such a degree that one should drive out the other, Satan's dominion would be at an end, and we would have rest from his attacks. 4 What then were these blasphemers able to say to such clear arguments? They were put to silence, but their hearts were hardened, so that they did not heed his words. A hardened heart will not be instructed, no matter how plainly and clearly the truth is presented; but the faith of the righteous is strengthened when they see that the ground of their faith is right and good. And for the sake of such we must answer those whose hearts are hardened, and put them to silence. Even though they will not be converted nor keep silence still it serves to reveal their hardened hearts, for the longer they talk the more foolish they become, and they are caught in their folly, and their cause is robbed of the appearance of being right and good, as Solomon also says in Pr 26,5: “Answer a fool according to his folly, lest he be wise in his own conceit.” That is, answer him according to his folly that his folly may be put to shame for the sake of others, that they may not follow him and be deceived, thinking that he is right. Otherwise, where no such condition exists, it is better to keep silent, as Solomon also says in the same chapter, verse 4: “Answer not a fool according to his folly, lest thou also be like unto him.” 5 Nor could they say here that the devils only pretended to be divided among themselves and to yield to one another in order to deceive the people, for it is publicly seen how they resist and contend, cry and rave, tear and rage, when they see that Christ means to expel them. It is then clearly seen that they are opposed to Christ and his Spirit, and they are not united with him, to whom they must yield so unwillingly. Therefore it is only a flagrant blasphemous lie, in which they are caught and put to shame, by which they try in venomous hate to give the devil credit for a work of God. From this we learn not to be surprised when our doctrine and life are blasphemed and stubborn hearts will not be convinced nor converted, although they are overwhelmed, as it were, with tangible truth and completely put to silence. It is enough that through our arguments their obstinate folly is revealed, acknowledged and made harmless to pious people, so that the latter may not be misled by its fine pretension. They may then go whither they will, they have condemned themselves as St. Paul says, Tit 3:11. 6 In the second place, he replies with a public example and a similar work, when he says: V.19. “By whom do your sons cast them out?” As if he would say: “Is this not simple idiocy? Just what you praise in your sons, you condemn in me. Because your sons do it, it is of God; but because I do it, it must be of the devil.” So it is in this world. What Christ does, is of the devil; if some one else did it, it would be all right. Thus the tyrants and enemies of the Gospel do now, when they condemn in us what they themselves do, confess and teach; but they must proceed thus in order that their judgment may be publicly approved, when they are condemned by all justice. The sons, of whom Christ here says that they drive out devils, were, I think, certain exorcists among the people, for God, from the beginning, had given this people manifold spiritual gifts and he calls them their “sons,” as though to say: I am the Son of God and must be called a child of the devil, while those who are your sons, begotten by you, do the same things and are not to be considered children of the devil. 7 V.19. “Therefore shall they be your judges,” that is, I appeal to them. They will be forced to decide that you wrongfully blaspheme me, and thus condemn yourselves. For if one devil does not drive out another then some other power must do it that is neither satanic nor human, but divine. Hence the words: “But if I by the finger of God cast out demons, then is the kingdom of God come upon you.” This finger of God is called in Mt 12,28 the Holy Ghost, for the words read thus: V.20. “But if I by the Spirit of God cast out demons,” etc. In short, Christ means to say: If the kingdom of God is to come unto you, the devil must be driven out, for his kingdom is against God's kingdom, as you yourselves must confess. But demon is not driven out by demon, much less by men or the power of men, but alone by the Spirit and power of God. 8 From this follows that where the finger of God does not cast out the devil, there the devil's kingdom still exists; where Satan's kingdom still exists, there the kingdom of God cannot be. The unavoidable conclusion then is that, as long as the Holy Spirit does not enter our hearts, we are not only incapable of any good, but are of necessity in the kingdom of Satan. And if we are in his kingdom, then we can do nothing but that which pleases him, else it could not be called his kingdom. As St. Paul says to Timothy: “The people are taken captive in the snares of the devil unto his will” 2 Tim 2,26. How could Satan suffer one of his people to take a notion to do something against, and not for, his kingdom? Oh, it is a striking, terrible and powerful statement that Christ here admits such a dominion, which we cannot escape except by the power of God; and that the kingdom of God cannot come to us until that kingdom is driven out by divine, heavenly power. 9 This truth is proved in the case of this poor man, who was bodily possessed of the devil. Tell me, what could he and all mankind do to free him from the devil? Without a doubt, nothing. He had to do and suffer just as his master the devil willed, until Christ came, with the power of God. Now then, if he could not free himself from the devil as to his body, how could he, by his own power, deliver his soul from Satan's spiritual dominion? Especially is this the case since the soul, because possessed of sin, is the cause of all bodily possession as a punishment, and sins are more difficult to remove than the punishment of them, and the soul is always more firmly possessed than the body. This is proved by the fact that the devil permits the body to have its natural powers and functions; but he robs the soul of reason, judgment, sense, understanding, and all its powers, as you readily see in the case of this possessed man. 10 He answers them in the third place, by a comparison taken from life, namely that of a strong man overcome by one stronger, and robbed of all his armor and goods etc. By this he testifies also that no one but God can overcome the devil, so that again no man can boast of being able of himself to drive out either sin or the devil. Notice how he pictures the devil! He calls him a mighty giant who guards his court and home, that is, the devil not only possesses the world as his own domain, but he has garrisoned and fortified it, so that no one can take it from him. He rules it also with undisputed sway, so that it does whatever he commands. Just as little as a house or court may withstand or contend against the tyrant who is its master, can man's free will and natural powers oppose sin and Satan, that is, not at all; but they are subject to them. And as that house must be conquered by a stronger man and thus wrested from the tyrant, so must man also be ransomed through Christ and wrested from Satan. We see again, therefore, that our works and righteousness contribute absolutely nothing toward our salvation; it is effected alone by the grace of God. 11 He answers them fourthly, with pointed proverbs and teachings, as: V.23. “He that is not with me is against me,” and, “He that gathereth not with me, scattereth.” “The devil is not with me for I drive him out, hence he must of necessity be against me.” But this saying does not apply to the devil alone, but also to the blasphemers whom he here convicts and condemns, as being against him since they are not for him. “To be with Christ” is to have the same mind and purpose as Christ, that is, to believe in Christ that his works save us and not our own, for this is what Christ holds and teaches. But “to gather with Christ” is to do good out of love to him, and to become rich in good works. He that does not believe is, by his own free will, not with Christ but against him, because he depends upon his own works. Therefore, he that does not love, does not gather with Christ, but by fruitless works becomes only more sinful and drifts farther and farther from the faith. 12 In the fifth place, he answers with a threat, namely, that the last state always is worse than the first. Therefore we should take heed that we not only refrain from blaspheming the Gospel and Christ, who does such great things for us and drives the devil out of us; but with zeal and fear hold fast to them, in order that we may not become possessed of seven worse devils whereas one possessed us before. For thus it was with the Jews, who had never been so wicked as while the Gospel was being preached to them. So also under the papacy, we have become seven times, (that is, many times) worse heathen under the name of Christ than we ever had been before; as St. Peter says: “The last state is become worse with them than the first.” 2 Pet 2,20. And if we neglect the great light which we now have, it will come to pass in our case also, that we shall become worse than we were before, for the devil does not slumber. This should be sufficient warning. 13 Finally, when the woman cries out to Christ and praises him, saying, V.27. “Blessed is the mother that bore such a son,” etc., he opposes her carnal worship and takes occasion to teach all of us the substance of this Gospel, namely, that we should not go gaping after the works or merits of the saints but rather see to it that we hear and keep the Word of God. For it does not concern or profit us in the least to know how holy and honorable the mother of this child might be, nor how noble this Son of hers may be; but rather what this Son has done for us, namely that, by grace, without any merit or worthiness on our part, he has redeemed us from the devil. This fact is proclaimed to us through the Word of God, and this we are to hear and hold in firm faith; then shall we too be blessed like this mother and her child. Although such a Word and work will be blasphemed, we should suffer it and give an answer with meekness, as St. Peter teaches, for the improvement of others. II. THE ALLEGORICAL OR SPIRITUAL MEANING OF THIS GOSPEL. 14 This dumb, deaf, blind, and demon-possessed man represents all the children of Adam, who through the flesh are possessed of Satan in original sin, so that they must be his slaves and do according to his will. Hence they are also blind, that is, they do not see God. They are deaf, for they do not hear God's Word, and are not obedient or submissive to it. They are also dumb, for they do not give him one word of thanks or praise, nor do they preach and proclaim Christ and the grace of God. But they are all too talkative about the teachings of the devil and the opinions of men. In these things they see only too well and are wiser than the children of light in their undertakings, opinions, and desires. In these things they hear with both ears and readily adopt the suggestions of flesh and blood. So then, whatever we do, in word and deed, as to both body and soul, is of the devil, whether it be externally good or bad, and must be redeemed through the work of God. We are in his kingdom and therefore we acknowledge him, see, hear, and follow him and praise and proclaim his name. All this takes place through the Spirit of God in his Word, which casts out the devil and his kingdom. 15 The Jews called the chief of the devils Beelzebub. The Hebrew word “sebub” means a fly; “baal” or “beel,” a man or ruler, as a householder. When the two words form a combination, they mean an arch-fly or chief-fly, or, in plain German “Fliegenkoenig oder grosse Hummel,” that is, king-fly or the great-drone. They gave Satan this contemptuous epithet as though they were entirely free from him, secure against him, and lords over him. That is the way all conceited, corrupt hypocrites do; they imagine they are so pure and holy, that the devil is a helpless, feeble fly compared with them, and that they do not need the grace of Christ nor the Word of God. Still they think he is strong enough for others, yet, that whatever godfearing people teach and do must be the devil's own work, and they consider it such a trifling thing as though it were a dead fly. The devil can well endure such contempt, for by it he is placed above the true God in their hearts. 16 The tyrant in the court or palace is the devil, as I said before. He is in peace, however, as long as God's Word and finger do not oppose him, and just like this deaf mute, his people do whatever he wishes, for they know no better. His weapons and armor are the carnal conceit, doctrines and traditions of men, by which he terrifies the conscience and protects himself. 17 But when the stronger man, the Gospel, comes, peace flees, and he rages like a madman, for he resents being condemned, unmasked, punished, and publicly branded. Then he gathers up his armor, the powerful, wise, rich and holy people, and sets them all to attacking God's Word, as we see in the persecution of the teachers of the Gospel. Such rage and persecution signify that the devil retires very unwillingly and raves in his whole body; for as he acts in the body and its members when he must depart, so he also behaves in the whole world, resisting with all his power when he is to give place to the Gospel; but it is all in vain, he must be expelled. 18 For a Stronger One, that is, Christ, comes and overpowers him and takes away his whole armor, that is, he converts some of those same persecutors, and to that extent makes him weaker, and his own kingdom stronger. He divides the spoils too, that is, those he converts he uses for various offices, graces, and works in Christendom, of which Paul writes in Rom 12,6. He is also in the court yard or ante-room of the palace, for the devil's kingdom consists in outward appearances and pretenses of wisdom, holiness, and strength; but when it is captured by the Gospel it is found to consist of pure folly, sin and weakness. 19 The text continues, V.27. “When the unclean spirit has gone out, he wanders through dry places, seeking rest,” etc. This means as much as the saying, “The devil never takes a vacation” and “The devil never sleeps,” for he is seeking how he may devour man. “Dry places” are not the hearts of the ungodly, for in such he rests and dwells like a mighty tyrant, as the Gospel here says; but there are dry and waste places here and there in the country where no people live, as forests and wildernesses. To these he flees in wicked rage because he is driven out. You will remember that the devil found Christ in the wilderness. Now, in Judea, there is not much water, hence we read that it contains many and wastes. In other countries, however, as in our own, which are well watered, the devils stay in rivers and lakes, and there they sometimes drown those who bathe or sail upon them. Furthermore, at some places there are water spirits, who entice the children from the shores into the water and drown them. These are all devils. 20 That he comes again and finds the house swept and garnished (Matthew adds “empty”) signifies that the man is sanctified and adorned with beautiful spiritual gifts, and that the evil spirit clearly sees that he can do nothing there with his familiar tricks, for he is too well known. Thus when the worship of idols was driven from the heathen, he never attacked the world with that device again. But what did he do then? He tried something else, went out, took with him seven spirits, more evil than himself, and entered in with them and dwelt there, and the last state of that man was worse than the first. So he has dealt with us. When Christ had become known in the world and the devil's former kingdom with its idol worship had been destroyed, he adopted another plan and attacked us with heresy and introduced and established the papacy, in which Christ was entirely forgotten, and men became worse heathen under the name of Christ than before he was preached, as we can see now with our own eyes. Such also was the lot of the Jews after the destruction of Jerusalem, and of the Greeks under the Turks. And so all will fare, who at first hear the Word of God and afterwards become secure and weary of it. St. Matthew says, in Mt 12:14, that Satan finds the house empty. And in Mt 13:25, he sowed tares among the wheat, by night, while men slept. Therefore it is necessary for us to watch as the apostles always admonish us, especially St. Peter in 1 Pet 5:3: “Brethren, be sober, be watchful: your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour”; for wherever he overthrows faith, he easily restores again all former vices.

MARK CHAPTER 3 Verses 1-5. See this explained in Mt 12:9-13. (a) "And he entered" Mt 12:9, Lk 6:6

He entered again into the synagogue - At Capernaum on the same day. Mt 12:9 ; Lu 6:6.

The Withered Hand Restored; Multitudes Healed. 1 And he entered again into the synagogue; and there was a man 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. 3 And he saith unto the man which had the withered hand, Stand forth. 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. 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. 6 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 Judæa, 8 And from Jerusalem, and from Idumæa, 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. 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, Matt. xii. 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 ( v. 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 ( v. 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, v. 7, 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 ( v. 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 ( v. 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, v. 1 . 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 ( v. 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. The Calling of

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.

(b) "watched him" Lk 14:1

(1) "Stand forth" or, "Arise, in the midst"

Is it lawful to save life or to kill? - Which he knew they were seeking occasion to do. But they held their peace - Being confounded, though not convinced.

Or to do evil? to saw life, or to kill?. It seems to have been a maxim with the Jews, that not to do good, when we have an opportunity, was to do evil; not to save life was to kill, or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews, whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition. And he illustrates it by an example, showing that in a matter of much less importance--that respecting their cattle--they would do on the Sabbath just as he would if he should heal this man. The same remark may apply to all opportunities of doing good. "The ability to do good imposes an obligation to do it."-- Cotton Mather. He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty; for he is practically doing evil; he is suffering evils to exist which he might remove, So the wicked will be condemned in the day of judgment, because "they did it not," Mt 25:45. If this be true, what an obligation rests on the rich to do good! (c) "to save life" Hos 6:6

With anger. With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive grief at their state. It was not sudden and tumultuous hatred of the men whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching, nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Eph 4:26. And, in this instance, our Lord has taught us that anger is never lawful, except when it is tempered with grief or compassion for those who have offended. Hardness of their hearts. The heart--figuratively the seat of feeling, or affection is said to be tender when it is easily affected by the sufferings of others; by our own sin and danger; by the love and commands of God;--when we are easily made to feel on the great subjects pertaining to our interest, Eze 11:19,20. It is hard, when nothing moves it; when a man is alike insensible to the sufferings of others, the dangers of his own condition, and the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin; by long resisting the offers of life; or by opposing any great and affecting appeals which God may make to us by his Spirit or Providence, by affliction, or by a revival of religion. Hence it is that the most favourable period for securing an interest in Christ, or for becoming a Christian, is in youth; the first, the tenderest, and the best days of life. Nay, in the days of childhood--in the Sabbath-school--God may be found, and the soul prepared to die. (1) "hardness" or, "blindness"

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.

Straightway. Immediately; or, as soon as possible. Took counsel. Laid a plan, Consulted with them. Literally, "made a consultation." The Herodians. Mt 22:16. How they might destroy him. They hated him for his holiness; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people, and lessened their influence. They therefore determined to remove him, if possible, and thus avoid his reproofs. Sinners would often rather put to death the man that reproves them, than to forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins of which he rebuked them. (d) "the Herodians" Mt 22:16

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.

To the sea. The sea of Galilee. Or, to the desert and lonely regions which surrounded the sea, where he might be in obscurity, and avoid their designs against his life. His time had not yet come, and he prudently took care of his life; thus showing that we are not needlessly to throw ourselves into danger. Galilee. See Mt 2:22. Judea. See Mt 2:1. Jerusalem. Jerusalem was in Judaea. It is mentioned particularly to show that not only the people of the surrounding country came, but also many from the capital, the place of wealth, and honour, and power. Idumaea. The country formerly inhabited by the Edomites; in the time of the Saviour, the most southern part of the land of Canaan. The word Idumaea is a Greek word, made from the Hebrew Edom. It signifies the land of Edom, a name given to Esau, one of the sons of Isaac, Gen 25:30. The word signifies red, and was given to him because he sought of Jacob red pottage, as the price of his birthright. He settled in Mount Seir, ( De 2:6,) on the south of the land of Canaan, and the country of Idumaea was bounded by Palestine on the north. During the Babylonish captivity, the Edomites spread themselves into the country of Judaea, and occupied a considerable part of the south of Palestine. They had, however, submitted to the rite of circumcision, and were incorporated with the Jews. From them sprang Herod the Great. From beyond Jordan. From the east coast of the river Jordan. The sacred writers lived on the west side of Jordan; and by the country beyond Jordan, they meant that on the east side. Tyre and Sidon. Mt 11:21. (e) "great multitude" Lk 6:17

From Idumea - The natives of which had now professed the Jewish religion above a hundred and fifty years. They about Tyre and Sidon - The Israelites who lived in those coasts.

A small ship. Rather, a boat. There were, properly speaking; no ships on the sea of Tiberias. This was probably a small boat that belonged to his disciples, in which he could sit, off from the shore, and teach the people, without being pressed by them. Lest they should throng him. They pressed upon him in great numbers. He had healed many; and those who were still diseased pressed or crowded on him, so as to endanger his life. He therefore withdrew from the multitude, and sought a situation where he might be free from danger. As many as had plagues. As many as had diseases, or maladies of body or mind. The word plague, now confined to the pestilence, does not express the meaning of the original, and tends to mislead.

(f) "healed many" Mt 12:15, 14:14 (1) "they pressed upon him" or, "rushed"

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.

Unclean spirits. Persons who were possessed of evil spirits. Thou art the Son of God. The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence they were charged not to make him known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished to establish his claims to the Messiahship; he was poor and unhonoured, and the claim would be treated as that of an impostor, as it was afterwards, and would endanger his life. For the present, therefore, he did not wish that it should be proclaimed abroad that he was the Messiah. This circumstance proves the existence of evil spirits. If these were merely diseased or deranged persons, then it is strange that they should be endowed with knowledge so much superior to those in health. If they were under the influence of an order of spirits superior to man--whose appropriate habitation was in another world--then it is not strange that they should know him, even in the midst of his poverty, to be the Messiah, the Son of God. (g) "and unclean" Mk 1:24, Mt 14:33, Lk 4:41, Jas 2:19

He charged them not to make him known - It was not the time: nor were they fit preachers.

(h) "him known" Mk 1:25,34

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. Lu 6:12

For an account of the appointment of the apostles, see Mt 10:1-4. And calleth unto him whom he would. Those whom he chose; whom he was about to appoint to the apostleship. (i) "And he goeth" Mt 10:1 (k) "he would" Mk 1:25,34

the Apostles. 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 Alphæus, and Thaddæus, and Simon the Canaanite, 19 And Judas Iscariot, which also betrayed him: and they went into a house. 20 And the multitude cometh together again, so that they could not so much as eat bread. 21 And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself. 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 ( John xvii. 6 ); and all that the Father gave him, shall come to him, John vi. 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. xii. 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 ( v. 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, Luke xvi. 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 ( v. 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 ( John vii. 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, 2 Kings ix. 11 . 2. Others understand it of a well-meaning care; and then they read exeste —" 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. The Blasphemy of the

He ordained twelve. The word rendered ordained, here, does not express our notion of ordination to the ministry. It means, literally, "he made," or he appointed twelve to be with him. Twelve. The reason why twelve were chosen was, probably, that such a number would be deemed competent witnesses of what they saw; that so many could not be supposed to be imposed upon; that they could not be easily charged with being excited by sympathy, or being deluded, as a multitude might; and that, being destined to go into all the world, a considerable number seemed indispensable. Perhaps, also, there was some reference to the fact that twelve was the number of the tribes of Israel.

Mt 10:2 ; Lu 6:13; Ac 1:13.

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.

(l) "Simon" Jn 1:42

Boanerges. This word is made up of two Hebrew words, signifying sons of thunder; meaning that they, on some accounts. resembled thunder. Mt 1:1. It is not known why this name was given to James and John. They are nowhere else called by it. Some suppose it was because they wished to call down fire from heaven, and consume a certain village of the Samaritans, Lk 9:54. It is, however, more probable that it was on account of something fervid, and glowing, and powerful, in their genius and eloquence. (m) "thunder" Isa 58:1, Jer 23:29

(1) "they went into a home" or, "home"

They could not so much as eat bread. Their time and attention were so occupied, that they were obliged to forego their regular meals. The affairs of religion may so occupy the attention of ministers, and others, as to destroy their relish for the ordinary comforts and employments of life, and prevent their engaging in their customary pursuits. Religion is all-important--far more important than the ordinary business of this life; and there is nothing unreasonable if our temporal affairs sometimes give way to the higher interests of our own souls, and the souls of others. At the same time, it is true that religion is ordinarily consistent with a close attention to worldly business, It promotes industry, economy, order, neatness, and punctuality--all indispensable to worldly prosperity. Of these there has been no more illustrious example than that of our Saviour himself. (o) "so that they" Mk 6:31

To eat bread - That is, to take any subsistence.

When his friends. Greek, "They who were of him." Not the apostles, but his relatives, his friends, who were in the place of his nativity. Heard of it. Heard of his conduct; his preaching; his appointing the apostles; his drawing such a multitude to his preaching. This shows, that by "his friends" were not meant the apostles, but those at a distance who heard of his conduct. They went out to lay hold on him. To take him away from the multitude, and to remove him to his home, that he might be treated as a maniac, and, by absence from the causes of excitement, might be restored to his right mind. They said. That is, common report said. Or, his friends said, for they did not believe on him, Jn 7:5. Probably the enemies of Jesus raised the report, and his relatives were persuaded to believe it to be true. He is beside himself. He is delirious, or deranged, The reason why this report gained any belief was, probably, that our Lord had lived among them as a carpenter; that he was poor, and unknown; and that now, at thirty years of age, he broke off from his occupations, abandoned his common employment, spent much time in the deserts, denied himself the common comforts of life, and set up his claims to be the Messiah, who was expected by all the people to come with great pomp and splendour. The charge of derangement on account of attention to religion has not been confined to our Saviour. Let a man be made deeply sensible of his sins, and spend much of his time in prayer, and have no relish for the ordinary amusements or business of life; or let a Christian be much impressed with his obligation to devote himself to God, and act as if he believed there was an eternity, and warn his neighbours of their danger; or let a minister show uncommon zeal, and waste his strength in the service of his Master, and the world is not slow to call it derangement. And none will be more ready to originate or believe the charge than an ungodly and infidel parent or brother; a self-righteous Pharisee or professor in the church. At the same time, men may endanger themselves on the bosom of the deep, or in the bowels of the earth, for wealth; or may plunge into the vortex of fashion, and folly, and vice, and break in upon the hours of repose, and neglect their duties to their family, and the demands of business, and in the view of the world it is wisdom, and proof of a sane mind! Such is the consistency of boasted reason; such the wisdom and prudence of worldly men! (2) "his friends" or, "kinsmen" (p) "beside himself" Hos 9:7, Jn 10:20

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

The scribes and Pharisees, Matt 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. Mt 12:24 ; Lu 11:15.

And the Scribes, etc. Mt 12:24-32. The occasion of their saying this was, that he had healed a man possessed with a devil. the scribes, who came from Jerusalem to watch his conduct, charged it on a compact or agreement between him and the prince of the devils. (q) "He hath Beelzebub" Mt 9:34, 10:25, 12:24, Lk 11:15, Jn 7:20 Jn 8:48,52.

Scribes. 22 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. 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, v. 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, v. 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, v. 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, v. 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, v. 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. The Family of Christ.

(r) "No man" Isa 49:24,26, 61:1, Mt 12:29

(s) "All sins" Mt 12:31, Lk 12:10

Mt 12:31 ; Lu 12:10.

(t) "Holy Ghost" Heb 10:29.

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?"

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. 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 ( v. 31, 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, v. 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 Judg. viii. 18, 19 ); for he will with jealously plead their cause, and avenge their blood.

Mt 12:46-50. (u) "There came" Mt 12:46-48, Lk 8:19-21

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. Mt 12:46 ; Lu 8:19.

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.

(v) "whosoever shall do" Jas 1:25, 1Jn 2:17