Mark 3:18

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

The Calling of 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.