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Mark 3 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Mark 3:1 And he entered again into the synagogue; and there was a man there which had a withered hand.
Withered Hand Healed
The Lord enters the synagogue again [Mark 1:21]. The synagogue is the place where the people of God come together and the law is studied. He goes in there to look for a man who needs Him and whom He wants to make fit to enjoy the blessings. It is Sabbath and that is the opportunity to minister in the synagogue with the Word. Among those present is someone with a withered hand. He cannot pick ears and rub them fine and eat from them (cf. [Mark 2:23]), he cannot enjoy the good gifts of God. But now the good Gift comes to him.
The opponents of the Lord are also present. They see both His goodness and the man who needs it. In their minds they combine them. They suppose the Sabbath will not hinder Him from healing the man. In their hearts, however, there is hatred for His goodness, while there is indifference to the needs of the man. Their only concern is that their precepts be kept.
It is striking that satan instinctively senses what the Lord will do. In the same way the world knows what a child of God will do or should do. For example, the world is surprised when it finds a Christian in an environment where he does not belong.
The Lord accepts the unspoken challenge and places the man in the front, so that everyone may witness this act of mercy. He publicizes the healing in an open way, showing to all what grace is. It is, as it were, an invitation to all to share in it. The man also has to do something. He must take the place that the Lord designates for him: he must come forward. In this way he becomes the visible proof to all of the grace that Christ will grant him.
Before the Lord heals, He wants to address the consciences of His opponents with a question about the purpose of the Sabbath. How bad must a system be that makes it necessary to ask whether it is lawful to do good! His question is whether an act of mercy performed on the Sabbath becomes a violation of the law because that act is performed on the Sabbath. He has come to do good. There is a need for that here. That is why He does good. It would be a sin not to do it [Jas 4:17]. His act of goodness means to the man that he will be able to live. The law kills, but the Lord has come to give life.
His opponents do not answer His question. They know what the right answer is, but do not want to give it. They hate Him and His goodness because He doesn’t accept their home-made laws.
We clearly see how the old system, which is based on what man should be toward God, is being replaced by what God is to man. The old system comes from God, but it has been made by man into a system of hatred for the full revelation of God in Christ. Christ is not there to support the Pharisees in their thinking about the law, but to prove His own grace. God’s laws were never meant to block His goodness.
The Lord responds to their silence with a penetrating look with which He looks all His adversaries around Him into the eyes. The expression that the Lord “looks around” is found five times in this Gospel [Mark 3:5-34]; [Mark 5:32]; [Mark 10:23]; [Mark 11:11]. The expression occurs a sixth time, but then it refers to the disciples [Mark 9:8]. His gaze is a gaze of anger. At the same time there is grief in His heart. He is angry at their sin of mercilessness, for which they will receive His full wrath once. He is grieved because He sees the hardening of their hearts, that they do not want to repent. God hates sin and loves the sinner. Both these feelings are perfectly present in Him at the same time.
As He looks at His adversaries in this way, He addresses His words of healing to man. The man has to do something himself again. He must stretch out his hand. He does so and his hand is restored. Obedience to what God says always results in blessing. The man could have said: “I can’t, because my hand is withered.” But obedience to what the Lord says will always be accompanied by strength that He Himself grants to do what He says.
The reaction of the zealots for the law is that they are plotting a murder. As if there was no command: “You shall not murder”! That is Phariseeism. They are planning to do evil and kill on the Sabbath, while He is planning to do good and save a life. What a stark contrast. What a grief to Him!
They also don’t see it as a problem to connect with the ungodly Herodians, the people who for selfish reasons support Herod’s wicked politics. They, who are enemies by nature, find each other in their hatred of Christ. We find this later also with Pilate and Herod [Luke 23:12]. This deliberation of Pharisees and Herodians is the first deliberation against Christ to kill Him.
Verses that belong to this explanation: 1-6
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
This man’s case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the Sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
Verses that belong to this explanation: 1-5
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He entered again into the synagogue, viz., of Capharnaum. The man was there either, of course, on account of the sabbath, or to be cured by Jesus Christ.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 3:2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him.
Withered Hand Healed
The Lord enters the synagogue again [Mark 1:21]. The synagogue is the place where the people of God come together and the law is studied. He goes in there to look for a man who needs Him and whom He wants to make fit to enjoy the blessings. It is Sabbath and that is the opportunity to minister in the synagogue with the Word. Among those present is someone with a withered hand. He cannot pick ears and rub them fine and eat from them (cf. [Mark 2:23]), he cannot enjoy the good gifts of God. But now the good Gift comes to him.
The opponents of the Lord are also present. They see both His goodness and the man who needs it. In their minds they combine them. They suppose the Sabbath will not hinder Him from healing the man. In their hearts, however, there is hatred for His goodness, while there is indifference to the needs of the man. Their only concern is that their precepts be kept.
It is striking that satan instinctively senses what the Lord will do. In the same way the world knows what a child of God will do or should do. For example, the world is surprised when it finds a Christian in an environment where he does not belong.
The Lord accepts the unspoken challenge and places the man in the front, so that everyone may witness this act of mercy. He publicizes the healing in an open way, showing to all what grace is. It is, as it were, an invitation to all to share in it. The man also has to do something. He must take the place that the Lord designates for him: he must come forward. In this way he becomes the visible proof to all of the grace that Christ will grant him.
Before the Lord heals, He wants to address the consciences of His opponents with a question about the purpose of the Sabbath. How bad must a system be that makes it necessary to ask whether it is lawful to do good! His question is whether an act of mercy performed on the Sabbath becomes a violation of the law because that act is performed on the Sabbath. He has come to do good. There is a need for that here. That is why He does good. It would be a sin not to do it [Jas 4:17]. His act of goodness means to the man that he will be able to live. The law kills, but the Lord has come to give life.
His opponents do not answer His question. They know what the right answer is, but do not want to give it. They hate Him and His goodness because He doesn’t accept their home-made laws.
We clearly see how the old system, which is based on what man should be toward God, is being replaced by what God is to man. The old system comes from God, but it has been made by man into a system of hatred for the full revelation of God in Christ. Christ is not there to support the Pharisees in their thinking about the law, but to prove His own grace. God’s laws were never meant to block His goodness.
The Lord responds to their silence with a penetrating look with which He looks all His adversaries around Him into the eyes. The expression that the Lord “looks around” is found five times in this Gospel [Mark 3:5-34]; [Mark 5:32]; [Mark 10:23]; [Mark 11:11]. The expression occurs a sixth time, but then it refers to the disciples [Mark 9:8]. His gaze is a gaze of anger. At the same time there is grief in His heart. He is angry at their sin of mercilessness, for which they will receive His full wrath once. He is grieved because He sees the hardening of their hearts, that they do not want to repent. God hates sin and loves the sinner. Both these feelings are perfectly present in Him at the same time.
As He looks at His adversaries in this way, He addresses His words of healing to man. The man has to do something himself again. He must stretch out his hand. He does so and his hand is restored. Obedience to what God says always results in blessing. The man could have said: “I can’t, because my hand is withered.” But obedience to what the Lord says will always be accompanied by strength that He Himself grants to do what He says.
The reaction of the zealots for the law is that they are plotting a murder. As if there was no command: “You shall not murder”! That is Phariseeism. They are planning to do evil and kill on the Sabbath, while He is planning to do good and save a life. What a stark contrast. What a grief to Him!
They also don’t see it as a problem to connect with the ungodly Herodians, the people who for selfish reasons support Herod’s wicked politics. They, who are enemies by nature, find each other in their hatred of Christ. We find this later also with Pilate and Herod [Luke 23:12]. This deliberation of Pharisees and Herodians is the first deliberation against Christ to kill Him.
Verses that belong to this explanation: 1-6
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
This man’s case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the Sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
Verses that belong to this explanation: 1-5
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 3:3 And he saith unto the man which had the withered hand, ‹Stand forth.›
Withered Hand Healed
The Lord enters the synagogue again [Mark 1:21]. The synagogue is the place where the people of God come together and the law is studied. He goes in there to look for a man who needs Him and whom He wants to make fit to enjoy the blessings. It is Sabbath and that is the opportunity to minister in the synagogue with the Word. Among those present is someone with a withered hand. He cannot pick ears and rub them fine and eat from them (cf. [Mark 2:23]), he cannot enjoy the good gifts of God. But now the good Gift comes to him.
The opponents of the Lord are also present. They see both His goodness and the man who needs it. In their minds they combine them. They suppose the Sabbath will not hinder Him from healing the man. In their hearts, however, there is hatred for His goodness, while there is indifference to the needs of the man. Their only concern is that their precepts be kept.
It is striking that satan instinctively senses what the Lord will do. In the same way the world knows what a child of God will do or should do. For example, the world is surprised when it finds a Christian in an environment where he does not belong.
The Lord accepts the unspoken challenge and places the man in the front, so that everyone may witness this act of mercy. He publicizes the healing in an open way, showing to all what grace is. It is, as it were, an invitation to all to share in it. The man also has to do something. He must take the place that the Lord designates for him: he must come forward. In this way he becomes the visible proof to all of the grace that Christ will grant him.
Before the Lord heals, He wants to address the consciences of His opponents with a question about the purpose of the Sabbath. How bad must a system be that makes it necessary to ask whether it is lawful to do good! His question is whether an act of mercy performed on the Sabbath becomes a violation of the law because that act is performed on the Sabbath. He has come to do good. There is a need for that here. That is why He does good. It would be a sin not to do it [Jas 4:17]. His act of goodness means to the man that he will be able to live. The law kills, but the Lord has come to give life.
His opponents do not answer His question. They know what the right answer is, but do not want to give it. They hate Him and His goodness because He doesn’t accept their home-made laws.
We clearly see how the old system, which is based on what man should be toward God, is being replaced by what God is to man. The old system comes from God, but it has been made by man into a system of hatred for the full revelation of God in Christ. Christ is not there to support the Pharisees in their thinking about the law, but to prove His own grace. God’s laws were never meant to block His goodness.
The Lord responds to their silence with a penetrating look with which He looks all His adversaries around Him into the eyes. The expression that the Lord “looks around” is found five times in this Gospel [Mark 3:5-34]; [Mark 5:32]; [Mark 10:23]; [Mark 11:11]. The expression occurs a sixth time, but then it refers to the disciples [Mark 9:8]. His gaze is a gaze of anger. At the same time there is grief in His heart. He is angry at their sin of mercilessness, for which they will receive His full wrath once. He is grieved because He sees the hardening of their hearts, that they do not want to repent. God hates sin and loves the sinner. Both these feelings are perfectly present in Him at the same time.
As He looks at His adversaries in this way, He addresses His words of healing to man. The man has to do something himself again. He must stretch out his hand. He does so and his hand is restored. Obedience to what God says always results in blessing. The man could have said: “I can’t, because my hand is withered.” But obedience to what the Lord says will always be accompanied by strength that He Himself grants to do what He says.
The reaction of the zealots for the law is that they are plotting a murder. As if there was no command: “You shall not murder”! That is Phariseeism. They are planning to do evil and kill on the Sabbath, while He is planning to do good and save a life. What a stark contrast. What a grief to Him!
They also don’t see it as a problem to connect with the ungodly Herodians, the people who for selfish reasons support Herod’s wicked politics. They, who are enemies by nature, find each other in their hatred of Christ. We find this later also with Pilate and Herod [Luke 23:12]. This deliberation of Pharisees and Herodians is the first deliberation against Christ to kill Him.
Verses that belong to this explanation: 1-6
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
This man’s case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the Sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
Verses that belong to this explanation: 1-5
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 3:4 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.
Withered Hand Healed
The Lord enters the synagogue again [Mark 1:21]. The synagogue is the place where the people of God come together and the law is studied. He goes in there to look for a man who needs Him and whom He wants to make fit to enjoy the blessings. It is Sabbath and that is the opportunity to minister in the synagogue with the Word. Among those present is someone with a withered hand. He cannot pick ears and rub them fine and eat from them (cf. [Mark 2:23]), he cannot enjoy the good gifts of God. But now the good Gift comes to him.
The opponents of the Lord are also present. They see both His goodness and the man who needs it. In their minds they combine them. They suppose the Sabbath will not hinder Him from healing the man. In their hearts, however, there is hatred for His goodness, while there is indifference to the needs of the man. Their only concern is that their precepts be kept.
It is striking that satan instinctively senses what the Lord will do. In the same way the world knows what a child of God will do or should do. For example, the world is surprised when it finds a Christian in an environment where he does not belong.
The Lord accepts the unspoken challenge and places the man in the front, so that everyone may witness this act of mercy. He publicizes the healing in an open way, showing to all what grace is. It is, as it were, an invitation to all to share in it. The man also has to do something. He must take the place that the Lord designates for him: he must come forward. In this way he becomes the visible proof to all of the grace that Christ will grant him.
Before the Lord heals, He wants to address the consciences of His opponents with a question about the purpose of the Sabbath. How bad must a system be that makes it necessary to ask whether it is lawful to do good! His question is whether an act of mercy performed on the Sabbath becomes a violation of the law because that act is performed on the Sabbath. He has come to do good. There is a need for that here. That is why He does good. It would be a sin not to do it [Jas 4:17]. His act of goodness means to the man that he will be able to live. The law kills, but the Lord has come to give life.
His opponents do not answer His question. They know what the right answer is, but do not want to give it. They hate Him and His goodness because He doesn’t accept their home-made laws.
We clearly see how the old system, which is based on what man should be toward God, is being replaced by what God is to man. The old system comes from God, but it has been made by man into a system of hatred for the full revelation of God in Christ. Christ is not there to support the Pharisees in their thinking about the law, but to prove His own grace. God’s laws were never meant to block His goodness.
The Lord responds to their silence with a penetrating look with which He looks all His adversaries around Him into the eyes. The expression that the Lord “looks around” is found five times in this Gospel [Mark 3:5-34]; [Mark 5:32]; [Mark 10:23]; [Mark 11:11]. The expression occurs a sixth time, but then it refers to the disciples [Mark 9:8]. His gaze is a gaze of anger. At the same time there is grief in His heart. He is angry at their sin of mercilessness, for which they will receive His full wrath once. He is grieved because He sees the hardening of their hearts, that they do not want to repent. God hates sin and loves the sinner. Both these feelings are perfectly present in Him at the same time.
As He looks at His adversaries in this way, He addresses His words of healing to man. The man has to do something himself again. He must stretch out his hand. He does so and his hand is restored. Obedience to what God says always results in blessing. The man could have said: “I can’t, because my hand is withered.” But obedience to what the Lord says will always be accompanied by strength that He Himself grants to do what He says.
The reaction of the zealots for the law is that they are plotting a murder. As if there was no command: “You shall not murder”! That is Phariseeism. They are planning to do evil and kill on the Sabbath, while He is planning to do good and save a life. What a stark contrast. What a grief to Him!
They also don’t see it as a problem to connect with the ungodly Herodians, the people who for selfish reasons support Herod’s wicked politics. They, who are enemies by nature, find each other in their hatred of Christ. We find this later also with Pilate and Herod [Luke 23:12]. This deliberation of Pharisees and Herodians is the first deliberation against Christ to kill Him.
Verses that belong to this explanation: 1-6
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
This man’s case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the Sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
Verses that belong to this explanation: 1-5
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
A difficulty here arises, how to reconcile St. Mark with St. Matthew. St. Mark puts the words into the mouth of Jesus Christ: Is it lawful? When St. Matthew says, that they interrogated him: Is it lawful? To cut the knot of this apparent difficulty, we must understand that they first put the question to our Lord, whether it was lawful to heal on the sabbath-day or not: and that Jesus understanding their secret thoughts, that they wished to have some grounds of accusation against him, placed the sick man in the midst of them, and said what St. Mark here relates of him: Is it lawful to do good on the sabbath-day, or to do evil? (St. Augustine)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Jesus said to the man with the withered hand, “Come here.” Then he challenged the Pharisees as to whether it would be lawful to do good on the sabbath. Note the tender compassion of the Lord when he deliberately brought the man with the withered hand right into their presence. He hoped that the mere sight of the misfortune might soften them, that they might become a little less spiteful by seeing the affliction, and perhaps out of sorrow mend their own ways. But they remained callous and unfeeling. They preferred to do harm to the name of Christ than to see this poor man made whole. They betrayed their wickedness not only by their hostility to Christ, but also by their doing so with such contentiousness that they treated with disdain his mercies to others. Gospel of St. Matthew, Homily
In the synagogue of the Jews was a man who had a withered hand. If he was withered in his hand, the ones who stood by were withered in their minds. And they were not looking at the crippled man nor were they expecting the miraculous deed of the one who was about to work. But before doing the work, the Savior ploughed up their minds with words. For knowing the evil of the mind and its bitter depth, he first softened them up in advance with words so as to tame the wildness of their understanding, asking: “Is it permitted to do good on the sabbath or to do evil; to save a life or to destroy one?” For if he had said to them, “Is it permitted to work?” immediately they would have said, “You are speaking contrary to the law.” Then he told them what was intended by the law, for he spoke as the One who established the laws concerning the sabbath, adding, “except this: that which will be done for the sake of a life.” Again if a person falls into a hole on a sabbath, Jews are permitted to pull the person out. This not only applies to a person, but also an ox or a donkey. In this way the law agrees that things relating to preservation may be done, hence Jews prepare meals on the sabbath. Then he asked them about a point on which they could hardly disagree: “Is it permitted to do good?” But they did not even so much as say, “Yes,” because by then they were not in a good temper.
Author: Athanasius the Apostolic Rank: Pope AD: 373
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Mark 3:5 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.
Withered Hand Healed
The Lord enters the synagogue again [Mark 1:21]. The synagogue is the place where the people of God come together and the law is studied. He goes in there to look for a man who needs Him and whom He wants to make fit to enjoy the blessings. It is Sabbath and that is the opportunity to minister in the synagogue with the Word. Among those present is someone with a withered hand. He cannot pick ears and rub them fine and eat from them (cf. [Mark 2:23]), he cannot enjoy the good gifts of God. But now the good Gift comes to him.
The opponents of the Lord are also present. They see both His goodness and the man who needs it. In their minds they combine them. They suppose the Sabbath will not hinder Him from healing the man. In their hearts, however, there is hatred for His goodness, while there is indifference to the needs of the man. Their only concern is that their precepts be kept.
It is striking that satan instinctively senses what the Lord will do. In the same way the world knows what a child of God will do or should do. For example, the world is surprised when it finds a Christian in an environment where he does not belong.
The Lord accepts the unspoken challenge and places the man in the front, so that everyone may witness this act of mercy. He publicizes the healing in an open way, showing to all what grace is. It is, as it were, an invitation to all to share in it. The man also has to do something. He must take the place that the Lord designates for him: he must come forward. In this way he becomes the visible proof to all of the grace that Christ will grant him.
Before the Lord heals, He wants to address the consciences of His opponents with a question about the purpose of the Sabbath. How bad must a system be that makes it necessary to ask whether it is lawful to do good! His question is whether an act of mercy performed on the Sabbath becomes a violation of the law because that act is performed on the Sabbath. He has come to do good. There is a need for that here. That is why He does good. It would be a sin not to do it [Jas 4:17]. His act of goodness means to the man that he will be able to live. The law kills, but the Lord has come to give life.
His opponents do not answer His question. They know what the right answer is, but do not want to give it. They hate Him and His goodness because He doesn’t accept their home-made laws.
We clearly see how the old system, which is based on what man should be toward God, is being replaced by what God is to man. The old system comes from God, but it has been made by man into a system of hatred for the full revelation of God in Christ. Christ is not there to support the Pharisees in their thinking about the law, but to prove His own grace. God’s laws were never meant to block His goodness.
The Lord responds to their silence with a penetrating look with which He looks all His adversaries around Him into the eyes. The expression that the Lord “looks around” is found five times in this Gospel [Mark 3:5-34]; [Mark 5:32]; [Mark 10:23]; [Mark 11:11]. The expression occurs a sixth time, but then it refers to the disciples [Mark 9:8]. His gaze is a gaze of anger. At the same time there is grief in His heart. He is angry at their sin of mercilessness, for which they will receive His full wrath once. He is grieved because He sees the hardening of their hearts, that they do not want to repent. God hates sin and loves the sinner. Both these feelings are perfectly present in Him at the same time.
As He looks at His adversaries in this way, He addresses His words of healing to man. The man has to do something himself again. He must stretch out his hand. He does so and his hand is restored. Obedience to what God says always results in blessing. The man could have said: “I can’t, because my hand is withered.” But obedience to what the Lord says will always be accompanied by strength that He Himself grants to do what He says.
The reaction of the zealots for the law is that they are plotting a murder. As if there was no command: “You shall not murder”! That is Phariseeism. They are planning to do evil and kill on the Sabbath, while He is planning to do good and save a life. What a stark contrast. What a grief to Him!
They also don’t see it as a problem to connect with the ungodly Herodians, the people who for selfish reasons support Herod’s wicked politics. They, who are enemies by nature, find each other in their hatred of Christ. We find this later also with Pilate and Herod [Luke 23:12]. This deliberation of Pharisees and Herodians is the first deliberation against Christ to kill Him.
Verses that belong to this explanation: 1-6
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
This man’s case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the Sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
Verses that belong to this explanation: 1-5
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
I exhort you that you not carelessly slumber so as to leave everything to God. Nor, when diligent in your endeavors, imagine that by your own exertions the whole work is achieved. God does not will that we should be indolent. For God does not do the whole work by himself by fiat. Nor is it his will that we should be entirely selfsufficient. For God does not commit the whole work to us alone. The Gospel of St. Matthew, Homily
Vict. Ant.e Cat. in Marc., see Chrys, Hom. in Matt., 40: He placed him in the midst, that they might be frightened at the sight, and on seeing Him compassionate him, and lay aside their malice.
Vict. Ant.e Cat. in Marc.: For they knew that He would certainly cure him. It goes on: “And looking round about upon them with anger. "His looking round upon them in anger, and being saddened at the blindness of their hearts, is fitting for His humanity, which He deigned to take upon Himself for us. He connects the working of the miracle with a word, which proves that the man is cured by His voice alone. It follow therefore, “And he stretched itout, and his hand was restored.” Answering by all these things for His disciples, and at the same time shewing that His life is above the law.
Or else it means the avaricious, who, being able to give had rather receive, and love robbery rather than making gifts. And they are commanded to stretch forth their hands, that is, “let him that stole steal no more, but rather let him labour, working with his hand the thing which is good, that he may have to give to him thatneedeth.”
Feelings cannot exist in anything but a living soul. These events show that just as Jesus had a human body he had a human soul. We read about the diversity of his feelings in the reports of the same Evangelists [who attested his divinity]: Jesus was astonished, was angered, was grieved, was elated, and similar emotive responses without number. Likewise it is clear that he experienced the ordinary fully human experience of interconnectedness between his body and his soul. He was hungry; he slept; he was tired from his journey.
If angry emotions which spring from a love of what is good and from holy charity are to be labeled vices, then all I can say is that some vices should be called virtues. When such affections as anger are directed to their proper objects, they are following good reasoning, and no one should dare to describe them as maladies or vicious passions. This explains why the Lord himself, who humbled himself to the form of a servant, was guilty of no sin whatever as he displayed these emotions openly when appropriate. Surely the One who assumed a true human body and soul would not counterfeit his human affections. Certainly, the Gospel does not falsely attribute emotions to Christ when it speaks of him being saddened and angered by the lawyers because of their blindness of heart. The City of God, Book
De Con. Evan., ii, 35: But someone may wonder how Matthew could have said, that they themselves asked the Lord, if it was lawful to heal on the sabbath-day; when Mark rather relates that they were asked by our Lord, “Is it lawful to do good on the sabbath-day, or todo evil? "Therefore we must understand that they first asked the Lord, if it was lawful to heal on the sabbath-day, then that understanding their thoughts, and that they were seeking an opportunity to accuse Him, He placed in the middle him whom He was about to cure, and put those questions, which Mark and Luke relate. We must then suppose, that when they were silent, He propounded the parable of the sheep, and concluded, that it was lawful to do good on the sabbath-day.
But Jesus, deeply grieved in heart at the hardness of their hearts, said in effect: “Let the ones who see continue to see. Let the ones who refuse to hear do what they want to do. Let the ones who are hard in heart become stone. But let your right hand become full and tender. Rise, beg no longer.” … In effect Jesus was saying: “Do not continue to beg because of having a withered hand, but after you finally have received it healthy and whole and have begun to work, stretch out your hand to the poor. Rise up and stand in their midst. Become a marvel to those who see. In you the struggle concerning the sabbath is finally being contested. Stand in their midst, so that the ones who are lame in their legs might stand…. Stretch out your hand. I am not touching you so that they may not bring a charge against me. I am speaking with a speech so that they may not think that touching is an act of work. God did not say, ‘Do not speak on the sabbath.’ But if speech becomes an act of work, let the one who has spoken be an object of amazement. Stretch out your hand.” … While the withered hand was restored, the withered minds of the onlookers were not. For they went out and immediately, according to the reading, were debating what they would do to Jesus. Are you debating what you will do? Worship him as God. Worship the wonder worker. Worship one who worked good things on behalf of another. He did not add plasters; he was not tenderizing with lotions. He did not apply medical ointments. He did this work openly, standing in their midst, and not in a hidden way, so that some might retort: “He applied a plant; he added a plaster.”
Author: Athanasius the Apostolic Rank: Pope AD: 373
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Mark 3:6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Withered Hand Healed
The Lord enters the synagogue again [Mark 1:21]. The synagogue is the place where the people of God come together and the law is studied. He goes in there to look for a man who needs Him and whom He wants to make fit to enjoy the blessings. It is Sabbath and that is the opportunity to minister in the synagogue with the Word. Among those present is someone with a withered hand. He cannot pick ears and rub them fine and eat from them (cf. [Mark 2:23]), he cannot enjoy the good gifts of God. But now the good Gift comes to him.
The opponents of the Lord are also present. They see both His goodness and the man who needs it. In their minds they combine them. They suppose the Sabbath will not hinder Him from healing the man. In their hearts, however, there is hatred for His goodness, while there is indifference to the needs of the man. Their only concern is that their precepts be kept.
It is striking that satan instinctively senses what the Lord will do. In the same way the world knows what a child of God will do or should do. For example, the world is surprised when it finds a Christian in an environment where he does not belong.
The Lord accepts the unspoken challenge and places the man in the front, so that everyone may witness this act of mercy. He publicizes the healing in an open way, showing to all what grace is. It is, as it were, an invitation to all to share in it. The man also has to do something. He must take the place that the Lord designates for him: he must come forward. In this way he becomes the visible proof to all of the grace that Christ will grant him.
Before the Lord heals, He wants to address the consciences of His opponents with a question about the purpose of the Sabbath. How bad must a system be that makes it necessary to ask whether it is lawful to do good! His question is whether an act of mercy performed on the Sabbath becomes a violation of the law because that act is performed on the Sabbath. He has come to do good. There is a need for that here. That is why He does good. It would be a sin not to do it [Jas 4:17]. His act of goodness means to the man that he will be able to live. The law kills, but the Lord has come to give life.
His opponents do not answer His question. They know what the right answer is, but do not want to give it. They hate Him and His goodness because He doesn’t accept their home-made laws.
We clearly see how the old system, which is based on what man should be toward God, is being replaced by what God is to man. The old system comes from God, but it has been made by man into a system of hatred for the full revelation of God in Christ. Christ is not there to support the Pharisees in their thinking about the law, but to prove His own grace. God’s laws were never meant to block His goodness.
The Lord responds to their silence with a penetrating look with which He looks all His adversaries around Him into the eyes. The expression that the Lord “looks around” is found five times in this Gospel [Mark 3:5-34]; [Mark 5:32]; [Mark 10:23]; [Mark 11:11]. The expression occurs a sixth time, but then it refers to the disciples [Mark 9:8]. His gaze is a gaze of anger. At the same time there is grief in His heart. He is angry at their sin of mercilessness, for which they will receive His full wrath once. He is grieved because He sees the hardening of their hearts, that they do not want to repent. God hates sin and loves the sinner. Both these feelings are perfectly present in Him at the same time.
As He looks at His adversaries in this way, He addresses His words of healing to man. The man has to do something himself again. He must stretch out his hand. He does so and his hand is restored. Obedience to what God says always results in blessing. The man could have said: “I can’t, because my hand is withered.” But obedience to what the Lord says will always be accompanied by strength that He Himself grants to do what He says.
The reaction of the zealots for the law is that they are plotting a murder. As if there was no command: “You shall not murder”! That is Phariseeism. They are planning to do evil and kill on the Sabbath, while He is planning to do good and save a life. What a stark contrast. What a grief to Him!
They also don’t see it as a problem to connect with the ungodly Herodians, the people who for selfish reasons support Herod’s wicked politics. They, who are enemies by nature, find each other in their hatred of Christ. We find this later also with Pilate and Herod [Luke 23:12]. This deliberation of Pharisees and Herodians is the first deliberation against Christ to kill Him.
Verses that belong to this explanation: 1-6
1And he entered again into the synagogue; and there was a man there which had a withered hand.2And they watched him, whether he would heal him on the sabbath day; that they might accuse him.3And he saith unto the man which had the withered hand, ‹Stand forth.›4And 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.5And 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.6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 3:7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,
Healings by the Sea
The opposition causes the Lord to retreat. This does not mean that the resistance will prevent the river of God’s blessing from flowing. That is impossible. On the contrary, opposition is precisely an opportunity to push that flow in a different direction and making it greater, so that more people can get a share in it. The sea speaks of the Lord’s great field of work. People come to Him from all sides because they have heard of His deeds of blessing. Thus God’s blessing continues to flow to the eternal joy of the poor and needy who bow down before Christ.
In order not to be pushed aside by the crowd, He takes precautions. He, Almighty God, uses human means to do so. He could have made a path between men, just as He did when they wanted to throw Him down the cliff [Luke 4:29-30]. Here, however, He is not dealing with opponents, but with people who need Him.
The power of the Lord to heal is present. Everyone who needs Him can reach and touch Him. He is always reachable for those who need Him. He heals not only the physically ill, but also people who are demon-possessed. The unclean spirits cannot remain silent in His presence. In the man in whom they dwell they throw themselves down before Him and confess His Name. ‘Shout’ means forced acknowledgment expressed in ecstasy. The redeemed confess His Name not shouting loudly, but voluntarily, deeply grateful, with understanding and spiritual insight.
Thus He is engaged in doing good to the people and delivers them, without seeking anything for Himself from them. He does not want the demons to confess His Name openly. He accepts no testimony of man as such and even less of demons. What is the value of an acknowledgment of Who He is if it has not been worked by the Spirit of God?
Verses that belong to this explanation: 7-12
7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 3:8 And from Jerusalem, and from Idumaea, 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.
Healings by the Sea
The opposition causes the Lord to retreat. This does not mean that the resistance will prevent the river of God’s blessing from flowing. That is impossible. On the contrary, opposition is precisely an opportunity to push that flow in a different direction and making it greater, so that more people can get a share in it. The sea speaks of the Lord’s great field of work. People come to Him from all sides because they have heard of His deeds of blessing. Thus God’s blessing continues to flow to the eternal joy of the poor and needy who bow down before Christ.
In order not to be pushed aside by the crowd, He takes precautions. He, Almighty God, uses human means to do so. He could have made a path between men, just as He did when they wanted to throw Him down the cliff [Luke 4:29-30]. Here, however, He is not dealing with opponents, but with people who need Him.
The power of the Lord to heal is present. Everyone who needs Him can reach and touch Him. He is always reachable for those who need Him. He heals not only the physically ill, but also people who are demon-possessed. The unclean spirits cannot remain silent in His presence. In the man in whom they dwell they throw themselves down before Him and confess His Name. ‘Shout’ means forced acknowledgment expressed in ecstasy. The redeemed confess His Name not shouting loudly, but voluntarily, deeply grateful, with understanding and spiritual insight.
Thus He is engaged in doing good to the people and delivers them, without seeking anything for Himself from them. He does not want the demons to confess His Name openly. He accepts no testimony of man as such and even less of demons. What is the value of an acknowledgment of Who He is if it has not been worked by the Spirit of God?
Verses that belong to this explanation: 7-12
7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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There are currently no tags for this verse.
Mark 3:9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.
Healings by the Sea
The opposition causes the Lord to retreat. This does not mean that the resistance will prevent the river of God’s blessing from flowing. That is impossible. On the contrary, opposition is precisely an opportunity to push that flow in a different direction and making it greater, so that more people can get a share in it. The sea speaks of the Lord’s great field of work. People come to Him from all sides because they have heard of His deeds of blessing. Thus God’s blessing continues to flow to the eternal joy of the poor and needy who bow down before Christ.
In order not to be pushed aside by the crowd, He takes precautions. He, Almighty God, uses human means to do so. He could have made a path between men, just as He did when they wanted to throw Him down the cliff [Luke 4:29-30]. Here, however, He is not dealing with opponents, but with people who need Him.
The power of the Lord to heal is present. Everyone who needs Him can reach and touch Him. He is always reachable for those who need Him. He heals not only the physically ill, but also people who are demon-possessed. The unclean spirits cannot remain silent in His presence. In the man in whom they dwell they throw themselves down before Him and confess His Name. ‘Shout’ means forced acknowledgment expressed in ecstasy. The redeemed confess His Name not shouting loudly, but voluntarily, deeply grateful, with understanding and spiritual insight.
Thus He is engaged in doing good to the people and delivers them, without seeking anything for Himself from them. He does not want the demons to confess His Name openly. He accepts no testimony of man as such and even less of demons. What is the value of an acknowledgment of Who He is if it has not been worked by the Spirit of God?
Verses that belong to this explanation: 7-12
7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 3:10 For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.
Healings by the Sea
The opposition causes the Lord to retreat. This does not mean that the resistance will prevent the river of God’s blessing from flowing. That is impossible. On the contrary, opposition is precisely an opportunity to push that flow in a different direction and making it greater, so that more people can get a share in it. The sea speaks of the Lord’s great field of work. People come to Him from all sides because they have heard of His deeds of blessing. Thus God’s blessing continues to flow to the eternal joy of the poor and needy who bow down before Christ.
In order not to be pushed aside by the crowd, He takes precautions. He, Almighty God, uses human means to do so. He could have made a path between men, just as He did when they wanted to throw Him down the cliff [Luke 4:29-30]. Here, however, He is not dealing with opponents, but with people who need Him.
The power of the Lord to heal is present. Everyone who needs Him can reach and touch Him. He is always reachable for those who need Him. He heals not only the physically ill, but also people who are demon-possessed. The unclean spirits cannot remain silent in His presence. In the man in whom they dwell they throw themselves down before Him and confess His Name. ‘Shout’ means forced acknowledgment expressed in ecstasy. The redeemed confess His Name not shouting loudly, but voluntarily, deeply grateful, with understanding and spiritual insight.
Thus He is engaged in doing good to the people and delivers them, without seeking anything for Himself from them. He does not want the demons to confess His Name openly. He accepts no testimony of man as such and even less of demons. What is the value of an acknowledgment of Who He is if it has not been worked by the Spirit of God?
Verses that belong to this explanation: 7-12
7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
It is by faith that we touch Jesus. And far better to touch him by faith than to touch or handle him with the hands only and not by faith. It was no great thing to merely touch him manually. Even his oppressors doubtless touched him when they apprehended him, bound him, and crucified him, but by their illmotivated touch they lost precisely what they were laying hold of. O worldwide church! It is by touching him faithfully that your “faith has made you whole.” Sermons, On Easter
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Mark 3:11 And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.
Healings by the Sea
The opposition causes the Lord to retreat. This does not mean that the resistance will prevent the river of God’s blessing from flowing. That is impossible. On the contrary, opposition is precisely an opportunity to push that flow in a different direction and making it greater, so that more people can get a share in it. The sea speaks of the Lord’s great field of work. People come to Him from all sides because they have heard of His deeds of blessing. Thus God’s blessing continues to flow to the eternal joy of the poor and needy who bow down before Christ.
In order not to be pushed aside by the crowd, He takes precautions. He, Almighty God, uses human means to do so. He could have made a path between men, just as He did when they wanted to throw Him down the cliff [Luke 4:29-30]. Here, however, He is not dealing with opponents, but with people who need Him.
The power of the Lord to heal is present. Everyone who needs Him can reach and touch Him. He is always reachable for those who need Him. He heals not only the physically ill, but also people who are demon-possessed. The unclean spirits cannot remain silent in His presence. In the man in whom they dwell they throw themselves down before Him and confess His Name. ‘Shout’ means forced acknowledgment expressed in ecstasy. The redeemed confess His Name not shouting loudly, but voluntarily, deeply grateful, with understanding and spiritual insight.
Thus He is engaged in doing good to the people and delivers them, without seeking anything for Himself from them. He does not want the demons to confess His Name openly. He accepts no testimony of man as such and even less of demons. What is the value of an acknowledgment of Who He is if it has not been worked by the Spirit of God?
Verses that belong to this explanation: 7-12
7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The unclean spirits being obliged by the Divine Power, not only to come and worship, but also to declare his majesty, exclaimed: Thou art the Son of God. How astonishing then is the blindness of the Arians, who even after his resurrection denied him to be the Son of God, whom the devils confessed as such when clothed with human nature. But it is certain that not only the devils, but the infirm that were healed, and the apostles themselves were forbidden, as well as the unclean spirits, to proclaim his divinity; lest the passion and death of Christ might be on that account deferred. (Ven. Bede)
Verses that belong to this explanation: 11-12
11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The “faith that works by love,” is not the same faith that demons have. “For the devils also believe and tremble,” but do they love? If they had not believed, they would not have said: “You are the holy one of God” or “You are the Son of God.” But if they had loved, they would not have said: “What have we to do with you?” Letter , To Sixtus.
Both the devils and the faithful confessed Christ. “Thou art Christ, the Son of the living God,” said Peter. “We know who thou art. Thou art the Son of God,” said the devils. I hear a similar confession, but I do not find a similar charity. In one there is love, in another fear. He is lovely to those who are sons. He is terrible to those who are not sons.
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Mark 3:12 And he straitly charged them that they should not make him known.
Healings by the Sea
The opposition causes the Lord to retreat. This does not mean that the resistance will prevent the river of God’s blessing from flowing. That is impossible. On the contrary, opposition is precisely an opportunity to push that flow in a different direction and making it greater, so that more people can get a share in it. The sea speaks of the Lord’s great field of work. People come to Him from all sides because they have heard of His deeds of blessing. Thus God’s blessing continues to flow to the eternal joy of the poor and needy who bow down before Christ.
In order not to be pushed aside by the crowd, He takes precautions. He, Almighty God, uses human means to do so. He could have made a path between men, just as He did when they wanted to throw Him down the cliff [Luke 4:29-30]. Here, however, He is not dealing with opponents, but with people who need Him.
The power of the Lord to heal is present. Everyone who needs Him can reach and touch Him. He is always reachable for those who need Him. He heals not only the physically ill, but also people who are demon-possessed. The unclean spirits cannot remain silent in His presence. In the man in whom they dwell they throw themselves down before Him and confess His Name. ‘Shout’ means forced acknowledgment expressed in ecstasy. The redeemed confess His Name not shouting loudly, but voluntarily, deeply grateful, with understanding and spiritual insight.
Thus He is engaged in doing good to the people and delivers them, without seeking anything for Himself from them. He does not want the demons to confess His Name openly. He accepts no testimony of man as such and even less of demons. What is the value of an acknowledgment of Who He is if it has not been worked by the Spirit of God?
Verses that belong to this explanation: 7-12
7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
Verses that belong to this explanation: 6-12
6And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.7But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,8And from Jerusalem, and from Idumaea, 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.9And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.10For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The unclean spirits being obliged by the Divine Power, not only to come and worship, but also to declare his majesty, exclaimed: Thou art the Son of God. How astonishing then is the blindness of the Arians, who even after his resurrection denied him to be the Son of God, whom the devils confessed as such when clothed with human nature. But it is certain that not only the devils, but the infirm that were healed, and the apostles themselves were forbidden, as well as the unclean spirits, to proclaim his divinity; lest the passion and death of Christ might be on that account deferred. (Ven. Bede)
Verses that belong to this explanation: 11-12
11And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.12And he straitly charged them that they should not make him known.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
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Mark 3:13 And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.
In anticipation of the task of world evangelization, Jesus appointed twelve disciples. There was nothing special about these men in themselves. Only their connection with Jesus made them great.
They were all young men. James E. Stewart writes in his excellent commentary on the age of the disciples:
Christianity began as a movement of young people... Unfortunately, this fact has often been distorted in Christian art and preaching. But it is quite certain that the disciples were initially a group of young men. Most of the apostles were probably under thirty years old when they followed Jesus. We should not forget that Jesus himself went out to his ministry 'in the dew of his youth' (cf. [Psalm 110:3]; Elb) ([Psalm 110] is referred to by Jesus himself and was continued to be viewed this way in the community of the Apostles). It was genuine empathy that led the early Christians to depict their Master on the walls of the catacombs not as an old, weary man broken by pain, but as a young shepherd tending his flock on the hills early in the morning. The original version of Isaac Watts' wonderful song reflected the facts:
As I look to you, young in years, who died for me, what was once gain becomes loss, what was once my pride.
And no one has ever understood youth in their joy, zest for life, and generosity and hope, their sudden loneliness and nightmares and hidden conflicts and strong temptations, no one has understood them nearly as well as Jesus. And no one recognized more clearly than Jesus that the years of growing up, in which strange slumbering thoughts awaken and the whole world unfolds, are God's best chance to speak to the soul... When we reflect on the story of the first twelve disciples, we read about the adventures of young men. We see them following their Lord into the unknown, not quite knowing who he is or why they will do it or where he will lead them. They were simply attracted, fascinated, captivated, and held by something irresistible about him. They were laughed at by friends, enemies set traps for them, sometimes doubts raised their loud voice in their hearts until they almost wished they had nothing more to do with the whole thing. Yet they still clung to him and were led to a better faith by all their hopes being dashed. Finally, they triumphantly earned the magnificent name that the Te Deum gives them: 'The glorious company of the Apostles.' It is good to observe them, for we too can be influenced by their spirit and begin to walk with him. [1]
Jesus had a threefold purpose in calling the disciples:
1. 'that they might be with him';
2. 'that he might send them out to preach';
3. 'and to have authority to drive out demons.'
First, they had to undergo a period of instruction – a preparation in seclusion before they could preach publicly. We must spend time with Jesus before we can go out as God's ambassadors.
Second, they were sent out to preach. The proclamation of the Word of God, their fundamental method of evangelization, must always be central. Nothing should displace it.
And finally, they were given supernatural power. Driving out demons would prove to people that God was speaking through the apostles. The Bible was not yet complete. Miracles were the 'credentials' of God's messengers. Today, people have access to the entire Word of God, they are now responsible to believe without the proof of miracles.
Footnote [1] James E. Stewart, The Life and Teaching of Jesus Christ, S. 55-56.
Verses that belong to this explanation: 13-18
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He spent here the whole night in prayer, not that he who had all things to bestow, stood in need of prayer, or had any thing to ask; but to teach us that we must undertake nothing without previously recommending the affair to heaven, in humble and fervent prayer.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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There are currently no tags for this verse.
Mark 3:14 And he ordained twelve, that they should be with him, and that he might send them forth to preach,
In anticipation of the task of world evangelization, Jesus appointed twelve disciples. There was nothing special about these men in themselves. Only their connection with Jesus made them great.
They were all young men. James E. Stewart writes in his excellent commentary on the age of the disciples:
Christianity began as a movement of young people... Unfortunately, this fact has often been distorted in Christian art and preaching. But it is quite certain that the disciples were initially a group of young men. Most of the apostles were probably under thirty years old when they followed Jesus. We should not forget that Jesus himself went out to his ministry 'in the dew of his youth' (cf. [Psalm 110:3]; Elb) ([Psalm 110] is referred to by Jesus himself and was continued to be viewed this way in the community of the Apostles). It was genuine empathy that led the early Christians to depict their Master on the walls of the catacombs not as an old, weary man broken by pain, but as a young shepherd tending his flock on the hills early in the morning. The original version of Isaac Watts' wonderful song reflected the facts:
As I look to you, young in years, who died for me, what was once gain becomes loss, what was once my pride.
And no one has ever understood youth in their joy, zest for life, and generosity and hope, their sudden loneliness and nightmares and hidden conflicts and strong temptations, no one has understood them nearly as well as Jesus. And no one recognized more clearly than Jesus that the years of growing up, in which strange slumbering thoughts awaken and the whole world unfolds, are God's best chance to speak to the soul... When we reflect on the story of the first twelve disciples, we read about the adventures of young men. We see them following their Lord into the unknown, not quite knowing who he is or why they will do it or where he will lead them. They were simply attracted, fascinated, captivated, and held by something irresistible about him. They were laughed at by friends, enemies set traps for them, sometimes doubts raised their loud voice in their hearts until they almost wished they had nothing more to do with the whole thing. Yet they still clung to him and were led to a better faith by all their hopes being dashed. Finally, they triumphantly earned the magnificent name that the Te Deum gives them: 'The glorious company of the Apostles.' It is good to observe them, for we too can be influenced by their spirit and begin to walk with him. [1]
Jesus had a threefold purpose in calling the disciples:
1. 'that they might be with him';
2. 'that he might send them out to preach';
3. 'and to have authority to drive out demons.'
First, they had to undergo a period of instruction – a preparation in seclusion before they could preach publicly. We must spend time with Jesus before we can go out as God's ambassadors.
Second, they were sent out to preach. The proclamation of the Word of God, their fundamental method of evangelization, must always be central. Nothing should displace it.
And finally, they were given supernatural power. Driving out demons would prove to people that God was speaking through the apostles. The Bible was not yet complete. Miracles were the 'credentials' of God's messengers. Today, people have access to the entire Word of God, they are now responsible to believe without the proof of miracles.
Footnote [1] James E. Stewart, The Life and Teaching of Jesus Christ, S. 55-56.
Verses that belong to this explanation: 13-18
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The number twelve is mystical, as appeareth by choosing Mathias to full up the place of Judas: they are the twelve foundations, under Christ, of the heavenly Jerusalem. (Apocalypse xxi.)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 3:15 And to have power to heal sicknesses, and to cast out devils:
In anticipation of the task of world evangelization, Jesus appointed twelve disciples. There was nothing special about these men in themselves. Only their connection with Jesus made them great.
They were all young men. James E. Stewart writes in his excellent commentary on the age of the disciples:
Christianity began as a movement of young people... Unfortunately, this fact has often been distorted in Christian art and preaching. But it is quite certain that the disciples were initially a group of young men. Most of the apostles were probably under thirty years old when they followed Jesus. We should not forget that Jesus himself went out to his ministry 'in the dew of his youth' (cf. [Psalm 110:3]; Elb) ([Psalm 110] is referred to by Jesus himself and was continued to be viewed this way in the community of the Apostles). It was genuine empathy that led the early Christians to depict their Master on the walls of the catacombs not as an old, weary man broken by pain, but as a young shepherd tending his flock on the hills early in the morning. The original version of Isaac Watts' wonderful song reflected the facts:
As I look to you, young in years, who died for me, what was once gain becomes loss, what was once my pride.
And no one has ever understood youth in their joy, zest for life, and generosity and hope, their sudden loneliness and nightmares and hidden conflicts and strong temptations, no one has understood them nearly as well as Jesus. And no one recognized more clearly than Jesus that the years of growing up, in which strange slumbering thoughts awaken and the whole world unfolds, are God's best chance to speak to the soul... When we reflect on the story of the first twelve disciples, we read about the adventures of young men. We see them following their Lord into the unknown, not quite knowing who he is or why they will do it or where he will lead them. They were simply attracted, fascinated, captivated, and held by something irresistible about him. They were laughed at by friends, enemies set traps for them, sometimes doubts raised their loud voice in their hearts until they almost wished they had nothing more to do with the whole thing. Yet they still clung to him and were led to a better faith by all their hopes being dashed. Finally, they triumphantly earned the magnificent name that the Te Deum gives them: 'The glorious company of the Apostles.' It is good to observe them, for we too can be influenced by their spirit and begin to walk with him. [1]
Jesus had a threefold purpose in calling the disciples:
1. 'that they might be with him';
2. 'that he might send them out to preach';
3. 'and to have authority to drive out demons.'
First, they had to undergo a period of instruction – a preparation in seclusion before they could preach publicly. We must spend time with Jesus before we can go out as God's ambassadors.
Second, they were sent out to preach. The proclamation of the Word of God, their fundamental method of evangelization, must always be central. Nothing should displace it.
And finally, they were given supernatural power. Driving out demons would prove to people that God was speaking through the apostles. The Bible was not yet complete. Miracles were the 'credentials' of God's messengers. Today, people have access to the entire Word of God, they are now responsible to believe without the proof of miracles.
Footnote [1] James E. Stewart, The Life and Teaching of Jesus Christ, S. 55-56.
Verses that belong to this explanation: 13-18
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He gave his apostles the power of curing maladies both of soul and body, and of expelling devils, that they might prove the truth of their doctrines by the authority of miracles. (Bible de Vence)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 3:16 And Simon he surnamed Peter;
In anticipation of the task of world evangelization, Jesus appointed twelve disciples. There was nothing special about these men in themselves. Only their connection with Jesus made them great.
They were all young men. James E. Stewart writes in his excellent commentary on the age of the disciples:
Christianity began as a movement of young people... Unfortunately, this fact has often been distorted in Christian art and preaching. But it is quite certain that the disciples were initially a group of young men. Most of the apostles were probably under thirty years old when they followed Jesus. We should not forget that Jesus himself went out to his ministry 'in the dew of his youth' (cf. [Psalm 110:3]; Elb) ([Psalm 110] is referred to by Jesus himself and was continued to be viewed this way in the community of the Apostles). It was genuine empathy that led the early Christians to depict their Master on the walls of the catacombs not as an old, weary man broken by pain, but as a young shepherd tending his flock on the hills early in the morning. The original version of Isaac Watts' wonderful song reflected the facts:
As I look to you, young in years, who died for me, what was once gain becomes loss, what was once my pride.
And no one has ever understood youth in their joy, zest for life, and generosity and hope, their sudden loneliness and nightmares and hidden conflicts and strong temptations, no one has understood them nearly as well as Jesus. And no one recognized more clearly than Jesus that the years of growing up, in which strange slumbering thoughts awaken and the whole world unfolds, are God's best chance to speak to the soul... When we reflect on the story of the first twelve disciples, we read about the adventures of young men. We see them following their Lord into the unknown, not quite knowing who he is or why they will do it or where he will lead them. They were simply attracted, fascinated, captivated, and held by something irresistible about him. They were laughed at by friends, enemies set traps for them, sometimes doubts raised their loud voice in their hearts until they almost wished they had nothing more to do with the whole thing. Yet they still clung to him and were led to a better faith by all their hopes being dashed. Finally, they triumphantly earned the magnificent name that the Te Deum gives them: 'The glorious company of the Apostles.' It is good to observe them, for we too can be influenced by their spirit and begin to walk with him. [1]
Jesus had a threefold purpose in calling the disciples:
1. 'that they might be with him';
2. 'that he might send them out to preach';
3. 'and to have authority to drive out demons.'
First, they had to undergo a period of instruction – a preparation in seclusion before they could preach publicly. We must spend time with Jesus before we can go out as God's ambassadors.
Second, they were sent out to preach. The proclamation of the Word of God, their fundamental method of evangelization, must always be central. Nothing should displace it.
And finally, they were given supernatural power. Driving out demons would prove to people that God was speaking through the apostles. The Bible was not yet complete. Miracles were the 'credentials' of God's messengers. Today, people have access to the entire Word of God, they are now responsible to believe without the proof of miracles.
Footnote [1] James E. Stewart, The Life and Teaching of Jesus Christ, S. 55-56.
Verses that belong to this explanation: 13-18
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The evangelist here gives the names of the twelve. First, Simon, to whom he gave the name of Peter, in Greek, Petron, which signifies a rock; thus shewing that upon him his Church should be founded, as on a rock, never to be overturned. (Tirinus) — Polus, in his Synopsis Criticorum on this verse says that some Greek copies have, Proton Simona, First, Simon, which he believes to be the genuine reading: “nec dubito quin hæc sit germana lectio.”
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 3:17 And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:
In anticipation of the task of world evangelization, Jesus appointed twelve disciples. There was nothing special about these men in themselves. Only their connection with Jesus made them great.
They were all young men. James E. Stewart writes in his excellent commentary on the age of the disciples:
Christianity began as a movement of young people... Unfortunately, this fact has often been distorted in Christian art and preaching. But it is quite certain that the disciples were initially a group of young men. Most of the apostles were probably under thirty years old when they followed Jesus. We should not forget that Jesus himself went out to his ministry 'in the dew of his youth' (cf. [Psalm 110:3]; Elb) ([Psalm 110] is referred to by Jesus himself and was continued to be viewed this way in the community of the Apostles). It was genuine empathy that led the early Christians to depict their Master on the walls of the catacombs not as an old, weary man broken by pain, but as a young shepherd tending his flock on the hills early in the morning. The original version of Isaac Watts' wonderful song reflected the facts:
As I look to you, young in years, who died for me, what was once gain becomes loss, what was once my pride.
And no one has ever understood youth in their joy, zest for life, and generosity and hope, their sudden loneliness and nightmares and hidden conflicts and strong temptations, no one has understood them nearly as well as Jesus. And no one recognized more clearly than Jesus that the years of growing up, in which strange slumbering thoughts awaken and the whole world unfolds, are God's best chance to speak to the soul... When we reflect on the story of the first twelve disciples, we read about the adventures of young men. We see them following their Lord into the unknown, not quite knowing who he is or why they will do it or where he will lead them. They were simply attracted, fascinated, captivated, and held by something irresistible about him. They were laughed at by friends, enemies set traps for them, sometimes doubts raised their loud voice in their hearts until they almost wished they had nothing more to do with the whole thing. Yet they still clung to him and were led to a better faith by all their hopes being dashed. Finally, they triumphantly earned the magnificent name that the Te Deum gives them: 'The glorious company of the Apostles.' It is good to observe them, for we too can be influenced by their spirit and begin to walk with him. [1]
Jesus had a threefold purpose in calling the disciples:
1. 'that they might be with him';
2. 'that he might send them out to preach';
3. 'and to have authority to drive out demons.'
First, they had to undergo a period of instruction – a preparation in seclusion before they could preach publicly. We must spend time with Jesus before we can go out as God's ambassadors.
Second, they were sent out to preach. The proclamation of the Word of God, their fundamental method of evangelization, must always be central. Nothing should displace it.
And finally, they were given supernatural power. Driving out demons would prove to people that God was speaking through the apostles. The Bible was not yet complete. Miracles were the 'credentials' of God's messengers. Today, people have access to the entire Word of God, they are now responsible to believe without the proof of miracles.
Footnote [1] James E. Stewart, The Life and Teaching of Jesus Christ, S. 55-56.
Verses that belong to this explanation: 13-18
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And he called James, &c. The words, he called, are no addition, as they only express the literal sense: they are included in what is said, [Verse 13], that he called to him whom he would. — Boanerges, the sons of thunder, or thunderers, is only to express their great zeal. (Witham) — He gave also the two sons of Zebedee the name of Boanerges, (Boanerges) from the Syriac, Benairegesch; or the Hebrew, Beni, sons, regesch, thunder, noise or tumult. In conformity to their name, we find these two apostles asking Jesus, [Luke 9:54] wilt thou that we command fire to come down from heaven, to consume them? They spread the fame of the gospel through the whole world. So great was the zeal of St. James, that he incurred the resentment of king Agrippa, and was the first of the apostles to seal the doctrines of Jesus Christ with his blood. St. John also fulfilled the import of his name, as appears from his gospel, epistles, apocalypse, and the sufferings he underwent at Rome for the faith. Sts. Peter, James, and John, were the only apostles to whom our Saviour gave particular names, a mark, perhaps, of his special affection for them. (Tirinus)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
James and John his brother he called “sons of thunder.” Why? To show that he was the same One who, in giving the old covenant, altered names, who called Abram “Abraham,” and Sarai “Sarah” and Jacob “Israel.” … It was also a custom of the patriarchs to give descriptive names to persons, as Leah did. This is not mere arbitrariness, but in order that they may have a hallmark to remind them of the goodness of God. By this means, a perpetual memory of the prophecy conveyed by the name sounds forth in the ears of those who receive it. Homilies on St. John, Homily
Thunder here refers to the preaching of the gospel. For as a heavenly shout occurs like a voice of thunder, surpassing all human power, in the same way also the preaching of the gospel, which is a heavenly happening, does not consist of human strength. The gospel did not fill the world by human planning, but by divine power.
Thunder is produced when a dry and violent wind, closed up in the hollows of a cloud and violently hurled around in the cavities of the clouds, seeks a passage to the outside. The clouds, offering resistance under the excessive pressure, produce that harsh sound from the friction of the wind. But when, like bubbles distended by the air, they are unable to resist and endure any longer, but are violently torn apart and give the air a passage to the outer breeze, they produce the noises of the thunder. And this normally causes the flash of lightning. It is the Lord who is upon the waters and who arouses the mighty noises of the thunder, causing such an exceedingly great noise through the delicate medium of air. The eloquent teaching which leads from baptism to sanctification is like thunder to the soul. That the gospel is like thunder is made evident by the disciples who were given a new name by the Lord: sons of thunder.
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Mark 3:18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
In anticipation of the task of world evangelization, Jesus appointed twelve disciples. There was nothing special about these men in themselves. Only their connection with Jesus made them great.
They were all young men. James E. Stewart writes in his excellent commentary on the age of the disciples:
Christianity began as a movement of young people... Unfortunately, this fact has often been distorted in Christian art and preaching. But it is quite certain that the disciples were initially a group of young men. Most of the apostles were probably under thirty years old when they followed Jesus. We should not forget that Jesus himself went out to his ministry 'in the dew of his youth' (cf. [Psalm 110:3]; Elb) ([Psalm 110] is referred to by Jesus himself and was continued to be viewed this way in the community of the Apostles). It was genuine empathy that led the early Christians to depict their Master on the walls of the catacombs not as an old, weary man broken by pain, but as a young shepherd tending his flock on the hills early in the morning. The original version of Isaac Watts' wonderful song reflected the facts:
As I look to you, young in years, who died for me, what was once gain becomes loss, what was once my pride.
And no one has ever understood youth in their joy, zest for life, and generosity and hope, their sudden loneliness and nightmares and hidden conflicts and strong temptations, no one has understood them nearly as well as Jesus. And no one recognized more clearly than Jesus that the years of growing up, in which strange slumbering thoughts awaken and the whole world unfolds, are God's best chance to speak to the soul... When we reflect on the story of the first twelve disciples, we read about the adventures of young men. We see them following their Lord into the unknown, not quite knowing who he is or why they will do it or where he will lead them. They were simply attracted, fascinated, captivated, and held by something irresistible about him. They were laughed at by friends, enemies set traps for them, sometimes doubts raised their loud voice in their hearts until they almost wished they had nothing more to do with the whole thing. Yet they still clung to him and were led to a better faith by all their hopes being dashed. Finally, they triumphantly earned the magnificent name that the Te Deum gives them: 'The glorious company of the Apostles.' It is good to observe them, for we too can be influenced by their spirit and begin to walk with him. [1]
Jesus had a threefold purpose in calling the disciples:
1. 'that they might be with him';
2. 'that he might send them out to preach';
3. 'and to have authority to drive out demons.'
First, they had to undergo a period of instruction – a preparation in seclusion before they could preach publicly. We must spend time with Jesus before we can go out as God's ambassadors.
Second, they were sent out to preach. The proclamation of the Word of God, their fundamental method of evangelization, must always be central. Nothing should displace it.
And finally, they were given supernatural power. Driving out demons would prove to people that God was speaking through the apostles. The Bible was not yet complete. Miracles were the 'credentials' of God's messengers. Today, people have access to the entire Word of God, they are now responsible to believe without the proof of miracles.
Footnote [1] James E. Stewart, The Life and Teaching of Jesus Christ, S. 55-56.
Verses that belong to this explanation: 13-18
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 3:19 And Judas Iscariot, which also betrayed him: and they went into an house.
Calling of the Twelve
All the wonders the Lord performs, He does with effort. In them He always gives of Himself. He needs it after a day or period of being busy for the benefit of people to separate Himself in order to be with His God. He does this also now, but at the same time He wants to involve others in His work. As the true Servant He wants to teach others to become servants in imitation of Him. That is why He goes up on the mountain. He separates Himself from the people to be with God, and by sovereign election He summons those He wants. And they come.
By going up on the mountain, He shows us that the origin of His ministry is heaven and not men. On the mountain He calls the disciples to Himself, which also shows that the origin of their ministry is heaven and not men [Acts 13:1-4]; [Gal 1:1]. And just as He Himself went forth to preach [Mark 1:38], so here He gives the same command to those He calls.
But it begins by saying “that they would be with Him”. Preaching to others must be done from His presence. He determines the moment of sending out. When the time of their preparation is finished, the twelve are sent out. After the command to preach they also get the power to cast out demons. Wonders are never isolated events. They are there to support the Word that has been spoken [Heb 2:3-4].
The Lord appoints them. He has that authority, for He is the Son of God [Mark 1:1]. He also gives Simon another name and calls him Peter. This indicates His position of authority. Only persons who have authority over others have the power to give or change names [Gen 1:18]; [Dan 1:7]. If He changes a name, it has a meaning. Peter means ‘stone’. Peter is mentioned first in every list of the twelve.
James and John also get another name. The name He gives them shows that He knows the character of these men. Apart from the fact that that name, “Sons of Thunder”, can refer to their passionate temperament, it can also mean that they will speak the Word with special power in the Name of God. God speaks in thunder to bring forth fruit in waste and desolate land [Job 38:25-27].
Of the other disciples we know little, of a few we know no more than their name. Andrew brings people to the Lord [John 1:41-42]; [John 6:8-9]; [John 12:21-22]. Philip is tested by the Lord [John 6:5] and tells Him about people who seek Him [John 12:21-22]. Bartholomew is the same as Nathanael [John 1:47]. Matthew, or Levi the tax collector, is the author of the Gospel that bears his name. Thomas wants to die with the Lord and needs the tangible proof that He has risen [John 11:16]; [John 20:24-29].
Apart from James, the brother of John [Verse 17], we hear here of another James, namely James the son of Alphaeus. So he is someone other than the brother of the Lord [Gal 1:19] and also someone other than James the Less [Mark 15:40]. Thaddaeus is also called Judas [John 14:22]. Simon is given the addition of “the Cananaean” or “Zealot,” which refers to his earlier violent religious and political views.
The last one mentioned is Judas. He takes last place in every listing of the disciples, always with the reference to what he will do with the Lord.
Verses that belong to this explanation: 13-19
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant.e Cat. in Marc.: He also instructs the Prelates of the Church to pass the night in prayer before they ordain, that their office be not impeded. When therefore, according to Luke, it was day, He called whom He would; for there were many who followed Him.
Vict. Ant.e Cat. in Marc.: He calls the sons of Zebedee by this name, because they wereto spread over the world the mighty and illustrious decrees of the Godhead.
Or spiritually, Christ is the mount, from which living waters flow, and milk is procured for the health of infants; whence the spiritual feast of fat things is made known, and whatsoever is believed to be most highly good is established by the grace of that Mountain. Those therefore who are highly exalted inmerits and in words are called up into a mountain, that the place may correspond to the loftiness of their merits. It goes on: “And they came unto Him.”.
Thus from obedience, which Simon signifies, the ascent is made to knowledge, which is meant by Peter. It goes on: “And James the son of Zebedee, and John his brother.”.
Gen. 27:36 see Catena Aurea, Matt. 10:2: Namely, James who has supplanted all the desires of the flesh, and John, who received by grace what others held by labour. There follows: “And He surnamed them,Boanerges.”.
Or by this the lofty merit of the three mentioned above is shewn, who merited to hear in the mountain the thunders of the Father, when he proclaimed in thunder through a could concerning the Son, “This is My beloved Son;” that they also through the cloud of the flesh and fire of the word, might as it were scatter the thunderbolts inrain on the earth, since the Lord turned the thunderbolts into rain, so that mercy extinguishes what judgment sets on fire. It goes on: “And Andrew,” who manfully does violence to perdition, so that he had ever ready within him his own death, to give as an answer, .
Or, ‘the mouth of a lamp, 'that is, one who can throw light by his mouth upon what he has conceived in his heart, to whom the Lord gave the opening of a mouth, which diffused light. We know that this mode of speaking belongs to holy Scripture; for Hebrew names are put down in order to intimate a mystery. There follows: “And Bartholomew,” which means, the son of him who suspends the waters; of him, that is, who said, “I will also command the clouds that they rain no rain upon it.” .
But Simon in interpreted, ‘laying aside sorrow;’ for “blessed are they that mourn, for they shall be comforted. "And he is called Canaanite, that is, Zealot, because the zeal of the Lord ate him up. But Judas Iscariot is one who does not do away his sins by repentance. For Judas means, ‘boaster,’ orvain-glorious. And Iscariot, ‘the memory of death.’ But many are the proud and vain-glorious confessors in the Church, as Simon Magus, and Arius, and other heretics, whose deathlike memory is celebrated in the Church, that it may be avoided.
De Con. Evan. ii, 17: But letno one suppose that Simon now received his name and was called Peter, for thushe would make Mark contrary to John, who relates that it had been long before said unto him, “Thou shalt be called Cephas.” But Mark gives this account by way of recapitulation; for as he wished to give the names of the twelve Apostles, and was obliged to call him, Peter, his object was to intimate briefly, that he wasnot called this originally, but that the Lord gave him that name.
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Mark 3:20 And the multitude cometh together again, so that they could not so much as eat bread.
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 3:21 And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hindrances, both from the hatred of enemies, and mistaken affection of friends, and need to guard against both.
Verses that belong to this explanation: 13-21
13And he goeth up into a mountain, and calleth [unto him] whom he would: and they came unto him.14And he ordained twelve, that they should be with him, and that he might send them forth to preach,15And to have power to heal sicknesses, and to cast out devils:16And Simon he surnamed Peter;17And James the [son] of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:18And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the [son] of Alphaeus, and Thaddaeus, and Simon the Canaanite,19And Judas Iscariot, which also betrayed him: and they went into an house.20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And when his friends had heard of it; (1) literally, his own. We cannot here understand his apostles, for they were in the house with him; but either some of his kindred and friends, or some that were of the same country and town of Nazareth, though perhaps enemies to him. — For they said. It is not certain who said this, whether his friends or his adversaries. — He is become mad. (2) By the Greek, he is not himself. Christ might be called a madman by the Scribes and Pharisees, when he blamed their vices and when he preached with such extraordinary zeal. Or, as the Greek implies, he was thought to be transported out of his wits, and, as the Protestant translation hath it, was beside himself. If they were his friends that said this of him, they did not think so, but only pretended it, that they might get him safe out of the hands of his adversaries. (Witham)
Footnote (1) Sui, oi par autou.
(2) In furorem versus est, exeste; the word existasthai, is extra se esse, from which cometh the word ecstacy. See 2 Corinthians v. 13, where St. Paul useth the same Greek word.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
In the gospel we read that even his kinsfolk desired to bind him as one of weak mind. His opponents also reviled him saying, “You are a Samaritan and have a devil.” Letter , To Eustochium.
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Mark 3:22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant.e Cat. in Marc.: Ungrateful indeed were the multitudes of princes, whom their pride hinders from knowledge, but the grateful multitude of the people came to Jesus.
But mystically, the houseto which they came, is the early Church. The crowds which prevent their eating bread are sins and vices; for he who eateth unworthily, “eateth and drinkethdamnation to himself.”
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Mark 3:23 And he called them [unto him], and said unto them in parables, ‹How can Satan cast out Satan?›
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Now as for the Lord’s saying: “Satan cannot drive out Satan,” lest perhaps anyone using the name of some of the lowest powers when driving out a demon should think this opinion of the Lord’s to be false, let him understand the point of this saying: Satan does spare the body or the senses of the body, but he tempts the senses for the purpose of dominating the will of the man in question, in a triumph of greater import, through the error of impiety. Satan does not strike for the body as such, but rather for the innermost self in order to work in him in the manner described by the apostle: “according to the prince of the power of this air, who is now active in the sons of disobedience.” For Satan was not troubling and tormenting the senses of their bodies, nor was he battering their bodies, but he was reigning in their wills, or better, in their covetousness. EightyThree Different Questions, Question
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Mark 3:24 ‹And if a kingdom be divided against itself, that kingdom cannot stand.›
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Kingdom against kingdom. As this is true in all kingdoms and states where civil dissensions obtaineth, so it is especially verified in heresies and heretics which have always divisions among themselves, as a punishment for their abandoning the Church, the pillar and ground of truth, the only centre of peace and unity.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
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Mark 3:25 ‹And if a house be divided against itself, that house cannot stand.›
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Mention has been made of the unclean spirit whom the Lord shows to be divided against himself. The Holy Spirit, however, is not divided against himself. Rather he makes those whom he gathers together undivided against themselves, by dwelling within those who have been cleansed, that they may be like those of whom it is written in the Acts of the Apostles, “The multitude of them that believed were of one heart and of one soul.”
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Mark 3:26 ‹And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.›
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
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Mark 3:27 ‹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.›
The Lord Jesus and Beelzebul
We find the Lord in various places in this chapter. We see Him in the synagogue [Verse 1], by the sea [Verse 7], and on the mountain [Verse 13]. Now He is again in the house, where again a crowd gathers [Mark 2:1]. There is no time to eat bread, so He lets the meal pass by. His service occupies Him completely. How am I concerned about the needs of others? Are my own daily natural needs more important than the spiritual needs of others?
His family hears His tireless work and is ashamed of Him. The fact that they “hear” about it means they have been told. They won’t have been told in the sense of admiring what He does, because when they hear about it, they want to force Him to stop His work. They think they should not only warn Him, but to take custody of Him because they think He has lost His mind. The family name is up for grabs by Him, they think.
His relatives here are the first to attack His service. They are not enemies, yet they have no idea of God’s will and God’s work. They look at everything with their intellect and think that He, Who lives totally dedicated to God, is out of His mind. The Lord does not respond to their action and their words, which He does later [Verse 31-35].
This lack of understanding is to be expected by all those who want to be fully committed to the things of God in imitation of the Lord Jesus. Family and friends will not always be able to appreciate this, but will sometimes feel condemned.
After the admiration of the crowd in [Verse 20] and the incomprehension of His family in [Verse 21], the Lord also has to deal with the blasphemy of His enemies in [Verse 22]. These enemies, scholars, have descended from Jerusalem. This indicates their way from the place of blessing and their descent and finally downfall.
They cannot deny the power with which He acts in mercy for the sake of man against satan. They acknowledge that He drives out demons. But if they were to acknowledge that power as something from God, then their religious weightiness was gone, and likewise their profession and their income. That is why they would rather attribute that power to another source, that of satan.
His enemies are not in His immediate vicinity when they speak of Him in this way, but a little further away from Him. That is why He calls them to Himself. Just as He called His disciples to Himself in [Verse 13], so here He calls His enemies to Himself. He speaks with Divine authority and they come. Thus, when He sits on the great white throne [Rev 20:11-12], all His enemies will appear before Him at His command.
Before He confronts the scribes with the terrible sin they have committed, He first asks them a logical question. That question should make clear to them the folly of their remarks about Him. He does not wait for their answer, but gives it Himself. Every child can understand that internal division in a kingdom destroys this kingdom. To make it even clearer, He adds the example of a house divided against itself. What applies to a kingdom also applies to a house. In both cases internal division means its fall.
What goes for a kingdom and a house also goes for satan. In the kingdom of satan and the house of satan there is no division. All powers of darkness work together to plunge man into disaster and thereby destroy God’s work. The Lord Jesus does everything for the glory of God, and thereby destroys the works of the devil [1John 3:8]. He was in the devil’s house for forty days and forty nights when He was in the wilderness, and bound him there [Mark 1:13]. Now He is robbing the house of the strong by freeing people from His power [Mark 5:15]. The scribes attribute this work to the devil himself. It is absurd. A more terrible sin is unthinkable.
Verses that belong to this explanation: 20-27
20And the multitude cometh together again, so that they could not so much as eat bread.21And when his friends heard [of it], they went out to lay hold on him: for they said, He is beside himself.22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The adversary enticed humanity to transgress our maker’s law, and thereby got us into his clutches. Yet his power consisted only in tempting the human will toward trespass and apostasy. With these chains he bound up the human will. This is why in the economy of salvation it was necessary that he be bound with the same chains by which he had bound humanity. It would be through a man that humanity would be set free to return to the Lord, leaving the adversary in those bonds by which he himself had been fettered, that is, sin. For when Satan is bound, man is set free; since “none can enter a strong man’s house and spoil his goods, unless he first bind the strong man himself.” It is in this way that he became exposed as the opposer of the Word who made all things, and subdued by his command. The new man showed him to be a fugitive from the law, and an apostate from God. He then was securely bound as a fugitive, and his goods hauled away. These goods are those who had been in bondage, whom he had unjustly used for his own purposes. So it was a just means by which he was led captive, who had led humanity into captivity unjustly. In this way humanity was rescued from the clutches of its possessor by the tender mercy of God the Father, who had compassion on his own handiwork, and gave to it salvation, restoring it by means of the Word, Christ, in order that humanity might learn from this actual event that they receive incorruptibility not of themselves, but by the free gift of God. .
For when Satan is bound, man is set free; since "none can enter a strong man's house and spoil his goods, unless he first bind the strong man himself."
It is not difficult, therefore, to see how the devil was conquered when he, who was slain by him, rose again. But there is something greater and more profound of comprehension: to see how the devil was conquered precisely when he was thought to be conquering, namely, when Christ was crucified. For at that moment the blood of him who had no sin at all, was shed for the remission of our sins. The devil deservedly held those whom he had bound by sin to the condition of death. So it happened that One who was guilty of no sin freed them justly from this condemnation. The strong man was conquered by this paradoxical justice and bound by this chain, that his vessels might be taken away. Those vessels which had been vessels of wrath were turned into vessels of mercy. .
He conquered the devil first by righteousness, and then by power. First by righteousness, because he who had no sin was slain by him most unjustly. But then by power, because having been dead he lived again, never afterwards to die. For Christ was crucified, not through immortal power, but through the weakness which he took upon him in mortal flesh. Of this weakness the apostle nevertheless says, “God’s weakness is stronger than human strength.” .
The “strong man” in this passage means the devil who was able to hold the human race in bondage. By his “goods,” which Christ was coming to plunder, the devil was keeping for himself those who would in time become faithful, but had remained in the clutches of ungodliness and various sins. It was for the purpose of binding up this strong man that John, in the Apocalypse, saw “an angel coming down from heaven, having the key of the abyss and a great chain in his hand. And he laid hold on the dragon, the ancient serpent, who is the devil and Satan, and bound him for a thousand years.” The angel checked and repressed his power to seduce and possess those destined to be set free.
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Mark 3:28 ‹Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:›
The Blasphemy Against the Spirit
Of “the sons of men” – and not of angels – all sins and blasphemies of any kind can be forgiven. If only there is repentance of sins and conversion to God. The blood of Jesus Christ cleanses from every sin [1John 1:9]. That is a great word of encouragement for anyone who thinks his sins are too great and too many.
But there is one sin that shall never be forgiven, and that is “blasphemy against the Holy Spirit”. This is no exception to the previous general promise. Every sin and blasphemy is done against the triune God and therefore also against the Holy Spirit. Now here the phrase “whoever blasphemes against the Holy Spirit” is connected with the statement of the Lord Jesus, the Judge, that there is no forgiveness for this in eternity. The Lord says that someone who is guilty of this is guilty of eternal sin. That must therefore be a specific sin and that is what it is.
The Holy Spirit also makes clear what that specific sin is: “Because they were saying: “He has an unclean spirit.”” The specificity of blaspheming against the Holy Spirit is this: attributing the deeds of the Lord Jesus to an unclean spirit. The Lord Jesus always did everything perfectly through the Spirit. All His works and all His words were unmistakably the works and words of God the Holy Spirit. Whoever sees this with his own eyes and in spite of that attributes His works to the devil, does so consciously and with the purpose of making Him reprehensible in His service.
This sin could only be committed when the Lord Jesus was on earth. It is also impossible for a born-again person to commit this sin. Anyone in distress because he thinks he has committed that sin proves precisely by that fear that he has not committed that sin. He who blasphemes against the Spirit does not have a guilty conscience, but a completely hardened conscience. While the demons acknowledge Him as the Son of God [Mark 1:24] when He casts them out through the Holy Spirit, these people blaspheme the work the Spirit does through Him.
Verses that belong to this explanation: 28-30
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:›30Because they said, He hath an unclean spirit.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He is the subject, not the object, of hallowing, apportioning, participating, filling, sustaining. We share in him; he shares in nothing. He is our inheritance, he is glorified, counted together with Father and Son. He is a dire warning to us, the “finger of God.” The Spirit is, like God, a “fire.” This means that the Holy Spirit is of the same essential nature as the Father. The Spirit is the very One who created us and creates us anew through baptism and resurrection. The Spirit knows all things, teaches all things, moves where and when and as strongly as he wills. He leads, speaks, sends, and separates those who are vexed and tempted. He reveals, illumines, gives life, or better said, he is himself light and life. He makes us his temple, he sanctifies, he makes us complete. He both goes before baptism and follows after it. All that the Godhead actively performs, the Spirit performs. Oration , On the Holy Spirit
And again He has said, "All sins shall be forgiven unto the sons of men, and blasphemies; but he that shall blaspheme against the Holy Spirit shall not have forgiveness, but is guilty of eternal sin.".
Also according to Mark: "All sins shall be forgiven, and blasphemies, to the sons of men; but whoever shall blaspheme against the Holy Spirit, it shall not be forgiven him, but he shall be guilty of eternal sin."
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Mark 3:29 ‹But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:›
The Blasphemy Against the Spirit
Of “the sons of men” – and not of angels – all sins and blasphemies of any kind can be forgiven. If only there is repentance of sins and conversion to God. The blood of Jesus Christ cleanses from every sin [1John 1:9]. That is a great word of encouragement for anyone who thinks his sins are too great and too many.
But there is one sin that shall never be forgiven, and that is “blasphemy against the Holy Spirit”. This is no exception to the previous general promise. Every sin and blasphemy is done against the triune God and therefore also against the Holy Spirit. Now here the phrase “whoever blasphemes against the Holy Spirit” is connected with the statement of the Lord Jesus, the Judge, that there is no forgiveness for this in eternity. The Lord says that someone who is guilty of this is guilty of eternal sin. That must therefore be a specific sin and that is what it is.
The Holy Spirit also makes clear what that specific sin is: “Because they were saying: “He has an unclean spirit.”” The specificity of blaspheming against the Holy Spirit is this: attributing the deeds of the Lord Jesus to an unclean spirit. The Lord Jesus always did everything perfectly through the Spirit. All His works and all His words were unmistakably the works and words of God the Holy Spirit. Whoever sees this with his own eyes and in spite of that attributes His works to the devil, does so consciously and with the purpose of making Him reprehensible in His service.
This sin could only be committed when the Lord Jesus was on earth. It is also impossible for a born-again person to commit this sin. Anyone in distress because he thinks he has committed that sin proves precisely by that fear that he has not committed that sin. He who blasphemes against the Spirit does not have a guilty conscience, but a completely hardened conscience. While the demons acknowledge Him as the Son of God [Mark 1:24] when He casts them out through the Holy Spirit, these people blaspheme the work the Spirit does through Him.
Verses that belong to this explanation: 28-30
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:›30Because they said, He hath an unclean spirit.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
See St. Matthew [Matt 12:32] — Of an everlasting sin; i.e. of eternal punishment. (Witham) — What is here called everlasting offence, is (as St. Matthew expresseth it) that which shall neither be remitted in this life, nor in the life to come; which words would not be true, says St. Augustine, if some sins were not forgiven in the world to come. Now, as no mortal sin can be forgiven after death, there must necessarily be smaller transgressions, which we call venial; though many of our separated brethren will needs have all sins to be mortal; which is very far from a comfortable tenet.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
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Mark 3:30 Because they said, He hath an unclean spirit.
The Blasphemy Against the Spirit
Of “the sons of men” – and not of angels – all sins and blasphemies of any kind can be forgiven. If only there is repentance of sins and conversion to God. The blood of Jesus Christ cleanses from every sin [1John 1:9]. That is a great word of encouragement for anyone who thinks his sins are too great and too many.
But there is one sin that shall never be forgiven, and that is “blasphemy against the Holy Spirit”. This is no exception to the previous general promise. Every sin and blasphemy is done against the triune God and therefore also against the Holy Spirit. Now here the phrase “whoever blasphemes against the Holy Spirit” is connected with the statement of the Lord Jesus, the Judge, that there is no forgiveness for this in eternity. The Lord says that someone who is guilty of this is guilty of eternal sin. That must therefore be a specific sin and that is what it is.
The Holy Spirit also makes clear what that specific sin is: “Because they were saying: “He has an unclean spirit.”” The specificity of blaspheming against the Holy Spirit is this: attributing the deeds of the Lord Jesus to an unclean spirit. The Lord Jesus always did everything perfectly through the Spirit. All His works and all His words were unmistakably the works and words of God the Holy Spirit. Whoever sees this with his own eyes and in spite of that attributes His works to the devil, does so consciously and with the purpose of making Him reprehensible in His service.
This sin could only be committed when the Lord Jesus was on earth. It is also impossible for a born-again person to commit this sin. Anyone in distress because he thinks he has committed that sin proves precisely by that fear that he has not committed that sin. He who blasphemes against the Spirit does not have a guilty conscience, but a completely hardened conscience. While the demons acknowledge Him as the Son of God [Mark 1:24] when He casts them out through the Holy Spirit, these people blaspheme the work the Spirit does through Him.
Verses that belong to this explanation: 28-30
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:›30Because they said, He hath an unclean spirit.
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It was plain that the doctrine of Christ had a direct tendency to break the devil’s power; and it was as plain, that the casting of him out of the bodies of people, confirmed that doctrine; therefore Satan could not support such a design. Christ gave an awful warning against speaking such dangerous words. It is true the gospel promises, because Christ has purchased, forgiveness for the greatest sins and sinners; but by this sin, they would oppose the gifts of the Holy Ghost after Christ’s ascension. Such is the enmity of the heart, that unconverted men pretend believers are doing Satan’s work, when sinners are brought to repentance and newness of life.
Verses that belong to this explanation: 22-30
22And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.23And 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:›30Because they said, He hath an unclean spirit.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Vict. Ant.e Cat. in Marc.: The blasphemy of the Scribes having been detailed, our Lords hews that what they said was impossible, confirming His proof by an example. Wherefore it says, “And having called them together unto Him, He said unto them in parables, How can Satan cast out Satan?” As if He had said, A kingdom divided against itself by civil war must be desolated, which is exemplified both in a house and in a city. Wherefore also if Satan’s kingdom by divided against itself, so that Satan expels Satan from men, the desolation of the kingdom of the devils is at hand.
Vict. Ant.e Cat. in Marc.: He says indeed, that blasphemy concerning Himself was pardonable, because He then seemed to be a man despised and of the most lowly birth, but, that contumely against God has no remission. Now blasphemy against the Holy Spirit is against God, for the operation of the Holy Spirit is the kingdom of God; and for this reason, He says, that blasphemy against the Holy Spirit cannot be remitted. Instead, however, of what is here added, “But will be in danger of eternal damnation,” another Evangelist says, “Neither in this world, nor in the world to come.” By which isunderstood, the judgment which is according to the law, and that which is tocome.For the law orders one who blasphemes Godto be slain, and in the judgment of the second law he has no remission. However, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Spirit alone, has no room left him for remission of his blasphemy. Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Spirit. Wherefore he adds, explaining it, “Because they said, He hath an unclean spirit.”
Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.
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Mark 3:31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.
The True Family of the Lord
After the complete rejection by the religious leaders, the Lord is going to distinguish between the natural ties He has with Israel and a remnant with whom He connects Himself. The reason for this is the arrival of His mother and His brothers who want Him to come to them. Although His relatives are not hostile, they are “outside”. They are not under His blessing influence; they are not with Him in the house. There is another company around Him.
While He is in the house with a crowd around Him, His relatives let Him know they are looking for Him. Because of their natural ties with Him, they think they have a certain right to Him. He has to be there for them first, and He has to leave the crowd for what it is.
The Lord answers with the question: “Who are My mother and My brothers?” With this question He does not set aside the natural family ties. He has set them as the Creator Himself and woe to the human being who doesn’t acknowledge them. But natural family ties should not rule over the connections between the members of the spiritual family, the family of God. At the same time we must handle this principle with caution. There have been believers who have neglected their natural ties for the sake of so-called spiritual activities. That, of course, is not what the Lord means to say.
He acknowledges those who listen to His words as His family. As He says so, He looks about at those who were sitting around Him, to have personal contact with each and every one of them, as it were. With this statement He also indicates the breach between Him and the people from whom He was born as Man and for whom He came. He sets the old relationships aside and now establishes new ones. The basis for the new relationships is to do the will of God. He executes that will perfectly. Only those who are connected with Him through His work on the cross also do God’s will. By giving Himself for them, He has made them His brethren [John 20:17]; [Heb 2:11].
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ’s bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 3:32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
The True Family of the Lord
After the complete rejection by the religious leaders, the Lord is going to distinguish between the natural ties He has with Israel and a remnant with whom He connects Himself. The reason for this is the arrival of His mother and His brothers who want Him to come to them. Although His relatives are not hostile, they are “outside”. They are not under His blessing influence; they are not with Him in the house. There is another company around Him.
While He is in the house with a crowd around Him, His relatives let Him know they are looking for Him. Because of their natural ties with Him, they think they have a certain right to Him. He has to be there for them first, and He has to leave the crowd for what it is.
The Lord answers with the question: “Who are My mother and My brothers?” With this question He does not set aside the natural family ties. He has set them as the Creator Himself and woe to the human being who doesn’t acknowledge them. But natural family ties should not rule over the connections between the members of the spiritual family, the family of God. At the same time we must handle this principle with caution. There have been believers who have neglected their natural ties for the sake of so-called spiritual activities. That, of course, is not what the Lord means to say.
He acknowledges those who listen to His words as His family. As He says so, He looks about at those who were sitting around Him, to have personal contact with each and every one of them, as it were. With this statement He also indicates the breach between Him and the people from whom He was born as Man and for whom He came. He sets the old relationships aside and now establishes new ones. The basis for the new relationships is to do the will of God. He executes that will perfectly. Only those who are connected with Him through His work on the cross also do God’s will. By giving Himself for them, He has made them His brethren [John 20:17]; [Heb 2:11].
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ’s bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The brethren of our Lord were not the children of the blessed Virgin: nor were they the sons of St. Joseph by a former wife, as some pretend; but in the Scripture language, and in this place, we understand by brethren the relatives of Mary and Joseph. (Ven. Bede)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
It is he who said that no one belongs to his family except those who do the will of his Father. To be sure, he graciously included Mary herself in this number, for she was doing the will of his Father. Thus he spurned the earthly name of his mother in comparison to heavenly kinship…. Do not be ungrateful, pay your duty of gratitude to your mother, repay earthly favors by spiritual ones, temporal by eternal ones. Letter , To Laetus.
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Mark 3:33 And he answered them, saying, ‹Who is my mother, or my brethren?›
The True Family of the Lord
After the complete rejection by the religious leaders, the Lord is going to distinguish between the natural ties He has with Israel and a remnant with whom He connects Himself. The reason for this is the arrival of His mother and His brothers who want Him to come to them. Although His relatives are not hostile, they are “outside”. They are not under His blessing influence; they are not with Him in the house. There is another company around Him.
While He is in the house with a crowd around Him, His relatives let Him know they are looking for Him. Because of their natural ties with Him, they think they have a certain right to Him. He has to be there for them first, and He has to leave the crowd for what it is.
The Lord answers with the question: “Who are My mother and My brothers?” With this question He does not set aside the natural family ties. He has set them as the Creator Himself and woe to the human being who doesn’t acknowledge them. But natural family ties should not rule over the connections between the members of the spiritual family, the family of God. At the same time we must handle this principle with caution. There have been believers who have neglected their natural ties for the sake of so-called spiritual activities. That, of course, is not what the Lord means to say.
He acknowledges those who listen to His words as His family. As He says so, He looks about at those who were sitting around Him, to have personal contact with each and every one of them, as it were. With this statement He also indicates the breach between Him and the people from whom He was born as Man and for whom He came. He sets the old relationships aside and now establishes new ones. The basis for the new relationships is to do the will of God. He executes that will perfectly. Only those who are connected with Him through His work on the cross also do God’s will. By giving Himself for them, He has made them His brethren [John 20:17]; [Heb 2:11].
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ’s bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Our Lord does not refuse to go out through any, the least, inattention to his mother; he wishes hereby, to teach us the preference we should give to the business of our heavenly Father, before that of our earthly parents. Neither does he consider his brethren as beneath his attention, but prefers spiritual before temporal duties; and shews us, that a religious union of hearts and feelings is far more lasting, and better rooted than any other ties of affinity or friendship whatsoever. (Ven. Bede)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
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Mark 3:34 And he looked round about on them which sat about him, and said, ‹Behold my mother and my brethren!›
The True Family of the Lord
After the complete rejection by the religious leaders, the Lord is going to distinguish between the natural ties He has with Israel and a remnant with whom He connects Himself. The reason for this is the arrival of His mother and His brothers who want Him to come to them. Although His relatives are not hostile, they are “outside”. They are not under His blessing influence; they are not with Him in the house. There is another company around Him.
While He is in the house with a crowd around Him, His relatives let Him know they are looking for Him. Because of their natural ties with Him, they think they have a certain right to Him. He has to be there for them first, and He has to leave the crowd for what it is.
The Lord answers with the question: “Who are My mother and My brothers?” With this question He does not set aside the natural family ties. He has set them as the Creator Himself and woe to the human being who doesn’t acknowledge them. But natural family ties should not rule over the connections between the members of the spiritual family, the family of God. At the same time we must handle this principle with caution. There have been believers who have neglected their natural ties for the sake of so-called spiritual activities. That, of course, is not what the Lord means to say.
He acknowledges those who listen to His words as His family. As He says so, He looks about at those who were sitting around Him, to have personal contact with each and every one of them, as it were. With this statement He also indicates the breach between Him and the people from whom He was born as Man and for whom He came. He sets the old relationships aside and now establishes new ones. The basis for the new relationships is to do the will of God. He executes that will perfectly. Only those who are connected with Him through His work on the cross also do God’s will. By giving Himself for them, He has made them His brethren [John 20:17]; [Heb 2:11].
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ’s bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Pharisees were afraid lest the greatness of Christ’s miracles, and the excellence of his doctrines, should put an end to their credit and authority among the people. Hence their calumnies against him.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
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Mark 3:35 ‹For whosoever shall do the will of God, the same is my brother, and my sister, and mother.›
The True Family of the Lord
After the complete rejection by the religious leaders, the Lord is going to distinguish between the natural ties He has with Israel and a remnant with whom He connects Himself. The reason for this is the arrival of His mother and His brothers who want Him to come to them. Although His relatives are not hostile, they are “outside”. They are not under His blessing influence; they are not with Him in the house. There is another company around Him.
While He is in the house with a crowd around Him, His relatives let Him know they are looking for Him. Because of their natural ties with Him, they think they have a certain right to Him. He has to be there for them first, and He has to leave the crowd for what it is.
The Lord answers with the question: “Who are My mother and My brothers?” With this question He does not set aside the natural family ties. He has set them as the Creator Himself and woe to the human being who doesn’t acknowledge them. But natural family ties should not rule over the connections between the members of the spiritual family, the family of God. At the same time we must handle this principle with caution. There have been believers who have neglected their natural ties for the sake of so-called spiritual activities. That, of course, is not what the Lord means to say.
He acknowledges those who listen to His words as His family. As He says so, He looks about at those who were sitting around Him, to have personal contact with each and every one of them, as it were. With this statement He also indicates the breach between Him and the people from whom He was born as Man and for whom He came. He sets the old relationships aside and now establishes new ones. The basis for the new relationships is to do the will of God. He executes that will perfectly. Only those who are connected with Him through His work on the cross also do God’s will. By giving Himself for them, He has made them His brethren [John 20:17]; [Heb 2:11].
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-20 Source:
It is a great comfort to all true Christians, that they are dearer to Christ than mother, brother, or sister as such, merely as relations in the flesh would have been, even had they been holy. Blessed be God, this great and gracious privilege is ours even now; for though Christ’s bodily presence cannot be enjoyed by us, his spiritual presence is not denied us.
Verses that belong to this explanation: 31-35
31There came then his brethren and his mother, and, standing without, sent unto him, calling him.32And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.33And he answered them, saying, ‹Who is my mother, or my brethren?›34And 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
From this it is manifest that His brethren and His mother were not always with Him; but because He was beloved by them, they come from reverence and affection, waiting without. Wherefore it goes on, “And the multitude sat about Him”.
Vict. Ant.e Cat. in Marc.: But another Evangelist says, that His brethren did not believe on Him. With which this agrees, which says, that they sought Him, waiting without, and with this meaning the Lord does not mention them asrelations.Wherefore it follows, “And He answered them, saying, Who is My mother or My brethren? "But He does not here mention His mother and His brethren altogether with reproof, but to show that a man must honour his own soul above all earthly kindred; wherefore this is fitly said to those who called Him to speak with His mother and relations, as if it were a more useful task than the teaching of salvation.
But let us be assured that we are His brethren and His sisters, if we do the will of the Father; that we may be joint-heirs with Him, for He discerns us not by sex but by our deeds. Wherefore it goes on: “Whosoever shall dothe will of God”
What else does he here teach us, than to prefer to kinship “after the flesh” our descent “after the Spirit.” He teaches that persons are united by nearness of spirit to those who are just and holy, and that by obeying and following they cleave to their teaching and conduct. Therefore Mary is more blessed in receiving the faith of Christ than in conceiving the flesh of Christ. For to the one who said, “Blessed is the womb, which bore you!” he himself answered: “Blessed are they who hear the Word of God and keep it.” Concerning his own brothers, his own relatives after the flesh, who at first did not believe in him, he found dubious advantage in being their kin. As for Mary, her nearness as a mother would have been little help for her salvation if she had not borne Christ in her heart in a more blessed manner than in the flesh.
She did the Father’s will. It was this in her that the Lord magnified, not merely that her flesh gave birth to flesh…. When he said, “Blessed are they who hear the Word of God and keep it,” he was in effect saying: “My mother whom you have called blessed is blessed for the reason that she keeps the Word of God, not that the Word was made flesh in her and dwelt among us, but that she keeps the very Word of God through which she was made and which was made flesh in her.” .
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
