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and there was a man there which had a withered hand.</div><a href="/mark/3-1.htm" title="And he entered again into the synagogue; and there was a man there which had a withered hand.">Mark 3:1</a>. <span class="greekheb">Πάλιν</span>, <span class="ital">again</span>) on another Sabbath [<span class="ital">which preceded the feast of the Passover by eight days</span>.—Harm. p. 309]. <a href="/luke/6-6.htm" title="And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.">Luke 6:6</a>).[23]—<span class="greekheb">ἐξηραμμένην</span>, <span class="ital">withered</span>) not from the womb, but through disease or a wound. This is the force of the participle.[24]<span class="p"><br /><br /></span>[23] <span class="greekheb">εἰς τὴν συναγωγὴν</span>, <span class="ital">into the synagogue</span>) What an amount of wickedness is there not introduced into holy assemblages, and perpetrated in them!—V. g.<span class="p"><br /><br /></span>[24] As distinguished from the adjective <span class="greekheb">ξηράν</span>, had it been used.—ED. Mark groups together, in ch.1, those acts to which Jesus’ adversaries made no opposition: he then also joins together those which they assailed, in ch. 2; until, goaded on by hatred, they began laying plots for our Lord. The method of Luke is the same.—V. g.<span class="p"><br /><br /></span><A name="2"></a> <div class="versenum"><a href="/mark/3-2.htm">Mark 3:2</a></div><div class="verse">And they watched him, whether he would heal him on the sabbath day; that they might accuse him.</div><a href="/mark/3-2.htm" title="And they watched him, whether he would heal him on the sabbath day; that they might accuse him.">Mark 3:2</a>. <span class="greekheb">Παρετήρουν</span>, <span class="ital">they were watching</span>) Obliquely and secretly. On the immediately preceding Sabbath they had heard His doctrine concerning the Sabbath.<span class="p"><br /><br /></span><A name="3"></a> <div class="versenum"><a href="/mark/3-3.htm">Mark 3:3</a></div><div class="verse">And he saith unto the man which had the withered hand, Stand forth.</div><a href="/mark/3-3.htm" title="And he said to the man which had the withered hand, Stand forth.">Mark 3:3</a>. <span class="greekheb">Λέγει</span>, <span class="ital">He saith</span>) In order that the misery of the sick man might so much the more move the compassion of all.—<span class="greekheb">ἔγειραι εἰς</span>) An abbreviated expression for, <span class="ital">arise</span>, and go forth <span class="ital">into</span> the midst.<span class="p"><br /><br /></span><A name="4"></a> <div class="versenum"><a href="/mark/3-4.htm">Mark 3:4</a></div><div class="verse">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.</div><a href="/mark/3-4.htm" title="And he said to 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.">Mark 3:4</a>. <span class="greekheb">Ἤ</span>, <span class="ital">or</span>) Not to save is to destroy. The opposition between the two words is immediate and direct. <span class="ital">To save life</span> refers to the whole man; <span class="ital">to do good</span>, to a part; and so in the respectively antithetic words—<span class="greekheb">ψυχὴν</span>, <span class="ital">life</span>) of man; and therefore also a man’s hand,—<span class="greekheb">ἐσιώπων</span>, <span class="ital">they were silent</span>); <a href="/luke/14-3.htm" title="And Jesus answering spoke to the lawyers and Pharisees, saying, Is it lawful to heal on the sabbath day?">Luke 14:3</a>.—<span class="greekheb">ἡσύχασάν</span>, They had nothing to say.<span class="p"><br /><br /></span><A name="5"></a> <div class="versenum"><a href="/mark/3-5.htm">Mark 3:5</a></div><div class="verse">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 <i>it</i> out: and his hand was restored whole as the other.</div><a href="/mark/3-5.htm" title="And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he said to the man, Stretch forth your hand. And he stretched it out: and his hand was restored whole as the other.">Mark 3:5</a>. <span class="greekheb">Περιβλεψάμενος</span>, <span class="ital">looking round</span>) The expressions of Christ’s countenance teach us many lessons, <a href="/mark/3-34.htm" title="And he looked round about on them which sat about him, and said, Behold my mother and my brothers!">Mark 3:34</a> [comp. ch. <a href="/mark/10-21.htm" title="Then Jesus beholding him loved him, and said to him, One thing you lack: go your way, sell whatever you have, and give to the poor, and you shall have treasure in heaven: and come, take up the cross, and follow me.">Mark 10:21</a>; <a href="/mark/10-27.htm" title="And Jesus looking on them said, With men it is impossible, but not with God: for with God all things are possible.">Mark 10:27</a>].—<span class="greekheb">συλλυπουμένος</span>, <span class="ital">being grieved</span>) In the case of the Pharisees, their <span class="ital">grief</span> was malignant; Jesus <span class="ital">grieves</span> with holy affection, individually for individuals. Along with His just grief was combined just anger; see note <a href="/mark/3-2.htm" title="And they watched him, whether he would heal him on the sabbath day; that they might accuse him.">Mark 3:2</a>.—<span class="greekheb">πώρωσει</span>, <span class="ital">the hardness</span>) The habitual disposition of the heart renders the perception of the truth, and of its conclusions, either difficult or easy.—<span class="greekheb">πωρωσις</span>, <span class="ital">hardness</span>, which destroys the use of the senses, for instance, the sight and the touch. It is blindness, not to sec; <span class="ital">hardness</span>, not to perceive; <a href="/john/12-40.htm" title="He has blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them.">John 12:40</a>.<span class="p"><br /><br /></span><A name="6"></a> <div class="versenum"><a href="/mark/3-6.htm">Mark 3:6</a></div><div class="verse">And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.</div><a href="/mark/3-6.htm" title="And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.">Mark 3:6</a>. <span class="greekheb">Εὐθέως</span>, <span class="ital">straightway</span>) Their hatred increased; comp <a href="/mark/3-2.htm" title="And they watched him, whether he would heal him on the sabbath day; that they might accuse him.">Mark 3:2</a> at the end of the v.—<span class="greekheb">Ἡρωδιανῶν</span>, <span class="ital">the Herodians</span>) although they perhaps had no great care for the Sabbath. Either by the order or permission of Herod, they were wishing to kill Jesus.<span class="p"><br /><br /></span><A name="7"></a> <div class="versenum"><a href="/mark/3-7.htm">Mark 3:7</a></div><div class="verse">But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,</div><a href="/mark/3-7.htm" title="But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,">Mark 3:7</a>. <span class="greekheb">Ἀνεχώρησε</span>, <span class="ital">He withdrew</span>) He avoided plots against Him, and yet He did not flee to a distance, nor in a fearful spirit, for He went to the sea [The particulars which Mark in this passage, <a href="/context/mark/3-7.htm" title="But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,...">Mark 3:7-19</a>, records, he sets forth in the regular order of the narrative, and they are to be combined with <a href="/matthew/4-24.htm" title="And his fame went throughout all Syria: and they brought to him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them.">Matthew 4:24</a>, etc. But the events which go before and follow in Mark, are parallel to the 12th. ch. of Matthew. Mark takes occasion [a handle] from the plots laid by His enemies, to record the withdrawal of the Saviour, <a href="/mark/3-7.htm" title="But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,">Mark 3:7</a>; and by that very fact, he returns in the meantime into the regular path from his digression, etc.—<span class="ital">Harm.</span>, p. 238. The <span class="ital">sea</span> is mentioned in this verse; the <span class="ital">house</span> in <a href="/mark/3-19.htm" title="And Judas Iscariot, which also betrayed him: and they went into an house.">Mark 3:19</a>; and again the <span class="ital">sea</span> in ch. <a href="/mark/4-1.htm" title="And he began again to teach by the sea side: and there was gathered to him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land.">Mark 4:1</a>. In this fashion Mark combines the histories of different times.—V. g.].<span class="p"><br /><br /></span><a href="/context/mark/3-7.htm" title="But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,...">Mark 3:7-8</a>. <span class="greekheb">Πλῆθος</span>, <span class="ital">the multitude</span>) There were two multitudes; the one was following Him out of Galilee, the other, from most diverse quarters, was then, for the first time, coming to Jesus. The former is called a <span class="ital">great multitude</span>, the latter, <span class="ital">a multitude that was great</span>, the epitasis (increase of force, in repeating the words, see Append.) being indicated by the transposition of the noun [<span class="ital">before</span> the adjective, instead of as in the first instance <span class="ital">after</span> it: <span class="greekheb">πολὺ πλῆθος</span>—<span class="greekheb">πλῆθος πολύ</span>.]<span class="p"><br /><br /></span><A name="8"></a> <div class="versenum"><a href="/mark/3-8.htm">Mark 3:8</a></div><div class="verse">And from Jerusalem, and from Idumaea, and <i>from</i> beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him.</div><a href="/mark/3-8.htm" title="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 to him.">Mark 3:8</a>. <span class="greekheb">Ἰδυμάιας</span>, <span class="ital">Idumea</span>) Therefore Esau was not altogether ‘hated’ [<a href="/malachi/1-3.htm" title="And I hated Esau, and laid his mountains and his heritage waste for the dragons of the wilderness.">Malachi 1:3</a>; <a href="/romans/9-13.htm" title="As it is written, Jacob have I loved, but Esau have I hated.">Romans 9:13</a>].—<span class="greekheb">οἱ περὶ</span>) These were Israelites <span class="ital">living near</span> Tyre and Sidon.<span class="p"><br /><br /></span><A name="9"></a> <div class="versenum"><a href="/mark/3-9.htm">Mark 3:9</a></div><div class="verse">And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.</div><a href="/mark/3-9.htm" title="And he spoke to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him.">Mark 3:9</a>. <span class="greekheb">Πλοιάριον</span>, <span class="ital">a small ship</span>) Nominative.—<span class="greekheb">προσκαρτερῇ</span>, <span class="ital">should wait on</span>) Not merely at that time alone.—<span class="greekheb">ἵνα μὴ</span>, <span class="ital">that not</span>) Having thus a regard to His due convenience.<span class="p"><br /><br /></span><A name="10"></a> <div class="versenum"><a href="/mark/3-10.htm">Mark 3:10</a></div><div class="verse">For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues.</div><a href="/mark/3-10.htm" title="For he had healed many; so that they pressed on him for to touch him, as many as had plagues.">Mark 3:10</a>. <span class="greekheb">Ἐπιπίπτειν</span>, <span class="ital">pressed upon</span>) Illustrating the admirable patience and benignity of our Lord.<span class="p"><br /><br /></span><A name="11"></a> <div class="versenum"><a href="/mark/3-11.htm">Mark 3:11</a></div><div class="verse">And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God.</div><a href="/mark/3-11.htm" title="And unclean spirits, when they saw him, fell down before him, and cried, saying, You are the Son of God.">Mark 3:11</a>. <span class="greekheb">Ὅταν</span>) <span class="greekheb">ὅτʼ ἂν</span> is here joined with a past tense of the Indicative, as <span class="greekheb">ὅπου ἂν</span>, ch. <a href="/mark/6-56.htm" title="And wherever he entered, into villages, or cities, or country, they laid the sick in the streets, and sought him that they might touch if it were but the border of his garment: and as many as touched him were made whole.">Mark 6:56</a>.<span class="p"><br /><br /></span><A name="12"></a> <div class="versenum"><a href="/mark/3-12.htm">Mark 3:12</a></div><div class="verse">And he straitly charged them that they should not make him known.</div><a href="/mark/3-12.htm" title="And he straightly charged them that they should not make him known.">Mark 3:12</a>. <span class="greekheb">Ἵνα μὴ φανερὸν</span>, <span class="ital">that not manifest</span>) It was not yet the time, nor were they the proper heralds.<span class="p"><br /><br /></span><A name="13"></a> <div class="versenum"><a href="/mark/3-13.htm">Mark 3:13</a></div><div class="verse">And he goeth up into a mountain, and calleth <i>unto him</i> whom he would: and they came unto him.</div><a href="/mark/3-13.htm" title="And he goes up into a mountain, and calls to him whom he would: and they came to him.">Mark 3:13</a>. <span class="greekheb">Εἰς τὸ ὄρος</span>, <span class="ital">into a mountain</span>) Apart.—<span class="greekheb">οὓς ἤθελεν αὐτὸς</span>, <span class="ital">whom He Himself would</span>) He had unlimited authority, and that the highest. His will was in accordance with the will of the Father [<span class="ital">among these partly the Twelve, just mentioned, were included; partly others, for instance, Joseph and Matthias</span>, <a href="/acts/1-23.htm" title="And they appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.">Acts 1:23</a>.—V. g.]—<span class="greekheb">ἀπῆλθον</span>, <span class="ital">they came away</span>) leaving all things.<span class="p"><br /><br /></span><A name="14"></a> <div class="versenum"><a href="/mark/3-14.htm">Mark 3:14</a></div><div class="verse">And he ordained twelve, that they should be with him, and that he might send them forth to preach,</div><a href="/mark/3-14.htm" title="And he ordained twelve, that they should be with him, and that he might send them forth to preach,">Mark 3:14</a>. <span class="greekheb">Δώδεκα</span>, <span class="ital">twelve</span>) The characteristic notes of an apostle were, an immediate and direct call, a continuous intercourse with Christ, the being an eye-witness, the right of preaching universally [and not merely restricted to one locality], the gift of miracles.<span class="p"><br /><br /></span><A name="15"></a> <div class="versenum"><a href="/mark/3-15.htm">Mark 3:15</a></div><div class="verse">And to have power to heal sicknesses, and to cast out devils:</div><A name="16"></a> <div class="versenum"><a href="/mark/3-16.htm">Mark 3:16</a></div><div class="verse">And Simon he surnamed Peter;</div><a href="/mark/3-16.htm" title="And Simon he surnamed Peter;">Mark 3:16</a>. <span class="greekheb">Ἐπέθηκε</span>, <span class="ital">He put upon</span>) It is a mark of Lordship to give a surname; this He gave also to James and John jointly, <a href="/mark/3-17.htm" title="And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:">Mark 3:17</a>; but to Peter first of all before them. So in the catalogue of the twelve spies of the land of Canaan, mention is made of Joshua receiving that name instead of Hosea; <a href="/context/numbers/13-4.htm" title="And these were their names: of the tribe of Reuben, Shammua the son of Zaccur....">Numbers 13:4-16</a>.<span class="p"><br /><br /></span><A name="17"></a> <div class="versenum"><a href="/mark/3-17.htm">Mark 3:17</a></div><div class="verse">And James the <i>son</i> of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:</div><a href="/mark/3-17.htm" title="And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder:">Mark 3:17</a>. <span class="greekheb">Ἰάκωβον</span>, <span class="ital">James) He calls</span> to Him.—<span class="greekheb">ὀνόματα</span>, <span class="ital">names</span>) The plural intimates that this name applied even to each of the two separately [<span class="ital">Vers. Germ</span>. maintains, on the contrary, that it was only <span class="ital">conjointly</span> they seem to have been honoured with this surname. This is the only passage in which the surname of James and John is mentioned, whereas that of Peter occurs frequently].—<span class="greekheb">βοανεργὲς</span>, <span class="ital">Boanerges</span>) “Without doubt Christ by this name alludes (<span class="greekheb">בני ריגשא</span>) to the two Scribes, who, in the Sanhedrim, were wont to sit, one on the right hand, the other on the left of the high priest, of whom the former used to collect the votes of acquittal, the latter those of condemnation, and Christ applies this judicial custom of the Sanhedrim to His spiritual kingdom;” Mellant, Sac., p. 36, 37. The etymology of the surname is somewhat differently traced out by Hiller; Onom., p. 117, 699.—<span class="greekheb">ὑιοὶ βροντῆς</span>, sons of thunder) A magnificent appellation. Thunder in Scripture is something both terrible and Joyous. So also the Gospel strikes terror into the world, and brings joy and gain to the godly. John in his mildness has, notwithstanding the hidden force of thunder, especially in his testimony as to the Godhead of Jesus Christ; comp. <a href="/john/12-29.htm" title="The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spoke to him.">John 12:29</a>; <a href="/john/12-28.htm" title="Father, glorify your name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.">John 12:28</a>; and in the Revelation he has written out the account of very many thunders; and he himself heard utterances of thunders, which he was forbidden to write out; <a href="/context/revelation/10-3.htm" title="And cried with a loud voice, as when a lion roars: and when he had cried, seven thunders uttered their voices....">Revelation 10:3-4</a>. Hiller, in the passage quoted from him, says, “The thunder-bolt (lightning) is the son of thunder, inasmuch as it accompanies the crashing sound which proceeds from the rent clouds.”<span class="p"><br /><br /></span><A name="18"></a> <div class="versenum"><a href="/mark/3-18.htm">Mark 3:18</a></div><div class="verse">And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the <i>son</i> of Alphaeus, and Thaddaeus, and Simon the Canaanite,</div><A name="19"></a> <div class="versenum"><a href="/mark/3-19.htm">Mark 3:19</a></div><div class="verse">And Judas Iscariot, which also betrayed him: and they went into an house.</div><A name="20"></a> <div class="versenum"><a href="/mark/3-20.htm">Mark 3:20</a></div><div class="verse">And the multitude cometh together again, so that they could not so much as eat bread.</div><a href="/mark/3-20.htm" title="And the multitude comes together again, so that they could not so much as eat bread.">Mark 3:20</a>. [Eng. Vers. 19] <span class="greekheb">Ἔρχονται</span>, <span class="ital">they come</span>) Jesus with His new family [This relation of Mark follows, not the order of <span class="ital">time</span>, but the change of <span class="ital">places</span>; comp. <a href="/mark/3-7.htm" title="But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea,">Mark 3:7</a>; <a href="/mark/3-13.htm" title="And he goes up into a mountain, and calls to him whom he would: and they came to him.">Mark 3:13</a>; Harm. p. 311].—<span class="greekheb">εἰς οἶκον</span> “<span class="ital">to the house</span>,” rather than <span class="ital">into</span> the house; comp. <a href="/mark/3-21.htm" title="And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.">Mark 3:21</a>; <a href="/mark/3-31.htm" title="There came then his brothers and his mother, and, standing without, sent to him, calling him.">Mark 3:31</a>.<span class="p"><br /><br /></span><A name="21"></a> <div class="versenum"><a href="/mark/3-21.htm">Mark 3:21</a></div><div class="verse">And when his friends heard <i>of it</i>, they went out to lay hold on him: for they said, He is beside himself.</div><a href="/mark/3-21.htm" title="And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.">Mark 3:21</a>. <span class="greekheb">Οἱ παρʼ αὐτοῦ</span>, <span class="ital">those belonging to Him</span>) See App. Crit. Ed. ii., p. 150. The Gothic Version <span class="ital">fram</span> answers to <span class="greekheb">περὶ</span> and <span class="greekheb">παρὰ</span>.[25] Who these were, <span class="ital">who belonged to Him</span>, is clear from <a href="/mark/3-31.htm" title="There came then his brothers and his mother, and, standing without, sent to him, calling him.">Mark 3:31</a>, where the particle <span class="greekheb">οὖν</span>,[26] <span class="ital">therefore</span>, refers to this 21st verse, after the intervening parenthesis 22–30 has been as it were cleared out of they.—<span class="greekheb">ἐξῆλθον</span>, <span class="ital">they went out</span>) Their <span class="ital">coming</span> in <a href="/mark/3-31.htm" title="There came then his brothers and his mother, and, standing without, sent to him, calling him.">Mark 3:31</a> followed their going out here. A table seems to have been laid at the house; see end of <a href="/mark/3-20.htm" title="And the multitude comes together again, so that they could not so much as eat bread.">Mark 3:20</a>.—<span class="greekheb">Κρατῆσαι</span>, <span class="ital">to lay hold</span>) to put a restraint on him.—<span class="greekheb">ἔλεγον</span>, <span class="ital">they were saying</span>) the messengers [not the relatives] from whom his relatives <span class="ital">heard</span> of His earnestness.—<span class="greekheb">ὅτι ἐξέστη</span>, <span class="ital">He is beside Himself</span>) By this word they were attributing to Him excess of ardour, overwhelming His intellect, but it was falsely that they attributed this to Him, as Festus did to Paul; <a href="/acts/26-24.htm" title="And as he thus spoke for himself, Festus said with a loud voice, Paul, you are beside yourself; much learning does make you mad.">Acts 26:24</a>, <span class="ital">Thou art mad</span>. Comp. by all means <a href="/2_corinthians/5-13.htm" title="For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause.">2 Corinthians 5:13</a>; comp. <span class="greekheb">ιἑρεὺς καὶ προφήτης ἐξέστησαν διὰ τὸ σίκερα</span>, Heb. <span class="greekheb">שגו</span>. <a href="/isaiah/28-7.htm" title="But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment.">Isaiah 28:7</a>; so <span class="greekheb">ὁ προφήτης παρεξεστηκὼς</span>, Heb. <span class="greekheb">משגע</span>; <a href="/hosea/9-7.htm" title="The days of visitation are come, the days of recompense are come; Israel shall know it: the prophet is a fool, the spiritual man is mad, for the multitude of your iniquity, and the great hatred.">Hosea 9:7</a>. The singular number does not admit of this being understood of the people; for although <span class="greekheb">ὄχλος</span>, <span class="ital">a multitude</span>, <a href="/mark/3-20.htm" title="And the multitude comes together again, so that they could not so much as eat bread.">Mark 3:20</a> is singular, yet after an interval [between <span class="greekheb"><span class="bld"><span class="ital">ΟΧΛΟς</span></span></span> and the verb, if the latter were to be understood of the former], there always follow the pronoun and the verb in the plural.<span class="p"><br /><br /></span>[25] AB Vulg. Rec. Text read <span class="greekheb">καὶ ἀκούσαντες οἱ παρʼ ἀυτοῦ</span>; but D<span class="ital">abc</span> read <span class="greekheb">καὶ ὅτε ἤκουσαν περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοίποί</span> (<span class="ital">c</span> has Pharisæi.)—ED.<span class="p"><br /><br /></span>[26] But the oldest authorities BCDG vulg. <span class="ital">abc</span> omit <span class="greekheb">οὐν</span>. A, however, supports it.—ED.<span class="p"><br /><br /></span><A name="22"></a> <div class="versenum"><a href="/mark/3-22.htm">Mark 3:22</a></div><div class="verse">And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.</div><A name="23"></a> <div class="versenum"><a href="/mark/3-23.htm">Mark 3:23</a></div><div class="verse">And he called them <i>unto him</i>, and said unto them in parables, How can Satan cast out Satan?</div><a href="/mark/3-23.htm" title="And he called them to him, and said to them in parables, How can Satan cast out Satan?">Mark 3:23</a>.[27] <span class="greekheb">Προσκαλεσάμενος</span>, <span class="ital">having called them to Him</span>) By that very act He led them on to some degree of attention.—<span class="greekheb">Σατανᾶν</span>, <span class="ital">Satan</span>) see <a href="/matthew/12-26.htm" title="And if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?">Matthew 12:26</a>, note.<span class="p"><br /><br /></span>[27] <a href="/mark/3-22.htm" title="And the scribes which came down from Jerusalem said, He has Beelzebub, and by the prince of the devils casts he out devils.">Mark 3:22</a>. <span class="greekheb">οἱ ἀπὸ ιἑροσολύμων καταβάντες</span>, <span class="ital">who came down from Jerusalem</span>) on the days immediately before the Passover, when by this time all other men were going up. Jesus had been away from Jerusalem for a considerably long interval of time: therefore at this particular time now they were trying to restrain [check] Him in Galilee, where a great multitude of people was flocking around Him, that multitude being free from other concerns at the time, and preparing to go up to celebrate the Feast.—<span class="ital">Harm.</span>, p. 314.<span class="p"><br /><br /></span><A name="24"></a> <div class="versenum"><a href="/mark/3-24.htm">Mark 3:24</a></div><div class="verse">And if a kingdom be divided against itself, that kingdom cannot stand.</div><A name="25"></a> <div class="versenum"><a href="/mark/3-25.htm">Mark 3:25</a></div><div class="verse">And if a house be divided against itself, that house cannot stand.</div><A name="26"></a> <div class="versenum"><a href="/mark/3-26.htm">Mark 3:26</a></div><div class="verse">And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.</div><a href="/mark/3-26.htm" title="And if Satan rise up against himself, and be divided, he cannot stand, but has an end.">Mark 3:26</a>. <span class="greekheb">Ἀνέστη</span>) A very suitable word; <span class="ital">rose up</span>, that is to say, it would be a strange thing!<span class="p"><br /><br /></span><A name="27"></a> <div class="versenum"><a href="/mark/3-27.htm">Mark 3:27</a></div><div class="verse">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.</div><a href="/mark/3-27.htm" title="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.">Mark 3:27</a>. <span class="greekheb">Ἐὰν μὴ</span>—<span class="greekheb">δήσῃ</span>, <span class="greekheb">καὶ τότε</span>—<span class="greekheb">διαρπάσει</span>) A most similar construction occurs; <a href="/deuteronomy/20-5.htm" title="And the officers shall speak to the people, saying, What man is there that has built a new house, and has not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it.">Deuteronomy 20:5</a>, etc.—<span class="greekheb">μὴ ἀποθάνῃ καὶ ἕτερος</span>, ἐγκαινιε͂<span class="greekheb">ι</span>; also <a href="/genesis/27-12.htm" title="My father peradventure will feel me, and I shall seem to him as a deceiver; and I shall bring a curse on me, and not a blessing.">Genesis 27:12</a>; <a href="/matthew/5-25.htm" title="Agree with your adversary quickly, whiles you are in the way with him; lest at any time the adversary deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison.">Matthew 5:25</a>; <a href="/matthew/26-53.htm" title="Think you that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?">Matthew 26:53</a>; <a href="/matthew/27-64.htm" title="Command therefore that the sepulcher be made sure until the third day, lest his disciples come by night, and steal him away, and say to the people, He is risen from the dead: so the last error shall be worse than the first.">Matthew 27:64</a>; <a href="/context/romans/11-25.htm" title="For I would not, brothers, that you should be ignorant of this mystery, lest you should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in....">Romans 11:25-26</a>; <a href="/romans/11-35.htm" title="Or who has first given to him, and it shall be recompensed to him again?">Romans 11:35</a>; also <a href="/mark/5-23.htm" title="And sought him greatly, saying, My little daughter lies at the point of death: I pray you, come and lay your hands on her, that she may be healed; and she shall live.">Mark 5:23</a> at the end of the verse; <a href="/luke/13-25.htm" title="When once the master of the house is risen up, and has shut to the door, and you begin to stand without, and to knock at the door, saying, Lord, Lord, open to us; and he shall answer and say to you, I know you not from where you are:">Luke 13:25</a>; <a href="/luke/18-7.htm" title="And shall not God avenge his own elect, which cry day and night to him, though he bear long with them?">Luke 18:7</a>; <a href="/john/12-35.htm" title="Then Jesus said to them, Yet a little while is the light with you. Walk while you have the light, lest darkness come on you: for he that walks in darkness knows not where he goes.">John 12:35</a>.<span class="p"><br /><br /></span><A name="28"></a> <div class="versenum"><a href="/mark/3-28.htm">Mark 3:28</a></div><div class="verse">Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:</div><a href="/mark/3-28.htm" title="Truly I say to you, All sins shall be forgiven to the sons of men, and blasphemies with which soever they shall blaspheme:">Mark 3:28</a>. <span class="greekheb">Τοῖς υἱοῖς τῶν ἀνθρώπων</span>, <span class="ital">to the sons of men</span>) Ordinary sins are the sins of man; but blasphemy against the Holy Spirit is the sin of Satan.—<span class="greekheb">καὶ αἱ βλασφημίαι</span>) The omission of the article in some editions gives great force to the language.[28]<span class="p"><br /><br /></span>[28] D and Rec. Text, which Griesbach and Scholz follow, omit the <span class="greekheb">αἱ</span>. But ABC are against the omission.—ED.<span class="p"><br /><br /></span><A name="29"></a> <div class="versenum"><a href="/mark/3-29.htm">Mark 3:29</a></div><div class="verse">But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:</div><a href="/mark/3-29.htm" title="But he that shall blaspheme against the Holy Ghost has never forgiveness, but is in danger of eternal damnation.">Mark 3:29</a>. <span class="greekheb">Αἰωνίου ἁμαρτίας</span>, <span class="ital">everlasting guilt) Sin</span> in this place denotes <span class="ital">guilt</span>; and <span class="ital">everlasting sin</span> or <span class="ital">guilt</span> is opposed with great propriety of language to <span class="ital">forgiveness [It therefore carries with it the punishment consisting as well of</span> (in) the feeling <span class="ital">as also of</span> (in) <span class="ital">the</span> penalty <span class="ital">itself</span> (damnation). V. g.—<span class="greekheb">Ἀιωνίου κρίσεως</span> [the reading of the Rec. Text] is a gloss.[29]<span class="p"><br /><br /></span>[29] A, however, supports it. But BL Vulg. and Memph., and <span class="ital">bcd</span> (‘delicti’) support <span class="greekheb">ἁμαρτήματος</span>. D reads <span class="greekheb">ἁμαρτίας</span>; and so <span class="ital">a</span> and Cypr. have ‘peccati.’—ED.<span class="p"><br /><br /></span><A name="30"></a> <div class="versenum"><a href="/mark/3-30.htm">Mark 3:30</a></div><div class="verse">Because they said, He hath an unclean spirit.</div><A name="31"></a> <div class="versenum"><a href="/mark/3-31.htm">Mark 3:31</a></div><div class="verse">There came then his brethren and his mother, and, standing without, sent unto him, calling him.</div><a href="/mark/3-31.htm" title="There came then his brothers and his mother, and, standing without, sent to him, calling him.">Mark 3:31</a>.[30] <span class="greekheb"><span class="bld"><span class="ital">ΟἹ ἈΔΕΛΦΟῚ ΚΑῚ Ἡ ΜΉΤΗΡ ΑὐΤΟῦ</span></span></span>) See App. Crit. Ed. ii. on this passage.[31] Mark has placed the brothers first in order, implying that the brothers had made the first move in seeking Him, and the mother followed them. [<span class="ital">She is not, however, on that account, to be held free from all blame in the case</span>.—V. g.] There is a similar account to be given for the order of the words in <a href="/numbers/12-1.htm" title="And Miriam and Aaron spoke against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.">Numbers 12:1</a>; <a href="/numbers/12-10.htm" title="And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked on Miriam, and, behold, she was leprous.">Numbers 12:10</a>, where <span class="ital">Miriam</span>, being the more prominent of the two in opposing Moses, is placed before <span class="ital">Aaron</span>. So <span class="ital">Rachel</span> and <span class="ital">Leah</span>, in inverse order, <a href="/genesis/31-14.htm" title="And Rachel and Leah answered and said to him, Is there yet any portion or inheritance for us in our father's house?">Genesis 31:14</a>; <span class="ital">Gad</span> and <span class="ital">Reuben</span>, <a href="/numbers/32-6.htm" title="And Moses said to the children of Gad and to the children of Reuben, Shall your brothers go to war, and shall you sit here?">Numbers 32:6</a>. She who was “blessed among women,” suffered less from the taint of human infirmity than others, yet she was not entirely exempt from it.—<span class="greekheb">ἔξω</span>, <span class="ital">without</span>) outside of that circle [“the multitude about Him”], <a href="/mark/3-32.htm" title="And the multitude sat about him, and they said to him, Behold, your mother and your brothers without seek for you.">Mark 3:32</a>; or even outside of the house, where He was teaching.—<span class="greekheb">φωνοῦντες</span>, <span class="ital">calling</span> Him) with a loud voice.<span class="p"><br /><br /></span>[30] <span class="greekheb">ἔρχονται οὐν</span>, <span class="ital">There come then</span>) This expression refers us back to the <span class="greekheb">ἐξῆλθον</span>, <a href="/mark/3-21.htm" title="And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.">Mark 3:21</a>.—V. g.<span class="p"><br /><br /></span>[31] A supports Rec. Text in this order of the words. But CDGLΔ<span class="ital">abc</span> Vulg. read them thus—<span class="greekheb">ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ</span>.—ED.<span class="p"><br /><br /></span><A name="32"></a> <div class="versenum"><a href="/mark/3-32.htm">Mark 3:32</a></div><div class="verse">And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.</div><a href="/mark/3-32.htm" title="And the multitude sat about him, and they said to him, Behold, your mother and your brothers without seek for you.">Mark 3:32</a>. <span class="greekheb">Εἶπον</span>, <span class="ital">they said</span>) He Himself was well aware of it, without their telling Him.<span class="p"><br /><br /></span><A name="33"></a> <div class="versenum"><a href="/mark/3-33.htm">Mark 3:33</a></div><div class="verse">And he answered them, saying, Who is my mother, or my brethren?</div><A name="34"></a> <div class="versenum"><a href="/mark/3-34.htm">Mark 3:34</a></div><div class="verse">And he looked round about on them which sat about him, and said, Behold my mother and my brethren!</div><a href="/mark/3-34.htm" title="And he looked round about on them which sat about him, and said, Behold my mother and my brothers!">Mark 3:34</a>. <span class="greekheb">Κύκλῳ</span>, <span class="ital">in a circle round about</span>) With the utmost sweetness.<span class="p"><br /><br /></span><A name="35"></a> <div class="versenum"><a href="/mark/3-35.htm">Mark 3:35</a></div><div class="verse">For whosoever shall do the will of God, the same is my brother, and my sister, and mother.</div><div id="botbox"><div class="padbot"><div align="center">Gnomon of the New Testament by Johann Bengel<br /><br />Text Courtesy of <a href="//biblesupport.com" target="_top">BibleSupport.com</a>. 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