Mark 3:10 Kommentar

In this chapter, we have, I. Christ's healing a man that had a withered hand, on the sabbath day, and the combination of his enemies against him for it (Mar 3:1-6). II. The universal resort of people to him from all parts, to be healed, and the relief they all found with him (Mar 3:7-12). III. His ordaining his twelve apostles to be attendants on him, and the preachers of his gospel (Mar 3:13-21). IV. His answer to the blasphemous cavils of the scribes, who imputed his power to cast out devils to a confederacy with the prince of the devils (Mar 3:22-30). V. His owning his disciples for his nearest and dearest relations (Mar 3:31-35).

And he entered again into the synagogue,.... Perhaps in Capernaum, where he had before cast out the unclean spirit; but not on the same day, nor on that day he had had the debate with the Pharisees, about his disciples plucking the ears of corn on the sabbath day; but on another sabbath, perhaps the next; see Luk 6:6. And there was a man there which had a withered hand; who came there either for a cure, knowing Christ to be in the synagogue, or for the sake of worship; See Gill on Mat 12:10.

For he had healed many,.... Of various diseases, and the fame of this brought more still to him: insomuch that they pressed upon him; or pushed upon him, with great eagerness and violence. The Arabic version renders it, "they rushed upon him, so that they fell": they pushed on, and pressed so hard to get to him, that they fell upon one another, and on him: the Persic version renders it, "they cast themselves on him, for the sake of touching him"; which must be very troublesome indeed. Though some think the phrase signifies no more, than that they fell down before him at his feet, in a submissive and petitionary way, entreating they might have the favour for to touch him; either any part of his body, or his garments, even the hem of them: and so the Ethiopic version translates the words; "they prayed him that they might touch him"; see Mar 6:56. As many as had plagues; of leprosy, and other diseases, which were inflicted on them by God, as scourges and chastisements for their sins, as the word signifies, and which answers to "Negaim"; concerning which, there is a whole treatise in the Misna; and which bears that name, and particularly regards the plagues of leprosy. Some versions join this with the beginning of the next verse. The Syriac version reads thus, "who had plagues of unclean spirits"; as if these plagues were their being possessed by unclean spirits. The Persic version thus, "having plagues from unclean spirits"; as if these plagues were inflicted upon them by them, and which was sometimes the case. The Arabic version after this manner, "who had diseases and unclean spirits"; both the one and the other.

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 ill-motivated 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.”

(ubi sup.) Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him, but also to praise His majesty; wherefore it goes on, And they cried out, saying, Thou art the Son of God. And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh. There follows, And he straitly charged them, that they should not make him known. (Ps. 50:16) For God said to the sinner, Why dost thou preach my laws? A sinner is forbidden to preach the Lord, lest any one listening to his preaching should follow him in his error, for the devil is an evil master, who always mingles false things with true, that the semblance of truth may cover the witness of fraud. But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord's coming out of the synagogue, and then retiring to the sea, He prefigured the salvation of the Gentiles, to whom He deigned to come through their faith, having quitted the Jews on account of their perfidy. For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea. (v. Cyprian. Ep. lxiii. Aug. de Civ. Dei, 20, 16.) Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, He delights to come to those who despise the glory of this world, and to dwell within them. Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.

The evangelist calls diseases "plagues," for diseases truly contribute much to our correction, so that God punishes us with these plagues, as a father does his children.

As many as had scourges, &c. But he means by scourges, diseases, for God scourges us, as a father does His children.

The man with the withered hand healed, Mar 3:1-5. The Pharisees plot our Lord's destruction, Mar 3:6. Christ withdraws, and is followed by a great multitude, Mar 3:7-9. He heals many, and goes to a mountain to pray, Mar 3:10-13. He ordains twelve disciples, and, gives them power to preach and work miracles, Mar 3:14, Mar 3:15. Their names, Mar 3:16-19. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, Mar 3:20-22. He vindicates himself by a parable, Mar 3:23-27. Of the blasphemy against the Holy Ghost, Mar 3:28-30. His mother and brethren send for him, Mar 3:31, Mar 3:32. And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, Mar 3:33-35.

They pressed upon him - Rushed upon him, επιπιπτειν - through eagerness to have their spiritual and bodily maladies immediately removed. Plagues - Rather disorders, μαϚιγας; properly such disorders as were inflicted by the Lord. The word plague also tends to mislead.

PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34) And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude." so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mar 3:9. (See on Mat 12:15). and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on Mat 13:1-2.)