มาระโก 3:11 วิจารณ์

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.

And unclean spirits, when they saw him,.... That is, as the Syriac and Arabic versions read, "they who had unclean spirits": or, as the Ethiopic, "they that were possessed with unclean spirits"; as soon as ever they beheld Christ, though they had never seen him before, and he was an entire stranger to them, yet fell down before him: the unclean spirits being said to do that, which they that were possessed with them did; and which, notwithstanding their possession of them, they could not prevent, but were obliged to admit of it, as a token of their subjection to Christ: and even the devils themselves in the men, cried, saying, thou art the Son of God; a divine person, equal with God; and such his power over them, and his healing all manner of diseases, by a word, or touch, showed him to be.

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.

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?”

(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.

"However many had plagues, unclean spirits, when they saw him, would fall down before him." Both groups would indeed fall down before the Lord, that is, both those who had plagues of physical infirmities and those who were afflicted by unclean spirits: but the sick, with a simple intention of obtaining health, and the demoniacs, or rather the demons dwelling in them, compelled by the force of divine fear, not only to fall down before him, but also to confess his majesty. For struck by the presence of his power, and exceedingly terrified, they dared not hide who they had already recognized was the Son of God. It is greatly to be wondered at, or rather deplored, the blindness of the Arians who, after the glory of his resurrection and ascension, after the faith of the Gospel had been spread throughout the whole world, after churches had been established among all nations, and the name of the Lord the Savior had been praised from the rising to the setting of the sun, suddenly deny that he is the Son of God, whom even the demons, while he was still clothed in mortal flesh, openly acknowledged to be the Son of God. For thus it continues: And they cried out, saying, 'You are the Son of God.' And he sternly ordered them not to make him known. But why he forbade unclean spirits to speak about him, the Psalmist makes clear, who says: To the sinner, however, God said, 'Why do you declare my statutes and take my covenant in your mouth? You hate discipline, and you cast my words behind you' (Psalm 49).

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.

Thou art the Son of God - Two MSS., and the later Syriac, have, Thou art the Christ, the Son of God. One of Stephens's MSS. has, Thou art the Holy One of God. A MS. in the library of Leicester has, συ ει ὁ Θεος, υἱος, Thou art God, the Son. This is an uncommon reading, which is not confirmed by any MS. yet discovered.

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.)