มาระโก 3:5 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 when he had looked round about on them,.... In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was with anger, with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them, being grieved for the hardness of their hearts: or "the blindness of their hearts", as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good, he saith unto the man, stretch forth thine hand; that is, the lame one; and such power went along with his words, as at once effected a cure: and he stretched it out, and his hand was restored whole as the other. This last clause, "whole as the other", is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions; and may be added from Mat 12:13; see the note there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy, and in others.

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.”

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 self-sufficient. For God does not commit the whole work to us alone.

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.

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.

(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 follows therefore, And he stretched it out, and his hand was restored. Answering by all these things for His disciples, and at the same time showing that His life is above the law.

Note also the word "was restored"; there was a time when we had our hands, or active powers, healthy — namely, when the transgression had not yet been committed; but from the time our hand reached out for the forbidden fruit, it became withered with respect to the doing of good. But it will again return to its former healthy state when we stand in the midst of the virtues.

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 that needeth. (Eph. 4:28)

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.

With anger, being grieved for the hardness of their hearts - These words are not found in any of the other evangelists. For πωρωσει hardness, or rather callousness, the Codex Bezae, and four of the Itala, read νεκρωσει, deadness; the Vulgate and some of the Itala, caecitate, blindness. Join all these together, and they will scarcely express the fullness of this people's wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous; they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God. With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief. Whole as the other - This is omitted by the best MSS. and versions. Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of the text.

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.)