Marcos 3
Marvin Vincent · Citado em PreceptAustin
Marcos 3
Vincent - “Mark alone notes no less than eleven occasions on which Jesus retired from His work, in order to escape His enemies or to pray in solitude, for rest, or for private conference with His disciples. See Mk 1:12, 3:7, 6:31, 46; 7:24, 31; 9:2, 10:1, 14:34.” It is notable that in Greek the phrase with His disciples is placed in a position of emphasis, but here does not describe all those following Him but a smaller group of men He had chosen (exactly how many and who is not absolutely clear - presumably Simon, Andrew, James, John and Matthew - cf Mk 1:16-20, Mk 2:13-14, and possibly Phillip and Nathanael - Jn 1:35-51). Jesus would soon call on them to serve Him by providing a boat in Mk 3:9. The phrase with His disciples indicates these men were were sharing not only in the rising hostility from the Jewish leaders toward Jesus but also in His increasing popularity with the masses. Withdrew (left, departed, gone aside, stepping aside)(402)(anachoreo from ana = back again or emphatic + choreo = depart, make room) means to depart from a location. Louw-Nida says it means to "move away from a location, implying a considerable distance." Anachoreō is used several times in Matthew to describe a strategic withdrawal in the face of danger (Mt 2:12–14, 22; 4:12; 12:15; 14:13; 15:21). Moulton and Milligan state regarding the sense of anachoreo that “The connotation of ‘taking refuge’ from some peril will suit most of the NT passages remarkably well.” The withdrawal to the Sea of Galilee was an act of prudence not a result of fear! Vincent has an interesting note that the Gospel of Mark "alone notes no less than eleven occasions on which Jesus retired from His work, in order to escape His enemies or to pray in solitude, for rest, or for private conference with His disciples. See Mark 1:12, Mk 3:7, Mk 6:31, 46; Mk 7:24, 31; Mk 9:2, Mk 10:1, Mk 14:34.” And a great multitude from Galilee followed; and also from Judea - Great marks this as an exceptionally large crowd. Hiebert writes "The conflicts with the Pharisees did not diminish Jesus’ popularity with the masses. They seemed to draw the common people to Him in even larger numbers." (Expositional Commentary) Notice the addition of the adjective great (polus) which is emphatic in the Greek and draws attention to the large number of people who were being drawn to Him. Matthew 12:15 describes the great multitude as many followed Him and He healed them all. Judea is south of Galilee (where Jesus had earlier engaged in public ministry - Jn 3:22), indicating His reputation had spread, a truth accentuated by Mark's mention of multiple disparate geographic regions in the following passage! If the Pharisees were raging over Jesus' healing on the Sabbath, just imagine their jealous ire about to explode as they hear the news that people are coming from far and wide! Multitude (crowd, throng)(4128)(plethos from pletho = to fill - gives us English "plethora") means fullness or magnitude. is also used to express quantity, size, or number of something, e.g., an amount of money or length of time. In classic Greek it had the basic meaning of multitude. In the Gospels and Acts plethos usually means a quantity (of people). The Hidden Christ 1. PRESENCE WITHDRAWN Mark 3:7 2. CLOUD OVERSHADOWED THEM Luke 9:34 3. EYES WERE HELD Luke 24:16 4. PRESENT BUT NOT KNOWN John 1:26 5. ASCENDED IN A CLOUD Acts 1:9 6. HID WITH CHRIST IN GOD Colossians 3:3 7. JOY UNSPEAKABLE 1 Peter 1:8 Mark 3:8 and from Jerusalem, and from Idumea, and beyond the Jordan, and the vicinity of Tyre and Sidon, a great number of people heard of all that He was doing and came to Him.
Marcos 3
Vincent says the word mastix is literally "scourges" adding that "Our word plague is from plege, Latin plaga, meaning a blow. Pestilence or disease is thus regarded as a stroke from a divine hand....The word here, scourges, carries the same idea." Compare the related verb mastigoo used in Hebrews 12:6 describing God's "rod" of discipline as "scourges every son He receives." . Pressed around (1968)(epipipto from epi = upon + pipto = fall) means literally to fall upon someone and in the present context to press against. Epipipto describes the father running to meet his prodigal son where he "embraced him and kissed him." (Lk 15:20+) It is used when Eutychus fell out of a window and died and "Paul went down and fell upon him" and his life returned (Acts 20:10+). Touch (681)(hapto/haptomai is the middle voice which constitutes majority of uses) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating or to exert a modifying influence upon oneself, in the present context undoubtedly to receive healing by touching Jesus. Hiebert explains that "From the manner of Jesus’ healings, the crowd had concluded that if they could but touch Him they would be healed (cf. the story of the woman with an issue of blood in Mk 5:25–34+)."
Marcos 3
Vincent says is more accurately rendered "whenever they beheld. The imperfect tense denotes a repeated act. "Beheld indicates that these unclean spirits (all uses = Mk 1:23+, Mk 5:13+, Mk 6:7+, Mt 10:1, Lk 4:36+, Lk 6:18+, Acts 5:16+, Acts 8:7+, Rev 16:13+) were looking at Jesus with critical interest to measure His true character and identity." (Hiebert) They would behold Him, fall down and shout again and again. The clear implication is that these demons possessed people and were crying out through their vocal cords. Notice that strictly speaking it was the demoniacs who were falling down and crying out because of the unclean spirits (demons) that controlled them. THOUGHT- O, blessed antithesis -- how much better to be filled with the Holy Spirit and controlled by Him (Eph 5:18+) as He stirs in our heart a desire to fall down before Jesus and call out to Him with words of worship and praise! Unclean (169)(akathartos from a = without + kathaíro = cleanse from katharos = clean, pure, free from the adhesion of anything that soils, adulterates, corrupts, in an ethical sense, free from corrupt desire, sin, and guilt, cf akatharsia) in a moral sense refers to that which is unclean in thought, word, and deed. It can describe a state of moral impurity, especially sexual sin (cf Rev 17:4+) and the word foul is an excellent rendering. The idea is that which is morally indecent, filthy, highly offensive and arousing aversion and disgust. It is notable that every use of akathartos in the Gospels (19x of 30 uses) is applied to filthy demonic spirits! THOUGHT - Ponder the practical implication -- When we as believers receive a barrage of "flaming arrows of the evil one" (Eph 6:16+), what "genre" of thoughts do you think those arrows are intended to arouse (this is rhetorical)? And what is our defense in the first part of that Ephesians passage? How are you doing when unclean thoughts come flying out of the blue into your mind? Saw (2334)(theoreo from theaomai = to look at closely or attentively; cp theoros = a spectator; English = theater) means to gaze, look with interest and purpose, carefully examine with emphasis on attention to details, not of an indifferent spectator, but of one who looks at a thing with interest and for a purpose. It The idea is to behold intensely or attentively as in our English word scrutinize which means to examine closely and minutely. Vincent explains that theoreo "was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently." All uses of theaomai in Mark - Mk. 3:11; Mk. 5:15; Mk. 12:41; Mk. 15:40; Mk. 15:47; Mk. 16:4; Lk. 10:18; Lk. 14:29
Marcos 3
Vincent adds that "The word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a suggestion of a charge under penalty (time). EPITIMAO - 29V - rebuke(6), rebuked(13), rebuking(3), sternly telling(2), sternly told(1), warned(5). Matt. 8:26; Matt. 12:16; Matt. 16:22; Matt. 17:18; Matt. 19:13; Matt. 20:31; Mk. 1:25; Mk. 3:12; Mk. 4:39; Mk. 8:30; Mk. 8:32; Mk. 8:33; Mk. 9:25; Mk. 10:13; Mk. 10:48; Lk. 4:35; Lk. 4:39; Lk. 4:41; Lk. 8:24; Lk. 9:21; Lk. 9:42; Lk. 9:55; Lk. 17:3; Lk. 18:15; Lk. 18:39; Lk. 19:39; Lk. 23:40; 2 Tim. 4:2; Jude 1:9 Mark 3:13 And He went up on the mountain and summoned those whom He Himself wanted, and they came to Him. NET Mark 3:13 Now Jesus went up the mountain and called for those he wanted, and they came to him. GNT Mark 3:13 Καὶ ἀναβαίνει εἰς τὸ ὄρος καὶ προσκαλεῖται οὓς ἤθελεν αὐτός, καὶ ἀπῆλθον πρὸς αὐτόν. NLT Mark 3:13 Afterward Jesus went up on a mountain and called out the ones he wanted to go with him. And they came to him. KJV Mark 3:13 And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. ESV Mark 3:13 And he went up on the mountain and called to him those whom he desired, and they came to him. NIV Mark 3:13 Jesus went up on a mountainside and called to him those he wanted, and they came to him. ASV Mark 3:13 And he goeth up into the mountain, and calleth unto him whom he himself would; and they went unto him. CSB Mark 3:13 Then He went up the mountain and summoned those He wanted, and they came to Him. NKJ Mark 3:13 And He went up on the mountain and called to Him those He Himself wanted. And they came to Him. NRS Mark 3:13 He went up the mountain and called to him those whom he wanted, and they came to him. YLT Mark 3:13 And he goeth up to the mountain, and doth call near whom he willed, and they went away to him; NAB Mark 3:13 He went up the mountain and summoned those whom he wanted and they came to him. NJB Mark 3:13 He now went up onto the mountain and summoned those he wanted. So they came to him GWN Mark 3:13 Jesus went up a mountain, called those whom he wanted, and they came to him. BBE Mark 3:13 And he went up into the mountain, and sent for those whom it was his pleasure to have with him: and they went to him. Mt 10:1-4 Lu 6:12-16 Mark 3 Resources - Multiple Sermons and Commentaries Parallel Passage: Words in bold not in Mark's account. Luke 6:12-16+ It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God. 13 And when day came, He called His disciples to Him and chose twelve of them, whom He also named as apostles: 14 Simon, whom He also named Peter, and Andrew his brother; and James and John; and Philip and Bartholomew; 15 and Matthew and Thomas; James the son of Alphaeus, and Simon who was called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor. Matthew 10:1-4+ Jesus summoned His twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every kind of disease and every kind of sickness. 2 Now the names of the twelve apostles are these: The first, Simon, who is called Peter, and Andrew his brother; and James the son of Zebedee, and John his brother; 3 Philip and Bartholomew; Thomas and Matthew the tax collector; James the son of Alphaeus, and Thaddaeus; 4 Simon the Zealot, and Judas Iscariot, the one who betrayed Him. Craig Evans on Matthew 10 - Matthew 10:1–4—Matthew reserves Mark’s narrative of the appointment of the twelve, combines it with Mark’s narrative of the sending of the twelve (cf. Mk 6:7–13), and presents this combined and edited material as the introduction to Jesus’ second major discourse, the missionary discourse that comprises Matthew 10. AN INVITATION NOT TO BE REFUSED Hiebert - The appointment of the Twelve marked an important turning point in the Lord’s ministry. They formed an official body of adherents closely related to Him whom He would train to help in the work and equip to carry on the work after His death. Their participation was demanded by the growth of the work and the deepening hostility of the religious leaders. Luke 6:12–16 gives a parallel account. (ED: Not sure if Mt 10:1-4 is a definite parallel). And He went up on the mountain - The mountain is not named, but undoubtedly close to the Sea of Galilee. Matthew has "When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him." (Mt 5:1+) Luke tells us "It was at this time that He went off to the mountain to pray, and He spent the whole night in prayer to God." (Lk 6:12+) This crucial decision of disciples who would spread the Gospel after His crucifixion was bathed in prayer. This was a crisis, a crucial stage, an important turning point in the course of of His ministry. 🙏 THOUGHT - How many times have you (I) spent the whole night in prayer before a really crucial decision or crisis point in your life? This time was crucial for Jesus, for these were the men who would spread His gospel to the world, and if so the decision was of critical, even eternal importance! NET on went up on the mountain - The expression up the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. Mk 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law. Leon Morris on the mountain - Mountains are often in Mark sites of revelation or significant junctures in Jesus’ ministry (3:13; 6:46; 9:2; 11:1; 13:3; 14:26), as they are sites of revelation in the OT. Jesus’ ascent of a mountain to call the Twelve has the significance of Moses’ ascent of Mt. Sinai to receive and transmit the Ten Commandments (Ex 19:1–25; 20:18–20) (Ibid) The verb went is present tense which is the historical present (see more detailed discussion here) and calls for a vivid imagination on the part of the reader. The historical present describes a past event as though it were actually taking place. Here the present is a pictorial tense, displaying the action vividly before our eyes. In English we often use the historical present when recounting personal experiences such as "then he says to me". The Gospel of Mark frequently uses historical present - see peculiarities of Mark. Mark wants us to picture Jesus walking up the mountain. 🙏 THOUGHT - I wonder how many "crucial" decisions I have made in my lifetime and not taken time to bathe them in prayer. O, perhaps I may have uttered an "arrow prayer," but certainly did not spend an entire night in prayer! And summoned those whom He Himself wanted (See also related passage Mt 10:1-4) - After the entire night in communion with His Father Jesus was now ready to chose "Deity's Dozen," the 12 mortal men who would be privileged to engage in a mighty mision, the greatest enterprise in the history of mankind! More accurately the Greek says "He summoned those whom He willed," the point being that Jesus determined the call. It was "His call," not theirs! These men did not volunteer or apply to be His disciples! I think of in our modern world when one receives a "summons," it is not his choice but the will of the judge or court which issues the summons. Jesus was the "Judge" issuing the summons! This is a sovereign call from the Sovereign! Culturally, Jewish rabbis did not call disciples but disciples chose the rabbi they preferred to follow! Jesus is not your typical Rabbi! As