Marcos 3
R.C.H. Lenski · Citado em PreceptAustin
Marcos 3
Lenski - This was not the Sabbath that is mentioned in the preceding paragraphs, for Matthew states that Jesus departed thence, i. e., from the neighborhood where the disciples had plucked the ears of grain (ED: Lk 6:6+ says "another Sabbath"). He again entered a synagogue as in Mk 1:21+, and as his custom was generally, Mk 1:39+. The name of the town is not mentioned. Luke 6:6+ adds that Jesus engaged in teaching....Luke states that Jesus knew the thoughts of these opponents of his. From Matthew, however, we learn that Jesus did not allow these thoughts to remain unspoken. In some way Jesus made these men speak out. They, of course, hide their evil intention to secure a legal charge against Jesus. All they say is that they would like to know whether it is lawful (εἰ ἔξεστι) to heal on the Sabbath. Note that this is all they think of: “Is it lawful?” never for a moment: “Is it merciful?” THOUGHT - You can mark it down that the Pharisees illustrate a basic spiritual principle that the more religious you are and the prouder you are about your religion and your so-called their "spirituality," the more resistant you are to the Gospel of grace. In fact like the Pharisees you hate grace because you hate the Giver of grace Jesus Christ! You may not say that, but you are either for Him or against Him! There is no middle ground with Jesus! So the Pharisees are prototypes of all religious Christ haters down through the ages. You are not a "Pharisee" are you? Remember that the Pharisees said "no" to the more flagrant, obvious, external sins and boasted in their "self-denial" but they were deceived by their pride and full of dead men's bones so to speak (Mt 23:27). Keeping rules deceives one into thinking they are "holy" by keeping those rules! Religion (without relationship to Jesus) can deceive a person into thinking they are okay with God, when in truth they are dead to God! Are you a Pharisee? Or have you walked the Roman Road to salvation? Sabbath (4521)(sabbaton from shabath - 07673 = to cease from work, intermission - see note on shabath) in this context refers to the seventh day of the week, held sacred by the Jews (Mt 12:8; Mk 2:27f; Lk 6:7, 9; Jn 5:9f, 18; Acts 1:12; 13:27, 44). God instituted the Sabbath in Ge 2:3 "Then God blessed the seventh day and sanctified it, because in it He rested from all His work which God had created and made." Then He set it apart for the Jews in Ex 20:8 "Remember the sabbath day, to keep it holy." And then He gave them one stipulation in Ex 31:15 "For six days work may be done, but on the seventh day there is a sabbath of complete rest, holy to the LORD; whoever does any work on the sabbath day shall surely be put to death." The Jews came up with a plethora of rules and regulations about what constituted "work" and now the Pharisees, the "gatekeepers" of all the legalistic rules, were watching Jesus to see if He did a work on the Sabbath so they could not just accuse Him but kill Him as specified in Exodus 31:15! What is fascinating is that Jesus would in fact heal the man, not with a "work" but with a "Word!" Even from a technical standpoint Jesus was not guilty, but that is not how the legalists interpreted it! (See John MacArthur's discussion of some of these ridiculous rules). So that they might accuse Him - This verb for might accuse refers to making a formal accusation as before a tribunal or when one brings a charge publicly. David's words were prophetic declaring "The wicked spies upon the righteous and seeks to kill him." (Ps 37:32) What a contrast these religious leaders were with the man with a withered hand, for while the latter came to worship the wicked came to watch! Both were in the same synagogue, but with different motives. Why do you come to church? What is your motivation to come? Ritual or relationship (with Jesus and others)? Worship or watch (and be seen by others)? Might accuse (2723)(kategoreo from kata = against + agora = assembly, place of public speaking. Prefix kata- implies animosity!) means to speak against a person before a public tribunal, bring an accusation in court or to bring a charge publicly. The idea is to speak openly against (kata-), and so to accuse and condemn in a legal sense. The cognate word kategoria was a legal technical term that referred to the content of the accusation or charge made against someone. All of the Gospel uses of kategoreo involve accusing Jesus (except Jn 5:45)! All 22 uses - Mt. 12:10; Mt. 27:12; Mk. 3:2; Mk. 15:3; Mk. 15:4; Lk. 6:7; Lk. 23:2; Lk. 23:10; Lk. 23:14; Jn. 5:45; Jn. 8:6; Acts 22:30; Acts 24:2; Acts 24:8; Acts 24:13; Acts 24:19; Acts 25:5; Acts 25:11; Acts 25:16; Acts 28:19; Ro 2:15; Rev. 12:10. As the context shows the Pharisees did not just want to accuse Him but to kill Him, Lk 6:11+ describing them as filled with rage, out of their mind with anger and began to conspire as to how they might destroy Him! Presumabl y they were thinking of Ex 31:15 that stated that "whoever does any work on the sabbath day shall surely be put to death." Alfred Edersheim has a lengthy discussion on the man-made rules that were to be followed on the Sabbath, writing "The terribly exaggerated views of the Rabbis, and their endless, burdensome rules about the Sabbath may best be learned from a brief analysis of the Mishnah, as further explained and enlarged in the Jerusalem Talmud. [6476] For this purpose a brief analysis of what is, confessedly, one of the most difficult tractates may here be given." (See Appendix xvii. The Ordinances and Law of the Sabbath as Laid Down in the Mishnah and the Jerusalem Talmud) THREE IMPORTANT POSITIONS - James Smith - Handfuls on Purpose MARK 3:3; 1 KINGS 17:1; PHIL. 4:1 “Can your horse run fast?” was a question addressed to a boy by a gentleman as the former was holding the horse’s head in a busy London street. He replied, “No, sir; he cannot run fast, but he can stand fast”; a great quality to be admired and commended in a horse. Yes, and in men and women. For these are difficult days, and there are many temptations to turn us from the paths that are right and good. How can we stand fast in times of trial and temptation is an important question. For our comfort, let us notice that this is not the first position we should take. There are two prior ones, as follows: I. Stand Forth” (Mark 3:3). This is the sinner’s position. The man in the story here was only conscious of shortcomings, and not moral leprosy, yet he needed the healing touch of the Saviour just as much as the leper. This is a lesson all very respectable sinners should take to heart. Yet, whether conscious of moral leprosy or not, we all need the Saviour. To receive His blessed healing ministries we must take the definite step to Him, standing forth even in the midst (see marginal note), that is, a public confession of our sinnership. II. Stand Before (1 Kings 17:1). This is the position of the believer. Elijah was known as the man who stood before God. This position is suggestive of fellowship as well as service. We are saved that we might, yea, should, might we not say must stand before God; that is to say, that we might enter into blessed friendship with Him, and such a friendship bearing the fruit of happy and successful service. III. Stand Fast (Phil. 4:1). This is the position of the loyal friend, loyal to all the interests of the Lord. This follows naturally the other two; in fact, the prior positions fit us for this one. Oh, to be true to Him at all times under all circumstances, and at all costs! Related Resources on Sabbath: American Church Dictionary Sabbath American Tract Society Sabbath Bridgeway Bible Dictionary Sabbath Baker Evangelical Dictionary Sabbath Charles Buck Dictionary Sabbath Easton's Bible Dictionary Sabbath Day's Journey Sabbath Fausset Bible Dictionary Sabbath Holman Bible Dictionary Sabbath Sabbath Day's Journey Second Sabbath Hastings' Dictionary of the Bible Sabbath Day's Journey Sabbath Hastings' Dictionary of the NT Sabbath Sabbath Sabbath Day's Journey Smith Bible Dictionary Sabbath Vines' Expository Dictionary Sabbath Wilson's Bible Types Sabbath Watson's Theological Dictionary Sabbath Condensed Biblical Cyclopedia Sabbath and Feasts International Standard Bible Encyclopedia Kitto Biblical Cyclopedia Sabbath McClintock - Sabbath Sabbath - Multiple Dictionaries, Naves and ISBE What is the Sabbath day? from "Got Questions?" How is Jesus our Sabbath Rest? How can we enter into God’s rest? Rest in the Bible - a detailed discussion Does God require Sabbath-keeping of Christians? What day is the Sabbath, Saturday or Sunday? Do Christians have to obey the Old Testament law? What does it mean to remember the Sabbath day and keep it holy? Is working on Sunday a sin? Yoma 8:6 - A He who is seized by ravenous hunger— they feed him, even unclean things, until his eyes are enlightened. B He who was bitten by a crazy dog—they do not feed him a piece of its liver’s lobe. C And R. Mattiah b. Harash permits doing so. D Further did R. Mattiah b. Harash say, “He who has a pain in his throat—they drop medicine into his mouth on the Sabbath, E “because it is a matter of doubt as to danger to life. F “And any matter of doubt as to danger to life overrides the prohibitions of the Sabbath.” Mark 3:3 He said to the man with the withered hand, “Get up and come forward!” Wuest And He says to the man having the withered hand, Arise, and stand in the midst. NET Mark 3:3 So he said to the man who had the withered hand, "Stand up among all these people." GNT Mark 3:3 καὶ λέγει τῷ ἀνθρώπῳ τῷ τὴν ξηρὰν χεῖρα ἔχοντι, Ἔγειρε εἰς τὸ μέσον. NLT Mark 3:3 Jesus said to the man, "Come and stand in front of everyone." KJV Mark 3:3 And he saith unto the man which had the withered hand, Stand forth. ESV Mark 3:3 And he said to the man with the withered hand, "Come here." NIV Mark 3:3 Jesus said to the man with the shriveled hand, "Stand up in front of everyone." ASV Mark 3:3 And he saith unto the man that had his hand withered, Stand forth. CSB Mark 3:3 He told the man with the paralyzed hand, "Stand before us." NKJ Mark 3:3 And He said to the man who had the withered hand, "Step forward." NRS Mark 3:3 And he said to the man who had the withered hand, "Come forward." YLT Mark 3:3 And he saith to the man having the hand withered, 'Rise up in the midst.' NAB Mark 3:3 He said to the man with the withered hand, "Come up here before us." NJB Mark 3:3 He said to the man with the withered hand, 'Get up and stand in the middle!' GWN Mark 3:3 So he told the man with the paralyzed hand, "Stand in the center of the synagogue." BBE Mark 3:3 And he said to the man, Get up and come forward. He said to the man with the withered hand: Isa 42:4 Da 6:10 Lu 6:8 Joh 9:4 1Co 15:58 Ga 6:9 Php 1:14,28-30 1Pe 4:1 Mark 3 Resources - Multiple Sermons and Commentaries FRONT AND CENTER! Jesus was not trying to hide this Healing, but to the contrary sought to make it obvious to all in the synagogue. Parallel Passages: Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11 Matthew 12:11+ And He said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12 “How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.” Luke 6:8+ But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. JESUS CALLS PARALYZED MAN FORWARD TO CHALLENGE PHARISEES' PERVERTED SABBATH RULES While the text does not state it specifically, clearly Jesus was aware of the malicious intent of His opponents, Luke writing "He knew what they were thinking." (cf Jn 2:24+ = "He knew all men") This is another piece of evidence that Jesus was not just a Man (which He was), but was also God, for only God could read the minds of men, (1 Sa. 16:7; 1 Ki 8:39; 1 Chr. 28:9; Jer 17:10; Ezek 11:5). And so Jesus “did not need anyone to testify concerning man, for He Himself knew what was in man.” (John 2:25+). He said to the man with the withered hand - Luke 6:6 told us Jesus was teaching so presumably He has come to end of the didactic session and now will give some "practical application"! (Don't you wish the synoptic writers had told us which Scriptures He was teaching!) Put yourself in this man's place. Very likely he had endured abuse and scorn because of his withered hand, especially since many Jews associated illness with sin. And so he very likely had a considerable degree of shame at his condition. And now Jesus focuses His spotlight directly on this man. Imagine what was going through his mind. Surely he became self-conscious (excessively and uncomfortably conscious of his appearance). "Should I get up and go forward?" Luke 6:8+ says "And he got up and came forward." The man's obedience was immediate. As someone has said delayed obedience is really disobedience. This paralyzed man's obedience would result in his blessing. THOUGHT - It is always best to obey Jesus when He tells us to do something in His Word. It may conflict with our plans and desires. It may not always be the most comfortable or convenient thing to do. But it is always the best thing to do. And to obey is always to enter into His blessing, whether tangible (as with this man) or spiritual (knowing we are in the center of His will and are pleasing to our Father). To obey is always better than sacrifice (1 Sa 15:22). Jesus wants to put Himself on display in your life so He wants you to stand up and to stand out for Him. Withered (3584)(xeros) literally means dry or dried up (like land - Heb 11.29, Mt 23.15; plants - Lk 23.31) but in the present context referred to the damaged arm which was paralyzed and, useless as described in each synoptic account - Mt 12.10, Jn 5:3, Lk 6:6,8. Get up and come forward! - The NET renders it "Stand up among all these people." Young's Literal is of course more literal - "'Rise up in the midst." Jesus issued one command (present imperative) not two, a command for this man Get up and join Him on the "center stage" so all in the synagogue could clearly see him and his pathetic shriveled hand. He knew the Jewish leaders were watching "out of the corner of their eye," but this man in directly in front of their front row seats! He is not trying to hide what He is about to do (cf Jn 18:20, cf Acts 26:26+). This is a direct confrontation of the rigorous rules of the rabbis regarding the Sabbath! This scene recalls Jesus' words to the paralyzed man in Mark 2:11 "“I say to you, get up, pick up your pallet and go home.” If we cross reference Matthew's account, at this point the Pharisees "questioned Jesus, asking "Is it lawful to heal on the Sabbath?." Jesus was not fooled by their question for Luke tells us "He knew what they were thinking." (Lk 6:8+). As Hiebert suggests "Apparently when Jesus gave an indication that He intended to heal the man, they raised the legal question challenging the propriety of the act." And this prompts Jesus counterquestion in Mark 3:4. This passage also reminds us of another similar Sabbath scene at the Pool of Bethesda in Jerusalem (Jn 5:1-3), John recording... A man was there who had been ill for thirty-eight years. When Jesus saw him lying there, and knew that he had already been a long time in that condition, He said to him, “Do you wish to get well?” The sick man answered Him, “Sir, I have no man to put me into the pool when the water is stirred up, but while I am coming, another steps down before me.”Jesus *said to him, “Get up, pick up your pallet and walk.” Immediately the man became well, and picked up his pallet and began to walk. Now it was the Sabbath on that day. So the Jews were saying to the man who was cured, “It is the Sabbath, and it is not permissible for you to carry your pallet.” (John 5:5-10) Mark 3:4 And He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” But they kept silent. Wuest And He says to them, Is it lawful on the Sabbath to do good or to do evil, to save life or to kill? But they kept on being quiet. NET Mark 3:4 Then he said to them, "Is it lawful to do good on the Sabbath, or evil, to save a life or destroy it?" But they were silent. GNT Mark 3:4 καὶ λέγει αὐτοῖς, Ἔξεστιν τοῖς σάββασιν ἀγαθὸν ποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι; οἱ δὲ ἐσιώπων. NLT Mark 3:4 Then he turned to his critics and asked, "Does the law permit good deeds on the Sabbath, or is it a day for doing evil? Is this a day to save life or to destroy it?" But they wouldn't answer him. KJV Mark 3:4 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. ESV Mark 3:4 And he said to them, "Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?" But they were silent. NIV Mark 3:4 Then Jesus asked them, "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" But they remained silent. ASV Mark 3:4 And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill? But they held their peace. CSB Mark 3:4 Then He said to them, "Is it lawful on the Sabbath to do what is good or to do what is evil, to save life or to kill?" But they were silent. NKJ Mark 3:4 Then He said to them, "Is it lawful on the Sabbath to do good or to do evil, to save life or to kill?" But they kept silent. NRS Mark 3:4 Then he said to them, "Is it lawful to do good or to do harm on the sabbath, to save life or to kill?" But they were silent. YLT Mark 3:4 And he saith to them, 'Is it lawful on the sabbaths to do good, or to do evil? life to save, or to kill?' but they were silent. NAB Mark 3:4 Then he said to them, "Is it lawful to do good on the sabbath rather than to do evil, to save life rather than to destroy it?" But they remained silent. NJB Mark 3:4 Then he said to them, 'Is it permitted on the Sabbath day to do good, or to do evil; to save life, or to kill?' But they said nothing. GWN Mark 3:4 Then he asked them, "Is it right to do good or to do evil on the day of worship, to give a person back his health or to let him die?" But they were silent. BBE Mark 3:4 And he said to them, Is it right to do good on the Sabbath or to do evil? to give life or to put to death? But they said nothing. Is it lawful to do good or to do harm on the Sabbath: Mk 2:27,28 Ho 6:6 Mt 12:10-12 Lu 6:9 13:13-17 14:1-5 But they kept silent.: Mk 9:34 Parallel Passages: Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11 Matthew 12:11+ And He said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? 12 “How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.” Luke 6:8 But He knew what they were thinking, and He said to the man with the withered hand, “Get up and come forward!” And he got up and came forward. 9 And Jesus said to them, “I ask you, is it lawful to do good or to do harm on the Sabbath, to save a life or to destroy it?” THE RELIGIOUS LEADERS "HELD THEIR PEACE" Lenski - According to Matthew, Jesus said more; he first used the illustration of a sheep that had fallen into a pit on the Sabbath, which the owner would certainly lift out though it was the Sabbath; yet how much better than a sheep is a man? Then Matthew restates the substance of the questions asked in Mark and in Luke in declarative form: that it is certainly lawful to do good on the Sabbath. The often colorful KJV has "But they held their peace" (recorded only by Mark) describing the Pharisees' response to Jesus' counterquestion. To hold one's peace (similar to "hold your tongue") is an idiomatic way of saying to refrain from speaking, to remain silent. It can describe one remains quiet despite wanting to say something. Of course "held their peace" is a bit of a misnomer in this context, because the intention of the religious leaders was not peace with Jesus but war with Him! Notice that Jesus' counterquestion changes the question of the Pharisees in Matthew 12:10+ from "Is it legal?" to "Is it moral?" or "Is it ethical?" Notice also that Jesus contrasts two types of "doing." The question is which is more consistent with the Mosaic Law regarding the Sabbath (not the added rabbinic regulations)? Lenski - In a number of instances Jesus answered, not what is asked, but what should be asked. He does so here. These Jews made the alternative either “to do” or “not to do on the Sabbath” and then decided that lawfulness required the latter and disregarded everything else and entirely misconceived the purpose of the Sabbath. They made it a law that was strictly imposed on man instead of a blessing bestowed on man. They thus allowed no work of mercy for suffering man on the Sabbath although they would inconsistently work to save a sheep on the Sabbath, for they would not want to lose the sheep. But some man they would treat heartlessly—his suffering meant no loss to them. So Jesus restates the question in the way in which it ought to be put: “Is it lawful to do good, namely what is morally excellent, on the Sabbath or to do harm, what is morally base?” Thus put, the question answers itself. Deeds that are morally excellent would only grace and honor the old Jewish legal Sabbath. And He said to them, “Is it lawful to do good or to do harm on the Sabbath, to save a life or to kill?” - Note that with His question is it lawful, Jesus is directing these legalists back to the Mosaic Law, the Word of God! Jesus asks them a question not because they did not know, but because they did know the answer. They knew His question had to be answered “to do good and to save life.” The phrasing of the question implies that failure to do good was to do harm! They knew that on a Sabbath one who is able to do good or to save a life and yet refuses to do so is guilty of evil. His logic is that healing this man would be doing good and not to heal him would be evil. Notice that Jesus does not answer the question here but He does answer the question in Matthew stating "So then, it is lawful to do good on the Sabbath." (Mt 12:12b+). To do good on the Sabbath is in accord with what Jesus had taught in Mark 2:27+ that “The Sabbath was made for man, and not man for the Sabbath." In Matthew's version Jesus gives an illustration regarding rescue of sheep by an owner to prove that the Pharisees recognized the principle of doing good in practice. And He said to them, “What man is there among you who has a sheep, and if it falls into a pit on the Sabbath, will he not take hold of it and lift it out? “How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.” (Mt 12:11-12) “If the Spirit of grace is absent, the Law is present only to convict and kill.” -Augustine Lenski - To leave the man unhealed would be morally base—the greatest desecration of the Sabbath. But could Jesus not wait and do his healing on a weekday? To have waited would have left a totally wrong impression on the people—as if it were really unlawful to heal on the Sabbath. This was the very error Jesus wanted to eradicate. The simple primer question of Jesus, which any child should have answered on the instant, these Jews answer with silence. Significant silence—so shall they be dumb in the judgment when they are confronted with their sins. Do you see the horns of the dilemma of the Pharisees? To agree that it is lawful to do good and to save a life on the Sabbath would have left them with no basis for accusing Jesus of wrongdoing. On the other hand if they agreed that it is good to do harm and to destroy a life on the Sabbath, they would be going against the clear teaching of the Old Testament, not to mention that they would in essence be admitting that they were filled with evil instead of mercy (In fact they were filled with evil, but refused to vocalize it in this situation). And so as Mark records, they did the only wise thing they had done up to this point - they kept their mouth shut! Wouldn't it have been great to have been a fly on the wall! And imagine what the rest of the Jews in the synagogue must have been thinking when they heard Jesus' question! Not only was Jesus' teaching amazing (Mt 7:28+), His arguments and logic were "airtight" (indisputable, irrefutable, unassailable, impregnable; , flawless, airtight, bulletproof, conclusive)! Hiebert comments "“To save life, or to kill”—the extension of the contrast carried the alternatives to their logical conclusion. If, as they admitted, the use of healing means was lawful on the Sabbath to save a life, then surely an act of restoration to wholeness was also praiseworthy. That which is morally good does not become morally evil just because it is done on the Sabbath. To place their religiously held scruples above any concern for human need was inconsistent with God’s beneficent concerns for humanity in instituting the Sabbath. Bishop asserts that Jesus’ statement of the startling extremes was “reminiscent of Palestinian psychology. The Semitic mind demands clear-cut decisions. There are no middle terms between ‘doing good’ and ‘doing evil,’ between ‘saving a life’ and ‘destroying.’ The choice is absolute.”" (Mark Commentary) J C Ryle on do good - Let us observe, in the second place, the great principle that our Lord lays down about Sabbath observance . He teaches that it is lawful "to do good" on the Sabbath. This principle is taught by a remarkable question. He asks those around Him, whether it was "lawful to do good or evil on the Sabbath days, to save life, or to kill?" Was it better to heal this poor sufferer before Him with the withered hand, or to leave him alone? Was it more sinful to restore a person to health on the Sabbath, than to plot murder, and nourish hatred against an innocent person, as they were doing at that moment against Himself? Was He to be blamed for saving a life on the Sabbath? Were they blameless who were desirous to kill? No wonder that before such a question as this, our Lord's enemies "held their peace." It is plain from these words of our Lord, that no Christian need ever hesitate to do a really good work on the Sunday. A real work of mercy, such as ministering to the sick, or relieving pain, may always be done without scruple. The holiness with which the fourth commandment invests the Sabbath day, is not in the least degree invaded by anything of this kind. Brian Bell observes that "Their rigidity to keep the law actually led them to abuse it far worse than they even think Jesus did! (Their rigidity led to hate and murder!). Jesus was able to look behind the law to see how they were intended for our benefit. Their religion was loving ritual; Jesus religion was loving God and loving man. Jesus was people-centered; the Pharisees were law-centered! The Pharisees made a huge mistake that many still make today, this idea that you actually can domesticate real faith into humanly attainable standards. (a 1000 x’s NO!) " (Mark 3 Commentary) Lawful (permitted)(1832)(exesti from from ek = out + eimí = to be) is an impersonal verb, signifying "it is permitted, it is lawful" (or interrogatively, "is it lawful?"). Exesti occurs most frequently in the synoptic Gospels and the Acts (see list below) especially in Jesus' conflicts with the Pharisees over His actions (and those of His disciples) on the Sabbath. All uses of exesti - Mt. 12:2; Mt. 12:4; Mt. 12:10; Mt. 12:12; Mt. 14:4; Mt. 19:3; Mt. 20:15; Mt. 22:17; Mt. 27:6; Mk. 2:24; Mk. 2:26; Mk. 3:4; Mk. 6:18; Mk. 10:2; Mk. 12:14; Lk. 6:2; Lk. 6:4; Lk. 6:9; Lk. 14:3; Lk. 20:22; Jn. 5:10; Jn. 18:31; Acts 2:29; Acts 8:37; Acts 16:21; Acts 21:37; Acts 22:25; 1 Co. 6:12; 1 Co. 10:23; 2 Co. 12:4 SULLEN SILENCE But they kept silent. - Kept silent is in the imperfect tense, picturing them continually keeping their mouth shut. They remained silent. Matthew helps us understand why the religious bigots held their tongue for Matthew's version records Jesus' stinging rebuke “How much more valuable then is a man than a sheep! So then, it is lawful to do good on the Sabbath.” (Mt 12:12+) "The obvious answer could only stamp their pious Sabbath practices as false." (Hiebert) It is interesting that in Mark 1:25+ Jesus rebuked an evil spirit commanding him to "be quiet." (a different verb phimoo) So not only did Jesus shut the mouths of evil spirits but also the mouths of evil men! D L Moody - These are indeed obstinate in their infidelity who, when they can say nothing against a truth, will say nothing for it; and when they cannot resist, yet will not yield. THOUGHT - One day, His presence will evoke the diametrically opposite reaction from all men (including evil men whose mouths were shut or who now blaspheme Him), Paul writing that "at the Name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father." (Phil 2:10-11+) And then once again when evil men are face to face with Jesus their Judge (Jn 5:22, 23, 28, 29) at the Great White Throne, they will once again keep silent and will have nothing to say to defend themselves or to excuse their life of continual sin, John recording "And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds." (Rev 20:12+) What is the message? Don't keep silent about Jesus, but confess Him as your Lord and Savior (Ro 10:9-10+) or otherwise you will be forced to be silent before Him as your Judge! Kept silent (hushed, quiet)(4623)(siopao from siope = silence, a hush, properly, muteness, i.e. involuntary stillness, or inability to speak) means to be silent, hold one's peace, say nothing as in this passage. In Mark 4:29 Jesus commanded the wind and sea "Hush, be still." In Mk 9:34 Jesus' disciples "kept silent for on the way they had discussed with one another which of them was the greatest." In Mk 10:48 the blind beggar kept crying out to Jesus to have mercy on him and "Many were sternly telling him to be quiet, but he kept crying out all the more, “Son of David, have mercy on me!" In Mk 14:61 Jesus "kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One?” The other uses of siopao - Mt. 20:31; Mt. 26:63; Lk. 1:20; Lk. 19:40; Acts 18:9.
Marcos 3
Lenski - Jesus let his eyes pass over the scribes and Pharisees (αὐτούς) to see whether at least one man among them would make a response. They all remained silent, and this explains his anger. The divine anger is far different; it is the holy reaction in the heart of God or of Jesus against man’s hardness of heart. God and Jesus are not impassive; man’s sin and wicked resistance stir them most deeply(ISMG) Hiebert offers these insightful comments - His holy indignation against evil was unalloyed by that feeling of malignity and vindictiveness which renders human anger almost always sinful. Anger against sin is an essential part of a healthy moral nature. Jesus’ reaction was perfectly consistent with His love and mercy. As a true man, Jesus experienced normal human emotions, among them anger as well as grief at obstinate sin. Thus Mark notes that Jesus “is ‘grieved’ at men’s hardness of heart (Mk 3:5); he marvels at their unbelief (Mk 6:6); he has ‘compassion’ on the hungry crowd (Mk 6:34; 8:2); he ‘sighs deeply in his spirit’ when Pharisees seek a sign from him (Mk 8:12); he is ‘indignant’ at the disciples’ treatment of children (Mk 10:14); he betrays his love for the rich man (Mk 10:21); he is ‘greatly distressed and troubled,’ his soul is ‘very sorrowful’ at Gethsemane (Mk 14:33–34).” In His reaction to the sullen refusal of the Pharisees to respond to the truth, the incarnate Christ revealed the character of our holy God. (Ibid) Looking around (4017)(periblepo from peri = around + blepo = to look) means literally to glance at or look around in various directions. It means to observe from the side, to observe minutely, going along as it were with the object for the purpose of watching its movements (Swete). It was used for keeping a watchful eye on criminals, for watching out for a bowl lest it be stolen (MM). Galen used the subst. of empirical medical observation (DMTG, 260). It was also used of observing one’s conduct to see if the person would act falsely toward another. Jesus' gaze swept over the whole group of Pharisees. Scroggie says it describes a slow, searching gaze.
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Lenski - It is the obdurate and wilful resistance of the heart to the divine truth. To see it in the hearts of these scribes and Pharisees saddened Jesus. We catch a glimpse of the emotional life of Jesus. With indignation and sadness in his heart he wrought this miracle, not with joy. He labored to make these men understand; he made the truth about the Sabbath so plain that a child could see it. But it was all in vain. (ISMG) Grieved (4818)(sullupeo from sun - with + lupeo - to grieve, be in distress, cause pain) means to feel sympathy, to feel sorry for. It can be found in classical Greek meaning “hurt together, share in grief”. Used twice in the Septuagint - Ps 69:20 and Isa 51:19. This is the only NT use of this verb which in the present tense emphasizing Jesus continuous grief which contrasts with His momentary angry look (as determined by use of the aorist tense). We see the heart of Jesus in other passages like Mt 23:37-38 "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, the way a hen gathers her chicks under her wings, and you were unwilling. 38“Behold, your house is being left to you desolate!" Hardness (4457)(porosis from poroo = to harden, petrify, render insensitive) literally describes the covering of a part with a callus or thick growth of skin (Hippocrates used it as a technical medical term). Poros is also used of the hard callus representing the new bone growth in a fracture site. Have you ever done hard manual labor repetitively using your hands? If you have, you probably developed a callus and you can better understand what Jesus is saying. So just as that callus on your hand affected the sensitivity to touch, so too the callousness of these religious charlatans made their hearts insensitive to the Truth of Jesus' words. One writer adds that porosis expresses the condition of moral insensibility or "the deadness that supervenes when the heart has ceased to be sensible of the stimuli of the conscience." Even though their hearts (and most of the hearts of the Jews in Israel) were calloused and insensitive to spiritual truth, Paul shows that there is hope for the nation because "a partial hardening (porosis) has happened to Israel until the fullness of the Gentiles has come in." (Romans 11:25+)
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Lenski - Jesus healed many so that the result (ὥστε with the infinitive) was that they literally fell upon him in order to touch him (the genitive αὐτοῦ after a verb of touching) and thus to receive healing like the woman mentioned in Mk 5:26, 27. Like a magnet, Jesus drew the sufferers from all these countries, and none reached him in vain.(ISMG)
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Lenski - “Whom he himself (αὐτός) would” emphasizes the point that it was the will of Jesus himself to call to him only certain men; it was not their will that brought them to Jesus on this occasion. But from Luke 6:13+ we learn that the men thus called were those who had become disciples of his. There was, no doubt, a goodly number, and from these Jesus appointed twelve as his apostles, Matt. 10:2 using this term. These twelve had already been attached to Jesus, Matthew apparently having been the last to join them (Mk 2:14). The appointing of the Twelve was so important for Jesus that, according to Luke, he spent the preceding night on the mountain in prayer. All the disciples whom Jesus called to him “came away” from their other interests and attended to what Jesus was now about to do. (ISMG) In His Upper Room Discourse Jesus reminded the disciples "You did not choose Me but I chose you, and appointed you that you would go and bear fruit, and that your fruit would remain, so that whatever you ask of the Father in My name He may give to you." (John 15:16) John
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Lenski - Jesus was in the midst of his church, and the world was far away, and he now gave to his church these apostles (Eph. 4:11+). Technical Note on whom He named apostles - The phrase "whom he named apostles" is lacking in the majority of manuscripts (A C(2 )[D] L ¦(1 )33 Û latt sy). Several primary Alexandrian and Caesarean witnesses (a B [C* W] Q ¦(13 )28 pc co) include the phrase, so the external evidence is strongly in favor of this reading, especially since Alexandrian witnesses tend to witness to the shorter reading. It is possible that the Alexandrian witnesses have inserted these words to bring the text in line with Luke 6:13+ (TCGNT 69), but against this is the internal evidence of Mark's style: Mark tends toward gratuitous redundancy. Thus the inclusion of this phrase is supported by both internal and external evidence and should be regarded as more likely original than the omission. (NET Note) Luke 6:13-16 Who were the twelve (12) disciples / apostles of Jesus Christ? Does the Bible record the death of the apostles? How did each of the apostles die? Who were the 70 (or 72) disciples in Luke 10? Was Matthias or Paul God's choice to replace Judas as the 12th apostle? What is an apostle? What are the biblical qualifications for apostleship? So that - (hina) is a term of purpose explaining why Jesus named these 12 and He gives 3 reasons - be with Him, preach and cast out demons (Mk 3:15). PURPOSE NUMBER ONE They would be with Him - With is meta meaning to be in the company of implying fellowship and companionship as Jesus' "inner circle" of constant and closest earthly companions. What a privilege! This is the purest pattern of discipleship, the student being with the disciple Maker! Louw-Nida adds that meta refers to an associative relation that often involves joint participation in some activity. A phrase we often hear today would apply to the disciples who were to "do life" with Jesus (eat, sleep, walk, watch, talk, etc). They were to BE (eimi in present tense = continually) with Him so that they could continually learn from Him as disciples ("learners") who would then be able to pass on His teachings and model their life after His life, which after Pentecost they would be able to do in the power of the Spirit of Jesus! (Acts 1:8+ note Jesus said "BE My witnesses" not DO witnessing. The latter flows naturally/supernaturally out of the former!). Mark's point is clear that these 12 men had to BE WITH Jesus before they could DO FOR Jesus or as Paul says to disciples today to be imitators of him just as he is of Jesus. (1 Cor 11:1+, 1 Pe 2:21+, see Walking Like Jesus Walked!) You can hardly "imitate" Someone with Whom you do not spend time! 🙏 THOUGHT - Isn't this vital principle still valid for believers today? A believer has to BE WITH Jesus before he or she can DO FOR Jesus. Too many saints trying DOING while minimizing the importance of BEING and so not surprisingly their "doing" is ofttimes just that - THEIR DOING, not HIS DOING by His Spirit through them. Jesus warned against this mentality in John 15:5 stating that "I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit, for apart from Me you can DO nothing." We need to first BE with Jesus so that we are then equipped and prepared to DO for Jesus in the power of His Spirit. It should not surprise us to see this exact pattern played out in Acts, Luke recording "Now as they (OPPOSING JEWISH LEADERS) observed the confidence of Peter and John and understood that they were uneducated and untrained men, they were amazed, and began to recognize them as HAVING BEEN WITH JESUS." (Acts 4:13+). Practically speaking, how are we to BE WITH Jesus today? I hope you hear this as essentially a rhetorical question, for since Jesus is the Word (Jn 1:1+, Rev 19:13+), obviously we need to spend extended time WITH HIM in His Word (not sermons, not books, not devotionals, etc, but in the "pure milk" 1 Pe 2:2+!), not so that we might become SMARTER SINNERS but that we will be made more like the SAVIOR (as His Spirit takes the Word and uses it to transform us from glory to glory. 2 Cor 3:18+). And of course intimately linked with time in His Word is time conversing/communing with Him in prayer (cf 1 Th 5:17+). Jim Eliot was a man who had been with Jesus. He once prayed "Father, make of me a crisis man. Bring those I contact to decision. Let me not be a milepost on a single road; make me a fork, that men must turn one way or another on facing Christ in me." PURPOSE NUMBER TWO And that He could send them out to preach - "Unlike the students of the rabbis, who merely learned and memorized facts, the disciples were being trained to carry out a mission. " (Barton) Jesus was only one person and He could not cover Palestine alone, so these 12 are called, commissioned and empowered as His representative, as His "mouthpiece" to proclaim the Good News. Jesus would allude to this in His Upper Room Discourse as He revealed to His disciples truth about their Helper (I like "Enabler" better! We don't just need a little "help" but we need to be enabled!) promising "“Truly, truly, I say to you, he who believes in Me, the works that I do, he will do also; and greater works than these he will do; because I go to the Father (cf His parting promise in Lk 24:49+)." (Jn 14:12) Jesus' authority and work would be multiplied in the activities of the Twelve Spirit empowered apostles. Send...out (649)(apostello from apo = from, away from + stello = to withdraw from, avoid) means to send off, to send forth, to send out. In this case the idea is Jesus is sending the 12 out with a commission to do something (preach, cast out demons) as His personal representative and clothed with His authority. As Brian Bell says "You have to be won in order to win others!" To preach (present tense = they were to continually proclaim) (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. The Imperial Herald would enter a town in behalf of the Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! (Think about this in regard to the Gospel of God instead of the decree of a man! cf 1Th 2:13+). He gave the people exactly what the Emperor bade him give, nothing more, nothing less. He did not dare add to the message or take away from it. And so Jesus was sending out the 12 to make public proclamation of the Gospel with gravity, formality, and authority so that the Good News was not only heard but heeded. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as the glorious Gospel is to announce the coming of the King of kings and Lord of lords (Rev 19:16+)! J C
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Lenski adds this note on "amen" - Amen” is the seal of verity, and “I say to you” the seal of authority. “Amen” is the transliterated Hebrew word for “truth” or “verity,” an adverbial accusative in the Greek which is equal to ἀληθῶς, “verily.” In Hebrew it appears only at the end of a statement or of an obligation much like our liturgical Amen. I say (present tense - "I am saying") - The words I say indicate that Jesus is not about to quote some other authority but is now going to speak based on His Own authority. It reminds us of the OT phrase "Thus saith the Lord." Indeed, Jesus is Lord and He alone has the right to speak divine revelation on the subject of forgiveness something He had done earlier in the synagogue when He declared to the paralytic "My son, your sins are forgiven," to which the scribes objected saying "He is blaspheming; who can forgive sins but God alone." (Mk 2:5, 7+) He is now going to "turn the tables" on the scribes regarding their blasphemy and unforgiveness! To you - This pronoun to you emphasizes that this is a personal message directly addressed to the scribes. Recall He had "summoned" as one would do in a legal setting (Mk 3:23) for He is going to declare a verdict against them! It was to you or for them, right then and there! Jesus surely has their attention! And given the solemn nature of what He speaks to them, they need to give heed!