Marcos 3
Kenneth Wuest · Citado em PreceptAustin
Marcos 3
Wuest - And they kept on spying upon Him closely, as to whether He would on the Sabbath heal him, in order that they might bring a formal accusation against Him before a tribunal. NET Mark 3:2 They watched Jesus closely to see if he would heal him on the Sabbath, so that they could accuse him. GNT Mark 3:2 καὶ παρετήρουν αὐτὸν εἰ τοῖς σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ. NLT Mark 3:2 Since it was the Sabbath, Jesus' enemies watched him closely. If he healed the man's hand, they planned to accuse him of working on the Sabbath. KJV Mark 3:2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. ESV Mark 3:2 And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him. NIV Mark 3:2 Some of them were looking for a reason to accuse Jesus, so they watched him closely to see if he would heal him on the Sabbath. ASV Mark 3:2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him. CSB Mark 3:2 In order to accuse Him, they were watching Him closely to see whether He would heal him on the Sabbath. NKJ Mark 3:2 So they watched Him closely, whether He would heal him on the Sabbath, so that they might accuse Him. NRS Mark 3:2 They watched him to see whether he would cure him on the sabbath, so that they might accuse him. YLT Mark 3:2 and they were watching him, whether on the sabbaths he will heal him, that they might accuse him. NAB Mark 3:2 They watched him closely to see if he would cure him on the sabbath so that they might accuse him. NJB Mark 3:2 And they were watching him to see if he would cure him on the Sabbath day, hoping for something to charge him with. GWN Mark 3:2 The people were watching Jesus closely. They wanted to see whether he would heal the man on the day of worship so that they could accuse him of doing something wrong. BBE Mark 3:2 And they were watching him to see if he would make him well on the Sabbath day, so that they might have something against him. Ps 37:32 Isa 29:20,21 Jer 20:10 Da 6:4 Lu 6:7 11:53,54 14:1 Lu 20:20 Joh 9:16 Mark 3 Resources - Multiple Sermons and Commentaries KEEPING EYES ON JESUS FOR THE WRONG REASONS! Parallel Passages: Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11 Matthew 12:10+ And a man was there whose hand was withered. And they questioned Jesus, asking, “Is it lawful to heal on the Sabbath?”–so that they might accuse Him. Luke 6:7+ The scribes and the Pharisees were watching Him closely to see if He healed on the Sabbath, so that they might find reason to accuse Him. They were watching Him - The old version of Wycliffe translates “They espieden Him,” i.e., they played the spy. This is a perfect illustration of the word surreptitious, which means they were marked by quiet, caution, secrecy; taking of pains to avoid being observed! They of course is the scribes and Pharisees if we compare Luke 6:7+ (some think this refers to all the Jews which is possible, but it is not likely that everyone else watching had the underlying motive to "catch" Jesus in breaking of some artificial Sabbath rule!). Watching is in the imperfect tense and means they kept on closely and intently watching Him, bent on finding some fault with reference to the Sabbath (you can almost picture these men like vultures eyeing carrion, ready to swoop in!). The idea of the verb is that they were watching out of the corner of their eyes, in other words "spying" on Him! They were not looking directly at Him but Jesus changes that in Mk 3:5 when He looks around at them! They were like wild animals lying in wait, ready to pounce the moment Jesus made a miscue (at least according to their interpretation of a "miscue!") Wuest writes "Here were the watchdogs of Israel’s religion, attempting to discredit this claimant to Messiahship by finding Him violating its regulations." (Borrow Wuest's Commentary on Mark) Watching (watching closely) (3906)(paratereo from para = beside + tereo = watch) means to watch closely, to observe scrupulously or carefully, even with the sense of to spy. The preposition para- meaning beside depicts these religious leaders as if they are observing from the sideline, so to speak (which also pictures their aloofness to Jesus, for they wanted no fellowship with Him). They were watching (maliciously), lying in wait for (Mk 3:2; Lk 6:7; Lk 14:1) looking for an opportunity (cf Lk 20:20). Here in Mark 3:2 paratereo is in the middle voice which is reflexive (shows the agent's action affects the agent) and thus calls attention to their personal interest in the proceedings J C
Marcos 3
Wuest adds that "The verb is imperfect. They kept on being quiet. Theirs was a painful, embarrassing silence. Expositors says: “What could they reply to a question which looked at the subject from a wholly different point of view, the ethical, from the legal one they were accustomed to? There was nothing in common between them and Jesus.”" Mark 3:5 After looking around at them with anger, grieved at their hardness of heart, He said to the man, “Stretch out your hand.” And he stretched it out, and his hand was restored. NET Mark 3:5 After looking around at them in anger, grieved by the hardness of their hearts, he said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. GNT Mark 3:5 καὶ περιβλεψάμενος αὐτοὺς μετ᾽ ὀργῆς, συλλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν λέγει τῷ ἀνθρώπῳ, Ἔκτεινον τὴν χεῖρα. καὶ ἐξέτεινεν καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ. NLT Mark 3:5 He looked around at them angrily and was deeply saddened by their hard hearts. Then he said to the man, "Hold out your hand." So the man held out his hand, and it was restored! KJV Mark 3:5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. ESV Mark 3:5 And he looked around at them with anger, grieved at their hardness of heart, and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. NIV Mark 3:5 He looked around at them in anger and, deeply distressed at their stubborn hearts, said to the man, "Stretch out your hand." He stretched it out, and his hand was completely restored. ASV Mark 3:5 And when he had looked round about on them with anger, being grieved at the hardening of their heart, he saith unto the man, Stretch forth thy hand. And he stretched it forth; and his hand was restored. CSB Mark 3:5 After looking around at them with anger and sorrow at the hardness of their hearts, He told the man, "Stretch out your hand." So he stretched it out, and his hand was restored. NKJ Mark 3:5 And when He had looked around at them with anger, being grieved by the hardness of their hearts, He said to the man, "Stretch out your hand." And he stretched it out, and his hand was restored as whole as the other. NRS Mark 3:5 He looked around at them with anger; he was grieved at their hardness of heart and said to the man, "Stretch out your hand." He stretched it out, and his hand was restored. YLT Mark 3:5 And having looked round upon them with anger, being grieved for the hardness of their heart, he saith to the man, 'Stretch forth thy hand;' and he stretched forth, and his hand was restored whole as the other; NAB Mark 3:5 Looking around at them with anger and grieved at their hardness of heart, he said to the man, "Stretch out your hand." He stretched it out and his hand was restored. NJB Mark 3:5 Then he looked angrily round at them, grieved to find them so obstinate, and said to the man, 'Stretch out your hand.' He stretched it out and his hand was restored. GWN Mark 3:5 Jesus was angry as he looked around at them. He was deeply hurt because their minds were closed. Then he told the man, "Hold out your hand." The man held it out, and his hand became normal again. BBE Mark 3:5 And looking round on them he was angry, being sad because of their hard hearts; and he said to the man, Put out your hand. And he put it out, and his hand was made well. with anger: Lu 6:10 13:15 Eph 4:26 Rev 6:16 grieved: Ge 6:6 Jdg 10:16 Ne 13:8 Ps 95:10 Isa 63:9,10 Lu 19:40-44 Eph 4:30 Heb 3:10,17 hardness: Isa 6:9,10 42:18-20 44:18-20 Mt 13:14,15 Ro 11:7-10,25 2Co 3:14 Eph 4:18 Stretch: 1Ki 13:6 Mt 12:13 Lu 6:10 17:14 Joh 5:8,9 9:7 Heb 5:9 Mark 3 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11 Matthew 12:13+ Then He *said to the man, “Stretch out your hand!” He stretched it out, and it was restored to normal, like the other. 14 But the Pharisees went out and conspired against Him, as to how they might destroy Him. Luke 6:10+ After looking around at them all, He said to him, “Stretch out your hand!” And he did so; and his hand was restored. 11 But they themselves were filled with rage, and discussed together what they might do to Jesus. JESUS' SWEEPING LOOK OF ANGER TEMPERED WITH GRIEF References to the emotions of Jesus are peculiar to Mark, so it is not surprising that this is the only mention in the Gospels of Jesus specifically being angry. After looking around at them with anger - Vainly did Jesus look over this group of hypocrites for one who would respond to His question in the previous passage! Jesus’ angry eyes scanned the crowd of unbelieving Pharisees gathered in the synagogue. It was a penetrating gaze! This is a frightening verse! One can only imagine the consciences of these men as the Creator of the Universe turned and gazed into their eyes! One would have thought that one look from Jesus would have gotten their attention (cf John on the Isle of Patmos - Rev 1:14, 17, 18+), but their hearts were intractably hardened! We all know a few folks like this, who we've shared the truth with again and again, only to see them take a increasingly harder stance against the truth of the Gospel of Jesus! This is such a tragic scene! Jesus exhibits controlled, righteous anger against these men for their despicable malice and evil. There are two words for anger in Greek, thumos and orge, the former speaking of a violent outburst of passion and the latter describing a more settled disposition. Jesus was expressing a deep-seated wrath against these unfeeling legalistic hypocrites. As an aside, anger by itself is not necessarily sin. So God does allow men to exhibit a righteous anger like Jesus did in this case, but for fallen men such anger can easily become sin if not carried out enabled by the Spirit, Who Alone can control our fleshly tendency (cf Ps 4:4 and Eph 4:26, 27).
Marcos 3
Wuest adds that "The aorist in juxtaposition with the present tense of the participle “being grieved,” shows that it was a swift, sweeping glance. The prefixed preposition peri (περι), meaning “around,” indicates that His glance took them all in." J C Ryle on looking around at them in anger - We are told that "He looked round about on them with ANGER, being grieved for the hardness of their hearts." This expression is very remarkable, and demands special attention. It is meant to remind us that our Lord Jesus Christ was a man like ourselves in all things, sin only excepted. Whatever sinless feelings belong to the constitution of man, our Lord partook of, and knew by experience. We read that He "marveled," that He "rejoiced," that He "wept," that He "loved," and here we read that He felt "anger." It is plain from these words that there is an "anger" which is lawful, right, and not sinful. There is an indignation which is justifiable, and on some occasions may be properly manifested. The words of Solomon and Paul both seem to teach the same lesson. "The north wind drives away rain, so does an angry countenance a backbiting tongue." "Be angry and sin not." (Pr 25:23. Eph 4:26+) Yet it must be confessed that the subject is full of difficulty. Of all the feelings that man's heart experiences, there is none perhaps which so soon runs into sin as the feeling of anger (cf James 1:19,20+, Ps 4:4NLT, Ps 4:4ESV, Ps 4:4NIV). There is none which once excited seems less under control. There is none which leads on to so much evil. The length to which ill-temper,irritability, and passion, will carry even godly men, all must know. The history of "the contention" of Paul and Barnabas at Antioch, and the story of Moses being provoked until he "spoke unadvisedly with his lips," are familiar to every Bible reader. The dreadful fact that passionate words are a breach of the sixth commandment, is plainly taught in the Sermon on the Mount. And yet here we see that there is anger which is lawful. Let us leave this subject with an earnest prayer, that we may all be enabled to take heed to our spirit in the matter of anger. We may rest assured that there is no human feeling which needs so much cautious guarding as this. A sinless wrath is a very rare thing. The wrath of man is seldom for the glory of God. In every case a righteous indignation should be mingled with grief and sorrow for those who cause it, even as it was in the case of our Lord. And this, at all events, we may be sure of--it is better never to be angry, than to be angry and sin. Anger (wrath) (3709)(orge from orgaô = to teem, to swell) is a word which derives from the idea of something swelling until it eventually bursts (think of an over-ripe tomato that begins to swell and show cracks in the skin). Orge was used of sap rising in a tree as it builds and builds. And so orge describes anger that proceeds from one’s settled nature and is not a petulant, irrational outburst which we as humans often exhibit. Orge is a holy, just revulsion against what is contrary to and opposes God's holy nature and will. The classic description is found in Ro 1:18+ where Paul writes "For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who (actively, continually, willfully) suppress the truth in unrighteousness." In sum orge describes God's settled indignation and controlled passion directed against sin and the sinner. Aren't we who are saved by grace grateful that His anger is balanced by His mercy or we would have been doomed! Wuest - There are three words speaking of anger, thumos, indicating a sudden outburst of anger that cools off quickly, orge, defining an abiding and settled habit of mind, not operative at all times, but exhibiting itself in the same way when the occasion demands it, and parorgismos which speaks of anger in the sense of exasperation. The latter is forbidden in Scripture, “Let not the sun go down upon your wrath” (Eph. 4:26+); the second, orge is permitted, but the qualification is that no sinful element be included in it. Grieved at their hardness of heart - Jesus is mad and sad, angry and afflicted. Jesus' anger is balanced by His grief, in a sense commiserating with the calamities which He knew they would bring on themselves and on the nation of Israel. Hardness means obtuseness of mental discernment, but in this context the obtuseness is not mental but moral and spiritual. It means the process by which something becomes more and more like stone. How did their hardness of heart manifest? They were seeking to find fault (Mk 3:2). They would not admit wrong when Jesus turned the tables on them with His question in Mark 3:4. (cf Mt 12:11-12+). Fault finders do not like to admit their own faults! Hard hearted people do not like to admit wrong!
Marcos 3
Wuest - And having gone out, the Pharisees at once with the Herodians were giving counsel against Him, how they might destroy Him. NET Mark 3:6 So the Pharisees went out immediately and began plotting with the Herodians, as to how they could assassinate him. GNT Mark 3:6 καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατ᾽ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν. NLT Mark 3:6 At once the Pharisees went away and met with the supporters of Herod to plot how to kill Jesus. KJV Mark 3:6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. ESV Mark 3:6 The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him. NIV Mark 3:6 Then the Pharisees went out and began to plot with the Herodians how they might kill Jesus. ASV Mark 3:6 And the Pharisees went out, and straightway with the Herodians took counsel against him, how they might destroy him. CSB Mark 3:6 Immediately the Pharisees went out and started plotting with the Herodians against Him, how they might destroy Him. NKJ Mark 3:6 Then the Pharisees went out and immediately plotted with the Herodians against Him, how they might destroy Him. NRS Mark 3:6 The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him. YLT Mark 3:6 and the Pharisees having gone forth, immediately, with the Herodians, were taking counsel against him how they might destroy him. NAB Mark 3:6 The Pharisees went out and immediately took counsel with the Herodians against him to put him to death. NJB Mark 3:6 The Pharisees went out and began at once to plot with the Herodians against him, discussing how to destroy him. GWN Mark 3:6 The Pharisees left, and with Herod's followers they immediately plotted to kill Jesus. BBE Mark 3:6 And the Pharisees went out, and straight away made designs with the Herodians about how they might put him to death. Pharisees: Ps 109:3,4 Mt 12:14 Lu 6:11 20:19,20 22:2 Joh 11:53 Herodians: Mk 8:15 12:13 Mt 22:16 Mark 3 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11 Matthew 12:14 But the Pharisees went out and conspired against Him, as to how they might destroy Him. Luke 6:11 But they themselves were filled with rage, and discussed together what they might do to Jesus. COMMON ENEMIES BECOME ALLIES While Mark mentions Jesus' anger, he does not mention the religious leaders rage. Conversely, Luke does not mention Jesus' anger, but does describe the rage of the Pharisees and Herodians. There is a striking difference between Jesus righteous anger and their evil rage. Edwards - Markan irony is again present: the authorities deny Jesus the right to do good on the Sabbath while they conspire to do evil on the Sabbath. (PNTC) The Pharisees went out and immediately began conspiring with the Herodians against Him - The phrase began conspiring with is in the imperfect tense. One can just picture them one after another offering up their ideas of how to kill Jesus! The Herodians as you can discern from their name were political adherents to Herod and the Romans, both of which were hated by the Pharisees. So here we see an example of the ancient proverb "the enemy of my enemy is my friend" in which two generally opposing parties (Pharisees and Herodians) choose to work together against their common enemy Jesus Christ! The irony is that the name Pharisees means "separatist," but they did not live up to their name and were willing to work closely with men they despised so that might kill Jesus! Their plotting anticipates Mark 15:3,4, where the ruling priests began "to accuse Him harshly.” We see several passages alluding to these natural enemies uniting forces to destroy their common Enemy, Jesus ( Mark 8:15; 12:13; Matt. 22:16). And we dare not miss the irony here, for even as the legalistic Pharisees were plotting murder in their hearts against Jesus of breaking their (not God's) Sabbath laws, they themselves were breaking the law (God's not their additions) "You shall not murder!" (cf Mt 5:21, 22+)! The only other appearance of the Herodians in the Gospels was during Passion Week, when they joined with the Pharisees in asking Jesus about paying tribute to Caesar (Mt. 22:15–16; Mk 12:13). THOUGHT - Beloved follower of Jesus, this hatred toward Christ continues today and explains why men will often reject you and your narrow minded (to them) Gospel and why terrorist groups target Christians. Forewarned is forearmed. Jesus declared "If the world hates you, you know that it has hated Me before it hated you. If you were of the world, the world would love its own; but because you are not of the world, but I chose you out of the world, because of this the world hates you.Remember the word that I said to you, ‘A slave is not greater than his master.’ If they persecuted Me, they will also persecute you; if they kept My word, they will keep yours also" (Jn 15:18-20, cf Jn 17:14, Pr 29:27). Forewarned is forearmed so keep in mind that the idea of persecute is to continuously hound someone, to stay after them, to ridicule them, to dog them, to watch their every move to try to catch them doing something for which you can accuse them, to not let up on them. This world is not our home and we are aliens and strangers and should expect persecution and derision from those who are dead in their trespasses and sins (Eph 2:1+) and detest our holiness (not "holier than thou" but genuine Spirit enabled holy lives!). Immediately (2117) (euthus) means they met together with their enemy at once so great was their rage ("rage of madness" - Lk 6:11) and hatred against Jesus! It is as if when the withered hand went out and was restored, the Pharisees headed for the door! Expositors says: “The stretching forth of the withered hand in obedience to Christ’s command, conclusive evidence of cure, was the signal for an immediate exodus of the champions of orthodox Sabbath-keeping; full of wrath because the Sabbath was broken, and especially because it was broken by a miracle bringing fame to the transgressor.” Conspiring (plotting together)(4824) (sumboulion from sún = together + boulé= counsel) to engage in joint planning so as to devise a course of common action, often one with a harmful or evil purpose." The are plotting evil on the holy Sabbath! Talk about profaning the Sabbath -- planning how to kill the Lord of the Sabbath! Herodians - Mentioned only 3x in the Bible - Matt. 22:16; Mk. 3:6; Mk. 12:13. The Holman Bible Dictionary has this entry on Herodians "Member of an aristocratic Jewish group who favored the policies of Herod Antipas and thus supported the Roman government. Apparently they lived in Galilee, where Antipas ruled, and joined the Jerusalem religious authorities in opposing Jesus. They tried to trap Jesus into denying responsibility for Roman taxes (Matthew 22:15-22 ; Mark 12:13-17 ). Their plots began the road to Jesus' crucifixion (Mark 3:6)." Herodians were not a sect of Judaism, but were essentially secularists. There were Jews in Israel who had no interest in religion, they were secularists and they attached themselves to the Herodian cause, to the cause of Herod the Great and his progeny. Herodians were politically driven, and loyal to the Herodian dynasty. Herodians were considered by true Jews to be Hellenists, to have been Romanized, or in some adverse way influenced by the Greek culture and they were staunch enemies of the Pharisees. For more see Who were the Herodians? As to how they might destroy Him - It is a bit ironic that only moments before (Mk 3:4) Jesus had spoken of to save a life or to kill and here these evil men begin to conspire as to how to kill Him! Their hearts were so hard, the truths He spoke found not fertile soil to lodge! To destroy means they wanted to to utterly do away with Jesus! This is Mark's first specific allusion to Jesus' death. Do you see the amazing irony and utter hypocrisy in this scene -- on one hand Jesus heals on the Sabbath and because of this healing, these evil men are plotting His murder on the same Sabbath day! The religious hatred and opposition to Jesus was beginning to rise and would culminate in His murder on the Cross. These deceived men thought they might be able to destroy Him and in fact probably thought they had succeeded after He died on Calvary. Little did they know that what they meant for evil would turn out to be the greatest good for mankind and as a result of their evil actions many would be saved, just as had occurred with Joseph in the OT (cf Ge 50:20). Destroy (622)(apollumi from apo = away from or wholly + olethros = state of utter ruin <> ollumi = to destroy) means to destroy utterly, to kill and was the same verb used to describe Herod's searching "for the Child (INFANT JESUS) to destroy Him.” (Mt 2:13+). So the irony is that what Herod could not accomplish, these wicked followers, the Herodians along with the "separatist" Pharisees would eventually finish on the Cross! Wuest writes "One wonders whether our Lord when He uttered the words “to save life or to kill” (Mk 3:4), was referring to their purpose of putting Him to death." Mark 3:7 Jesus withdrew to the sea with His disciples; and a great multitude from Galilee followed; and also from Judea, Wuest - And Jesus with His disciples withdrew to the sea, and a vast multitude from Galilee followed, and from Judaea. NET Mark 3:7 Then Jesus went away with his disciples to the sea, and a great multitude from Galilee followed him. And from Judea, GNT Mark 3:7 Καὶ ὁ Ἰησοῦς μετὰ τῶν μαθητῶν αὐτοῦ ἀνεχώρησεν πρὸς τὴν θάλασσαν, καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας [ἠκολούθησεν], καὶ ἀπὸ τῆς Ἰουδαίας NLT Mark 3:7 Jesus went out to the lake with his disciples, and a large crowd followed him. They came from all over Galilee, Judea, KJV Mark 3:7 But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judaea, ESV Mark 3:7 Jesus withdrew with his disciples to the sea, and a great crowd followed, from Galilee and Judea NIV Mark 3:7 Jesus withdrew with his disciples to the lake, and a large crowd from Galilee followed. ASV Mark 3:7 And Jesus with his disciples withdrew to the sea: and a great multitude from Galilee followed; and from Judaea, CSB Mark 3:7 Jesus departed with His disciples to the sea, and a large crowd followed from Galilee, Judea, NKJ Mark 3:7 But Jesus withdrew with His disciples to the sea. And a great multitude from Galilee followed Him, and from Judea NRS Mark 3:7 Jesus departed with his disciples to the sea, and a great multitude from Galilee followed him; YLT Mark 3:7 And Jesus withdrew with his disciples unto the sea, and a great multitude from Galilee followed him, and from Judea, NAB Mark 3:7 Jesus withdrew toward the sea with his disciples. A large number of people (followed) from Galilee and from Judea. NJB Mark 3:7 Jesus withdrew with his disciples to the lakeside, and great crowds from Galilee followed him. From Judaea, GWN Mark 3:7 Jesus left with his disciples for the Sea of Galilee. A large crowd from Galilee, Judea, BBE Mark 3:7 And Jesus went away with his disciples to the sea, and a great number from Galilee came after him: and from Judaea, Jesus: Mt 10:23 Mt 12:15 Lu 6:12 Joh 10:39-41 11:53,54 Ac 14:5,6 Ac 17:10,14 and a great multitude: Mt 4:25 Lu 6:17 Mark 3 Resources - Multiple Sermons and Commentaries Galilee: Mk 1:39 Jos 20:7 21:32 Lu 23:5 Joh 7:41,52 JESUS' MAGNETISM Related Passages: Mark 3:7-12 Matthew 12:15-21+ But Jesus, aware of this, withdrew from there. Many followed Him, and He healed them all, 16 and warned them not to tell who He was. 17 This was to fulfill what was spoken through Isaiah the prophet: 18 “BEHOLD, MY SERVANT WHOM I HAVE CHOSEN; MY BELOVED IN WHOM MY SOUL is WELL-PLEASED; I WILL PUT MY SPIRIT UPON HIM, AND HE SHALL PROCLAIM JUSTICE TO THE GENTILES. 19“HE WILL NOT QUARREL, NOR CRY OUT; NOR WILL ANYONE HEAR HIS VOICE IN THE STREETS. 20 “A BATTERED REED HE WILL NOT BREAK OFF, AND A SMOLDERING WICK HE WILL NOT PUT OUT, UNTIL HE LEADS JUSTICE TO VICTORY. 21 “AND IN HIS NAME THE GENTILES WILL HOPE.” Keep the context in mind that Mark has described five confrontations with the Jewish leaders (Mk 2:6–11; Mk 2:15–17; Mk 2:18-22, Mk 2:23–28; and Mk 3:1–6), so the tension is building to such a point that now Jesus withdraws. He had withdrawn to the seashore in Mk 2:12 after He had been accused of blasphemy for forgiving the paralytic's sin and then healing him to authenticate His authority to forgive sins. Now he retires a second time to the seashore after healing another paralyzed man. Thomas Constable refers to Mark 3:7-6:6 as "The Servant's Later Galilean Ministry" explaining that "There are some structural similarities between Mk 1:14–3:6 and Mk 3:7–6:6a. The beginnings and endings of these two sections are similar. The first section describes Jesus’ ministry in Galilee before the religious leaders determined to kill Him, and the second shows His ministry after that decision. That decision is the basis for the division of Jesus’ Galilean ministry into an earlier and a later stage." (Expository Notes) (See Jensen's chart at the top of this page which shows Jesus' increasing popularity and then religious confrontation.) Jesus withdrew to the sea with His disciples - Bock notes that "As in Mark 1:14, which introduces Mark 1:14–3:6, Mark begins this new section with the use of the name “Jesus.” (BECNT-Mk) Compare Mk 2:13 where He went out again by the seashore. The Greek has "kai" which is usually translated "and" and serves to couple or link this event with the previous Sabbath synagogue confrontation. The NET translates the "kai" as "then" (see note on "time sensitive" word) to emphasize the implied sequence. Matthew 12:15 says Jesus, aware of this, withdrew from there (Mark does not explain His withdrawal to the sea). In other words, in His omniscience, Jesus knew that the Pharisees were in a rage (Lk 6:11+), so much so that they were willing to ally themselves with their hated opponents the Herodians in order to determine how to destroy Jesus. (Mk 3:6, Mt 12:14). Hatred and rage makes people do unusual, unexpected things! But don't misunderstand, for Jesus did not withdraw out of fear, for He was not afraid of the Pharisees.
Marcos 3
Wuest - And from Jerusalem, and from Idumaea and across the Jordan, and about Tyre and Sidon, a vast multitude hearing constantly of such great things which He is continually doing, came to Him. NET Mark 3:8 Jerusalem, Idumea, beyond the Jordan River, and around Tyre and Sidon a great multitude came to him when they heard about the things he had done. GNT Mark 3:8 καὶ ἀπὸ Ἱεροσολύμων καὶ ἀπὸ τῆς Ἰδουμαίας καὶ πέραν τοῦ Ἰορδάνου καὶ περὶ Τύρον καὶ Σιδῶνα, πλῆθος πολὺ ἀκούοντες ὅσα ἐποίει ἦλθον πρὸς αὐτόν. NLT Mark 3:8 Jerusalem, Idumea, from east of the Jordan River, and even from as far north as Tyre and Sidon. The news about his miracles had spread far and wide, and vast numbers of people came to see him. KJV Mark 3:8 And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. ESV Mark 3:8 and Jerusalem and Idumea and from beyond the Jordan and from around Tyre and Sidon. When the great crowd heard all that he was doing, they came to him. NIV Mark 3:8 When they heard all he was doing, many people came to him from Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon. ASV Mark 3:8 and from Jerusalem, and from Idumaea, and beyond the Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him. CSB Mark 3:8 Jerusalem, Idumea, beyond the Jordan, and around Tyre and Sidon. The large crowd came to Him because they heard about everything He was doing. NKJ Mark 3:8 and Jerusalem and Idumea and beyond the Jordan; and those from Tyre and Sidon, a great multitude, when they heard how many things He was doing, came to Him. NRS Mark 3:8 hearing all that he was doing, they came to him in great numbers from Judea, Jerusalem, Idumea, beyond the Jordan, and the region around Tyre and Sidon. YLT Mark 3:8 and from Jerusalem, and from Idumea and beyond the Jordan; and they about Tyre and Sidon -- a great multitude -- having heard how great things he was doing, came unto him. NAB Mark 3:8 Hearing what he was doing, a large number of people came to him also from Jerusalem, from Idumea, from beyond the Jordan, and from the neighborhood of Tyre and Sidon. NJB Mark 3:8 and from Jerusalem, and from Idumaea and Transjordan and the region of Tyre and Sidon, great numbers who had heard of all he was doing came to him. GWN Mark 3:8 Jerusalem, Idumea, and from across the Jordan River, and from around Tyre and Sidon followed him. They came to him because they had heard about everything he was doing. BBE Mark 3:8 And from Jerusalem, and from Idumaea, and the other side of Jordan, and the country about Tyre and Sidon, a great number, hearing what great things he did, came to him. Idumaea: Isa 34:5 Eze 35:15 36:5 Mal 1:2-4, Edom beyond: Nu 32:33-38 Jos 13:8-14 Tyre and Sidon: Mk 7:24,31 Jos 19:28,29 Ps 45:12 87:4 Isa 23:1-18 Eze 26:1-28:26 Mark 3 Resources - Multiple Sermons and Commentaries Location of Idumea - Click to Enlarge (See another well done map) And from Jerusalem, and from Idumea (only mention in NT), and beyond the Jordan, and the vicinity of Tyre and Sidon - The mention of Jerusalem signifies that even the nation's religious capital was ringing with Jesus' exploits (and probably making the jealous Jewish religious leader's ears ring, so to speak!) Jerusalem is in Judea (see map) and to the south of Galilee. And on the map Idumea is south of Judea (and south of Hebron), while beyond the Jordan refers to land east of the Jordan which likely would include Perea (and possibly further west to Decapolis) whose inhabitants were mixed but contained a large Jewish element. It was under the rule of Herod Antipas. Fnally Tyre and Sidon were north of Galilee along the Mediterranean coast (In the region of Phoenicia on the map above in the region of modern Lebanon). These geographical locations (South, West, and North) indicate that Jesus' reputation had now spread outside of traditional Jewish territory. Notice on the map the territory of Samaria just south of Galilee, about which Hiebert states "No representatives from Samaria are mentioned. The Samaritans remained aloof from the religious interests of the Jews." Idumaea and the Idumeans: West of the `Arabah the country they occupied came to be known by the Greek name Idumaea, and the people as Idumeans. Hebron, their chief city, was taken by Judas Maccabeus in 165 B.C. (1 Maccabees 4:29, 61; 5:65). In 126 B.C. the country was subdued by John Hyrcanus, who compelled the people to become Jews and to submit to circumcision. Antipater, governor of Idumaea, was made procurator of Judea, Samaria and Galilee by Julius Caesar. He paved the way to the throne for his son Herod the Great. With the fall of Judah under the Romans, Idumaea disappears from history. (ISBE) “In our Lord’s time Idumea was practically a part of Judea with a Jewish circumcised population” (George Adam Smith). (More on Idumea) A great number of people heard of all that He was doing and came to Him - A great number of people in the context of the geographic locations mentioned above seems to indicate a great number of Gentiles were now coming to see Jesus! He is the God not just of the Jews but of Jews and Gentiles! Indeed the parallel account in Matthew 12:17-18+ says Isaiah's OT prophecy was fulfilled stating that Jesus, God's Servant, "SHALL PROCLAIM JUSTICE TO THE GENTILES." Heard is in the present tense so more accurately they were "hearing constantly" (Wuest) How had they heard of God's Servant? No email, no texting, no internet. Word of mouth spread throughout the middle east! What had they heard? Mark does not tell us specifically but comparing with Matthew's account it is very likely they had heard how He healed...all who followed Him (Mt 12:15+). A great number of people heard about His miracles, all He was doing (healing, casting out demons, etc). The phrase all that He was doing is more literally "how great things he was doing," because the pronoun hosos (translated "all" in NAS) according to BDAG "pertains to a comparative quantity." The idea is how great of quantity of what He was doing, and from Matthew's parallel account it refers primarily to healing. And so the NLT accurately paraphrases it "The news about His miracles had spread far and wide, and vast numbers of people came to see Him." And the verb was doing is the picturesque imperfect tense, picturing Jesus as performing one miracle after another after another, turning no needy soul away! No wonder a great number...came! John Phillips aptly points out that at this point in His Galilean ministry "The multitudes were still full of enthusiasm for this amazing Messiah....So much for the Pharisee-Herodian coalition!...In one sweeping embrace, Mark gathers up the whole land. The entire country was agog with excitement." (Exploring Mark) They came from all over the nation, and some even came from foreign nations. 1) Crowds came from all over Galilee. Imagine a district so heavily populated that it embraced over two hundred cities with populations of fifteen thousand or more (see note—Mt. 4:12–13). Teeming multitudes streamed to Jesus from all over the district (William Barclay). 2) Crowds came from Judea and Jerusalem. This was a hundred-mile journey. 3) Crowds came from Idumaea which lay in the deep south, bordering Palestine and Arabia. Idumaea was the Greek and Roman name for Edom or the land of Esau (Ge. 25:30; 36:1, 8). The significant point is that these people traveled a great distance to reach Jesus. 4) Crowds came from beyond Jordan which refers to the populations who lived on the east side of the Jordan River. 5) Crowds came from the north, from the foreign land of Phoenicia and from the nation’s two major cities, Tyre and Sidon. (POSB) Ray
Marcos 3
Wuest - And He spoke to His disciples to the effect that they should always keep a small boat in readiness for Him because of the crowd, in order that they might not crush Him.
Marcos 3
Wuest says boat is more accurately a rowboat or small ship and "is the translation of ploiarion. In John 21:3, we have the disciples entering a ship, a ploion, their large fishing vessel. In Jn 21:8, they row from the ploion in a ploiarion, a little boat, namely, the rowboat or dinghy which was attached to the large fishing boat. The small ship that waited on Jesus, was a rowboat." (Borrow Wuest's Commentary on Mark) Should stand ready (present tense continually ready) (4342)(proskartereo from prós = motion, direction toward + karteréo = be strong, steadfast, firm) means to be earnest towards, giving constant attention to something, in this case keeping the boat in a constant state of readiness for Jesus! This verb also conveys the idea of "devotion" to a task and thus describes a devotion and alert attitude toward prayer (Acts 1:14+, Acts 6:4+, Col 4:2+) So that (hina - term of purpose) they would not crowd Him - The verb crowd indicates that the crowd was so large that the people were pressing hard upon Jesus, and He was in danger of being crushed. NLT paraphrases it so the crowd would not crush Him as explained more fully in Mk 3:10. Therefore the boat was to wait on him in order that he might get into it if it became necessary to escape the pressure of the crowd. The swelling crowds speak to His rising popularity which stands in marked contrast with the negative reaction of the Pharisees in Mark 3:6. Why did they crowd Him? Mark 3:10 explains why they were pressing in, not just for a view, but for a touch. Crowd (2346)(thlibo from tribos = wear away, rub, break in pieces; NIDNTT says thlibo is from thlao = squash, crush) (See thlipsis) literally means to press, squeeze, crush (used of crushing grapes to extract juice), squash, hem in and then to be narrow. Thlibo is used literally in the present passage and pictures the crowd pressing in and putting pressure upon Jesus forcing Him to get in the boat. This verb is commonly used figuratively as when Paul referred to the hardships he and his fellow workers experienced during their missionary journeys (2Cor 1:6; 4:8; 7:5; 1Th 3:4; 2Th 1:1-7).
Marcos 3
Wuest - For He healed many, so that as a result, they kept on jostling Him in order that they might be touching Him, as many as had a distressing bodily disease.
Marcos 3
Wuest - And the spirits, the unclean ones, as often as they set eyes on Him, kept on falling prostrate before Him, and kept on crying out with a loud voice, saying, As for you, you are the Son of God.
Marcos 3
Wuest adds "The demons exhibited interest and purpose in their critical observation of the Lord Jesus. They looked at Him with a practiced eye, long used to the measuring of the good and the true as exhibited in the character of God. They recognized in Him the embodiment of the holiness out from the presence of which they were driven when the angel Lucifer fell and became Satan, in whose fall they shared because they followed him in his rebellion against the Most High....The verb is in the imperfect tense, the imperfect of repeated action." (Borrow Wuest's Commentary on Mark) They would fall down (prospipto) before Him and shout (krazo), “You are the Son of God! - Fall down before is not the verb proskuneo (to fall down in worship like devil ask Jesus to do in Mt 4:9+) but prospipto, and yet the idea is still similar in that the demons were submitting to and acknowledging the authority of Jesus over them (cf prospipto in Lk 8:27,28+ = "Son of the Most High God")! Fall down and shout (scream) are both in the imperfect tense indicating this was an ongoing raucous scene! "What horrible confusion this was, deep throaty, raucous voices from the Satanic world." (Wuest) Can you imagine what those in the crowd who were close enough to see and hear (listen to how the demons may have sounded as they repeated "You are the Son of God," "You are the Son of God," "You are the Son of God") the demons must have thought! What a scene this must have been! Jesus does not desire filthy "evangelists" proclaiming His purity! (Then or now!) The tragic irony is that the demons recognized Jesus' true identity, the Jews failed to recognize their own Messiah, even though they had been given literally 100's of prophecies that pointed directly to Him! (see Messianic Prophecy) Hiebert notes that "“Thou art the Son of God”—this full Christological title was their unwavering affirmation of His true identity. Thou is emphatic. They recognized His unique nature. Mark clearly regarded this confession as an acknowledgment of Jesus’ superhuman nature. Swete comments, “The earliest confession of the Sonship seems to have come from evil spirits, who knew Jesus better than he was known by His own disciples.” Brooks remarks, “Mark probably intended to contrast what the demons acknowledged as a fact with what the religious leaders were not willing to consider as a possibility.” (Ibid) Mark's Gospel has only 3 mentions of the phrase Son of God. It begins with the declaration that this was the "Beginning of the Gospel of Jesus Christ, the Son of God" (Mk 1:1+) and ends with another declaration from the Roman centurion who witnessed Jesus' crucifixion causing him to proclaim "Truly this Man was the Son of God." The centurion was close but inaccurate, for Jesus is not "was" but "is" the Son of God! He is alive! Wuest on "You are the Son of God." The word “You” is intensive, as shown by the Greek text. The Greek verb (are) carries its own person with it. When a personal pronoun is used in connection with the verb, it is intensive in use. It is, “As for you, you are the Son of God.” This intensive use particularizes the subject of the verb. Our Lord is the unique, peculiar, only Son of God, in a class by Himself, with Whom in His unique relationship to God, no one can be compared. The Jews recognized this when they accuse our Lord of saying that God was His own, His unique, private Father, His Father in a sense in which He was not the Father of anybody else (John 5:18). This indicates a knowledge by the demons, of the Trinity. This same knowledge Satan himself possesses, for he said, “In view of the fact that You are Son of God by nature, speak to the end that these stones become loaves of bread” (Mt. 4:3+). (Borrow Wuest's Commentary on Mark) Fall down (4363)(prospipto from pros = to, against + pipto = to fall) means to fall towards or upon something, to strike against. (1) with the dative of person prostrate oneself, fall down before or at the feet of someone as a suppliant or as an act of reverence (Mk 3:11; Mk 5:33; Luke 8:28+). Prospipto describes Esther before the king (Esther 8:3+), the woman healed of hemorrhage (Mk 5:33, Lk 8:47+), the Philippian jailer (Acts 16:29+). PROSPIPTO - 8X/8V - fall down before(1), fell(1), fell before(1), fell down(1), fell down before(3), slammed against(1). Matt. 7:25; Mk. 3:11; Mk. 5:33; Mk. 7:25; Lk. 5:8; Lk. 8:28; Lk. 8:47; Acts 16:29 Shout (screaming)(2896)(krazo) refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen and just imagine the demons shouting), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" KRAZO IN MARK - Mk. 3:11; Mk. 5:5; Mk. 5:7; Mk. 9:24; Mk. 9:26; Mk. 10:47; Mk. 10:48; Mk. 11:9; Mk. 15:13; Mk. 15:14 Ray Stedman on unclean spirits - Behind these diseases, the Scriptures tell us, were oftentimes the presence and the power of unclean spirits. Have you noticed how many times in Scripture these demons are called "unclean"? In this day when we are seeing such an upsurge of demonic activity, we need to understand this, because it is one of the ways you can recognize the presence of a demon. It is unclean -- either morally or physically. A friend told me of dealing years ago with a man who had an unclean spirit. As they talked in a hotel room in Portland, this man placed his hat on the bed. When he left, my friend found a ring of foul smelling grease where his hat had been. The odor pervaded the room for days -- evidence of the uncleanness of that spirit. I remember talking with a girl who had fallen into the practice of using a Ouija board. It eventuated in her hearing voices that demanded she write things down before she could sleep at night. Invariably what she had to write was moral filth -- obscenities, ugly, evil words. Sometimes she would have to write pages of them before the voices would cease and she could sleep. That is a mark of the kind of spirits these were. Mark tells us that when they saw Jesus they always identified him. They cried out, "You are the Son of God." And Jesus invariably silenced them and cast them out. Why do you suppose he rejected this testimony from these demonic entities? You remember that when Paul and Silas were in Philippi, a young girl followed them and cried out something similar: "These men are servants of the most high God." They refused that witness. Paul finally cast the demon out. So, everywhere in the Scriptures, you find both the Lord and the apostles rejecting this kind of testimony. Yet it was true. He was the Son of God. But Jesus would not permit that witness to come from these demons. What was his reason for that? Well, we can be sure of one thing -- these unclean spirits did not desire to advance the cause of Christ by their witness. They told the truth, but they did so because they knew it would hurt the cause of Jesus, not help it. They were out to mislead people about Christ. So something about the way they told this, though it was true, was nevertheless misleading, and that is what our Lord rejected. Some commentators suggest that, because they were known to be "lying spirits," their testimony that Jesus was the Son of God would be construed as proof that he wasn't. In Mark Twain's fascinating book about his travels in the West and Hawaii, Roughing It, there is an account of a man who was a notorious liar, who was known in the community to be a spinner of tall tales. No one ever believed anything he said. One day they found him hanging dead, with a suicide note pinned on him, written in his own hand, and saying that he had taken his own life. But the coroner's jury pronounced it murder. They said that if the man himself said he had taken his own life, it was proof he hadn't! But it is more likely that these demons intended that men would believe he was the son of the God whom they worshipped, i.e., Satan himself. When they said, "He is the Son of God," people would associate Jesus with demonic beings and with the devil himself. Therefore it is no accident that in just two more paragraphs you read of a delegation coming from Jerusalem who accuse Jesus of being possessed by a devil. That is why Jesus totally rejected this witness from the underworld that he was the Son of God. (Mark 3:7-35 False Forces) Bruce Barton - TURN, TURN The evil (unclean) spirits knew that Jesus was the Son of God, but they had no intention of following him. Many people followed Jesus but didn’t understand his true purpose for coming. Some people came for miracles, some came to hear his te aching, but they didn’t understand the way of the cross. Knowing about Jesus, or even believing that he is God’s Son, does not guarantee salvation. You must also follow and obey him (see also James 2:17). (See NLT Life Application Study Bible Page 2168) Mark 3:12 And He earnestly warned them not to tell who He was.
Marcos 3
Wuest - And He kept on rebuking them and charging them under penalty that they should not make Him known. NET Mark 3:12 But he sternly ordered them not to make him known. GNT Mark 3:12 καὶ πολλὰ ἐπετίμα αὐτοῖς ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν. NLT Mark 3:12 But Jesus sternly commanded the spirits not to reveal who he was. KJV Mark 3:12 And he straitly charged them that they should not make him known. ESV Mark 3:12 And he strictly ordered them not to make him known. NIV Mark 3:12 But he gave them strict orders not to tell who he was. ASV Mark 3:12 And he charged them much that they should not make him known. CSB Mark 3:12 And He would strongly warn them not to make Him known. NKJ Mark 3:12 But He sternly warned them that they should not make Him known. NRS Mark 3:12 But he sternly ordered them not to make him known. YLT Mark 3:12 and many times he was charging them that they might not make him manifest. NAB Mark 3:12 He warned them sternly not to make him known. NJB Mark 3:12 But he warned them strongly not to make him known. GWN Mark 3:12 He gave them orders not to tell people who he was. BBE Mark 3:12 And he gave them special orders not to say who he was. Mk 1:25,34 Mt 12:16 Ac 16:18 Parallel passage Matthew 12:16+ and warned them not to tell who He was. And He earnestly warned (epitimao) them not to tell who He was - Warned is in the imperfect tense and is modified by the adjective polus ("much, many" indicates the severity of His rebuke), so that this is more literally "many times He was charging them" one after another, again and again! It indicates that a number of demon-possessed "witnesses" were actively acclaiming Him as the "Son of God," much to His annoyance! Yes, Jesus wanted men to know Him as the Son of God, but not from the malevolent testimony of unclean spirits but through His righteous words and works. Jesus' warning the unclean spirits (demons) is reminiscent to Paul's command to the spirit of divination in the slave-girl (Acts 16:16+) in Philippi when "She continued doing this (crying out, saying, “These men are bond-servants of the Most High God, who are proclaiming to you the way of salvation.” Acts 16:17+) for many days. But Paul was greatly annoyed, and turned and said to the spirit, “I command you in the name of Jesus Christ to come out of her!” And it came out at that very moment." (Acts 16:18+). Warned (2008)(epitimao from epi = upon + timao = to honor) means literally to put honor upon and then to mete out due measure and so then to find fault with, to censure severely, to rebuke, to express strong disapproval of, or to denounce. In classical Greek its predominating sense is that of severe, strenuous reproach for unworthy deeds or acts. Marvin
Marcos 3
Wuest says "They were intending to take Him by force and against His will." (Borrow Wuest's Commentary on Mark) They went out indicates that they were not at the home. Possibly as some say they made the trek from nearby Nazareth, but this is conjecture. Take custody (seize)(2902)(krateo from kratos = strength) has basic meaning be strong or possess power and thus means to take hold of, grasp, hold fast, especially to “take hold of forcibly” in this case referring to His own people, probably His own family. Mark uses it of the arrest of John the Baptist (Mk 6:17) Krateo is used of arresting someone seven times in Mark (Mk 6:17; Mk 12:12; Mk 14:1, 44, 46, 49, 51 - all the other uses in Mark - Mk. 1:31; Mk. 3:21; Mk. 5:41; Mk. 7:3; Mk. 7:4; Mk. 7:8; Mk. 9:10; Mk. 9:27) to give you a sense of their resolve to remove Him from His current conditions. Eight of 15 uses in Mark refer to Jesus being seized (including His arrest). For (gar) is a term of explanation, in context explaining why His own had come to seize Him and forcibly take Him away. They called the famous evangelist D L Moody "Crazy Moody" because of his zeal for the Lord and evangelism of the lost -- Alan Carr Craig Evans - The truly odd feature is the notation that his family, who have come from Nazareth, respond by trying to take custody of Him (lit. “seize him”). The evangelist explains that Jesus’ family were saying that he was mad (lit. “outside of himself”)—and it is his family who say this, not the excited crowd whom Jesus will later identify as his true family, nor the scribes who hold to a much more sinister opinion. Accusations of madness were sometimes made against prophets, exorcists, and healers. One of the Sibyls complains of being called a “crazy liar,” yet she knows that she will be vindicated when her words come to pass (Sib. Or. 3:811–818). Too much learning, it was thought, could lead to madness (Acts 26:24: “Paul, you are out of your mind! Your great learning is driving you mad”; Alciphron, Letters of Courtesans, “Thais to Euthydemus” 1.34.1–2: “… ever since you took it into your head to study philosophy you have put on airs.… You have gone mad …”). (BKBC - Mt-Lk) Ray
Marcos 3
Wuest - And having called them to Him, He was speaking to them in parables; How is it possible for Satan to cast out Satan? NET Mark 3:23 So he called them and spoke to them in parables: "How can Satan cast out Satan? GNT Mark 3:23 καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς, Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; NLT Mark 3:23 Jesus called them over and responded with an illustration. "How can Satan cast out Satan?" he asked. KJV Mark 3:23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? ESV Mark 3:23 And he called them to him and said to them in parables, "How can Satan cast out Satan? NIV Mark 3:23 So Jesus called them and spoke to them in parables: "How can Satan drive out Satan? ASV Mark 3:23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan? CSB Mark 3:23 So He summoned them and spoke to them in parables: "How can Satan drive out Satan? NKJ Mark 3:23 So He called them to Himself and said to them in parables: "How can Satan cast out Satan? NRS Mark 3:23 And he called them to him, and spoke to them in parables, "How can Satan cast out Satan? YLT Mark 3:23 And, having called them near, in similes he said to them, 'How is the Adversary able to cast out the Adversary? NAB Mark 3:23 Summoning them, he began to speak to them in parables, "How can Satan drive out Satan? NJB Mark 3:23 So he called them to him and spoke to them in parables, GWN Mark 3:23 Jesus called them together and used this illustration: "How can Satan force out Satan? BBE Mark 3:23 And turning to them, he said to them in the form of a story, How is it possible for Satan to put out Satan? in parables: Ps 49:4 Mt 13:34 How can Satan: Mt 12:25-30 Lu 11:17-23 Mark 3 Resources - Multiple Sermons and Commentaries THE ABSURDITY OF THE ACCUSATION And He called them to Himself - Them refers to His accusers the scribes (most of who were Pharisees) who were repeatedly making the accusations recorded in Mt 12:24+. He called them (proskaleo) is phrase was was a legal technical term like our "summons" a writ issued by authority of law; usually compels the defendant's attendance in a civil suit; failure to appear results in a default judgment against the defendant. The scribes knew the nuances of proskaleo and you have to believe they became nervous when He called them to Himself! He had to call them to Himself because they were not making the charges directly to Jesus, as Mt 12:25+ indicates recording that Jesus knew "their thoughts." These sinister scoundrels were making the charges behind his back! And yet He was fully aware of their plot to slander and discredit His ministry and thus He called them to Himself. It was a "divine court order" calling for a confrontation with the Judge of the Universe (which they will discover at their judgement - cf Jn 5:22, 27, Rev 20:11-15)! And began speaking to them in parables - Jesus proceeds to show the absurdity of their accusation by using parables which were commonly used in Jewish teaching. "A parable is a concrete illustration thrown alongside of a truth to explain it. Jesus used figures here, kingdom, house, plundering the house of a strong man." (Wuest) The use of Parables was Jesus' "picturesque and proverb-like manner of reply. His answer was parabolic in that He used the principle of likeness between well-known facts and the truths to be conveyed." (Hiebert) A simple way to view a parable is that one takes something that is understood to explain something that is not understood. Parables (3850)(parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). John
Marcos 3
Wuest - Our Lord’s argument is briefly;—Granted for the moment that spirits are cast out by the aid of other spirits. More is needed in the latter than superior strength. There must be a motive, and Satan would have no desire to operate against himself. (Borrow Wuest's Commentary on Mark) A B Bruce - The argument consists of a triple movement of thought. 1. The absurdity of the theory is broadly asserted. 2. The principle on which the theory is wrecked is set forth in concrete form. 3. The principle is applied to the case in hand.— πῶς δύναται, etc., how can Satan cast out Satan? It is not a question of power, but of motive, what interest can he have? A stronger spirit casting out a weaker one of the same kind? (Expositor's Greek Testament) Satan (4567)(satanas transliterated from Hebrew Satan - see 07854 and Aramaic sātānâ) literally means Adversary, the evil antagonist who offers opposition, hostility, resentment, etc. An enemy who that contends with, opposes, resists. An adversary is one who hates or opposes another person and tries to harm them or stop them from doing something because of hatred and malice. Satan is the inveterate, implacable, relentless, ruthless, remorseless, merciless, heartless, pitiless, cruel, hard, harsh, hardened, incorrigible, dedicated enemy of God and man. Mark's uses of Satan - Mk. 1:13; Mk. 3:23; Mk. 3:26; Mk. 4:15; Mk. 8:33 Cast out (present tense)(1544) see notes above on ekbállō Mark 3:24 “If a kingdom is divided against itself, that kingdom cannot stand. NET Mark 3:24 If a kingdom is divided against itself, that kingdom will not be able to stand. GNT Mark 3:24 καὶ ἐὰν βασιλεία ἐφ᾽ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη· NLT Mark 3:24 "A kingdom divided by civil war will collapse. KJV Mark 3:24 And if a kingdom be divided against itself, that kingdom cannot stand. ESV Mark 3:24 If a kingdom is divided against itself, that kingdom cannot stand. NIV Mark 3:24 If a kingdom is divided against itself, that kingdom cannot stand. ASV Mark 3:24 And if a kingdom be divided against itself, that kingdom cannot stand. CSB Mark 3:24 If a kingdom is divided against itself, that kingdom cannot stand. NKJ Mark 3:24 "If a kingdom is divided against itself, that kingdom cannot stand. NRS Mark 3:24 If a kingdom is divided against itself, that kingdom cannot stand. YLT Mark 3:24 and if a kingdom against itself be divided, that kingdom cannot be made to stand; NAB Mark 3:24 If a kingdom is divided against itself, that kingdom cannot stand. NJB Mark 3:24 'How can Satan drive out Satan? If a kingdom is divided against itself, that kingdom cannot last. GWN Mark 3:24 If a kingdom is divided against itself, that kingdom cannot last. BBE Mark 3:24 If there is division in a kingdom, that kingdom will come to destruction; Judges 9:23-57 12:1-6 2Sa 20:1,6 1Ki 12:16-20 Isa 9:20,21 19:2,3 Eze 37:22 Zec 11:14 Joh 17:21 1Co 1:10-13 Eph 4:3-6 Mark 3 Resources - Multiple Sermons and Commentaries JESUS' FIRST ILLUSTRATION OF THE ABSURDITY OF THE SCRIBES' CHARGE If - The “if” clause is third class conditional (see Conditional statements), which speaks of future probability. Most of the time the kingdom would not stand, but there could be exceptions to the rule. After beginning with the logical absurdity in Mark 3:23, Jesus now gives two logical realities, axioms or truisms (here and next verse). A kingdom is divided against itself, that kingdom cannot stand - Jesus' argument is that He had cast out demons. If He were doing it by Satan's power, then Satan would be working against himself, which is absurd. That would be a "civil war" between the demon forces and Satan's kingdom would be destroyed! Here He "throws down" a known truth (para = beside + ballo = throw) that a kingdom cannot stand if it opposes itself. The obvious conclusion is that if Satan is divided against himself or working against himself, his kingdom could not stand but would be destroyed. Satan clearly would not work to destroy his own kingdom. Some writers suggest that Jesus' listeners may have been reminded of how Israel and Judah split into two parts after the death of Solomon. (1 Ki 11:11-14) THOUGHT - "We are living in a time when there is much talk about division. We have some political divisions in Washington. We have major divisions in morality. We have talk of some racial divisions. Any divided kingdom will not stand. Ultimately what you have in a divided kingdom is civil war." (David Thompson) Bruce says 'Satan may be wicked, He says in effect, but he is not a fool.”