Mark 3
DODDMark 3:7-12
Parallels: Matthew 12
Christ retiring to the sea side cures great multitudes with such modesty and gentleness as was agreeable to Isaiah’s prophetic description of his conduct. Mark III. 7—12. Mat. XII. 15—21.
MARK III. 7. AND a great multitude from Galilee followed him, and from Judea, [MAT. XII. 15.]
And from Jerusalem, and from Idumea, and from beyond Jordan, and
MARK III. 7.
IT was before observed that Jesus retired from the synagogue where he had cured the man that had a withered hand, and went with his disciples to the sea shore: we now pursue the story, and add, that he was there attended by a great multitude of people who followed him from Galilee, and even from Judea; And particularly from Jerusalem, where that extraordinary cure lately wrought at the pool of Bethesda, and that excellent defence with which it was followed, had greatly increased his popularity: nay, there were some that came yet farther from the south, and were from Idumea; the natives of which country being long since obliged to become Jews, had many of them seen Jesus at the feasts; and others too attended him from the eastern regions which lay
We now pursue the story.] The connection of this section with the preceding, both in Matthew and Mark, is express: and I desire the reader would once for all observe that when I give no reason for placing the sections in the order in which they stand, it is because I am not aware there is any difficulty or controversy about them. And their following each other in the evangelists, though without any express
note of exact connection, I always reckon a good reason for continuing that order, unless there be some weighty argument inducing us to change it.
b Obliged to become Jews.] That Hyrcanus had obliged them to this about an hundred and fifty years before the birth of Christ, we are assured by the account. Josephus gives us, Antiq. lib. xiii. cap. 9, (al. 17) § 1.
He hea s them o all their diseases.
beyond Jordan: and also a great multitude from the western parts, even as far as from the neighbourhood of Tyre and Sidon, having heard what great and glorious things he did, came to him.
And he spoke to his disciples, that a little vessel should be in readiness near him, because of the multitude that was now flocking around him; that they might not throng in upon him in a manner which would have been very inconvenient to him, and would have prevented great numbers of them from seeing and hearing what passed. For he had healed many, and [indeed] all that applied to him; so that they eagerly rushed in upon him, even as many as were under any remarkable scourge of God’s afflicting hand, that they might touch him, and so partake of that healing virtue which went out from him. And they who were possessed with impure spirits, as soon as ever they saw him, though they before were perfect strangers to him, immediately fell down before him in a posture of submission and homage; and such a terror seized the demons that possessed them, that they cried out, with all the appearances of horror and confusion, saying, We know that thou art the Messiah, the Son of the most high God.
But our Lord preserved the usual modesty of his temper on these occasions as well as others; and, being desirous to occasion as little disturbance and offence as possible, he charged them with strictness, and some appearance of severity, that they should not make him known: for,
o Rushed in upon him.] This the phrase בְּרִשְׁתָּהוּ בְּרִשְׁתָּהוּ, yet more strongly expresses; which signifies that they were ready to drive each other upon him, so that those nearer him could hardly stand, being pressed forward by those behind.
d Thou art the Messiah, the Son of the most high God.] The Leicester manuscript reads it, בְּרִשְׁתָּהוּ בְּרִשְׁתָּהוּ; Thou art God, the Son of God: which I mention, not that I think the authority of that sufficient to justify a change in the received reading, but only as one remarkable instance, among many others which I could easily live, of the negligence with which that manuscript was collated by Dr Mill’s correspondent; since this reading, memorable it is, is omitted by the Doctor. But I
hope the world will ere long be favoured with a far more exact account, not only of that manuscript, but of several others much more valuable than that, some quite omitted by Dr. Mill, and others very imperfectly collated. This we are encouraged to expect from the reverend, accurate, and indefatigable, Mr. Wasse of Ayno, whose obliging readiness to assist me in this work I do myself the honour of acknowledging with the utmost gratitude. His death, since the publication of the first edition of this volume, is a calamity to the learned world long to be lamented.
e He charged them with strictness, and some appearance of severity.] This we may take to be included in the force of that expression, בְּרִשְׁתָּהוּ בְּרִשְׁתָּהוּ.
prophecy o saiah is u illed in rist.
intending to visit several of those parts himself, he was unwilling to give an unnecessary alarm to his enemies; and he always chose to avoid every degree of ostentation.
So that in him it might be evidently seen to be accomplished which was spoken by Isaiah the prophet (Isa. xlii. 1—4,) saying, “Behold the great Messiah, my servant whom I have chosen for the great work of redeeming and saving my people; he is my Beloved, in whom my very soul does entirely acquiesce as every way qualified to perform it: for I will put my Spirit upon him; and he shall proclaim judgment, that is, the great law of religion, righteousness, and truth, even to the most distant of the heathen nations. He shall not contend with martial violence, nor cry out in a clamorous and turbulent manner; nor shall any one hear his voice in the streets, as giving a loud and disquieting alarm: But he shall manage his administration with so much gentleness and sweetness, with so much caution and tenderness, that (as it is proverbially expressed) he shall not break even a bruised reed or cane, which snaps asunder immediately when pressed with any considerable weight; nor shall he extinguish even the smoking flax, or the wick of a lamp, which, when it is first beginning to kindle, is put out by every little motion: with such kind and condescending regards to the weakest of his eople, and to the first openings and symptoms of a hopeful character, shall he proceed, till he send forth judgment to victory, or till he make is righteous cause gloriously triumphant over
¶ By Isaiah the prophet.] I refer the learned reader to Grotius and Heinsius for the difference between the original and the notation here, which chiefly lies in the lause of sending forth judgment unto victory.
¶ He shall not break a bruised reed, nor extinguish the smoking flax.] The immense pains Zegerus and some other commentators have taken to shew on what accounts either the Pharisees or the multitudes, or the Jews or Gentiles might be compared to a bruised reed or smoking flax, seem very wide of the purpose. They seem to be only roverbial expressions to signify a person of a most gentle character (as I illustrate them
above,) and something resemble the proverb among the Spanish Jews to the same purpose; If such a one were to walk on a pavement of eggs he would not break them: (see Pol. Synopsis. in loc.) To suppose, with Dr. Lightfoot, it signifies he shall not make so much noise as breaking a bruised reed does, or pouring water on smoking flax, sinks the idea too low.
¶ Till he send forth judgment to victory.] Isaiah says to truth: and we may take the words to signify till he make the cause of righteousness and truth completely victorious; or, till at length he take a righteous and speedy vengeance on the Jews for rejecting him, to verify and fulfil the truth
Reflections on the modesty and gentleness of Christ.
all opposition. And this gentle and gracious 21 And in his LI. administration shall charm mankind in so sen- name shall the Gensible and irresistible a manner, that the Gentiles tiles trust. Mat. shall confide in his illustrious name; and disxii.21 tant, yea barbarous nations, shall seek their refuge and salvation in his grace; though Israel may ungratefully reject him, and therefore be justly abandoned by God.”
IMPROVEMENT.
Mat. SURELY face does not more exactly answer to face in water xii.17 than the character of Christ drawn by the prophet to his temper and conduct as described by the evangelists. How should Zion rejoice and the daughter of Jerusalem shout, that such a King cometh unto her, meek and having salvation! (Zech. ix. 9.) Let us with pleasure trace his gentle administration, and with a cheerful confidence commit our souls to so kind and so faithful 20 a hand: far from breaking, he will strengthen the bruised reed; far from quenching the smoking flax, he will rather blow it up into a flame.
How well does it become the disciples of Christ, and especially how well does it become his ministers, to imitate what was so amiable in their Lord, and not to despise the day of small things! 19 Let us not strive nor cry; but, laying aside all unnecessary contentions and angry debates, let us receive one another as Christ hath received us (Rom. xv. 7.) and, avoiding all vain ostentation, let us silently and meekly attend, each of us, to the discharge of his proper office. So may we hope that the cause of religion 20 will go on successfully around us, and that righteousness will in due time be brought forth to complete victory over all opposition, and, by its own genuine influences, be happily established in the earth.
The Gentiles trust in a Redeemer’s name, and the British Isles are numbered among those that wait for his law. May our souls with humble submission bow themselves to receive it, and observe it with such faithful care and obedient regards, that our
of his predictions. I have expressed it in manner which may suit either; but I think the former much preferable, since then the words describe the general character of Christ’s administration in all ages, and especially as it best agrees with the sense of the original, He shall bring forth judgment unto truth; He shall not fail, nor be discouraged, till he have set, or estab-
lished, judgment in the earth: which phrases explain each other, and the sense of each is abridged here.
And the Gentiles shall confide in his name.] Isaiah’s saying, chap. xlii. 4. The isles shall wait for his law, is illustrated and explained by this correspondent phrase, which Matthew uses.
Christ is all night in prayer on a mountain.
example, wherever it is seen, may promote the reception of it mong those that as yet are strangers to it!
Mark 3:19-21
Parallels: Luke 7
After having quitted the multitude who crowded in upon him, and reposed himself that night at Capernaum, Jesus goes the next day to Naim, and raises the son of a poor widow from the dead. Mark III. 19—21. Luke VII. 11—17.
MARK III. 19. AND they went into an house.
MARK III. 19. NOW after Jesus had performed this miracle, and was prevented thus from going to the centurion’s, before he left Capernaum with his twelve new chosen apostles, they went into an house, where he commonly resided while he
They went into an house.] We must conclude from the manner in which Mark connects this with the names of the apostles, that it happened very quickly after their being chosen. The other evangelists inform us of some previous events which happened in the mean time; but they might be despatched in a few hours. This therefore is undoubtedly the proper place for these verses; and it is strange that Le Clerc and
He departs the next day from Capernaum to
was in that city. And the multitude, that had been standing in the plain, assemble again about the doors and windows of the house ; and animated by the illustrious miracle he had just performed on the centurion’s servant, they pressed so eagerly upon him, that they of the family could not so much as eat bread, though it was the proper hour for it. And when his friends had heard [of it,] that he was so intent upon his work as to go out of doors again to preach to the people, they went out after him to lay hold on him, and importune him to come in ; for they said, He is transported too far,ᵇ not to allow himself time for his meals, after all the watchings of the last night, and the fatigue of this day.ᶜ
And, Jesus having so far yielded to their importunity as to repose himself that evening there, it came to pass on the next day, that he went from Capernaum to a city called Naim;ᵈ and many of his disciples went thither with him, and a great multitude of others. And when he approached the gate of the city, a circumstance happened,
others should have placed them before the sermon in the plain. (See Luke vi. 17—20, p. 296, 297, 298.) I suppose this was after the cure of the centurion’s servant, as the word ἀσπυβοῦ (Mat viii. 5) seems to intimate that Christ was then entering Capernaum ; and the multitude was not yet dismissed when that cure was wrought. (Mat. viii. 10.)
ᵇ They said, He is transported too far : οὐτεῖς.] Our manner of rendering these words, He is beside himself, or, He is mad, is very offensive. One can hardly think Christ’s friends would speak so contemptibly and impiously of him ; and, if that sense must necessarily be retained, it would be much more decent to render the clause, It (that is, the multitude mentioned in the verse before) is mad, thus unseasonably to break in upon him. But 2 Cor. v. 13, is the only passage in the New Testament where the word has this signification. It generally signifies to be greatly transported, or, as we express it in a word derived from this, to be thrown into an ecstasy. (Mark ii. 12 ; v. 42 ; vi. 51 ; Luke viii. 56 ; and Acts ii. 7, 12 ; xii. 16.) And, though the Seventy sometimes use it for fainting away (Gen. xlv. 26 ; Josh. ii. 11 ; and Isa. vii. 1.) I do not find it ever signifies that faintness which arises from excess of labour or
want of food ; but our Lord’s attendants seem to have feared lest his zeal and the present ferency of his spirit should have been injurious to his health.
ᶜ After all the watchings of the last night, and the fatigue of this day.] Compare Luke vi. 12, & seq. sect. lii. whence it appears our Lord had sat up the preceding night, and eaten nothing this day ; but spent the morning in giving a charge to his new chosen apostles, and the advance of the day in preaching to a vast auditory, and working many miracles.
ᵈ To a city called Naim.] If Naim was a city of the tribe of Issachar, and lay at the foot of mount Tabor (where most geographers have placed it) our Lord made a pretty long journey this day, especially considering what was mentioned in the last note ; for he must thus have travelled about twelve miles. Lightfoot supposes it to be the same with Engannim, which is mentioned in Josh. xix. 21, and xxi. 29 ; but this lay also in the tribe of Issachar, and must have been at no less distance from Capernaum. (See Lightfoot’s Chorog. ad Luc. vii. 11. § 3.) The circumstance here recorded might probably happen towards the evening, at which season funerals are commonly celebrated.
Meeting the funeral of a widow’s son, he raises him to 1 c.
which proved the occasion of one of the most memorable miracles of his life. For behold, the corpse of a dead person was carried out in funeral procession (according to their manner of burying without the walls of their cities,) and the deceased was the only son of his mother, and she was a widow, which made the case so much the more deplorable; and this sad circumstance, together with others which attended it, so influenced the minds of many of her neighbours, that there was a great multitude of the city with her.
And the Lord, seeing her in this afflicted condition, was moved with tender compassion for her; so that he prevented any opportunity of solicitation on their part, and said unto her, Weep not any longer upon this occasion; for I am come to bring thee consolation and relief. And presently, approaching them, he touched the bier, on which, according to the manner of that place and time, the corpse was laid, covered over with a kind of mantle or windingsheet; and the bearers, who were carrying it upon their shoulders, stood still: and with an unaffected freedom and simplicity he said, in such a manner as discovered his Divine authority, Young man, I say unto thee, Arise! And, as soon as he had spoken these astonishing words, the youth who had been dead, awakened by that almighty energy which went along with them, sat up, and began to speak; and Jesus, when he thus had shewn his power in restoring him to life, discovered too the sympathizing kindness of a friend; and, taking him by the hand, delivered him to his mother, in such a manner as to express the pleasure he found in changing her sorrow into a transport of proportionable joy.
And a religious dread fell upon all those who were present; and they glorified God, saying, Truly a great prophet is risen up among us; and God has again graciously regarded his ancient people, who were in former ages so often distinguished by his favours. And this report of him, and of this glorious miracle which he had wrought, went forth, not only through the neighbouring parts of Galilee; but was soon spread through all Judea and the whole region that
Reflections on the miracle of raising the widow’s son.
was round about ; and greatly heightened and LVI. increased the mighty expectations from him — which they had long since begun to entertain.
Luke vii. 17
IMPROVEMENT.
Luke vii. 16 It surely becomes us likewise to glorify God on account of this great Prophet, whom he has raised up not only to his ancient
people Israel, but to be for salvation to the ends of the earth. (Acts xiii. 47.) Welcome thou messenger of the Father’s love! How illustrious thy miracles! how important thy doctrine! how beneficent and amiable the whole of thy behaviour!
He went from Capernaum to Naim, still on the same blessed errand, to do good to the bodies and the souls of men. Oh that our lives, in their humbler sphere, might be such a circle of virtues and graces! that we might thus go about doing good; and might learn, by the happiest of all arts, to make the close of one useful and pious action the beginning of another!
Of him may we also learn the most engaging manner of conferring benefits; that lovely mixture of freedom and tenderness, which heightens the sweetness, and doubles the value, of every favour! May our hearts imbibe the same temper, and it will diffuse on our actions some proportionable gracefulness! May our bow-
14,15 els, like his, yearn over the afflicted, and our hand be ever ready thus gently to wipe away their tears! But, O gracious Redeemer, how impotent is our pity when compared with thine! with thine, which could call back lamented children from the grave, and turn the sorrows of a weeping parent into a torrent of joy! We are sometimes ready fondly to say, “Oh that thou hadst been near when the darlings of our hearts were snatched away from us, and we left them in the dust!” But thou indeed wast near; for thou hast the keys of death and the unseen world! And this we know, that, if our beloved children are sleeping in thee, thy voice shall at length awaken them; and thou wilt deliver them to us, to die no more; and wilt thyself graciously take part in that mutual and lasting joy which thou shalt give to us and to them.