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The Man with a Withered Hand


Again he entered the synagogue, and a man was there who had a withered hand. 2They watched him to see whether he would cure him on the sabbath, so that they might accuse him. 3And he said to the man who had the withered hand, “Come forward.” 4Then 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. 5He 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. 6The Pharisees went out and immediately conspired with the Herodians against him, how to destroy him.


A Multitude at the Seaside

7 Jesus departed with his disciples to the sea, and a great multitude from Galilee followed him; 8hearing 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. 9He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him; 10for he had cured many, so that all who had diseases pressed upon him to touch him. 11Whenever the unclean spirits saw him, they fell down before him and shouted, “You are the Son of God!” 12But he sternly ordered them not to make him known.

Jesus Appoints the Twelve

13 He went up the mountain and called to him those whom he wanted, and they came to him. 14And he appointed twelve, whom he also named apostles, to be with him, and to be sent out to proclaim the message, 15and to have authority to cast out demons. 16So he appointed the twelve: Simon (to whom he gave the name Peter); 17James son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder); 18and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James son of Alphaeus, and Thaddaeus, and Simon the Cananaean, 19and Judas Iscariot, who betrayed him.

Jesus and Beelzebul

Then he went home; 20and the crowd came together again, so that they could not even eat. 21When his family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.” 22And the scribes who came down from Jerusalem said, “He has Beelzebul, and by the ruler of the demons he casts out demons.” 23And he called them to him, and spoke to them in parables, “How can Satan cast out Satan? 24If a kingdom is divided against itself, that kingdom cannot stand. 25And if a house is divided against itself, that house will not be able to stand. 26And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. 27But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed the house can be plundered.

28 “Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; 29but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin”— 30for they had said, “He has an unclean spirit.”

The True Kindred of Jesus

31 Then his mother and his brothers came; and standing outside, they sent to him and called him. 32A crowd was sitting around him; and they said to him, “Your mother and your brothers and sisters are outside, asking for you.” 33And he replied, “Who are my mother and my brothers?” 34And looking at those who sat around him, he said, “Here are my mother and my brothers! 35Whoever does the will of God is my brother and sister and mother.”


Mark 3:5. And when he had looked around upon them with indignation To convince us that this was a just and holy anger, Mark explains the reason of it to be, that he was grieved on account of the blindness of their hearts. First, then, Christ is grieved, because men who have been instructed in the Law of God are so grossly blind; but as it was malice that blinded them, his grief is accompanied by indignation. This is the true moderation of zeal, to be distressed about the destruction of wicked men, and, at the same time, to be filled with wrath at their ungodliness. Again, as this passage assures us, that Christ was not free from human passions, we infer from it, that the passions themselves are not sinful, provided there be no excess. In consequence of the corruption of our nature, we do not preserve moderation; and our anger, even when it rests on proper grounds, is never free from sin. With Christ the case was different; for not only did his nature retain its original purity, but he was a perfect pattern of righteousness. We ought therefore to implore from heaven the Spirit of God to correct our excesses.

Mark 3:6. The Pharisees took counsel with the Herodians. Now they regarded the Herodians with the fiercest hatred; for their eagerness to be considered the guardians and protectors of public liberty made it necessary for them to make an open profession of mortal hatred to the ministers of that tyrant. And yet this aversion is counteracted by their hatred and fury against Christ, 8888     “Toutesfois la haine enragee qu’ils ont contre Christ, surmonte toutes leurs autres meschantes affections;” — “and yet the enraged hatred which they have against Christ rises above all their other wicked dispositions.” which makes them not only enter into a conspiracy with foreigners, but insinuate themselves into the good graces of those with whom, on other occasions, they would have shrunk from intercourse. While ungodliness hurries men in various directions, and drives them to different courses, it engages them, with one consent, in a contest with God. No hostilities prevent them from giving their hand to each other for opposing the truth of God.

Mark 2:27. The Sabbath was made for man. This Fifth argument is related by Mark alone. The general meaning is, that those persons judge amiss who turn to man’s destruction, 8383     “Lesquels convertissent au dommage et a la ruine de l’homme;”— “who turn to the injury and to the ruin of man.” the Sabbath which God appointed for his benefit. The Pharisees saw the disciples of Christ employed in a holy work; they saw them worn out with the fatigue of the journey, and partly with want of food; and yet are offended that, when they are hungry, they take a few grains of corn for the support of their wearied bodies. Is not this a foolish attempt to overturn the purpose of God, when they demand to the injury of men that observation of the Sabbath which he intended to be advantageous? But they are mistaken, I think, who suppose that in this passage the Sabbath is entirely abolished; for Christ simply informs us what is the proper use of it. Though he asserted, a little before, that he is Lord of the Sabbath, yet the full time for its abolition 8484     “La vraye saison et le temps opportun de l’abolissement d’iceluy;”— “the true season and appropriate time for the abolition of it.” was not yet come, because the veil of the temple was not yet rent, (Matthew 27:51.)

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