Mark 3:12

3:6-12 All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.

And he straitly charged them,.... Or vehemently rebuked them, as the Syriac and Arabic versions render it; or threatened them much and vehemently, as the Vulgate Latin and Ethiopic. The Persic version renders it, "threatened many"; both the devils that confessed him, and the many that were healed of their diseases: he gave them a strict and severe charge, that they should not make him known; or "his work", as the Arabic, his miracles: he sought not vain glory and popular applause, nor did he need the testimony of men or devils; and especially did not choose the latter, lest his enemies should traduce him, as having familiarity with them, as they did.

He charged (ἐπετίμα) The word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a suggestion of a charge under penalty (τιμὴ). That (ἵνα) According to the A. V. and Rev. the that indicates the substance of Christ's charge. Properly, however, it indicates the intent of his charge. He charged them in order that they should not make him known.

Unclean spirits - Persons who were possessed of evil spirits. Thou art the Son of God - The Son of God, by way of eminence. In this place it is equivalent to the Messiah, who was, among the Jews, called the Son of God. Hence, they were charged not to make him known, because he was not desirous that it should be blazoned abroad that he claimed to be the Messiah. He had not yet done what he wished in order to establish his claims to the Messiahship. He was poor and unhonored, and the claim would be treated as that of an impostor. "For the present," therefore, he did not wish that it should be proclaimed abroad that he was the Messiah. The circumstance here referred to demonstrates the existence of evil spirits. If these were merely diseased or deranged persons, then it is strange that they should be endowed with knowledge so much superior to those in health. If they were under the influence of an order of spirits superior to man - whose appropriate habitation was in another world - then it is not strange that they should know him, even in the midst of his poverty, to be the Messiah, the Son of God.

Be instant (ἐπίστηθι) Better, be ready. Once in Paul, 1 Thessalonians 5:3. Frequent in Luke and Acts. Lit. stand by, be at hand, be present. To come suddenly upon, Luke 2:38. Hence, be ready. Instant signifies urgent, importunate, persevering. Lat. instare to press upon. Thus Latimer, "I preached at the instant request of a curate." So N.T., Romans 12:12, "Continuing instant in prayer." In season (εὐκαίρως) Only here and Mark 14:11. lxx once, Sir. 18:22. Comp. ἀκαιρεῖσθαι to have leisure or opportunity, Mark 6:31; 1 Corinthians 16:12 : εὐκαιρία opportunity, Matthew 26:16 : εὔκαιρος seasonable, convenient, Mark 6:21; Hebrews 4:16. Out of season (ἀκαίρως) N.T.o. lxx once, Sir. 35:4. Comp. ἀκαιρεῖσθαι to lack opportunity, Philippians 4:10. Timothy is not advised to disregard opportuneness, but to discharge his duty to those with whom he deals, whether it be welcome or not. Reprove (ἔλεγξον) Rather, convict of their errors. See on 1 Timothy 5:20 and John 3:20. In Paul, 1 Corinthians 14:24; Ephesians 5:11, Ephesians 5:13. Comp. ἐλεγμόν conviction, 2 Timothy 3:16. Rebuke (ἐπιτίμησον) In Pastorals only here. oP. Mostly in the Synoptic Gospels, where it is frequent. It has two meanings: rebuke, as Matthew 8:26; Luke 17:3, and charge, as Matthew 12:16; Matthew 16:20, commonly followed by ἵνα that or λέγων saying (Matthew 20:31; Mark 1:25; Mark 3:12; Mark 8:30; Luke 4:35), but see Luke 9:21.

[Reformed Biblical] {z} "Therefore the Son" John 9:14; Ephesians 1:22; Revelation 1:10 ## THE GOSPEL ACCORDING TO MARK - Chapter 3 ## THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 1 MARK CHAPTER 3 Verses 1-5. See this explained in Matthew 12:9-13. {a} "And he entered" Matthew 12:9; Luke 6:6 ## THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 2 Verse 2. No Barnes text on this verse. {b} "watched him" Luke 14:1 ## THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 3 Verse 3. No Barnes text on this verse. "Stand forth" or, "Arise, in the midst" ## THE GOSPEL ACCORDING TO MARK - Chapter 3 - Verse 4 Verse 4. Or to do evil? to saw life, or to kill? . It seems to have been a maxim with the Jews, that not to do good, when we have an opportunity, was to do evil; not to save life was to kill, or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do it, he is evidently guilty of his death. On this principle our Saviour puts this question to the Jews, whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition. And he illustrates it by an example, showing that in a matter of much less importance—that respecting their cattle—they would do on the Sabbath just as he would if he should heal this man. The same remark may apply to all opportunities of doing good. "The ability to do good imposes an obligation to do it."— Cotton Mather.