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Text -- Mark 3:5 (NET)

Strongs On/Off
Context
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.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: WRATH, (ANGER) | Simon | RETRIBUTION | PHARISEES | Miracles | Jesus, The Christ | JESUS CHRIST, 4C1 | Impenitence | HARDEN | HARD; HARDINESS; HARDDINESS; HARDLY | GESTURE | Capernaum | ANGER | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 3:5 - -- When he had looked round on them with anger ( periblepsamenos autous met' orgēs ). Mark has a good deal to say about the looks of Jesus with this w...

When he had looked round on them with anger ( periblepsamenos autous met' orgēs ).

Mark has a good deal to say about the looks of Jesus with this word (Mar 3:5, Mar 3:34; Mar 5:37; Mar 9:8; Mar 10:23; Mar 11:11) as here. So Luke only once, Luk 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould).

Robertson: Mar 3:5 - -- Being grieved at the hardness of their hearts ( sunlupoumenos epi tēi pōrōsei tēs kardias autōn ). Mark alone gives this point. The anger w...

Being grieved at the hardness of their hearts ( sunlupoumenos epi tēi pōrōsei tēs kardias autōn ).

Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (pōrōsis ) like hardened hands or feet. Pōros was used of a kind of marble and then of the callus on fractured bones. "They were hardened by previous conceptions against this new truth"(Gould). See also on Mat 12:9-14.

Vincent: Mar 3:5 - -- Being grieved ( συλλυπούμενος ) Why the compound verb, with the preposition σύν , together with? Herodotus (vi., 39) uses t...

Being grieved ( συλλυπούμενος )

Why the compound verb, with the preposition σύν , together with? Herodotus (vi., 39) uses the word of condoling with another's misfortune. Plato (" Republic," 4:62) says, " When any one of the citizens experiences good or evil, the whole state will either rejoice or sorrow with him (ξυλλυπήσεται ) . The σύν , therefore implies Christ's condolence with the moral misfortune of these hardhearted ones. Compare the force of con , in condolence. Latin, con, with, dolere, to grieve.

Vincent: Mar 3:5 - -- Hardness ( πωρώσει ) From πῶρος , a kind of marble, and thence used of a callus on fractured bones. Πώρωσις is origi...

Hardness ( πωρώσει )

From πῶρος , a kind of marble, and thence used of a callus on fractured bones. Πώρωσις is originally the process by which the extremities of fractured bones are united by a callus . Hence of callousness, or hardness in general. The word occurs in two other passages in the New Testament, Rom 11:25; Eph 4:18, where the A. V. wrongly renders blindness, following the Vulgate caecitas . It is somewhat strange that it does not adopt that rendering here (Vulgate, caecitate ) which is given by both Wyc. and Tynd. The Rev. in all the passages rightly gives hardening, which is better than hardness, because it hints at the process going on. Mark only records Christ's feeling on this occasion.

Wesley: Mar 3:5 - -- Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a ...

Angry at the sin, grieved at the sinner; the true standard of Christian anger. But who can separate anger at sin from anger at the sinner? None but a true believer in Christ.

Clarke: Mar 3:5 - -- With anger, being grieved for the hardness of their hearts - These words are not found in any of the other evangelists. For πωρωσει hardnes...

With anger, being grieved for the hardness of their hearts - These words are not found in any of the other evangelists. For πωρωσει hardness, or rather callousness, the Codex Bezae, and four of the Itala, read νεκρωσει, deadness; the Vulgate and some of the Itala, caecitate , blindness. Join all these together, and they will scarcely express the fullness of this people’ s wretchedness. By a long resistance to the grace and Spirit of God, their hearts had become callous; they were past feeling. By a long opposition to the light of God, they became dark in their understanding, were blinded by the deceitfulness of sin, and thus were past seeing. By a long continuance in the practice of every evil work, they were cut off from all union with God, the fountain of spiritual life; and, becoming dead in trespasses and sins, they were incapable of any resurrection but through a miraculous power of God

With anger. What was the anger which our Lord felt? That which proceeded from excessive grief, which was occasioned by their obstinate stupidity and blindness: therefore it was no uneasy passion, but an excess of generous grief

Clarke: Mar 3:5 - -- Whole as the other - This is omitted by the best MSS. and versions Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of...

Whole as the other - This is omitted by the best MSS. and versions

Grotius, Mill, and Bengel approve of the omission, and Griesbach leaves it out of the text.

Calvin: Mar 3:5 - -- Mar 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...

Mar 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.

TSK: Mar 3:5 - -- with anger : With anger at their desperate malice and wickedness, and with commiseration for the calamities which they would thereby bring on themselv...

with anger : With anger at their desperate malice and wickedness, and with commiseration for the calamities which they would thereby bring on themselves. Luk 6:10, Luk 13:15; Eph 4:26; Rev 6:16

grieved : Gen 6:6; Jdg 10:16; Neh 13:8; Psa 95:10; Isa 63:9, Isa 63:10; Luk 19:40-44; Eph 4:30; Heb 3:10,Heb 3:17

hardness : or, blindness, Isa 6:9, Isa 6:10, Isa 42:18-20, Isa 44:18-20; Mat 13:14, Mat 13:15; Rom 11:7-10,Rom 11:25; 2Co 3:14; Eph 4:18

Stretch : 1Ki 13:6; Mat 12:13; Luk 6:10, Luk 17:14; Joh 5:8, Joh 5:9, Joh 9:7; Heb 5:9

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 3:1-5 - -- See this explained in Mat 12:9-13. Mar 3:4 Or to do evil? to save life, or to kill? - It seems to have been a maxim with the Jews that no...

See this explained in Mat 12:9-13.

Mar 3:4

Or to do evil? to save life, or to kill? - It seems to have been a maxim with the Jews that not to do good when we have an opportunity is to do evil; not to save life is 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 manner 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) He that has the means of feeding the hungry, and clothing the naked, and instructing the ignorant, and sending the gospel to the destitute, and that does it not, is guilty, for he is practically doing evil; he is suffering evils to exist which he might remove. So the wicked will be condemned in the day of judgment because "they did it not,"Mat 25:45. If this is true, what an obligation rests upon the rich to do good!

Mar 3:5

With anger - With a severe and stern countenance; with indignation at their hypocrisy and hardness of heart. This was not, however, a spiteful or revengeful passion; it was caused by excessive "grief"at their state: "being grieved for the hardness of their hearts."It was not hatred of the "men"whose hearts were so hard; it was hatred of the sin which they exhibited, joined with the extreme grief that neither his teaching nor the law of God, nor any means which could be used, overcame their confirmed wickedness. Such anger is not unlawful, Eph 4:26. However, in this instance, our Lord has taught us that anger is never lawful except when it is tempered with grief or compassion for those who have offended.

Hardness of their hearts - The heart, figuratively the seat of feeling or affection, is said to be tender when it is easily affected by the sufferings of others - by our own sin and danger - by the love and commands of God; when we are easily made to feel on the great subjects pertaining to our interest, Eze 11:19-20. It is hard when nothing moves it; when a man is alike insensible to the sufferings of others, to the dangers of his own condition, and to the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed fewest crimes. It is made hard by indulgence in sin, by long resisting the offers of salvation, or by opposing any great and affecting appeals which God may make to us by his Spirit or providence, by affliction, or by a revival of religion. Hence, it is that the most favorable period for securing an interest in Christ, or for becoming a Christian, is in youth the first, the tenderest, and the best days of life. Nay, in the days of childhood, in the Sabbath-school, God may be found, and the soul prepared to die.

Gill: Mar 3:5 - -- And when he had looked round about on them,.... In the several parts of the synagogue; for there were many of them on every side of him; which he migh...

And when he had looked round about on them,.... In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was

with anger, with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them,

being grieved for the hardness of their hearts: or "the blindness of their hearts", as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good,

he saith unto the man, stretch forth thine hand; that is, the lame one; and such power went along with his words, as at once effected a cure:

and he stretched it out, and his hand was restored whole as the other. This last clause, "whole as the other", is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions; and may be added from Mat 12:13; see the note there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy, and in others.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mar 3:5 The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were w...

Geneva Bible: Mar 3:5 And when he had looked round about on them ( c ) with anger, being grieved for the ( d ) hardness of their hearts, he saith unto the man, Stretch fort...

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Commentary -- Verse Range Notes

TSK Synopsis: Mar 3:1-35 - --1 Christ heals the withered hand,10 and many other infirmities;11 rebukes the unclean spirit;13 chooses his twelve apostles;22 convinces the blasphemy...

Maclaren: Mar 3:5 - --The Anger And Grief Of Jesus He looked round about on them with anger, being grieved for the hardness of their hearts.'--Mark 3:5. OUR Lord goes into...

MHCC: Mar 3:1-5 - --This man's case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper object...

Matthew Henry: Mar 3:1-12 - -- Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not ...

Barclay: Mar 3:1-6 - --This is a crucial incident in the life of Jesus. It was already clear that he and the orthodox leaders of the Jews were quite at variance. For him t...

Constable: Mar 1:14--3:7 - --II. The Servant's early Galilean ministry 1:14--3:6 Mark omitted Jesus' year of early Judean ministry (John 1:15...

Constable: Mar 2:1--3:7 - --D. Jesus' initial conflict with the religious leaders 2:1-3:6 Mark next recorded five instances in which...

Constable: Mar 2:23--3:7 - --4. The controversies about Sabbath observance 2:23-3:6 The remaining two instances of opposition...

Constable: Mar 3:1-6 - --Healing on the Sabbath 3:1-6 (cf. Matt. 12:9-14; Luke 6:6-11) The following incident demonstrated Jesus' sovereign authority over the Sabbath. This is...

College: Mar 3:1-35 - --MARK 3 5. Controversy over Healing on the Sabbath (3:1-6) 1 Another time he went into the synagogue, and a man with a shriveled hand was there. 2 So...

McGarvey: Mar 3:1-13 - -- XXXVI. THE CALL OF MATTHEW. (At or near Capernaum.) aMATT. IX. 9; bMARK II. 13, 14; cLUKE V. 27, 28.    c27 And after these thingsa [...

McGarvey: Mar 3:2-6 - -- XXXIX. JESUS DEFENDS HEALING A WITHERED HAND ON THE SABBATH. (Probably Galilee.) aMATT. XII. 9-14; bMARK III. 1-6; cLUKE VI. 6-11.    ...

Lapide: Mar 3:1-35 - --CHAPTER 3 1 Christ healeth the withered hand, 10 and many other infirmities : 11 rebuketh the unclean spirits : 13 chooseth his twelve apostles...

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Introduction / Outline

Robertson: Mark (Book Introduction) THE GOSPEL ACCORDING TO MARK By Way of Introduction One of the clearest results of modern critical study of the Gospels is the early date of Mark...

JFB: Mark (Book Introduction) THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "Jo...

JFB: Mark (Outline) THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SI...

TSK: Mark 3 (Chapter Introduction) Overview Mar 3:1, Christ heals the withered hand, Mar 3:10. and many other infirmities; Mar 3:11, rebukes the unclean spirit; Mar 3:13, chooses hi...

Poole: Mark 3 (Chapter Introduction) CHAPTER 3

MHCC: Mark (Book Introduction) Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostle...

MHCC: Mark 3 (Chapter Introduction) (Mar 3:1-5) The withered hand healed. (Mar 3:6-12) The people resort to Christ. (Mar 3:13-21) The apostles called. (Mar 3:22-30) The blasphemy of t...

Matthew Henry: Mark (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Mark We have heard the evidence given in by the first witness to the doctri...

Matthew Henry: Mark 3 (Chapter Introduction) In this chapter, we have, I. Christ's healing a man that had a withered hand, on the sabbath day, and the combination of his enemies against him f...

Barclay: Mark (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK The Synoptic Gospels The first three gospels, Matthew, Mark and Luke, are always known as the s...

Barclay: Mark 3 (Chapter Introduction) The Clash Of Ideas (Mar_3:1-6) In The Midst Of The Crowds (Mar_3:7-12) The Chosen Company (Mar_3:13-19) The Verdict Of His Own (Mar_3:20-21) Alli...

Constable: Mark (Book Introduction) Introduction Writer The writer did not identify himself as the writer anywhere in this...

Constable: Mark (Outline) Outline I. Introduction 1:1-13 A. The title of the book 1:1 B. Jesus' pr...

Constable: Mark Mark Bibliography Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965. Alexa...

Haydock: Mark (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MARK. INTRODUCTION. St. Mark, who wrote this Gospel, is called by St. Augustine, the abridge...

Gill: Mark (Book Introduction) INTRODUCTION TO MARK This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and su...

College: Mark (Book Introduction) FOREWORD No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a...

College: Mark (Outline) OUTLINE I. INTRODUCTION - Mark 1:1-15 A. The Beginning of the Gospel - 1:1-8 B. John Baptizes Jesus - 1:9-11 C. Temptation in the Wildernes...

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