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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 3:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
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 be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did.
I.When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth - that it is lawful to do good on the sabbath day. We had the narrative, Mat 12:9.
1.The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves.
2.The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking.
3.Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence.
(1.)He laboured to convince their judgment. He bade the man stand forth (Mar 3:3), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; "Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill?" What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield.
(2.)When they rebelled against the light, he lamented their stubbornness (Mar 3:5); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe,
[1.]How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes.
[2.]How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us.
4.Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now,
(1.)Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about.
(2.)He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory.
5.The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did.
II.When he withdrew to the sea, he did good there.
While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here,
1.How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, Mar 3:7, Mar 3:8. Observe,
(1.)What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him.
(2.)What they followed him for (Mar 3:10); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas - corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of.
(3.)What provision he made to be ready to attend them (Mar 3:9); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd.
2.What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain.
(1.)Diseases were effectually cured; He healed many; divers sorts of patients, ill of divers sorts of diseases; though numerous, though various, he healed them.
(2.)Devils were effectually conquered; those whom unclean spirits had got possession of, when they saw him, trembled at his presence, and they also fell down before him, not to supplicate his favour, but to deprecate his wrath, and by their own terrors were compelled to own that he was the Son of God, Mar 3:11. It is sad that this great truth should be denied by any of the children of men, who may have the benefit of it, when a confession of it has so often been extorted from devils, who are excluded from having benefit by it.
(3.)Christ sought not applause to himself in doing those great things, for he strictly charged those for whom he did them, that they should not make him known (Mar 3:12); that they should not be industrious to spread the notice of his cures, as it were by advertisements in the newspapers, but let them leave his own works to praise him, and let the report of them diffuse itself, and make its own way. Let not those that are cured, be forward to divulge it, lest it should feed their pride who are so highly favoured; but let the standers-by carry away the intelligence of it. When we do that which is praiseworthy, and yet covet not to be praised of men for it, then the same mind is in us, which was in Christ Jesus.
Historical interpretation
Seven Centuries of Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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It is by faith that we touch Jesus. And far better to touch him by faith than to touch or handle him with the hands only and not by faith. It was no great thing to merely touch him manually. Even his oppressors doubtless touched him when they apprehended him, bound him, and crucified him, but by their ill-motivated touch they lost precisely what they were laying hold of. O worldwide church! It is by touching him faithfully that your “faith has made you whole.”
(in Marc. i. 15) The Pharisees, thinking it a crime that at the word of the Lord the hand which was diseased was restored to a sound state, agreed to make a pretext of the words spoken by our Saviour; wherefore it is said, And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. As if every one amongst them did not greater things on the sabbath day, carrying food, reaching forth a cup, and whatever else is necessary for meals. Neither could He, Who said and it was done, be convicted of toiling on the sabbath day.
(ubi sup.) Or else he calls Herodians the servants of Herod the Tetrarch, who on account of the hatred which their lord had for John, pursued with treachery and hate the Saviour also, Whom John preached. It goes on, But Jesus withdrew himself with his disciples to the sea; He fled from their treachery, because the hour of His passion had not yet come, and no place away from Jerusalem was proper for His Passion. By which also He gave an example to His disciples, when they suffer persecution in one city, to flee to another.
(ubi sup.) For the strangers followed Him, because they saw the works of His powers, and in order to hear the words or His teaching. But the Jews, induced solely by their opinion of His powers, in a vast multitude come to hear Him, and to beg for His aiding health; wherefore there follows, And he spake to his disciples, that they should wait, &c.
(ubi sup.) Both therefore fell down before the Lord, those who had the plagues of bodily diseases, and those who were vexed by unclean spirits. The sick did this simply with the intention of obtaining health, but the demoniacs, or rather the devils within them, because under the mastery of a fear of God they were compelled not only to fall down before Him, but also to praise His majesty; wherefore it goes on, And they cried out, saying, Thou art the Son of God. And here we must wonder at the blindness of the Arians, who, after the glory of His resurrection, deny the Son of God, Whom the devils confess to be the Son of God, though still clothed with human flesh. There follows, And he straitly charged them, that they should not make him known. (Ps. 50:16) For God said to the sinner, Why dost thou preach my laws? A sinner is forbidden to preach the Lord, lest any one listening to his preaching should follow him in his error, for the devil is an evil master, who always mingles false things with true, that the semblance of truth may cover the witness of fraud. But not only devils, but persons healed by Christ, and even Apostles, are ordered to be silent concerning Him before the Passion, lest by the preaching of the majesty of His Divinity, the economy of His Passion should be retarded. But allegorically, in the Lord's coming out of the synagogue, and then retiring to the sea, He prefigured the salvation of the Gentiles, to whom He deigned to come through their faith, having quitted the Jews on account of their perfidy. For the nations, driven about in divers by-paths of error, are fitly compared to the unstable sea. (v. Cyprian. Ep. lxiii. Aug. de Civ. Dei, 20, 16.) Again, a great crowd from various provinces followed Him, because He has received with kindness many nations, who came to Him through the preaching of the Apostles. But the ship waiting upon the Lord in the sea is the Church, collected from amongst the nations; and He goes into it lest the crowd should throng Him, because flying from the troubled minds of carnal persons, He delights to come to those who despise the glory of this world, and to dwell within them. Further, there is a difference between thronging the Lord, and touching Him; for they throng Him, when by carnal thoughts and deeds they trouble peace, in which truth dwells; but he touches Him, who by faith and love has received Him into his heart; wherefore those who touched Him are said to have been saved.
But the soldiers of Herod the king are called Herodians, because a certain new heresy had sprung up, which asserted that Herod was the Christ. For the prophecy of Jacob intimated, that when the princes of Judah failed, then Christ should come; because therefore in the time of Herod none of the Jewish princes remained, and he, an alien, was the sole ruler, some thought that he was the Christ, and set on foot this heresy. These, therefore, were with the Pharisees trying to kill Christ.
At the same time again, He goes away, that by quitting the ungrateful He might do good to more, for many followed him, and he healed them. For there follows, And a great multitude from Galilee, &c. Syrians and Sidonians, being foreigners, receive benefit from Christ; but His kindred the Jews persecute Him: thus there is no profit in relationship, if there be not a similarity in goodness.
Consider then how He hid His glory, for He begs for a little ship, lest the crowd should hurt Him, so that entering into it, He might remain unharmed. It follows, As many as had scourges, &c. But he means by scourges, diseases, for God scourges us, as a father does His children.
Morally again, the Herodians, that is, persons who love the lusts of the flesh, wish to slay Christ. For the meaning of Herod is, 'of skin.' (pelliceus. v. Hier. de Nom. Hebr) But those who quit their country, that is, a carnal mode of living, follow Christ, and their plagues are healed, that is, the sins which wound their conscience. But Jesus in us is our reason, which commands that our vessel, that is, our body, should serve Him, lest the troubles of worldly affairs should press upon our reason.
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Summary
Mark 3:10 vividly portrays the overwhelming demand for Jesus' healing ministry during His early Galilean public service. So extensive was His power to restore health that throngs of people, particularly those suffering from severe diseases, pressed in on Him with desperate urgency, seeking merely to touch Him in the belief that such contact would bring about their cure. This verse underscores both the widespread recognition of Jesus' miraculous abilities and the profound human need that drew multitudes to Him.
Context
Literary Context
Mark 3:10 is situated early in Jesus' public ministry, immediately following a series of conflicts with the religious authorities. In Mark 2:1-12 and Mark 2:13-28, Jesus has already demonstrated His authority to forgive sins, associate with tax collectors, and reinterpret Sabbath laws, provoking growing opposition from the Pharisees and Herodians. Chapter 3 opens with Jesus healing a man with a withered hand on the Sabbath, further intensifying their desire to destroy Him (Mark 3:1-6). Against this backdrop of escalating tension, verses Mark 3:7-12 describe Jesus' withdrawal to the sea with His disciples, followed by the gathering of immense crowds from all over Galilee, Judea, Idumea, Transjordan, and Tyre and Sidon. Verse 10 specifically explains why the crowds were so pressing: His reputation as a healer was immense, and people were desperate for His touch. This sets the stage for Jesus' subsequent selection of the twelve apostles (Mark 3:13-19), indicating a shift towards more structured ministry in response to the burgeoning crowds and opposition.
Historical & Cultural Context
First-century Palestine was a world largely devoid of modern medical understanding or widespread effective treatments for chronic or severe diseases. Afflictions like leprosy, paralysis, blindness, and various "plagues" (often debilitating skin conditions, chronic illnesses, or epidemics) were not only physically agonizing but frequently carried significant social stigma, leading to isolation and economic hardship. Many believed that illness was a direct result of sin, further marginalizing the afflicted. Religious purity laws often mandated separation from those with certain conditions, making physical contact with the sick taboo for many religious leaders. In this context, Jesus' willingness to touch and heal the sick was revolutionary, challenging prevailing social norms and demonstrating a radical compassion. The crowds' desperate "pressing upon him" reflects the profound hope and lack of alternatives available to them, viewing Jesus as their last and only resort for relief.
Key Themes
This verse powerfully contributes to several key themes in Mark's Gospel. Firstly, it highlights Jesus' Divine Authority and Power, particularly over sickness and disease. His ability to heal "many" and the sheer volume of those seeking His touch underscore His unique, supernatural capabilities, distinguishing Him from any other teacher or healer of the time. Secondly, it emphasizes the Human Desperation and Response to Jesus. The crowds' intense eagerness to "press upon him for to touch him" reveals their profound need and a nascent, though perhaps not fully articulated, faith in His power. Their actions demonstrate a belief that even a physical connection to Him held transformative power, echoing later accounts like the woman with the hemorrhage in Mark 5:25-34. Lastly, the verse implicitly showcases Jesus' Radical Compassion and Accessibility. Despite the overwhelming demand and the potential for ritual impurity by touching those with "plagues," Jesus remained accessible, demonstrating His profound care for the marginalized and suffering, a stark contrast to the exclusionary practices of some religious leaders of the day. This compassion is a hallmark of His ministry throughout Mark's Gospel.
Exposition and Analysis
Key Word Analysis
This verb, G2323, means "to wait upon menially" or, specifically, "to relieve (of disease)." It emphasizes the attentive care and service Jesus provided in His acts of healing. It's not merely a magical cure, but an act of compassionate ministration that restores health. The perfect tense ("had healed") indicates a completed action with ongoing results, signifying that His healing ministry was already well-established and widely known.
Meaning "to embrace (with affection) or seize (with more or less violence; literally or figuratively); to fall into (on, upon), lie on, press upon." This word conveys a forceful, almost overwhelming physical closeness. It suggests a crowd so dense and eager that they were literally falling onto Him or crushing Him, driven by their desperate need. It highlights the intensity of their pursuit and the sheer volume of people.
Derived from a word meaning "whip" or "scourge." In a medical context, it refers to severe, often chronic, and debilitating diseases or afflictions. The term emphasizes the intense suffering and the "scourging" effect these illnesses had on the individuals. It underscores the gravity of the conditions from which people sought relief, making Jesus' healing power all the more remarkable.
Verse Breakdown
"For he had healed many;"
This opening clause provides the reason for the subsequent action. Jesus' reputation as a healer was already firmly established. The perfect tense "had healed" (τεθεραπεύκει) indicates that His healing ministry was not a new phenomenon but an ongoing, extensive work that had already touched numerous lives. This widespread healing was the primary catalyst for the crowds' intense pursuit.
"insomuch that they pressed upon him for to touch him,"
This describes the direct consequence of Jesus' healing power. The Greek conjunction "hṓste" (G5620, "insomuch that") introduces a result clause, emphasizing the overwhelming nature of the crowd's response. The verb "pressed upon" (epipíptō) vividly depicts the physical intensity and urgency of the people. Their goal was "to touch him" (háptomai), reflecting a profound belief that even mere physical contact with Jesus' person possessed the power to heal. This was not a casual interaction but a desperate, almost forceful, seeking of His power.
"as many as had plagues."
This final clause specifies the particular group of people who were most urgently pressing upon Jesus. The phrase "as many as" (hósos) highlights the comprehensive nature of their suffering. "Plagues" (mástix) refers to severe, chronic, or debilitating diseases, emphasizing the deep and often long-standing suffering these individuals endured. This detail underscores the profound need for healing and Jesus' particular compassion for those most afflicted.
Literary Devices
Mark 3:10 employs several literary devices to convey the intense scene. The use of Hyperbole is evident in phrases like "healed many" and "pressed upon him," suggesting an almost immeasurable number of people and an overwhelming physical force. While not literal exaggeration, it conveys the vast scale of Jesus' ministry and the crowd's desperation. Synecdoche is present in "for to touch him," where the part (touch) represents the whole (Jesus' healing power and presence). The people believed that a physical connection to Jesus was sufficient to access His curative abilities. Furthermore, the description evokes strong Pathos, appealing to the reader's emotions by depicting the suffering of those with "plagues" and their desperate, urgent pursuit of healing. This creates a vivid and empathetic picture of human need meeting divine compassion.
Theological and Thematic Connections
Mark 3:10 is a powerful theological statement about the nature of Jesus' ministry and person. It demonstrates His unique divine authority over sickness and suffering, presenting Him not merely as a prophet or teacher, but as one endowed with unparalleled power to restore. The crowds' desperate pursuit and belief in the efficacy of His touch highlight a fundamental human yearning for wholeness and the inherent recognition of divine power when it manifests. This verse also subtly contrasts Jesus' accessibility and compassion with the often-rigid purity laws and social barriers of the day, showcasing His willingness to engage directly with the marginalized and afflicted. The sheer volume of people seeking healing underscores the widespread impact of His ministry and the undeniable signs of the Kingdom of God breaking into the world through His actions.
Reflection and Application
Mark 3:10 offers profound insights for contemporary believers, inviting us to reflect on our own approach to Christ and His power. Just as the crowds, burdened by "plagues" and desperate for relief, pressed in on Jesus, we too are called to bring our deepest needs, our spiritual, emotional, and physical "plagues," to Him with earnestness and expectation. The verse reminds us that Jesus is not distant or unapproachable; rather, He is profoundly accessible and compassionate, willing to be "touched" by our infirmities. Our faith, like that of the crowds, may begin with a desperate longing for relief, but it should grow into a deep trust in His character and power. This passage encourages a persistent, active pursuit of Christ, confident that His grace is sufficient for all our needs. We are challenged to examine where we might be holding back our suffering from Him and to instead press into His presence, believing in His transformative power.
Questions for Reflection
FAQ
Why were the crowds so eager to merely "touch" Jesus?
The crowds were eager to touch Jesus because they believed His divine power was so potent that even physical contact with Him could bring about healing. This belief was rooted in a combination of observation (seeing His many miracles), desperation (their own severe suffering and lack of medical alternatives), and perhaps a nascent understanding of His unique spiritual authority. This concept of power emanating from a person through touch was not entirely foreign in ancient cultures, but Jesus' consistent and undeniable results elevated it to an unprecedented level. The woman with the hemorrhage, for example, also sought healing by touching the hem of His garment, demonstrating this widespread belief.
What does "plagues" mean in this context, and why is it significant?
In Mark 3:10, "plagues" (Greek: mástix) refers to severe, often chronic, and debilitating diseases or afflictions. While it can literally mean a "scourge" or "whip," in a medical context, it signifies intense suffering and severe illness, as if the person were being "scourged" by their condition. Its significance lies in highlighting the gravity of the people's suffering and the profound impact these illnesses had on their lives. It emphasizes that Jesus was not just healing minor ailments but deeply entrenched and painful conditions, further underscoring the extraordinary nature of His healing power and His compassion for the most severely afflicted.
Christ-Centered Fulfillment
Mark 3:10, with its depiction of crowds pressing upon Jesus for healing from their "plagues," finds its ultimate Christ-centered fulfillment not merely in physical restoration, but in Jesus' redemptive work on the cross. The very word "plagues" (Greek: mástix) carries the connotation of a "scourge" or "lash," powerfully foreshadowing the physical scourging Jesus Himself endured before His crucifixion (Matthew 27:26). He, the sinless one, became the ultimate recipient of the "plagues" of humanity – sin, sickness, and death – so that we might be healed. Isaiah's prophecy, "by his stripes we are healed" (Isaiah 53:5), finds its complete realization in Christ's atoning sacrifice, where He bore our spiritual and physical infirmities. The desperate "touch" of the crowds for physical healing points to the spiritual "touch" of faith by which we connect with Christ's finished work on Calvary, receiving not just temporary relief but eternal life and spiritual wholeness. He is the Great Physician who heals the deepest "plague" of the human heart – sin – offering reconciliation with God and the promise of ultimate restoration in the new heavens and new earth (Revelation 21:4).