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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
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Both the devils and the faithful confessed Christ. “Thou art Christ, the Son of the living God,” said Peter. “We know who thou art. Thou art the Son of God,” said the devils. I hear a similar confession, but I do not find a similar charity. In one there is love, in another fear. He is lovely to those who are sons. He is terrible to those who are not sons.
The “faith that works by love,” is not the same faith that demons have. “For the devils also believe and tremble,” but do they love? If they had not believed, they would not have said: “You are the holy one of God” or “You are the Son of God.” But if they had loved, they would not have said: “What have we to do with you?”
(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.
"However many had plagues, unclean spirits, when they saw him, would fall down before him." Both groups would indeed fall down before the Lord, that is, both those who had plagues of physical infirmities and those who were afflicted by unclean spirits: but the sick, with a simple intention of obtaining health, and the demoniacs, or rather the demons dwelling in them, compelled by the force of divine fear, not only to fall down before him, but also to confess his majesty. For struck by the presence of his power, and exceedingly terrified, they dared not hide who they had already recognized was the Son of God. It is greatly to be wondered at, or rather deplored, the blindness of the Arians who, after the glory of his resurrection and ascension, after the faith of the Gospel had been spread throughout the whole world, after churches had been established among all nations, and the name of the Lord the Savior had been praised from the rising to the setting of the sun, suddenly deny that he is the Son of God, whom even the demons, while he was still clothed in mortal flesh, openly acknowledged to be the Son of God. For thus it continues: And they cried out, saying, 'You are the Son of God.' And he sternly ordered them not to make him known. But why he forbade unclean spirits to speak about him, the Psalmist makes clear, who says: To the sinner, however, God said, 'Why do you declare my statutes and take my covenant in your mouth? You hate discipline, and you cast my words behind you' (Psalm 49).
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 3:11 vividly portrays Jesus' absolute authority over the spiritual realm, as "unclean spirits" immediately recognize His divine identity upon encountering Him. Compelled by His overwhelming presence, they prostrate themselves in involuntary submission and publicly declare Him to be "the Son of God." This profound confession, emanating from the very forces of evil, undeniably underscores Jesus' inherent deity and supreme power, even as the narrative hints at Jesus' strategic control over the timing and nature of His full revelation.
Context
Literary Context
This verse is situated early in Jesus' public ministry in Galilee, following a period of intense activity where He has already demonstrated immense power through miraculous healings and exorcisms, drawing vast crowds. Mark 3:7-10 describes the throngs of people from various regions pressing in to touch Him for healing, highlighting the widespread fame of His miracles. Mark 3:11 specifically details the reaction of the demonic realm to Jesus' presence, immediately preceding Jesus' explicit command for their silence in Mark 3:12. This sequence emphasizes Jesus' authority not only to cast out demons but also to control their testimony.
Historical & Cultural Context
First-century Jewish society, particularly in Galilee, was deeply steeped in a worldview that acknowledged the reality of spiritual forces, both benevolent and malevolent. Belief in demons and their ability to afflict people was widespread, though Jesus' methods and authority were unparalleled. The title "Son of God" carried significant theological weight, implying a unique, divine relationship with God the Father, distinct from the common Jewish understanding of "sons of God" as righteous individuals or angels. The Roman occupation and the prevailing political climate also meant that any claim to a messianic or kingly title, even "Son of God," could be misinterpreted as a political threat, which contributes to Jesus' desire for the "Messianic Secret."
Key Themes
Mark 3:11 powerfully contributes to several overarching themes in the Gospel of Mark. Foremost is Jesus' Supreme Authority, particularly over the forces of evil. The immediate and involuntary submission of the unclean spirits underscores that no spiritual opposition can withstand His presence. Another key theme is Divine Recognition, as these malevolent entities, unlike many human observers, possess an undeniable and immediate knowledge of Jesus' true identity as "the Son of God." This contrasts sharply with the often-misunderstood or veiled understanding of Jesus' identity by humans throughout the Gospel, foreshadowing later confessions by disciples like Peter in Matthew 16:16. Finally, the verse subtly introduces the theme of the Messianic Secret, as Jesus' subsequent command for silence (in Mark 3:12 and earlier in Mark 1:34) indicates His strategic desire to control the timing and understanding of His messianic mission, preventing premature or politically motivated misinterpretations.
Exposition and Analysis
Key Word Analysis
This term denotes something impure, defiled, or ritually unfit, often used in the New Testament to describe demonic spirits. Its use here emphasizes the stark contrast between the holy, pure nature of Jesus and the defiled, malevolent nature of these spiritual entities. Their "unclean" status highlights their opposition to God's order and holiness.
This verb means "to fall towards," implying prostration, either in supplication, homage, or, as here, compelled submission. It signifies an act of bowing or falling to the ground in the presence of a superior authority. In this context, it is not an act of worshipful adoration but a forced acknowledgment of Jesus' overwhelming power and dominion.
While broadly meaning "child" or "son," when combined with "of God" (G2316, theós'), it forms the profound theological title "Son of God." This title, as used by the demons, signifies Jesus' unique, divine relationship with the Father and His inherent deity, acknowledging His pre-eminence and supernatural power. It is a declaration of His divine nature, not merely a human designation.
Verse Breakdown
"And unclean spirits, when they saw him"
This opening phrase immediately establishes the subjects of the action: malevolent spiritual entities characterized by impurity. The phrase "when they saw him" indicates an immediate, involuntary recognition of Jesus' presence and identity, suggesting a supernatural discernment beyond human capabilities.
"fell down before him"
This clause describes the physical (or spiritual) reaction of the unclean spirits. Their prostration is an act of compelled submission and homage, demonstrating Jesus' undeniable authority over them. It is not a willing act of worship but a forced acknowledgment of His superior power, indicating their inability to stand against Him.
"and cried, saying, Thou art the Son of God"
This final clause reveals the content of their compelled confession. The word "cried" (G2896, krázō') suggests a loud, perhaps even shrieking, exclamation, indicating urgency and distress. Their declaration, "Thou art the Son of God," is a profound theological statement, affirming Jesus' divine nature and unique relationship with God the Father. It is a true statement of His identity, albeit one uttered by His adversaries.
Literary Devices
Mark 3:11 employs several powerful literary devices. Irony is prominent, as the demonic entities, representatives of evil, are the first to explicitly and unequivocally declare Jesus' divine identity, often more clearly than the human characters in the narrative. This highlights the spiritual blindness of humanity versus the supernatural discernment of the demonic realm. The verse also serves as foreshadowing, hinting at the ultimate cosmic conflict between Christ and the forces of evil, culminating in His decisive victory. The compelled submission and confession of the demons prefigure the universal acknowledgment of Jesus' Lordship. Furthermore, there is a strong contrast between the "unclean spirits" and the holy Son of God, emphasizing the radical purity and authority of Jesus against the backdrop of spiritual defilement.
Theological and Thematic Connections
Mark 3:11 provides a foundational theological insight into the nature of Jesus' authority and identity. It unequivocally establishes Jesus' supremacy over all spiritual forces of evil, demonstrating that even those entities hostile to God recognize and are compelled to submit to His divine power. This highlights that Jesus' ministry was not merely one of healing physical ailments but primarily one of confronting and conquering the spiritual darkness that held humanity captive. The demons' confession, though involuntary, is a true declaration of Jesus' divine Sonship, underscoring His unique relationship with God the Father and His inherent deity. This knowledge, however, is distinct from saving faith; the demons "believe and tremble" (James 2:19) but do not repent or submit in love.
Reflection and Application
Mark 3:11 offers profound assurance and practical guidance for believers today. It serves as a powerful reminder that Jesus Christ holds ultimate and undeniable authority over all spiritual forces of evil. In a world where spiritual oppression, fear, and unseen battles are real, this verse declares that no demonic power can stand against the Son of God. For those facing personal struggles, spiritual attacks, or oppressive circumstances, the truth that even demons are compelled to submit to Jesus offers immense comfort and courage. It reinforces the truth that Christ has already triumphed over principalities and powers, disarming them by His cross (Colossians 2:15). This passage also prompts us to examine the nature of our own confession of Jesus. While the demons possessed an intellectual knowledge of Jesus' identity, their acknowledgment was devoid of saving faith, repentance, or loving submission. True faith involves not just intellectual assent to Jesus' deity but a heartfelt surrender to His Lordship, transforming our lives and aligning our will with His. We are called to confess Jesus as the Son of God not out of fear or compulsion, but out of love, devotion, and a living relationship.
Questions for Reflection
FAQ
Why did the unclean spirits recognize Jesus' identity so readily, while many humans did not?
The unclean spirits, being supernatural entities, possessed an inherent spiritual discernment that allowed them to immediately perceive Jesus' divine nature and authority. Unlike humans, who are often limited by physical sight, preconceived notions, or spiritual blindness, these demonic beings had direct knowledge of the spiritual realm and Jesus' place within it. Their recognition was born of supernatural awareness and fear, not faith. In contrast, many humans struggled to comprehend Jesus' true identity, often due to their expectations of a political Messiah, their spiritual dullness, or their inability to see beyond His humble human form. The Gospel of Mark frequently highlights this contrast, showing how those with spiritual insight (even if demonic) recognized Jesus, while many religious leaders and crowds remained spiritually blind.
Why did Jesus command the unclean spirits to be silent about His identity as the Son of God?
Jesus' command for silence, often referred to as the "Messianic Secret," served several strategic purposes. Firstly, He sought to control the timing and manner of His revelation. A public declaration of "Son of God" by demons could easily be misunderstood by the crowds, potentially inciting political unrest or leading people to perceive Him as a political Messiah rather than the Suffering Servant He was destined to be. Secondly, Jesus did not want His identity to be validated or proclaimed by demonic forces, as their testimony would be tainted and could discredit His mission. He desired that people come to understand His identity through His teachings, miracles, and ultimately, His death and resurrection, rather than through the compelled confessions of His enemies. This strategy allowed Him to define His own messianic role on His terms.
Christ-Centered Fulfillment
Mark 3:11, with its raw depiction of demonic submission and confession, profoundly points to Jesus Christ as the ultimate fulfillment of God's redemptive plan. The "unclean spirits" are compelled to declare Him "the Son of God," a title that encapsulates His unique divine nature and His pre-existence with the Father, as beautifully articulated in Hebrews 1:1-4. This forced acknowledgment by the forces of darkness foreshadows Christ's ultimate victory over all spiritual principalities and powers, a triumph decisively achieved through His crucifixion and resurrection, where He disarmed them and made a public spectacle of them (Colossians 2:15). The Son of God appeared precisely "to destroy the works of the devil" (1 John 3:8), and Mark 3:11 serves as an early, powerful demonstration of this very mission. The demons' prostration before Him is a precursor to the day when "every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:9-11). Thus, this passage is not merely an account of an exorcism but a profound Christological declaration, revealing the sovereign Lordship of Jesus over all creation, including the spiritual realm, and confirming His identity as the divine agent of salvation.