Jesus was filled with anger and grief

JESUS WAS FILLED WITH ANGER AND GRIEF
EDITED BY GLENN PEASE
Mark 3:5-6 5He lookedaround at them in anger and,
deeply distressedat their stubborn hearts, said to the
man, "Stretch out your hand." He stretched it out,
and his hand was completely restored. 6Then the
Phariseeswent out and began to plot with the
Herodians how they might kill Jesus.
Jesus looked aroundat them with anger and sorrow at
their hardness of heart. Then He saidto the man,
"Stretch out your hand." So he stretched it out, and it
was restored.
BIBLEHUB RESOURCES
"stretchForth Thy Hand!"
Mark 3:5
A.F. Muir

I. CHRIST SOMETIMESENJOINS WHAT SEEMS TO BE IMPOSSIBLE.
II. FAITH IS SHOWN IN DOING WHAT HE COMMANDS, EVEN WHEN
IT SEEMS TO BE IMPOSSIBLE.
III. WHERE THERE IS THE "OBEDIENCEOF FAITH," POWER WILL
BE GRANTED. -M.
Biblical Illustrator
Being grieved for the hardness of their hearts.
Mark 3:5
The angerof Christ
J. J. Goadby.
I. BUT IS ANGER A PASSION WHICH IT WAS RIGHT FOR CHRIST TO
SHOW AND TO FEEL? And if it were right for Christ, is it equally right for
us? The answerto the first question is simple enough. As the Holy One, the
very presence ofevil must be abhorrent to Him. He may be reconciledto the
sinner, but He can never be reconciledto sin. His whole nature revolts from
the evil thing. It was not then the mere ebullition of passion. It was not a
sudden outburst of rage. It was righteous wrath. It was the emotion which
stirred His whole being, just because sin is the utterly opposite of Himself. The
trained eye is offended with that which is distorted and ugly; the trained ear is
pained beyond expressionwith that which violates the very elements of
harmony; and the perfect heart loathes and cannot but be angry with sin. Can
there be any doubt that Christ's anger with sin in these men also glancedat
their relations with other men? "No man liveth unto himself." He was angry

at the blighting influence of the men's lives. Yet there was no sin in Christ's
anger, although Christ was angry with sin. While His angerwas strong His
pity was yet Divine. He was sorrowfulat the thought of what it all meant, and
would yet Himself rescue them from the snare. Anger and grief were blent
togetherin the same mind, just because in His mind there was perfect
holiness, and there was perfectlove; for it is not the stirring and agitationof
the waters that troubles and defiles them, but the sediment at the bottom.
Where there is no sediment, mere agitationwill not create impurity. There
was none in Christ. His angerwas the angerof a holy Being at sin, at the
devil's corruption of God's creature. His grief was for man, God's offspring.
He hated the thing which alienatedthe sons from the Father. The anger may
well make us tremble, but should not the pity make us trust?
II. IF IT WERE RIGHT IN CHRIST TO BE ANGRY WITH SIN, IS IT
EQUALLY RIGHT AND BECOMING IN US? We are always right in being
angry with sin. But just here is the difficulty. We are angry not so much at sin
as at something in it which affects and inconveniences us. It is not that which
is opposedto the holy law of God which most commonly makes us angry, but
that which brings us some petty discomfort and trouble. We see how sin
injures others. Purity will bring its own anger. Remember, however, that
angerwith sin is not something permitted; it is an emotion demanded. "Ye
that love the Lord, hate evil." But our angermust be interblent with pity.
Christ soughtto give these hard-hearted men another chance. He did not
permit them to hinder His work. He would have won them if only they would
have opened their hearts to the truth. It is Christ's greatlove alone which can
fill our souls with unwearied compassionforsinners. Beware, then, of
thinking that angerwith sin is enough. It is but one-half of our work. Pity is
the other half.
(J. J. Goadby.)
Anger againstsin blended with pity

J. J. Goadby.
It should be so trained in us by our docile obedience to Christ, that sin should
always, and upon the instant, fire the righteous indignation of our hearts. It is
not to be like that angerwhich one of the ancients describes as the fire of
straw, quickly blazing up, and as quickly extinguished. It is rather to become
an unquenchable fire. The other ball of our duty is equally binding that we
pity the sinner, and do our best to free him from his thraldom. It is here that
so much yet needs to be done. One may cheaply earn, to our own satisfaction,
a passing praise for righteousness,by anger againstsin; but the best proof
that it is the hateful thing to us which we proclaim it to be, is this, the efforts
we make to getrid of it, the sacrifices we cheerfully bear to snatch men from
its bondage, and the earnestness andpersistence ofour endeavours to secure
their freedom.
(J. J. Goadby.)
Rules to be observed
G. Petter.
1. We must not be too hasty and sudden in giving way to our anger, without
duly considering that there is just cause for it.
2. We must distinguish betweenthe offence done againstGodand any
personalindignity we may have suffered. When these two are combined, as
often happens, our angermust be directed chiefly againstthe sin; the offence
againstourselves we must forgive.
3. Our angermust be properly proportioned, according to the degree of sin.
4. We must be impartial, being displeasedat sin wherever and in whomsoever
we find it; as well at our ownsins, as at the sins of others; as well at the faults
of friends as of enemies.

5. Our angermust be joined with grief for the personagainstwhose sin we are
offended.
6. Our angeragainstthe sin must be joined with love to the sinner, making us
willing and desirous to do him any goodwe can.
(G. Petter.)
Christ's angernot like ours
Cornelius a Lapide.
There was in Christ real anger, sorrow, and the rest of the passions and
affections as they exist in other men, only subject to reason. Wherefore anger
was in Him a whetstone of virtue. In us (says F. Lucas) angeris a passion;in
Christ it was, as it were, an action. It arises spontaneouslyin us; by Christ it
was stirred up in Himself. When it has arisenin us it disturbs the other
faculties of the body and mind, nor can it be repressedat our own pleasure;
but when stirred up in Christ it acts as He wills it to act, it disturbs nothing —
in fine, it ceaseswhenHe wills it to cease.
(Cornelius a Lapide.)
Christ's indignation
T. H. Horne, D. D.
The angerhere mentioned was no uneasy passion, but an excess ofgenerous
grief occasionedby their obstinate stupidity and blindness. From this passage
the following conclusions may be drawn:

1. It is the duty of a Christian to sorrow not only for his own sins, but also to
be grieved for the sins of others.
2. All anger is not to be consideredsinful.
3. He does not bear the image of Christ, but rather that of Satan, who can
either behold with indifference the wickednessofothers, or rejoice in it.
4. Nothing is more wretchedthan an obdurate heart, since it causedHim, who
is the source ofall true joy, to be filled with grief in beholding it.
5. Our indignation againstwickedness mustbe tempered by compassionfor
the persons of the wicked.
(T. H. Horne, D. D.)
The disposition of a wise minister
Quesnel.
This conduct and these dispositions of Christ ought to be imitated by a wise
minister.
1. He ought to have a holy indignation againstthose who, out of envy, oppose
their own conversion.
2. A real affliction of heart on accountof their blindness.

3. A charitable and constantapplication to those whom God sends to him,
notwithstanding all contradiction.
4. He must incite them to lift up, and stretch forth, their hands toward God, in
order to pray to Him; toward the poor, to relieve them; and towardtheir
enemies, to be reconciledto them.
(Quesnel.)
Hardness of heart
J. Thornton.
II. Let us show WHAT IS MEANT BY HARDNESS OF HEART. A hard-
hearted man, in the current use of language, means a man void of humanity; a
man of cruel habits. In the Bible it is a compound of pride, perverseness,
presumption, and obstinacy. It is said of Nebuchadnezzar, "that when his
heart was lifted up, and his mind hardened in pride, he was deposedfrom his
kingly throne, and they took away his glory from him."
II. THE CAUSES OF HARDNESS OF HEART.
1. By neglecting the word and ordinances of God. There is a salutary power in
Divine truth of which it is not easyto give adequate ideas (Psalm81:11, 12).
2. By our slighting and despising the corrective dispensations ofProvidence.
When painful events do not rouse to seriousness, andfiery trials do not melt to
tenderness, we generallysee increasedlevity and obstinacy.
3. By cherishing false opinions in religion.

4. By persisting in any knowncourse of sin (Deuteronomy29:19).
III. THE AWFUL CONSEQUENCESOF HARDNESS OF HEART.
1. It provokes Godto leave men to their ownerrors, base passions, and
inveterate passions.
2. It involves men in utter and irretrievable ruin. "He that being often
reproved, hardeneth his neck, shall suddenly be destroyed, and that without
remedy."Learn:
1. How much guilt there is in hardness of heart.
2. Take the warnings of Scripture againsthardness of heart.
3. Take those measures whichare absolutely necessaryto guard you against
hardness of heart.
(J. Thornton.)
Hardness of heart
A. Barnes, D. D.
I. THE HEART — figuratively the seatof feeling, or affection.

II. It is said to be TENDERwhenit is easily affectedby 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 greatsubjects pertaining to our
interest (Ezekiel11:19, 20).
III. It is HARD when nothing moves it; when a man is alike insensible to the
sufferings of others, the dangers of his own condition, and the commands, the
love, and the threatenings of God. It is most tender in youth. It is made hard
by indulgence in sin; by long resisting the offers of salvation. Hence the most
favourable 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.
(A. Barnes, D. D.)
Hardness of the heart
Pulsford's, Quiet Hours.
Stones are chargedwith the worstspecies ofhardness — "as stubborn as a
stone;" and yet the hardeststones submit to be smoothed and rounded under
the softfriction of water. Ask the myriads of stones on the seashore whathas
become of all their angles, once so sharp, and of the roughness and
uncouthness of their whole appearance. Theirsimple reply is, "Water
wrought with us; nothing but water, and none of us resisted." If they yield to
be fashioned by the water, and you do not yield to be fashionedby God, what
wonder if the very stones cry out againstyou?
(Pulsford's "QuietHours.)
Hardness of heart
G. Petter.

In that Christ mourned in Himself for this hardness of their hearts, we may
learn that it is a most fearful and grievous sin, and to be greatly lamented in
whomsoeverit is found. It is that sin whereby the heart of man is so rooted
and settledin the corruption of sin, that it is hardly or not at all withdrawn or
reclaimedfrom it by any goodmeans that are used to that end. Two kinds are
to be distinguished.
I. When the obstinacyand perversenessofthe heart is in some measure felt
and perceivedby those in whom it is, and also lamented and bewailedand
resisted. This kind of hardness may be, and is, found more or less in the best
saints and children of God (Mark 6:52; Mark 16:14).
II. That hardness which either is not felt at all, or, if felt, is not resisted. This is
found only in wickedmen. It is a fearful and dangerous sin; for —
1. It keeps out repentance, which is the remedy for sin.
2. God often punishes other heinous sins with this sin (Romans 1:28).
3. God also punishes this sin with other sins (Ephesians 4:18).
4. In the Bible we find fearful threatenings againstthis sin (Deuteronomy
29:19;Romans 2:5).
(G. Petter.)
Signs whereby men may know whether their hearts are hardened

G. Petter.
1. If they are not moved to repentance and true humiliation for sin, by seeing
or hearing of the judgments of God inflicted on themselves or others; or if
they are a little moved for the time, yet afterwards grow as bad or worse than
before.
2. If the mercies of God, shown to themselves and others, do not affect them
and persuade their hearts to turn to God (Romans 2:4).
3. If the word preachedfail to humble them in the sight of God; but the more
the hammer of the Word beats on their hearts, the harder they become, like
the smith's anvil. These are all evident signs of greathardness of heart, in
whomsoeverthey are found. And it is fearful to think how many there are of
this rank and number. Let them considerhow fearful their case is, and fear to
continue in it. Let them be humbled for it, and lament it.
(G. Petter.)
Remedies for hard-heartedness
G. Petter.
I. Pray earnestlyto God to soften our hearts by the work of His Spirit, to take
awayour stony hearts and to give us hearts of flesh. He only is able to do it,
and He has promised to do it if we carefully use the means (Ezekiel36:26).
II. Be diligent and constantin hearing the Word of God. This is the hammer
which will break the stone;the fire to melt and thaw the heart frozen in sin.
III. Meditate much and often upon God's infinite and unspeakable mercy
toward penitent sinners (Exodus 34:6).

IV. Meditate seriously upon the bitter sufferings of Christ. It is said that the
blood of a goat, while it is warm, will break the hardest adamant; so the blood
of Christ, apprehended by faith, and applied to the conscience, willbreak the
hardest heart in pieces, with godly sorrow for sin.
V. We are to use Christian admonitions and exhortations one to another: if we
see others fall into any sin, point it out to them in a loving manner, and
beseechthem to repent of it; and if others admonish and exhort us, let us
hearkento it.
VI. Be carefulto avoid the causes ofhardness of heart; viz.
1. Habitual sin; for, as a way or path, the more it is trodden and trampled
upon, the harder it gets, so the more we inure ourselves to the practice of any
sin, the harder our hearts will grow. It is said of Mithridates, that through the
custom of drinking poison, he became so used to it that he drank it without
danger; so the wicked, by habitual indulgence in swearing, uncleanness, etc.,
make these sins so familiar to them, that they can swallow them without any
remorse of conscience.
2. Take heedof sinning againstknowledge andthe light of conscience.
3. Guard againstnegligence andcoldness in religious exercises, suchas
prayer, hearing and reading the Word, etc. If we either begin to omit, or else
carelesslyto perform these duties, by which our hearts should be daily
softenedand kept tender, then by little and little we shall become dangerously
hardened.

(G. Petter.)
COMMENTARIES
MacLaren's Expositions
Mark
WORKS WHICH HALLOW THE SABBATH
THE ANGER AND GRIEF OF JESUS
Mark 3:5.
Our Lord goes into the synagogue at Capernaum, where He had already wrought
more than one miracle, and there He finds an object for His healing power, in a
poorman with a withered hand; and also a little knot of His enemies. The scribes
and Pharisees expect Christ to heal the man. So much had they learned of His
tenderness and of His power.
But their belief that He could work a miracle did not carry them one step towards a
recognition of Him as sent by God. They have no eye for the miracle, because they
expect that He is going to break the Sabbath. There is nothing so blind as formal
religionism. This poorman’s infirmity did not touch their hearts with one little
throb of compassion. They had rather that he had gone crippled all his days than

that one of their Rabbinical Sabbatarian restrictions should be violated. There is
nothing so cruel as formal religionism. They only think that there is a trap laid-and
perhaps they had laid it-into which Christ is sure to go.
So, as our Evangelist tells us, they sat there stealthily watching Him out of their
cold eyes, whether He would heal on the Sabbathday, that they might accuse Him.
Our Lord bids the man stand out into the middle of the little congregation. He
obeys, perhaps, with some feeble glimmer of hope playing round his heart. There
is a quickened attention in the audience; the enemies are watching Him with
gratification, becausethey hope He is going to do what they think to be a sin.
And then He reduces them all to silence and perplexity by His question-sharp,
penetrating, unexpected: ‘Is it lawful to do good on the Sabbath day, or to do evil?
You are ready to blame Me as breaking your Sabbatarian regulations if I heal this
man. What if I do not heal him? Will that be doing nothing? Will not that be a
worse breach of the Sabbath day than if I heal him?’
He takes the question altogether out of the region of pedantic Rabbinism, and bases
His vindication upon the two great principles that mercy and help hallow any day,
and that not to do good when we can is to do harm, and not to save life is to kill.
They are silenced. His arrow touches them; they do not speak becausethey cannot
answer; and they will not yield. There is a struggle going on in them, which Christ
sees, and He fixes them with that steadfast look of His; of which our Evangelist is
the only one who tells us what it expressed, and by what it was occasioned. ‘He
looked round about on them with anger, being grieved.’ Mark the combination of
emotions, anger and grief. And mark the reason for both; ‘the hardness,’ or as you
will see, if you use the Revised Version, ‘the hardening’ of their hearts-a process
which He saw going on before Him as He looked at them.

Now I do not need to follow the rest of the story, how He turns away from them
because He will not waste any more words on them, else He had done more harm
than good. He heals the man. They hurry from the synagogue to prove their zeal
for the sanctifying of the Sabbath day by hatching a plot on it for murdering Him. I
leave all that, and turn to the thoughts suggested by this look of Christ as explained
by the Evangelist.
I. Consider then, first, the solemn fact of Christ’s anger.
It is the only occasion, so far as I remember, upon which that emotion is attributed
to Him. Once, and once only, the flash came out of the clear sky of that meek and
gentle heart. He was once angry; and we may learn the lesson of the possibilities
that lay slumbering in His love. He was only once angry, and we may learn the
lesson that His perfect and divine charity ‘is not easily provoked.’ Thesevery
words from Paul’s wonderful picture may teach us that the perfection of divine
charity does not consist in its being incapable of becoming angry at all, but only in
its not being angry except upon grave and good occasion.
Christ’s anger was part of the perfection of His manhood. The man that cannot be
angry at evil lacks enthusiasm for good. The nature that is incapable of being
touched with generous and righteous indignation is so, generally, either because it
lacks fire and emotion altogether, or because its vigour has been dissolved into a
lazy indifference and easy good nature which it mistakes for love. Better the heat
of the tropics, though sometimes the thunderstorms may gather, than the white
calmness of the frozen poles. Anger is not weakness, but it is strength, if there be
these three conditions, if it be evoked by a righteous and unselfish cause, if it be
kept under rigid control, and if there be nothing in it of malice, even when it
prompts to punishment. Anger is just and right when it is not produced by the mere
friction of personal irritation {like electricity by rubbing}, but is excited by the
contemplation of evil. It is part of the marks of a good man that he kindles into
wrath when he sees ‘the oppressor’swrong.’ If you went out hence to-night, and

saw some drunken ruffian beating his wife or ill-using his child, would you not do
well to be angry? And when nations have risen up, as our own nation did seventy
years ago in a paroxysm of righteous indignation, and vowed that British soil
should no more bear the devilish abomination of slavery, was there nothing good
and great in that wrath? So it is one of the strengths of man that he shall be able to
glow with indignation at evil.
Only all such emotion must be kept well in hand must never be suffered to
degenerate into passion. Passionis always weak, emotion is an element of strength.
‘The gods approve
The depth and not the tumult of the soul.’
But where a man does not let his wrath against evil go sputtering off aimlessly, like
a box of fireworks set all alight at once, then it comes to be a strength and a help to
much that is good.
The other condition that makes wrath righteous and essential to the perfection of a
man, is that there shall be in it no taint of malice. Anger may impel to punish and
not be malicious, if its reason for punishment is the passionless impulse of justice
or the reformation of the wrong-doer. Then it is pure and true and good. Such
wrath is a part of the perfection of humanity, and such wrath was in Jesus Christ.
But, still further, Christ’s anger was part of His revelation of God. What belongs to
perfect man belongs to God in whose image man was made. People are very often
afraid of attributing to the divine nature that emotion of wrath, very unnecessarily,
I think, and to the detriment of all their conceptions of the divine nature.

There is no reason why we should not ascribe emotion to Him. Passions God has
not; emotions the Bible represents Him as having. The god of the philosopher has
none. He is a cold, impassive Somewhat, more like a block of ice than a god. But
the God of the Bible has a heart that can be touched, and is capable of something
like what we call in ourselves emotion. And if we rightly think of God as Love,
there is no more reason why we should not think of God as having the other
emotion of wrath; for as I have shown you, there is nothing in wrath itself which is
derogatory to the perfection of the loftiest spiritual nature. In God’s anger there is
no self-regarding irritation, no passion, no malice. It is the necessary displeasure
and aversion of infinite purity at the sight of man’s impurity. God’sanger is His
love thrown back upon itself from unreceptive and unloving hearts. Just as a wave
that would roll in smooth, unbroken, green beauty into the open doorof some sea-
cave is dashed backin spray and foam from some grim rock, so the love of God,
meeting the unloving heart that rejects it, and the purity of God meeting the
impurity of man, necessarily become that solemn reality, the wrath of the most
high God. ‘A God all mercy were a God unjust.’ The judge is condemned when the
culprit is acquitted; and he that strikes out of the divine nature the capacity for
anger against sin, little as he thinks it, is degrading the righteousness and
diminishing the love of God.
Oh, dear brethren, I beseech you do not let any easygoing gospel that has nothing
to say to you about God’snecessaryaversion from, and displeasure with, and
chastisement of, your sins and mine, draw you away from the solemn and
wholesome belief that there is that in God which must hate and war against and
chastise our evil, and that if there were not, He would be neither worth loving nor
worth trusting. And His Son, in His tears and in His tenderness, which were
habitual, and also in that lightning flash which once shot across the sky of His
nature, was revealing Him to us. The Gospelis not only the revelation of God’s
righteousness for faith, but is also ‘the revelation of His wrath against all
ungodliness and unrighteousness of men.’

‘It is hard for thee to kick against the pricks.’ The ox, with the yoke on his neck,
lashes out with his obstinate heels against the driver’s goad. He does not break the
goad, but only embrues his own limbs. Do not you do that!
II. And now, once more, let me ask you to look at the compassionwhich goes with
our Lord’s anger here; ‘being grieved at the hardness of their hearts.’
The somewhat singular word rendered here ‘grieved,’ may either simply imply that
this sorrowco-existed with the anger, or it may describe the sorrow as being
sympathy or compassion. I am disposed to take it in the latter application, and so
the lesson we gather from these words is the blessed thought that Christ’s wrath
was all blended with compassionand sympathetic sorrow.
He looked upon these scribes and Pharisees sitting there with hatred in their eyes;
and two emotions, which many men supposeas discrepant and incongruous as fire
and water, rose together in His heart: wrath, which fell on the evil; sorrow, which
bedewed the doers of it. The anger was for the hardening, the compassionwas for
the hardeners.
If there be this blending of wrath and sorrow, the combination takes away from the
anger all possibility of an admixture of these questionable ingredients, which mar
human wrath, and make men shrink from attributing so turbid and impure an
emotion to God. It is an anger which lies harmoniously in the heart side by side
with the tenderest pity-the truest, deepest sorrow.
Again, if Christ’s sorrowflowed out thus along with His anger when He looked
upon men’s evil, then we understand in how tragic a sense He was ‘a Man of
sorrows and acquainted with grief.’ The pain and the burden and the misery of His
earthly life had no selfish basis. They were not like the pain and the burdens and

the misery that so many of us howl out so loudly about, arising from causes
affecting ourselves. But for Him-with His perfect purity, with His deep
compassion, with His heart that was the most sensitive heart that ever beat in a
human breast, because it was the only perfectly pure one that ever beat there-for
Him to go amongst men was to be wounded and bruised and hacked by the sharp
swords of their sins.
Everything that He touched burned that pure nature, which was sensitive to evil,
like an infant’s hand to hot iron. His sorrow and His anger were the two sides of
the medal. His feelings in looking on sin were like a piece of woven stuff with a
pattern on either side, on one the fiery threads-the wrath; on the other the silvery
tints of sympathetic pity. A warp of wrath, a woof of sorrow, dew and flame
married and knit together.
And may we not draw from this same combination of these two apparently
discordantemotions in our Lord, the lesson of what it is in men that makes them
the true subjects of pity? Ay, these scribes and Pharisees had very little notion that
there was anything about them to compassionate. But the thing which in the sight
of God makes the true evil of men’s condition is not their circumstances but their
sins. The one thing to weep for when we look at the world is not its misfortunes,
but its wickedness. Ah! brother, that is the misery of miseries; that is the one thing
worth crying about in our own lives, or in anybody else’s. From this combination
of indignation and pity, we may learn how we should look upon evil. Men are
divided into two classes in their way of looking at wickedness in this world. One
set are rigid and stern, and crackling into wrath; the other set placid and good-
natured, and ready to weep over it as a misfortune and a calamity, but afraid or
unwilling to say: ‘These poorcreatures are to be blamed as well as pitied.’ It is of
prime importance that we all should try to take both points of view, looking on sin
as a thing to be frowned at, but also looking on it as a thing to be wept over; and to
regard evil-doers as persons that deserve to be blamed and to be chastised, and
made to feel the bitterness of their evil, and not to interfere too much with the
salutary laws that bring down sorrowupon men’s heads if they have been doing

wrong, but, on the other hand, to take care that our sense of justice does not
swallow up the compassionthat weeps for the criminal as an object of pity. Public
opinion and legislation swing from the one extreme to the other. We have to make
an effort to keep in the centre, and never to look round in anger, unsoftened by
pity, nor in pity, enfeebled by being separated from righteous indignation.
III. Let me now deal briefly with the last point that is here, namely, the occasion
for both the sorrowand the anger, ‘Being grieved at the hardening of the hearts.’
As I said at the beginning of these remarks, ‘hardness,’ the rendering of our
Authorised Version, is not quite so near the mark as that of the Revised Version,
which speaks not so much of a condition as of a process:‘He was grieved at the
hardening of their hearts,’ which He saw going on there.
And what was hardening their hearts? It was He. Why were their hearts being
hardened? Because they were looking at Him, His graciousness, His goodness, and
His power, and were steeling themselves against Him, opposing to His grace and
tenderness their own obstinate determination. Some little gleams of light were
coming in at their windows, and they clapped the shutters up. Some tones of His
voice were coming into their ears, and they stuffed their fingers into them. They
half felt that if they let themselves be influenced by Him it was all over, and so
they set their teeth and steadied themselves in their antagonism.
And that is what some of you are doing now. Jesus Christ is never preached to you,
even although it is as imperfectly as I do it, but that you either gather yourselves
into an attitude of resistance, or, at least, of mere indifference till the flow of the
sermon’s words is done; or else open your hearts to His mercy and His grace.

Oh, dear brethren, will you take this lesson of the last part of my text, that nothing
so tends to harden a man’s heart to the gospelof Jesus Christ as religious
formalism? If Jesus Christ were to come in here now, and stand where I am
standing, and look round about upon this congregation, I wonder how many a
highly respectable and perfectly properman and woman, church and chapel-goer,
who keeps the Sabbathday, He would find on whom He had to look with grief not
unmingled with anger, because they were hardening their hearts against Him now.
I am sure there are some of such among my present audience. I am sure there are
some of you about whom it is true that ‘the publicans and the harlots will go into
the Kingdom of God before you,’ becausein their degradation they may be nearer
the lowly penitence and the consciousness oftheir own misery and need, which
will open their eyes to see the beauty and the preciousness of Jesus Christ.
Dear brother, let no reliance upon any external attention to religious ordinances; no
interest, born of long habit of hearing sermons; no trust in the fact of your being
communicants, blind you to this, that all these things may come between you and
your Saviour, and so may take you away into the outermost darkness.
Dear brother or sister, you are a sinner. ‘The God in whose hand thy breath is, and
whose are all thy ways, thou hast not glorified.’ You have forgotten Him; you have
lived to please yourselves. I charge you with nothing criminal, with nothing gross
or sensual; I know nothing about you in such matters; but I know this-that you
have a heart like mine, that we have all of us the one character, and that we all
need the one gospelof that Saviour ‘who bare our sins in His own bodyon the
tree,’ and died that whosoever trusts in Him may live here and yonder. I beseech
you, harden not your hearts, but to-day hear His voice, and remember the solemn
words which not I, but the Apostle of Love, has spoken: ‘He that believeth on the
Son hath everlasting life, he that believeth not the Son shall not see life, but the
wrath of God abideth upon him.’ Flee to that sorrowing and dying Saviour, and
take the cleansing which He gives, that you may be safe on the sure foundation
when God shall arise to do His strange work of judgment, and may never know the
awful meaning of that solemn word-’the wrath of the Lamb.’

Matthew Henry's Concise Commentary
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 properobjects of
charity. Let those be helped that cannot help themselves. But stubborn infidels,
when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted
sinners tremble to think of the anger with which he will look upon them shortly,
when the day of his wrath comes. The great healing day now is the sabbath, and
the healing place the house of prayer; but the healing power is of Christ. The
gospelcommand is like that recorded here: though our hands are withered, yet, if
we will not stretch them out, it is our own fault that we are not healed. But if we
are healed, Christ, his power and grace, must have all the glory.
Barnes' Notes on the Bible
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, Ephesians 4:26.
However, in this instance, our Lord has taught us that anger is never lawful except
when it is tempered with grief or compassionfor 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, Ezekiel 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 opposingany 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 bestdays of life. Nay, in the
days of childhood, in the Sabbath-school, God may be found, and the soul prepared
to die.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 3
Mr 3:1-12. The Healing of a Withered Hand on the Sabbath Day, and Retirement
of Jesus to Avoid Danger. ( = Mt 12:9-21; Lu 6:6-11).
See on [1411]Mt 12:9-21.
Matthew Poole's Commentary
Ver. 5. See Poole on "Mark 3:1"
Gill's Exposition of the Entire Bible
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 compassionfor 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 Matthew 12:13; see the note
there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy,
and in others.
Geneva Study Bible
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 forth thine hand.
And he stretched it out: and his hand was restored whole as the other.
(c) Men are angry when they have wrong done to them, but not without sin: but
Christ is angry without sin, and he is not sorry for the injury that is done to him as
much as he is for their wickedness; and therefore he had pity upon them, and
because of that he is said to have been grieved.
(d) As though their heart had been closed up and had grown together, so that
wholesome doctrine had no effect upon them.

EXEGETICAL (ORIGINAL LANGUAGES)
Expositor's Greek Testament
Mark 3:5. περιβλεψάμενος, having made a swift, indignant (μετʼ ὀργῆς)survey of
His foes.—συλλυπούμενος:this present, the previous participle aorist, implying
habitual pity for men in such a condition of blindness. This is a true touch of Mk.’s
in his portraiture of Christ.—τῆς καρδίας:singular, as if the whole class had but
one heart, which was the fact so far as the type of heart (hardened) was concerned.
Cambridge Bible for Schools and Colleges
5. with anger] Not merely did He look upon them, He “looked round” upon them,
surveyed each face with “an all-embracing gaze of grief and anger.” Feelings of
“grief” and “anger” are here ascribed to Him, who was “very God and very Man,”
just as in another place we read that “He wept” before the raising of Lazarus (John
11:35), and “slept” before He stilled the storm (Mark 4:38), and was an hungred
(Matthew 4:2), and was “exceeding sorrowful even unto death” (Matthew 26:38).
being grieved] The word here used occurs nowhere else in the New Testament, and
implies “a feeling of compassionfor,” even in the midst of anger at, their conduct.
hardness] The word thus rendered denotes literally (1) the process bywhich the
extremities of fractured bones are re-united by a callus; then (2) callousness,
hardness. St Paul uses the word in Romans 11:25, saying, “I would not have you
ignorant, brethren, … that hardness (see margin) in part is happened to Israel;” and
again in Ephesians 4:18, “Having the understanding darkened … becauseof the
hardness of their heart” (see margin again). The verb, which = “to petrify,” “to
harden into stone,” occurs in Mark 6:52; Mark 8:17; John 12:40; 2 Corinthians
3:14.
whole as the other] This is one of the instances where our Lord may be said to have
wrought a miracle without a word, or the employment of any external means. It

also forms one of seven miracles wrought on the Sabbath-day. The other six were,
(1) The demoniac at Capernaum (Mark 1:21); (2) Simon’s wife’s mother (Mark
1:29); (3) the impotent man at the poolof Bethesda (John 5:9); (4) the woman with
a spirit of infirmity (Luke 13:14); (5) the man who had the dropsy(Luke 14:1); (6)
the man born blind (John 9:14).
Bengel's Gnomen
Mark 3:5. Περιβλεψάμενος, looking round) The expressions of Christ’s
countenance teach us many lessons, Mark 3:34 [comp. ch. Mark 10:21; Mark
10:27].—συλλυπουμένος,being grieved) In the case of the Pharisees, their grief
was malignant; Jesus grieves with holy affection, individually for individuals.
Along with His just grief was combined just anger; see note Mark 3:2.—πώρωσει,
the hardness) The habitual disposition of the heart renders the perception of the
truth, and of its conclusions, either difficult or easy.—πωρωσις, hardness, which
destroys the use of the senses, for instance, the sight and the touch. It is blindness,
not to sec;hardness, not to perceive; John 12:40.
Pulpit Commentary
Verse 5. - When he had looked round about on them with anger, being grieved
συλλυπούμενος) -the word has a touch of "condolence" in it - at the hardening of
their heart. All this is very characteristic of St. Mark, who is careful to notice the
visible expression of our Lord's feelings in his looks. The account is evidently from
an eye-witness, or from one who had it from an eye-witness. He looked round
about on them with anger. He was indignant at their blindness of heart, and their
unbelief, which led them to attack the miracles of mercy wrought by him on the
sabbath day as though they were a violation of the law of the sabbath. We see here
how plainly there were in Christ the passions and affections common to the human
nature, only restrained and subordinated to reason. Hero is the difference between
the anger of fallen man and the anger of the sinless One. With fallen man, auger is
the desire of retaliating, of punishing those by whom you consider yourself
unjustly treated. Hence, in other men, anger springs from self-love; in Christ it
sprang from the love of God. He loved God above all things; hence he was
distressed and irritated on account of the wrongs done to God by sins and sinners.
So that his anger was a righteous zeal for the honour of God;and hence it was

mingled with grief, because, in their blindness and obstinacy, they would not
acknowledge him to be the Messiah, but misrepresented his kindnesses wrought on
the sick on the sabbath day, and found fault with them as evil. Thus our Lord, by
showing grief and sorrow, makes it plain that his anger did not spring from the
desire of revenge. He was indeed angry at the sin, while he grieved over and with
the sinners, as those whom he loved, and for whose sake he came into the world
that he might redeem and save them. Stretch forth thy hand. And he stretched it
forth: and his hand was restored. The words "whole as the other" ( ‫אלל‬ ‫ל‬ ‫ץץׁש‬
‫ם‬ ‫ל‬‫ִג‬ ‫)א‬ are not found in the best uncials. They were probably inserted from St.
Matthew. In this instance our Lord performed no outward act. "He spake, and it
was done." The Divine power wrought the miracle concurrently with the act of
faith on the part of the man in obeying the command.
Vincent's Word Studies
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 sorrowwith 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.
Hardness (πωρώσει)
From πῶρος, akind of marble, and thence used of a callus on fractured bones.
Πώρωσις is originally the process bywhich 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, Romans 11:25; Ephesians 4:18,
where the A. V. wrongly renders blindness, following the Vulgate caecitas. It is
somewhat strange that it does not adoptthat 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.
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD
Mark 3:5 After looking around at them with anger, grieved at their hardness
of heart, He saidto the man, “Stretchout your hand.” And he stretchedit out,
and his hand was restored.
NET Mark 3:5 After looking around at them in anger, grieved by the
hardness of their hearts, he said to the man, "Stretchout your hand." He
stretchedit out, and his hand was restored.
GNT Mark 3:5 καὶ περιβλεψάμενος αὐτοὺς μετ᾽ὀργῆς, συλλυπούμενος ἐπὶ τῇ
πωρώσει τῆς καρδίας αὐτῶνλέγει τῷ ἀνθρώπῳ, Ἔκτεινοντὴν χεῖρα. καὶ
ἐξέτεινεν καὶ ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ.
NLT Mark 3:5 He lookedaround at them angrily and was deeply saddened
by their hard hearts. Then he said to the man, "Hold out your hand." So the
man held out his hand, and it was restored!
KJV Mark 3:5 And when he had lookedround about on them with anger,
being grieved for the hardness of their hearts, he saith unto the man, Stretch

forth thine hand. And he stretched it out: and his hand was restoredwhole as
the other.
ESV Mark 3:5 And he lookedaround at them with anger, grievedat their
hardness of heart, and said to the man, "Stretch out your hand." He stretched
it out, and his hand was restored.
NIV Mark 3:5 He lookedaround at them in angerand, deeply distressedat
their stubborn hearts, said to the man, "Stretchout your hand." He stretched
it out, and his hand was completelyrestored.
ASV Mark 3:5 And when he had lookedround about on them with anger,
being grieved at the hardening of their heart, he saith unto the man, Stretch
forth thy hand. And he stretchedit forth; and his hand was restored.
CSB Mark 3:5 After looking around at them with angerand sorrow at the
hardness of their hearts, He told the man, "Stretchout your hand." So he
stretchedit out, and his hand was restored.
NKJ Mark 3:5 And when He had lookedaround at them with anger, being
grieved by the hardness of their hearts, He said to the man, "Stretchout your
hand." And he stretched it out, and his hand was restoredas whole as the
other.
NRS Mark 3:5 He lookedaround at them with anger;he was grievedat their
hardness of heart and said to the man, "Stretchout your hand." He stretched
it out, and his hand was restored.

YLT Mark 3:5 And having lookedround upon them with anger, being
grieved for the hardness of their heart, he saith to the man, 'Stretch forth thy
hand;' and he stretchedforth, and his hand was restoredwhole as the other;
NAB Mark 3:5 Looking around at them with angerand grieved at their
hardness of heart, he said to the man, "Stretchout your hand." He stretched
it out and his hand was restored.
NJB Mark 3:5 Then he lookedangrily round at them, grieved to find them so
obstinate, and said to the man, 'Stretch out your hand.' He stretchedit out
and his hand was restored.
GWN Mark 3:5 Jesus was angryas he lookedaround at them. He was deeply
hurt because their minds were closed. Then he told the man, "Hold out your
hand." The man held it out, and his hand became normal again.
BBE Mark 3:5 And looking round on them he was angry, being sadbecause
of their hard hearts; and he said to the man, Put out your hand. And he put it
out, and his hand was made well.
with anger:Lu 6:10 13:15 Eph 4:26 Rev 6:16
grieved: Ge 6:6 Jdg 10:16 Ne 13:8 Ps 95:10 Isa 63:9,10 Lu 19:40-44 Eph 4:30
Heb 3:10,17
hardness:Isa 6:9,10 42:18-20 44:18-20 Mt13:14,15 Ro 11:7-10,252Co 3:14
Eph 4:18
Stretch: 1Ki 13:6 Mt 12:13 Lu 6:10 17:14 Joh 5:8,9 9:7 Heb 5:9
Mark 3 Resources - Multiple Sermons and Commentaries

ParallelPassages:Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11
Matthew 12:13+ Then He *saidto the man, “Stretchout your hand!” He
stretchedit out, and it was restoredto normal, like the other. 14 But the
Pharisees wentout and conspiredagainstHim, as to how they might destroy
Him.
Luke 6:10+ After looking around at them all, He said to him, “Stretchout
your hand!” And he did so;and his hand was restored. 11 But they themselves
were filled with rage, and discussedtogetherwhat they might do to Jesus.
JESUS'SWEEPING LOOK
OF ANGER TEMPERED WITHGRIEF
Referencesto the emotions of Jesus are peculiar to Mark, so it is not
surprising that this is the only mention in the Gospels ofJesus specifically
being angry.
After looking around at them with anger - Vainly did Jesus look overthis
group of hypocrites for one who would respond to His question in the previous
passage!Jesus’angry eyes scannedthe crowd of unbelieving Pharisees
gatheredin the synagogue. It was a penetrating gaze!This is a frightening
verse!One can only imagine the consciences ofthese men as the Creatorof the
Universe turned and gazedinto their eyes!One would have thought that one
look from Jesus would have gottentheir attention (cf John on the Isle of
Patmos - Rev1:14, 17, 18+), but their hearts were intractably hardened! We
all know a few folks like this, who we've sharedthe truth with againand
again, only to see them take a increasinglyharder stance againstthe truth of
the GospelofJesus!This is such a tragic scene!Jesus exhibits controlled,

righteous anger againstthese men for their despicable malice and evil. There
are two words for anger in Greek, thumos and orge, the former speaking of a
violent outburst of passionand the latter describing a more settled disposition.
Jesus was expressing a deep-seatedwrathagainstthese unfeeling legalistic
hypocrites. As an aside, angerby itself is not necessarilysin. So God does
allow men to exhibit a righteous anger like Jesus did in this case, but for fallen
men such angercan easilybecome sin if not carried out enabledby the Spirit,
Who Alone can control our fleshly tendency (cf Ps 4:4 and Eph 4:26, 27).
Lenski - Jesus lethis eyes pass overthe scribes and Pharisees (αὐτούς)to see
whether at leastone man among them would make a response. Theyall
remained silent, and this explains his anger. The divine angeris far different;
it is the holy reactionin the heart of God or of Jesus againstman’s hardness
of heart. God and Jesus are not impassive; man’s sin and wickedresistance
stir them most deeply(ISMG)
Hiebert offers these insightful comments - His holy indignation againstevil
was unalloyed by that feeling of malignity and vindictiveness which renders
human angeralmost always sinful. Anger againstsin is an essentialpart of a
healthy moral nature. Jesus’reactionwas perfectly consistentwith His love
and mercy. As a true man, Jesus experiencednormal human emotions, among
them angeras well as grief at obstinate sin. Thus Mark notes that Jesus “is
‘grieved’ at men’s hardness of heart (Mk 3:5); he marvels at their unbelief
(Mk 6:6); he has ‘compassion’on the hungry crowd (Mk 6:34; 8:2); he ‘sighs
deeply in his spirit’ when Pharisees seek a signfrom him (Mk 8:12); he is
‘indignant’ at the disciples’treatment of children (Mk 10:14);he betrays his
love for the rich man (Mk 10:21);he is ‘greatly distressedand troubled,’ his
soul is ‘very sorrowful’ at Gethsemane (Mk 14:33–34).”In His reactionto the
sullen refusal of the Pharisees to respondto the truth, the incarnate Christ
revealedthe characterofour holy God. (Ibid)

Looking around (4017)(periblepo from peri = around + blepo = to look)
means literally to glance ator look around in various directions. It means to
observe from the side, to observe minutely, going along as it were with the
objectfor the purpose of watching its movements (Swete). It was used for
keeping a watchful eye on criminals, for watching out for a bowl lest it be
stolen(MM). Galen used the subst. of empirical medical observation(DMTG,
260). It was also usedof observing one’s conduct to see if the personwould act
falselytoward another. Jesus'gaze sweptoverthe whole group of Pharisees.
Scroggiesays it describes a slow, searching gaze. Robertsonsays "The eyes of
Jesus sweptthe room all round and eachrabbinical hypocrite felt the cut of
that condemnatory glance." All but one of the 7 NT uses describe Jesus
looking around. In the NT periblepo is found only in the middle voice
(reflexive voice) meaning to look round about oneself. This is a favorite verb
of Mark - Mk. 3:5; Mk. 3:34; Mk. 5:32; Mk. 9:8; Mk. 10:23;Mk. 11:11;Lk.
6:10. When Jesus looks atyou, what does He see? Wuestadds that "The aorist
in juxtaposition with the present tense of the participle “being grieved,” shows
that it was a swift, sweeping glance. The prefixed preposition peri (περι),
meaning “around,” indicates that His glance took them all in."
J C Ryle on looking around at them in anger - We are told that "He looked
round about on them with ANGER, being grieved for the hardness of their
hearts." This expressionis very remarkable, and demands specialattention. It
is meant to remind us that our Lord Jesus Christwas a man like ourselves in
all things, sin only excepted. Whateversinless feelings belong to the
constitution of man, our Lord partook of, and knew by experience. We read
that He "marveled," that He "rejoiced," that He "wept," that He "loved,"
and here we read that He felt "anger." It is plain from these words that there
is an "anger" whichis lawful, right, and not sinful. There is an indignation
which is justifiable, and on some occasions maybe properly manifested. The
words of Solomonand Paul both seemto teachthe same lesson. "The north
wind drives awayrain, so does an angry countenance a backbiting tongue."
"Be angry and sin not." (Pr 25:23. Eph 4:26+) Yet it must be confessedthat
the subjectis full of difficulty. Of all the feelings that man's heart experiences,
there is none perhaps which so soonruns into sin as the feeling of anger(cf

James 1:19,20+,Ps 4:4NLT, Ps 4:4ESV, Ps 4:4NIV). There is none which once
excited seems less under control. There is none which leads on to so much evil.
The length to which ill-temper,irritability, and passion, will carry even godly
men, all must know. The history of "the contention" of Paul and Barnabas at
Antioch, and the story of Moses being provokeduntil he "spoke unadvisedly
with his lips," are familiar to every Bible reader. The dreadful factthat
passionate words are a breachof the sixth commandment, is plainly taught in
the Sermonon the Mount. And yet here we see that there is angerwhich is
lawful. Let us leave this subject with an earnestprayer, that we may all be
enabled to take heed to our spirit in the matter of anger. We may rest assured
that there is no human feeling which needs so much cautious guarding as this.
A sinless wrath is a very rare thing. The wrath of man is seldom for the glory
of God. In every case a righteous indignation should be mingled with grief and
sorrow for those who cause it, even as it was in the case ofour Lord. And this,
at all events, we may be sure of--it is better never to be angry, than to be
angry and sin.
Anger (wrath) (3709)(orge fromorgaô = to teem, to swell)is a word which
derives from the idea of something swelling until it eventually bursts (think of
an over-ripe tomato that begins to swelland show cracks in the skin). Orge
was used of sap rising in a tree as it builds and builds. And so orge describes
angerthat proceeds from one’s settlednature and is not a petulant, irrational
outburst which we as humans often exhibit. Orge is a holy, just revulsion
againstwhat is contrary to and opposes God's holy nature and will. The
classic descriptionis found in Ro 1:18+ where Paul writes "Forthe wrath of
God is revealedfrom heaven againstall ungodliness and unrighteousness of
men who (actively, continually, willfully) suppress the truth in
unrighteousness." In sum orge describes God's settledindignation and
controlled passiondirectedagainstsin and the sinner. Aren't we who are
savedby grace gratefulthat His anger is balancedby His mercy or we would
have been doomed!

Wuest - There are three words speaking ofanger, thumos, indicating a sudden
outburst of anger that cools offquickly, orge, defining an abiding and settled
habit of mind, not operative at all times, but exhibiting itself in the same way
when the occasiondemands it, and parorgismos whichspeaks ofanger in the
sense ofexasperation. The latter is forbidden in Scripture, “Let not the sun go
down upon your wrath” (Eph. 4:26+); the second, orge is permitted, but the
qualification is that no sinful element be included in it.
Grieved at their hardness of heart - Jesus is mad and sad, angry and afflicted.
Jesus'angeris balancedby His grief, in a sense commiserating with the
calamities which He knew they would bring on themselves and on the nation
of Israel. Hardness means obtuseness ofmental discernment, but in this
context the obtuseness is not mental but moral and spiritual. It means the
process by which something becomes more and more like stone. How did their
hardness of heart manifest? They were seeking to find fault (Mk 3:2). They
would not admit wrong when Jesus turned the tables on them with His
question in Mark 3:4. (cf Mt 12:11-12+). Faultfinders do not like to admit
their own faults! Hard hearted people do not like to admit wrong!
Lenski - It is the obdurate and wilful resistance ofthe heart to the divine
truth. To see it in the hearts of these scribes and Pharisees saddenedJesus.
We catcha glimpse of the emotionallife of Jesus. With indignation and
sadness in his heart he wrought this miracle, not with joy. He labored to make
these men understand; he made the truth about the Sabbath so plain that a
child could see it. But it was all in vain. (ISMG)
Grieved (4818)(sullupeo from sun - with + lupeo - to grieve, be in distress,
cause pain) means to feel sympathy, to feel sorry for. It can be found in
classical Greek meaning “hurt together, share in grief”. Used twice in the
Septuagint - Ps 69:20 and Isa 51:19. This is the only NT use of this verb which
in the present tense emphasizing Jesus continuous grief which contrasts with

His momentary angry look (as determined by use of the aoristtense). We see
the heart of Jesus in other passageslike Mt 23:37-38 "Jerusalem, Jerusalem,
who kills the prophets and stones those who are sent to her! How often I
wanted to gather your children together, the way a hen gathers her chicks
under her wings, and you were unwilling. 38“Behold, your house is being left
to you desolate!"
Hardness (4457)(porosis fromporoo = to harden, petrify, render insensitive)
literally describes the covering of a part with a callus or thick growth of skin
(Hippocrates used it as a technicalmedical term). Poros is also used of the
hard callus representing the new bone growth in a fracture site. Have you
ever done hard manual labor repetitively using your hands? If you have, you
probably developed a callus and you canbetter understand what Jesus is
saying. So just as that callus on your hand affectedthe sensitivity to touch, so
too the callousnessofthese religious charlatans made their hearts insensitive
to the Truth of Jesus'words. One writer adds that porosis expresses the
condition of moral insensibility or "the deadness that supervenes when the
heart has ceasedto be sensible of the stimuli of the conscience."Eventhough
their hearts (and most of the hearts of the Jews in Israel) were callousedand
insensitive to spiritual truth, Paul shows that there is hope for the nation
because "a partial hardening (porosis)has happened to Israeluntil the
fullness of the Gentiles has come in." (Romans 11:25+)Robertsonsays "Their
own heart or attitude was in a state of moral ossification(πωρωσις [pōrōsis])
like hardened hands or feet." These Jewishleaders were no better than the
paganGentiles that Paul described as "being darkenedin their
understanding, excluded from the life of God because ofthe ignorance that is
in them, because ofthe hardness of their heart." (Eph 4:18+). The tragedy
was that the Jewishreligious leaders were not ignorant of the things of God
and were therefore more culpable than the idol worshipping Gentiles, a
thought that would have horrified these Jews hadthey known the truth!

Heart (2588)(kardia)does not refer to the physical organbut is always used
figuratively in Scripture to refer to the seatand center of human life. The
heart is the centerof the personality, and it controls the intellect, emotions,
and will. No outward obedience is of the slightestvalue unless the heart turns
to God. Kardia as statedabove refers not to the physical organ (over 800
mentions and none refer to the physical organ!), but is always used
figuratively to center of our personality, to so to speak to our "controlcenter"
(to make a play on the "airtraffic control center" at the airport which
carefully guards and guides what flies in and what flies out. How applicable to
our "hearts" whichare so prone to wander!). In short kardia refers to the the
affective centerof our being wherein lies the capacityof moral preference and
volitional desire. The kardia generates thoughts that make the decisions which
the mind works out. In other words, our logic flows out of our heart-decisions
and not vice versa. Kardia in Mark - Mk. 2:6; Mk. 2:8; Mk. 3:5; Mk. 6:52;
Mk. 7:6; Mk. 7:19; Mk. 7:21; Mk. 8:17; Mk. 11:23;Mk. 12:30;Mk. 12:33
THOUGHT - If you are reading these notes and know that you have a hard
heart, you are in grave dangerand every time you refuse an offer to receive
Jesus as Savior, your heart becomes a little more callousedto the Word of
Truth. If that describes you, then the warning in Hebrews 3 is for you - "Do
not harden your hearts, as when they provokedme, as in the day of trial in the
wilderness....AsI swore in My wrath, 'They shall not enter My rest.'...And to
whom did He swearthat they would not enter His rest, but to those who were
disobedient? So we see that they were not able to enter because ofunbelief.
(Heb 3:8, 11, 18-19+)Notice unbelief parallels disobedience. The converse is
that if you sayyou believe and yet you steadfastlyrefuse to obey, than your
"belief" will take you straight to Hell (cp Jesus'words in Mt 7:21-23+ and
Paul's admonition in 2 Cor13:5+)! Faith alone saves but the faith that saves is
never alone but brings forth fruit in keeping with repentance (Mt 3:8+).
Brian Bill - Isaiah53:3 says that He is “a man of sorrows, andacquainted
with grief.” In Matthew 23:37, Jesus is greatlygrieved as He considers the
hard hearts of those in Jerusalem:“O Jerusalem, Jerusalem, the city that kills
the prophets and stones those who are sentto it! How often would I have

gatheredyour children togetheras a hen gathers her brood under her wings,
and you were not willing!” And another occasionwhen Jerusalemcomes into
view, Luke 19:41 says that Jesus “weptoverit.” Jesus laments because He
loves people. This is captured clearlyin Mark 10 when He challenges the rich
young ruler to give up his idols and his self- righteous rule keeping. Check out
verse 21: “And Jesus, looking athim, loved him, and said to him, ‘You lack
one thing: go, sell all that you have...andcome, follow me.” What is it that
makes Jesus getangry and grieved? Listen. There’s something far worse than
a withered hand; it’s a withered heart. To the Pharisees, the man with a
withered hand was just a pawn; to Jesus He was a person made in the image
of God. Their legalismhad eroded their love leading them to have “hardness
of heart.” This describes someone who willingly and repeatedlyrefuses to
repent and receive Jesus Christ. The word “hardening” is a present process
and literally means, “callous and insensitive.” It was used to describe marble.
Hard hearts break Jesus’heart. We can go all the way back to Genesis 6:6 to
hear some shocking words from the Lord: “And the LORD regretted that he
had made man on the earth, and it grievedhim to his heart.” (Sermon)
He said to the man, “Stretchout your hand.” - Jesus gives the man a
command in the aorist imperative which conveys the sense of "Do this now!"
"Don't delay!" Notice He does not touch the man or command him to be
healed, but only to stretch out his withered hand. This would may it difficult
for him to be accused.
And he stretched it out, and his hand was restored - Don't miss that this lame
man expressedat leastsome degree of faith in immediately responding to
Jesus'command. And remember that the hand he is stretching out was
paralyzed, so in essence Jesus was asking the man to do something that
heretofore had been impossible! In facthis ability to stretchit out
demonstrated it was restored. Notice thatthe man responded to Jesus not with
"How can I stretch it out? It is paralyzed?" And so by faith in Jesus'words,
he responded not knowing what would happen (cf to how believers are called

to "walk by faith, not by sight" 2 Cor 5:7). His faith was manifest in his
obedience, as true faith always is. Jesus commanded. He obeyed. His
obedience brought blessing, in this case healing of his paralyzed limb. When
Jesus commands do I obey? Note that Jesus'performance of healing on the
Sabbath is another illustration of His claim to be “Lord of the Sabbath”
(Mark 2:28+).
D L Moody - Every conversionis a miracle. The sinner can no more “believe”
than this man could raise his withered hand, without power being given from
on high.
Stretch...stretched(1614)(ekteinofrom ek = out + teino = to stretch) means
stretch out literally, as a gesture with one's hand stretchedout. Jesus'
stretchedHis hands out "towardHis disciples" (Mt 12:49), to Peterdrowning
(Mt 14:31), to the leper (Mk 1:41, Mt 8:3, Lk 5:13, cf healing in Acts 4:30).
Ekteino is used of the stretching out of Paul's hand as he prepared to offer his
verbal defense (Acts 26:1). Ekteino is used in all three synoptic accounts of
Jesus telling the lame man to stretch out his hand (Mt 12:13, Mk 3:5, Lk
6:10).
Was restored(600)(apokathistemifrom apo = from + kathistemi = to set in
order, appoint) means literally to restore to an earlier condition. It indicates
complete restoration, a return to a former condition. Apokathistemi in secular
Greek was a medical technicalterm for restoring to health (to cure or
recoveryfrom illness) and has that meaning in the three synoptic uses (Mt
12:13, Mk 3:5, 8:5, Lk 6:10) It is interesting that this verb is used in the
Septuagint to describe restorationof Nebuchadnezzar's reasonafter God
humbled him for 7 years of eating grass. (Da 4:36+) If you are reading this
and you are not a followerof Jesus Christ, than you have a "withered heart"
not a withered hand. The good news is that Jesus is still in the business of
healing "witheredhearts" and is willing and able to give you a new heart and

a new spirit. Ezekiel36:26-27+ says" I will give you (THIS IS THE NEW
COVENANT GIVEN TO ISRAEL BUT APPLICABLE TO ALL WHO
WILL HEAR AND COME AND RECEIVE)a new heart and put a new spirit
within you; and I will remove the heart of stone (A HARD HEART LIKE
THE PHARISEES)from your flesh and give you a heart of flesh. 27 “I will
put My Spirit within you and cause you to walk in My statutes, and you will
be careful to observe My ordinances."
Healing Anger - “PURE” ANGER IS A GIFT FROM GOD, holding the
powerto heal, to cleanse, to make positive change, to give life. Anger can only
do these things, though, when tempered with compassionandwhen rightly
focused. This is the kind of anger that drove Jesus to heal on the Sabbath. It is
not the kind of anger most of us entertain most of the time. (David Baker)
Brian Bill suggeststhe following actionsteps...
1. We should be angry about sin.
The Bible says that we’re to be angry in a righteous kind of way. Ephesians
4:26 says, “Be angry and do not sin.” When you see a child abusedyou should
be angry. When you hearabout abortion it should make your mad. We should
be angry about evil and how our culture is sliding south. There’s a place for
holy indignation.
But we also need to be very careful. I like what Tim Challies says about
righteous anger:

“Does Godallow his people to express anger? Yes, he does. But only under
these circumstances:You are reacting against actualsin, you are more
concernedwith the offense againstGodthan the offense againstyourself, and
you are expressing your angerin ways consistentwith Christian character.”
And I would add that most of us could stand to be angrierabout our own sins
instead of covering them up or excusing them or cozying up to them.
2. It’s even better to grieve greatly about sin.
I’ve been asking Godto break me and make me weepmore, especiallyfor my
own sins. It’s working because I cry all the time. I don’t want to just get mad;
I also want to get sadabout sin. Here’s a goodprayer to pray: “Lord, break
my heart with the things that break your heart.” Psalm 119:136:“My eyes
shed streams of tears because people do not keepyour law!” I long for the
kind of heart Paul had for the lost as seenin Romans 9:2 and Ro 10:1: “I have
greatsorrow and unceasing anguishin my heart...Myheart’s desire and
prayer to God for them is that they may be saved.”
An Angry Leader Ephesians 4:26
Is there such a thing as an angry leader? Indeed, Jesus had this quality, and
when we use it rightly, we follow Him. In Mark 3:5, Jesus looked“atthem in
anger.” Holy anger is the counterpart to love. Both are part of the nature of
God. Jesus’love for the man with the withered hand arousedHis anger
againstthose who would deny him healing. Jesus’love for God’s house made
Him angry at the sellers and buyers who had turned the temple into a “den of
robbers” (Matthew 21:13).

Greatleaders—people who turn the tide and change the direction of events—
have been angry at injustice and abuse that dishonors God and enslaves the
weak. Wilberforce moved heavenand earth to emancipate slaves in England
and eliminate the slave trade—and he was angry! F. W. Robertsondescribed
his sense ofangeron one specialoccasion:“My blood was at the moment
running fire, and I remembered that once in my life I had felt a terrible
might; I knew and rejoicedto know that I was inflicting the sentence of a
coward’s and a liar’s hell.” Martin Luther claimed he “neverdid anything
well until his wrath was excited, and then he could do anything well.”
But holy angeris open to abuse. Many who feelit allow angerto become their
downfall. Bishop Butler teaches sixconditions that make angersinful:
• When, to favor a resentment or feud, we imagine an injury done to us.
• When an injury done to us becomes, in our minds, greaterthan it really is.
• When, without real injury, we feelresentment on accountof pain or
inconvenience.
• When indignation rises too high and overwhelms our ability to restrain.
• When we gratify resentments by causing pain or harm out of revenge.
• When we are so perplexed and angry at sin in our own lives that we readily
project angerat the sin we find in others.
Paul argues for holy angerwhen he repeats the advice of Psalm4:4: “In your
angerdo not sin” (Ephesians 4:26). This angeris not selfishand does not
centeron the pain you currently feel. To be free of sin, such angermust be
zealous for truth and purity, with the glory of God its chief objective. (J
OswaldSanders)

Steven Cole discussesthis nameless paralyzedman's faith - The man with the
withered hand pictures how we should respond when Jesus stomps on our
toes. He could have refused to do what Jesus askedbecause offearof the
Pharisees.Theyeasilycould take out their anger on him: “You know what
our law states. Why didn’t you waitand come back tomorrow for healing?
This upstart Jesus is just undermining our heritage and way of life! You
shouldn’t have gone along with Him!” But the man wanted to be healedeven
if it meant enduring the wrath of the Pharisees. He could have refusedto obey
Jesus out of embarrassment, as I’ve already said. When Jesus askedhim to
stretch out his hand, he could have thought, “Is He mocking me? He knows
that my problem is preciselythat I cannotstretch out my hand!” He could
have thought of a lot of excuses why he couldn’t do what Jesus askedhim to
do. But instead, recognizing his own impotence and need, he believed and
obeyed Jesus. He was instantly healed.
There were severalelements in his obedient faith that we must follow.
First, he recognizedand admitted his need and inability. He didn’t angrily
say, “Why are you singling me out? I’m no different than anyone else here.”
He didn’t deny or camouflage his problem. He didn’t offer to go fifty-fifty in
helping Jesus solve the problem. If you want Jesus to heal your soul, you must
admit, “I am a hopeless, helpless sinner. My thoughts, my attitudes, my
words, and my deeds have continually violated Your holy Word. I cannotsave
myself. Lord, I need Your powerful Word to save me.”
Second, he believed in Christ’s ability to heal him. This isn’t stated, but it’s
implicitly behind his action. Probably he had heard how Jesus had healed the
paralytic. He knew how Jesus had healed everyone who gatheredat Peter’s
door one evening. He had just heard Jesus teach. Now Jesuswas looking
directly at him. He knew and believed that Jesus had the power from God to
heal him. Even so, we must look at the records of Jesus’life and ministry and

come to the conclusionthat He is who He claimed to be. He is God in human
flesh, the only Mediator betweensinners and a holy God. He is able to save my
soul.
Third, he acted in obedience to Christ’s command. Jesus commandedhim to
do something impossible: “Stretchout your hand!” But with the command,
Jesus imparted the power and ability to obey it. The man obeyedand was
instantly healed. Jesus commands sinners to do something impossible: Repent
and believe in the gospel(Mk 1:15). If you will look to Him and cry out,
“Lord, I cannot repent and believe by my ability, but grant me repentance
and faith by Your grace,” He will do it and you will be instantly saved.
Although the text does not say so, I agree with G. Campbell Morgan’s insight
(The WestminsterPulpit [Baker], 1:294)that Jesus didn’t heal this man so
that he could wrap his healed hand in a bandage and protect it, but so that he
could use it. By exercising and using it, he would maintain the new strength.
Even so, when the Lord has delivered us from our sins, He expects us to use
our healedlives in service for His glory.
Conclusion- Morganalso points out that the only man in the synagogue that
Jesus soughtout was the man with the greatestneed. If you have a problem, it
does not exclude you from Jesus. Rather, it makes you the target of His
gracious call. You may have an embarrassing problem that you would rather
not face up to and you certainly don’t want to expose it in public. But Jesus
says to you, “Arise and stand in the midst! Admit that you have a sin
problem.” He just kinda sorta stomps on your aorta!But if you will respond
in obedient faith, He will say, “Stretchout your hand!” He will impart the
powerof His salvation, and you will be changedin your heart to the praise of
the glory of His saving grace. WhenJesus stomps on your toes, don’t resist
Him. Respondwith obedient faith and He will save you and use you for His
glory. (Luke 6:6-11 When Jesus Stomps on Your Toes)

Mark 3:5 - A TIME FOR ANGER - And when he had lookedround about on
them with anger.... Mark 3:5.
It is time we rediscoveredhow much the Bible has to sayabout the wrath of
God. It is time we remembered our Lord's look of anger, His driving the
traders out of the temple, His denunciation of the scribes and Pharisees. It is
time we called to mind that He will return in vengeance onHis adversaries (2
Thessalonians 1:7-9). It is the other side of love and, if there is a place for it in
God's heart, there is room for it in the hearts of His people if for the same
reasonand expressedin the same way. We need an outbreak of holy
indignation! (Vance Havner)
Grieved People
1. A GRIEVED SAVIOUR Mark 3:5
2. A GRIEVED DISCIPLE John 21:17
3. A GRIEVED APOSTLE Acts 16:18
4. A GRIEVED BROTHER Rom. 14:15
5. A GRIEVED PROPHET Dan. 7:15
6. A GRIEVED SINNER Mark 10:22
7. A GRIEVED GOD Heb. 3:17
What Can Cause Grief?
1. MUCH WISDOM Eccl. 1:18
2. SIN Gen. 6:6; 1 Cor. 4:10; Heb. 3:17
3. REBELLION Ps. 78:40;Isa. 63:10

4. ENCOURAGING AN ENEMYNeh. 13:4–8
5. HARDNESS Mark 3:5
6. BEREAVEMENT1 Sam. 30:6
7. THE NEEDYJob 30:25
Grief of Christ John 11:35
1. PROCLAIMED IN PROPHECYIsaiah53:3, 4
2. CONFIRMED BYMARK Mark 3:5
3. OBSERVEDIN HIS ATTITUDE Matthew 26:37
4. ACKNOWLEDGED TO DISCIPLES Matthew 26:38
5. INDICATED IN HIS PRAYER Matthew 26:39
6. EXPRESSED IN HIS CRY Matthew 27:46
7. MANIFESTEDIN WEEPING Luke 19:41; John 11:35
The CompassionofChrist
1. CHRIST HAD COMPASSION ON THE MULTITUDES Matt. 9:36
2. CHRIST HAD COMPASSION ON THE HUNGRY MULTITUDES
Mark 8:2
3. CHRIST HAD COMPASSION ON THE LEPERS Mark 1:40, 41
4. CHRIST HAD COMPASSION ON THE BLIND Matt. 20:34
5. CHRIST HAD COMPASSION ON THE BEREAVED Luke 7:12, 13
6. CHRIST HAD COMPASSION ON THE AFFLICTED Mark 3:5

7. CHRIST HAD COMPASSION ON THE SINFUL AND THE LOST
Luke 15:1, 2 (Golden Nuggets)
Jesus PersecutedBy: R. G. Lee
“Therefore did the Jews persecute Jesus”John5:16
INTRODUCTION:
Truly, Jesus could sayon many occasions whatDavid said on one occasion:
“Forthe enemy hath persecutedmy soul” (Psalm143:3).
I. JESUS RECEIVED PERSECUTIONFROM THE HEARTS OF MEN
That means that some hated Him. Even as “from within, out of the heart of
men proceedevil thoughts, adulteries, fornications, murders, thefts,
covetousness,wickedness, deceit, lasciviousness,anevil eye, blasphemy, pride,
foolishness”(Mark 7:21–22), so from the hearts of men came againstJesus a
persecuting hatred.
Jesus knew of this hatred. We find evidence of that in Mark 3:5:
“And when he had lookedround about on them with anger, being grieved
for the hardness of their hearts, he saith unto the man, stretch forth thine
hand.”
II. JESUS ENDURED TONGUE PERSECUTION
“And the Pharisees also,who were covetous, heardall these things: and they
derided him” (Luke 16:14).
“Now Annas had sent him bound unto Caiaphas the high priest” (John
18:24).
Jesus was sentto Caiaphas who declaredHim to be a blasphemer—to
Caiaphas who had toward Jesus “a perpetual sneerastride his lips.”

Their tongues found pleasure in labelling Him a glutton and a wine-bibber.
(Luke 7:33, 34).
And their tongues, seton fire of hell, twisted His sayings and misquoted Him
and made false reports about Him. What persecutionof tongue!
III. JESUS SUFFEREDTHE PERSECUTIONOF DEATH-PLOTTING
VIOLENCE
He lived “in the agonyof lonely dedications renewedat every stage andin
the midst of constantrejectionof affection.”
To men Jesus gave His heart of love, His sensibilities. Yet records of what
men did againstHim fill us with horror.
“Then the Jews took up stones againto stone him” (John 10:31). (Golden
Nuggets)
Mark 3:6 The Phariseeswentout and immediately beganconspiring with the
Herodians against Him, as to how they might destroyHim.
Wuest - And having gone out, the Phariseesatonce with the Herodians were
giving counselagainstHim, how they might destroy Him.
NET Mark 3:6 So the Phariseeswentout immediately and beganplotting
with the Herodians, as to how they could assassinate him.
GNT Mark 3:6 καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν
συμβούλιονἐδίδουνκατ᾽αὐτοῦ ὅπως αὐτὸνἀπολέσωσιν.
NLT Mark 3:6 At once the Phariseeswentawayand met with the supporters
of Herod to plot how to kill Jesus.

KJV Mark 3:6 And the Pharisees wentforth, and straightwaytook counsel
with the Herodians againsthim, how they might destroyhim.
ESV Mark 3:6 The Pharisees wentout and immediately held counselwith the
Herodians againsthim, how to destroy him.
NIV Mark 3:6 Then the Pharisees wentout and beganto plot with the
Herodians how they might kill Jesus.
ASV Mark 3:6 And the Pharisees wentout, and straightwaywith the
Herodians took counselagainsthim, how they might destroy him.
CSB Mark 3:6 Immediately the Pharisees wentout and started plotting with
the Herodians againstHim, how they might destroy Him.
NKJ Mark 3:6 Then the Pharisees wentout and immediately plotted with the
Herodians againstHim, how they might destroy Him.
NRS Mark 3:6 The Pharisees wentout and immediately conspired with the
Herodians againsthim, how to destroy him.
YLT Mark 3:6 and the Pharisees having gone forth, immediately, with the
Herodians, were taking counselagainsthim how they might destroy him.

NAB Mark 3:6 The Pharisees wentout and immediately took counselwith
the Herodians againsthim to put him to death.
NJB Mark 3:6 The Pharisees wentout and began at once to plot with the
Herodians againsthim, discussing how to destroyhim.
GWN Mark 3:6 The Phariseesleft, and with Herod's followers they
immediately plotted to kill Jesus.
BBE Mark 3:6 And the Pharisees wentout, and straightaway made designs
with the Herodians about how they might put him to death.
Pharisees:Ps 109:3,4 Mt 12:14 Lu 6:11 20:19,20 22:2 Joh11:53
Herodians: Mk 8:15 12:13 Mt 22:16
Mark 3 Resources - Multiple Sermons and Commentaries
ParallelPassages:Mark 3:1-6, Matthew 12:9-14, Luke 6:6-11
Matthew 12:14 But the Phariseeswentout and conspiredagainstHim, as to
how they might destroy Him.
Luke 6:11 But they themselves were filled with rage, and discussedtogether
what they might do to Jesus.
COMMON ENEMIES
BECOME ALLIES

While Mark mentions Jesus'anger, he does not mention the religious leaders
rage. Conversely, Luke does not mention Jesus'anger, but does describe the
rage of the Phariseesand Herodians. There is a striking difference between
Jesus righteous angerand their evil rage.
Edwards - Markanirony is againpresent: the authorities deny Jesus the right
to do goodon the Sabbath while they conspire to do evil on the Sabbath.
(PNTC)
The Pharisees wentout and immediately beganconspiring with the Herodians
againstHim - The phrase beganconspiring with is in the imperfect tense. One
can just picture them one after another offering up their ideas of how to kill
Jesus!The Herodians as you can discernfrom their name were political
adherents to Herod and the Romans, both of which were hated by the
Pharisees.So here we see an example of the ancientproverb "the enemy of my
enemy is my friend" in which two generally opposing parties (Pharisees and
Herodians) choose to work togetheragainsttheir common enemy Jesus
Christ! The irony is that the name Pharisees means "separatist," but they did
not live up to their name and were willing to work closelywith men they
despisedso that might kill Jesus! Their plotting anticipates Mark 15:3,4,
where the ruling priests began"to accuse Him harshly.” We see several
passagesalluding to these natural enemies uniting forces to destroytheir
common Enemy, Jesus ( Mark 8:15; 12:13;Matt. 22:16). And we dare not
miss the irony here, for even as the legalistic Pharisees were plotting murder
in their hearts againstJesus ofbreaking their (not God's) Sabbath laws, they
themselves were breaking the law (God's not their additions) "You shall not
murder!" (cf Mt 5:21, 22+)!

The only other appearance ofthe Herodians in the Gospels was during
PassionWeek,whenthey joined with the Pharisees in asking Jesus about
paying tribute to Caesar(Mt. 22:15–16;Mk 12:13).
THOUGHT - Belovedfollowerof Jesus, this hatred toward Christ continues
today and explains why men will often rejectyou and your narrow minded (to
them) Gospeland why terrorist groups target Christians. Forewarnedis
forearmed. Jesus declared"If the world hates you, you know that it has hated
Me before it hated you. If you were of the world, the world would love its
own; but because youare not of the world, but I chose you out of the world,
because ofthis the world hates you.Remember the word that I said to you, ‘A
slave is not greaterthan his master.’ If they persecutedMe, they will also
persecute you; if they kept My word, they will keepyours also" (Jn15:18-20,
cf Jn 17:14, Pr 29:27). Forewarnedis forearmed so keepin mind that the idea
of persecute is to continuously hound someone, to stay after them, to ridicule
them, to dog them, to watchtheir every move to try to catchthem doing
something for which you can accuse them, to not let up on them. This world is
not our home and we are aliens and strangers and should expect persecution
and derision from those who are dead in their trespasses andsins (Eph 2:1+)
and detestour holiness (not "holierthan thou" but genuine Spirit enabled
holy lives!).
Immediately (2117)(euthus) means they met togetherwith their enemy at
once so greatwas their rage ("rage of madness" - Lk 6:11) and hatred against
Jesus!It is as if when the withered hand went out and was restored, the
Pharisees headedfor the door! Expositors says:“The stretching forth of the
withered hand in obedience to Christ’s command, conclusive evidence of cure,
was the signal for an immediate exodus of the champions of orthodox
Sabbath-keeping;full of wrath because the Sabbath was broken, and
especiallybecause itwas broken by a miracle bringing fame to the
transgressor.”

Conspiring (plotting together)(4824)(sumboulion from sún = together+
boulé= counsel)to engage in joint planning so as to devise a course ofcommon
action, often one with a harmful or evil purpose." The are plotting evil on the
holy Sabbath! Talk about profaning the Sabbath -- planning how to kill the
Lord of the Sabbath!
Herodians - Mentionedonly 3x in the Bible - Matt. 22:16; Mk. 3:6; Mk. 12:13.
The Holman Bible Dictionary has this entry on Herodians "Member of an
aristocratic Jewishgroup who favored the policies of Herod Antipas and thus
supported the Roman government. Apparently they lived in Galilee, where
Antipas ruled, and joined the Jerusalemreligious authorities in opposing
Jesus. Theytried to trap Jesus into denying responsibility for Roman taxes
(Matthew 22:15-22 ; Mark 12:13-17 ). Their plots beganthe road to Jesus'
crucifixion (Mark 3:6)." Herodians were not a sectof Judaism, but were
essentiallysecularists.There were Jews in Israelwho had no interest in
religion, they were secularists and they attachedthemselves to the Herodian
cause, to the cause ofHerod the Great and his progeny. Herodians were
politically driven, and loyal to the Herodian dynasty. Herodians were
consideredby true Jews to be Hellenists, to have been Romanized, or in some
adverse way influenced by the Greek culture and they were staunch enemies
of the Pharisees.Formore see Who were the Herodians?
As to how they might destroy Him - It is a bit ironic that only moments before
(Mk 3:4) Jesus had spokenof to save a life or to kill and here these evil men
begin to conspire as to how to kill Him! Their hearts were so hard, the truths
He spoke found not fertile soil to lodge!To destroy means they wanted to to
utterly do awaywith Jesus! This is Mark's first specific allusion to Jesus'
death. Do you see the amazing irony and utter hypocrisy in this scene -- on
one hand Jesus heals on the Sabbath and because ofthis healing, these evil
men are plotting His murder on the same Sabbath day! The religious hatred
and oppositionto Jesus was beginning to rise and would culminate in His
murder on the Cross. These deceivedmen thought they might be able to

destroy Him and in factprobably thought they had succeededafterHe died
on Calvary. Little did they know that what they meant for evil would turn out
to be the greatestgoodfor mankind and as a result of their evil actions many
would be saved, just as had occurredwith Josephin the OT (cf Ge 50:20).
Destroy(622)(apollumi from apo = awayfrom or wholly + olethros = state of
utter ruin <> ollumi = to destroy) means to destroy utterly, to kill and was the
same verb used to describe Herod's searching "for the Child (INFANT
JESUS)to destroy Him.” (Mt 2:13+). So the irony is that what Herod could
not accomplish, these wickedfollowers,the Herodians along with the
"separatist" Phariseeswouldeventually finish on the Cross!Wuest writes
"One wonders whether our Lord when He uttered the words “to save life or
to kill” (Mk 3:4), was referring to their purpose of putting Him to death."
DANIEL AKIN
It Is Always Right To Do Good
Mark 3:1-6
Introduction:
 Sometimes fatal, or at leasttraumatic, collisions are inevitable in life. I, and
millions of
others, witnessedsuch a collisionon Thursday, December3, 2010, whenNBA
superstar
LeBron James, now with the Miami Heat, returned to Cleveland, Ohio to play
againsthis
former team the Cavaliers. Feeling betrayedby his leaving, and the manner in
which he did

it, Clevelandfans arrived in a frenzy to spew their angerand outright hatred
on their former
icon.
 ESPN noted that, “Before the game, fans peppered him with obscene
chants and booed every
time he appeared on the giant TV screens beneaththe scoreboard. Theyheld
up signs like
“Quitness” … There were guys wearing a single letter eachon their white T-
Shirts that
spelled out: “LeBum.”
 For his part James said it was nothing personal, “I have the utmost respect
for this franchise,
the utmost respectfor these fans.” Still, he spent part of the secondhalf
taunting Cleveland’s
player’s bench, and following the game, refusedto apologize to Cleveland or
its fans for his
rather rude departure carried on national T.V. For the record, Miami
destroyedCleveland
118-90. Jamesscoreda season-high38 points, 24 in the third quarter alone.
 In Mark 2:1-3:6 we have seenan evitable conflict building and escalating
that, on both sides
of the equation, has generatedangerand ill will. The hostility now reaches a
climax in this
5th controversyJesus has with the Pharisees.ForJesus, it is angerover
placing limits on
when it was right to do goodand save life. Forthe Pharisees andthe
Herodians, it was over

the young rabbi’s continuous actions to swattheir traditions, refuse to walk
according to their
2
religious rules, and threaten the status quo. So greatis their outrage, they will
begin at this
early stage ofJesus’ministry plotting how they might destroy Him (3:6).
 Jesus will not back off or back down though He clearly understands where
all of this will
lead. Consumedwith the will of His Father and emboldened by an
uncompromising
conviction, He will move aheadwith His face settoward the cross, unalterably
convinced, “It
is always right to do good!”
I. Doing goodfor the glory of Godwill invite critical scrutiny. 3:1-2
• For Jesus, doing goodfor the glory of God would not be restrictedby date or
location.
Mark notes that “againhe entered the synagogue”, the localmeeting house for
Jewish
worship. Matthew 12:9-13 and Luke 6:6-10 also recordthis event.
• Further he notes in v.2 it is the Sabbath. Jesus has just violated their
religious
sensibilities by allowing his disciples to pluck some grain on the Sabbath so
they would
have something to eat(2:23), a major no/no as far as the Phariseeswere
concerned
(2:24). This is work, and we do not work on the Sabbath as we define work.

• One cannot help but believe Jesus is deliberately provoking a confrontation
and religious
showdown. Don’t claim to forgive sins (2:5). Don’t consortwith sinners (2:16).
Don’t
neglectfasting as we dictate (2:18). Don’t work in order to eaton the Sabbath
(2:24).
Jesus’frustration has reacheda boiling point. He actually invites their critical
judgment
by what He is about to do!
1) Be sensitive to those who need compassion. 3:1
• Jesus enters the synagogue and sees a man with a withered or shriveled
hand.
Luke 6:6 informs us it was his right hand. We are not clearon whether it was
deformed, paralyzed or both. We are not informed if it was from an accident,
a
3
disease ora congenitaldefect. What we do know is he was disabledand in
need
of love and compassion.
• This man would, no doubt, have been well known. Some may have even
drawn
the conclusionhis deformed hand was a curse from God for a sin committed
by
his parents or him (cf. John 9:2-3) “And his disciples askedhim, “Rabbi, who
sinned, this man or his parents, that he was born blind?” Jesus answered, “It
was

not that this man sinned, or his parents, but that the works ofGod might be
displayed in him.” And what did Psalm 137:5 say? “If I forget you, O
Jerusalem,
let my right hand forget its skill!”
• One can imagine the embarrassmenthe endured every time he came to
worship
and they lifted up their hands in prayers as was the custom.
• Jesus with sensitivity and compassiontook notice ofthis man. He saw his
condition and He determined to do something about it.
2) Be ready for those who always criticize. 3:2
• One of the unfortunate consequencesofhaving a legalistic spirit is you
become
critical, always on the lookoutfor what is wrong, and seldom on the lookout
for
what is right.
• It at bestcolors your judgment so that you don’t really see some things
clearly.
At worst, it blinds you all togetherabout how things really are.
• The Pharisees are now “eye-balling” Jesus, watching Him very carefully
(imperfect tense). Like one who keeps his eye on a convictedcriminal, a
known
thief, they were lockedin on Jesus’everymove to see whatHe would do next.
4
• Indeed our text tells us they had one goalin mind: “accuse Him” (v.2). The
import of this is that of a legalcharge. The Pharisees permitted healing on the

Sabbath only for the sake ofsaving a life. This man’s problem was not
lifethreatening, and so he and Jesus couldand should wait. If Jesus healed
him
today, they could accuse Him of breaking the Sabbath, an offense punishable
by
death according to Exodus 31:14-17. “Youshall keepthe Sabbath, because it
is
holy for you. Everyone who profanes it shall be put to death. Whoeverdoes
any
work on it, that soul shall be cut off from among his people. Six days shall
work
be done, but the seventh day is a Sabbath of solemn rest, holy to the LORD.
Whoeverdoes any work on the Sabbath day shall be put to death. Therefore
the
people of Israelshall keepthe Sabbath, observing the Sabbath throughout
their
generations, as a covenantforever. It is a sign foreverbetweenme and the
people
of Israel that in six days the LORD made heavenand earth, and on the
seventh
day he restedand was refreshed.”
• Rabbi Shammai was so strict in this area that he opposedpraying for the
sick or
visiting the sick on the Sabbath since it was to be a day marked by joy
(Garland,
Mark, ZIBBC, 23).
• Heal another day but not today!

Do good anotherday but not today!
What manner of madness is this?! The type that grows out of a life of criticism
and fault-finding, one that enslaves itselfto man-made rules and regulations
and
then like a spiritual Gestapo, hunts others to enslave them too. Remember
what
Jesus saidin Matthew 23:2-4, “The scribes and the Pharisees siton Moses’
seat,
5
so practice and observe whateverthey tell you— but not what they do. For
they
preach, but do not practice. They tie up heavy burdens, hard to bear, and lay
them
on people’s shoulders, but they themselves are not willing to move them with
their finger.” Remember what Jesus saidin Matthew 23:15, “Woe to you,
scribes
and Pharisees,hypocrites!Foryou travel across sea andland to make a single
proselyte, and when he becomes a proselyte, you make him twice as much a
child
of hell as yourselves.”
II. Doing goodfor the glory of God will require personalconviction. 3:3-5
• One could probably cut the tension with a knife at this point. The showdown
at the
O.K. Corral has nothing on this confrontation. They are eye-balling Jesus
(v.2) and
He is eye-balling them (v.5). Will He blink? Flinch? Back down? Give in? Just

this once to keepthe peace?
• No, this Servant-King came as Matt 10:34 says, “not to bring peace, but a
sword.”
There will be no retreatin His message andthere will be no retreatin His
actions.
With the courage ofHis convictions, He will press forward, obedient to the
will of
God regardless ofthe consequences. Note how He moves forward and the
example
He provides for us.
1) Be right in what you do. 3:3-5
• Jesus commands the man (v. 3) to “stand up” (imp.) “in front of everyone”
(NIV);
“stepforward” (NKJV). He intends to make a public scene. He is deliberate in
His provocation.
• Jesus commands the man (v. 5), “stretchout your hand” (imp).
6
• His hand is restored(v. 5), made whole, the ravages ofthe curse in this
instance
are reversedas a for-taste of life in the kingdom when as Rev 21:4 says, “He
will
wipe awayevery tear from their eyes, and death shall be no more, neither
shall
there be mourning, nor crying, nor pain anymore, for the former things have
passedaway.”

• Jesus will actually fulfill the intent and heart of the Mosaic Law by what He
does.
He will make this clearwhen He answers one of the scribes in Mark 12:28-34,
a
scribe who askedthe important question, “whichcommandment is the most
important of all?” (v. 28). Note the answerJesus gave [read].
Application: Sometimes in life and ministry we must confront and provoke
others. It is not easy
and it is seldom fun. However, sometimes it is absolutelynecessary, especially
when the right
thing is not being done.
2) Be right in what you say. 3:4
• Jesus raises a goodquestion and the right question given the situation of the
man
and the foolish regulations of the Pharisees.
• He raises 2 important issues:regardless ofthe day, including the Sabbath, as
to
what is the right thing to do?
1) Do goodor do harm?
2) Save life or kill?
• Jesus frames the questions in terms of clearcut extremes! This should be an
easy
call.
• Matthew 12:11&12 provides a famous and helpful addition/illustration that

silencedour Lord’s critics, “He said to them, “Which one of you who has a
sheep,
7
if it falls into a pit on the Sabbath, will not take hold of it and lift it out? Of
how
much more value is a man than a sheep!So it is lawful to do goodon the
Sabbath.”
• It is sad to think that the Pharisees shouldhave easilyansweredthe question
that
it is right to do goodand save life. Their silence condemns them. It also reveals
a
tragic flaw in their theology concerning the nature of our God, a God of grace
and
mercy, love and compassion.
3) Be right in what you feel. 3:5
• Jesus surveys the room carefully looking into the eyes of eachPharisee.
• With righteous indignation, he is 1) angeredand 2) grieved at their hardness
of
heart.
• The NLT: “He lookedat them angrily and was deeply saddened…”
The Message:“He lookedthem in the eye, one after another, angry now,
furious
at their hard-nosed religion.”
• It is troubling and convicting for me to note that Jesus never became angry
at taxcollectors andsinners, only self-righteous religious leaders!It was right
for Him

Jesus was filled with anger and grief

Jesus was filled with anger and grief

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