Matthew Poole and continuators on Mark 3

5 And when he had looked round 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 restored whole as the other.

See the Notes upon Matth. 12.9. The Word [non-Latin text not transcribed] used, v. 5. may be understood to signify Blindness, or hardness, as it may derive from [non-Latin text not transcribed] Callus or [non-Latin text not transcribed] Caecus, but the Derivation of it from the former best obtains, Hardness being a quality in a thing by which it resisteth our touch, and suffers us not to make an impression upon it, that ill Condition of the Soul, by which it becomes Rebellious, and disobedient to the Will of God Revealed, so as it is not affected with it, nor doth it make any impre[illegible: 1 letter]sion of Faith or holiness upon the Soul, is as usually called harddness of Hearts. But for the Argument of this History, proving Acts of Mercy lawful on the Sabbath Day, it is fully spoken to in the Notes on Matth. 12.

Marginal references: Or, b[illegible: 1 letter]ndness.

12 And he straitly charged them, that they should not make him known.

Who these Herodians were, we cannot learn plainly from holy Writ, it is most probable, that they were a Civil Faction, who took Herods part, and were stiff for promoving his interest, and the interest of the Roman Emperor (whose substitute Herod was) with these the Pharisees (in other Cases their implacable Enemies) mix Counsels how they might destroy Christ. Christ gives place to their fury, his time being not yet come, and withdraweth himself from their sight, being followed by great multitudes, who in the fame of his Miracles, or the hopes they had of receiving some good from him for themselves, or for their Friends drew after him. Some of these are said to have come from Idumea, which was the Country of Edom, and distinct from Iudea Anciently, as may be gathered form Ios. 15.1. and Numb. 34. but whether it was at this time so or no, is doubted. Our Lord Commandeth the Devils not to make him known, not desiring any such Preachers.

Marginal references: Chap. 1.25.

15 And to have power to heal sicknesses, and to cast out devils.

We have this piece of Hi[illegible: 2 letters]ory, or rather something to which it relates both in Matthew and in Luke ▪ only Mark hath this peculiar to himself, that our Saviour did this upon a M[illegible: 1 letter]untain. It is the opinion of Bucer, that this was the Mountain at the Foot of which he preached the Sermon largely recorded, Matth. Ch. 5, 6, 7. and (as some Judge) more shortly by Luke, Ch. 6. he thinketh the Multitude here mentioned, is the same with that mentioned, Matth. 4.25. and Luke 3.7. and that our Saviour did not go up into this Mountain to Preach, or ordain his Disciples, but only to Pray and to Discourse with some of his Disciples, more privately about Spiritual Mysteries. That it was at▪ this time, that he continued all Night in Prayer to God, Luke 6.12. And in the Morning called unto him such of his Disciples as he thought fit, and Dis[illegible: 1 letter]o[illegible: 1 letter]rsed with them his Intentions concerning them, telling them that he had chosen them to be with him, ordinarily, to be Eye and Ear Witnesses of what he spake and did. 2. That he designed soon after to send them out to Preach. Which we Read he did, C[illegible: 1 letter]. 6, 7. M[illegible: 1 letter]tth. 10.1. v. 3. to give them a Power to heal Sicknesses, and to cast out Devils, so that this Chapter only ment[illegible: 1 letter]oneth Christs Election of them, not his Actual sending them, which is Discoursed, Ch. 6. as also Matth. 10.1. These things being privately Transacted on the Mountain. Bucer thinks he came down into the Plain, at the Foot of the Mountain, according to Luke 6.17. and there Preached that Sermon ment[illegible: 1 letter]oned, Matth. 5, 6, 7. Ch. as we before said. The Evangelist telling us, that he called to him which of his Disciples he would, lets us know, that he chose them, and not they him, that the choice of them, was of his free Grace and M[illegible: 1 letter]rcy, and his continuing all Night in Prayer before this choice, lets us know the Gravity of the Work of chusing Persons, fit to be sent out to Preach the Gospel.

19 And Judas Iscariot, which also betrayed him. And they went into an house .

Matthew nameth the Apostles upon his relating the History of their Mission, or sending out: Mark nameth them upon their Election or fir[illegible: 1 letter]t cho[illegible: 1 letter]ce. Both these Evangelists agree with Luke in their Names, saving that Luke calleth him Iudas, whom Matthew calls L[illegible: 1 letter]bbeus, and M[illegible: 1 letter]rk, Thaddeus, so that he had three Names. Christ changeth the Names of Simon, whom he called Cephas, or Peter, I[illegible: 1 letter]h. 1.42. We have the reason, Matth. 16. v. 18. he also changed the Names of Iames and Iohn, the Sons of Zebedee, calling them Boanarges, about the Etymolog[illegible: 1 letter] of which Name Criticks much dispute The Evangelists tell us it signifieth Sons of Thunder, thereby minding them of their Duty, to Cry aloud, and to preach the Go[illegible: 1 letter]pel as on the House Tops, or perhaps decl[illegible: 1 letter]ring what he knew was in the Fervor and Warmth of their Spirits. We must not here inquire too narrowly into the secret Counsels of God, in suf[illegible: 1 letter]ering a Son of Perdition to come into the number of his f[illegible: 1 letter]rst Ministers, Christ did it not because he did not know what was in his H[illegible: 1 letter]art, for before that he shewed himself a Devil, by informing against his Master. Chri[illegible: 1 letter]t told his Disciples, that he had chosen twelve, and one of them was a Devil: Nor yet because he had no others to sen[illegible: 1 letter], he had Multitudes of Disciples, and he who of Stones could have raised up Children to Abraham, could easily have fitted out a Person for this Service; nor yet did he do it to let in any Sots, and Scandalous Pe[illegible: 1 letter]so[illegible: 1 letter]s into the Mini[illegible: 1 letter]try, for we read of no Scandal in Iudas his Life. We ought to believe that God had wise ends in the Permi[illegible: 1 letter]sion of this, and that Christ did out of infinite Wisdom do this▪ tho we po[illegible: 1 letter]sibly are not able to give a S[illegible: 1 letter]tisfactory account in the Case. What if we should say that Chri[illegible: 1 letter]t by this▪ instructed those that after his Ascen[illegible: 2 letters]on should have the care of the Church, not to pretendto Iudge of secret things; but only to Judge as Manought to Judge according to the outward appearance, leaving the Judgment of the Heart to God alone. 2. God by this Armeth his People against the Scandal of wicked Ministers, such in whom Corruption may break out after their entrance into that holy Function, t[illegible: 1 letter]o before no such thing appeared, that they may not think the Ministerial Acts per[illegible: 1 letter]ormed by them, to have been Nullities. 3. God by this also lets us know, that the Efficacy of the Ordinance▪ doth not depend upon the goodness of the sp[illegible: 1 letter]ritual State of the Minister, that administers. A Bell may c[illegible: 1 letter]ll others to hear the Word, t[illegible: 1 letter]o it self receives no Bene[illegible: 2 letters]t by it. In the mean time here is no warrant either for People to chuse, or the Governours of a Church to ordain Leud, and Visibly Scandalous Person[illegible: 1 letter]. Iudas was no suc[illegible: 1 letter] Person, nor yet for People to own, or the Governour of Churches to continue Leud, a[illegible: 1 letter]d Scandalous Persons in the Ministry, God ordin[illegible: 1 letter]rily not ble[illegible: 1 letter]sing the Labours of such. No sooner had Iudas discovered himself, but he w[illegible: 1 letter]nt out and hanged himself. Christ no longer allowed him his Company, nor the Disciples their Fellowship. There is a great deal of difference with Relation to our Fellowship, and Communion, betwixt secret wickedness concealed in the Heart, and open and Scandalous Sinning, tho both be alike dangerous to the Soul of the Sinner.

Marginal references: Or, home,

21 And when his friends heard of it, they went out to lay h[illegible: 1 letter]nds on him, for they said, He is besides himself.

There is no small dispute, who are here called our Saviours Friends, [non-Latin text not transcribed] those who were ofhim, whether it signifieth his Neighbours, the C[illegible: 1 letter]tizens of his City, or his nearer Relations, those who belong'd to the Family of which he was. (For he had some Brethren that did not believe in him, Iohn 7.5.) they went to lay Hands on him, that is, to take him from the Multitude, which pressed upon him by force (for so the Word signifies) for they said, he is beside himself [non-Latin text not transcribed], various Senses are given of this Word, but certa[illegible: 1 letter]nly the mo[illegible: 1 letter]t ordinary Interpretation of it doth best agree to this place. They saw our Saviour's warn[illegible: 1 letter]th of Spirit, and Zeal in the Prosecution of that, for which he came into the World, and did so well understand his Person, or Mission, and receiving the Spirit not by measure, and did take what he did to be the Product and Effect of a natural infirmity and imperfect Head, and disordered Reason. The young Prophet sent by Elisha was counted a M. d fellow, by Iehues Comrades, 2 Kings 9.11. so was Paul by Fest[illegible: 1 letter]s, Acts 26.24. or by the Corinthians, or some crept in amongst them, 2 Cor. 5.13. we are naturally inclined to inquire the causes of strange, and unusual effects, and cannot always discern the true Casues, and often make false guesses at them. I am not so prone as I find some to Condemn these Friends or Neighbours, or kinsmen of Christ, believing that they did verily believe as they spake, not yet fully understanding, that the Spirit of the Lord in that measure was upon him, but through their infirmity, fearing that he had been under some distraction, and Charitably offering their help to him. The next Words tells us of a far worse Sense, the Scribes put upon his Actions.

Marginal references: Or, kinsmen.

30 Because they said He hath an unclean spirit.

Here is no passage in all this piece of Hi[illegible: 1 letter]tory, but what the Reader will find opened, in the Notes on Matth. 9.34. and Matth. 12.31, 32, 33. to which I refer him.

35 For whosover shall do the will of God, the same is my brother, and my sister, and mother.

[illegible: 1 letter]ee the Notes on Matth. 12.46, 47, 48, 49, 50.