Albert Barnes Commentary Mark 3

Or to do evil? to save life, or to kill? It seems to have been a maxim with the Jews that not to do good, when we have an opportunity, was to do evil; not to save life was to kill, or to be guilty of murder. If a man has an opportunity of saving a man's life when he is in danger, and does not do it, he is evidently guilty of his death.

On this principle our Savior puts this question to the Jews: whether it was better for him, having the power to heal this man, to do it, or to suffer him to remain in this suffering condition. And he illustrates it by an example, showing that in a matter of much less importance—that respecting their cattle—they would do on the Sabbath just as he would if he should heal this man.

The same remark may apply to all opportunities of doing good. "The ability to do good imposes an obligation to do it."—Cotton Mather. He who has the means of feeding the hungry, clothing the naked, instructing the ignorant, and sending the gospel to the destitute, and does not do it, is guilty. For he is practically doing evil; he is suffering evils to exist which he might remove. So the wicked will be condemned in the day of judgment because they did it not (Matthew 25:45). If this is true, what an obligation rests on the rich to do good!

With anger. This means with a severe and stern countenance, and with indignation at their hypocrisy and hardness of heart.

This anger was not, however, a spiteful or revengeful passion; it was caused by excessive grief at their state. It was not a sudden and tumultuous hatred of the men whose hearts were so hard; rather, it was hatred of the sin they exhibited, joined with extreme grief that neither His teaching, nor the law of God, nor any means that could be used, overcame their confirmed wickedness.

Such anger is not unlawful (Ephesians 4:26). Indeed, in this instance, our Lord has taught us that anger is never lawful unless it is tempered with grief or compassion for those who have offended.

Hardness of their hearts. The heart—understood figuratively as 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, and by the love and commands of God; and furthermore, when we are easily made to feel regarding the important matters concerning our well-being (Ezekiel 11:19–20).

A heart is hard when nothing moves it; when a person is insensible to the sufferings of others, the dangers of their own condition, and the commands, the love, and the threatenings of God. It is most tender in youth, or when we have committed the fewest crimes. It is made hard by indulgence in sin, by long resisting the offers of life, or by opposing any great and affecting appeals which God may make to us by His Spirit or Providence, by affliction, or by a revival of religion.

Hence, the most favorable period for securing an interest in Christ, or for becoming a Christian, is in youth—the first, tenderest, and best days of life. Indeed, even in the days of childhood—in the Sabbath-school—God may be found, and the soul prepared to die.

Straightway. Immediately; or, as soon as possible.

Took counsel. Laid a plan; consulted with them. Literally, "made a consultation."

The Herodians. See Barnes on Matthew 22:16.

How they might destroy him. They hated him for his holiness; because he reproved them; because he laid open their hypocrisy; and because he won the hearts of the people and lessened their influence. They therefore determined to remove him, if possible, and thus avoid his reproofs. Sinners would often rather put to death the person who reproves them than forsake their sins. The Pharisees would rather commit any crime, even the murder of the Messiah, than forsake the sins for which he rebuked them.

To the sea. The Sea of Galilee. Or, it refers to the desert and lonely regions that surrounded the sea, where he might be in obscurity and avoid their designs against his life. His time had not yet come, and he prudently took care of his life, thus showing that we should not needlessly throw ourselves into danger.

Galilee. See Matthew 2:22.

Judea. See Matthew 2:1.

Jerusalem. Jerusalem was in Judaea. It is mentioned particularly to show that not only the people of the surrounding country came, but also many from the capital, the place of wealth, and honour, and power.

Idumaea. This was the country formerly inhabited by the Edomites; in the time of the Saviour, it was the most southern part of the land of Canaan. The word Idumaea is a Greek word, derived from the Hebrew Edom. It signifies the land of Edom, a name given to Esau, one of the sons of Isaac (Genesis 25:30).

The name Edom signifies red and was given to Esau because he asked Jacob for red pottage as the price of his birthright. He settled in Mount Seir (Deuteronomy 2:6), on the south of the land of Canaan, and the country of Idumaea was bounded by Palestine on the north.

During the Babylonian captivity, the Edomites spread into the country of Judaea and occupied a considerable part of the south of Palestine. They had, however, submitted to the rite of circumcision and were incorporated with the Jews. From them sprang Herod the Great.

From beyond Jordan. This refers to the east coast of the river Jordan. The sacred writers lived on the west side of Jordan; and by the country beyond Jordan, they meant the country on the east side.

Tyre and Sidon. See the notes on Matthew 11:21.

A small ship. Rather, a boat. There were, properly speaking, no ships on the Sea of Tiberias. This was probably a small boat that belonged to his disciples, in which he could sit, off the shore, and teach the people, without being pressed by them.

Lest they should throng him. They pressed upon him in great numbers. He had healed many; and those who were still diseased pressed or crowded on him, so as to endanger his life. He therefore withdrew from the multitude and sought a situation where he might be free from danger.

As many as had plagues. That is, as many as had diseases or maladies of body or mind. The word plague, now confined to the pestilence, does not express the meaning of the original term and tends to mislead.