John Calvin Commentary Mark 3

And when he had looked around upon them with indignation—to convince us that this was a just and holy anger, Mark explains the reason for it to be that he was grieved because of the blindness of their hearts. First, then, Christ is grieved because men who have been instructed in the Law of God are so grossly blind; but as it was malice that blinded them, his grief is accompanied by indignation.

This is the true moderation of zeal: to be distressed about the destruction of wicked men, and, at the same time, to be filled with wrath at their ungodliness.

Again, as this passage assures us that Christ was not free from human passions, we infer from it that the passions themselves are not sinful, provided there be no excess. As a result of the corruption of our nature, we do not preserve moderation; and our anger, even when it rests on proper grounds, is never free from sin. With Christ the case was different; for not only did his nature retain its original purity, but he was a perfect pattern of righteousness.

We ought therefore to implore from heaven the Spirit of God to correct our excesses.

⁸⁸ “Toutesfois la haine enragee qu’ils ont contre Christ, surmonte toutes leurs autres meschantes affections;” — “and yet the enraged hatred which they have against Christ rises above all their other wicked dispositions.”;” — “and yet the enraged hatred which they have against Christ rises above all their other wicked dispositions.”

³⁴⁸ “Pour ses disciples et escoliers domestiques;” — “for his disciples and private scholars.”;” — “for his disciples and private scholars.”

³⁴⁹ “Destournez et transportez hors du droit chemin;” — “turned and carried away out of the right road.”;” — “turned and carried away out of the right road.”

³⁵⁰ “Pourquoy Dieu estant prie et requis si ardemment par son Fils, asouffert qu'un mechant et mal-heureux traitre fust eleve au rang le plus honorable de son Eglise, comme si Jesus Christ n'eust point este exauce?” — “Why did God, when entreated and requested so earnestly by his Son, permit a wicked and unhappy traitor to be elevated to the most honorable rank in his Church, as if Jesus Christ had not been listened to?”?” — “Why did God, when entreated and requested so earnestly by his Son, permit a wicked and unhappy traitor to be elevated to the most honorable rank in his Church, as if Jesus Christ had not been listened to?”

³⁵¹ “Les premices et premier commencement de son Eglise;” — “the first-fruits and first beginning of his Church.”;” — “the first-fruits and first beginning of his Church.”

³⁵² “Un revoltement et cheute horrible;” — “a dreadful rebellion and fall.”;” — “a dreadful rebellion and fall.”

³⁵³ “Cependant nous ne dirons pas que Christ a este esconduit, veu que le pere par un conseil admirable, mettant un diable en la compagnie d’onze Anges, a toutesfois tellement modere l’issue, que la cheute de cestuy-la a plustost conferme que non pas esbranle la foyde son Eglise.” — “Yet we will not say that Christ was refused, since the Father, by a wonderful purpose, putting a devil into the company of eleven angels, has, at the same time, so guided the result, that the fall of this man, instead of shaking, has rather confirmed, the faith of his Church.”.” — “Yet we will not say that Christ was refused, since the Father, by a wonderful purpose, putting a devil into the company of eleven angels, has, at the same time, so guided the result, that the fall of this man, instead of shaking, has rather confirmed, the faith of his Church.”

³⁵⁴ This alludes to the Greek word Πέτρος, (Peter,) which literally signifies which literally signifies a stone. We shall afterwards find (We shall afterwards find (Matthew 16:18) that our Lord makes express reference to the meaning of the name. — ) that our Lord makes express reference to the meaning of the name. — Ed.

³⁵⁵ “Afin qu’ils tonnassent par tout le monde en preschant;” — “in order that they might thunder throughout the whole world in preaching.”;” — “in order that they might thunder throughout the whole world in preaching.”

³⁵⁶ Philologists have been a good deal perplexed by this word. There is even some difficulty in settling the Greek orthography: for conflicting manuscripts present us with the various forms of Βοανηργές, Βοανεργής, and Βοανεργείς. The name is unquestionably of Hebrew origin. Some of the derivations, which have been given, are so far-fetched as not to deserve refutation. There is plausibility in Jerome's hypothesis, that it comes from רעם, (Ragam,) , (Ragam,) thunder. But the substitution of final, ς for μ has never been satisfactorily explained. Admitting that ές or ής, is a Greek termination, the absence of the final and radical But the substitution of final, ς for μ has never been satisfactorily explained. Admitting that ές or ής, is a Greek termination, the absence of the final and radical Mem ((ם) is too violent a supposition. After many trials, scholars are pretty nearly agreed, that they must return to the derivation which is suggested by our author, and which some writers have illustrated and defended by a considerable array of learning. — ) is too violent a supposition. After many trials, scholars are pretty nearly agreed, that they must return to the derivation which is suggested by our author, and which some writers have illustrated and defended by a considerable array of learning. — Ed.

And they come into the house. Mark undoubtedly covers a somewhat extended period of time, as he moves from the miracles to that wicked conspiracy which Christ's relatives formed with each other, to bind him as if he were a madman. Matthew and Luke mention only a single miracle as having given the Pharisees an opportunity for slander; but since all three agree on this last clause, which is contained in Mark’s narrative, I have thought it proper to insert it here.

It is astonishing that such wickedness should have been found among Christ's relatives, who ought to have been the first to aid him in advancing the kingdom of God. When they see that he has already gained some reputation, their ambition leads them to desire that he should be admired in Jerusalem, for they urge him to go up to that city, so that he might show himself more openly (John 7:3–4).

But now that they perceive him to be hated by the rulers on one hand, exposed to numerous slanders on another, and even despised by most of the people—to prevent any injury, envy, or dishonor from coming upon the whole family, they plan to lay hands on him, and bind him at home, as if he were a person who suffered from mental derangement; and, as it appears from the Evangelist's words, this was their actual belief.

From this we learn, first, how great the blindness of the human mind is in forming such perverse judgments about the glory of God when it is openly displayed. Certainly, in all that Christ said and did, the power of the Holy Spirit shone magnificently; and if others had not clearly perceived it, how could it be unknown to his relatives, who were intimately acquainted with him? But because Christ’s way of acting did not please the world, and was so far from winning its favor that it exposed him to the resentment of many, they claimed that he was deranged.

Let us learn, in the second place, that the light of faith does not come from flesh and blood but from heavenly grace, so that no one may boast in anything other than the regeneration of the Spirit, as Paul tells us:

If any man wishes to be considered to be in Christ,
let him be a new creature (2 Corinthians 5:17).