Ryle on Mark 3:1-12

Imported boundary: J. C. Ryle's Expository Thoughts on Mark from the Internet Archive DjVu OCR for the 1858 Robert Carter St. Mark volume. Title pages, preface, contents, running heads, page numbers, OCR boilerplate, and indexes are not mirrored. The source includes Ryle's printed Scripture text and exposition; this scan-derived text remains needs-verification.

Primary passage: Mark 3:1-12.

Source Text

1 And he entered again into the synagogue ; and there was a man there which, had a withered hand. 2 And they watched him, whether he would heal him on the sabbath day ; that they might accuse him. 3 And he saith unto the man which had the withered hand, Stand forth. 4 And he said unto them, Is it law- ful to do good on the sabbath days, or to do evil ? to save life, or to kill ? But they held their peace. 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. 6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him. 7 But Jesus withdrew himself with his disciples to the sea : and a great multitude from Galilee followed him, and from Judea, 8 And from Jerusalem, and from Idumsea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many ; inso- much that they pressed upon him for to touch him, as many as had plagues. 11 And unclean spirits, when they saw him, fell down before him, and cried, saying,Thou art the Son of God. 12 And he straitly charged them that they should not make him known. These verses show us our Lord again working a miracle. He heals a man in the synagogue, " which had a withered hand." Always about His Father's business - always doing good - doing it in the sight of enemies as well as restore it to its proper meaning and use. He declares that the Sab- bath is His day - His by creation and institution, since He first gave it in Paradise and at Sinai - and proclaims His determination to de- fend and purify His day from Jewish imposition, and to give it to His disciples as a day of blessing, comfort, and benefit, according to its original intention. Two things are implied in our Lord's words. One is His own divinity. The " Lord of the Sabbath day" could be no less than God Himself. It is like the expression, " In this place is one greater than the temple." (Matt. xii. 6.) The other is His intention of altering the clay of rest from the seventh day of the week to the first. At the time that He spoke, neither of these things doubtless were appa- rent to the Jews, and probably not to His disciples. After his as- cension they " would remember his words." A passage in Mayer's Commentary is worth reading. " It is cer- tain that Christ being a perfect pattern of doctrine in all things, did of friends - such was the daily tenor of our Lord's earthly ministry. And He " left us an example that we should follow His steps/' (1 Peter ii. 21.) Blessed indeed are those Christians who strive, however feebly, to imitate their Master !

Let us observe in these verses, how our Lord Jesus Christ was watched by His enemies.

We read that " they watched Him, whether He would heal him on the Sab- bath day, that they might accuse Him." What a melancholy proof we have here of the wicked- ness of human nature ! It was the Sabbath day, when these things happened. It was in the synagogue, where men were assembled to hear the word and worship God. Yet even on the day of God, and at the time of wor- shipping God, these wretched formalists were plotting mischief against our Lord. The very men who pre- tended to such strictness and sanctity in little things, were full of malicious and angry thoughts in the midst of the congregation. (Pro v. v. 14.) Christ's people must not exjDect to fare better than their Master. They are always watched by an ill- natured and spiteful world. Their conduct is scanned with a keen and jealous eye. Their ways are noted and diligently observed. They are marked men. They can do nothing without the world's noticing it. Their dress, their expenditure, their employment of time, their con- not transgress, or maintain any transgression against any law of God. Wherefore it is to be held that all His speech here tended to nothing else but to convince the Pharisees of blindness and ignorance touch- ing the right keeping of the Sabbath according to the commandment, it being never required to rest so strictly as they thought." - Meyer's Commentary. 1631. duct in all the relations of life, are all rigidly and closely remarked. Their adversaries wait for their halting, and if at any time they fall into an error, the ungodly rejoice. It is good for all Christians to keep this before their minds. Wherever we go, and whatever we do, let us remember that, like our Master, we are " watched." The thought should make us exercise a holy jealousy over all our conduct, that we may do nothing to cause the enemy to blaspheme. It should make us diligent to avoid even the " appearance of evil." Above all, it should make us pray much, to be kept in our tempers, tongues, and daily public demeanor. That Saviour who was " watched" Himself, knows how to sympathize with his people, and to supply grace to help in time of need.

Let us observe, in the second place, the great principle that our Lord lays down about Sabbath observance. He teaches that it is lawful " to do good" on the Sabbath. This principle is taught by a remarkable question. He asks those around Him, whether it was "lawful to do good or evil on the Sabbath days, to save life, or to kill " Was it better to heal this poor sufferer before Him with the withered hand, or to leave him alone ? Was it more sinful to restore a person to health on the Sabbath, than to plot murder, and nourish hatred against an innocent person, as they were doing at that moment against Him- self ? Was He to be blamed for saving a life on the Sabbath ? Were they blameless who were desirous to kill ? No wonder that before such a question as this, our Lord's enemies " held their peace." It is plain from these words of our Lord, that no Christian need ever hesitate to do a really good work on the Sunday. A real work of mercy, such as ministering •to the sick, or relieving pain, may always be done with- out scruple. The holiness with which the fourth com- mandment invests the Sabbath day, is not in the least degree invaded by anything of this kind. But we must take care that the principle here laid down by our Lord, is not abused and turned to bad account.

We must not allow ourselves to suppose that the per- mission to "do good," implied that every one might find his own pleasure on the Sabbath. The permission to " do good" was never meant to open the door to amusements, worldly festivities, travelling, journeying, and sensual gratification. It was never intended to license the Sunday railway train, or the Sunday steamboat, or the Sunday exhibition. These things do good to none, and do certain harm to many. They rob many a servant of his seventh day's rest. They turn the Sunday of thousands into a day of hard toil.

Let us beware of perverting our Lord's words from their proper meaning.

Let us remember what kind of " doing good" on the Sabbath His blessed example sanctioned.

Let us ask ourselves whether there is the slightest likeness between our Lord's works on the Sabbath, and those ways of spending the Sabbath for which many contend, who yet dare to appeal to our Lord's example. Let us fall back on the plain meaning of our Lord's words, and take our stand on them. He gives us a liberty to " do good" on Sunday, but for feasting, sight-seeing, party-giving, and excursions, He gives no liberty at all.

Let us observe, in the last place, the feelings which the conduct of our LoroVs enemies called forth in His heart. " We are told that " He looked round about on them with anger, being grieved for the hardness of their hearts." This expression is very remarkable, and demands special attention. It is meant to remind us that our Lord Jesus Christ was a man like ourselves in all things, sin only excepted. Whatever sinless feelings belong to the constitution of man, our Lord partook of, and knew by experience.

We read that He " marvelled," 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" which is lawful, right, and not sinful. There is an indignation which is justifiable, and on some occasions may be properly manifested. The words of Solomon and St. Paul both seem to teach the same lesson. " The north wind driveth away rain, so doth an angry counte- nance a backbiting tongue." " Be ye angry and sin not." (Prov. xxv. 23. Ephes. iv. 26.) Yet it must be confessed that the subject is full of dif- ficulty. Of all the feelings that man's heart experiences, there is none perhaps which so soon runs into sin as the feeling of anger. 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 provoked till he " spake unadvisedly with his lips," are familiar to every Bible reader. The awful fact that passionate words are a breach of the sixth commandment, is plainly taught in the Sermon on the Mount. And yet here we see that there is anger which is lawful.

Let us leave this subject with an earnest prayer, 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 he mingled with grief and sorrow for those who cause it, even as it was in the case of our Lord. And this, at all events, we may be sure of - it is better never to be angry, than to be angry and sin.*