Exegetical and Hermeneutical Commentary of Mark 3:6
And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
6. And the Pharisees went forth ] The effect of this miracle was very great. The Scribes and Pharisees were “ filled with madness.” the Saviour had not merely broken their traditions, but He had put them to silence before all the people. In their blind hate they did not shrink even from joining the Herodians, the court party, and their political opponents, and taking counsel with them how they might put Him to death. As before at Jerusalem so now in Galilee this design is deliberately formed.
the Herodians ] This is the first occasion on which the Herodians are mentioned. We shall meet with them again in Mar 12:13, on the “Day of Questions” in Holy Week. Just as the partisans of Marius were called “Mariani,” of Pompeius “Pompeiani,” of Otho “Othoniani,” so the partisans of Herod the Great and his successors were called “Herodiani.” The sect was rather a political than a religious body. Adopting Sadducean opinions, they held that the hopes of the Jewish nation rested on the Herods as a bulwark against Roman ambition, and almost looked to them for a fulfilment of the prophecies respecting the advent of the Messiah. They favoured the compromise between the ancient faith and later civilisation, which Herod inaugurated, and his successors endeavoured to realise. On one occasion our Lord warns his disciples against “the leaven of Herod” in close connection with “the leaven of the Pharisees” (Mar 8:15; Luk 12:1). Galilee being the chief centre of Christ’s activity, the Pharisees from Juda were glad on the present occasion to avail themselves of any aid from the tetrarch of this part of Palestine and his followers.
Fuente: The Cambridge Bible for Schools and Colleges
Straightway – Immediately, or as soon as possible.
Took counsel – Laid a plan. Consulted with them. Literally, made a consultation.
The Harridans – See the notes at Mat 22:16.
How they might destroy him – They hated him, he was so holy; 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 man that reproves them than forsake their sins. The Pharisees had rather commit any crime, even to the murder of the Messiah, than forsake the sins for which he rebuked them.
Fuente: Albert Barnes’ Notes on the Bible
Mar 3:6
How they might destroy Him.
The meanness, evil, and sinfulness of hatred
I. The meanness of hatred is exhibited in the conduct of the Pharisees.
1. They professed to be peculiarly holy and righteous men. But here, on the Sabbath, in the synagogue, they watched Jesus, only that they might bring an accusation against Him.
2. They charged the Herodians with being traitors to their country. Yet now, in order to accomplish their murderous purpose on Jesus, they are willing to join hands with them.
II. The evil of hatred is here seen.
1. Its evil effects upon themselves. They grew more and more bitter towards Jesus, and their hearts and consciences more and more seared.
2. Its evil effects upon society. They ultimately induced the people in a fit of madness to demand the murder of Jesus.
III. The sinfulness of hatred.
1. The Bible denounces it as murder (1Jn 3:15).
2. It is inconsistent with a state of grace (1Jn 3:14; 1Jn 4:8). (D. C. Hughes, M. A.)
Sin breeds sin
The Pharisees having before harboured malice and hatred in their hearts, now show it by seeking Christs death. From this we may observe the policy of Satan, tempting and drawing men to the practice of sin by certain steps and degrees-first to lesser sins, and then to greater and more heinous ones. First the heart is drawn away and enticed by some sinful object: then lust conceives, i.e., consent is given to the sin in heart: then this inward consent brings forth actual sin: nor does the sinner stay here, but proceeds to the finishing or perfecting of sin, which is done by custom and continuance in it. This should teach us a point of spiritual wisdom, viz., to resist sin in the first beginnings of it, before we proceed far in it. Withstand the first motions of sin arising in the heart, or suggested by Satan; strive and pray against them at first; and labour at the very first to cast them out of the heart and mind, and not to suffer them to lodge or take possession there. Satan and sin are most easily resisted at first; but if either of them get hold in us, it will be very hard afterwards to dispossess them. Be wise, therefore, to resist and keep them out betimes. The only way to be kept from actual committing of gross sins is to withstand the first motions of those sins. The only way to be kept from the fearful sin of actual murder is, to guard against yielding to unadvised anger, and especially to take care not to harbour malice and rancour in our hearts against such as wrong us. These lower degrees of murder do often make way to the highest degree of that bloody sin; therefore, as thou wouldst be prevented from falling into the latter, beware of giving way to the former. Once give way to the first occasions and beginnings of any sin, and it is a thousand to one but thou wilt proceed further in it; and the further thou goest on in it, the worse and the harder thou wilt find the return by repentance; therefore resist it betimes. We must deal with sin, if we would mortify it in ourselves, as we do with venomous creatures such as adders or snakes; we must kill the young brood. If we could practise but this one point of resisting the first beginnings of sin in ourselves, how profitable would it be. How many dangerous sins might we be kept from by this means. And the not practising of this has been the cause of the fearful falls of many into most grievous sins. If our first parents, and David, Peter, Judas, had resisted the beginnings of those sins into which they fell, they had not fallen into them so dangerously as they did. Let us therefore be warned by their harms, and beware of giving way to the first occasions and beginnings of any sin, lest if we yield to them, the devil bring us by degrees to the highest pitch of that sin. (G. Petter.)
Hatred of Christ
A generous nature would have hoped for some other result than is here described; that on reflection they would mark the love, the omnipotence, the courage and the tenderness of Christ. Marking these things they might have learned some more excellent way than that bondage of scrupulous forms under which they groaned. But, alas! they only feel their discomfiture-not the Saviours greatness; the wound given to their pride-not the lesson given to their conscience. All His greatness seems to them a reason only for making their efforts to suppress Him more rigorous. And from the gracious teaching and the wondrous works of the Saviour they gather only harm and hatred. How true it is that the carnal mind is enmity against God. There is in all of us something which, if not checked, will grow into hatred of our Saviour. Our envy will make us dislike His goodness; our pride, His authority; our evil, the purity of His precepts; while our indolence will make us dislike His very love, because of the obligations under which it lays us. (R. Glover.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 6. Herodians] For an account of these, see the note on Mt 16:1; Mt 22:16.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 promoting 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 Judea anciently, as may be gathered from Jos 15:1, and Num 34:3, 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And the Pharisees went forth,…. Out of the synagogue, being dreadfully galled with the reasonings of Christ, at the silence and confusion they were put to, and with the miracle he wrought, to the exposing of them, and establishing his own credit:
and straightway took counsel with the Herodians against him:
[See comments on Mt 22:16].
How they might destroy him: persisting still in their evil intentions, though Christ had so fully and clearly exposed the wickedness of them: and it is to be observed, that those men who thought it was not lawful to heal a lame man on the sabbath day, yet make no scruple of meeting and consulting together on that day, and even with profane men, what measures and methods were best to take, to destroy the life of an innocent person.
Fuente: John Gill’s Exposition of the Entire Bible
And straightway with the Herodians took council ( H). The Pharisees could stand no more. So out they stalked at once in a rage of madness (Lu 6:11) and outside of the synagogue took counsel ( ) or gave counsel ( , as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still “how they might destroy him” ( ), a striking illustration of the alternatives of Jesus a few moments before, “to save life or to kill.” This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in Mark 8:15; Mark 12:13; Matt 22:16.
Fuente: Robertson’s Word Pictures in the New Testament
THE MULTITUDES HEALED, V. 6-12
1) “And the Pharisees went forth,” (kai ekselthontes hoi Pharisaioi) “And the Pharisees going forth,” marching right out of the synagogue at once, with hate, premeditated intent, and malice aforethought.
2) “And straightway took counsel.” (euthus sumboulion edidoun) “Immediately took counsel,” without delay, in a plot against His life – – went to and entered into collusion, as described Psa 109:4-5; Luk 6:11.
3) “With the Herodians against Him,” (meta ton Herodianon kat’ autou) “With (in collusion with) the Herodians against Him,” against the life of Jesus. The Herodians were Roman courtier friends of Herod, whom the Pharisees enlisted, though they were enemies of each other, to assist them in trying legally to arrest Jesus.
4) “How they might destroy Him.” (hopos auton apolesosin) “How they might be able to destroy Him,” with the support of the Herodians, before and in Herod’s court, as in Mat 12:14.
Fuente: Garner-Howes Baptist Commentary
Mar 3:6
. The Pharisees took counsel with the Herodians. Now they regarded the Herodians with the fiercest hatred; for their eagerness to be considered the guardians and protectors of public liberty made it necessary for them to make an open profession of mortal hatred to the ministers of that tyrant. And yet this aversion is counteracted by their hatred and fury against Christ, (88) which makes them not only enter into a conspiracy with foreigners, but insinuate themselves into the good graces of those with whom, on other occasions, they would have shrunk from intercourse. While ungodliness hurries men in various directions, and drives them to different courses, it engages them, with one consent, in a contest with God. No hostilities prevent them from giving their hand to each other for opposing the truth of God.
(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.”
Fuente: Calvin’s Complete Commentary
6. Straightway The Greek word for straightway is a great favourite with Mark. It is used by him (translated variously) eight times in the first chapter, and thirty-nine times in the other fifteen chapters. Herodians See notice on Mat 12:14.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And the Pharisees went out and immediately, with the officials of Herod, took counsel against him how they might destroy him.’
We have observed the slow growth of their opposition. First they had come to observe and act as critics, judging whether this man deserved their support (Mar 2:6), and their criticism had been silent. Then they had been worsted in argument in front of the crowds and had become resentful (Mar 2:9-10). Then they had sought to attack Him more openly through His disciples and by shaming Him (Mar 2:16). Then they had challenged Him directly about the Sabbath Law and He had cited a greater authority, the Scriptures and Himself (Mar 2:24). Now He had once again shamed them and made them look small and vindictive, and had confirmed before the people His own authority as an interpreter of the Law. So to the Pharisees He was clearly a threat to the whole structure of their religion. And this was what possessed their minds, so much so that they could not give Him a fair hearing. They could only rather come to one conclusion, and that was that He must be got rid of.
But they did not want to upset the civic authorities, whose help indeed they would need, so they went to the officials at Herod’s court, those enemies of the Pharisees whom they saw as ritually unclean and looked on with contempt because of their contacts with Gentiles, and whom they despised for their extravagant living, and put their case to them. And the Herodians, aware of the damage that John the Baptiser had done to them and Herod, agreed to help. They did not want another John. So together they began to plan how to put Him to death without it causing trouble with the people.
They knew that it would not be easy. The crowds were unquestionably behind Jesus and they knew that they could not afford another mistake like Herod’s with John the Baptiser, a mistake which had produced great resentment. So they bided their time and plotted. But one problem with Him was that He kept disappearing from their territory, and another was His continual popularity. For they were afraid of popular feeling.
We need not assume by this that all of them without exception had His death in mind as a constantly fixed and determined purpose. They had all probably agreed at first, but once their resentment had had chance to die down some may well have had second thoughts and wanted to delay things. For there are always those who are more cautious and more reasonable and who may even suggest thinking again. And the Herodians also knew that they had to be careful, so that no doubt subsequent warning voices had added to their caution. Thus the initial enmity is understandable, given their position, while their delay in acting is then also understandable. That is why they appear to have sent for the great Doctors of the Law who arrived from Jerusalem (Mar 3:22). They were beginning to feel that they needed reinforcements, and had come to feel that this was a matter best dealt with by them. They were probably sure that He would not get the better of those great men of the Law! And in view of the volatile situation in Palestine at that time they knew that they had to get it right.
Fuente: Commentary Series on the Bible by Peter Pett
6 And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.
Ver. 6. With the Herodians ] Whom yet they hated in their hearts; but they can easily comport and comply to do Christ a mischief, as conceiving that Christ pertained to Herod’s jurisdiction.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6. ] See notes on Mat 16:6 ; Mat 22:16 . Why the Pharisees and Herodians should now combine, is not apparent. There must have been some reason of which we are not aware, which united these opposite sects in enmity against our Lord.
. , as also , ch. Mar 15:1 , is an expression peculiar to Mark.
Fuente: Henry Alford’s Greek Testament
Mar 3:6 . : 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 especially because it was broken by a miracle bringing fame to the transgressor the result plots ( , here only) without delay ( ) against His life. , with the Herodians, peculiar to Mk.; first mention of this party. A perfectly credible circumstance. The Pharisaic party really aimed at the life of Jesus, and they would naturally regard the assistance of people having influence at court as valuable.
Fuente: The Expositors Greek Testament by Robertson
Mark
AMBASSADORS FOR CHRIST
Mar 3:6 – Mar 3:19
A common object of hatred cements antagonists into strange alliance. Hawks and kites join in assailing a dove. Pharisees and Herod’s partisans were antipodes; the latter must have parted with all their patriotism and much of their religion, but both parties were ready to sink their differences in order to get rid of Jesus, whom they instinctively felt to threaten destruction to them both. Such alliances of mutually repellent partisans against Christ’s cause are not out of date yet. Extremes join forces against what stands in the middle between them.
Jesus withdrew from the danger which was preparing, not from selfish desire to preserve life, but because His ‘hour’ was not yet come. Discretion is sometimes the better part of valour. To avoid peril is right, to fly from duty is not. There are times when Luther’s ‘Here I stand; I can do nothing else; God help me! Amen,’ must be our motto; and there are times when the persecuted in one city are bound to flee to another. We shall best learn to distinguish between these times by keeping close to Jesus.
But side by side with official hatred, and in some measure the cause of it, was a surging rush of popular enthusiasm. Pharisees took offence at Christ’s breaches of law in his Sabbath miracles. The crowd gaped at the wonders, and grasped at the possibility of cures for their afflicted. Neither party in the least saw below the surface. Mark describes two ‘multitudes’-one made up of Galileans who, he accurately says, ‘followed Him’; while the other ‘came to Him’ from further afield. Note the geographical order in the list: the southern country of Judea, and the capital; then the trans-Jordanic territories beginning with Idumea in the south, and coming northward to Perea; and then the north-west bordering lands of Tyre and Sidon. Thus three parts of a circle round Galilee as centre are described. Observe, also, how turbid and impure the full stream of popular enthusiasm was.
Christ’s gracious, searching, illuminating words had no attraction for the multitude. ‘The great things He did’ drew them with idle curiosity or desire for bodily healing. Still more impure was the motive which impelled the ‘evil spirits’ to approach Him, drawn by a strange fascination to gaze on Him whom they knew to be their conqueror, and hated as the Son of God. Terror and malice drove them to His presence, and wrung from them acknowledgment of His supremacy. What intenser pain can any hell have than the clear recognition of Christ’s character and power, coupled with fiercely obstinate and utterly vain rebellion against Him? Note, further, our Lord’s recoil from the tumult. He had retired before cunning plotters; He withdrew from gaping admirers, who did not know what they were crowding to, nor cared for His best gifts. It was no fastidious shrinking from low natures, nor any selfish wish for repose, that made Him take refuge in the fisherman’s little boat. But His action teaches us a lesson that the best Christian work is hindered rather than helped by the ‘popularity’ which dazzles many, and is often mistaken for success. Christ’s motive for seeking to check rather than to stimulate such impure admiration, was that it would certainly increase the rulers’ antagonism, and might even excite the attention of the Roman authorities, who had to keep a very sharp outlook for agitations among their turbulent subjects. Therefore Christ first took to the boat, and then withdrew into the hills above the lake.
In that seclusion He summoned to Him a small nucleus, as it would appear, by individual selection. These would be such of the ‘multitude’ as He had discerned to be humble souls who yearned for deliverance from worse than outward diseases or bondage, and who therefore waited for a Messiah who was more than a physician or a patriot warrior. A personal call and a personal yielding make true disciples. Happy we if our history can be summed up in ‘He called them unto Him, and they came.’ But there was an election within the chosen circle.
The choice of the Twelve marks an epoch in the development of Christ’s work, and was occasioned, at this point of time, by both the currents which we find running so strong at this point in it. Precisely because Pharisaic hatred was becoming so threatening, and popular enthusiasm was opening opportunities which He singly could not utilise, He felt His need both for companions and for messengers. Therefore He surrounded Himself with that inner circle, and did it then, The appointment of the Apostles has been treated by some as a masterpiece of organisation, which largely contributed to the progress of Christianity, and by others as an endowment of the Twelve with supernatural powers which are transmitted on certain outward conditions to their successors, and thereby give effect to sacraments, and are the legitimate channels for grace. But if we take Mark’s statement of their function, our view will be much simpler. The number of twelve distinctly alludes to the tribes of Israel, and implies that the new community is to be the true people of God.
The Apostles were chosen for two ends, of which the former was preparatory to the latter. The latter was the more important and permanent, and hence gave the office its name. They were to be ‘with Christ,’ and we may fairly suppose that He wished that companionship for His own sake as well as for theirs. No doubt, the primary purpose was their training for their being sent forth to preach. But no doubt, also, the lonely Christ craved for companions, and was strengthened and soothed by even the imperfect sympathy and unintelligent love of these humble adherents. Who can fail to hear tones which reveal how much He hungered for companions in His grateful acknowledgment, ‘Ye are they which have continued with Me in My temptations’? It still remains true that we must be ‘with Christ’ much and long before we can go forth as His messengers.
Note, too, that the miracle-working power comes last as least important. Peter had understood his office better than some of his alleged successors, when he made its qualification to be having been with Jesus during His life, and its office to be that of being witnesses of His resurrection Act 1:1 – Act 1:26.
The list of the Apostles presents many interesting points, at which we can only glance. If compared with the lists in the other Gospels and in Acts, it brings out clearly the division into three groups of four persons each. The order in which the four are named varies within the limits of each group; but none of the first four are ever in the lists degraded to the second or third group, and none of these are ever promoted beyond their own class. So there were apparently degrees among the Twelve, depending, no doubt, on spiritual receptivity, each man being as close to the Lord, and gifted with as much of the sunshine of His love, as he was fit for.
Further, their places in relation to each other vary. The first four are always first, and Peter is always at their head; but in Matthew and Luke, the pairs of brothers are kept together, while, in Mark, Andrew is parted from his brother Simon, and put last of the first four. That place indicates the closer relation of the other three to Jesus, of which several instances will occur to every one. But Mark puts James before John, and his list evidently reflects the memory of the original superiority of James as probably the elder. There was a time when John was known as ‘James’s brother.’ But the time came, as Acts shows, when John took precedence, and was closely linked with Peter as the two leaders. So the ties of kindred may be loosened, and new bonds of fellowship created by similarity of relation to Jesus. In His kingdom, the elder may fall behind the younger. Rank in it depends on likeness to the king.
The surname of Boanerges, ‘Sons of Thunder,’ given to the brothers, can scarcely be supposed to commemorate a characteristic prior to discipleship. Christ does not perpetuate old faults in his servants’ new names. It must rather refer to excellences which were heightened and hallowed in them by following Jesus. Probably, therefore, it points to a certain majesty of utterance. Do we not hear the boom of thunder-peals in the prologue to John’s Gospel, perhaps the grandest words ever written?
In the second quartet, Bartholomew is probably Nathanael; and, if so, his conjunction with Philip is an interesting coincidence with Joh 1:45 , which tells that Philip brought him to Jesus. All three Gospels put the two names together, as if the two men had kept up their association; but, in Acts, Thomas takes precedence of Bartholomew, as if a closer spiritual relationship had by degrees sprung up between Philip, the leader of the second group, and Thomas, which slackened the old bond. Note that these two, who are coupled in Acts, are two of the interlocutors in the final discourses in the upper room Joh 14:1 – Joh 14:31. Mark, like Luke, puts Matthew before Thomas; but Matthew puts himself last, and adds his designation of ‘publican,’-a beautiful example of humility.
The last group contains names which have given commentators trouble. I am not called on to discuss the question of the identity of the James who is one of its members. Thaddeus is by Luke called Judas, both in his Gospel and in the Acts; and by Matthew, according to one reading, Lebbaeus. Both names are probably surnames, the former being probably derived from a word meaning breast , and the latter from one signifying heart . They seem, therefore, to be nearly equivalent, and may express large-heartedness.
Simon ‘the Canaanite’ Auth. Ver. is properly ‘the Cananan’ Rev. Ver.. There was no alien in blood among the Twelve. The name is a late Aramaic word meaning zealot . Hence Luke translates it for Gentile readers. He was one of the fanatical sect who would not have anything to do with Rome, and who played such a terrible part in the final catastrophe of Israel. The baser elements were purged out of his fiery enthusiasm when he became Christ’s man. The hallowing and curbing of earthly passion, the ennobling of enthusiasm, are achieved when the pure flame of love to Christ burns up their dross.
Judas Iscariot closes the list, cold and venomous as a snake. Enthusiasm in him there was none. The problem of his character is too complex to be entered on here. But we may lay to heart the warning that, if a man is not knit to Christ by heart’s love and obedience, the more he comes into contact with Jesus the more will he recoil from Him, till at last he is borne away by a passion of detestation. Christ is either a sure foundation or a stone of stumbling.
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
straightway = immediately. See note on Mar 1:12.
took counsel. See note on Mat 12:14.
Herodians. Occurs only here and Mar 12:13 in Mark, and in Mat 22:16.
against. Greek. kata, App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
6. ] See notes on Mat 16:6; Mat 22:16. Why the Pharisees and Herodians should now combine, is not apparent. There must have been some reason of which we are not aware, which united these opposite sects in enmity against our Lord.
. , as also , ch. Mar 15:1, is an expression peculiar to Mark.
Fuente: The Greek Testament
Mar 3:6. , straightway) Their hatred increased; comp Mar 3:2 at the end of the v.-, the Herodians) although they perhaps had no great care for the Sabbath. Either by the order or permission of Herod, they were wishing to kill Jesus.
Fuente: Gnomon of the New Testament
Pharisees: Psa 109:3, Psa 109:4, Mat 12:14, Luk 6:11, Luk 20:19, Luk 20:20, Luk 22:2, Joh 11:53
Herodians: Mar 8:15, Mar 12:13, Mat 22:16
Reciprocal: Mar 11:18 – and Joh 5:16 – and sought Joh 7:19 – Why
Fuente: The Treasury of Scripture Knowledge
6
Having been defeated in their attempts to convict Jesus under the law, the Pharisees decided to try some other plan, which was to get him to say something that would set himself against the government. For the account of how they did this and my comments on it, see at Mat 22:16-21. The Herodians were some Jews who were favorable to Herod’s family relations and the Romans.
Fuente: Combined Bible Commentary
Mar 3:6. With the Herodians. Mark alone mentions this fact. The Herodians were the court party, the adherents of the Herods. As friends of the Romans they were the political antagonists of the Pharisees.
Held a consultation. Took counsel is too indefinite; held a council implies a formal, legal assembly. Hatred of the truth produced this strange alliance. The Pharisees were filled with madness (Luke), and would seek the support of those who could help them in their purpose, as they afterwards did that of Pilate. Dislike of John the Baptist may have made the Herodians hostile to Jesus also. Hierarchs and despots are necessary to each other, and combine against Christ.
Fuente: A Popular Commentary on the New Testament
Observe here, 1. What dismal effects this famous miracle of Christ had upon the Pharisees and Herodians. Instead of being convinced by it, they conspire against him for it. These Herodians and Pharisees were of different opinions, enemies to one another, yet they join together in seeking the death of Christ.
The Pharisees were against paying tribute to Caesar, looking upon themselves as a free people, accounting the Roman emperor an usurper. The Herodians were for it. Herod being made by the Roman emperor king of the Jews, was zealous for having the Jews pay tribute to Caesar; and such of the Jews as sided with him, particularly his courtiers and favourites, were styled Herodians; but both Pharisees and Herodians take counsel against Christ.
Learn thence, That unity and consent is of itself alone far from being a mark and note of the true church. Unity in the faith and doctrine of Christ, and in the profession and practice of the true religion, is a note indeed of the true church: but unity in opposing Christ, his person, his doctrine, his people, is so far from being a mark of the true church, that it is the badge of the antichristian synagogue.
Observe, 2. The prudent means which our Saviour uses to preserve himself from the rage of the Pharisees, he withdrew himself from them. Christ’s example teaches his ministers their duty in a time of danger to fly from persecution, and to endeavour to preserve their lives, unless when their sufferings are like to do more good than their lives.
Observe, 3. The great zeal and forwardness of the people in flocking after our Saviour’s ministry; people come now at first from all places and countries, from Judea, from Idumea, from beyond Jordan, from Tyre and Sidon, to hear his doctrine, and see his miracles. The people came from all parts when our Saviour first began to preach. His ministers find it thus: at their first coming amongst a people their labours are most acceptable, and they do most good; our people’s affections are then warmest, and perhaps our own too.
Observe, 4. What sort of people they were which attended thus zealously upon our Saviour’s ministry, they were the common and ordinary people; the poor received the gospel, whilst the Pharisees, and other men of most account, the mighty, the noble, and the wise men after the flesh, despised our Saviour’s person, slighted his ministry, and sought his life. The ordinary and meanest sort of people ever have been more zealous and forward in embracing the gospel, than ever the great, and the rich, and the honourable part of the world have been.
It is a sad but certain truth, heaven is the place where few, comparatively, of the great men of the world, are like to come; their temptations are many, their lusts are strong, and their great estates, through their own abuse, become fuel to their lusts.
Observe, 5. The behaviour of these unclean spirits (the devils) towards our Saviour, and our Saviour’s carriage towards them; they fall down at the very sight of him, they cry out, and confess him to be the Son of God; but he sharply rebukes them, and charges them that they should not make him known. Not that our Saviour would have the knowledge of his person suppressed, but because the devils were not fit persons to preach Jesus Christ. A truth out of the mouth of the father of lies, is enough to render truth itself suspected. Besides, the time appointed for the full and clear manifestation of the Godhead of Christ was not yet come. This was not to be done till after his resurrection; the divine nature was to be hid under the veil of Christ’s flesh, during his state of humiliation and abasement.
Fuente: Expository Notes with Practical Observations on the New Testament
Mar 3:6-12. And the Pharisees went forth, &c. From Matthews observing that they held a council against him, it seems probable that those of them, with the scribes, who were present at this miracle, were members of the sanhedrim, or great council; with the Herodians As bitter as they and the Pharisees usually were against each other. How they might destroy him For to such a pitch was their anger raised, that nothing but his life would satisfy them. But Jesus withdrew himself Knowing their designs, he retired into Galilee, where he preached the word, and wrought so many miracles, that his fame was spread abroad more than ever, and great multitudes were gathered round him from all parts; not only from Judea, but from Idumea, the natives of which had now professed the Jewish religion above one hundred and fifty years; and from beyond Jordan The regions that lay east of that river; and they about Tyre and Sidon The Israelites who lived in those coasts. And he spake, that a small ship should wait on him Should be in readiness near him; because of the multitude which was now flocking around him; lest they should throng him Namely, in a manner that would be very inconvenient to him, and would prevent great numbers from either seeing his miracles or hearing his discourses. For he had healed many Matthew, he healed them all, namely, that applied to him. Insomuch that they pressed upon him Gr. , so that they rushed, or fell upon him. The expression signifies, that they were ready to drive each other upon him, so that those nearer him could hardly stand, being pressed forward by those behind. For to touch him, as many as had plagues Gr. , scourges, as the word properly signifies. Those very painful and afflictive disorders seem to be intended, which were frequently sent, or at least permitted of God, as a scourge or punishment of sin. And unclean spirits That is, those who were possessed by them when they saw him Even though they had been entire strangers to him; fell down before him In a posture of submission and homage; and cried, saying, Thou art the Son of God That is, the true Messiah that was to come into the world. And he charged them that they should not make him known It was not the time yet; nor were they fit preachers. For a further explanation of this passage, see notes on Mat 12:14-21.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 6
The Herodians. The Herod who ruled over Judea, when Christ was born, died a year or two after that event. His son, Herod Antipas, who beheaded John the Baptist, now governed Galilee and some other countries, but not Judea. The Herodians were probably persons in the interest of his government, and they could therefore aid in inducing Herod to put Jesus to death.
Fuente: Abbott’s Illustrated New Testament
3:6 {2} And the Pharisees went forth, and straightway took counsel with the {e} Herodians against him, how they might destroy him.
(2) The more the truth is suppressed, the more it comes out.
(e) See Mat 22:16 .
Fuente: Geneva Bible Notes
This verse is the climax of this whole confrontation section (Mar 2:1 to Mar 3:6). Faced with the most convincing arguments and actions about Jesus’ deity, the Pharisees chose to reject them. Furthermore instead of simply leaving Jesus alone they took steps to kill Him. As the gospel story unfolds, it becomes increasingly clear that Jesus’ enemies opposed Him because He constituted a threat to their authority. That motivation is evident here, too, because the Herodians were supporters of Roman authority over Palestine. Together the Pharisees and the Herodians "feared he might be an unsettling political influence in Palestine." [Note: Wessel, p. 640.] These two groups had little in common except their common enemy, Jesus.
This is Mark’s first explicit reference to Jesus’ death. Jesus’ enemies had decided to destroy Him. They only needed to plan how. In spite of their objections to Jesus working on the Sabbath, they did not mind plotting His death on that day. His words and works, from their viewpoint, undermined their whole approach to the Law, their piety, and their actions.
This decision of Jesus’ enemies to kill Him constitutes a turning point in Mark’s narrative. It is a benchmark that affected Jesus’ ministry from then on.