Mark 3:12

Mar_3:12

That they should not make Him known.

The art to conceal good deeds

It is the art of art to hide art, and the glory of glory to conceal glory. It is only the Christ who can charge the trophies of His healing power that they should not make Him known. (L. Palmer.)

Creations glories concealed

Many of the most glorious works of God in creation are concealed from the eye of man. Some of the most beautiful forms in nature are the shells in the deepest depths of the sea. Nowhere is ornament more richly seen than in the insects which the most powerful microscopes enable only a few to see just once in their lives. Neither in nature nor grace does the Lord parade His works before the eyes of men. (Anon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 3:12. Ἵνα μὴ φανερὸν, that not manifest) It was not yet the time, nor were they the proper heralds.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 3:12 . This sentence is reproduced in Mat 12:16 , but without special reference to demoniacs, whereby it loses much of its point.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

And he straitly charged them,.... Or vehemently rebuked them, as the Syriac and Arabic versions render it; or threatened them much and vehemently, as the Vulgate Latin and Ethiopic. The Persic version renders it, "threatened many"; both the devils that confessed him, and the many that were healed of their diseases: he gave them a strict and severe charge,

that they should not make him known; or "his work", as the Arabic, his miracles: he sought not vain glory and popular applause, nor did he need the testimony of men or devils; and especially did not choose the latter, lest his enemies should traduce him, as having familiarity with them, as they did.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 12. {See Trapp on "Mat 12:16"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See notes on Mar_1:44.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He charged them not to make him known - It was not the time: nor were they fit preachers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

12. ποιήσωσιν ([475][476][477][478][479][480][481]) rather than ποιῶσιν ([482]2[483][484][485][475] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[476] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[477] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[478] An asterisk denotes that the word is not found elsewhere in N.T., and such words are included in the index, even if there is no note on them in the commentary.

[479] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[480] Codex Oxoniensis. 9th cent. Contains Mark, except Mar 3:35 to Mar 6:20.

[481] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[482] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[483] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[484] Codex Cyprius. 9th cent. One of the seven uncials which have the Gospels complete, the others being אBMSUΩ. At Paris.

[485] odex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

12. πολλὰ ἐπετίμα. The adverbial πολλά may mean either “much” or “often”; vehementer comminabatur (Vulg.). There were so many cases, and the spirits were so rebellious, that both “much” and “often” would be true. But “often” is questionable. This use of πολλά is freq. in Mk, rare in Mt., and not found in Lk., Acts, or Jn. It is variously rendered in Vulg.; multum, Mar 5:10; Mar 5:23; Mar 5:38, Mar 9:26; vehementer, Mar 5:43; in multis, Mar 15:3; frequenter, Mat 9:14. In Mar 1:45, [590] Vulg. omit πολλά. Victor again thinks that this was done for the sake of the Scribes and Pharisees, lest the homage of the unclean spirits should madden them. See on Mar 3:3.

[590] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

He charged [επετιμα] . The word is commonly rendered rebuke in the New Testament. In classical Greek its predominant sense is that of severe, strenuous reproach for unworthy deeds or acts. It is several times used in the New Testament, as here, in the sense of charge. In this sense the word carries, at bottom, a suggestion of a charge under penalty [τιμη] .

That [ινα] . According to the A. V. and Rev. the that indicates the substance of Christ 's charge. Properly, however, it indicates the intent of his charge. He charged them in order that they should not make him known.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.