01100
 \\The house of Simon and Andrew\\ (\\tn oikian Simnos kai Andreou\\).
 Peter was married and both he and Andrew lived together in
 "Peter's house"
 # Mt 8:14
 with Peter's wife and mother-in-law. Peter was evidently married
 before he began to follow Jesus. Later his wife accompanied him
 on his apostolic journeys
 # 1Co 9:5
 This incident followed immediately after the service in the
 synagogue on the sabbath. All the Synoptics give it. Mark heard
 Peter tell it as it occurred in his own house where Jesus made
 his home while in Capernaum. Each Gospel gives touches of its own
 to the story. Mark has "lay sick of a fever " (\\katekeito\\
 \\puressousa\\), lay prostrate burning with fever. Matthew puts it
 "stretched out (\\beblmenn\\) with a fever." Luke has it "holden
 with a great fever" (\\n sunechomen pureti megali\\), a technical
 medical phrase. They all mention the instant recovery and
 ministry without any convalescence. Mark and Matthew speak of the
 touch of Jesus on her hand and Luke speaks of Jesus standing over
 her like a doctor. It was a tender scene.

01101
01102
01103
 \\When the sun did set\\ (\\hote edusen ho hlios\\). This picturesque
 detail Mark has besides "at even" (\\opsias genomens\\, genitive
 absolute, evening having come). Matthew has "when even was come,"
 Luke "when the sun was setting." The sabbath ended at sunset and
 so the people were now at liberty to bring their sick to Jesus.
 The news about the casting out of the demon and the healing of
 Peter's mother-in-law had spread all over Capernaum. They brought
 them in a steady stream (imperfect tense, \\epheron\\). Luke
 # Lu 4:40
 adds that Jesus laid his hand on every one of them as they passed
 by in grateful procession.

01104
 \\At the door\\ (\\pros tn thuran\\). At the door of Peter's house. The
 whole city was gathered together there (n episungmen, past
 perfect passive periphrastic indicative, double compound \\epi\\ and
 \\sun\\). Mark alone mentions this vivid detail. He is seeing with
 Peter's eyes again. Peter no doubt watched the beautiful scene
 with pride and gratitude as Jesus stood in the door and healed
 the great crowds in the glory of that sunset. He loved to tell it
 afterwards. \\Divers diseases\\ (\\poikilais nosois\\). See
 # Mt 4:24
 about \\poikilos\\ meaning many-coloured, variegated. All sorts of
 sick folk came and were healed.

01105
 \\Devils\\ (\\daimonia\\). Demons it should be translated always.
 \\Suffered not\\ (\\ouk phien\\). Would not allow, imperfect tense of
 continued refusal. The reason given is "because they knew him"
 (\\hoti ideisan auton\\). Whether "to be Christ" (\\Christon einai\\) is
 genuine or not, that is the meaning and is a direct reference to
 # 1:24
 when in the synagogue the demon recognized and addressed Jesus as
 the Holy One of God. Testimony from such a source was not
 calculated to help the cause of Christ with the people. He had
 told the other demon to be silent.
 See note on "Mt 8:29"
  for discussion of the word demon.

01106
 \\In the morning, a great while before day\\ (\\pri ennucha lian\\).
 Luke has only "when it was day" (\\genomens hmeras\\). The word
 \\pri\\ in Mark means the last watch of the night from three to six
 A.M. \\Ennucha lian\\ means in the early part of the watch while it
 was still a bit dark (cf.
 # Mr 16:2
 \\lian pri\\). \\Rose up and went out\\ (\\anastas exlthen\\). Out of the
 house and out of the city, off (\\aplthen\\, even if not genuine,
 possibly a conflate reading from
 # 6:32,46
 "Flight from the unexpected reality into which His ideal
 conception of His calling had brought Him" (H.J. Holtzmann).
 Gould notes that Jesus seems to retreat before his sudden
 popularity, to prayer with the Father "that he might not be
 ensnared by this popularity, or in any way induced to accept the
 ways of ease instead of duty." But Jesus also had a plan for a
 preaching tour of Galilee and "He felt He could not begin too
 soon. He left in the night, fearing opposition from the people"
 (Bruce). Surely many a popular preacher can understand this mood
 of Jesus when in the night he slips away to a solitary place for
 prayer. Jesus knew what it was to spend a whole night in prayer.
 He knew the blessing of prayer and the power of prayer. \\And there\\
 \\prayed\\ (\\k'akei prosucheto\\). Imperfect tense picturing Jesus as
 praying through the early morning hours.

01107
 \\Followed after him\\ (\\katedixen auton\\). Hunted him out (Moffatt).
 Perfective use of the preposition \\kata\\ (down to the finish). The
 verb \\dik\\ is used for the hunt or chase, pursuit. Vulgate has
 _persecutus est_. The personal story of Peter comes in here.
 "Simon's intention at least was good; the Master seemed to be
 losing precious opportunities and must be brought back" (Swete).
 Peter and those with him kept up the search till they found him.
 The message that they brought would surely bring Jesus back to
 Peter's house.

01108
01109
 \\Into the next towns\\ (\\eis tas echomenas kmopoleis\\). It was a
 surprising decision for Jesus to leave the eager, excited throngs
 in Capernaum for the country town or village cities without walls
 or much importance. Only instance of the word in the N.T. Late
 Greek word. The use of \\echomenas\\ for next is a classic use
 meaning clinging to, next to a thing. So in
 # Lu 13:33; Ac 13:44; 20:15; Heb 6:9
 "D" here has \\eggus\\ (near).

01110
 \\Throughout all Galilee\\ (\\Eis holn tn Galilaian\\). The first tour
 of Galilee by Jesus. We are told little about this great
 preaching tour.

01111
 \\Kneeling down to him\\ (\\kai gonupetn\\). Picturesque detail omitted
 by some MSS.
 # Lu 5:12
 has "fell on his face."

01112
 \\Being moved with compassion\\ (\\splagchnistheis\\). Only in Mark.
 First aorist passive participle.

01113
01114
 \\Strictly charged\\ (\\embrimsamenos\\). Only in Mark.
 # Lu 5:14
 has \\parggeilen\\ (commanded). Mark's word occurs also in
 # 14:5
 and in
 # Mt 9:30
 and
 # Joh 11:38
 See note on "Mt 9:30"
 It is a strong word for the snorting of a horse and expresses
 powerful emotion as Jesus stood here face to face with leprosy,
 itself a symbol of sin and all its train of evils. The command to
 report to the priests was in accord with the Mosaic regulations
 and the prohibition against talking about it was to allay
 excitement and to avoid needless opposition to Christ.

01115
 \\For a testimony unto them\\ (\\eis marturion autois\\). Without the
 formal testimony of the priests the people would not receive the
 leper as officially clean.

01116
 \\Began to publish it much\\ (\\rxato krussein polla\\).
 # Lu 5:15
 puts it, "so much the more" (\\mllon\\). One of the best ways to
 spread a thing is to tell people not to tell. It was certainly so
 in this case. Soon Jesus had to avoid cities and betake himself
 to desert places to avoid the crowds and even then people kept
 coming to Jesus (\\rchonto\\, imperfect tense). Some preachers are
 not so disturbed by the onrush of crowds.

01117
 \\Again into Capernaum after some days\\ (\\palin eis Kapharnaoum di'\\
 \\hmern\\). After the first tour of Galilee when Jesus is back in
 the city which is now the headquarters for the work in Galilee.
 The phrase \\di' hmern\\ means days coming in between (\\dia, duo\\,
 two) the departure and return. \\In the house\\ (\\en oiki\\). More
 exactly, \\at home\\, in the home of Peter, now the home of Jesus.
 Another picture directly from Peter's discourse. Some of the
 manuscripts have here \\eis oikon\\, illustrating the practical
 identity in meaning of \\en\\ and \\eis\\ (Robertson, _Grammar_, pp.
 591-6). \\It was noised\\ (\\kousth\\). It was heard (first aorist,
 passive indicative from \\akou\\, to hear). People spread the
 rumour, "He is at home, he is indoors."

01118
 \\So that there was no longer room for them, no, not even about the\\
 \\door\\ (\\hste mketi chrein mde ta pros tn thuran\\). Another
 graphic Markan detail seen through Peter's eyes. The double
 compound negative in the Greek intensifies the negative. This
 house door apparently opened into the street, not into a court as
 in the larger houses. The house was packed inside and there was a
 jam outside. \\And he spake the word unto them\\ (\\kai elalei autois\\
 \\ton logon\\). And he was speaking the word unto them, Mark's
 favourite descriptive imperfect tense (\\elalei\\). Note this word
 \\lale\\ about the preaching of Jesus (originally just sounds like
 the chatter of birds, the prattling of children, but here of the
 most serious kind of speech. As contrasted with \\leg\\ (to say) it
 is rather an onomatopoetic word with some emphasis on the sound
 and manner of speaking. The word is com- mon in the vernacular
 papyri examples of social inter-course.

01119
 \\And they come\\ (\\kai erchontai\\). Fine illustration of Mark's vivid
 dramatic historical present preserved by Luke
 # Lu 5:18
 but not by
 # Mt 9:2
 (imperfect). \\Borne by four\\ (\\airomenon hupo tessarn\\). Another
 picturesque Markan detail not in the others.

01120
 \\Come nigh\\ (\\proseggisai\\). But Westcott and Hort read \\prosenegkai\\,
 to bring to, after Aleph, B, L, 33, 63 (cf.
 # Joh 5:18
 \\They uncovered the roof\\ (\\apestegasan tn stegn\\). They unroofed
 the roof (note paronomasia in the Greek and cognate accusative).
 The only instance of this verb in the N.T. A rare word in late
 Greek, no papyrus example given in Moulton and Milligan
 _Vocabulary_. They climbed up a stairway on the outside or ladder
 to the flat tile roof and dug out or broke up (\\exoruxantes\\) the
 tiles (the roof). There were thus tiles (\\dia tn keramn\\,
 # Lu 5:19
 of laths and plaster and even slabs of stone stuck in for
 strength that had to be dug out. It is not clear where Jesus was
 (\\hopou n\\), either downstairs, (Holtzmann) or upstairs
 (Lightfoot), or in the quadrangle (_atrium_ or _compluvium_, if
 the house had one). "A composition of mortar, tar, ashes and sand
 is spread upon the roofs, and rolled hard, and grass grows in the
 crevices. On the houses of the poor in the country the grass
 grows more freely, and goats may be seen on the roofs cropping
 it" (Vincent). \\They let down the bed\\ (\\chalsi ton krabatton\\),
 historical present again, aorist tense in
 # Lu 5:19
 (\\kathkan\\). The verb means to lower from a higher place as from a
 boat. Probably the four men had a rope fastened to each corner of
 the pallet or poor man's bed (\\krabatton\\, Latin _grabatus_. So one
 of Mark's Latin words). Matthew
 # Mt 9:2
 has \\klin\\, general term for bed. Luke has \\klinidion\\ (little bed
 or couch). Mark's word is common in the papyri and is spelled
 also \\krabbatos\\, sometimes \\krabatos\\, while W, Codex Washingtonius,
 has it \\krabbaton\\.

01121
 \\Their faith\\ (\\tn pistin autn\\). The faith of the four men and of
 the man himself. There is no reason for excluding his faith. They
 all had confidence in the power and willingness of Jesus to heal
 this desperate case. \\Are forgiven\\ (\\aphientai\\, aoristic present
 passive, cf. punctiliar action, Robertson's _Grammar_, pp.
 864ff.). So
 # Mt 9:3
 but
 # Lu 5:20
 has the Doric perfect passive \\aphentai\\. The astonishing thing
 both to the paralytic and to the four friends is that Jesus
 forgave his sins instead of healing him. The sins had probably
 caused the paralysis.

01122
 \\Sitting there, and reasoning in their hearts\\ (\\ekei kathmenoi kai\\
 \\dialogizomenoi en tais kardiais autn\\). Another of Mark's
 pictures through Peter's eyes. These scribes (and Pharisees,
 # Lu 5:21
 were there to cause trouble, to pick flaws in the teaching and
 conduct of Jesus. His popularity and power had aroused their
 jealousy. There is no evidence that they spoke aloud the murmur
 in their hearts, "within themselves"
 # Mt 9:3
 It was not necessary, for their looks gave them away and Jesus
 knew their thoughts
 # Mt 9:4
 and perceived their reasoning
 # Lu 5:22
 \\Instantly Jesus recognized it in his own spirit\\ (\\euthus epignous\\
 \\ho Isous ti pneumati autou\\,
 # Mr 2:8
 The Master at once recognizes the hostile atmosphere in the
 house. The debate (\\dialogizomenoi\\) in their hearts was written on
 their faces. No sound had come, but feeling did.

01123
 \\He blasphemeth\\ (\\blasphmei\\). This is the unspoken charge in their
 hearts which Jesus read like an open book. The correct text here
 has this verb. They justify the charge with the conviction that
 God alone has the power (\\dunatai\\) to forgive sins. The word
 \\blasphme\\ means injurious speech or slander. It was, they held,
 blasphemy for Jesus to assume this divine prerogative. Their
 logic was correct. The only flaw in it was the possibility that
 Jesus held a peculiar relation to God which justified his claim.
 So the two forces clash here as now on the deity of Christ Jesus.
 Knowing full well that he had exercised the prerogative of God in
 forgiving the man's sins he proceeds to justify his claim by
 healing the man.

01124
01125
01126
 \\That ye may know\\ (\\hina eidte\\). The scribes could have said
 either of the alternatives in verse
 # 9
 with equal futility. Jesus could say either with equal
 effectiveness. In fact Jesus chose the harder first, the
 forgiveness which they could not see. So he now performs the
 miracle of healing which all could see, that all could know that
 (the Son of Man, Christ's favourite designation of himself, a
 claim to be the Messiah in terms that could not be easily
 attacked) he really had the authority and power (\\exousian\\) to
 forgive sins. He has the right and power here on earth to forgive
 sins, here and now without waiting for the day of judgment. \\He\\
 \\saith to the sick of the palsy\\ (\\legei\\). This remarkable
 parenthesis in the middle of the sentence occurs also in
 # Mt 9:6
 and
 # Lu 5:24
 proof that both Matthew and Luke followed Mark's narrative. It is
 inconceivable that all three writers should independently have
 injected the same parenthesis at the same place.

01127
01128
 \\Before them all\\ (\\emprosthen pantn\\).
 # Lu 5:25
 follows Mark in this detail. He picked up (\\aras\\) his pallet and
 walked and went home as Jesus had commanded him to do
 # Mr 2:11
 It was an amazing proceeding and made it unnecessary for Jesus to
 refute the scribes further on this occasion. The amazement
 (\\existasthai\\, our _ecstasy_, as
 # Lu 5:26
 has it), was too general and great for words. The people could
 only say: "We never saw it on this fashion" (\\Houts oudepote\\
 \\eidamen\\). Jesus had acted with the power of God and claimed
 equality with God and had made good his claim. They all marvelled
 at the \\paradoxes\\ (\\paradoxa\\,
 # Lu 5:26
 of that day. For it all they glorified God.

01129
 \\By the seaside\\ (\\para tn thalassan\\). A pretty picture of Jesus
 walking by the sea and a walk that Jesus loved
 # Mr 1:16; Mt 4:18
 Probably Jesus went out from the crowd in Peter's house as soon
 as he could. It was a joy to get a whiff of fresh air by the sea.
 But it was not long till all the crowd began to come to Jesus
 (\\rcheto\\, imperfect) and Jesus was teaching them (\\edidasken\\,
 imperfect). It was the old story over again, but Jesus did not
 run away.

01130
 \\And as he passed by\\ (\\kai paragn\\). Present participle active, was
 passing by. Jesus was constantly on the alert for opportunities
 to do good. An unlikely specimen was Levi (Matthew), son of
 Alpheus, sitting at the toll-gate (\\telnion\\) on the Great West
 Road from Damascus to the Mediterranean. He was a publican
 (\\telns\\) who collected toll for Herod Antipas. The Jews hated or
 despised these publicans and classed them with sinners
 (\\hamartloi\\). The challenge of Jesus was sudden and sharp, but
 Levi (Matthew) was ready to respond at once. He had heard of
 Jesus and quickly decided. Great decisions are often made on a
 moment's notice. Levi is a fine object lesson for business men
 who put off service to Christ to carry on their business.

01131
01132
 \\The scribes of the Pharisees\\ (\\hoi grammateis tn Pharisain\\).
 This is the correct text. Cf. "their scribes" in
 # Lu 5:30
 Matthew gave a great reception (\\dochn\\,
 # Lu 5:29
 in his house
 # Mr 2:15
 These publicans and sinners not simply accepted Levi's
 invitation, but they imitated his example "and were following
 Jesus" (\\kai kolouthoun auti\\). It was a motly crew from the
 standpoint of these young theologues, scribes of the Pharisees,
 who were on hand, being invited to pick flaws if they could. It
 was probably in the long hall of the house where the scribes
 stood and ridiculed Jesus and the disciples, unless they stood
 outside, feeling too pious to go into the house of a publican. It
 was an offence for a Jew to eat with Gentiles as even many of the
 early Jewish Christians felt
 # Ac 11:3
 and publicans and sinners were regarded like Gentiles
 # 1Co 5:11

01133
 \\The righteous\\ (\\dikaious\\). Jesus for the sake of argument accepts
 the claim of the Pharisees to be righteous, though, as a matter
 of fact, they fell very far short of it. Elsewhere
 # Mt 23
 Jesus shows that the Pharisees were extortionate and devoured
 widows' houses and wore a cloak of pride and hypocritical
 respectability. The words "unto repentance" (\\eis metanoian\\) are
 not genuine in Mark, but are in
 # Lu 5:32
 Jesus called men to new spiritual life and away from sin and so
 to repentance. But this claim stopped their mouths against what
 Jesus was doing. The well or the strong (\\ischuontes\\) are not
 those who need the physician in an epidemic.

01134
 \\John's disciples and the Pharisees were fasting\\ (\\san hoi\\
 \\mathtai Ianou kai hoi Pharisaioi nsteuontes\\). The periphrastic
 imperfect, so common in Mark's vivid description. Probably Levi's
 feast happened on one of the weekly fast-days (second and fifth
 days of the week for the stricter Jews). So there was a clash of
 standpoints. The disciples of John sided with the Pharisees in
 the Jewish ceremonial ritualistic observances. John was still a
 prisoner in Machaerus. John was more of an ascetic than Jesus
 # Mt 18; Lu 7:33-35
 but neither one pleased all the popular critics. These learners
 (\\mathtai\\) or disciples of John had missed the spirit of their
 leader when they here lined up with the Pharisees against Jesus.
 But there was no real congeniality between the formalism of the
 Pharisees and the asceticism of John the Baptist. The Pharisees
 hated John who had denounced them as broods of vipers. Here the
 disciples of John and the disciples of the Pharisees (\\hoi\\
 \\mathtai Ianou kai hoi mathtai tn Pharisain\\) join in
 criticizing Jesus and his disciples. Later we shall see
 Pharisees, Sadducees, and Herodians, who bitterly detested each
 other, making com- mon cause against Jesus Christ. So today we
 find various hostile groups combining against our Lord and
 Saviour.
 See note on "Mt 9:14"
 ... through verse 17
  for comments. Matthew has here followed Mark closely.

01135
 \\The sons of the bridechamber\\ (\\hoi huioi tou numphnos\\). Not
 merely the groomsmen, but the guests also, the \\paranymphs\\
 (\\paranumphoi\\ of the old Greek). Jesus here adopts the Baptist's
 own metaphor
 # Joh 3:29
 changing the friend of the bridegroom (\\ho philos tou numphiou\\) to
 sons of the bridechamber. Jesus identifies himself with the
 bridegroom of the O.T.
 # Ho 2:21
 God in his covenant relation with Israel (Swete). Mourning does
 not suit the wedding feast. Mark, Matthew, and Luke all give the
 three parables (bridegroom, unfulled cloth, new wineskins)
 illustrating and defending the conduct of Jesus in feasting with
 Levi on a Jewish fast-day.
 # Lu 5:36
 calls these parables. Jesus here seems iconoclastic to the
 ecclesiastics and revolutionary in emphasis on the spiritual
 instead of the ritualistic and ceremonial.

01136
01137
 \\Seweth on\\ (\\epirhaptei\\). Here only in the N.T. or elsewhere,
 though the uncompounded verb \\rhapt\\ (to sew) is common enough,
 \\sews upon:\\ in
 # Mt 9:16
 and
 # Lu 5:37
 use \\epiballei\\, put upon or clap upon.

01138
 \\But new wine into fresh wineskins\\ (\\alla oinon neon eis askous\\
 \\kainous\\). Westcott and Hort bracket this clause as a Western
 non-interpolation though omitted only in D and some old Latin
 MSS. It is genuine in
 # Lu 5:38
 and may be so here.

01139
 \\Through the cornfields\\ (\\dia tn sporimn\\).
 See note on "Mt 12:1"
 So Matt. and
 # Lu 6:1
 But Mark uses \\paraporeuesthai\\, to go along beside, unless
 \\diaporeuesthai\\ (BCD) is accepted. Perhaps now on the edge, now
 within the grain. Mark uses also \\hodon poiein\\, to \\make a way\\ like
 the Latin _iter facere_, as if through the standing grain,
 \\plucking the ears\\ (\\tillontes tous stachuas\\). Work of preparing
 food the rabbis called it. The margin of the Revised Version has
 it correctly: They began to make their way plucking the ears of
 corn (grain, wheat or barley, we should say).
 See note on "Mt 12:1"
 ... through verse 8
  for discussion of this passage, parallel also in
 # Lu 6:15

01140
01141
01142
 \\The house of God\\ (\\ton oikon tou theou\\). The tent or tabernacle at
 Nob, not the temple in Jerusalem built by Solomon. \\When Abiathar\\
 \\was high priest\\ (\\epi Abiathar archieres\\). Neat Greek idiom, in
 the time of Abiathar as high priest. There was confusion in the
 Massoretic text and in the LXX about the difference between
 Ahimelech (Abimelech) and Abiathar
 # 2Sa 8:17
 Ahimelech's son and successor
 # 1Sa 21:2; 22:20
 Apparently Ahimelech, not Abiathar was high priest at this time.
 It is possible that both father and son bore both names
 # 1Sa 22:20; 2Sa 8:17; 1Ch 18:16
 Abiathar mentioned though both involved. \\Epi\\ may so mean in the
 passage about Abiathar. Or we may leave it unexplained. They had
 the most elaborate rules for the preparation of the shewbread
 (\\tous artous ts protheses\\), the loaves of presentation, the
 loaves of the face or presence of God. It was renewed on the
 commencement of the sabbath and the old bread deposited on the
 golden table in the porch of the Sanctuary. This old bread was
 eaten by the priests as they came and went. This is what David
 ate.

01143
 \\For man\\ (\\dia ton anthrpon\\). Mark alone has this profound saying
 which subordinates the sabbath to man's real welfare (mankind,
 observe, generic article with \\anthrpos\\, class from class). Man
 was not made for the sabbath as the rabbis seemed to think with
 all their petty rules about eating an egg laid on the sabbath or
 looking in the glass, _et cetera_. See 2Macc. 5:19 and _Mechilta_
 on
 # Ex 31:13
 : "The sabbath is delivered unto you and ye are not delivered
 unto the sabbath." Christianity has had to fight this same battle
 about institutionalism. The church itself is for man, not man for
 the church.

01144
 \\Even of the sabbath\\ (\\kai tou sabbatou\\). Mark, Matthew
 # Mt 12:8
 and Luke
 # Lu 6:5
 all give this as a climax in the five reasons given by Christ on
 the occasion for the conduct of the disciples, but Mark has the
 little word "even" (\\kai\\) not in the others, showing that Jesus
 knew that he was making a great claim as the Son of Man, the
 Representative Man, the Messiah looked at from his human
 interest, to lordship (\\kurios\\) even of the sabbath. He was not
 the slave of the sabbath, but the master of it. "Even of the
 sabbath, so invaluable in your eyes. Lord, not to abolish, but to
 interpret and keep in its own place, and give it a new name"
 (Bruce).

01145
 \\Had his hand withered\\ (\\exrammenn echn tn cheira\\). He had his
 (\\the\\ in the Greek, common idiom with article as possessive) hand
 (right hand,
 # Lu 6:6
 in a withered state, perfect passive participle (adjective \\xran\\
 in Matthew and Luke), showing that it was not congenital, but the
 result of injury by accident or disease. Bengel: _Non ex utero,
 sed morbo aut vulnere_.

01146
 \\They watched\\ (\\paretroun\\). Imperfect tense, were watching on the
 side (or sly). Luke uses the middle voice, \\paretrounto\\, to
 accent their personal interest in the proceedings. It was the
 sabbath day and in the synagogue and they were there ready to
 catch him in the act if he should dare to violate their rules as
 he had done in the wheat fields on the previous sabbath. Probably
 the same Pharisees are present now as then. \\That they might\\
 \\accuse him\\ (\\hina katgorssin autou\\). So
 # Mt 12:10
 Luke has it "that they might find how to accuse him" (\\hina\\
 \\heursin katgorein autou\\). They were determined to accuse him.
 The sabbath controversy offered the best opening. So here they
 are ready for business.

01147
 \\Stand forth\\ (\\egeire eis to meson\\). Step into the middle of the
 room where all can see. It was a bold defiance of the Christ's
 spying enemies. Wycliff rightly puts it: \\They aspieden him\\. They
 played the spy on Jesus. One can see the commotion among the
 long-bearded hypocrites at this daring act of Jesus.

01148
 \\But they held their peace\\ (\\hoi de esipn\\). Imperfect tense. In
 sullen silence and helplessness before the merciless questions of
 Jesus as the poor man stood there before them all. Jesus by his
 pitiless alternatives between doing good (\\agathopoie\\, late Greek
 word in LXX and N.T.) and doing evil (\\kakopoie\\, ancient Greek
 word), to this man, for instance, \\to save a life or to kill\\
 (\\psuchn ssai  apokteinai\\), as in this case. It was a terrible
 exposure.

01149
 \\When he had looked round on them with anger\\ (\\periblepsamenos\\
 \\autous met' orgs\\). Mark has a good deal to say about the looks
 of Jesus with this word
 # 3:5,34; 5:37; 9:8; 10:23; 11:11
 as here. So Luke only once,
 # Lu 6:10
 The eyes of Jesus swept the room all round and each rabbinical
 hypocrite felt the cut of that condemnatory glance. This
 indignant anger was not inconsistent with the love and pity of
 Jesus. Murder was in their hearts and Jesus knew it. Anger
 against wrong as wrong is a sign of moral health (Gould). \\Being\\
 \\grieved at the hardness of their hearts\\ (\\sunlupoumenos epi ti\\
 \\prsei ts kardias autn\\). Mark alone gives this point. The
 anger was tempered by grief (Swete). Jesus is the Man of Sorrows
 and this present participle brings out the continuous state of
 grief whereas the momentary angry look is expressed by the aorist
 participle above. Their own heart or attitude was in a state of
 moral ossification (\\prsis\\) like hardened hands or feet. \\Pros\\
 was used of a kind of marble and then of the _callus_ on
 fractured bones. "They were hardened by previous conceptions
 against this new truth" (Gould). Also,
 see note on "Mt 12:9"
 ... through verse 14
