The Pulpit Commentary — Mark — Volume 1 — Section 146

punctuation: either (1) "I will ask you, further, W71at is allowable on the sabbath-to do i;:ood or to do evil?" or (2) "I will ask you, further, a certain thing: Is it allowable on the sabbath to do good or to do evil?" 'l'he firft is favoured by being nearly the same as the Peshito-Syriac, which is to the effect, "I will ask you what is it allowable to do on the sa.bbath? What is good or what is bad?" But the critical editors, Lachmann,_ Tischendorf, and Tregelles, read ,i, and the latter two have the present of the verb, viz. /,rfp,.,Ti>. Of course the translation of the text thus ·constituted is "I ask you.further, if it is allowable on the sabbath to do good or to do evil-to sa~e a life or to destroy?" With this the Vulgate coincides, as follows :-Interrogo vos, si licet sabbatis benefacere an male: animam salvam facere, an perdere P This was a home-thrust to these deceitful, wicked men who, while he was preparing to restore a human being to the full enjoyment of life in the unimpeded and unimpaired use of all his members, were murderously plotting the destruction of the great Physician's own life. No wonder they were silenced, as St. Mark tells us, for they must have been conscience-stricken, at least in some measure. At all events, they were confuted and confounded, but not converted, though they maintained a stolid, sullen silence. The question of our Lord left them in a dilemma. They could not deny that it was disallowable to do evil on any day, still more on the sabbath, for the holiness of the day aggravated the guilt; and yet they were seeking means of inflicting the greatest evil-even the destruction of life. They could not deny that it was allowable to do good on any day, especially on the sabbath ; for the good deed, if not enhanced by, was fully in keeping with, the goodness of the day on which it was done. They found them- selves shut up to the i.uevitable conclusion that it was not unlawful to do good on the sabbath day. And so our Lord turns to the performance of that good act on which he had determined, but which they in heart disallowed, notwithstanding their enforced silence or their seeming to give consent. VII. MonE OF PREPARATION FOR THE ~ E . He commanded the man who had his hand withered to stand forth. This was a somewhat trying ordeal for that poor disabled man. Standing forward, be became the gazing-stock of all eyes. He thereby made himself and bis peculiar defect conspicuous. He thus practically confessed his helplessness and eagerness for relief. There be stood, an object of heartless curiosity to some, an object of contempt to others; the scrutinizing looks of some, the scowling glances of others, were fixed upon him. Few like to be thus looked out of countenance. Besides, in addition to all this, be was publicly expressing confidence in the ability of the Physician, and so exposing himself to like condemnation. And then there was the contingency of failure. What of that? The man must have had some, yea, much, moral courage to brave all this. Thus it is with all who will come to Christ with earnestness of spirit and manfully confess him. False shame must be laid aside. The scowl of enemies, perhaps the sneer of fiiends, the scorn of the world, may be calculated on and contemned; much must be done and dared in this direction. Yet the true con- fessor will not shrink Crom all this, and more. His spirit is- " rm not ashamed to own my Lord Or to defend his cause, Mainta.ill ~be glory of his cross, And houour all his laws." VIII. Oun LORD'S LOOK "\\"HE}! PROCEEDIXG TO PERFODU THE CURE. The man was now standing forth in the midst, with the eyes of all present fastened on him. Our Lord, before actually speaking the word of healing power, looked round upon the persons present-upon all of them, as St. Luke informs us. There was deep meaning in that look. The expression of that look needed an interpreter, nod so St. Mark tells us that the feelings which that intent and earnest look into every man's face gave expression to were twofold-there was anger and there was grief at the same time. This a'Tlger was righteous indignation; as the apostle says, "Be angry and sin not." This anger was incurred by the wicked malevolence which the Saviour, in bis omni- science read in the dark hearts of those dark-visaged men ; for, a~t. Luke reminds us, "he k~ew their thoughts," or rather their reasonings. But there was grief as well. 1. Though the compound verb uvMinro6Jl,(vos is interpreted by some as identical with the simple form, yet the prepositional element cannot be thus overlooked, but must add cu. m. 1-85.] THE GOSPEL ACCORDING TO ST. MARK. 141