MARK III
Jesus exposes the hypocrisy and legalism of the Scribes and Pharisees. Who is the family of Jesus? Jesus names the 12 disciples.
THE GOSPEL
ACCORDING TO SAINT MARK
CHAPTER III
“1 Christ healeth the withered hand, 10 and many other infirmities: 11 Rebuketh the vncleane spirits: 13 Chooseth his twelue Apostles: 22 Conuinceth the blasphemie of casting out deuils by Beelzebub: 31 and sheweth who are his brother, sister and mother.”
The Translators
OVERVIEW
Jesus healed a man with a withered hand. The Pharisees were angry because he did this on the Sabbath; but, Jesus had already asked them, is it lawful to do good or evil on the Sabbath? They knew the answer, but were looking to find fault with him. He perceived the hardness of their hearts; and they went about to destroy him.
He and his disciples left the synagogue and went to the sea and many followed him because they had heard of the great things he had done. He healed many, then went up into a mountain and called his twelve unto him: Simon Peter, James, John, Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alpheus, Thaddeus, Simon the Canaanite and Judas Iscariot.
Again the multitude came. The Scribes said he has a devil, Beelzebub, and by him casts out devils. But Jesus reasoned, how can Satan cast out Satan? A kingdom divided against itself cannot stand.
All sins will be forgiven except blasphemy against the Holy Ghost. Such a person is in danger of eternal damnation; he said this because they said he had an unclean spirit.
His brethren and mother came and called for him. And, the multitude said to him, your mother and brethren are looking for you. But he answered them saying, “Who is my mother, or my brethren?” And he looked around and said to them, “Behold my mother and my brethren.” Whoever does the will of God is his brother, sister and mother.
Vs. 1 - 2
“1 And he entred againe into the Synagogue, and there was a man there which had a withered hand: 2 And they watched him, whether hee would heale him on the Sabbath day, that they might accuse him.”
We know from other scriptures that the Scribes and Pharisees cared little that Jesus only did good; they were threatened by his power and authority, which clearly did not originate with them; and the people recognized him as greater than they. For these reasons, the religious leaders sought to destroy Jesus. They knew he was not inclined to obey their Sabbath laws and traditions, but would minister good to the people, any day of the week.
V. 3
“3 And he saith vnto the man which had the withered hand, Stand forth.”
Jesus saw the man with the withered hand and called him forward, indicating that if he healed the man, it would be in plain sight of all. He would not be intimidated by the Scribes and Pharisees.
V. 4
“4 And hee saith vnto them, Is it lawfull to doe good on the Sabbath dayes, or to doe euill? to saue life, or to kill? but they held their peace.”
Either they were confused by the matter or were of such a bitter spirit that they would not answer truthfully. Therefore, “they held their peace,” or refused to answer. Jesus knew the condition of their hearts and forced them to examine their motives, and he made plain to the congregation that these religious leaders were not entirely forthright. These same persons, having little regard for human life, would rescue an animal if it fell into a pit on the Sabbath, but they would not extend the same grace to their fellow man (Luke 14:5).
V. 5
“5 And when he had looked round about on them with anger, being grieued for the hardnesse of their hearts, He saith vnto the man, Stretch foorth thine hand. And he stretched it out: and his hand was restored whole as the other.”
Jesus looked around him, not just at the Scribes and Pharisees, but at all present, and he discerned a general hardness of heart. It angered him that they could have such a cruel disposition toward another’s suffering. For, they would rather he didn’t break their idea of the Sabbath by healing the man. Jesus was not angered for spite or vengeance, but with grief. It pained him that they understood so little of the nature of God and the Law. As expected, Jesus did not cater to the status quo, religiosity or false appearances, but always did what was right. And, despite the social pressure brought to bear upon him, he asked the man to stretch out his hand, perhaps that all might see and none might say the healing was fraudulent. Upon having stretched out his hand, Jesus immediately healed it, and all saw it restored before their very eyes. None could question the veracity of the miracle.
V. 6
“6 And the Pharisees went forth, and straightway tooke counsel with the Herodians against him, how they might destroy him.”
Despite the good that was done, the Pharisees were threatened and angered, being exposed as hypocrites, caring more for the institution than the person. They could neither refute Jesus scripturally or logically; they were at a loss, and sought the council of the Herodians. It seems the Herodians were a political party with similar views to the Pharisees. Likely, the Pharisees consulted them, as they too would have viewed Jesus a political threat.
Vs. 7 - 8
“7 But Iesus withdrew himselfe with his disciples to the Sea: and a great multitude from Galilee followed him, and from Iudea, 8 And from Hierusalem, and from Idumea, and from beyond Iordane, and they about Tyre & Sydon, a great multitude, when they had heard what great things he did, came vnto him.”
Jesus and his disciples left the synagogue of Capernaum and went to the Sea of Galilee, certain that the Pharisees planned them harm. Yet, many followed Jesus from the surrounding cities and beyond, having heard of his miracles and teaching.
“A great multitude” suggests many people, perhaps thousands. This would account for the threat the Scribes and Pharisees felt. It may have seemed that the whole country was turning to Jesus and against them.
V. 9
“9 And he spake to his disciples that a small ship should wait on him, because of the multitude, lest they should throng him.”
Jesus told his disciples to prepare a small boat that he might avoid the throng threatening to press upon him. A short distance from the shore, Jesus could have preached to the people without disruption.
V. 10
“10 For he had healed many, insomuch that they pressed vpon him, for to touch him, as many as had plagues.”
Already, Jesus had healed many of illnesses and possibly devil possession; and there being potentially thousands, many sought to touch him, believing that it was sufficient to be healed. They may have pressed and pushed against each other, at the risk of trampling some. Thus, Jesus felt impelled to remove himself from their reach, lest he be caught up in the throng.
V. 11
“11 And vncleane spirits, when they saw him, fell down before him, and cried, saying, Thou art the Sonne of God.”
They fell down, not in worship, but in submission. They knew him as the Son of God, declaring him God Almighty.
V. 12
“12 And he straitly charged them, that they should not make him knowen.”
Yet, Jesus would entertain no revelation or declaration from them and told them to be quiet, lest it be said that he had affinity with devils, or that he was heralded by devils and not as Isaiah declared, one crying in the wilderness (Isaiah 40:3); that being the prophet John the Baptist (Luke 3:16; John 1:6, 15 & 29).
V. 13
“13 And he goeth vp into a mountaine, and calleth vnto him whom he would: and they came vnto him.”
He called some people to go with him. We know not the name of the mountain; but, might surmise it a place of solitude, where Jesus could pray and commune with those he called.
Vs. 14 - 15
“14 And he ordeined twelue, that they should be with him, and that hee might send them foorth to preach: 15 And to haue power to heale sickenesse, and to cast out deuils.”
This implies that more than 12 were with Jesus on the mountain, but of them, he chose 12 for a specific purpose; firstly to preach the gospel. In preparation, they would be with Jesus, for a time, to learn the correct doctrines. To further equip them, he gave them power to heal the sick and cast out devils. These powers would testify of the truth of Christ and his Gospel.
Vs. 16 - 19
“16 And Simon he surnamed Peter. 17 And Iames the sonne of Zebedee, and Iohn the brother of Iames (and he surnamed them Boanerges, which is, The sonnes of thunder.) 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and Iames the sonne of Alpheus, and Thaddeus, and Simon the Canaanite, 19 And Iudas Iscariot, which also betrayed him: and they went into an house.”
Simon was called Peter (Petros/Cephas), meaning rock; not that Simon Peter is the rock upon which the church would be built; for 1 Corinthians 3:11 reads, “For other foundation can no man lay, then that is laide, which is Iesus Christ.” Rather, Peter is a rock in the sense of being steadfast (for the most part), determined and bold.
James and John, sons of Zebedee, were called sons of thunder, perhaps because they were loud and forthright. This James is distinguished from the other James, the son of Alpheus (v.18).
Andrew, Philip, Bartholomew, Matthew (the publican, Matt. 10:3; also called Levi, Mark 2:14), Thomas and James, son of Alpheus, Thaddeus and Simon the Canaanite were not distinguished as Peter and James and John were (v.16). Perhaps they were more conservative and less forward than the others. Simon the Canaanite is distinguished from Simon Peter (v.16). Thaddeus is also called Jude, the brother of James (Jude 1:1).
Lastly, Mark names Judas Iscariot and labels him the betrayer of Christ. Yet, he is counted among the 12 disciples that Jesus chose.
V. 20
“20 And the multitude commeth together againe, so that they could not so much as eate bread.”
Again the multitude came and descended upon Jesus and the disciples such that they had no room or opportunity to eat or rest. We sense the desperation of the people; there was much illness among them and perhaps a deep desire to hear Jesus’ message, having found no answers in the teaching of the Scribes and Pharisees. News of Jesus’ great powers and unique message had spread throughout the land; and, they said he spoke with authority, unlike the Scribes and Pharisees.
V. 21
“21 And when his friends heard of it, they went out to lay hold on him, for they said, he is beside himselfe.”
Jesus’ friends thought he wasn’t thinking straight; that perhaps he was emotionally and psychologically disturbed from lack of food and rest, and they sought to remove him from a potentially harmful situation.
V.22
“22 And the Scribes which came downe from Hierusalem, said, He hath Beelzebub, and by the prince of the deuils, casteth he out deuils.”
Conversely, the Scribes who were against Jesus said he was possessed by Beelzebub, and did miracles by the same. Thus, they used this opportunity to poison the people’s minds against Jesus.
V. 23
“23 And he called them vnto him, and said nvto them in parables, Howe can Satan cast out Satan?”
Jesus called his detractors to him (mainly the Scribes) and reasoned with them saying that is unreasonable to suggest that Satan wars against himself.
V. 24
“24 And if a kingdome be diuided against it selfe, that kingdome cannot stand.”
A kingdom divided against itself will not endure. It must be united in purpose, and repel any attacks.
V. 25
“25 And if a house be diuided against it selfe, that house cannot stand.”
Similarly, a family or house that is divided will split apart. Contention and infighting will tear the house apart.
V.26
“26 And if Satan rise vp against himselfe, and be diuided, hee cannot stand, but hath an end.”
Thus, Satan’s kingdom would be short-lived if there was no unity in purpose and action. If Jesus was empowered by Beelzebub, it would not be to tear down Satan’s house; rather, to make it stronger. Satan’s house is made stronger through sin and wickedness, and Jesus did only good. So, how could he be an agent of Beelzebub?
V. 27
“27 No man can enter into a strong mans house, and spoile his goods, except he will first bind the strong man, and then he will spoile his house.”
“Strong man” refers to the devil. If Jesus did not act by a power higher than Satan, he could do nothing against him. Jesus proved that the Scribes were in error both by reason and doctrine. God alone has the power to bind Satan. Satan does not bind himself.
V. 28
“28 Uerely I say vnto you, All sinnes forgiuen vnto the sonnes of men, and blasphemies, wherewith soeuer they shall blaspheme: 29 But he that shal blaspheme against the holy Ghost, hath neuer forgiuenesse, but is in danger of eternall damnation.”
Jesus’ works can only be attributed to the Spirit of God; for, he did no evil. Thus, to say they are the works of the devil is to blaspheme the work of the Spirit of God in Christ. Blasphemies forgiven are general sins; however, attributing things of the devil to God and vice versa are blasphemies of a different nature, and deny the working of God in Christ.
V. 29
“29 But he that shal blaspheme against the holy Ghost hath neuer forgiuenesse, but is in danger of eternall damnation.”
The Scribes and Pharisees blasphemed Christ and the Holy Ghost, assigning the works of God to the devil. Despite the fact that the works were only good, and all could see, they insisted that they were the works of Satan. This suggests an eternal condition of the heart and conscience, so seared that such persons are beyond redemption.
V. 30
“30 Because they said, He hath an vncleane spirit.”
Isaiah wrote of this, “Woe vnto them that call euill good, and good euill, that put darkenes for light, and light for darkenesse, that put bitter for sweete, and sweete for bitter.” (Isaiah 5:20) Such was the case with the Scribes and Pharisees; they were so hard of heart that, to them, the very presence of perfect goodness was evil. They regarded it evil because it was the opposite of them; and, they hated Jesus because he was not like them. His goodness exposed their wickedness, and rather than turn to Christ, they retreated further into their dark spirit, which is the heart of Luciferianism.
V. 31
“31 There came then his brethren, and his mother, and standing without, sent vnto him, calling him.”
Mark changes the focus of his account, juxtaposing those who are not his brethren and mother (the Scribes and Pharisees, and all who regard Jesus as evil and possessed), with those who love him and do the will of God. It seems that Jesus was in the house speaking with the Scribes and Pharisees, and his brethren and mother became impatient, wanting to see him and hear him. So, they sent someone to beckon Jesus to come to them.
V. 32
“32 And the multitude sate about him and they said vnto him, Behold, thy mother and thy brethren without seeke for thee.”
It appears Jesus was surround by people eager to hear him, such that his mother and brethren could not get to him; but, they conveyed the message to Jesus that his family wanted to see him.
V. 33
“33 And he answered them, saying, Who is my mother, or my brethren?”
Jesus took this opportunity to state the doctrine of the spiritual family of Christ; that is all who put their faith in him are one family united by faith. This included all in the multitude who believed.
V. 34
“34 And he looked round about on them which sate about him, and saide, Behold my mother and my brethren.”
Not that Jesus had disregard for his genetic family; rather, he taught them that there is one body, one family and one faith; that all who believe in him are part of it, and there is no special status for his genetic family.
V. 35
“35 For whoseoeuer shall doe the will of God, the same is my brother, and my sister, and mother.”
Mark concludes the chapter stating that a true godly spiritual family is according to adherence to the will of God. He does this to contrast the Scribes and Pharisees who blasphemed God, saying God’s will (by way of Jesus) is the will of Satan.
Decidedly, there are only two spiritual families; that of Christ and that of Satan. There is no grey area.