Down to Earth But Heavenly Minded

What does Mark Chapter 3 mean?

In Mark chapters 1 and 2, Jesus established His authority over disease, injury, demons, and the Sabbath. In Mark chapter 3, He faces people’s reactions as His ministry and influence continue to grow. Pharisees plot His death. His family thinks He’s insane. Demons are compelled to worship Him. The mob wants to pilfer His healing power. And a small but growing core begin to understand He is the Messiah they have waited for.

Thus far, the Pharisees have been somewhat passive, observing and questioning Jesus but not taking direct action. In Mark 3, on a Sabbath in the synagogue, the Pharisees point out a man with a withered hand and ask Jesus if healing on the Sabbath is consistent with the Mosaic Law (see also Matthew 12:10). Jesus tries to explain that the Sabbath is for doing good as well as resting. The Pharisees’ hard hearts don’t accept this interpretation, which angers and grieves Jesus. He heals the man. Instead of confronting Him outright, the Pharisees draw in the Herodians, supporters of the king, to plot Jesus’ destruction.

The crowds looking for healing from Jesus continue to grow. People come from all over Galilee, Judea, and Phoenicia, grasping for physical healing and release from demonic possession. Jesus goes to the shore of the Sea of Galilee to both give room and arrange for a boat to rescue Him if the press of the crowd turns dangerous. The mob pushes and shoves, trying to get a hand on Jesus, to draw out His power. Only the demons show respect and fear for the Son of God, although Jesus will not let them speak.

Out of this crowd, Jesus calls a total of twelve men to follow Him to a mountain. He appoints this group, referred to as “the twelve,” as apostles, separating them from the mob for special training to heal (Matthew 10:1), cast out demons, and spread the gospel. Peter, James, and John begin to be identified as Jesus’ close friends. In total, eleven of these men will be foundational to the early church. One, Judas Iscariot, will betray Jesus. Jesus’ family, meanwhile, hears of the commotion in Capernaum. In fear for Jesus’ sanity, they resolve to speak with Him, possibly intending to bring Him back to Nazareth (Mark 3:21).

When Jesus heals a blind and mute man from demon oppression, the people start to wonder if He is the prophetic figure referred to as the Son of David (Matthew 12:22–23). In response, Pharisees from Jerusalem arrive and counter that Jesus casts out demons by the power of Satan. Jesus first points out how illogical their arguments are: why would Satan work against his own purposes? Then He explains that the Pharisees’ hardened hearts leave them in danger of blasphemy against the Holy Spirit—the one sin that God won’t forgive.

Finally, Jesus compares the reactions of His family to those who follow Him. His mother and brothers have come to take Him back to Nazareth. Some of these family members might think Jesus has lost His mind. Jesus looks over the group that has once again filled the house to listen to Him teach. He points out that those who do God’s will are His true family. This extends to those of us who accept Jesus as Lord and follow God’s Word, the Bible.

Mark 3 shows how taking Jesus at His word leads to truth while interpreting His words and actions through our own pride and prejudice leads us to destruction. We can’t judge God or Jesus through our narrow lenses. We need to trust Him and allow Him to change our perspective to align with His.

Chapter Context
Mark chapter 3 continues in the same pattern as chapter 2, describing various teaching and healing encounters from the life of Jesus. These events are used to explain Jesus’ overall message and demonstrate His power. They also serve to show how different people react to His teachings. Chapter 4 will focus more on Jesus’ parables.

Verse by Verse

Verse 1. Again he entered the synagogue, and a man was there with a withered hand.

The Bible is clear that Christianity is not a departure from Judaism—it is a fulfillment of it (Hebrews 9:23–24). Later in history, these two faiths will be considered completely separate religions. This makes it easy for modern readers to forget that Jesus is still a practicing Jew. He teaches on the seashore, in the mountains, and in packed homes, but like any good Jewish man He still returns to the synagogue on the Sabbath. Christianity is God’s intended outcome for Judaism, and it is within the context of Judaism that Jesus lives and teaches the gospel.

Healing a man with a withered hand marks the third time Jesus has done something controversial on a Sabbath (Mark 1:21–26, 29–31; 2:23–28). Luke 6:6 says that this is a separate Sabbath from the one in which the disciples picked heads of grain from a field (Mark 2:23–28; Luke 6:1–5). This time, Jesus acts for the express purpose of confronting the Pharisees’ uncharitable beliefs. The healing itself is almost lost in the bickering of Jesus’ critics.

Although we are not told what town He is in, many assume Jesus is still in Capernaum. “Synagogue” is from the Greek root word sunagoge which means “a gathering or assembly.” In reference to a religious center, this is a place where Jews gather to read Scripture and discuss what the passages mean.

Luke 6:6 specifies that the man’s right hand is withered. The prevailing culture assumed—if not demanded—that people favor the use of their right hands. In a society dependent on agriculture and other labor-based employment, this would make it difficult for the man to work. The word “withered” is from the Greek root xeros, which means “to be dried and shrunken.” The tense of the verb in Greek suggests that the man’s hand had suffered an injury—this was not a condition into which he was born.

Context Summary
Mark 3:1–6 relates a story of Jesus healing a man with a withered hand on the Sabbath. Continuing from chapter 2, this passage is usually grouped as the last of five events which show Jesus’ authority. This incident specifically reinforces His lordship over the Sabbath. At the same time, this event can also be considered the first of five stories about the different reactions people have to Jesus’ early ministry, seen in chapter 3. Since the beginning of Jesus’ ministry, the Pharisees’ antagonism has slowly grown. Now, Jesus’ provocative actions push the religious teachers over the edge, and the Pharisees ally with the Herodians to plot Jesus’ destruction. Matthew 12:9–14 and Luke 6:6–11 record parallel accounts of these events.

Verse 2. And they watched Jesus, to see whether he would heal him on the Sabbath, so that they might accuse him.

While this verse seems vague, at first, Mark 3:6 identifies the “they” watching Jesus as Pharisees. In Mark 1:27, the Pharisees are amazed by Jesus’ teaching. In Mark 2:16, they question His followers about His willingness to associate with sinners who do not follow the Pharisees’ painstakingly established rules. In Mark 2:24, they confront Jesus about His disciples picking heads of grain to eat on the Sabbath. Thanks to those encounters, their animosity is growing.

Now the Pharisees purposefully tempt Jesus, hoping He will break the law enough to charge Him with a crime. Matthew 12:10 says they ask Him if healing on the Sabbath would be breaking the law. Under the Law of Moses, to work on the Sabbath is a capital offense (Exodus 31:14). The Mosaic Law did not specifically ban healing on the Sabbath. However, Rabbis taught that healing was only allowed if the person’s life, limb, or sight was threatened. Although the man’s limb is injured, the Pharisees seem to believe it can wait until the Sabbath is over. If Jesus can heal him then and there, He can certainly heal him the next day. The hand may cause discomfort, but it is a long-standing injury and can wait.

Readers should note: the Pharisees do not doubt Jesus’ ability to heal the man. They fully accept His miraculous power. But they have no desire to contemplate who Jesus is and where His power comes from. For them, all that matters is that Jesus’ use of power in ways contrary to their manmade laws threatens their authority.

That’s something to think about, even today. If God’s truth gets in the way of our worldly position and power, which will we choose to value more?

Verse 3. And he said to the man with the withered hand, “Come here.”

Jesus walks into the synagogue on the Sabbath and is immediately faced with a trap set by His critics. In here are a man with a withered hand and a group of Pharisees on a stakeout. The man’s injury is not life-threatening. There would be no significant harm if it were healed one minute after the sun went down, and the Sabbath was over. But the Pharisees lie in wait to find out if Jesus will accept this. They seem to be testing the edges of Jesus’ legalism, as compared to their own.

Jesus is in the business of sacrificing for us. He has no problem braving the hypocritical judgment of the Pharisees to heal this man where he is. He also has no reason to hide; He has authority over healing and the Sabbath, and no regard for the Pharisees’ extra-biblical rules (Matthew 23:2–4). He knows that their pious lifestyles are not designed to show God’s love, or even show their love for God, but to garner attention from other people (Matthew 23:5–7).

So, He calls up this wounded man, who needs a true expression of love. Jesus is making this into a very public, open display. He presents the man to the people in the synagogue. He exposes the man’s need. In so doing, He exposes the Pharisees’ hearts.

The word translated “rise” is from the Greek root word egeiro. This is not the only time Jesus will tell someone to rise up in the context of healing (Mark 2:11–12; 5:41; 9:27; 10:49). This is also the same phrase used for the resurrection (Mark 16:6, 14). In getting up and coming to Jesus we find healing and new life. As 1 Corinthians 6:14 says, “And God raised the Lord and will also raise us up by his power.”

Unlike the crowds who mob Jesus every chance they get, this man does not ask to be healed (Mark 3:7–10). He presumably goes to the synagogue to learn about God and how he should interact with God. He embodies the humble man in Luke 14:10, who sits at the lowest place at the table and is led by the host to a place of honor. His humility is a marked difference from the attention-grabbing Pharisees (Luke 18:10–14).

Verse 4. And he said to them, “Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?” But they were silent.

This verse reveals a potent use of logic which we can almost pity the Pharisees for experiencing. After God gave Moses the written Law defining how Israel was to interact with God, scribes developed a huge catalogue of oral laws meant to further define what it meant to obey God. The Sabbath is an extremely important sign that the nation of Israelites is following God. For the Pharisees, their additional, strict rules are meant to prevent anyone from coming close to disrespecting God’s holy day.

But Jesus challenges the Pharisees’ supposed piety. He reminds them the Sabbath is intended for good, not just for personal discipline. Yes, selfish or pointless work is forbidden on the Sabbath, but what about work that directly and significantly benefits someone else? What if it blesses? Surely the sacred rest of the Sabbath would be honored by providing even more rest for an injured man. The Pharisees already understand this, to a point. Their law allows a farmer to untie a donkey and lead him to water (Luke 13:15) or rescue a sheep (Matthew 12:11) on the Sabbath. And the oral law permits a Jew to save someone’s life. But their traditions and hard hearts have buried the spirit of the Sabbath under manmade rules.

Jesus exposes their narrow thinking, trying to draw them into a larger view. Is the Sabbath meant for good or harm? The good is healing a man, but by forbidding healing the Pharisees choose harm—in three different ways. They remain silent instead of expressing what they think to be true, they refuse to allow that healing the man may be permitted, and they choose to “kill” by conspiring with the Herodians to destroy Jesus (Mark 3:6).

Logically, then, aren’t the Pharisees the ones truly profaning the Sabbath by their attitudes? The silence of these men suggests that Jesus’ point is hard to deny, even if they don’t accept it.

Verse 5. And he looked around at them with anger, grieved at their hardness of heart, and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.

The point of the Ten Commandments is to honor God and man. The Mosaic Law explains how to worship God and respect other people. But instead of giving priority to God and others, the Pharisees give priority to laws for the sake of laws. They build a fence of extra regulations around God’s statutes. They seek to ensure no one will even come close to breaking the law. In their zeal for the letter of the law they forget the purpose of the law.

The Sabbath presents an ideal example of the difference between these two concepts. God gave the Sabbath as a rest from work, intended to both glorify Him and refresh His followers. Instead, the Pharisees’ legalism binds the people. Their approach suffocates man with overly minute prohibitions, which destroy both the joy and the rest the Sabbath was meant to provide. As a result, and here in particular, the Pharisees reject God’s gift and lead others to reject it as well.

This attitude both angers and grieves Jesus. He is described with the Greek words orgēs and syllypoumenos. The first is a common word referring to wrath or fury. The second is based on a less-common term which implies a “giving” or “sharing” of grief. Jesus is both angry and saddened, for the sake of the people around Him, that the Pharisees are reacting in this way.

The word “hard” comes from the Greek root word porosis, and means “to be so calloused as to be dull or numb.” “Heart” comes from the Greek root word kardia, and represents the inner source of life, discernment, and will. The Pharisees’ discernment is covered with a hardened callous that puts a shield between them and God.

With a few simple words, requiring no sacrifice from Jesus, and only the Holy Spirit’s work, Jesus provides blessed relief to a man in need. The man accepts the restoration and is healed, providing a gracious but unheeded example for the religious scholars who should know better. The man’s healing parallels God’s work of salvation. Salvation is the work of God that we cannot earn or achieve through our own efforts (John 3:16; Ephesians 2:8–9). We merely need to set aside our pride and accept it.

Verse 6. The Pharisees went out and immediately held counsel with the Herodians against him, how to destroy him.

This is the first mention of the Herodians in the book of Mark. The Herods are a Jewish family who have received authority from the Roman occupiers to rule over Judea and Galilee. Herod the Great tried to kill Jesus shortly after His birth (Matthew 2:1–12). His kingdom was later split into four sections, and his son, Herod Antipas, rules over Galilee and nearby territories at the time of this story.

The Herodians’ alliance with the Pharisees is interesting. Philosophically, they have nothing in common. The Pharisees concentrate on obeying the Mosaic Law in hopes the Messiah will arrive and free Israel from Rome. The Herodians have absolutely no formal connection to the temple or religion. Their primary concern, and loyalty, is to the king and Rome’s rule over Israel.

Differences aside, the Pharisees know how to use the Herodians to get what they want. Herod has legal authority to execute a criminal in certain cases; the Pharisees don’t. The Roman government is very sensitive to rumors of rebellion by the Jews. The Maccabean Revolt had gained Israel independence, for a time, in 166 BC. The ancient historian Josephus also wrote about a rebellion in Galilee in AD 6 (Acts 5:37). All the Pharisees have to do is paint Jesus as a political threat and the Herodians will take care of the rest, or so they think.

The Pharisees’ strategy is sound, although it will take a while to come to fruition. The Roman-appointed governor, Pilate, will be key in Jesus’ death. Herod Antipas’s son, Herod Agrippa I, will persecute the church in Jerusalem and have James, the brother of John, beheaded (Acts 12:2). But the Pharisees’ dependence on Rome will also backfire, and in AD 70, Rome will sack Jerusalem, destroy the Temple, and cause the Jews to flee their own homeland.

Verse 7. Jesus withdrew with his disciples to the sea, and a great crowd followed, from Galilee and Judea

The Sabbath and the synagogue protect Jesus, to an extent, despite the controversies He’s caused (Mark 1:21–28; 3:1–6). On the Sabbath, The Jews’ travel is highly restricted. In the synagogue, space is limited and courtesies must be observed. But when Jesus takes His disciples to the Sea of Galilee during the week, the growing crowds follow.

Galilee is the region east and south of Syro-Phoenicia and west of the Jordan River, the Sea of Galilee and Decapolis. Samaria, to the south, separates Galilee from Judea. Although Galilee doesn’t have the advantage of direct access to the Mediterranean, it does have several major trade roads maintained by the Romans. At this time, it is managed by Herod Antipas, son of Herod the Great (Matthew 2).

Judea is what comes to mind when most modern westerners think of Israel. It sits south of Samaria, bordered by the Jordan River and the Dead Sea on the East and the Mediterranean and Philistia on the west. Jerusalem, Bethlehem, and Bethany are in Judea. It is roughly the same as the land held by the Old Testament southern kingdom of Judah.

Although Jesus was born in Judea (Luke 2:4–7) and travelled there, both as a child (Luke 2:41–42) and an adult (Mark 1:9), most of His followers come from Galilee. Now the accounts of His healings and exorcisms is spreading, and He is beginning to get attention from a much wider area.

Context Summary
Mark 3:7–12 is the second of five stories recording people’s reactions to Jesus’ growing ministry. Jesus’ fame has spread across Israel. People from Sidon, fifty miles to the northwest, to Idumea, one hundred miles to the southwest, and almost everywhere in between have come for healing. The ever-present crowd keeps growing, to the point where Jesus has to plan an escape route to avoid being injured. Most people are intent on using Jesus’ power for their own gain. Ironically, only the demons show Him proper fear and respect. This passage is mirrored in Luke 6:17–19 and possibly in Matthew 12:15–21.

Verse 8. and Jerusalem and Idumea and from beyond the Jordan and from around Tyre and Sidon. When the great crowd heard all that he was doing, they came to him.

The injured, possessed, and curious are flocking to Jesus from a wide area. Jerusalem is about 85 miles south of Capernaum. Tyre and Sidon are about 35 and 50 miles, respectively, to the northeast, on the Syro-Phoenician coast. Idumea is Greek for the family line of Edom (Genesis 36:1–8), at this time settled in the area south of Judea. And “beyond the Jordan” probably refers to Perea, Herod Antipas’s territory south of Galilee on the other side of the Jordan River and Dead Sea.

Jesus’ popularity spike presents several problems. Jesus is so physically overwhelmed by the size of the crowd that He can’t really teach. For the Pharisees and the Herodians, His influence threatens their social positions. Worse, in their minds, Jesus’ fame could bring military repercussions from Rome, if He turns out to be a political revolutionary.

Although Jesus takes precautions for His own safety (Mark 3:9), He still willingly meets the people as they come. They recognize their need for Him and have travelled great distances to find Him. He does not turn them away. This may be one of the most difficult ways in which we are called to emulate Jesus. When the hurting come to us, needing Christ in us, we must decide what our response will be. It may mean an intense conversation, late into the night. Or a tank of gas. Or a confrontation about sin that we don’t want to have. The troubled person may not even realize that what they need is Jesus. It’s our God-given job to show God’s love and point the hurting and wounded to the only one who can truly heal.

Our Christ-influenced lives draw the attention of people who need their lives to change. Those encounters are God’s invitation for us to join in His work.

Verse 9. And he told his disciples to have a boat ready for him because of the crowd, lest they crush him,

Although Jesus often gave up sleeping and eating to help others (Mark 3:20), He is still mindful of His human needs. One of those needs is physical safety. People have travelled up to 100 miles to find Jesus (Mark 3:7–8). In their minds, He’s less a man and more an icon. Or, a magical totem. The people believe they merely need to touch Him to be healed. But in their zeal, they threaten to crush Him.

As a means of escape, Jesus asks the disciples to have a boat ready. The passage doesn’t say if He uses it in this case, but He did in others. In Mark 4:1–2, He will use the boat as a pulpit so He can teach a large number of people. In Mark 4:35–36, He will use it as an escape from the mob. Shortly after, He will take advantage of the respite from the throngs to get some sleep—in the middle of a fierce storm (Mark 4:37–38).

It’s not a coincidence that four of Jesus’ (currently) five disciples are fishermen. Jesus uses their strengths and their resources for His ministry, and adds an ironic twist to Jesus’ promise that Andrew and Peter would become “fishers of men” (Mark 1:17). The word translated “ready” is from the Greek root word proskartereo and means “to be prepared and attentive to.” In other places, it’s translated “devote.”

We should have that same loyal attentiveness. At any moment God may call to use our talents, homes, jobs, and—yes—our money, in His plan to reach people. We will probably not be required to sell all our possessions, like the rich man Jesus speaks with later on in this Gospel (Mark 10:17–22). But God does ask us to submit everything we have to Him. Our earthly blessings mean nothing if they can’t be used for eternal purposes.

Verse 10. for he had healed many, so that all who had diseases pressed around him to touch him.

The Bible doesn’t say if Jesus touches all those He healed when the mob swarms Him (Mark 1:33–34), but in two of His first healings, Peter’s mother-in-law (Mark 1:30–31) and the leper (Mark 1:41–42), He did. For many, His touch, even the touch of His robe (Mark 5:25–28; 6:56), becomes a symbol of how to receive His healing power. Later, Peter’s shadow (Acts 5:15–16) and Paul’s handkerchief (Acts 19:11–12) will have the same effect.

But Jesus says that faith, not the expression of faith by touching, is what makes people well. Faith heals the woman with the issue of blood, not her touch (Mark 5:34). The faith of the centurion heals his servant (Matthew 8:5–13). And the lack of faith in Nazareth prevents Him from performing “mighty works” (Matthew 13:53–58).

The word translated “diseases” is from the Greek root word mastix. Literally, it means a whip, but as a figure of speech it means any physical or personal calamity brought about by God’s punishment. At this point, the Jews still believe that illness and misfortune are punishments from God either for the sin of the person or his parents (John 9:2).

God gives us the book of Job, in part, to show us this is not the case. Job was “blameless and upright” (Job 1:8) and still God allowed Satan to kill Job’s children and destroy his property. Sometimes God tells us why we suffer (John 9:3), other times He doesn’t. But we can be assured that God is sovereign (Job 38), and that His actions always benefit those who love Him (Romans 8:28).

Verse 11. And whenever the unclean spirits saw him, they fell down before him and cried out, “You are the Son of God.”

Mark chapter 3 describes the different reactions of people as they experience Jesus. So far, the Pharisees and Herodians have plotted to kill Him (Mark 3:6), and the common people have mobbed Him, looking for healing (Mark 3:7–10). Here, we learn about the reactions of the demons.

“Unclean” is a common word to describe something that is against the Mosaic Law, specifically against the ceremonial regulations. According to Jewish dietary law, things like pork and shellfish are unclean. Certain biological acts and diseases make people unclean until they either wash (Leviticus 11:25), complete a time of quarantine (Leviticus 11:24), and/or are healed (Leviticus 13).

An “unclean spirit,” here, simply means a demon: a fallen angel. These beings are contrasted with God’s angels who are clean. The unclean spirits here aren’t just floating free, but are attached to people. The Bible doesn’t go into too many specifics about demon possession. It appears to have been common in Christ’s era, and some demons were responsible for physical or mental illnesses. Although Jesus could make the distinction between a demon and a physiological or psychological condition, He does not call us to do the same. Sometimes demon possession may be obvious. Most of the time, however, we should not expect that a demon is behind every illness.

Just as Jesus discerns demons, they know who He is. To call Him by His name seems to be a compulsion the demons can’t help. In Mark 1:24, one of them calls Jesus “the Holy One of God.” The people have faith that Jesus can heal them, but they don’t treat Him with reverence. They push and crowd Him, trying to touch Him, to the point where He has to arrange for a boat in case things get dangerous (Mark 3:9). The demons, however, fall down before Him, acknowledging His identity and authority. They do not follow Him (James 2:19), but knowing who He is, they have no choice but to worship and fear Him. This same fear keeps Christ-followers safe from demon possession.

Verse 12. And he strictly ordered them not to make him known.

Jesus is on the shore of the Sea of Galilee, swarmed by people from all over the region and beyond who want to touch Him to be healed (Mark 3:7–10). In that mob are those who are possessed by demons. The demons know who He is and have no choice but to fall to the ground and worship Him. But He will not allow them to testify to the people about His true identity. There are a couple of reasons for this.

The God of the Bible is the God who works in history. At this point, He has influenced history for thousands of years, preparing the people and the culture for the arrival of His Son. During Jesus’ ministry, He works strategically to reveal who Jesus is and what He’s come to do. Whether intentionally or unintentionally, the demon’s apparent compulsion to declare Jesus the Son of God works against God’s plans, so Jesus silences them.

Another reason ties into Satan’s title as the “father of lies” (John 8:44). One of Satan’s greatest talents is taking a truth and adding just enough deception to make it dangerous. If Jesus validates the demons as witnesses to His identity, they’ll assume the authority to tell people more about Jesus—and lie about Him. This would make their message even more dangerous than that of the Pharisees who should know Jesus as the Messiah, but blind themselves to the truth.

Then, as now, Jesus wants His followers to bear witness to Him—Who He is, and what He does in our lives. That is why He commissions His followers to “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you…” (Matthew 28:19–20).

Verse 13. And he went up on the mountain and called to him those whom he desired, and they came to him.

Jesus often finds it difficult to get away from the crowd, but this time seclusion is essential. The night before, He had spent alone praying to God (Luke 6:12). It is only after conferring with His Father that He chooses who will be His closest followers. He has already chosen Simon and Andrew (Mark 1:16–17), James and John (Mark 1:19–20), and Levi (Mark 2:13–14). Now He rounds out the number of His inner group, or as Mark calls them, “the twelve.”

The “mountain” is probably one of the hills around Capernaum. The town sits at 600 feet below sea level. The land rises steeply, and within a few miles comes to 236 feet. That’s not very high as far as altitude goes, but it’s still a rise of over 800 feet.

When Jesus “calls” these men, from the Greek root word proskaleomai, He doesn’t mean for them to just leave their jobs or their homes, which is still a significant sacrifice. Jesus commissions them to follow Him, mind and spirit. These are men who apparently show interest in His ministry beyond the healings. Their hearts are open to His teaching.

This is the same attitude we should have. When Jesus calls us to follow Him, we should respond with our whole selves: our minds, hearts, time, effort, priorities. If necessary, we should also be ready to sacrifice our relationships (Luke 14:26), possessions (Mark 10:21), reputations (Philippians 3:3–11), and even our lives (Philippians 2:17).

But here, the twelve are just beginning. They don’t know that ten of them will be martyred for Jesus and an eleventh exiled. They just know that at this moment, they need to say yes. Over the coming years, they will allow Jesus to work in their hearts and learn that the sacrifice is worth it (1 Corinthians 2:9). God promises He can do that in us, as well (Philippians 2:13).

Context Summary
Mark 3:13–21 is the third story about the reactions people had to Jesus’ ministry. Here, we establish which men Jesus chooses to be in His inner circle. Jesus separates ”the twelve” for special training so they can be equipped to heal (Matthew 10:1), cast out demons, and spread the gospel. Other than Peter’s mother-in-law (Mark 1:30–31), there is no record that Jesus performed miracles of healing for them. But they have witnessed Jesus’ power and authority, and are willing to dedicate themselves to His teaching. This is a stark contrast to Jesus’ own family. This account is also recorded in Matthew 10:1–4 and Luke 6:12–16.

Verse 14. And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach

The Bible doesn’t say why Jesus chose twelve disciples, but it’s probably to reflect the number of tribes of Israel. In Revelation, the New Jerusalem is described as having twelve gates, for the twelve tribes (Revelation 21:12), and twelve foundations, for the twelve apostles (Revelation 21:14).

The phrase “whom he also named apostles” is not found in some manuscripts in Mark 3, but it is found in Luke 6:13. Matthew 10:1 adds “heal every disease and every affliction” to their job description.

In modern language, it’s common to refer to this particular dozen men as “The Disciples,” but in reality Jesus had hundreds of disciples. “Disciples” is from the Greek root word mathetes and merely means a learner or someone who tries to emulate their teacher. An apostle is from the Greek root word apostolos and means a delegate or representative. Apostles are specifically commissioned by Jesus to preach the gospel. They will do so in Mark 6:7–13.

Although the apostles, to later include Paul and Matthias, are specially chosen by Jesus to preach, we are all called to spread the gospel (Matthew 28:19–20). Jesus’ work on the cross is sufficient for salvation, but the news of what He has done must still be spread. Paul talks about this when he says, “… I am filling up what is lacking in Christ’s afflictions for the sake of his body, that is, the church” (Colossians 1:24). Paul isn’t saying his own suffering is necessary to save people, but that it appears to be necessary to get the news of Jesus to people.

To take on such significant leadership positions will require serious training, which Jesus will provide as the apostles travel with Him and learn from Him over the next few years. This method of discipleship is the blueprint for the Christian walk, as Paul tells Timothy in 2 Timothy 2:2. One lesson the twelve will learn is that to be a leader under Jesus’ authority means to be a servant to all (Mark 9:35).

Verse 15. and have authority to cast out demons.

Casting out demons is a significant part of Jesus’ ministry. It shows compassion for people who are suffering, but also validates that His teaching is of God. The apostles’ authority is partially dependent on their faith. In Mark 9:14–29, the disciples are unable to free a boy from demonic possession. Jesus first scolds the disciples for their lack of faith, and then tells them that some demons can only be expelled by prayer.

It is unclear how big a part demon exorcism is meant to play in modern evangelism. A conservative view is preferable because of the very real threat of abuse. Too many Christian circles consider every illness, sin, and run of bad experiences to be caused by direct demonic involvement. It is abuse to subject people to “exorcisms” when they have a very real need of doctors, counselors, or just job training. We can functionally “cast out demons” without exorcising. Speaking truth does very real damage to Satan’s work. Truth will free people from bonds of sin—both their own and others (John 8:31–32).

Authority, from the Greek root word exousia, means to have the power to make decisions for oneself or others. God has authority over us because He made us (Romans 9:21). Eventually, the disciples will allow God’s power to move through them in a way that gives them power to choose what demons will do (Acts 16:16–18).

Verse 16. He appointed the twelve: Simon (to whom he gave the name Peter);

From this point on, the Gospel of Mark typically refers to the apostles as “the twelve.” The word translated “appointed” comes from the Greek root word poieo. It implies more than simply selecting something; it means to make something. When Jesus selects the twelve, He makes a core unit of teachers and representatives that will soon become the nexus of the church. It means more than a new calling—it means a new identity.

In this verse, Peter takes pre-eminence over his brother Andrew and the other disciples (Matthew 10:1–4; Luke 6:13–16). His Hebrew name, “Simon,” is a variation on Simeon and means “hearkening” or “hearing.” In some parts of the Bible he is identified by his name in Aramaic, Cephas (John 1:42). Jesus renames him Peter—translated Petros in Greek—Cephas in Aramaic (John 1:42), which means “rock” or “stone.”

There is some confusion about this nickname. In Matthew 16:18, Jesus says He will build His church upon “this rock,” which some interpret as a reference to Peter. This is the justification Roman Catholics give for the office of Pope. In a practical sense, there is some truth to the interpretation that Peter is the rock, since Peter is the first to bring Jesus’ teaching to the Gentiles (Acts 10:1–48). But it’s far more faithful to the context to assume Jesus means His church will be built on the rock of Peter’s statement in Matthew 16:16: that Jesus is “the Christ, the Son of the living God.” This is all the more likely, since Jesus uses two subtly different Greek words, with two different meanings, in Matthew 16:18.

Peter is by turns bold, brash, careless, and cowardly. He identifies Jesus as the Messiah one moment, and foolishly tries to keep Jesus from His work the next (Mark 8:31–33). He tries to protect Jesus from being taken by the scribes to be killed (Mark 14:46–47) and mere hours later denies he knows Jesus (Mark 14:66–72). After the resurrection, he is so excited to see Jesus he swims to Him instead of taking the boat (John 21:7), but takes years to understand some of Jesus’ more challenging teaching (Acts 10:9–43; Galatians 2:11–14).

Verse 17. James the son of Zebedee and John the brother of James (to whom he gave the name Boanerges, that is, Sons of Thunder);

While Matthew 10:2 and Luke 6:14 list Peter’s brother Andrew next, Mark goes straight to James and John. Peter and the sons of Zebedee become Jesus’ closest friends. Along with Peter and Andrew, Jesus had already chosen them to be disciples early on (Mark 1:19–20).

The James referred to here is not the same person who wrote the book of James. That letter was written by Jesus’ half-brother and the leader of the church in Jerusalem. This James, John’s brother, is the first martyr, and his execution by Herod is the only apostle’s death mentioned in the Bible, except for that of Judas Iscariot (Acts 12:1–2).

John becomes one of the most influential of Jesus’ apostles. He is not to be confused with John the Baptist, or John-Mark, the author of the Gospel of Mark and the cousin of Barnabas (Colossians 4:10). This John is the author of the Gospel of John; the letters 1, 2, and 3 John; and the book of Revelation. His Gospel is unique in that it focuses on the theology of Christ more than the miracles. John is also known as the disciple whom Jesus loves (John 13:23; 19:26; 20:2; 21:7). Although all the disciples love and admire Jesus, no one else is shown to be so assured of Jesus’ love except maybe Mary of Bethany.

Despite John’s simple devotion, he and his brother can be impulsive. Boanerges is Aramaic for “sons of rage” or “sons of thunder.” Jesus’ nickname for the brothers reflects that they have the destructive zeal of a thunderstorm. They live up to their name when they ask Jesus for places of honor in His kingdom (Mark 10:35–40). James, John, and Peter are the only people mentioned to whom Jesus gives nicknames.

Verse 18. Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Zealot,

Jesus leaves the crowds behind to select twelve men to be His disciples. The inner circle, Peter, James, and John, have already been mentioned. Now Mark lists most of the rest of the crew.

Andrew may have been the first of the apostles to meet Jesus. He had been a disciple of John the Baptist, who had pointed Jesus out (John 1:35–40). Jesus selects Andrew and his brother Simon Peter in Mark 1:16–17, but Andrew does not spend much time in the inner circle.

John 1:43 says that Jesus calls Philip the day after He calls Andrew and Peter. Philip brings Nathanael, telling him that Jesus is the Messiah “of whom Moses in the Law and also the prophets wrote.” Nathanael, also called Bartholomew which means “son of Talmai,” responds with a proverb: “Can anything good come out of Nazareth?” (John 1:46). Jesus greets him, saying, “Behold, an Israelite indeed, in whom there is no deceit!” (John 1:47). Jesus also tells Nathanael He saw him before Philip called when he was under a fig tree (John 1:48). This immediately changes Nathanael’s perspective of Jesus, and he responds, “Rabbi, you are the Son of God! You are the King of Israel!” (John 1: 49).

Mark 2:14 mentions a disciple called Levi. He’s believed to be the same as this verse’s Matthew, since he is identified as a tax collector as well (Matthew 10:3). As a tax collector, he would have supported, or at least benefitted from, the Roman occupation. It is he who invites Jesus to eat with the “sinners” (Mark 2:15–17).

Thomas is best known as the disciple who misses Jesus’ first appearance after the resurrection and needs to be convinced that Jesus really did rise (John 20:24–28). But he should also be known as the disciple who willingly follows Jesus to Jerusalem despite believing they will all die (John 11:16). He is also known as “Didymus,” which means “twin.”

Not much is known about the second James except he is apparently Matthew’s brother. He is neither James the brother of John nor James the half-brother of Jesus. He is called James the younger in Mark 15:40.

Thaddaeus is also called Judas and is identified as the son of James, but we’re never told which James (Luke 6:16).

The second Simon is described as a Zealot. At the time Jesus chooses His disciples, the Zealots were not yet a clearly-defined political party, though they were by the time Mark wrote this account. The Zealots combine the religious fervor of the Pharisees with fierce national independence. Whether Simon’s zeal is for the Mosaic Law or Jewish independence, his inclusion in the same group as Matthew—a Roman-sympathizing tax collector—is unusual.

Verse 19. and Judas Iscariot, who betrayed him.

At this time, Judas is just one of the disciples, but it becomes apparent he never understands who Jesus is. He takes on the role of treasurer, but only so he can steal the group’s money (John 12:6). In the future, he will betray Jesus, handing Him to the scribes and priests to be tried and crucified. In return he receives thirty pieces of silver (Matthew 26:15). It appears that Judas doesn’t know what the priests and elders have planned for Jesus. When he discovers Jesus is on His way to be tried and executed, Judas returns the money and kills himself (Matthew 27:3–5). Judas’ payment and its eventual use to buy a potter’s field is prophesied in Zechariah 11:13–14. He is replaced by Matthias, one of Jesus’ regular followers, in Acts 1:12–26.

Modern society has come to associate the name “Judas” with everything evil. However, at the time of Christ, this was a common name. Thaddaeus the disciple was also called Judas. Jesus’ half-brother Jude’s name is a variant of the name Judas. And in the Old Testament, Judah, the name of both the man and the tribe, is basically the same name as Judas.

There are several different theories as to where the name “Iscariot” comes from. It may mean a bandit, a freedom fighter, or a liar, but it probably means “of Kerioth.” Kerioth is the name of two different cities, one in south Judea (Joshua 15:25) and one in Moab (Jeremiah 48:24). Judas Iscariot may be the only disciple from outside of Galilee.

The word translated “betrayed” is from the Greek root word paradidomi. Literally, it means to “give over” or “deliver,” often with treachery. It is also used in Mark 1:14 to describe John the Baptist’s arrest. Later, Paul will use it to describe how he passes on the gospel (1 Corinthians 15:3).

Verse 20. Then he went home, and the crowd gathered again, so that they could not even eat.

The “home” referred to here is probably Andrew and Peter’s house in Capernaum (Mark 1:29). From the earliest days of Jesus’ public ministry, the people know He will eventually turn up there (Mark 1:32–33; 2:1–2).

The Jews understand that God has sovereignty over illness and healing. However, they also believe that ill health is a punishment from God for sin, and that healing is a sign of God’s forgiveness. Healing shows that God has favor on the person. It’s natural that the people would want healing, not only so their lives will be easier, but as an outward sign that God forgives their sins.

Although the Pharisees believe this, they can’t allow themselves to accept that Jesus is the Son of God. They believe God couldn’t possibly give authority to a teacher who heals on the Sabbath and doesn’t follow the Pharisaical traditions. If Jesus’ teachings are wrong, then His healing must be of the same as the pagan sorcerers. This is why they claim His power is from Satan (Mark 3:22–30). God does promise to bless Israel if they obey Him, but that doesn’t mean ill health or injury is always a punishment for disobedience (John 9:1–3).

Jesus healing and casting out demons until He is exhausted, or has no time to eat, becomes a common theme in this book (Mark 6:31). There is usually one day a week when Jesus can get rest from this type of ministry—the Sabbath. For as busy as Jesus seems to have been, thus far, on the Sabbath, Jesus has cast out one demon (Mark 1:21–26) and healed one man (Mark 3:1–5) .He’s also gotten into a fair amount of arguments with the Pharisees. So, even in Christ, we see a general preference for rest on God’s designated day of rest. While Sabbath-keeping is not required of Christians, we would do well to remember that God created rest as well as work.

Verse 21. And when his family heard it, they went out to seize him, for they were saying, “He is out of his mind.”

The chain of events that lead Jesus’ family to worry about Him is not clear. As is common for literature of the time, the Gospels tend to group passages by theme instead of chronology. As a result, we don’t know if Jesus has returned to Nazareth since His ministry started. We do know that people from all over Galilee, Judea, and beyond have come to see Him, and Nazareth is only about twenty miles from Capernaum. In Mark 6:1–6, Jesus will return, just to be rudely rejected by the people in His hometown.

So it’s possible that people from Nazareth have gone to Capernaum for healing and returned, shocked to learn that the healer is Jesus. It’s also possible that travelers have gone to Capernaum for healing and come back through Nazareth. Either way, the people from Nazareth refuse to believe that a man whom they have watched grow up could be an important prophet, let alone the Messiah. Whereas the scribes believe Jesus is demon-possessed (Mark 3:22), His townsmen think He’s crazy.

“Out of his mind” comes from the Greek root word existemi. It means to be mentally displaced. The same word is used when Jesus heals the paralytic (Mark 2:12) and Jairus’s daughter (Mark 5:42), and when He calms the storm after walking on water (Mark 6:51). In this case, however, it means that Jesus’ actions—seemingly out of control, to His family—can have a serious effect on the wellbeing of His family. So they resolve to find Him and. Most likely, to take Him back to Nazareth.

Jesus has four brothers and at least two sisters (Matthew 13:55–56). Eventually, after the resurrection, at least two of His brothers will accept Him as their savior. James wrote the New Testament book in his name and became the leader of the church in Jerusalem. Jude, author of the New Testament book that bears his name, also became a believer. They and Mary will be with the disciples on Pentecost (Acts 1:14).

Verse 22. And the scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “by the prince of demons he casts out the demons.”

Jesus went down to Judea to be baptized by John the Baptist (Mark 1:9), and people from all over come to be healed (Mark 3:7–8). However, He stays in Galilee (Mark 1:39). The Pharisees whom Jesus has debated seem to be from the area, as well. Now, however, scribes come from Jerusalem, the center of the Jewish religion, specifically to handle Jesus. The text refers to their journey as “down” because Jerusalem sits at a higher elevation.

Matthew 12:22–23 explains why the scribes arrive at this time. Jesus had cast out a demon from a man who was blind and mute. Although Old Testament prophets did occasionally heal people (1 Kings 13:4–6; 17:17–24; 2 Kings 5:1–14), there is no record they ever healed someone who was naturally blind. Spiritual blindness is treated as a separate issue (2 Kings 6:20–21). There are, however, prophecies that the Messiah will heal the blind (Isaiah 61:1) which Jesus quotes (Luke 4:18–19). This leads the people to wonder if Jesus is the Messiah, a speculation the scribes cannot abide.

“Scribe” is taken from the Greek root word grammateus. Originally, scribes were tasked with writing and keeping the records of kings, generals, and prophets (Jeremiah 36:4). When the Jewish refugees returned from Babylon, scribes took up the task of interpreting the Mosaic Law. This fit in with the Pharisees’ desire to add to the Law to make sure the people would never again sin so badly that God will send them into exile. In this way, the scribes became the lawyers of the Pharisees.

Because of the scribes’ high degree of education and expertise in the Torah, they feel they have the qualifications to judge Jesus. Their expert opinion is that if Jesus doesn’t follow the same rules they do, His supernatural power must come from a different spiritual force than God.

Beelzebul is Aramaic and means “lord of the house.” The similar “Beelzebub” is a parody which means “lord of the flies.” Beelzebul is a variation of Baal, the primary God of the Canaanites and Phoenicians and one of the greatest temptations for the Israelites in the Old Testament (Judges 2:13). By the time of Christ, however, “Beelzebul” represents Satan. If Jesus’ authority to cast out demons does not come from God, the scribes reason, it must come from the leader of the demons. Jesus proceeds to tell them why that is a ridiculous idea.

Context Summary
Mark 3:22–30 continues as the Pharisees from Galilee show their disapproval of Jesus (Mark 3:6). Here, in the fourth story about people’s reaction to Jesus, scribes from Jerusalem join in. They have heard that Jesus healed a demon-oppressed man who was blind and mute (Matthew 12:22–23). The scribes quickly judge that Jesus is performing miracles through the power of Satan. This stubborn belief, in the face of logic, leads Jesus to condemn their blasphemy and warn that if they continue along this vein, they will be damned forever. Matthew 12:22–32 and Luke 11:14–23 also record this confrontation; in Luke 12:10 Jesus talks similarly about blasphemy of the Holy Spirit.

Verse 23. And he called them to him and said to them in parables, “How can Satan cast out Satan?

Matthew 12:24–25 indicates that the scribes from Jerusalem are present in the crowd. Like their local counterparts, they use an oblique attack (Mark 2:16). Their goal is to convince the people to stop following Jesus, claiming He performs miracles under Satan’s authority. Jesus uses a parable to show how faulty their reasoning is.

“Parable” is from the Greek root word parabole. It refers to something placed next to something else as a comparison. All of Jesus’ teachings in Mark 2 use parable to some degree (Mark 2:16–17, 19–22) even when the included story is true (Mark 2:25–26) or His very act of healing becomes the metaphor for forgiveness of sins (Mark 2:5–12). Mark 4:34 says that Jesus’ public teaching is all in parables, but He explains the deeper message to His disciples in private.

The scribes infer that lesser demons have possessed people in a way that somehow displeases Satan, and Satan uses Jesus to cast them out. Or that the entire incident is just a show meant to fool the people. Jesus explains that everything the demons do is under Satan’s direction, and to cast out a lesser demon is to cast out Satan.

The Bible doesn’t go into great detail about Satan and the other demons. We know that when Satan rebelled against God, one-third of the angels followed him into exile (Revelation 12:3–9). The demons have some kind of a hierarchy—the greater ones are called princes (Daniel 10). But the Bible doesn’t tell us why or how demons possess people. Everything they do is for Satan’s evil purpose, however, and to cast them out would work against his plan.

Verse 24. If a kingdom is divided against itself, that kingdom cannot stand.

Scribes, Pharisees who are experts in the Mosaic Law, come down from Jerusalem to tell the people that Jesus’ authority to cast out demons comes from Satan. Jesus responds to their fallacious reasoning with a parable that His audience would find very applicable. Jesus is saying that if He uses Satan’s power to rebel against him, Satan’s kingdom can’t stand.

This idea—specifically taken from the next verse—became famous in American history when used by President Abraham Lincoln during the U.S. Civil War. There, Lincoln made the same fundamental point as Jesus: any power that fights against itself is bound to lose. Lincoln’s intent was to show the importance of a united nation. Jesus’ intent, here, is to point out that it would be foolish for Satan to use his own power to interfere with demons.

The idea of a “divided kingdom” is also poignant for the people hearing Jesus’ words. Israel itself was once united, and strong. When the Israelites escaped Egypt and came to the Promised Land, they divided the territory into twelve tribes (Joshua 13:8—19:51). Eventually, they begged God for a centralized king (1 Samuel 8:4–5). God gave them Saul (1 Samuel 10:17–27), who became so corrupt God rejected Saul’s line and chose David to replace him (1 Samuel 15:10–35; 16:1–13). David’s son Solomon reigned next (1 Kings 1:28–53).

Then, after Solomon, political unrest caused the northern tribes to rebel against Solomon’s son and split off into a new nation (1 Kings 12:16–20). The borders remained more or less steady until the Northern Kingdom of Israel was conquered by the Assyrians (2 Kings 17:7–18), and then the Southern Kingdom of Judah was taken into exile by Nebuchadnezzar (2 Kings 25).

The Jews returned from Babylon and settled in what had been Judah (2 Chronicles 36:22–23). The territory of Galilee, however, sits right in the middle of what had been the Northern Kingdom of Israel. Four hundred years after the last Old Testament prophet, the kingdom is still divided—with non-Jewish Samaria in between—and Rome’s occupation means it is not standing independently.

Verse 25. And if a house is divided against itself, that house will not be able to stand.

Jesus is using the parable of a divided kingdom and a divided house to show that if He is using Satan’s power to cast out demons, Satan’s kingdom won’t survive. Satan would gain no strategic value by allowing Jesus to use Satan’s authority to attack his own work.

“Divided” is from the Greek root word merizo, which means to separate into component parts and distribute those parts. “Stand” is from the Greek root word histemi. It means to maintain authority and force, to keep whole. The word translated “house” refers to the members of the house—the family.

This phrase is better known in American culture for its use by President Abraham Lincoln during the U.S. Civil War. Lincoln’s use pleaded for a united nation, rather than one bound for destruction through conflict. Jesus’ intent, here, is to point out that it would be foolish for Satan to use his own power to interfere with demons.

Jesus’ “house” can weather minor lapses in unity such as Judas’ betrayal and Peter’s denial. To be a serious threat, the rebelling authority needs to be on par with the leader of the house. That is, the members of the Trinity would have to work against each other. Jesus’ attitude toward the Father prohibits this. He, “though he was in the form of God, did not count equality with God a thing to be grasped,” (Philippians 2:6) and “humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8).

But Jesus’ family contains much more than just the Trinity. In Mark 3:34–35, Jesus explains that His family includes anyone who follows God. Paul talks about the inherent oneness of the church in Ephesians 4:1–6. The church is built on the unity of the Trinity and has “… one body and one Spirit…one Lord, one faith, one baptism, one God and Father of all, who is over all and through all and in all” (Ephesians 4:4–6).

Although Jesus designed the church for unity, even Paul witnessed a lot of false teachings, jealousy, pride, and sin as he ministered to the Gentile church. Today, there are seemingly countless examples of churches whose members disagree on a grand scale, causing their local church to fall. Paul reminds us that we choose if we will remain loyal to our local body of believers (1 Corinthians 1:10–13). We should remember that ultimately we are members of God’s universal church which is based on the unity of the Trinity and the one faith of its members. God’s house will never fall (Matthew 16:18).

Verse 26. And if Satan has risen up against himself and is divided, he cannot stand, but is coming to an end.

Jesus doesn’t always explain His parables outside the company of the disciples (Mark 4:34), but in this case He does. Like a divided kingdom or a split family, Satan can’t work at cross-purposes to himself and maintain what authority and dominion he has.

This infers that Satan has some quantity of authority and dominion to lose. When Adam and Eve follow Satan’s suggestion instead of God’s command by eating the fruit from the tree of knowledge of good and evil, they condemn their descendants to suffer under Satan’s power (Genesis 3:1–7). Satan is the “ruler of this world” (John 12:31) and the “prince of the power of the air, the spirit that is now at work in the sons of disobedience” (Ephesians 2:2). The world lies in his control (1 John 5:19), and unbelievers are bound to him (2 Timothy 2:26). This is why he has the authority to offer Jesus “all the kingdoms of the world and their glory” (Matthew 4:8–9).

But Satan’s dominion is far from absolute. Job 1:6–12 shows that whatever Satan does is under God’s sovereign authority. He cannot do anything without God’s permission, and God will turn anything he does into good for those who follow God (Romans 8:28).

Nor is Satan’s authority eternal. Immediately after Adam and Eve doom their children to be born under Satan’s control, God promises that one of Eve’s offspring will crush Satan’s head (Genesis 3:15). Jesus fulfills this prophecy when He dies for our sins and is raised again. The promise will be entirely fulfilled when God throws Satan into the lake of fire forever (Revelation 20:10).

Verse 27. But no one can enter a strong man ‘s house and plunder his goods, unless he first binds the strong man. Then indeed he may plunder his house.

The scribes from Jerusalem are trying to convince the people that Jesus casts out demons through the power and authority of Satan, not God. Jesus has explained how doing so would be counterproductive, since Satan would be undoing his own evil work.

The strong man is Satan, the house is his domain, and the goods are what he possesses—in this case, a blind and mute man whom Jesus releases from the power of a demon (Matthew 12:22). Jesus cannot use Satan’s power to cast out the demon because He needs to bind Satan in order to free the man. He does this through the power of the Holy Spirit.

Luke’s version of this account is followed by an odd story of a man who is freed from a demon (Luke 11:24–26). The demon is not destroyed, just displaced. After wandering for a time, he gathers seven other demons and they all possess the man, leaving him worse off than when he began.

The alternative to this scenario is that the man must be inhabited by another spirit—a good Spirit. This is what salvation in Christ offers. At the moment of salvation, we are indwelt by the Holy Spirit. He frees us from the oppressive sin nature and guarantees that we are God’s possession. As a kind of side-effect, He also protects us from demon possession, since a demon can’t dwell where the Holy Spirit is.

This is why Jesus had to ascend into heaven after the resurrection (Acts 1:6–11). As nice as it would be to meet Him personally, He is only one man. He had a hard enough time getting through all the people in Capernaum; our world now has over seven billion people who would want His time. That is why He said, “…it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you” (John 16:7). The Holy Spirit reaches the whole world (John 16:8), not just a tiny portion of the Middle East.

During the Millennial Kingdom, Satan will be bound (Revelation 20:2). Jesus will rule as king of Israel. Peace will come to the world, and Israel will see the Old Testament prophecies fulfilled. Like the demon-possessed man in Luke 11:24–26, however, this is temporary. At the end of the millennium, Satan will be released and one last time incite the people to rebel against God (Revelation 20:7–9). Satan will lose, once and for all, and spend eternity in the lake of fire (Revelation 20:10).

Verse 28. “Truly, I say to you, all sins will be forgiven the children of man, and whatever blasphemies they utter,

Jesus has dismissed the scribes’ claim that He casts out demons with Satan’s authority as illogical. Now He explains how those claims are also blasphemous.

Despite the seriousness of the sin of blasphemy, God says it can be forgiven. In this very important verse. Jesus, who died for our sins and was raised again, says clearly that all sins save one will be forgiven (Mark 3:29). And the one sin that cannot be forgiven is not sexual; it’s not spontaneous, uncontrolled thoughts; it’s not struggling with addiction; it’s not even murder.

“Forgiven” comes from the Greek root word aphiemi, which means to send away and disregard. It doesn’t mean God forgets our sins, as if His mental hard drive has been erased. It means He no longer thinks on the sin, and it does not affect our salvation. He will forgive even insults about His very nature, as long as we do not commit the one unforgiveable sin: blasphemy against the Holy Spirit.

“Blasphemy” comes from the Greek root word blasphemia, which refers to speech that is disrespectful of and defiant toward God. Ultimately, it means to intentionally misrepresent God’s character. When Jesus infers that He is the Son of God, the Pharisees and scribes see that as blasphemy. In the Mosaic Law, blasphemy against God is punishable by death (Leviticus 24:10–16).

The wording Matthew uses in his gospel is slightly different. Instead of saying “all sins will be forgiven the children of man…” it reads, “whoever speaks a word against the Son of Man will be forgiven” (Matthew 12:32). Both statements are true.

Verse 29. but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin” —

This is one of the most often misunderstood verses in the Bible. The scribes from Jerusalem claim that Jesus uses the power and authority of Satan to cast out demons, rather than the power and authority of the Holy Spirit. Jesus responds that this is the very essence of the one sin God will not forgive. In the specific context of this conversation, it refers to a particular act. As applied to us today, it has a more general meaning.

There are many theories as to what, exactly, this sin is. Some say it is attributing the work of the Holy Spirit to Satan. This leads to the fear that if we criticize any church or ministry, we are in danger of committing the same sin. Others say that Jesus’ warning only applies to people who personally watched Him perform miracles under the power of the Holy Spirit. They insist that today, the unforgiveable sin is rejecting Jesus’ sacrifice (Hebrews 11:6).

The truth is that all of these point to the same sin. “Eternal” is from the Greek root word aionios. It means without beginning or end. “Guilty” is from the Greek root word enochos. It describes a person who is bound to their crime.

The scribes from Jerusalem arrive in Galilee with the singular goal of condemning Jesus’ works. They have already made up their minds, and have no desire to observe Jesus and rationally contemplate what He is doing and teaching. Those who remain that way are personally bound to that sin for eternity. They reject the work of the Holy Spirit to convict (John 16:7–11), counsel (John 14:16), guide (John 16:13), witness (1 Corinthians 12:3), and sanctify (Galatians 5:22–23). This context-specific version of “blasphemy against the Holy Spirit” is a sin which could only be committed by those who saw Jesus performing His miracles in person. As such, it cannot be committed today.

However, it is possible to act in the same spirit as the scribes and Pharisees, and suffer the same result. To blaspheme against the Holy Spirit today is to reject His work, particularly His work to convince us about Jesus (John 15:26). It is to reject this work throughout one’s entire lifetime.

Paul’s testimony shows us clearly that someone can refuse to listen to the guidance of the Holy Spirit for a time, and then change and follow Him. Paul guarded the coats of those who stoned Stephen (Acts 7:58) and went on to actively hunt and imprison members of the church (Acts 8:1–3). He was certainly guilty of misrepresenting the character of the Holy Spirit. But he was forgiven. Not only forgiven, he became an apostle of Christ, a prolific theological writer, and the lead evangelist to the Roman Empire. He showed disrespect for a time, but he did not remain immune to the leading of the Holy Spirit.

Blasphemy against the Holy Spirit does not mean having doubts about if a particular church’s practices are truly biblical. It doesn’t mean harboring a spontaneous, disrespectful thought. It doesn’t mean struggling with sin after salvation. It doesn’t even mean blurting out a blasphemous statement against the Holy Spirit. It means a steady rejection of the convicting and sanctifying work of the Holy Spirit throughout an entire lifetime. Those who persist in that rejection will not be forgiven.

Verse 30. for they were saying, “He has an unclean spirit.”

Scribes from Jerusalem (Mark 3:22) have come to Galilee, apparently for the sole purpose of trying to derail Jesus’ growing spiritual movement. The Pharisees in Galilee have gone from skeptical (Mark 2:6–7) to questioning (Mark 2:24) to plotting (Mark 3:6). Their compatriots from Jerusalem will have greater influence with the priests.

The Pharisees see Jesus’ actions as dangerous and blasphemous. He eats with sinners with no guarantee that the food was prepared properly (Mark 2:15–17). He doesn’t make His disciples fast (Mark 2:18–22). And He lets His followers pick and eat grain on the Sabbath (Mark 2:23–28). He even has the audacity to heal on the Sabbath, practically in the same breath He uses to teach in the synagogue (Mark 3:1–6). Worst of all, to the scribes, the people love Him because He has the power to heal and cast out demons. In their eyes, He is a menace who must be stopped.

Because Jesus’ teaching and actions do not align with the oral Law, the Pharisees and their scribes do not trust His miracles, particularly His ability to expel demons. His teachings don’t reflect what they understand about God, so, they deduce, His powers must not be from God. The only logical conclusion they will consider is that He uses the power and authority of Satan. So, He must be possessed by a demon—an “unclean spirit.” That’s a profoundly arrogant and sinful approach, one prior verses referred to as “[blasphemy] against the Holy Spirit” (Mark 3:28–29).

The scribes’ only hope is to convince the people that Jesus is dangerous before things go too far. His actions could result in the Pharisees losing their position and power among the people. Worse, if Jesus turns out to be a revolutionary, rebellion against Rome would leave all of Galilee flattened and smoking.

Fortunately, not all the Pharisees and priests maintain this line of thinking. Joseph of Arimathea (Mark 15:43), Nicodemus (John 3:1–21; 19:38–42), Paul (Philippians 3:5), and even some of the priests (Acts 6:7) will eventually submit to the leading of the Holy Spirit and believe Jesus is the Messiah and the Son of God.

Verse 31. And his mother and his brothers came, and standing outside they sent to him and called him.

Jesus’ popularity is steadily growing. He alternates between taking His core group of disciples to secluded places for extra teaching (Mark 3:13), healing mobs of people (Mark 3:7–10), and arguing with Pharisees (Mark 3:1–6, 22–30). His mother, Mary, and His brothers have heard that something is going on and are worried (Mark 3:21).

It’s unclear if Jesus’ family is in Nazareth or Capernaum, but probably Nazareth. They would have heard about His actions much sooner had they been nearer. But as people come from all over Galilee and Judea to Capernaum to see Jesus, many would have travelled back through Nazareth, twenty miles away.

For some unknown reason, Joseph is out of the picture, but Mary still has four other sons and at least two daughters (Mark 6:3). Although Mary knows Jesus is the Messiah, she doesn’t fully understand what that means. From the reports coming from Capernaum, she and her sons are worried. Some of the family seems to think that Jesus has lost His mind.

Before we judge these family members too harshly for this, it’s important to remember how limited communication was in that era. Jesus is attracting a great deal of attention, but there is no way for the family to directly speak with Him, or to know exactly what is happening. The scribes were not the only ones who disliked Jesus’ message, so it’s easy to see how false gossip or exaggerated rumors could make their way to Mary and her children.

So, out of concern, Jesus’ family has come to the house where He is teaching. Once again, however, the house is too crowded for anyone else to come in (see Mark 2:1–2). They are forced to remain outside, hoping someone will relay their message and Jesus will come out.

This verse presents some controversy, since the Catholic Church teaches that Mary remained a virgin her whole life. There is no evidence in the Bible that this is true, and there is no theological reason why it should be. The word translated “brothers” is from the Greek root word adelphos. It means a biological brother with at least one shared parent. In no way does it suggest that they were cousins or Joseph’s children from an earlier marriage or a concubine. In fact, the context of these verses makes it clear that the persons in question are not “cultural” brothers, but actual family members.

Context Summary
Mark 3:31–35 is this section’s final account of the reactions people have toward Jesus’ ministry. Here, Jesus redefines the concept of ”family.” His mother and brothers, some thinking He is out of His mind, have come to bring Him back to Nazareth (Mark 3:21). In contrast, a large group fills a home, probably Peter and Andrew’s, intently listening to Jesus teach. Jesus declares that it is this audience—those who do God’s will—who are His family, not the people who are related by blood. This account is also found in Matthew 12:46–50 and Luke 8:19–21.

Verse 32. And a crowd was sitting around him, and they said to him, “Your mother and your brothers are outside, seeking you.”

Scholars have posited many reasons as to why Mary and her sons hope to bring Jesus back to Nazareth (Mark 3:21). One possibility is that they are worried for His health (Mark 3:20) or His safety (Mark 3:9-10). Another is that Jesus’ antics in Capernaum and the surrounding area give His brothers a bad reputation. The people in Nazareth do not accept His authority. They’ve seen Him grow up and know His family. They even call Him a bastard—in that culture, referring to Jesus as “son of Mary” was an insult against His parentage (Mark 6:3). Some consider Him insane (Mark 3:21).

Since Jesus’ family is not there to see and hear what is really occurring, one can understand why they’d be concerned about such rumors. The people who see Jesus’ healings and hear Him preach have a different take. They want to hear what He has to say. They understand that a prophet is identified by the works God does through him. They have seen or experienced His power to heal and release people from demon possession, and they are eager to know more.

The word translated “outside” is the Greek exo, which means “out” or “away.” The problem with Jesus’ family isn’t that they are outside the physical house, but that they are outside Jesus’ influence. Pharisees had sat in that house, listening to Jesus teach, but their hearts were far from Him (Mark 2:1–12). In a similar way, we can go to church or read Christian articles or listen to Christian music all day long yet be far from Jesus. What matters is our heart attitude toward Jesus.

Jesus’ family displays a common dichotomy. They are seeking Jesus, but only for their own gain—in this case, to stop Him from stirring up controversy. They’re not primarily interested in whether or not His message is true. Presumably they want Him to be easy and unobtrusive, and to stay out of trouble. People today want that, too, but Jesus’ followers understand it is we who must adapt to Him. The difference is faith. Hebrews 11:6 promises that God rewards those who seek Jesus in faith. But we must seek Him as He is, not as someone to do our bidding so that our earthly lives are easier.

Verse 33. And he answered them, “Who are my mother and my brothers?”

We know Jesus’ mother: Mary. His brothers are James, Joseph, Simon, and Judas—not the traitor, this was a very common name in that culture (Matthew 13:55). Mary, James, and Judas (also known as Jude), at least, will become dedicated Christ-followers. But at this point, they only care about mitigating the damage Jesus is causing by His very public, very controversial ministry.

Jesus is clear that following Him will cause serious divisions within families. In Mark 13:12–13 He says, “And brother will deliver brother over to death, and the father his child, and children will rise against parents and have them put to death. And you will be hated by all for my name’s sake. …” In Matthew 10:35–36 Jesus says, “‘For I have come to set a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law. And a person’s enemies will be those of his own household.’”

He adds, “Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me” (Matthew 10:37). Jesus’ point is challenging, but crucial. Many Christians must choose between following Jesus and maintaining peace in their family. Jesus understands how this feels (Hebrews 4:15). He teaches how we should honor our parents (Matthew 19:19; Mark 7:9–13). But even He has to choose: between taking the path God sets before Him, or doing what His family wants.

We need to take Jesus’ example and keep our eyes on Him, even if it means abandoning our family. He promises that if we do, He will replace what we have lost (Mark 3:34–35; 10:29–30).

Verse 34. And looking about at those who sat around him, he said, “Here are my mother and my brothers!

Biological families, and intense loyalty to those bloodlines, are the building blocks of a patriarchal society. Order, safety, provision, and honor are all tied to the family. Jesus turns this cultural presumption upside-down.

The terminology of family is widespread throughout the New Testament church. The book of Acts uses the term “brothers” in more than twenty verses, very few of which are speaking about biological family. Their context is that of the spiritual family of the church. In Romans, Paul calls the believers who live there “brothers” even though he’s never met them. He tells Timothy to treat church members as fathers, brothers, mothers, and sisters (1 Timothy 5:1–2).

This is the second time in this chapter Jesus has “looked around” the synagogue at the people, sitting and listening. The first is in Mark 3:5 when He looks over the Pharisees who watch to see if He will heal a man on the Sabbath. His reaction to the Pharisees’ hard hearts is anger and grief. Now, in a packed room in a packed house, Jesus looks around and sees the people there as a spiritual “family.” They aren’t waiting for Jesus to slip up. They aren’t conspiring against Him. They don’t think He’s an embarrassment. They just want to listen to what He has to say, and absorb the truth.

Just as Jesus redefines family, He redefines religious community. Mark mentions only one more time when Jesus will teach at a synagogue. It will be in Nazareth, His home town, and He will be soundly rejected (Mark 6:1–6).

Gatherings are important in the life of a church. If those gatherings happen to fall in the same place at the same time each week, that’s great. But it isn’t the building or the ceremony that makes a church. It’s the group of people who come to learn about God, worship Him, and obey Him. They may meet in a designated building, a home, the seashore, or a mountaintop. The same qualities that define a godly church also describe the family of God: faith in Christ (John 1:12; Galatians 3:25–29) and obedience to God (Mark 3:35).

Verse 35. For whoever does the will of God, he is my brother and sister and mother.”

Jesus shows us the tension which occurs when a parent’s wish contradicts God’s will. Jesus will not follow Mary back to Nazareth, but He does believe in honoring one’s parents. Although He warns that it is sometimes necessary to leave family for the sake of the gospel (Mark 10:28–30), He also teaches that taking care of parents is an essential part of worshiping God (Mark 7:9–13). Jesus exemplifies this responsibility. While hanging from the cross, He makes sure Mary was cared for (John 19:26–27).

Eventually, Mary and at least two of Jesus’ brothers join His spiritual family. James becomes the leader of the church in Jerusalem and writes the book James. Judas writes the book Jude. Although Jesus has to leave them for a time, geographically, relationally, and spiritually, they are welcomed into the body of believers.

The passage says Jesus’ family is comprised of those who do God’s will. The first and most important point of obedience is believing in Christ. Having faith that Jesus is the Son of God who died for our sins and was raised again gets us in to God’s family. Obeying God in other areas gives evidence that we are in God’s family (James 1:22; 2:18) and makes the family much more peaceful (Ephesians 4:1–6).

It should provide us hope that some staunch believers rejected Jesus at first, as did Paul (Acts 8:1–3). Others believed timidly, like Jewish council-member Joseph of Arimathea (John 19:38). But God can, and does, change minds. All are welcome in God’s family, and the angels respond with joy when they come (Luke 15:10).

Finally, it is significant that Jesus includes “sister.” He has many women among His disciples (Luke 8:1–3), and even more go on to build the church (Acts 16:14–15; 1 Corinthians 16:19; Colossians 4:15). Galatians 3:28 says, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” Women are an essential part of any family, including God’s. Jesus’ deliberate inclusion of women is, for that time period, highly unusual.

Chapter Context
The bulk of chapter 3 deals with how different people react to Jesus’ teaching and His assumption of authority. The Pharisees’ confusion transitions into plotting. The crowds that continually follow Jesus for healing become more frenetic and dangerous. Jesus’ own family, afraid for His sanity, try to pull Him away. But true followers also show themselves. Twelve join together to become a core group, while a slightly bigger crowd, more interested in Jesus’ teaching than miracles, earn the honor of being called His true family.

End.

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