Marcos 3
Ray Stedman · Citado em PreceptAustin
Marcos 3
Stedman - I think we have difficulty grasping the size of this crowd. This was not just a few people, or a few thousand. There were literally tens of thousands of people, undoubtedly, in this crowd. They came from all over this country -- from Galilee, from Judea, which began fifty miles to the south, from Jerusalem, the capital of Judea some seventy miles south of the Sea of Galilee, and beyond that from the land of Idumea, or Edom, way down in the southern desert, and from the region east of the Jordan River stretching out into the Arabian Desert, and from the west clear to the Mediterranean coast and up the coast to Tyre and Sidon, the area now in the country of Lebanon -- from throughout this entire area they came. They flocked out from all the cities to hear this amazing prophet who had risen in Galilee and was saying such startling things. You can see how Mark traces the emphasis upon the crowd throughout this division. In Mk 3:20, he says, "and the crowd came together again, so that they could not even eat." Then in Mk 3:32, "a crowd was sitting about him..." And in Mk 4:1: "Again he began to teach beside the sea. And a very large crowd gathered about him..." And then, in Mk 3:36, Mark says, "And leaving the crowd," they went across to the other side of the lake. In Mk 5:21: "And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him..." And in Mk 5:24: "And a great crowd followed him and thronged about him." So this is the period when Jesus is pressed by the great masses of people, the period of his greatest popularity. For many, this has been the symbol of Jesus' success, as it would be for many in evaluating a person today. Anybody who can get a great crowd following him is regarded as a success. We have all kinds of people who do that. We call them "stars" -- there are star actors, star athletes, star singers, star politicians -- various people who have attained what in our day is a mark of success. No wonder the title of one of today's most popular musicals is Jesus Christ, Superstar. He is the one who drew all these great multitudes out from the cities of his day. For many, this has been the symbol of Jesus' success, as it would be for many in evaluating a person today. Anybody who can get a great crowd following him is regarded as a success. We have all kinds of people who do that. We call them "stars" -- there are star actors, star athletes, star singers, star politicians -- various people who have attained what in our day is a mark of success. No wonder the title of one of today's most popular musicals is Jesus Christ, Superstar. He is the one who drew all these great multitudes out from the cities of his day. But as you read this account through, you see that Mark's intention is to underscore the weakness of popularity, the empty, hollow worthlessness of being popular, and how much damage and danger popularity produced in our Lord's ministry. There are six ways this is brought out in this division. We will take only the first of them in this study, from Mk 3:7, to the end of the chapter. We will see three false and always hindering effects which are invariably produced when a movement becomes popular. They are a warning for us. Popularity produced them in the days of Jesus and popularity produces them today. We will see them now as we go through them. (Mark 3:7-35 False Forces) Mark 3:9 And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him;
Marcos 3
Stedman - Here are two reactions to Jesus, to the intensity of his ministry. He gave himself so totally to this ministry to these crowds that he had no time even to eat. His friends heard about this and were disturbed. The word translated "friends" really means "relatives" -- literally, "those from beside him." We learn from the latter part of the chapter that it is actually his mother and his brothers. They are up in Nazareth and word reaches them that he is not taking care of himself. He is not eating properly. He is not sleeping properly. His health is threatened. So they leave Nazareth and come to try to put him under restraint. Their feeling is that he has gone crazy, that he is "beside himself" -- literally, "outside himself" -- as a result of his concern for the hurt of the world. Now, Jesus will handle that misapprehension at the end of this account. (False Forces Mark 3:7-35) They were saying, “He has lost His senses - Saying is imperfect tense indicating they were saying this repeatedly! Sadly his own family thought Jesus was suffering a mental break down! Has lost His senses is one word in Greek (existemi below) which is more literally "He was beside Himself" or out of His head. His own family felt He was not acting rationally and/or that He was unbalanced. A similar charge was made by Festus against Paul (Acts 26:24+ - "out of your mind" = mainomai) In 2 Cor 5:13+ Paul wrote "For if we are beside ourselves (NET = "out of our minds," = existemi), it is for God; if we are of sound mind, it is for you." Much madness is divinest sense To a discerning eye; Much sense the starkest madness. ’Tis the majority In this, as all, prevails. Assent, and you are sane; Demur—you’re straightway dangerous, And handled with a chain. -- Emily Dickinson William Lane notes that "Mark frequently inserts an event or narrative between two phases of some action of Jesus. This literary device is effective for indicating a lapse of time, for dramatically heightening the tension, or for drawing attention to a significant parallel or contrast. The first instance of intercalation occurs in this section: the narrative dealing with Jesus’ family (Mk 3:20f., 31–35) is divided by the account of the Beelzebul controversy (Mk 3:22–30). The insertion of the incident involving the scribes from Jerusalem between the earlier and later phases of the family narrative is deliberate. It suggests that those in Jesus’ family who declare that he is mad (Mk 3:21) are not unlike the scribes who attribute his extraordinary powers to an alliance with Beelzebul, the prince of the demons (Mk 3:22). The parallel is sharply emphasized by Mark’s formulation of the charges against Jesus in verses 21 and 30: verse 21 “for they [his family] said, He is beside Himself.” verse 30 “for they [the scribes] said, He has an unclean spirit.” (NICNT-Mark) Brooks adds that "Mark 3:20–35 is the first clear instance in the Gospel of intercalation or bracketing or sandwiching, a literary and theological device used to indicate a lapse of time, heighten tension, draw attention to, contrast, and most importantly to use two accounts to interpret each other." (NAC-Mark) Lost His senses (1839) (existemi from ek = out + hístemi = to stand) literally means to stand outside oneself and thus to be beside oneself. The ideas include to throw out of position, to displace, to amaze, astonish, throw into wonderment, and existemi is "used in the classics of the act of driving one out of his senses, throwing one out of his mind." (Wuest) Used 4x by Mark most often the idea of amazement or astonishment in the other 13 NT uses - Everyone was "amazed" when the paralyzed man arose (Mk 2:12), they were "astounded" when the 12 yo girl was resurrected from the dead (Mk 5:42); His disciples in the boat in the storm were "astonished" when the wind stopped as He got into the boat with them. (Mk 6:51). Lane adds that the use in Mark "describes one who is ecstatic in the sense of psychic derangement." (Ibid) Hiebert quotes Hurtado who writes “In recent years we have heard stories of other families who have attempted to dissuade family members (usually young adults) from fervent religious or political associations, sometimes forcibly in what is popularly called deprogramming, usually in the belief that their loved ones have been ‘brain-washed’ and are not in control of their minds. Seen in this light, the passage before us has a familiar human ring in it.” (Ibid) J C
Marcos 3
Stedman - Now, Jesus will handle that misapprehension at the end of this account. But first he deals with the accusations of the scribes who came down from Jerusalem and who watched this same activity. Their explanation was, "He is possessed by the devil, by Beelzebub." Beelzebub means "lord of the house." It is a reference to Satan as king of the underworld, head of the demonic "Mafia," if you like. Beelzebub was the "godfather" who gave the orders, and the rest of the demons all followed. These scribes' explanation of the ministry of Jesus was that he was in league with them, that he had joined the Mafia and was casting out these demons by the power of the satanic godfather.(False Forces Mark 3:7-35) Expositors "He hath Beelzebub (KJV), implying that Beelzebub hath Him, using Him as his agent. The expression points to something more than an alliance [but] to possession, and than on a grand scale.” William
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Stedman - That is clear argument, isn't it? Satan, Jesus suggests, is clever and resourceful. He would never oppose himself by using Jesus to cast out demons. That would create anarchy in the underworld. It would polarize his whole kingdom and create division and strife among his minions, and Satan would never permit that. He rules by fear. The Satanic kingdom knows nothing of love or loyalty. It is fear, abject terror, which controls it. Satan would never have permitted this kind of revolutionary activity within his kingdom. Jesus knows this and points it out to the scribes. And he says, "No, something else has happened." (False Forces Mark 3:7-35) Hiebert explains this is "the climax of the refuting illustrations. The two verbs, in the aorist tense (“rose up” and “was divided”), are viewed as asserting past realities. On the basis of their logic, Satan had actually risen up against himself, and he and his kingdom had become a divided force." (Ibid) He cannot stand - Cannot (ou = absolute negation + dunamai = to be able) identifies this as an impossiblity! Hiebert adds that the assumption of the scribes "means that Satan is under a standing inability to be the head of the kingdom of evil." A B Bruce sums it up - Mark 3:24-25 set forth the principle or rationale embodied in two illustrations. The theory in question is futile because it involves suicidal action, which is not gratuitously to be imputed to any rational agents, to a kingdom (Mark 3:24), to a house (Mark 3:25), and therefore not to Satan (Mark 3:26).” (Mark 3 Commentary) But he is finished - Or as we might say "It's over!" NLT says "He would never survive." Only Mark has this statement which if Satan were divided against himself, ultimately he was doomed as ruler of the demonic world. Jesus' point is that if the charge by the scribes was true, then Satan would be fighting against himself, but in casting out demons, Jesus had clearly demonstrated His opposition to and omnipotence over Satan's realm. John
Marcos 3
Stedman - This is what has happened. Jesus is the stronger man, and has entered the house of Satan and bound him. Today we frequently hear about people who go around "binding Satan." But I submit that this is totally unnecessary. There is only One who can bind the devil. And he has already done it. Jesus bound the devil even in the days of his ministry and thus made it possible for himself to cast out these unclean spirits and to plunder the house of Satan and release those he had held captive for so long -- humanity. This is the explanation of what has happened. So today we don't need to go about binding the devil. We may properly exercise the authority to cast out evil spirits. But it is because the devil is already bound that we have that possibility at all. And it is only One who has made that possible -- the Lord Jesus himself.(False Forces Mark 3:7-35) Hiebert has an interesting note on will plunder - Jesus established His mastery over the Devil by His victory in the wilderness temptation, but the future tense will spoil, “will plunder,” looks forward to the coming full overthrow of Satan and his kingdom. Satan is already a defeated foe, but his final immobilization awaits the open establishment of Christ’s kingdom in visible manifestation at His return (cf Rev 20:1-3+). (Ibid) THOUGHT - There is an application to our day. All men and womena are born in Adam and thus are born slaves of sin (Ro 5:12+, Ro 6:16-19, 20+) and all are subjects of the kingdom of darkness and the "king" of that kingdom Satan (Eph 2:2+). As Jesus declared to Paul "(I, JESUS, AM) rescuing you from the Jewish people and from the Gentiles, to whom I am sending you, to open their eyes (cf 2 Cor 4:4+) so that they may turn from darkness to light and from the dominion (exousia - THE RIGHT AND THE MIGHT) of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’ (Acts 26:17-18+) As Jesus emphasized in John 8 “If you continue in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free (eleutheroo)....So if the Son makes you free, you will be free indeed." (Jn 8:31-32, 36). Free of fear of Satan. Free of being his "property." Titus 2:14+ says Jesus "gave Himself for us to redeem us from every lawless deed, and to purify for Himself a people for His own possession (periousios), zealous for good deeds." We can now all wear T-shirts with the logo "PROPERTY OF JESUS!" The writer of Hebrews reiterates this truth writing "Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless (katargeo) him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives." (Heb 2:14-15+) Stevenson - You cannot delegate more than you already have. Satan cannot delegate more power than he already has. If the power that is being used against Satan is greater that what Satan has himself, then he cannot be the source of that power. This is illustrated by a strong man who is about to be robbed. If you want to rob a strong man, you do not go into his house and ask him to help you. He will throw you out on your ear. You must first tie him up. Here is what Jesus is saying. He has been tying up Satan. He has been robbing the kingdom of Satan. Brian Bill - There is no way that the Lord of Lords is in league with the prince of darkness! Jesus has come to conquer the evil one and to destroy the works of the devil. 1 John 3:8+ is quite clear: “the one who practices (present tense - habitually, as their lifestyle) sin is of the devil; for the devil has sinned from the beginning. The Son of God appeared for this purpose, to destroy (luo) the works of the devil.” Jesus is clearly stronger than Satan as evidenced Mk 3:11+ "Whenever the unclean spirits saw Him, they would fall down before Him and shout, “You are the Son of God!” Plunder (1282)(diarpazo from dia = intensifies + harpazo = seize) means to thoroughly plunder. Plunder, seize as plunder, snatch away from, carry off as plunder. In the Septuagint it is used of looting which occurred in connection with battle (1 Sa 14:36, 22:1, 2 Ki 17:20) even if there was not much of a fight (Ge 34:27, 29, 2 Ki 7:16. Robbery of individuals in (Jer 21:12; 22:3; Ezek 22:29; Mic 2:2). In the end of this age God says "For I will gather all the nations against Jerusalem to battle, and the city will be captured, the houses plundered, the women ravished and half of the city exiled, but the rest of the people will not be cut off from the city." (Zech 14:2+). Only 2 uses in NT - Mt 12:29, Mk 2:27. 31 uses in the Septuagint - Gen. 34:27; Gen. 34:29; Deut. 28:29; Jdg. 9:25; Jdg. 21:23; 1 Sam. 14:36; 1 Sam. 23:1; 2 Ki. 7:16; 2 Ki. 17:20; Est. 3:13; Est. 9:10; Est. 9:15; Est. 9:16; Ps. 35:10; Ps. 44:10; Ps. 89:41; Ps. 109:11; Isa. 5:17; Isa. 42:22; Jer. 21:12; Jer. 22:3; Jer. 50:11; Ezek. 7:21; Ezek. 22:29; Dan. 2:5; Amos 3:11; Mic. 2:2; Nah. 2:9; Zeph. 2:4; Zeph. 2:9; Zech. 14:2 Property (4632)(skeuos) refers to the goods of the strong man. To what does this property refer in the context of identification of the strong man as Satan?
Marcos 3
Stedman - Many have been very frightened by that paragraph, and rightly so. It is a serious word that Jesus uttered. Some have concluded from it that the unpardonable sin is suggesting that Jesus had an unclean spirit, or that the works of God are really the works of the devil. But it is important to notice certain things about this account. Notice that these men had not yet committed the unpardonable sin when they said Jesus had an unclean spirit. Otherwise Jesus would never have warned them. By his own words, there is no use warning a man who has committed the unpardonable sin; he is beyond help. He cannot be forgiven. So, if that is what these men had done, there would have been no point to his warning. But he did warn them, so it is clear that they had not yet committed it. But they are on the verge of it. They are close to it. "You are very close to committing that sin," Jesus says, "when you ascribe the work of God to the devil." That is very close. What Jesus warned them against was rejecting the witness of the Holy Spirit. And to whom does the Spirit witness? Well, all through the Scriptures the Holy Spirit is given to witness to the Lord Jesus. "He has come to bear witness to me" (John 15:26), Jesus said later on to his disciples, "and he will take of the things of mine and make them known unto you," (John 16:14). He came into the world "to convict men of sin," (John 16:8); "because they believe not on me," (John 16:9). All the work of the Holy Spirit is designed to exalt and declare and define the work of Jesus. So to reject the Holy Spirit, to blaspheme the Holy Spirit, is to reject the Spirit's witness of Christ. That is what these men were close to doing. And it is true, therefore, that if in the ultimate there is a rejection of Christ, then there is no hope, because there is no ground of forgiveness other than faith in the Lord Jesus. Men are forgiven when they believe in his name -- and on no other basis. If that is set aside; ultimately and finally -- this is not a single act of rejection which is in view, it is a process -- if the heart is resistant and rejects the claims of Jesus as set forth by the Holy Spirit, the result is that there can be no forgiveness. This is Scripture's sharp way of underscoring the fact which Jesus himself declared "No man comes unto the Father but by me," (John 14:6). (False Forces Mark 3:7-35) All sins shall be forgiven the sons of men - First, Jesus gives the good news, but one can imagine they are wincing even at this because again Jesus speaks authoritatively about sins which they think is something only God can do (cf Mk 2:7+). So even with this statement Jesus is alluding to His divinity! And so the good news is emphasized by the little adjective "all" which encompasses sins of all types, all severity, all duration. Not only that but all your sins past, present and future! Jesus Christ is prepared to forgive any sin committed by any sinner. If a sinner will believe on Jesus Christ, he will be forgiven of any sin, including even blasphemous sins. All Jesus asks of every soul of man to "Turn to Me, and be saved, all the ends of the earth; For I am God, and there is no other." (Isa 45:22, the verse the Spirit used to save C H Spurgeon!) Hiebert comments All sins shall be forgiven is "a magnificent assertion of the wideness of God’s forgiving mercy. It is not an assertion of universal forgiveness but a declaration that all classes and kinds of sins may be forgiven (with the one exception subsequently stated). The sons of men, an Aramaism found only here in the Gospels, means human beings. Men’s sins, their acts of disobedience producing a barrier between them and God, may all be forgiven and removed." (Ibid) Paul himself testified to the total forgiveness available writing "even though I was formerly a blasphemer and a persecutor and a violent aggressor. Yet I was shown mercy because I acted ignorantly in unbelief; and the grace of our Lord was more than abundant, with the faith and love which are found in Christ Jesus. (1 Tim. 1:13-14) In Matthew 12:31+ - “Therefore I say to you, any sin and blasphemy shall be forgiven people." Shall be forgiven (863)(aphiemi from apo = prefix speaks of separation, putting some distance between + hiemi = put in motion, send) conveys the basic idea of an action which causes separation. Literally aphiemi means to send from one's self, to forsake, to hurl away, to put away, let alone, disregard, put off. It means “to send away,” to remove the sin from the sinner so that he is free of it, and so that the sin can never be found and charged against him before the judgment bar of God. In one secular writing we read "let the pot drop". From this early literal use the word came to mean leave or let go. Aphiemi in Mark - Mk. 1:18; Mk. 1:20; Mk. 1:31; Mk. 1:34; Mk. 2:5; Mk. 2:7; Mk. 2:9; Mk. 2:10; Mk. 3:28; Mk. 4:12; Mk. 4:36; Mk. 5:19; Mk. 5:37; Mk. 7:8; Mk. 7:12; Mk. 7:27; Mk. 8:13; Mk. 10:14; Mk. 10:28; Mk. 10:29; Mk. 11:6; Mk. 11:16; Mk. 11:25; Mk. 11:26; Mk. 12:12; Mk. 12:19; Mk. 12:20; Mk. 12:22; Mk. 13:2; Mk. 13:34; Mk. 14:6; Mk. 14:50; Mk. 15:36; Mk. 15:37. THOUGHT - Is there someone regarding whom you need to "drop the pot"? Holding on to a smoldering pot can burn your hand! Unforgiveness is destructive and enslaving! Forgiveness is freeing! Forgive means to set free and the wonderful irony is that the person who forgives (sets free the one that needed forgiveness) is also set free. D L Moody said that "Those who say they will forgive but can't forget, simply bury the hatchet but leave the handle out for immediate use!" In case you think you have a sin committed against you that you simply cannot forgive, you need to ponder the convicting illustration of Corrie ten Boom and her former Ravensbruck Nazi guard! And whatever blasphemies they utter - In English whatever in this context refers to anything or everything that happens or is available, needed, wanted etc. Another English dictionary says we use "whatever to refer to anything or everything of a particular type." Matthew 12:32+ describes blasphemy writing "Whoever speaks a word against the Son of Man, it shall be forgiven him." Blasphemies are one sin singled out because of the following context. Here the idea is any type of blasphemy one might commit, although He will then give one exception in the next verse. Hiebert comments that "To blaspheme is to speak reproachfully, to utter malicious, injurious things. When directed against God, it denotes hostile speech that is derogatory of God’s honor and power. God’s willingness to forgive is amazing indeed!" (Ibid) This truth of forgiveness of all and whatever is found in both testaments...for example read... “Come (command) now, and let us reason together,” Says the LORD, “Though your sins are as scarlet, They will be as white as snow; Though they are red like crimson, They will be like wool. (Isaiah 1:18+) if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son cleanses (present tense = continually! Hallelujah! aka Progressive Sanctification) us from ALL (HOW MUCH?) sin.(1 John 1:7+) Satan would love for people to think that they are beyond God's forgiveness because of the nature of their specific sins. That is a lie from the pit of Hell! Here Jesus says forgiveness is available for ALL our sins and whatever blasphemy we have uttered (with the single exception below). Blasphemies (slanders)(988)(blasphemia from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak) means literally to speak to harm and to verbal abuse against someone which denotes the very worst type of slander, calculated to hurt or smite the reputation of another. It is speech which seeks to wound someone's reputation by evil reports, evil speaking. In Classical Greek blasphemia/blasphemeo represented the strongest expression of personal defamation. 17x in NT - Matt. 12:31; Matt. 15:19; Matt. 26:65; Mk. 3:28; Mk. 7:22; Mk. 14:64; Lk. 5:21; Jn. 10:33; Eph. 4:31; Col. 3:8; 1 Tim. 6:4; Jude 1:9; Rev. 2:9; Rev. 13:1; Rev. 13:5; Rev. 13:6; Rev. 17:3 Mark 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin”– NET Mark 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin" GNT Mark 3:29 ὃς δ᾽ ἂν βλασφημήσῃ εἰς τὸ πνεῦμα τὸ ἅγιον, οὐκ ἔχει ἄφεσιν εἰς τὸν αἰῶνα, ἀλλὰ ἔνοχός ἐστιν αἰωνίου ἁμαρτήματος. NLT Mark 3:29 but anyone who blasphemes the Holy Spirit will never be forgiven. This is a sin with eternal consequences." KJV Mark 3:29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: ESV Mark 3:29 but whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"-- NIV Mark 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin." ASV Mark 3:29 but whosoever shall blaspheme against the Holy Spirit hath never forgiveness, but is guilty of an eternal sin: CSB Mark 3:29 But whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin"-- NKJ Mark 3:29 "but he who blasphemes against the Holy Spirit never has forgiveness, but is subject to eternal condemnation "-- NRS Mark 3:29 but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin"-- YLT Mark 3:29 but whoever may speak evil in regard to the Holy Spirit hath not forgiveness -- to the age, but is in danger of age-during judgment;' NAB Mark 3:29 But whoever blasphemes against the holy Spirit will never have forgiveness, but is guilty of an everlasting sin." NJB Mark 3:29 but anyone who blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin.' GWN Mark 3:29 But whoever curses the Holy Spirit will never be forgiven. He is guilty of an everlasting sin." BBE Mark 3:29 But whoever says evil things against the Holy Spirit will never have forgiveness, but the evil he has done will be with him for ever: but is: Mk 12:40 Mt 25:46 2Th 1:9 Jude 1:7,13 Mark 3 Resources - Multiple Sermons and Commentaries Parallel Passage: Matthew 12:31-32+ - “Therefore I say to you, any sin and blasphemy shall be forgiven people, but blasphemy against the Spirit shall not be forgiven. 32 “Whoever speaks a word against the Son of Man, it shall be forgiven him; but whoever speaks against the Holy Spirit, it shall not be forgiven him, either in this age or in the age to come. Note that some writers think the passage in Luke 11:14-23+ refers to a different occasion. BAD NEWS FORGIVENESS UNAVAILABLE But - This is a strong term of contrast, in this case highlighting that there is bad news. Jesus contrasts the fact that all sins can be forgiven, except the one He now describes which cannot ever be forgiven. NOTE: For more detailed discussion of the unpardonable sin see commentary on Matthew 12:31-32. Jesus warned them that they were on the verge of becoming so hardened in unbelief that forgiveness was impossible. The "unpardonable sin" for which there is no forgiveness must be seen in context. It does not refer to a single action, but rather to a mindful, willful, defiant attitude of antagonism toward the work of God's Spirit. The Pharisees were manifesting this kind of attitude as evidenced in their attributing the work of the Holy Spirit to Satan. Whoever blasphemes against the Holy Spirit never has forgiveness - Never means absolutely never and is underscored by the next clause emphasizing that never speaks of eternity. H A
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Stedman - When word was brought in that Jesus' mother and brothers were outside, everybody expected him immediately to go out and see them. But Jesus didn't -- deliberately. Instead he looked around and said these strange words: "Here are my mother and my brothers and sisters. Everyone who does the will of God is closer to me than they." Was he beside himself because he seemingly neglected his family and neglected himself? No, he was simply possessed, and held, by a stronger tie. Dearer even than his own earthly family were those who were his brothers and sisters and his mother in the family of God. Thus he makes clear that there is a primacy of relationship in which those ties that bind us to our brothers and sisters in Christ, and to the Lord Jesus and to God our Father, are stronger and make more imperious demands upon us than those of our own natural family. Related Resource: Did Jesus have brothers and sisters (siblings)? Mark 3:34 Looking about at those who were sitting around Him, He said, “Behold My mother and My brothers! NET Mark 3:34 And looking at those who were sitting around him in a circle, he said, "Here are my mother and my brothers! GNT Mark 3:34 καὶ περιβλεψάμενος τοὺς περὶ αὐτὸν κύκλῳ καθημένους λέγει, Ἴδε ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου. NLT Mark 3:34 Then he looked at those around him and said, "Look, these are my mother and brothers. KJV Mark 3:34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren! ESV Mark 3:34 And looking about at those who sat around him, he said, "Here are my mother and my brothers! NIV Mark 3:34 Then he looked at those seated in a circle around him and said, "Here are my mother and my brothers! ASV Mark 3:34 And looking round on them that sat round about him, he saith, Behold, my mother and my brethren! CSB Mark 3:34 And looking about at those who were sitting in a circle around Him, He said, "Here are My mother and My brothers! NKJ Mark 3:34 And He looked around in a circle at those who sat about Him, and said, "Here are My mother and My brothers! NRS Mark 3:34 And looking at those who sat around him, he said, "Here are my mother and my brothers! YLT Mark 3:34 And having looked round in a circle to those sitting about him, he saith, 'Lo, my mother and my brethren! NAB Mark 3:34 And looking around at those seated in the circle he said, "Here are my mother and my brothers. NJB Mark 3:34 And looking at those sitting in a circle round him, he said, 'Here are my mother and my brothers. GWN Mark 3:34 Then looking at those who sat in a circle around him, he said, "Look, here are my mother and my brothers. BBE Mark 3:34 And looking round at those who were seated about him, he said, See, my mother and my brothers! Behold: Ps 22:22 Song 4:9,10 5:1,2 Mt 12:49,50 25:40-45 28:10 Lu 11:27,28 Joh 20:17 Ro 8:29 Heb 2:11,12 Mark 3 Resources - Multiple Sermons and Commentaries Parallel Passage: Mt 12:49+ And stretching out His hand toward His disciples, He said, “Behold My mother and My brothers! JESUS REDEFINES THE ETERNAL FAMILY Looking about at those who were sitting around Him - Literally "having looked round in a circle to those sitting about him." Edwards refers to this as an "authoritative survey!" (Ibid) One can envision the eyes of Jesus scanning around, making sure He encircled the entire room. His piercing gaze swept the crowd in a circle (not in anger as in Mk 3:5), but with a look of compassion (cf Mt 9:36+) and conviction. Looking around (4017)(periblepo from peri = around + blepo = to look) means literally to look around in various directions and in essence to survey the room. All but one of the 7 NT uses describe Jesus looking around. In the NT periblepo is found only in the middle voice (reflexive voice) meaning to look round about oneself. This is the same verb Mark used earlier recording "after looking around at them with anger." (Mk 3:5+) He said, “Behold My mother and My brothers! - From the Mt 12:49+ passage it is clear that Jesus is addressing this declaration to His twelve disciples. Not everyone sitting in that crowded room was "related" to Jesus, but only those who truly believed in Him and in this case it was only the disciples. who Jesus identified by "stretching out His hand toward His disciples," and then declaring “Behold My mother and My brothers! " Jesus was saying that now spiritual ties between Him and His disciples were far closer than blood ties. (Compare The Oneness of Covenant; Covenant: Oneness Notes). THOUGHT - There are only two kinds of people: those who sit on the inside at Jesus’ feet and those who stand on the outside with false assumptions. Discipleship depends on being in Jesus’ presence and doing God’s will, which are the essential characteristics of apostleship outlined in Mk 3:14–15+ (also Luke 11:27–28+!). (Edwards) Which kind of person are you? Behold calls attention to what He is getting ready to say. They need to pay careful attention. This is an important truth. Clearly those in the room were not His actual family. His point was that the only relationship to Him was one's spiritual relationship not their physical relations. While He does not state that the only way to become spiritually related to Him was by being saved by grace through faith in Him and His Gospel (Eph 2:8-9). John explained that "as many as received Him, to them He gave the right to become children of God, even to those who believe (THIS IS WHAT IT MEANS TO RECEIVE HIM) in His Name (HIS NAME EQUATES WITH ALL THAT HE HIS, ALL HIS ATTRIBUTES, ETC), who were born, not of blood nor of the will of the flesh nor of the will of man, but of God (I.E., THIS BIRTH WAS SUPERNATURAL AND WROUGHT BY GOD NOT MEN)." (John 1:12-13+, cf JESUS' TEACHING ON NEW BIRTH IN Jn 3:3-8+). In his first epistle John wrote "See how great a love the Father has bestowed on us, that we would be called children of God; and such we are. For this reason the world does not know us, because it did not know Him." (1 Jn 3:1+) Behold (2396)(ide is the aorist imperative of eido = to see) used as a demonstrative particle to prompt attention = pay attention, and followed by a statement to identify who or what is to be given attention. (1) to focus attention; (a) on a significant participant in a narrative, like behold!; here is (are), this in none other than (Mk 3.34; Jn 1.29); (b) on a significant place ( Mk 16.6); (2) to introduce something for special attention; (a) because it is contrary to the hearer's expectation there now! take note! look! (Jn 3.26); (b) because it requires the hearer's response listen! see there! pay attention now! (Mk 15.4) Ide - 28x in 27v - behold (18), lo (1), look (4), see (5) - Matt. 25:20; Matt. 25:22; Matt. 25:25; Matt. 26:65; Mk. 2:24; Mk. 3:34; Mk. 11:21; Mk. 13:1; Mk. 13:21; Mk. 15:4; Mk. 15:35; Mk. 16:6; Jn. 1:29; Jn. 1:36; Jn. 1:47; Jn. 3:26; Jn. 5:14; Jn. 7:26; Jn. 11:3; Jn. 11:36; Jn. 12:19; Jn. 16:29; Jn. 19:4; Jn. 19:14; Jn. 19:26; Jn. 19:27; Gal. 5:2 Henry