Introductory remarks:
In chapter three Christ will continue the Sabbath debate with the Pharisees with Christ making His final break with the religious rulers. Chapter three is outlined as follows: The man with a withered hand vv. 1-6; a multitude at the seaside vv. 7-12; the choosing of the twelve vv. 13-19; Jesus and Beelzebul vv. 20-30; the mother and brothers of Jesus vv. 31-35.
The Man with a Withered Hand
(Matt. 12:9-14; Luke 6:6-11)
Verse 1, "And he entered again into the synagogue; and there was a man there which had a withered hand."LGT "And He entered again into the synagogue, and there was a man having [his] hand withered."
In the Greek idiom the article before hand, a perfect passive participle, expresses the fact that his (right) hand (Luke 6:6) was not congenital, but was the result of an accident.
Verse 2, "And they watched him, whether he would heal him on the Sabbath day; that they might accuse him."
LGT "And they were watching Him, whether on the Sabbath He will heal him, in order that they might accuse Him."
The phrase "they watched Him" is in the imperfect tense and means they kept on watching Him. The word "they" in this phrase is understood by the last chapter as the scribes and Pharisees. McGee thinks that the man with the withered hand was a plant, because they knew that Jesus would have compassion and heal him; now they could catch Him red-handed in the act of healing on the Sabbath. The Jewish leaders thought they had caught Jesus breaking their Law, and they did, but only according to their Jewish commentary (Gemara) interpretation.
Edersheim notes:
"All applications to the outside of the body were forbidden on the Sabbath. As regarded internal remedies, such substances as were used in health, but had also a remedial effect, might be taken, although here also there was a way of evading the Law. A person suffering from a toothache might not gargle his mouth with vinegar, but he might use an ordinary toothbrush and dip it in vinegar. The Gemara here adds, that gargling was lawful, if the substance was afterwards swallowed. It further explains, that affections extending from the lips, or else from the throat, inwards, may be attended to, being regarded as dangerous. Quite a number of these are enumerated, showing, that either the Rabbis were very lax in applying their canon about mortal diseases, or else that they reckoned in their number not a few which we would not regard as such. External lesions also might be attended to, if they involved danger to life. Similarly, medical aid might be called in, if a person had swallowed a piece of glass; a splinter might be removed from the eye, and even a thorn from the body.
But although the man with the withered hand could not be classed with those dangerously ill, it could have been difficult to silence the Rabbis on their own admissions. Clearly, their principle implied, that it was lawful on the Sabbath to do that which would save life or prevent death. To have taught otherwise, would virtually have involved murder."
Verse 3, "And he saith unto the man which had the withered hand, Stand forth."
LGT "And He says to the man, the one having the withered hand, Arise into the midst."
Jesus calls the man with the withered hand to come out into the middle of the room where all can see, even the spying religious rulers; this was a bold and defiant move Christ made against the silly scribes and Pharisees. Robertson says "He causes quite a commotion amongst the long-bearded hypocrites. Jesus knew the laws of the Jews that they had accepted, so He was fully aware of the outrage He was about to cause among the Pharisees.
Verse 4, "And he saith unto them, Is it lawful to do good on the Sabbath days, or to do evil? To save life, or to kill? But they held their peace."
LGT "And He says to them, Is it lawful on the Sabbaths to do good, or to do evil, to save life or to kill? But they were silent."
With the man in the center of the room, Jesus makes these piercing inquiries; what could these hypocrites do but to remain silent; they had a choice, which was actually no choice at all, but to make a decision whether to answer from a legal viewpoint, or the ethical viewpoint offered by Jesus. This is exactly how we approach the Word of God today; we either interpret the Word from a human viewpoint, and assume away the truth, or we approach the Word from the divine viewpoint, using grace logic, and interpret the Word from a literal, historical, grammatical interpretation, and receive what God intended us to receive.
Verse 5, "And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other."
LGT "And having looked around on them with anger, being grieved at the hardness of their hearts, He says to the man, Stretch out your hand. And he stretched [it] out, and his hand was restored."
"And when he looked round about on them with anger,"
For those peace-nicks that think Jesus was all love and gushy need to dwell here a spell; Jesus is angry against ungodliness and knew that these Pharisees and scribes had murder in their hearts.
"Being grieved for the hardness of their hearts,"
Christ's spirit was grieved because He knew their hearts were far from Him; every time a believer sins the Holy Spirit is grieved; Christ died as a complete payment for all sin; the sinner has only one course of action for his life of sin, and that is to repent and put their trust in Christ as their own personal Savior; the believer has also only one option when he or she sins; go to the Father and confess the sin, and be cleansed from all unrighteousness. These Pharisees and scribes could not answer for they would incriminate themselves.
The Greek word for 'hardness' is porosei, meaning callousness and insensibility; they hardened their own hearts from within; they deliberately became callus an insensitive.
"He saith unto the man, Stretch forth thine hand."
Christ has the man stretch out his hand so that all may see, especially the long-bearded hypocrites.
"And his hand was restored whole as the other."
My Greek text has simply his hand was restored. Jesus heals the man on the Sabbath showing everyone that the Sabbath was made for man, and not the man made for the Sabbath.
Verse 6, "And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him."
LGT "And having gone out the Pharisees immediately took counsel together with the Herodians against Him, how they might kill Him."
The Pharisees leave in a fit of rage, still on the Sabbath, mind you, and seek out the family of Herod, their bitter enemies, to counsel with them how they might destroy Christ. McGee wrote. "These bitter enemies, the Pharisees, will dog Christ's footsteps the remainder of His ministry, and they wont be satisfied until they fold their arms beneath the cross, and wag their heads and say Aha! Aha!"
A Multitude at the Seaside
Verses 7, 8,"But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judea. And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him."
LGT "And Jesus with His disciples withdrew to the sea, and a great multitude from Galilee [followed], and from Judea. And from Jerusalem, and from Idumaea, and beyond the Jordan, and around Tyre and Sidon, a great multitude, hearing how much He is doing, came to Him."
"But Jesus withdrew himself with his disciples to the sea:"
Jesus perceived the plot to kill Him, so He took His disciples with Him and retired to the sea. "Mark alone notes no less than eleven occasions on which Jesus retired from His work, in order to escape His enemies or to pray in solitude, for rest, or for private conference with His disciples (See 1:12; 3:7; 6:31, 46; 7:24, 31; 9:2; 10:1; 14:34)" (Vincent).
"And a great multitude, when they heard what great things he did, came unto him.'
The people came from all around to see Christ because they 'heard what great things He did' the imperfect tense, lit. Hearing how much He is or was doing. "So He left the synagogues and went out to the lakeside and the open sky. Even there the crowds flocked to Him from far afield. From all over Galilee they came; many made the 100-mile journey from Jerusalem in Judea to see Him and to listen to Him. Idumaea was the ancient realm of Edom, away in the deep south, between the southern borders of Palestine and Arabia. From the east side of Jordan they came; and even from foreign territory, for people came from the Phoenician cities of Tyre and Sidon, which lie on the Mediterranean coast, north-west of Galilee" (Barclay).
Verse 9, "And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him."
LGT "And He said to His disciples that a small boat should be at hand for Him, on account of the crowd, in order that they might not fall upon Him."
Jesus instructed His disciples that they should keep a small boat close by in case He needed it, because the crowd grew so large that the might crush Him; He also felt the need of the crowd so He did not want to leave them.
Verse 10, "For he healed many; insomuch that they pressed upon him for to touch him, as many had plagues."
LGT "For He healed many, so that they overwhelmed Him, in order that they might touch Him, as many as had scourges."
The crowd did not wait for Him to touch them, they pushed down upon Christ in order that they might touch Him; it became very dangerous, and that is the reason for the little boat. The ones who had scourges (creeping crud of all sorts) fell down upon the lord to be healed.
Verse 11, "And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God."
LGT "And the spirits, the unclean ones, when they beheld Him, fell down before Him, saying, You are the Son of God."
Mark uses the articles here to particularize these demons, lit. The spirits, the unclean ones. They fell down before Him and acknowledged that He was the Son of God.
Verse 12, "And he straightly charged them that they should not make him known."
LGT "And He rebuked them much, in order that they do not make Him manifest."
As mentioned earlier in this Gospel, the Lord never receives recognition from evil spirits. He tells them to be silent. He also does not want it noised about as yet about His Messiah ship. The Lord does not need the testimony of Satan or any of His followers. The word 'charged' in the Greek epitima means to rebuke. It was not time for Him to be heralded as their Messiah; at this time it would only bring about unnecessary turmoil and bloodshed.
The Choosing of the Twelve
(Matt. 10:1-4; Luke 6:12-16)
Verse 13, "And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him."
LGT "And He goes up into the mountain, and calls to [Him] whom He himself would; and they went to Him."
Jesus went up into the mountain to pray, and He called to Himself certain ones of His followers, whom He chose for Himself, He called to make them apostles. Upon His command, the disciple followed up the hill.
Verse 14, "And He ordained twelve, that they should be with him, and that he might send them forth to preach."
LGT "And He appointed twelve [whom He named apostles] that they might be with Him, and that He might send them to preach."
We have said so much about the name apostle that I hope it has sunk home that it is a very specific calling, with a very specific spiritual gift. These apostles were hand picked and taught by Christ Himself, and so there are no apostles in this Age of Grace. We are disciples, learners but not apostles of Christ.
Concerning the choosing of the apostles shepherd writes:
"The occasion, demanding the choice of the twelve and organization of the kingdom work in a more compact way, arose from various circumstances. The enemies of Jesus had been organizing the forces opposing His ministry for some time already. This called for definite organization of His followers to resist the shocks of this ever-growing antagonism. More fundamental still, the increasing work in the growing demand complete organization of its working forces, looking to thoroughness and a complete work. Growing out of this, was the need of thorough training for His works. They were to be with Him at all times and in all places, companions in His travels, witnesses of all His work, students of His doctrines, fellow-laborers in His practical school of experience, and finally to become in reality as now in name, commissioned apostles of His world-wide campaign for the establishment of the kingdom. For the time, they were learning by daily companionship with the Master what they should be, do, believe, and teach, as His witnesses and ambassadors. From this time on their training would occupy a large part of the time and attention of their Teacher."
Verse 15, "And to have power to heal sickness and to cast out devils."
LGT "And to have authority to cast out the demons."
Show me a man who can do these things and I will believe that there are apostles today; well, come to think of it, no I won't. If someone were to show me these things, I would know that it was trickery, because of the evidence of the Scriptures that prove to the contrary. In order for the apostles to cast out demons they needed authority from Christ; they did not need authority to preach, but they did need authority to cast out the demons; the authority was in the Word they preached, but they were given authority to cast out the demons; the casting out of the demons gave special confirmation of their preaching, just as the miracle ministry of our Lord confirmed His deity.
Verses 16-19, "And Simon he surnamed Peter; and James the son of Zebedee, and John the brother of James, and he surnamed them Boranerges, which is, The sons of thunder; and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Thaddeus, and Simon the Canaanite, and Judas Iscariot, which also betrayed him: and they went into an house."
LGT "[And He made the twelve] and added to Simon the name Peter, and James the [son] of Zebedee, and John the brother of James, and He added to them the name [the] Boanerges, which is, sons of thunder: and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James, the [son] of Alpheus, and Thaddeus, and Simon the [son] of the Canaanite, and Judas Iscariot, which also delivered Him up. And they come to a house."
Jesus appointing these twelve is the beginning of our Christianity. Jesus called these twelve to be His constant companions, and then He sends them out into the world to preach the gospel of the Kingdom. The house they come to is probably the house of Peter and Andrew.
William Barclay notes;
"Christianity began with a very mixed group. In it the two extremes met. Matthew was a tax-collector and, therefore, an outcast; he was a renegade and a traitor to his fellow countrymen. Simon the Canaanite is correctly called by Luke Simon the Zealot; and the Zealots were a band of fiery, violent nationalists who were pledged even to murder and assassination to clear their country of foreign yoke. The man who was lost to patriotism and the fanatical patriot came together in that group, and no doubt between them there were all kinds of backgrounds and opinions. Christianity began by insisting that the most diverse people should live together and enabling them to do so, because they were living with Jesus.
Judging them by worldly standards, the men whom Jesus chose had no special qualifications at all. They were not wealthy; they had no special social position; they had no special education; they were not trained theologians; they were not high-ranking religious leaders; they were twelve ordinary men. But they had two special qualifications. First, they had felt the magnetic attraction of Jesus. There was something about Him that made them wish to take Him as their Master. And second, they had the courage to show that they were on His side. Make no mistake, that did require courage. Here was Jesus calmly crashing through the rules and regulations; here was Jesus heading for an inevitable collision with the orthodox leaders; here was Jesus already branded as a sinner and labeled as a heretic; and yet they had the courage to attach themselves to Him. No band of men ever staked everything on such a forlorn hope as these Galileans, and no band of men ever did it with more open eyes. These twelve had all kinds of faults, but whatever else could be said about them, they loved Jesus and they were not afraid to tell the world that they loved Him - and that is being a Christian."
Jesus and Beelzebul
(Matt. 12:22-32; Luke 11:14-23; 12:10)
Verse 20, "And the multitude cometh together again, so that they could not so much as eat bread."
LGT "And a crowd comes together again, so that they were not able, so much as, to eat bread."
The crowd gathered at Peter's house, and then they followed Jesus to the Sea of Galilee, and now He's back from the mountain, at Peter's house, and the crowd is right there, so pushy that they can't even eat, or even rest, or have private conversation.
Verse 21, "And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself."
LGT "And having heard [of it] those from the side of Him [His friends] went out to lay hold of Him: for they said, He is beside Himself."
His friends could have been His mother and close friends; they were worried that He was overworked and stressed out; we might say in our day 'He's out of His head.' They came to take care of Him. It did not include the disciples because they were in the house with Him.
Verse 22, "And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils."
LGT "And the scribes who from Jerusalem came down, said, He has Beelzebul, and by the prince of the demons He casts out the demons."
Perceiving that Christ was overworked and maybe 'burned-out' as some might say, they immediately lay insidious claims against the Christ that He is not their Messiah at all, but is Himself a demon.
Edersheim wrote:
"To us a single well-ascertained miracle would form irrefragable evidence of the claims of Christ: to them it would not. They could believe in the miracles, and yet not in the Christ. To them the question would not be, as to us, whether they were miracles - but, By what power, or in what Name, He did these deeds? From our standpoint, their opposition to the Christ would - in view of His Miracles - seem not only wicked, but rationally inexplicable [mysterious]. But ours, not their point of view. And here, again, we perceive that it was enmity to the Person and Teaching of Jesus, which led to the denial of His claims. The inquiry: By what Power Jesus did these works? They met by the assertion that it was through that of Satan, or the Chief of Demons. They regarded Jesus, as not only temporarily, but permanently, possessed by a demon, that is, as the constant vehicle of Satanic influence. And this demon was, according to them none other than Beelzebub, the prince of the devils. Thus, in their view, it was really Satan who acted in and through Him; and Jesus, instead of being recognized as the Son of God, was regarded as an incarnation of Satan; instead of being owned as the Messiah, was denounced and treated as the representative of the Kingdom of Darkness. All this, because the Kingdom which He came to open, and which He preached, was precisely the opposite of what they regarded as the Kingdom of God. Thus it was the essential contrariety of Rabbinism to the Gospel of the Christ that lay at the foundation of their conduct towards the Person of Christ."
Verse 23, "And he called them unto him, and said unto them in parables, How can Satan cast out Satan?"
LGT "And having called them to [Him], He said to them in parables, How is Satan able to cast out Satan?"
Jesus calls the scribes and Pharisees over to Him so that He can justly show how absurd their accusation is; in this verse He points out how ridiculous their charge is; He states if He were casting out demons by the chief of demons, it would be equal to Satan casting himself out.
Verse 24, "And if a kingdom be divided against itself, that kingdom cannot stand."
LGT "And if a kingdom against itself be divided, is not able to stand."
The principle of the theory is wrecked in the concrete form of a kingdom divided; there can only be one ruler in a monarchy.
Verse 25, "And if a house be divided against itself, that house cannot stand."
LGT "And if a house be divided against itself, that house is not able to stand."
Jesus goes from the political realm of a kingdom with the same principle in a domestic atmosphere; a house divided will fall.
Verse 26, "And if Satan rise up against himself, and be divided, he cannot stand, but hath an end."
LGT "And if Satan has risen up against himself, and has been divided, he is not able to stand, but has an end."
Now Jesus comes back with His illustration to the case at hand, that is, of His being possessed by Satan. If Satan is at war with his own demons, then his power is at an end.
Verse 27, "No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house."
LGT "But no one in any wise is able, having entered into the house of the strong, to carry away his vessels, unless he first binds the strong [man], and then the house he will plunder."
"And spoil his goods,"
The Greek word for 'spoil' is diaparsai, meaning to carry away; Robertson has, thoroughly ransacked. In any case, the point is made that Mark uses a much stronger verb than the translators of the KJV 'to spoil.' The Greek word for 'goods' is skeue-meaning vessels, that is, his vessels of silver and gold; but it can also denote his household goods.
"Jesus, not in league with Satan or Beelzebub, but over-mastering him, and taking possession of his goods, human souls" (The Expositor's Greek Testament). "The third refutation reminded that before a robber can enter a guarded citadel, the robber must have sufficient power to subdue the guard. The inference was that if Christ can enter Satan's stronghold and deliver people from his control as He had just done, then it is evident that He is stronger than Satan. Satan could not give a power greater than what he himself possessed" (Pentecost).
Verse 28, "Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:"
LGT "Verily I say to you, That all the sins shall be forgiven to the sons of men, and the blasphemies, whatsoever they have blasphemed:"
All sin is forgiven if repented of; only sin that is not repented of is unforgivable; so far what Christ is saying is that there are no sins of mankind that are not forgiven, except the sin of unbelief.
Verse 29, "But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:"
LGT "But whoever shall blaspheme against the Holy Spirit, has not forgiveness unto the eternity; but is guilty of an eternal sin."
The unbeliever sins as a way of life, and therefore is guilty, if he does not repent, in ending up guilty of the eternal sin of unbelief; the unbeliever, in effect, is living his life apart from God, saying that he does not need God, and as such, he is saying that his natural reasoning of life will sustain him; he is admitting of no help from the Holy Spirit, whom he believes is a myth; by so living, he is attributing the sustaining of his life to natural causes, and as such, is saying that he does not need God nor the Holy Spirit. This then, is blasphemy against God and the Holy Spirit. There is a sin of blasphemy against the Holy Spirit in attributing the works of the Holy Spirit to Satan, as the Pharisees and the scribes have done in this context, by saying that Christ's miracles were the works of Beelzebub; Christ performed all His miracles by the power of the Holy Spirit given Him at His baptism.
Pentecost notes:
"To reject the witness of the Father was a sin; yet one could be led to faith in Christ by the witness of the Spirit, if one rejected the final witness, there was no further witness to bring him to Christ. Hence there could be no forgiveness for the sin of attributing the work of Christ to the devil when, in truth, the work had been performed by the Spirit."
Verse 30, "Because they said, He hath an unclean spirit."
LGT "Because they said, He has an unclean spirit."
"In saying that Jesus had an unclean spirit, they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin, and it can be committed today by men who call the work of Christ the work of the devil; Nietzsche may be cited as an instance in point. Those who hope for a second probation [trial] hereafter, may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment" (Robertson).
I must say that it is not possible for a man to commit an unpardonable sin today, if we mean something other than the fact that a man can willingly put himself under the influence of Satan to the extent that he lives his life as a child of the devil; all unbelief is from Satan, and all unbelievers are the children of their father the Devil; however, all unbelievers can repent and be forgiven. There is no unforgivable single sin; if we mean that once a man commits a certain sin he will not be forgiven if he comes to God and repents; the unpardonable sin is a way of life today, that is, a man has no regard for God or the things of God, and has decided to take his chances with evolution, or some other ridiculous philosophy. "The natural man receives not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are Spiritually discerned" (1 Cor. 2:14).
"It is evident that the sin of blasphemy against the Holy Spirit could only be committed while Christ was personally present on earth. The sin could only be committed when the nation was being given evidences as to the person of Christ through the miracles, which He performed, by the power of the Holy Spirit. The necessary circumstances do not exist today and, consequently, this same sin cannot be committed today.
Christ was warning that generation in Israel that if they rejected the Father's testimony to His person and His work, there was to be no further evidence that could be given. Their sins would stand unforgiven and result in temporal judgment on that generation. That judgment ultimately fell in A.D. 70 when Jerusalem was destroyed. This sin, then, was not viewed as the sin of an individual, but rather as the sin of the nation, and this sin brought that whole generation under divine judgment."
The Mother and Brothers of Jesus
(Matt. 12:46-50; Luke 8:19-21).
Verse 31, "There came then his brethren and his mother, and standing without, sent unto him, calling him."
LGT "And his mother and brothers come to Him and standing without, they sent to Him, calling Him."
Mark here returns back to vs. 21, finding Mary and her sons standing outside the house and calling by someone to bid Christ to come out and go home with them. Robertson calls this "a Pathetic picture of the mother and brothers standing outside of the house thinking that Jesus inside is beside Himself and wanting to take Him home, calling to Him through someone in the crowd."
Verse 32, "And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee."
LGT "And a crowd sat around Him, and they say to Him, Behold, Your mother and Your brothers [and Your sisters] without seek You."
Some ancient MSS. have inserted [and your sisters] because of verse 35. The crowd sat in a semi-circle around the Lord, with His disciples forming an inner circle. Word comes in from the outside that His mother and brothers are calling for Him.
Verse 33, "And he answered them, saying, Who is my mother, or my brethren?"
LGT "And He answered them, saying, Who is My mother, and [My] brothers?"
This seems to be a harsh answer if we don't lose sight of the fact that Christ only accepts a relationship which is based on His shed blood; blood ties are of no value with Christ; remember the Pharisees claimed Abraham as their father, through blood ties, and Christ answered them "Before Abraham was I am." Only those related to Christ by faith have any claim to being a member of His family. This is quite a shock to those who want to worship Mary; Christ says that she is no more His mother, spiritually, than someone who simply believes that Christ is who He says He is; faith makes family members of us all, with equal status and divine privileges for all eternity (is this grace or what?).
Verse 34, "And he looked around about on them which sat about him, and said, Behold my mother and my brethren!"
LGT "And having looked around, those, who around Him were sitting in a circle, He says, Behold My mother and My brothers!"
The only way Christ could look around and say that those that there with Him were closer to Him than His own mother, and brothers, and sisters, are because they were related to Him through faith.
Verse 35, "For whosoever shall do the will of God, the same is my brother, and my sister, and my mother."
LGT "[For] whoever shall do the will of God, he is My brother, and My sister, and mother."
The context of this important fact of doing the will of God, is believing on Jesus Christ as our personal Savior; there is only one way we can become related to the Lord Jesus Christ, and that is, by putting our trust in Him as our Lord and Savior; when we do this, we become Children of God (John 1:12). "Jesus calls those who do the will of God, His mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile, and that gives point to the tragic words of Jesus. One's heart goes out to Mary who has to go back home without even seeing her wondrous Son" (Robertson).
This chapter is concluded on this point Christ makes about whosoever believes on Him, shall be part of His wonderful Eternal Family.
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