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Bible Commentaries
Mark 3

Old & New Testament Restoration CommentaryRestoration Commentary

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Verses 1-6

Mar 3:1-6

Commentary On Mark 3:1-6

J.W. McGarvey

About Healing on the Sabbath, Mark 3:1-6. (Matthew 12:9-14; Luke 6:6-11.)

Mark 3:1-2. And they watched him.—The people were assembled in the synagogue for worship. A man with a withered hand was present when Jesus came in. They watched him to see whether, according to his custom, he would heal the man, or decline to do so through respect for the Sabbath-day. Luke, more minute in his description, tells us that it was the man’s right hand that was withered—a more serious affliction than if it had been the left. Matthew also tells us that "they asked him, saying, Is it lawful to heal on the Sabbath-day? that they might accuse him;" from which we infer that they were fearful lest he might not notice the man, and so, by propounding the question, they caused him to look around and see if any one there needed healing.

Mark 3:3. he saith to the man.—Both Mark and Luke represent that before answering the question propounded, Jesus said to the man, "Stand forth," and thus caused him to stand up in full view of all the people, so as to make more striking what he then proceeded to say and do.

Mark 3:4. Is it lawful.—In answer to their question as given by Matthew, "Is it lawful to heal on the Sabbath-day," he puts to them the question, "Is it lawful to do good on the Sabbath-day, or to do evil? To save life, or to kill?" To heal this man would be doing good; it would be making alive. To pass him by, having the power to heal him—a power given for the purpose of being thus exercised—would be doing evil, to kill where he might make alive. He must do one or the other, and he calls on them to say which. They refused to answer, because the only answer they could give would condemn themselves. Matthew reports an additional argument which comes in at this point: "What man shall there be among you, that shall have one sheep, and if it fall into a pit on the Sabbath-day, will he not lay hold on it and lift it out? How much then is a man better than a sheep?" (Matthew 12:11-12.) To neither of these questions did they give an answer.

Mark 3:5. with anger.—Anger mingled with grief—"being grieved for the hardness of their hearts." Anger, when rightly directed and controlled, is not a sinful feeling; but it is a dangerous one, because it is very likely to end in sinful speech or action: hence the admonition of Paul, "Be angry and sin not. Let not the sun go down on your wrath." In this case Jesus showed anger only in his look: there was none in his words.

he saith to the man.—He first, according to Matthew (Matthew 12:12-13), answered his own questions and the argument which they contained, by saying, "Wherefore, it is lawful to do well on the Sabbath-days." Then he saith to the man, "Stretch forth thy hand." He did so, and it was restored.

Mark 3:6. took counsel.—They took counsel not as to whether they should destroy him, but as to "how they might destroy him." They took the Herodians, the political partisans of Herod, into their confidence, because they were looking to Herod as the effective instrument for the destruction of Jesus. He had already shown his aptitude for such work by the manner in which he had disposed of John, and now they want his services again. Unlike Jesus, who was angry and sinned not, they were angry and sinned. Their malignity, provoked by so slight a cause, would amaze us, did not history furnish so many examples of men who sought the destruction of those by whom their erroneous teachings were exposed.

Verses 7-12

Mar 3:7-12

Commentary On Mark 3:7-12

J.W. McGarvey

The Great Multitudes, Mark 3:7-12. (Matthew 12:15-21)

Mark 3:7. Jesus withdrew.—On the contrast here presented between Jesus and his enemies, see the note on Matthew 12:15.

Mark 3:7-8. a great multitude.—Mark here states more fully than it is elsewhere stated, the places whence came the multitudes who followed Jesus. Galilee, of course, was largely represented, and so it seems were Judea and Jerusalem. The two visits which Jesus had made to Jerusalem since his baptism (see John 2:13; John 5:1), had gained him a few disciples there, and had greatly excited both his friends and his foes. As a consequence, both parties naturally sought every opportunity for visiting Galilee, that they might see and hear more. Some had come from Idumea, the Edom of the Old Testament, which lay south of Judea; others, from beyond Jordan—that is, from the populous region which stretched away from the eastern bank of the Jordan to the Arabian desert; and others, from Tyre and Sidon, the ancient capitals of Phoenicia. Thus, from all the surrounding countries, and from some quite distant regions, were men assembled around Jesus at this particular juncture. They came, says Mark, "when they had heard what great things he did." They came at great expense of time and money, that they might see and hear and judge for themselves.

Mark 3:9. that a small ship.—The pressure of the people to get near him often caused discomfort to him, confusion among themselves, and indistinct hearing of his speeches. The small ship enabled him to place a narrow strip of water between him and them, thus removing all occasion for their crowding one another, and securing that quietness which is necessary to thoughtful attention.

Mark 3:10. pressed upon him to touch him.—Here is an additional reason for procuring the boat. Too eager to await his pleasure, or to wait for one another, the diseased would press upon him, and against each other, in the struggle to touch him and be healed. Much unsanctified noise and strife were prevented by the use of the "little ship."

Mark 3:11. And unclean spirits.—Here again the evil spirits are called "unclean" (comp note on 1:23); they fall down before Jesus, as usual; they acknowledge his divinity with a loud voice; they are rebuked for making him known; and they are expelled from their victims.

Verses 13-19

Mar 3:13-19

Commentary On Mark 3:13-19

J.W. McGarvey

The Twelve Chosen, Mark 3:13-19. (Matthew 10:1-4; Luke 6:12-16)

Mark 3:13. and calleth to him.—Jesus went up into the mountain the previous night, as we learn from Luke (Luke 6:12), and after remaining there all night in prayer, called to him whom he would in the morning. He probably made the call through one of them as a messenger to the others.

Mark 3:14-15. he ordained twelve.—We must not associate with the word "ordain" in this place, any of the ceremonials of a modern, or even of an ancient ordination. The original is ποιω (to make), sometimes used in the sense of appoint; e. g., Acts 2:36; Hebrews 3:2; Revelation 1:6. He simply "appointed twelve, that they should be with him, and that he might send them forth to preach." They were to be with him except when he would send them forth, and when sent forth, the work which they were to do is expressed in the three words, "preach," "heal sicknesses," "and cast out demons." From the critics it appears that "to heal sicknesses" is probably an interpolation here, but we know from the parallel passages that the words were spoken by Jesus, whether reported by Mark or not. (See Matthew 10:1; Luke 9:1.)

Mark 3:16. he surnamed Peter.—Mark chooses to mention here a fact which occurred when Simon was first led into the presence of Jesus by his brother Andrew; for it was then that he surnamed him Cephas, which is the same as Petros (πτρος) in Greek and Peter in English. (John 1:42.)

Mark 3:17. Boanerges.—This surname of the sons of Zebedee may have been given, as Simon’s was, at an earlier period, or it may have been given at this time. They were called "sons of thunder," on account of their stormy and destructive temper. A striking manifestation of it is mentioned by Luke. When a Samaritan village in which Jesus desired to lodge, refused to receive him, James and John proposed to call down fire from heaven and burn up the inhabitants. (Luke 9:51-56.) On another occasion, a man was found casting out demons, and because he was not of the immediate followers of Jesus, John ordered him to abandon his benevolent and miraculous work. The early death of James, and our scant knowledge of him, leave us without data as to any change in his disposition; but the lovely temper of John in his old age, shows that the transforming power of the gospel wrought a great change in him. Great as this change was, however, a slight muttering of the old thunder was heard when John came to speak of such men as Diotrephes, and certain false teachers who went about not bearing the doctrine of Christ. (See 2 John 1:10-11; 3 John 1:9-10.)

Mark 3:18. and Andrew.—Matthew and Luke both name Andrew in connection with his brother Simon Peter; but Mark names James and John with Peter, and puts Andrew next, in company with Philip. He was doubtless led to this arrangement by the fact that Peter was more intimate officially with James and John, than with Andrew, and that Jesus bestowed on the three special honors in which Andrew did not have a part. (Comp. Mark 9:2; Mark 14:33.)

Thaddeus.—Matthew styles this apostle, "Lebbaeus, whose surname was Thaddaeus" (Matthew 10:3); Mark calls him by his surname alone; while Luke uses neither of these names, but calls him "Judas the brother of James" (Luke 6:16; Acts 1:13); and John calls him "Judas, not Iscariot." As Matthew was the earliest, and John the latest of the four writers, we infer that the man was known in earlier life as Lebbaeus, surnamed Thaddaeus; but that late in life he came to be known exclusively by the name Judas.

For remarks on other names in the list, see the notes on Matthew 10:2-4.

Verses 20-21

Mar 3:20-21

Commentary On Mark 3:20-21

J.W. McGarvey

Alarm of His Friends, Mark 3:20-21

Mark 3:20. so much as eat bread.—Great must have been the importunity of the afflicted, and the eagerness of all to come near to Jesus, when he and his disciples could not so much as eat bread on their account. Neither by entering some dwelling, nor by retiring to the desert, could they secure the privacy necessary for eating a common meal.

Mark 3:21. his friends.—These were his mother and his brothers, as appears from Mark 3:31-32, below. They did not think him actually insane, but they supposed that he was borne away by the enthusiasm which possessed him into a reckless disregard of his personal safety: for they foresaw the conflict with the religious leaders and the military authorities, in which his present course would involve him. The probability is that Mary’s faith was in advance of that of the brothers, but she naturally sympathized with them in their fears for the personal safety of her son.

Verses 22-27

Mar 3:22-27


Mark 3:22-27

(Matthew 12:22-37; Luke 11:14-22)

22 And the scribes that came down from Jerusalem--Scribes were wise men among the Jews, doubtless sent by those in authority to watch the movements of Jesus. They were his enemies and seeking to destroy his influence. Matthew gives a fuller report of this matter. (Matthew 12:22-29.) The leaders were a delegation of men from the religious sects at Jerusalem that finally put him to death.

said, He hath Beelzebub,--The meaning is, he is possessed with Satan--Satan is with or in him, hence he has power over inferior evil spirits--he is in league with the devil.

and, By the prince of the demons casteth he out the demons.--"The prince of the demons" was the captain--that is the chief ruler over all the devils. He was leader and commander over all the host of evil spirits. Hence he is called the devil. We can now see what use the scribes would have made of the testimony before borne to Jesus, by evil spirits (Ch. 1 :34; 3:12), if he had not rejected it; as well as the wisdom of Jesus in rejecting it.

23 And he called them unto him,--Those who had made the charge. Jesus, on this, as on other occasions, knew the thoughts of the Pharisees (Matthew 12:25), and now proposes to discuss it out with them and expose their reasoning.

and said unto them in parables,--Parable means comparisons. It is commonly applied to our Lord’s beautiful comparisons in the form of a narrative, but sometimes, as here, to comparisons simply stated without the form of a story.

How can Satan cast out Satan?--Jesus begins his reply by asking a question which was not answered except by himself. The mere asking the question shows the absurdity and the impossibility of Satan fighting against his own agents and representatives. How can he fight against himself? To do this would be self-destructive. He would be fighting for God and against himself. [The scribes had said this to the people, not to him. Luke (11:17) says: "He, knowing their thoughts"--that is, by divine wisdom he read their thoughts, perceived what they were thinking, so he called them to him, and spoke in parables. He used the effect of such a division in a kingdom or family presented in succeeding verses to show how, if their statements were true, then Satan was destroying his own kingdom. To cast a demon out was to dispossess him of his home; was to destroy his power to serve Satan. Demons did harm only as they entered into and misled men. How could Satan cast them out?]

24 And if a kingdom be divided against itself, that kingdom cannot stand.--He uses this as his first illustration to show them their folly in the charge they had made against him. If Satan casteth out Satan, he is divided against himself and hath risen up against himself; "how then shall his kingdom stand?" In this way Satan himself "cannot stand, but hath an end." [If an earthly kingdom be divided against itself, one part destroying another part, that kingdom would weaken and waste itself so as to be not able to stand, be brought to desolation, as Matthew says (12:25.) Their subtle and cunning device was completely overthrown, and Jesus made their own arguments recoil on their own heads. Jesus does not teach that the kingdom of Satan is at peace with itself. It is a kingdom of anarchy, conflict, hate. But in its relation to the kingdom of God it stands a unit.

25 And if a house be divided against itself, that house will not be able to stand.--This is the second illustration used by Jesus to show the folly of the scribes. Here, the word "house" is used for family. A family divided against its own interest and existence will not be able to stand, for the reason it has no solid foundation upon which to stand. It is resting upon sand which will give way. [The welfare of every family, nation, or body of any kind depends upon its unity of purpose and harmony of action. A ruling head must be recognized. If discord prevails and faction fight against faction, ruin must come to the whole body.]

26 And if Satan hath risen up against himself, and is divided, he cannot stand, but hath an end.--Here our Lord applies what he has already said.

[If he by the power of Satan was casting out demons, the subjects and servants of Satan, dislodging them from the homes they had secured to go forth as homeless wanderers through desert places (Matthew 12:43), then Satan in and through him was making war upon and destroying his own subjects; then he is so divided against himself that he cannot stand, but must come to an end. Matthew (12:27, 28) tells he made his further reply: "And if I by Beelzebub cast out demons, by whom do your sons cast them out? Therefore shall they be your judges. But if I by the Spirit of God cast out demons, then is the kingdom of God come upon you." Some of their children claimed to cast out demons, and he made the thrust that "if I cast out demons by the power of Satan," they doubtless did also. The point he makes is, Satan would be foolish to so destroy his servants, and Satan has never been a fool. The weakness and ruin pictured here as produced by division in the household, the kingdoms of earth, or the kingdom of Satan, ought to warn Christians of the fearful weakness of division and strife in the church of Christ which so fearfully prevails, and ought to keep before Christians the important thought that union and harmony can be maintained in the church only by all accepting the things God has required, and rejecting every service not required by God in his holy word.]

27 But no one can enter into the house of the strong man, --The "strong man" is Satan. His house or palace is this lower world and the heart of man, the center of his work. These are his dwelling places. Satan, as well as Jesus, works and operates upon the heart. The human heart is the great battlefield. The future destiny of man depends upon which party succeeds in forcing the other out and gaining possession of the heart.

and spoil his goods, except he first bind the strong man; and then he will spoil his house.--The stronger than the "strong man" and who binds him is Christ. He first bound him when Satan endeavored to invade the heart of Jesus through his temptations and when he triumphed over the temptations. (Luke 11:21-22.) Here Jesus presses home one of his highest thoughts. [Jesus entered the heart of man, in which the subjects of Satan are fixed as their home, and has cast them out. Now, no man can enter a strong man’s house (Satan is a strong man) and spoil his goods until he has first bound the strong man. If he binds him he shows he is stronger than the strong man. Jesus has done this with Satan, entered his house and bound him, and so shows he is stronger than he . Only God is stronger than Satan. Therefore he is God.] There is now, as there has ever been, no middle ground, between truth and error, right and wrong, true worship and vain worship. The fact that one endeavors to be noncommittal, "indifferent" or "on the fence," places him on the wrong side. If one is not actively engaged in the service of Christ, he is against Christ. One must work, climb up, and prove faithful until life ends to be saved; but he can be lost by doing nothing. He who does nothing is lost. But one of the most dangerous and despicable characters is he who identifies himself with God’s true worshipers while he works subtly to undermine the truth and to advance false systems of worship.

Verses 22-30

Mar 3:22-30

Commentary On Mark 3:22-30

J.W. McGarvey

About Casting Out Demons, Mark 3:22-30. (Matthew 12:22-37; Luke 11:14-23)

Mark 3:22. which came from Jerusalem.—Matthew gives the fullest report of this discussion, but Mark here furnishes an item which Matthew omits. It was not some of the enemies of Jesus in Galilee, but shrewd and cultivated scribes from Jerusalem, who suggested that he cast out demons by the power of Beelzebub.

Mark 3:23-29.—The discussion contained in these verses is fully treated in the notes on Matthew 12:24-32.

Mark 3:30. because they said.—This verse is appended by Mark to the Savior’s speech about the unpardonable sin, to show why he made that speech, and to state explicitly the unpardonable sin which they had committed—the sin of saying concerning Jesus, "He hath an unclean spirit." This was, indeed, a sin against the Son, but chiefly against the Spirit, because it was classing the Holy Spirit with unclean spirits; and this was the blasphemy against the Holy Spirit of which they were guilty.

Verses 28-30

Mar 3:28-30


Mark 3:28-30

28 Verily I say unto you, All their sins shall be forgiven unto the sons of men,--This embraces all responsible sons and daughters of men. All sins committed by the different members of the human race will be forgiven, upon proper repentance and obedience, except the one mentioned in next verse.

and their blasphemies wherewith soever they shall blaspheme:--Blasphemy is any kind of injurious speech about another. The scribes blasphemed when they attributed Christ’s power to work miracles to the power of the devil. The statement that all manner of sin and blasphemy shall be forgiven to men is not an affirmation of universal pardon. But that all manner of sin and blasphemy, with the exception stated in the text, will be forgiven through the blood of Christ, some to one man and some to another, every conceivable sin will be forgiven except the one in question.

[Sin is to violate the law or rule given by God to men. Violation of law is sin, and brings the penalty of sin. Intentional and conscious sin intensifies the guilt of sin. Paul sinned and obtained forgiveness because he did it ignorantly in unbelief (1 Timothy 1:13), thinking he was doing God’s service. To violate the law, thinking he did God’s service, was a sin. To violate it, knowing it was God’s law, would have been a greater sin. Blaspheme is to rail upon, to speak evil of. This verse intimates that speaking evil of all other beings, including God and Jesus Christ, should be forgiven men--on their repentance, of course, is meant. In this distinction drawn, to violate the law given by God is to sin against God, to violate a law given by Jesus is to sin against him, to violate a law given by the Holy Spirit is to sin against the Spirit.]

29 but whosoever shall blaspheme against the Holy Spirit --There seems to be three grades or degrees of blasphemy. (1) That against the Holy Spirit. This seems to be the greatest and the most dangerous. (2) That against the Son. (Matthew 12:32.) (3) That against God, the Father.

hath never forgiveness,--I take it that Jesus did not charge the scribes had committed the unpardonable sin. He was warning them not to go this far. They had almost reached it when they accused him of casting out demons by the power of the devil, and he warns them not to take the next step of blaspheming the Holy Spirit for this would be the fatal step. [Rath never forgiveness because they cannot repent. So long as man can repent he can find forgiveness. This and corresponding passages in Matthew 12:31 and Luke 12:10 have been the occasion of much controversy and of much trouble and anxiety to despondent minds. Many think they have committed the sin for which there is no forgiveness, and give themselves much trouble over it. Matthew says (Matthew 12:31-32) "Therefore I say unto you, Every sin and blasphemy shall be forgiven unto men; but the blasphemy against the Spirit shall not be forgiven. And whosoever shall speak a word against the Son of man, it shall be forgiven him;but whosoever shall speak against the Holy Spirit, it shall not be forgiven him, neither in this world, nor in that which is to come." From this we see that the speaking against the Son of man may be forgiven, but speaking against the Holy Spirit cannot be forgiven. Blasphemy, speaking against, and all manner of sin, are placed on an equality. What is the sin, then, against the Holy Spirit? Many think these people committed that sin. But did they speak against Christ or against the Holy Spirit? Clearly against Christ; Jesus, as we understand it, told them, in this you speak against me. For this there is chance for forgiveness. But when the Holy Spirit is come, if you speak against him, if you reject him, as you now reject me, there will then be no forgiveness. It was a warning given on the occasion of their speaking against him that they cannot so treat the Holy Spirit when he shall come, and find forgiveness. The reason is, they speak against Christ during his life, and when the Holy Spirit shall come he will give additional evidence that Jesus is the Son of God, and opportunities to hear God and turn. But when the Spirit shall have come and given his testimonies and revelations, the testimony will be complete, and he who rejects that will have nothing more to move him to repentance.]

but is guilty of an eternal sin:--That is, a sin never to be forgiven and will be punished eternally. Both the sin and punishment are eternal. The penalty is eternal because the sin is eternal. This is one of the most fearful sentences ever spoken. With sin, penalty and punishment must ever go; and to be cut off forever from moral remedy, to have no hope of reformation, every one who is capable of thought knows what that means. The terror of an evil life is its final choice, its fixedness of character. There is nothing more sure than that there is an unpardonable sin--a sin for which there is no space for repentance. It is possible to go beyond the reach of God’s mercy--bounds beyond which forgiveness never reclaims. "There is a sin unto death: not concerning this do I say that he should make request." (1 John 5:16.) Then let us heed the wisdom of the stage driver, who, in speaking of a dangerous precipice by the roadside, said: "Instead of seeing how close to its edge I can drive without going over, I try to see how far from it I can get." So instead of trying to see how close we can get to the unpardonable sin without committing it, let us see how far away from it we can stay. This is wisdom.

30 because they said, He hath an unclean spirit.-- [He gave them this warning because they thus spoke of him;they must not so treat the Holy Spirit.]

Verses 31-35

Mar 3:31-35

Commentary On Mark 3:31-35

J.W. McGarvey

About His Brothers and Mother, Mark 3:31-35. (Matthew 12:46-50; Luke 8:19-21)

Mark 3:31. then came his brethren.—The previous statement about his friends coming out to lay hold of him (Mark 3:21) seems to have reference to their starting from home, or from some place of consultation, for this purpose; while the present remark refers to their arrival at the outskirts of the crowd which surrounded him. They "sent to him, calling him," because, as Luke explains (Luke 8:19), "they could not get to him for the press."

Mark 3:32. sat about him.—He was still in the house (Mark 3:19; Mark 3:31), and the people were seated around him so compactly that no one could pass through. All the available space within hearing distance was packed with the quiet throng. When some one, perhaps a person near the door, spoke out and said, "Thy mother and thy brethren without seek thee," the people may have expected him to go, and they may have thought that it was his duty to go.

Mark 3:33-35. For remarks on hip reply, see the notes on Matthew 12:48-50.

Argument of Section 3

There are three facts set forth in the preceding section, which have an important bearing on the claims of Jesus. The first is the fact that he had authority to forgive sins. This was demonstrated in the case of the paralytic (Mark 2:1-12), and it is the one fact which proves Jesus adapted to the highest demands of human salvation. Sins being forgiven, all other blessings follow as a consequence.

In the second place, it is shown that his conduct as a man was irreproachable. He was attacked in reference to the company he kept (Mark 2:13-17); in reference to his neglect of fasting (Mark 2:18-22); and in reference to Sabbath-keeping (Mark 2:23-28; Mark 3:1-6); but in all these matters he vindicated his conduct, and put his accusers to shame. That they made no more serious attacks on his conduct, proves that they could not, and that in morals he was irreproachable.

In the third place, it was demonstrated by his discussion with the Jerusalem scribes, that the power by which he cast out demons, and, a fortiori, the power by which his other miracles were wrought, was not, as they alleged, satanic, but divine. Finally, his answer to the people, in reference to the call of his mother and his brothers, is in perfect keeping with the character and position which the text assigns him. It is a singular infatuation which has led the Roman Catholic Church to attribute to Jesus even in heaven, a subserviency to his mother which he so expressly repudiated while on earth..

Questions by E.M. Zerr For Mark Chapter Three

1. Into what did Jesus enter?

2. To whom did this building belong?

3. Who was in there at this time?

4. Why did they watch him?

5. State their motive.

6. Did this hinder Jesus?

7. What did he say to the man?

8. Tell the question he asked at the same time.

9. Repeat their answer.

10. With what did Jesus look upon them now?

11. For what was he grieved?

12. State his next action.

13. Who were offended by this?

14. With whom did they take counsel?

15. Tell what they wished to accomplish.

16. How did Jesus avoid it this time?

17. What people followed him ?

18. Were they many or few? J

19. Why did people of Tyre and Sidon come?

20. Why did Jesns call for a small ship?

21. Tell what caused the press of the people.

22. What did they desire to do to Jesus?

23. Tell what unclean spirits did when they saw Jesus.

24. What did they say?

25. State the charge Jesus gave them.

26. Where did Jesus go now ?

27. Tell what he called.

28. Whom did he ordain ?

29. State the first purpose of this.

30. What did he intend doing with them then?

31. State the power they were to have.

32. What was the other name of Peter ?

33. Who were the Zebedee children?

34. What distinguished Judas Iscariot?

35. Tell what interfered with their eating.

36. Why did his friends lay hold of Jesus?

37. State the accusation the scribes made.

38. Who is Beelzebub?

39. Would he cast himself out?

40. What theory would require this?

41. State like argument drawn from a kingdom.

42. And from a house divided?

43. How can a strong man’s house be entered ?

44. Whom does this strong man represent ?

45. State the only sin never to be forgiven.

46. Of what is the guilty one in danger?

47. Why did Jesus say all this?

48. Who desired to speak to Jesus?

49. What was hindering them?

50. Relate teaching of Jesus about relatives.

Mark Chapter Three

By Ralph L. Starling

On the Sabbath in the Temple, Jesus was teaching.

A man with a withered hand approached Him for healing.

His accusers hoped He would heal on the Sabbath day.

Jesus was well aware that He was their prey.

Jesus said to the man, “Stand forth, sir.”

He asked His accusers, “Which would be worse?”

On the Sabbath to do good, give life, or kill?”

But they were silent and remained still.

Jesus was angered because of their hard hearts.

He healed the man though they would be “out of sorts.”

They quickly took counsel how to destroy Him.

Jesus and His disciples withdrew to the sear to escape them.

Multitudes continued to follow from Galilee

Jerusalem, Jordan, Tyre, Sidon and Idumea.

He told His disciples to get a ship and wait.

His friends rescued Jesus before He was beat.

The Scribes called Him Beelzebub, Prince of the Devils.

Jesus said, “If Satan is divided there is no survival.

How then can I be Satan and cast out Satan?

Such blasphemy is in danger of damnation!”

His mother and brethren were outside calling to Him.

When the multitude called His attention to them,

He answered, “Who is my mother and my brethren?”

He pointed to those sitting around Him.

Bibliographical Information
"Commentary on Mark 3". "Old & New Testament Restoration Commentary". https://www.studylight.org/commentaries/eng/onr/mark-3.html.
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