Mark 3
DorrisMark 3:1-6
- JESUS HEALING ON THE SABBATH
(Matthew 12:9-14; Luke 6:6-11)
1 And he entered again into the synagogue; and there was a man there who had his hand withered.–Luke 6:6 says: “His right hand,” making it a more serious affliction than if it had been the left unless the man was left-handed. [Telling of what he did and said on one Sabbath seems to call up his action on another, and it is here given without regard to time. He entered into the synagogue on the Sabbath and found a man with a withered hand. His known readiness to relieve the afflicted, and the knowledge that he had not observed the Sabbath as strictly as they thought the law required, made them watch to see what he would do to the withered hand.]
2 And they watched him, whether he would heal him on the sabbath day; that they might accuse him.–Of Sabbath breaking, and thus be able to stop his preaching. They were watching his every move to get some ground of accusation, that they might accuse Jesus to both the people and the civil authorities. They asked him, “Is it lawful to heal on the sabbath day?” (Matthew 12:9.) They were anxious to lead him into a trap. [Seeing him, he determined to heal him, and so commanded him to stand forth in the midst so all could see what was done.] The law of Moses did not forbid works of healing on the Sabbath day, but the traditions and the interpretations of the Pharisees did; and they cared more for their conceited and perverted religious rules and ceremonies than they did for the welfare of any man.
3 And he saith unto the man that had his hand withered, Stand forth.–Luke 6:8 says: “He knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth.” Jesus saw that a crisis was at hand and an issue must be made, and he determined to make it bold and plain–as conspicuous as possible. [He was rooting out their ideas concerning the Sabbath, and brought the point before their minds: it is to do good or evil on the Sabbath; to heal a man or let him remain suffering carried out to save life, or in failing to save to let it perish, or destroy it. To fail to save life when we can is to be guilty of destroying it. These were the questions involved. He laid them before them and asked, What is right?]
4 And he saith unto them, Is it lawful on the sabbath day to do good, or to do harm? to save a life, or to kill?–He puts it squarely up to them. He answers not only their evil thoughts which he knew (Luke 6:8), but their question (Matthew 12:10) as well. The principle of doing good on the Sabbath is being clearly drawn. He makes a center thrust at his opposers.
But they held their peace.–Refused to answer, for they could not without condemning themselves. Jesus made a home thrust and drove them to the wall. The question put them in a dilemma. They were the ones that were breaking the Sabbath law, and the whole sum of the commandments, which is love. [Luke (6:7) says: “And the scribes and the Pharisees watched him.” Matt. (12:10-12) says: “And behold, a man having a withered hand. And they asked him, saying, Is it lawful to heal on the sabbath day? that they might accuse him. And he said unto them, What man shall there be of you, that shall have one sheep, and if this 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 of more value than a sheep!
[“Wherefore it is lawful to do good on the sabbath day.” If this was the same conversation, Matthew states it more fully, and shows they were trying to excite the Jewish prejudices against him for healing on the Sabbath. But he placed before them their inconsistency in taking a sheep out of the pit, which they did not condemn, while refusing to heal a man of his afflictions, and placed before them the issue, it was to do good by healing, or evil by leaving him unhealed; carried out, to save life by healing, or to destroy it by leaving him to perish? Seeing their own inconsistency and determined to condemn him, they held their peace. This was an unfair and unmanly way of meeting a question they had raised. Saving the ox or the ass from the pit was doing good on the Sabbath day; to heal the man or to save his life was a greater good. To fail to save life when it is in our power is to destroy it.]
5 And when he had looked round about on them with anger, –Anger, when applied to God and to Jesus, is not passion, but a deep, moral resentment against wrong. It is perfectly consistent with love for the sinner; indeed it is a fruit of love. It would be base and sinful not to be kindled to indignation by baseness, treachery, cruelty, and hypocrisy. This indignation is one of the motive powers of all reformatory movements.
being grieved at the hardening of their heart,–He was as sorry as he was indignant. He was grieved at their spiritual dullness. The words translated “being grieved” imply sympathy and pity for those in such a miserable and hardhearted state. They were so blind to the truth that they mistook prejudice for religion. The heart, which is the seat of feeling, or affection, is tender when it is easily affected by the sufferings and pains of others; by our own sins and anger; by the love and commands of God. It is hard when nothing touches or moves it; when a man is alike insensible to the sufferings of others, the dangers of his own condition, and the commands, the love, and the threatenings of God.
It is most tender in youth, or when we have committed the fewest sins. Doubtless the wise man had this in view, when he said: “Remember also thy Creator in the days of thy youth.” (Ecclesiastes 12:1-3.) The heart is made hard by indulgence in sin; by resisting the offers of life; or by opposing appeals which God makes through the gospel.
he saith unto the man, Stretch forth thy hand. And he stretched it forth; and his hand was restored.– [He was grieved at the hardening of their hearts in refusing to see the truth. He was angry with such a sinful course, but determined to pursue the right, he commanded the man to stretch forth his hand, and on stretching it out, it was restored whole. Here the man showed his faith by doing what Jesus commanded, and in trying to obey, Jesus gave the hand strength. He blessed when faith showed itself in stretching out the hand. Faith was made perfect by doing the thing commanded.
In all the examples of healing through faith, this order is observed. Faith proves itself by obeying God, or, in the absence of a command, in doing something that expresses the faith in God. Faith never molds character until it moves to action. Let it be noted that God gives the needed help when we make an effort to do his commands.]
6 And the Pharisees went out, and straightway with the Herodians took counsel against him,–A political rather than a religious body. They were such Jews as favored Herod Antipas, especially in his attempts to be made king over the whole kingdom of his father, Herod the Great, which had been divided into several portions under governors appointed by Rome. “They joined the Sadducees in skepticism, the Greeks in licentiousness, pandered to the Herods in vice and cruelty, and truckled to the Romans.” The union of these two opposite parties shows how intense was their feeling against Jesus. The Pharisees and Herodians were fierce political enemies, yet they unite in plotting against Jesus. Opposition to Jesus had been aroused some weeks before this at the Passover at Jerusalem (John 5:16), and the flame was fanned by the memory of his driving out the cattle and money-changers from the temple the year before. It was increased also by his teaching and miracles, and still more so by his rising popularity and his wonderful works.
how they might destroy him.–They advised among themselves not whether they would destroy him, but how they might destroy him. They had already determined to do it, but how was the question to settle.
Mark 3:7-12
- JESUS HEALS MANY
7 And Jesus with his disciples withdrew to the sea:–From Capernaum, and from the plots which ripened most easily in cities, the hotbeds of intrigue. He had been victorious in the conflict with the Pharisees, he now retires from the scene and pursues his own course, and in other places continues his work. His retreat before his enemies was prompted, not by fear, but by that wise discretion which he constantly employed in the selection and the use of the necessary means for the promotion of the great end which he came to accomplish. The prudent means which Jesus uses to preserve himself from the rage of his enemies ought to teach us our duty in time of danger, to flee from our enemies, and endeavor to preserve our lives. We ought not to remain in, nor press into danger. God has endowed us with wisdom, if rightly used, to avoid such dangers.
He had one great purpose in view, and he faced his enemies or withdrew from them, according as he could best accomplish his work. He was not afraid to go away, nor afraid to remain if need be. In many cases it is better quietly to withdraw from a hostile crowd, and do one’s work elsewhere.
and a great multitude from Galilee followed; and from Judaea,– [While the Pharisees and Herodians were consulting how they might destroy him, he quietly, with his disciples, withdrew from the city (they were yet in Capernaum) to the seaside. This was a favorite resort with them, and a great multitude of people from Galilee followed him (he was in Galilee) and from Judea. Judea was the territory and home of the Jews, the children of Judah, the son of Jacob, whose family remained faithful to the house of David and continued to meet at Jerusalem when the ten tribes of Israel withdrew and followed Jeroboam. But in the wars, captivities, and desolations of the people when they sinned, they were scattered, and these Jews seemed to have the ascendancy in Galilee.]
8 and from Jerusalem, and from Idumaea, and beyond the Jordan, and about Tyre and Sidon, a great multitude, hearing what great things he did, came unto him.–[The people from these different countries were Jews who had, in their dispersion, settled in these different countries. They, in common with the Jews in Judea, looked for a deliverer to come and gather the scattered tribes, the lost sheep of the house of Israel, back to their land and country. Hearing of the miracles and works of Jesus, they came from all these lands to Capernaum to see and hear him, and to judge of his claim. They followed him out to the seaside with his disciples on this occasion. The places named show how widely his influence had already reached. There must have been great power in him to attract the inhabitants of Jerusalem, the capital, to the province of Galilee, sixty or seventy miles away.
Idumea, the Greek name for Edom, the territory that lay south of Palestine, stretched toward the southeast and included the mountainous region east of the Dead Sea. The Edomites were descendants of Esau, but had been conquered and made Jews by violence about 125 B.C. The Herod family came from Idumea. So from every quarter, and far out, many came seeking him. The Pharisees, the mighty, the noble, and the wise men after the flesh, despised his person, slighted his ministry, and sought his life. The ordinary sort of people have always been more zealous and forward in embracing the gospel than the rich, the great, and the honorable part of the world has been.
It is a sad but a certain truth, heaven is a place where few, comparatively, of the great men of the world are likely to be.] Not because they cannot, but because they will not.
9 And he spake to his disciples, that a little boat should wait on him because of the crowd, lest they should throng him:– [When the multitudes pressed upon and crowded him on the shore, he sometimes got in the boat (the ships were but boats), and they pushed out a little from the shore. He sat in the boat and taught the people upon the shore. This was spoken for lest they should throng or crowd him uncomfortably.] He who loves the Savior will not be surprised to find how many things there are that he can consecrate, and that Christ can use. Some persons cannot preach unless they have a proper pulpit, their priestly robe, organ, choir, and other things but Christ is at home anywhere, and can preach afloat as well as in the synagogue.
10 for he had healed many; insomuch that as many as had plagues pressed upon him that they might touch him.–Those who merely touched him in faith were healed. (Mark 5:28-30.) Jesus required some sensible connection with himself in his cures, to show that the healing came from him, and to teach them the lessons of faith, that their spiritual healing came from spiritual union with Christ. [His healing many without fee or reward caused all who were afflicted, real and imaginary, to press upon him that they might touch him, as the touch caused virtue to go out of him to heal. With those who desired to be healed was the crowd that always is attracted by wonderful works or strange performances.]
11 And the unclean spirits, whensoever they beheld him, fell down before him, and cried, saying, Thou art the Son of God –They fell down at his feet, doing homage as it were. As spirits they knew the truth about Christ. In the presence of Christ, they dared speak only the truth. The persons possessed with unclean spirits fell before Jesus, and again acknowledged him as the Son of God. This proves the existence of evil spirits. If these were only diseased persons, then it is strange that they should be endowed with knowledge so much superior to those in health.
How complete these spirits possessed the bodies of men is seen to the extent they used the powers and organs of those possessed in seeing, falling down before him as a sort of an act of homage, and proclaiming him to be the Son of God. They did not fall down before him to worship him in spirit and in truth.
12 And he charged them much that they should not make him known.–Who he was. The witness of devils would not be believed even when true; and, the more of such testimony willingly received, the more it would hinder men from believing the truth, for it would be charged that Jesus was in alliance with evil spirits, and that he cast out demons through Beelzebub, the prince of the demons. [He gave a strict charge to those who were healed that they should not make him known. He hushed the mouths of the demons when they were disposed to confess him, but often when he healed the afflicted he charged they should not tell it. The chief motive seems to have been to avoid the crowds of men, curiosity mongers, that were led to follow him by these reports. There was no prospect of that class of people being benefited, yet they followed and thronged him in his ministrations. Only the sincere, honest-hearted people would believe in him.] There was nothing in common between Jesus and demons; there was no friendly relationship between him and Satan.
The effects of Christ’s mission proved it to be divine. And today, as in those days, the convincing proof of Christianity is found in its beneficent effects. It makes everybody better who accepts it. The drunkard becomes sober, the selfish becomes generous, the vile becomes pure. Schools, colleges, education, hospitals, missions, all forms of benevolence spring up where Christ is believed. Wherever there is the most Christianity, there is the most of all things that raise and bless men.
The map of the world is a proof of the Christian religion.
Mark 3:13-19
- THE TWELVE
(Matthew 10:1-4; Luke 6:12-16)
13 And he goeth up into the mountain,–[Luke (Luke 6:12-13) says: “That he went out into the mountain to pray; and he continued all night in prayer to God. And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles.” The example of Jesus going aside and alone praying through the whole night to God as a preparation for choosing twelve apostles is suggestive to us. He felt the infirmity and the weakness of the flesh as we do. He felt the burdens and responsibilities of his position and his actions, on which depended the future wellbeing of the world. While he was divine in person, knowledge and power, it did not relieve him of the feeling of human weakness, so he carried the matter to God, and spent the whole night in humble and earnest prayer to God for wisdom to guide him in the matter. If Jesus felt the need of such prayer and was strengthened by it, how much more do we–poor, frail men and women–need constant help and strength, wisdom and guidance from God in our work? And how constant, humble, and earnest should we be in prayer to God for wisdom and strength.” “Pray without ceasing.” After praying through the night he called his disciples to him, and they came.]
and calleth unto him whom he himself would; and they went unto him.–“He himself” is very emphatic, and lays stress on the fact that the twelve were called and chosen by Jesus, not through the influence or at the suggestion of others. He prepared the way for a spiritual revolution by selecting and training men who should accomplish it. This included the establishment of his church. This revolution was to rest upon his own atoning death as its foundation. For the same reason, he did not develop the whole system of Christian doctrine but left both these tasks to be accomplished after his resurrection and ascension, yet preparing the way for both, by teaching and training those who should complete the church, both as to its organization and doctrine. This preparatory process was a gradual one.
The first was in calling disciples to be with him as their teacher, and now selecting from these his apostles, whom he continues to school and prepare for completing the new movement after his departure. They were disciples before they were apostles. They were well trained by Christ before he allowed them to undertake such a public charge. Even then, he sent them the Holy Spirit to guide them in their work. (John 6:13.) We here reach a turning point in the ministry of Jesus. Hitherto his work had been personal and preparatory. This call of apostles begins a broader work by trained workers.
14 And he appointed twelve,–The number twelve is significant. It expresses fullness, completeness, and strength. There were the twelve patriarchs; the twelve tribes of Israel; the twelve stones of the Urim and the Thummim on the breastplate of the high priest (Exodus 28:17-21); the twelve loaves of showbread (Leviticus 24:5-8); the altar and twelve pillars which Moses erected by Mount Sinai (Exodus 24:4); the altar of twelve stones, by Elijah (1 Kings 18:31); the New Jerusalem with twelve foundation stones (Revelation 21:14; “Upon her head a crown of twelve stars” (Revelation 12:1); a wall having twelve gates and at the gates twelve angels (Revelation 21:12);the twelve gates were twelve pearls (Revelation 21:21);and “the tree of life, bearing twelve manner of fruits” (Revelation 22:2). The number occurs often in the Bible.
that they might be with him,–Apostle is one sent or commissioned. They were messengers. As constant personal attendants, and as learners, to be trained for their subsequent work. He reveals the purpose for which he appointed them. He appointed them at this time, but did not send them out now. They are in the spiritual college, where they may complete their spiritual training, under Christ. Heretofore, they were in the primary department.
and that he might send them forth to preach,–As they were prepared to deliver the message. He “began to send them forth by two and two.” (6:7.) After the ascension of Christ, they were to preach everywhere (16:15), but not until after receiving power on Pentecost were they to be Christ’s witnesses, in Jerusalem, Judea, Samaria, and unto the utmost parts of the earth (Acts 1:8).
15 and to have authority to cast out demons:–Matthew (Matthew 10:1) adds, “And to heal all manner of disease and all manner of sickness.” Jesus would send the apostles to preach with authority to perform the same miracles he himself performed. [This power was given them to attest that God was with them, and that they had authority from him to act and teach for him. Their words were his words. Having given the apostles these signs, the world may rest assured that in hearing the words of the apostles they hear God himself. “He that heareth you heareth me.” (Luke 10:16.)
16 and Simon he surnamed Peter;–The apostles are now named. Peter stands first and Judas at the end. [Andrew, Peter’s brother, was one of the two disciples that came to Jesus on the testimony of John. So soon as he saw Jesus he believed he was the Christ. “He findeth first his own brother Simon, and saith unto him, We have found the Messiah (which is, being interpreted, Christ).” (John 1:41.) To Andrew and Peter he first said: “Come ye after me, and I will make you to become fishers of men.” (Mark 1:17.) And now when he calls them to qualify for the work of apostles, Peter is the first called. In all lists of the apostles his name is first, indicating a preeminence. In enumerations in the New Testament the greatest come first.]
17 and James the son of Zebedee, and John the brother of James;–[James was the elder of the two, from the order of their names. They were called to the discipleship immediately after Peter and Andrew.]
18 and Andrew,–[Andrew was the brother of Peter, the first to find Jesus and bring Peter to him. Occasionally he is mentioned next to Peter as his brother, but when not so placed he was mentioned first after James and John. He seems to have had Peter’s promptness in deciding his aggressive force in pushing work forward. We have no account of his afterlife. Tradition says he preached in Scythia, in Greece, in Asia Minor.]
and Philip,–[He was of Bethsaida, the home of Andrew, Peter, James, and John. Jesus told him, “Follow me,” among the first of his disciples called. He sought Nathanael and told him: “We have found him, of whom Moses, in the law, and the prophets, wrote.” (John 1:45.) Philip is always placed first in the second group of three; is mentioned a few times in the life of Jesus by John, but of his afterlife we know nothing.]
and Bartholomew,—[He is thought to be Nathanael, called to Jesus by Philip, in connection with whose name his is always associated. He asked, “Can any good thing come out of Nazareth?” and when he came, Jesus said of him: “Behold, an Israelite indeed, in whom is no guile!” (John 1:47.) He is mentioned in John 21:2 as of Cana, in Galilee, to whom, with others, Jesus appeared after his resurrection. Tradition says he preached in Judea.]
and Matthew,–[Matthew was a publican, a gatherer of taxes, is called “Levi the son of Alphaeus.” (2:14.) He wrote the gospel of Matthew. Of his later life nothing is known.]
and Thomas,–[Of him we know but little. He is mentioned as one of the twelve apostles. When Jesus determined to go into Judea against the protest of his disciples that they had sought to kill him, Thomas said: “Let us also go, that we may die with him.” (John 11:16.) This shows doubt and gloomy forebodings, yet he was willing to go with him and share his fate. Again he asks of Jesus, “Lord, we know not whither thou goest; how know we the way?” (John 14:5.) Then after his resurrection he refused to believe the testimony of the apostles that they had seen Jesus, but when Jesus showed him his hand and side, he said: “My Lord and my God.” (John 20:28.) Tradition says he preached in Persia.]
and James the son of Alphaeus,–[Or Cleophas, and brother of our Lord, was the brother of Jude.]
and Thaddaeus,– [He was called Judas. (Luke 6:15; Acts 1:13.) He is brother of James the Less. He is mentioned in John 14:22 : “Judas, not Iscariot, saith unto him, Lord, what is come to pass that thou wilt manifest thyself unto us, and not unto the world?” He, with James, is called the brother of the Lord; is thought to have written the epistle of Jude.]
and Simon the Cananaean,– [Luke calls him Simon Zelotes. (Luke 6:15; Acts 1:13.) Smith’s Bible Dictionary says “These names point him out as belonging to the faction of the Zelots who were conspicuous for their fierce advocacy of the Mosaic ritual.” This refers to his position before he became a follower of Christ. We have no account of his later life. Beyond his name we really know nothing.]
19 and Judas Iscariot, who also betrayed him.–[He completes the list, and is always placed last as a mark of his unworthiness. We know but little of his early life. He is said to be the son of Simon, and is supposed to have been born in Judea in the village of Kerioth, hence the name Iscariot. But this is supposition without much ground. If he was of Judea, he is singular in this, since all the others were of Galilee. In John 6:70-71 Jesus says: “Did not I choose you the twelve, and one of you is a devil?
Now he spake of Judas the son of Simon Iscariot, for he it was that should betray him, being one of the twelve.” He was doubtless chosen because of his fitness in character for the work to which he was called. Jesus must be betrayed. One in character fitted for the work must do it. God could not impose such work on a good man. Peter might impulsively deny him, but could not coldly betray him. Judas was with the disciples during the ministry of Christ, seemingly earnest as his follower, and was endowed with miraculous powers as were the others. (Matthew 10:1.) He was like many others.
While without temptations and while things went favorably, he ran well. When the pathway darkened and the temptations multiplied, he failed and fell. He was weak, with sinful propensities that could not resist temptation, and when tried, fell. God tries all men, and unless they can stand temptation they are not fitted for his service.]
Mark 3:20-21
- JESUS’ FRIENDS ALARMED
(Matt. 12:22 to 13)
And he cometh into a house.–The meaning probably is found in the margin: “They came home.” That is, to Capernaum (Matthew 9:1), the headquarters of their operations.
20 And the multitude cometh together again, so that they could not so much as eat bread.–Jesus enters upon one of the busiest and most eventful days in all his history. He was so engaged about his Father’s business there was no time for eating.
21 And when his friends heard it, they went out to lay hold on him:–They meant to take him away from the multitude, and to remove him to a place of safety and where he might be given medical attention (if need be) and be absent from the causes of excitement.
for they said, He is beside himself.–Probably the enemies of Jesus started the report that he was delirious, or deranged. The charge of derangement on account of attention to religious matters has not been confined to Jesus. Festus said “Paul, thou art mad; thy much learning is turning thee mad.” (Acts 26:24.) Men may endanger themselves on the bosom of the ocean, or in the bowels of the earth, for wealth; or may plunge into the flood of fashion and folly, and vice, and break in upon the hours of repose, and neglect their duties to their family, and the demands of business, and in the view of the world it is wisdom. But, let a godly man lend his time and attention in the same way in building up the kingdom of God and saving souls, the charge comes, he is crazy or a crank he is carried away by an unwise enthusiasm.
Jesus has been constantly teaching and healing amid enthusiastic crowds. Shortly before this he spent a whole night in prayer on a mountaintop, and now he is hindered from taking the necessary food; so his kindred determined to take charge of him, and stop all this. Solicitous of her son’s welfare, his mother goes with them.
Mark 3:22-27
- CHRIST’S POWER TO
(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.
Mark 3:28-30
- SIN AGAINST THE HOLY SPIRIT
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.]
Mark 3:31-35
- CHRIST’S MOTHER AND
(Matthew 12:46-50; Luke 8:19-21)
31 And there come his mother and his brethren;–This gives the arrival of friends at Capernaum, who probably came from Nazareth to take charge of Jesus. (Verse 21.) The names of his brethren are recorded in Mark 6:3 and Matthew 13:55; James, Joses, Simon, and Judas.
and, standing without, they sent unto him, calling him.–Jesus was teaching when they came seeking him. The report of his strange teaching and the dangerous antagonism he had provoked had of course reached them. Mary’s heart doubtless was much troubled, and she wished he were out of the crowd, and with her again in the home at Nazareth. This is natural for a mother. The crowd was so packed that they could not reach him (Luke 8:19) on their arrival so had to “stand without.” Either outside of the house, or beyond the circle of his hearers in the open. Not being able to reach him they “sent unto him.” That is, passing the message probably from one to another until it reached him that they were waiting for him. The fact that his mother would join his brethren in disturbing him while publicly engaged in teaching shows her great anxiety for her son.
32 And a multitude was sitting about him; and they say unto him, Behold, thy mother and thy brethren without seek for thee.–This was the message passed from one to another until it reached him. (Matthew 12:47.)
33 And he answereth them, and saith, Who is my mother and my brethren?–[He made this the occasion of teaching them that there is a relationship to him as strong and near as the dearest fleshly relation. He doubtless knew the object of the coming of his brethren.] Our Lord did not despise human relationship. He loved his mother. (John 19:26-27.) He esteemed the spiritual relationship the more. He knew better than they what, when, and how long to speak. This and other scriptures (Luke 2:48-49; John 2:4) show the folly of the Roman Catholic doctrine of Mary as an object of invocation and worship. She regarded herself by nature a sinner, and in need of a Savior. (Luke 1:47.) It was as necessary for Jesus to suffer and die to redeem his mother from sin as it was to redeem others.
He used these fleshly relationships as an illustration of the divine. He taught them that his earthly relations had no control of his divine work and that the spiritual must come first. They were not competent to judge correctly as to his duty. The time had come to impress a lesson as to life’s truest relationships.
34 And looking round on them that sat round about him,–These were they who were so drawn to him as to forsake all to follow him.
he saith, Behold, my mother and my brethren!–How strangely the words must have echoed to the hearts of those who stood without desiring to see him, but what a glow of joy –the joy of being tenderly loved–must have come to the little band of disciples near by! They knew he held a deep and holy love for his mother and his brethren; and it was even so to them. [His disciples were near him. He looked on them arid said: “Behold, my mother and my brethren!” Those he recognized as his mother and brethren were among these. Let none think he lightly esteemed his mother, who had borne him and nursed him and followed him with anxious heart. If they should so think, go with him to the cross, see him there forget the anguish and pain of the cross in his anxiety to provide for the comfort of his mother for her few remaining days on earth. (John 19:26-27.) He committed her to his beloved and loving John. He loved his mother tenderly, and could forget his own anguish to provide for her.
His example in this love for his mother is worthy of commendation to all children. But as dear to him as was that relation of mother, there is a spiritual relation just as near and as strong into which we may enter.]
35 For whosoever shall do the will of God, the same is my brother, and sister, and mother.–Here Jesus enlarges the circle, and takes in the dutiful souls of all the ages. Whoso shall do the will of God, he is a child of God. The truest relationships of life are not of flesh and blood, these are the accidental and artificial ties. The truest ties are ever of the spirit. They are his brother, sister, and mother because born of the same Father. (John 3:3; John 3:5.) [He defines here how the humblest and the lowest may enter into the relation as near and dear to him as that of his own fleshly mother, brother, sister. Whoso will do the will of my Father, the same is my mother, brother, sister. “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven.” (Matthew 7:21.) “If a man love me, he will keep my word:and my Father will love him, and we will come unto him, and make our abode with him.” (John 14:23.) “For this is the love of God, that we keep his commandments.” (1 John 5:3.) Jesus loved the human family while in sin. He so loved it that he gave up heaven with its glories to redeem man from sin and the ruin sin brings upon man.]