| Mark 3 | |
|---|---|
 Mark 3:2-3 from Uncial 0213 (5th/6th century) | |
| Book | Gospel of Mark |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 2 |
| Gospel of Mark |
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Mark 3 is the third chapter of the Gospel of Mark in the New Testament of the Christian Bible. It relates a conflict over healing on the Sabbath, the commissioning of the Twelve Apostles, a conflict with the Jerusalem scribes and a meeting of Jesus with his own family.
The original text was written in Koine Greek. This chapter is divided into 35 verses.
Some early manuscripts containing the text of this chapter are:
Continuing the theme of the Sabbath from the previous chapter, Mark 3 opens with Jesus healing a man with a shriveled or withered hand on the Sabbath in the Synagogue. The word ἐξηραμμένην (exērammenēn) is translated as "paralyzed" in the International Standard Version. [1] Mark uses the adverb πάλιν (palin, again), indicating this is the synagogue in Capernaum, the same as the one in Mark 1:21–28 , [2] although the New American Standard Bible reads "a synagogue". [3]
"Some people", probably the Pharisees, [4] who were mentioned in Mark 2:24, 27, were there specifically waiting to see if Jesus would heal someone on the Sabbath, so that they could accuse him of breaking it. Rabbis of the time would allow healing on the Sabbath only if the person was in great danger, a situation his hand would not qualify for. [2] The Jewish Encyclopedia article on Jesus notes: "... stricter rabbis allowed only the saving of life to excuse the slightest curtailment of the Sabbath rest (Shab. xxii. 6)". In Luke's parallel account, it is "the scribes and Pharisees" who "watch Him closely". [5]
Jesus asks the people "Which is lawful on the Sabbath: to do good or to do evil, to save life or to kill?" (3:4 ) They do not answer and he angrily looks around at the crowd and is "distressed at their stubborn hearts" (3:5 ). Methodist founder John Wesley suggested that his adversaries were already seeking occasion to kill him. [6] He tells the man to put out his hand which he does and then, seemingly instantaneously, it is healed. Many other stories of healing at the time involved the healer doing work in some way to effect a cure as compared to this quick almost effortless action here. [7] Mark could be highlighting how great he viewed Jesus' powers as being. [7] Jesus also equates not doing good with doing evil and says it is more important, even or perhaps especially, to not let evil and suffering occur through inaction. [8]
According to Mark, this miracle is the spur which sets the Pharisees, as well as the Herodians, against Jesus, having them go out after this and plot to kill him. Thus the reaction of a substantial number of Jews has gone from being amazed to one of outright opposition. Mark has already begun to foreshadow Jesus' death, with this as well as the saying about the bridegroom and fasting in Mark 2:19–20 . [9] Some find it improbable these two groups worked together, as the Pharisees opposed Rome and Herod was backed by and supported Rome, see also Iudaea Province. Mark however may be highlighting the dual nature and seriousness of the opposition to Jesus. [10]
This also occurs in Matthew 12:9-14, although Jesus asks about how one would save a sheep on the Sabbath and how helping a person is more important than helping a sheep. Luke 6:6-11 is almost the same as this section of Mark although Luke does not state that they planned to kill him, only that they were "furious" and talked about what to do about Jesus.
Jesus then "withdraws", ἀνεχώρησεν (anechōrēsen), and goes down by a lake, presumably the Sea of Galilee, and people follow him there. Some writers, such as the American commentator Albert Barnes, see the word as meaning flight, as it comes after Mark talks about the plot against Jesus, "... to the lonely regions which surrounded the sea, where he might be in obscurity, and avoid their designs against his life", [11] but it could just as easily mean leaving Capernaum to go to the nearby sea. [2] Mark says the people had come from "... Judea, Jerusalem, Idumea, and the regions across the Jordan and around Tyre and Sidon". (3:8 ) Mark thus shows that people are coming from many areas, not just Galilee. Whether these people were non-Jews is unclear as the non-Jewish areas listed also contained Jewish populations. [2] Another group of the time to consider is the Jewish Proselytes.
Protestant commentator Heinrich Meyer divides the movement of the crowds into two sections:
Jesus has the disciples prepare a boat for him to avoid "crowding", because "... he had healed many, so that those with diseases were pushing forward to touch him" (3:10 ) and then he heals many of the sick. Evil (or unclean) spirits in the people brought before him fall down whenever they see him, or as soon as ever they catch sight of him, [12] and call him the Son of God, but he tells them not to tell people who he is, continuing the theme of the Messianic Secret.
After highlighting the growing crowd following Jesus, Mark says Jesus went up a mountain and called twelve, whom he appointed Apostles, with the power to preach and "drive out demons". Some manuscripts of Mark do not have Jesus call them Apostles in verse 3:14 . Verse 6:30 may be the only time he uses the word, which is most frequently (68 out of 79) used by Luke the Evangelist and Paul of Tarsus, see Strong's G652. It is perhaps symbolic that this occurs on a mountain, a height where people can be met by God in the Jewish tradition, [13] such as Moses talking to God on Mount Sinai, see also the Sermon on the Mount. Mark pictures Jesus as drawing large multitudes to his teaching, and shifts from mountains to lakes to houses at will, creating an evocative landscape that some find lacking plausibility, [14] although the area contains such geographic features.
He appoints Simon, called Peter, James, John, Andrew, Philip, Bartholomew, Matthew, Thomas, a second James, Thaddaeus, Simon whom Mark calls a Zealot, and lastly Judas Iscariot.
Luke's lists in Luke 6:12–16 and Acts 1:13 do not include a Thaddaeus, but instead list "Judas, son of James" or "Judas the brother of James" in the KJV, [16] which some have asserted are two names for the same person, Jude Thaddaeus. Luke also has the story of the Seventy Disciples. Matthew's list is the same as Mark in 10:1–4 , although a few western manuscripts of Matthew have a Lebbaeus. [17] This might also indicate that by the time of the writing of the Gospels the exact recollection of the "minor" Apostles had become uncertain, and that there is no "Jude Thaddaeus", a creation of later hagiography. [17] John's Gospel lists no Bartholomew, although John's Nathanael is usually equated with him.
Mark says that the brothers James and John were given the title Boanerges , which Mark tells us means "Sons of Thunder", although many modern scholars disagree with this translation. [18] Many explanations have been given for this title but none commands a consensus. [19] Mark does not explain why Jesus gave Simon the name Peter, meaning rock. Matthew 16:18 has his naming in connection with the church and John 1:42 has it relate to his character. It could also have an ironic meaning, as even Peter denies Jesus in the end. [20]
Philip and Andrew are both Greek names, also Thaddaeus and Lebbaeus. Some Jews, especially from places like Galilee where there were substantial non-Jewish populations, did have a Greek name as well as a Jewish name. [13]
The second Simon is called a kananaios, probably derived from the Aramaic word qan'ānā, meaning a Zealot, which might mean he belonged to a political movement in rebellion against Rome, but might also mean he was religiously zealous. [19] Luke uses the Greek term zēlōtēs.
Iscariot might be Judas' last name or might be a reference to where he came from, meaning "man of Kerioth" [19] It may also be derived from sicarii. The fact that there are twelve Apostles is seen as being related to the Twelve tribes of Israel. [19]
Jesus will "send them out", the Greek verb apostolien (Strong's G649) meaning to send out, to do the work he has been doing but without him being present. Many churches interpret this as his founding of the church, as he creates a special group to work in his name without him. [18] See also the Great Commission.
Jesus goes to someone's house (or "the house", possibly Peter's house, verse 19 in some versions, verse 20 in others), [21] and a large crowd follows him there. According to Mark, this prevented Jesus and his disciples from being able to eat. "When his family (hoi par' autou) heard about this, they went to take charge of him, for they said, 'He is out of his mind'." (3:21 ), or "beside himself", exestē (Strong's G1839), which could be read as Jesus' family accusing him of being crazy or describing what others had said about Jesus. [19] Either way they go to assert their control over him, perhaps to stop him from embarrassing the family. [19] Hearing Jesus is being followed by so many people does not seem to accord with their view of him. [22] Whether it was Jesus teaching and attracting large crowds or not eating that disturbs them so much is not clear. A few early manuscripts have "the scribes and the others" instead of his family, but these are usually seen as alterations perhaps designed to tone down the impression of Jesus' own family toward him. [19]
Scribes from Jerusalem, who Matthew says were Pharisees, come and accuse him of something worse than being crazy, using Beelzebub, and/or the "prince of demons" to drive out demons. His power over the demons, they assert, comes from evil power itself. [23] Beelzebub is thought to mean perhaps "lord of the flies" or "lord of dung" or "lord of the height or dwelling", but no certainty exists as to its exact meaning. [19] They do not dispute that he did in fact drive out the demons. They seem to believe Jesus' power is beyond human capabilities and must be supernatural in origin. [19] The charge of Jesus using evil powers was probably made against him to his followers for quite some time after his death. [23] The Jesus Seminar feels the version in Luke 11:15–17 is "red" ("authentic") and calls it "the Beelzebul controversy". Mark 3:20–21 is determined to be "pink" ("a close approximation of what Jesus did") and is called "Jesus' relatives come to get him" as are Mark 3:31–35, Matt 12:46–50, and the Gospel of Thomas 99:1-3 where they are called "True relatives".
Mark often has Jesus using analogies, metaphors or riddles, called parables by Mark. [20] Jesus replies:
If Jesus is working against what is evil, such as the demons, then this cannot be the work of Satan, as Satan would be working against himself. Jesus then compares himself to a thief going into a "strong man's house", and binding him to "spoil his house", i.e. to rob him. The “strong man” is Satan. [24] Satan, says Jesus, is strong and must be restrained in order to be robbed. He is robbing Satan of the possession of the people, [25] or the house could be seen as the world itself. [26] The New Living Translation adds the interpretation that there is "someone even stronger". [27] G. F. Maclear asserts that "the Stronger than the Strong is Christ". [24]
Jesus thus implies what he has been doing is directly against Satan and that his motives are Satan's utmost ruin. His power, he asserts, is good and so must also come from a good source, God. [25]
Jesus also makes the claim that all sins can be forgiven, except for an eternal sin, such as blasphemy against the Holy Spirit (3:28–29). Mark inserts his own explanation as to why Jesus said this, stating "He said this because they were saying, "He has an evil spirit." (3:30 ), thus Jesus according to Mark is saying that accusing him of using Satan for his power is in effect calling the work of God evil and failing to see the work of God in Jesus' actions. [19] The parallels in Matthew 12:31–32 and Luke 12:10 and the Gospel of Thomas 44 call this the unforgivable sin. Unforgivable sins are also listed in Hebrews 6:4–6 and 10:26 as well as 1 John 5:16–17 . There is also a possible link with 1 Corinthians 12:2–3 . [26] His first answer to the charge, that a "house divided" cannot stand, has become a common piece of wisdom, the most famous modern example is Lincoln's use of this phrase during the 1858 senatorial election campaign against Stephen Douglas. Lincoln used the metaphor of a "house divided" to describe the situation of the United States on the eve of the Civil War.
Jesus' mother and brothers arrive and send someone in to get him. He replies, speaking to the crowd around him, "Here are my mother and my brothers! Whoever does God's will is my brother and sister and mother" (3:34–35 ).
Jesus' answer to his family, that those who follow him are his family is, according to Kilgallen, Jesus' way of underlining "... the fact that his life has been changed to such a degree that family ties no longer come before those whom he teaches about the kingdom of God". [28] Jesus puts loyalty to God above loyalty to family. Family ties were considered very important in the society of the time, [29] and some people even today are troubled by this seeming conflict between Jesus and his family. [26] Jesus however states that his ties, and his respect and love due to his family, will go to those who obey God. [28] Jesus' family is mentioned again in Mark 6:3 . The story of Jesus and his family is also found in the Gospel of Thomas as saying 99. In Mark 10:28–31 , Peter says they have left everything to follow Jesus and he lists the great rewards as well as persecutions they will get for following him.
These incidents occur in all the Synoptic Gospels. In Matthew they occur in 12:22-50, and in Luke they are split up between 8:19-21 and 11:14-28. Neither Matthew nor Luke though state that Jesus' family thought he was "... out of his mind". John, while mentioning none of these incidents, relates in chapter 7 how "... even his own brothers did not believe in him" because he would not go to the Feast of Tabernacles with them and perform miracles, although he later goes there in secret. John 6:66 says "many of his disciples turned back and no longer followed him". The negative view of Jesus' family may be related to the conflict between Paul and Jewish Christians. [30]
There is much disagreement over whether these "brothers" referred to here are Jesus' actual brothers or merely stepbrothers or cousins. The official Roman Catholic and Eastern Orthodox doctrine is that Mary was a perpetual virgin, and so could not have had any other children besides Jesus, thus making these Jesus' half brothers, sons of Joseph from another, unrecorded, marriage, or cousins. Only Tertullian seems to have questioned this in the early Church. Islam also holds that Mary was a perpetual virgin, as did many of the early Protestants, although many Protestants today do not hold to the doctrine of perpetual virginity, and would thus believe that these are Jesus' full brothers. A few early manuscripts also have "and your sisters" in verse 3:32 . [29]
This section gives a clear example of Mark's sandwich technique, where one story is interspersed into the center of another. Mark has highlighted two reactions to Jesus and his teaching and acts: one of faith, such as that of his followers, and one of disbelief and hostility. [22] Jesus explains the nature of the effect of his teachings on others in the Parable of the Sower in Mark 4 .
Mark 11 is the eleventh chapter of the Gospel of Mark in the New Testament of the Christian Bible, beginning Jesus' final "hectic" week, before his death as he arrives in Jerusalem for the coming Passover. It contains the stories of Jesus' entry into Jerusalem, his cursing of the fig tree, his conflict with the Temple money changers, and his argument with the chief priests and elders about his authority. Biblical commentator Christopher Tuckett notes that "the Passion narrative in Mark is usually adjudged to start at chapter 14, but there is a real sense in which it can be said to start ... at the start of chapter 11".
Mark 12 is the twelfth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It continues Jesus' teaching in the Temple in Jerusalem, and contains the parable of the Wicked Husbandmen, Jesus' argument with the Pharisees and Herodians over paying taxes to Caesar, and the debate with the Sadducees about the nature of people who will be resurrected at the end of time. It also contains Jesus' greatest commandment, his discussion of the messiah's relationship to King David, condemnation of the teachers of the law, and his praise of a poor widow's offering.
Mark 14 is the fourteenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains the plot to kill Jesus, his anointing by a woman, the Last Supper, predictions of his betrayal, and Peter the Apostle's three denials of him. It then begins the Passion of Jesus, with the garden of Gethsemane and Judas Iscariot's betrayal and Jesus' arrest, followed by Jesus' trial before the Sanhedrin and Peter's denials of Jesus.
Matthew 4 is the fourth chapter of the Gospel of Matthew in the New Testament of Christian Bible. Many translations of the gospel and biblical commentaries separate the first section of chapter 4 from the remaining sections, which deal with Jesus' first public preaching and the gathering of his first disciples.
Matthew 4:3 is the third verse of the fourth chapter of the Gospel of Matthew in the New Testament. This verse opens the section in Matthew dealing with the temptation of Christ by Satan. Jesus has been fasting for forty days and forty nights, and in this verse the devil gives Christ his first temptation by encouraging him to use his powers to get food.
Mark 1 is the first chapter of the Gospel of Mark in the New Testament of the Christian Bible. It recounts the proclamation of John the Baptist, the baptism of Jesus Christ, his temptations and the beginning of his ministry in Galilee.
Mark 2 is the second chapter of the Gospel of Mark in the New Testament of the Christian Bible. In this chapter, the first arguments between Jesus and other Jewish religious teachers appear. Jesus heals a paralyzed man and forgives his sins, meets with the disreputable Levi and his friends, and argues over the need to fast, and whether or not one can harvest food on Sabbath.
Mark 6 is the sixth chapter of the Gospel of Mark in the New Testament of the Christian Bible. In this chapter, Jesus goes to Nazareth and experiences rejection by his own family. He then sends his Apostles in pairs to various cities in the region, where they might also face rejection. Finally, Jesus goes back to the Sea of Galilee and performs some of his most famous miracles, including the feeding of the 5000 and walking on water. This chapter also gives an account of the murder of John the Baptist.
Luke 4 is the fourth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. This chapter details Jesus' three temptations, the start of his "Galilean Ministry", and his rejection at Nazareth, which Luke contrasts with his acclaim in nearby Capernaum.
Mark 7 is the seventh chapter of the Gospel of Mark in the New Testament of the Christian Bible. It explores Jesus' relationships with both fellow Jews and Gentiles. Initially Jesus speaks with the Pharisees and scribes, and then with his disciples, about defilement. Later in the chapter Jesus heals two gentiles, one in the region of Tyre and Sidon and the other in the Decapolis region.
Mark 8 is the eighth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It contains two miracles of Jesus, Peter's confession that he believes Jesus is the Messiah, and Jesus' first prediction of his own death and resurrection. It is the middle chapter of the gospel but its significance is variously understood: for example the Jamieson-Fausset-Brown Bible Commentary calls it a "section of miscellaneous matter", whereas many commentators treat it as a turning point where Mark's description of Jesus as teacher and miracle worker gives way to his focus on the role of Jesus' death and the difficult nature of his teachings.
Mark 10 is the tenth chapter of the Gospel of Mark in the New Testament of the Christian Bible. It presents further teachings of Jesus as his journey progresses towards Jerusalem.
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament. It continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease. This chapter opens with Jesus back in "his own town", i.e. Capernaum. This chapter reflects "the crucial role of faith" in relation to healing.
Luke 5 is the fifth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. The chapter relates the recruitment of Jesus' first disciples and continues to describe Jesus' teaching and healing ministry. Early criticism from the Jewish religious authorities is encountered as the chapter progresses.
Luke 6 is the sixth chapter of the Gospel of Luke in the New Testament of the Christian Bible, traditionally attributed to Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys. Jesus' teaching about the Sabbath enrages the religious authorities and deepens their conflict. The selection of twelve apostles is recounted and this is followed by the "Sermon on the Plain", where key aspects of Jesus' teaching are presented.
Luke 8 is the eighth chapter of the Gospel of Luke in the New Testament of the Christian Bible. The book containing this chapter is anonymous but early Christian tradition uniformly affirmed that Luke the Evangelist, a companion of Paul the Apostle on his missionary journeys, composed both this Gospel and the Acts of the Apostles. This chapter mentions the women who supported Jesus and records some of the great miracles he performed, as well as several parables told by him.
Luke 14 is the fourteenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records one miracle performed by Jesus Christ on a Sabbath day, followed by his teachings and parables, where he "inculcates humility ... and points out whom we should invite to our feasts, if we expect spiritual remuneration". The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Luke 17 is the seventeenth chapter of the Gospel of Luke in the New Testament of the Christian Bible. It records "some sayings of Jesus" and the healing of ten lepers. The book containing this chapter is anonymous, but early Christian tradition uniformly affirmed that Luke the Evangelist composed this Gospel as well as the Acts of the Apostles.
Matthew 12:10 is the tenth verse in the twelfth chapter of the Gospel of Matthew in the New Testament.
Jesus heals a man with a withered hand on the Sabbath in one of his miracles recounted in the Gospels, namely in Matthew 12:9-13, Mark 3:1-6, and Luke 6:6-11.
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