Discovery BoxMark 3:18-35
Context3:18 and Andrew, Philip, Bartholomew, 1 Matthew, Thomas, 2 James the son of Alphaeus, Thaddaeus, 3 Simon the Zealot, 4 3:19 and Judas Iscariot, 5 who betrayed him. 6
3:20 Now 7 Jesus 8 went home, and a crowd gathered so that they were not able to eat. 3:21 When his family 9 heard this they went out to restrain him, for they said, “He is out of his mind.” 3:22 The experts in the law 10 who came down from Jerusalem 11 said, “He is possessed by Beelzebul,” 12 and, “By the ruler 13 of demons he casts out demons.” 3:23 So 14 he called them and spoke to them in parables: 15 “How can Satan cast out Satan? 3:24 If 16 a kingdom is divided against itself, that kingdom will not be able to stand. 3:25 If a house is divided against itself, that house will not be able to stand. 3:26 And if Satan rises against himself and is divided, he is not able to stand and his end has come. 3:27 But no one is able to enter a strong man’s 17 house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. 18 3:28 I tell you the truth, 19 people will be forgiven for all sins, even all the blasphemies they utter. 20 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” 21 3:30 (because they said, “He has an unclean spirit” 22 ).
3:31 Then 23 Jesus’ 24 mother and his brothers 25 came. Standing 26 outside, they sent word to him, to summon him. 3:32 A crowd was sitting around him and they said to him, “Look, your mother and your brothers 27 are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” 28 3:34 And looking at those who were sitting around him in a circle, he said, “Here 29 are my mother and my brothers! 3:35 For whoever does the will of God is 30 my brother and sister and mother.”
[3:18] 1 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[3:18] 2 sn This is the “doubting Thomas” of John 20:24-29.
[3:18] 3 tc This disciple is called Λεββαῖον (Lebbaion, “Lebbaeus”) in D it; see the discussion of the parallel text in Matt 10:3 where conflation occurs among other witnesses as well.
[3:18] 4 tn Grk “the Cananean,” but according to both BDAG 507 s.v. Καναναῖος and L&N 11.88, this term has no relation at all to the geographical terms for Cana or Canaan, but is derived from the Aramaic term for “enthusiast, zealot” (see Luke 6:15; Acts 1:13), possibly because of an earlier affiliation with the party of the Zealots. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the term would refer to his temperament.
[3:19] 5 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[3:19] 6 tn Grk “who even betrayed him.”
[3:20] 7 tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.
[3:20] 8 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[3:21] 9 tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.
[3:22] 10 tn Or “The scribes.” See the note on the phrase “experts in the law” in 1:22.
[3:22] 11 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:22] 12 tn Grk “He has Beelzebul.”
[3:23] 14 tn Grk “And.” Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
[3:23] 15 sn Jesus spoke two parables to demonstrate the absurdity of the thinking of the religious leaders who maintained that he was in league with Satan and that he actually derived his power from the devil. The first parable (vv. 23-26) teaches that if Jesus cast out demons by the ruler of the demons, then in reality Satan is fighting against himself, with the result that his kingdom has come to an end. The second parable (v. 28) about tying up a strong man proves that Jesus does not need to align himself with the devil because Jesus is more powerful. Jesus defeated Satan at his temptation (1:12-13) and by his exorcisms he clearly demonstrated himself to be stronger than the devil. The passage reveals the desperate condition of the religious leaders, who in their hatred for Jesus end up attributing the work of the Holy Spirit to Satan (a position for which they will be held accountable, 3:29-30). For an explanation of what a parable is, see the note on parables in 4:2.
[3:24] 16 sn The three conditional statements in vv. 24-26 express the logical result of the assumption that Jesus heals by Satan’s power, expressed by the religious leaders. The point is clear: If the leaders are correct, then Satan’s kingdom will not stand, so the suggestion makes no sense. Satan would not seek to heal.
[3:27] 17 sn The strong man here pictures Satan.
[3:27] 18 sn Some see the imagery here as similar to Eph 4:7-10, although no opponents are explicitly named in that passage. Jesus has the victory over Satan. Jesus’ acts of healing mean that the war is being won and the kingdom is coming.
[3:28] 19 tn Grk “Truly (ἀμήν, amhn), I say to you.”
[3:28] 20 tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”
[3:29] 21 sn Is guilty of an eternal sin. This passage has troubled many people, who have wondered whether or not they have committed this eternal sin. Three things must be kept in mind: (1) the nature of the sin is to ascribe what is the obvious work of the Holy Spirit (e.g., releasing people from Satan’s power) to Satan himself; (2) it is not simply a momentary doubt or sinful attitude, but is indeed a settled condition which opposes the Spirit’s work, as typified by the religious leaders who opposed Jesus; and (3) a person who is concerned about it has probably never committed this sin, for those who commit it here (i.e., the religious leaders) are not in the least concerned about Jesus’ warning. On this last point see W. W. Wessel, “Mark,” EBC 8:645-46.
[3:30] 22 sn Unclean spirit refers to an evil spirit.
[3:31] 23 tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[3:31] 24 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
[3:31] 25 sn The issue of whether Jesus had brothers (siblings) has had a long history in the church. Epiphanius, in the 4th century, argued that Mary was a perpetual virgin and had no offspring other than Jesus. Others argued that these brothers were really cousins. Nothing in the text suggests any of this. See also John 7:3.
[3:31] 26 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[3:32] 27 tc ‡ Many
[3:33] 28 tn Grk “Who is my mother and my brothers?” The use of the singular verb ἐστιν (estin) here singles out Mary above Jesus’ brothers, giving her special prominence (see ExSyn 401-2). This is slightly unnatural in English since the predicate nominative is plural, though, so a plural verb was used in the translation.
[3:34] 29 tn Grk “Behold my mother and my brothers.”
[3:35] 30 tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.
