Mark 3:27-35

3:27 But no one is able to enter a strong man’s ¹  house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. ²  3:28 I tell you the truth, ³  people will be forgiven for all sins, even all the blasphemies they utter. ⁴  3:29 But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin” ⁵  3:30 (because they said, “He has an unclean spirit” ⁶ ).

Jesus’ True Family

3:31 Then ⁷  Jesus’ ⁸  mother and his brothers ⁹  came. Standing ¹⁰  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 ¹¹  are outside looking for you.” 3:33 He answered them and said, “Who are my mother and my brothers?” ¹²  3:34 And looking at those who were sitting around him in a circle, he said, “Here ¹³  are my mother and my brothers! 3:35 For whoever does the will of God is ¹⁴  my brother and sister and mother.”

[3:27]  ¹ sn The strong man here pictures Satan.

[3:27]  ² 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]  ³ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[3:28]  ⁴ tn Grk “all the sins and blasphemies they may speak will be forgiven the sons of men.”

[3:29]  ⁵ 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]  ⁶ sn Unclean spirit refers to an evil spirit.

[3:31]  ⁷ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[3:31]  ⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[3:31]  ⁹ 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]  ¹⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:32]  ¹¹ tc ‡ Many mss read “and your sisters” here after “your brothers” (A D Γ 700 pm it). However, the pedigree of several of the mss which lack this phrase is considerable (א B C K L W Δ Θ Ë^1,13 28 33 565 892 1241 1424 2542 pm lat sy). It seems likely that this phrase was added by an early Western scribe to harmonize this statement with Jesus’ response in v. 35. NA²⁷ has the words in brackets, indicating some doubt as to their authenticity.

[3:33]  ¹² 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]  ¹³ tn Grk “Behold my mother and my brothers.”

[3:35]  ¹⁴ tn The pleonastic pronoun οὗτος (Jouto", “this one”) which precedes this verb has not been translated.