Mark 3 · KJV
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Mark 3

Healing on the Sabbath

And he entered again into the synagogue; and there was a man there which had a withered hand. And they watched him, whether he would heal him on the sabbath day; that they might accuse him. And he saith unto the man which had the withered hand, Stand forth. And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace. And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out: and his hand was restored whole as the other. And the Pharisees went forth, and straightway took counsel with the Herodians against him, how they might destroy him.

In a synagogue on the Sabbath, opponents watch to see whether Jesus will heal a man with a withered hand. Jesus asks whether it is lawful on the Sabbath to do good or harm, to save life or kill; when they stay silent, he heals the man. The Pharisees go out and begin plotting with the Herodians to destroy him.

What does this mean?

A 'withered' hand is shrunken or paralysed. The Herodians were supporters of Herod Antipas and his family; their alliance with the Pharisees, groups that often had little in common, shows how widely opposition was gathering.

Historical context

Jewish teachers agreed that saving a life overrode the Sabbath, but debated what else did. A withered hand was not an emergency, so healing it could wait a day; Jesus' question shifts the issue from what is permitted to what is good.

Why does it matter?

This ends the series of conflicts that began in 2:1, and the plot already points toward Jesus' death. Mark often notes Jesus' emotions: here he looks round 'with anger', grieved at their 'hardness of heart' — a phrase Mark later applies even to the disciples (6:52; 8:17).

Editorial notes, not scripture.

Crowds by the lake

But Jesus withdrew himself with his disciples to the sea: and a great multitude from Galilee followed him, and from Judæa, And from Jerusalem, and from Idumaea, and from beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things he did, came unto him. And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. For he had healed many; insomuch that they pressed upon him for to touch him, as many as had plagues. And unclean spirits, when they saw him, fell down before him, and cried, saying, Thou art the Son of God. And he straitly charged them that they should not make him known.

Jesus withdraws to the lake, but huge crowds come from all over the region, pressing to touch him for healing. Unclean spirits fall down before him crying that he is the Son of God, and he sternly orders them not to make him known.

What does this mean?

'Plagues' (KJV) means diseases or afflictions. 'Throng' means crowd or crush. 'Wait on him' (KJV) means be kept ready for him.

Historical context

The places listed cover the whole land and beyond: Judea and Jerusalem to the south, Idumaea, the region south of Judea named after biblical Edom,, the region east of the Jordan, and Tyre and Sidon, Gentile port cities on the coast to the north-west.

Why does it matter?

This summary shows Jesus' fame spreading far beyond Galilee. The boat kept ready anticipates his teaching from a boat in 4:1. Again the spirits know who he is and are silenced; no human character calls him 'Son of God' until the centurion at the cross (15:39).

Editorial notes, not scripture.

Jesus appoints the Twelve

And he goeth up into a mountain, and calleth unto him whom he would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach, And to have power to heal sicknesses, and to cast out devils: And Simon he surnamed Peter; And James the son of Zebedee, and John the brother of James; and he surnamed them Boanerges, which is, The sons of thunder: And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite, And Judas Iscariot, which also betrayed him: and they went into an house.

On a mountain, Jesus chooses twelve men to be with him, to be sent out to preach, and to have authority to drive out demons. Mark lists their names, ending with Judas Iscariot, 'who also betrayed him'.

What does this mean?

'Ordained' (KJV) means appointed; 'surnamed' means gave an extra name. 'Peter' comes from the Greek for 'rock'. Mark explains 'Boanerges' as 'sons of thunder'. The KJV's 'Simon the Canaanite' has nothing to do with Canaan: it reflects an Aramaic word meaning 'zealous', hence 'Zealot' (WEB). Whether it marks political zeal or religious devotion is debated. The meaning of 'Iscariot' is uncertain.

Historical context

The number twelve matches the twelve tribes of Israel, suggesting a renewed people of God. The lists of the Twelve in Matthew, Luke and Acts mostly agree, though where Mark has Thaddaeus, Luke and Acts have Judas son of James.

Why does it matter?

Being 'with him' comes first: much of Mark follows how these companions understand and misunderstand Jesus. Naming Judas as the betrayer at the outset tells the reader where the story is heading.

Editorial notes, not scripture.

Jesus' family and the charge of Beelzebul

And the multitude cometh together again, so that they could not so much as eat bread. And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.

And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils. And he called them unto him, and said unto them in parables, How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. And if a house be divided against itself, that house cannot stand. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation: Because they said, He hath an unclean spirit.

There came then his brethren and his mother, and, standing without, sent unto him, calling him. And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee. And he answered them, saying, Who is my mother, or my brethren? And he looked round about on them which sat about him, and said, Behold my mother and my brethren! For whosoever shall do the will of God, the same is my brother, and my sister, and mother.

Crowds press in again, and Jesus' family set out to restrain him, saying he is out of his mind. Scribes from Jerusalem claim he drives out demons by the power of the prince of demons. Jesus answers with images of a divided kingdom and a strong man, warns against blaspheming the Holy Spirit, and says that whoever does God's will is his true family.

What does this mean?

'Beelzebub' (KJV) or 'Beelzebul' (WEB, following the Greek manuscripts) is a name for the ruler of demons, often connected with Baal-zebub, a Philistine god in 2 Kings 1. 'Beside himself' means insane. 'His friends' (KJV) is more literally 'those close to him', usually understood as his family (see verse 31). 'Spoil' means plunder; 'brethren' means brothers.

Historical context

Accusing someone of being in league with evil spirits was a serious charge in the ancient world, close to an accusation of sorcery.

Why does it matter?

Mark wraps the scribes' accusation inside the story of Jesus' family — a technique scholars call 'intercalation' or the Markan 'sandwich', in which two stories interpret each other. The 'strong man' is usually understood as Satan, whom Jesus is overpowering. Verse 30 explains the unforgivable sin in context: attributing the Spirit's work in Jesus to an unclean spirit. Interpreters differ on how the saying applies beyond that situation.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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