Mark 3 · WEB
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Mark 3

Healing on the Sabbath

He entered again into the synagogue, and there was a man there whose hand was withered. They watched him, whether he would heal him on the Sabbath day, that they might accuse him. He said to the man whose hand was withered, “Stand up.” He said to them, “Is it lawful on the Sabbath day to do good or to do harm? To save a life or to kill?” But they were silent. When he had looked around at them with anger, being grieved at the hardening of their hearts, he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored as healthy as the other. The Pharisees went out, and immediately conspired 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

Jesus withdrew to the sea with his disciples; and a great multitude followed him from Galilee, from Judea, from Jerusalem, from Idumaea, beyond the Jordan, and those from around Tyre and Sidon. A great multitude, hearing what great things he did, came to him. He spoke to his disciples that a little boat should stay near him because of the crowd, so that they wouldn’t press on him. For he had healed many, so that as many as had diseases pressed on him that they might touch him. The unclean spirits, whenever they saw him, fell down before him and cried, “You are the Son of God!” He sternly warned 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

He went up into the mountain and called to himself those whom he wanted, and they went to him. He appointed twelve, that they might be with him, and that he might send them out to preach and to have authority to heal sicknesses and to cast out demons: Simon (to whom he gave the name Peter); James the son of Zebedee; and John, the brother of James, (whom he called Boanerges, which means, Sons of Thunder); Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; and Judas Iscariot, who also betrayed him. Then he came into a 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

The multitude came together again, so that they could not so much as eat bread. When his friends heard it, they went out to seize him; for they said, “He is insane.” The scribes who came down from Jerusalem said, “He has Beelzebul,” and, “By the prince of the demons he casts out the demons.”

He summoned them and said to them in parables, “How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. If a house is divided against itself, that house cannot stand. If Satan has risen up against himself, and is divided, he can’t stand, but has an end. But no one can enter into the house of the strong man to plunder unless he first binds the strong man; then he will plunder his house.

“Most certainly I tell you, all sins of the descendants of man will be forgiven, including their blasphemies with which they may blaspheme; but whoever may blaspheme against the Holy Spirit never has forgiveness, but is subject to eternal condemnation.” —because they said, “He has an unclean spirit.”

His mother and his brothers came, and standing outside, they sent to him, calling him. A multitude was sitting around him, and they told him, “Behold, your mother, your brothers, and your sisters are outside looking for you.”

He answered them, “Who are my mother and my brothers?” Looking around at those who sat around him, he said, “Behold, my mother and my brothers! For whoever does the will of God is my brother, 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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