Mark 3:31 There came
then his brethren and his mother.; Then his mother and his brothers
arrived--Phi; and, standing without, sent unto him, calling him; They
stood outside the house and sent a message asking him to come out to
them--Phi; And there come, his mother and his brethren, and, standing
/outside\ they sent unto him, calling him. Then come do his brethren and
mother, and standing without, they sent unto him, calling him, R991 - The
present participle kalountes implies the notion of purpose, with the
meaning "they sent to him calling him." TRNTyeagerV208,9 - Kai erchetai hA
mAtAr autou kai hoi adelphoi autou kai exw stAkontes apesteilan pros auton
kalountes auton. Kai (continuative conjunction). erchetai
(3d.per.sing.pres.ind.of erchomai, historical). hA (nom.sing.fem.of the
article in agreement with mAtAr). mAtAr (nom.sing.fem.of mAtAr, subject of
erchetai). autou (gen.sing.masc.of autos, relationship). kai (adjunctive
conjunction joining nouns). hoi (nom.pl.masc.of the article in agreement
with adelphoi). adelphoi (nom.pl.masc.of adelphos, subject of erchetai).
autou (gen.sing.masc.of autos, relationship). kai (continuative
conjunction). exw (adverbial). stAkontes (perf.act.part.nom.pl.masc.of
histAmi, adverbial, temporal). apesteilan (3d.per.pl.aor.act.ind.of
apostellw, constative). pros (preposition with the accusative of extent).
auton (acc.sing.masc.of autos, extent). kalountes (pres.act.part.nom.pl.masc.of
kalew, adverbial, modal). auton (acc.sing.masc.of autos, direct object of
kalountes). Translation: "And His mother and His brothers came, and when
they had taken their place outside they sent to Him calling Him." COMMENT:
Note the double subject. His mother and His brothers came, seeking a
chance to speak to Jesus. They grew tired of waiting outside the house and
sent in a messenger to Him. MARKitGNTwuest79 - "There came then His
brethren and His mother." The word "then" is not in the Nestle text. The
Greek verb is present in tense. The original has "And there come His
mother and His brethren." Here Mark resumes the story about our Lord's
brethren which he started in vs.21 and interrupted by the account of the
encounter with the scribes. "Standing without, sent unto Him, calling
Him." Robertson describes this as a pathetic picture of the mother and the
brothers standing on the outside of the house, thinking that our Lord was
beside Himself, and desiring to take Him home. He quotes Swete as saying
that they were unwilling to disclose their errand to take Him home, and so
sent word to Him by means of the crowd. Translation: "And there come His
mother and His brethren, and standing outside, they sent to Him, calling
Him." NTC-MARKhendriksen140,1 - Just why the mother and the brothers of
Jesus had arrived at the scene and were trying to contact him has not been
revealed. It is probable, however, that verses 21,22 shed some light on
this. If so, then the most charitable and probably also the most natural
explanation would be that disturbing remarks about Jesus--for example,
that his opponents regarded him as being demon-possessed and that even his
friends thought that he was out of his mind-- had induced Jesus' mother
and his brothers, out of natural affection, to try to remove him from the
public eye and to provide for him a haven of rest and refreshment. As has
been pointed out, this interpretation does not warrant anyone to say, as
some commentators do, that Mary and her other children shared the view of
the "friends" (vs.21), and were actually of the opinion that the one dear
to them was, or was becoming, mentally unbalanced. As to the identity of
these brothers of Jesus, the evidence favors the position that Jesus and
these men had issued from the same womb, Mary's. Arguments in favor of
this position: a. Elsewhere, too, we are definitely told that Jesus had
brothers and sisters, evidently together with him members of one family
(Mt.12:46,47; Mk.6:3; Lk.8:19,20; Jn.2:12;7:3,5,10; Acts 1:14). b. Lk.2:7
informs us that Jesus was Mary's "firstborn." Though in and by itself this
second argument may not be sufficient to prove that Jesus had uterine
brothers, in connection with argument a. the evidence becomes rather
conclusive. c. Also in view of Mt.1:25 the burden of proof rests entirely
on those who deny that after Christ's birth Joseph and Mary entered into
all the relationships commonly associated with marriage, and had children
who therefore were Jesus' brothers and sisters [133]. The names of the
brothers are given in Mk.6:3; cf.Mt.13:55. [footnote 133] - It is clear,
therefore, that the doctrine of Mary's "perpetual virginity" has not
warrant in the New Testament. As to Ezek. 44:2, "This gate shall remain
shut," and Song of Solomon 4:12, "A garden locked is my sister, my bride,"
how such Old Testament passages can be used to support this doctrine is
hard to understand! MARKj&d105,6 - COMMENT TIME--Autumn A.D. 28. PLACE--At
home in Capernaum or on hill outside the city. PARALLEL
ACCOUNTS--Mt.12:46-50; Lk.8:19-20. OUTLINE--1. The arrival from Nazareth
of His mother and brothers, vs.31. 2. The message relayed to Jesus, vs.32.
3. The response of Jesus to the visit, vs.33-35. ANALYSIS 3:31-35 I. THE
ARRIVAL FROM NAZARETH OF HIS MOTHER AND BROTHERS, vs.31 1. They stood
without the door of the house. 2. They requested an audience with Him. II.
THE MESSAGE RELAYED TO JESUS, vs.32. 1. Word sent in to the house from the
family to the multitude. 2. Womeone told Jesus--probably one of His
apostles. III. THE RESPONSE OF JESUS TO THE VISIT, vs.33-35. 1. Answered
with a question. 2. He was now speaking with His family. 3. Their needs
were met in doing the will of God. They had come "to take him." (see note
on vs.21). Mark has mean while described the scene in which they found him
and the conversation in which he was engaged. He graphically shows them
coming, standing without, and sending their message in through the crowd
which they could not penetrate. MARKmcgarvey282 - "then came his
brethren".--The previous statement about his friends coming out to lay
hold of him (21) seems to have reference to their starting from home, or
from some place of consultation, for this purpose; while the present
remark refers to their arrival at the outskirts of the crowd which
surrounded him. They "sent to him, calling him," because, as Luke explains
(8:19), "they could not get to him for the press."
TCGTC-MARKcranfield143,4 - hA mAtAr autou. The only mention of Mary in Mk
apart from 6:3, though she es probably included in hoi par' autou in v.21.
The fact that Joseph is not mentioned here or in 6:3 probably means that
he was dead by this time: his latest appearance in the gospels is
Lk.2:41ff. hoi adelphoi autou. Of the three main explanations of the
significance of adelphoi in this connection, (i) the Helvidian (Helvidius,
c. A.D. 380), that they were sons of Joseph and Mary; (ii) the Epiphanian
(Epiphanius, c. A.D. 382), that they were sons of Joseph by a former wife;
and (iii) the Hieronymian (Jerome, c. A.D. 383), that they were cousins of
Jesus, sons of Mary's sister, the first is the most simple and probable.
The other two are due to the idea of Mary's perpetual virginity. The
Helvidian view was held by Tertullian (adv. Marc. IV.29; de carn. Christi,
7), and he does not seem to be in any way conscious of departing from the
Catholic view in this matter. It is, of course, quite compatible with the
doctrine of the Virgin Birth. exw could perhaps mean on the outskirts of
the crowd surrounding Jesus, but more probably means outside the house
mentioned in v.20. As the house (perhaps only a one-room cottage) was
apparently full of people, the obvious thing to do would be to wait
outside and send a message to ask Jesus to come out to speak with them.
Mark 3:32 And the multitude sat about him,; And a multitude was sitting
about him--ASV; There was a crowd sitting around him--Gspd; and they said
unto him,; and he was told--Mof; when they told him--Wms; Behold, thy
mother and thy brethren without seek for thee.; Your mother and your
brothers are outside, asking for you--RSV; ...looking for you--Phi; And
there was sitting around him a multitude, and they say unto him-- Lo!
//thy mother and thy brethren\\ /outside\ are seeking thee! and a
multitude was sitting about him, and they said to him, 'Lo, thy mother and
thy brethren without do seek thee.' TRNTyeagerV209 - kai ekathAto peri
auton ochlos, kai legousin autw, Idou hA mAtAr sou kai hoi adelphoi sou
exw zAtousin se. kai (continuative conjunction). ekathAto
(3d.per.sing.imp.mid.ind.of kathAmai, progressive duration). peri
(preposition with the accusative of extent, place). auton (acc.sing.masc.of
autos, extent). ochlos (nom.sing.masc.of ochlos, subject of ekathAto and
legousin). kai (adjunctive conjunction joining verbs). legousin
(3d.per.pl.pres.act.ind.of legw, historical). autw (dat.sing.masc.of
autos, indirect object of legousin). Idou (exclamation). hA (nom.sing.fem.of
the article in agreement with mAtAr). mAtAr (nom.sing.fem.of mAtAr,
subject of zAtousin). sou (gen.sing.masc.of su, relationship). kai
(adjunctive conjunction joining nouns). hoi (nom.pl.masc.of the article in
agreement with adelphoi). adelphoi (nom.pl.masc.of adelphos, subject of
zAtousin). sou (gen.sing.masc.of su, relationship). exw (adverbial).
zAtousin (3d.per.pl.pres.act.ind.of zAtew, progressive). se (acc.sing.masc.of
su, direct object of zAtousin). Translation: "And a crowd was seated
around Him, and they said to Him, 'Look, your mother and your brothers are
outside seeking you." COMMENT: The messengers from Jesus' family got as
close to Him as possible and asked someone to convey the message. They
could not get close enough to deliver the message themselves because of
peri auton ochlos. Cf.#173 for other examples of peri with the accusative
in this spatial sense. MARKitGNTwuest79 - "The multitude sat about Him."
"About" is the translation of peri, "around." That is, the crowd in the
home of Peter, sat in a circle around our Lord, the disciples forming an
inner circle. They report not only that His mother and brothers are
outside, but also His sisters. The Nestle text includes hai adelphai.
Expositors suggests that they might have done so under a mistake, even
though the sisters were not there. If the friends came to withdraw Jesus
from public life, the sisters were not likely to accompany the party,
though there would be no impropriety in going along with their mother.
They are not mentioned in vs.31. Translation: "And the crowd was sitting
in a circle around Him, and they say to Him, Behold, your mother and your
brothers and your sisters outside are seeking you." NTC-MARKhendriksen141
- Since because of the crowd (vs.20; cf.Lk. 8:19) it was impossible for
the new arrivals to get through to Jesus--the house was that full--,
someone is sent to call him. ... The picture is very vivid. One can almost
see and hear how the message is being passed from Jesus' mother and
brothers to the special messenger, from him to the people sitting closest
to the Master, and from them to Jesus himself. In a very natural,
thoroughly human way Jesus has now received the information that his
mother and brothers are looking for him and wish him to come out to them.
Jesus uses the interruption to good advantage. He always did exactly that
with interruptions. Interrupted while he was praying (1:35), addressing a
crowd (2:1ff.), sleeping in a boat (4:37ff), conversing with his disciples
(8:31ff), or traveling (10:46ff), he always knew how to turn an
interruption into a springboard for the utterance of a great saying or for
the performance of a marvelous deed. TNICotNT-MARKlane147 - The insertion
of 3:22-30 within the narrative of the coming of Jesus' family to restrain
him (3:20f, 31-35) suggests a parallel between the insensitivity and
unbelief of the scribes and the attitude of those who should have been
closest to him. This is the requisite background to Jesus' pronouncement
concerning his true family. The arrival of Jesus' mother and brothers on
the scene resumes the account suspended in vs.21. Jesus was seated within
a house surrounded by his disciples and certain others who had pressed in
to listen to his teaching (cf.vs.19b,20). When the family was unable to
penetrate the crowd they sent for him and stood outside calling. From the
fact that those within the house knew that it was Jesus' immediate family
it is natural to think of a message passed through the crowd from one to
another until it reached the Lord. It is impossible to know whether Jesus
was aware of the specific purpose behind the insistent call of his family.
He was undoubtedly alert to the unbelief of his brothers. He also knew
from the Scriptures that there were occasions when pursuance of the will
of God demanded severance of family ties (Ex.32:25-29; Deut.33:8-9). This
was his own experience and he had no hesitancy in calling men to abandon
their homes and families in radical obedience to the gospel (10:28-30). It
is, therefore, not surprising that he failed to heed the call of his
family. Those who sat before him felt compelled to call his attention to
the persistent outcry, for in their thinking both the Law of God and
common piety demanded that he respect the request of his mother [106].
[footnote 106] - Jesus was not insensitive to the de- mands of the Law on
this point. In Mk.7:10 he cites both the fifth commandment, "Honor thy
father and thy mother" (Ex.20:12) and the provision, "He that speaketh
evil of father or mother, let him surely die" (Ex.21:17). More is involved
in his behavior and answer than compliance with the Law or filial custom.
MARKj&d106 - "A multitude sat about him." Not "the multitude." Some
manuscripts (and Tischendorf, not the revisers) read, "Behold, thy mother
and thy brethren and thy sisters without are seeking thee." The sisters
are mentioned at Mk.6:3, but we know nothing of their names or history.
His mother, coming as his mother, would doubtless have been welcomed; but
an intrusive coming of his kindred to interfere with his work was quite
another matter. Now that he was fully "about his Father's business," it
was even more necessary than at the beginning of his work (Jn.2:4) that
his mother should leave him to his Father's guidance. The moment, too, was
a solemn one; he had just been speaking of the deadly opposition between
the two kingdoms, and was in a frame of mind to prize most highly those
who were "with him" and were not "scattering abroad." Any attempt to
"scatter abroad," to weaken his work, would then be especially painful to
his soul, and the more if it came from those who ought to know him well.
Yet in their coming, (at least, we may be sure, in his mother's) there was
kindness, but kindness how ignorant and mistaken! With what faults of
friends he had to bear, as well as with evil in enemies! Not without pain,
however, can he have given to his mother this rebuff. It was necessary;
but he was a genuine son, and had a son's grateful and loyal heart toward
his mother. His dying act of care for her (Jn.19:26) was a more congenial
act to his heart. MARKmcgarvey282,3 - "sat about him." -- He was still in
the house (19,31), and the people were seated around him so compactly that
no one could pass through. All the available space within hearing distance
was packed with the quiet throng. When some one, perhaps a person near the
door, spoke out and said, "Thy mother and thy brethren without seek thee,"
the people may have expected him to go, and they may have thought that it
was his duty to go. TCGTC-MARKcranfield144 - ochlos. Swete notes the
absence of the article. This crowd consists at any rate mainly of friendly
hearers if not disciples. (cf. v.340. Mark 3:33 And he answered them,
saying,; and he replied--RSV; Who is my mother, or my brethren?; Who are
my mother and my brothers-- Gspd; And, answering them, he saith-- Who are
my mother and my brethren? And he answered them, saying, 'Who is my
mother, or my brethren?' TRNTyeagerV209,10 - kai apokritheis autois legei,
Tis estin hA mAtAr mou kai hoi adelphoi (mou); kai (continuative
conjunction). apokritheis (aor.part.nom.sing.masc.of apokrinomai,
adverbial, modal). autois (dat.pl.masc.of autos, indirect object of legei).
legei (3d.per.sing.pres.act.ind.of legw, historical). Tis (nom.sing.masc.of
tis, interrogative pronoun, in direct question, predicate nominative). hA
(nom.sing.fem.of the article in agreement with mAtAr). mAtAr (nom.sing.fem.of
mAtAr, subject of estin). mou (gen.sing.masc.of egw, relationship). kai
(adjunctive conjunction joining nouns). hoi (nom.pl.masc.of the article in
agreement with adelphoi). adelphoi (nom.pl.masc.of adelphos, subject of
estin). (mou) (gen.sing.masc.of egw, relationship). Translation: "And He
replied by saying to them, 'Who is my mother and my brothers?'" COMMENT:
Direct question, as Jesus sets the stage for vs.34 and 35.
MARKitGNTwuest79 - "Who is my mother, or my brethren?" Expositors
comments; "An apparently harsh question, but He knew what they had come
for." TCGTC-MARKcranfield144,5 - apokritheis legei. This construction
occurs for the first time in Mk here. It is due to Semitic usage either
directly or as reflected in the LXX. The question Tis estin hA mAtAr mou
kai hoi adelphoi; prepares the way for the answer which Jesus himself is
about to give. It may possibly reflect his disappointment at their lack of
sympathy and understanding, as Taylor thinks; but by no means
necessarily--for, unless we assume an instance of supernatural knowledge
on the part of Jesus, he probably did not yet know at this point what was
their purpose in coming. Perhaps it is more likely that his question and
the following saying are simply a mild reproof of the too great urgency of
those who had brought the message. They are to learn that there is a
closer relationship to him than that of kinship. However, that there was a
lack of understanding on the part of Jesus' family is of course not to be
disputed: if hoi par' autou in v.21 means them, that verse is evidence
enough. And if these verses are sequel to v.20f, then their purpose in
seeking to speak with him reflected their failure to understand him.
Taylor argues that this evidence of their lack of understanding is a
reason for doubting the truth of the Virgin Birth. But this is not
convincing. The brothers would quite likely not have known the peculiar
circumstances of Jesus' birth (the knowledge that incredulity would find
it only too easy to suggest another--and dishonourable-- explanation would
probably have led Mary and Joseph to keep that secret to themselves if
they possibly could); and, had they heard, they would probably have been
incredulous. And the fact of Mary's failure to understand her son is no
reason for doubting the truth of his Virgin Birth, which is a pointer to
his uniqueness, but does not mean that she was not a sinner. We have no
grounds for expecting it to have made her for the rest of her life exempt
from the possibility of unbelief. EDOBW- BROTHER The word "brother" dots
both Testaments. It is prominent in the Bible, alerting us to the fact
that the relationship of "brother" is very significant for any who venture
out to live the life of faith. ... OT -- 1. The OT concept of brother. The
Hebrew word is 'ah. It appears 630 times in the OT, where it can be
translated "brother," "relative," "fellow countryman," or "friend."
Usually 'ah designates either full brothers or half- brothers. The OT
family relationship was particularly strong, despite normal stress within
families, as is portrayed in the Genesis stories of Jacob and Joseph. The
word 'ah is also used to designate all the people of Israel. The
Israelites were brothers in the extended sense because they shared a
common descent from the patriarchs. They were also brothers in the sense
of being fellow citizens, members of a distinct national community that
was in fact a family. In this sense, 'ah is often used in contrast to
"foreigner." A third major use of the term is illustrated in the
relationship of deep friendship between David and Jonathan (II Sam.1:26).
The word 'ah is sometimes used in a polite or a political way. Thus a
stranger might be greeted as brother (Gen.29:4). Archaeological finds
suggest that in surrounding cultures "brother" was used to address persons
of rank or occupation similar to the speaker or writer. Finally, nations
linked by treaty or common heritage were thought of as brother nations.
The term was sometimes used by one ruler in addressing another (Num.20:14;
I Kg.9:13). The concept of brother in the OT does more than acknowledge
relationship. It also suggests a set of mutual responsibilities that were
appropriate because of the special relationship. This is particularly seen
in responsibilities of the people of Israel to one another. 2. Brotherly
responsibilities in Israel. Every Israelite was bound to live by the Ten
Commandments and thus to act lovingly to all mankind (cf. Rom.13:8-10).
Yet within the community of Israel the brother relationship led God's
people to treat fellow-countrymen with special concern, going beyond the
duty owed to all persons. That special concern did not make it right for
the people to do injustice to others. Aliens who had settled in Israel
were to be treated with scrupulous fairness. Disputes were to be judged
fairly, the people were told, "whether the case is between brother
Israelites or between one of them and an alien. Do not show partiality in
judging; hear both small and great alike" (Deut.1:16-17). But there was in
the fact of brotherhood a call to go beyond fairness. For instance, every
seven years the people of Israel were to cancel debts owed to one another:
"You may require payment from a foreigner, but you must cancel any debt
your brother owes you" (Deut.15:3). Even when the time of canceling debts
was near, God's people were told, "Do not be hardhearted or tightfisted
toward your poor brother. Rather be openhanded and freely lend him
whatever he needs" (Deut.15:7-8). Grace, not fairness, is brotherhood's
demand. Similarly, if a brother Hebrew was sold into servitude, he or she
was to be released in the seventh year and supplied liberally from the
resources of the master (Deut.15:12-15). Again, an Israelite might lend a
foreigner money or food and expect repayment with interest. But the people
were warned: "Do not charge your brother interest, whether on money or
food or anything else that may earn interest" (Deut.23:19-20). Even that
which a poor person might give in pledge of repayment was not to be kept
if it would deprive the borrower of something he or she needed
(Dt.24:10-13). There are other details of life that show that a special
concern was to be exhibited in the national family. Tragically, history
records no generation that lived the life of love the law describes. There
were individuals who exemplified the ideal (see Neh.5), but as a
community, Israel never caught the vision of the brotherhood that is
possible for the people of God. NT -- 3. The NT concept of brother. In the
Gospels and in Acts we find echoes of the OT. The word adelphos may mean
"brother," "neighbor," or "kinsman" and is used in these familiar ways. (A
different word, hetairos, used only by Matthew [11:16; 20:13; 22:12;
26:50], expresses the idea of "friend" or "companion.") Near the end of
his life Paul spoke to hostile crowds in Jerusalem and addressed them as
"brothers and fathers" (Acts 22:1). They were brothers, "those of [his]
own race, the people of Israel" (Rom.9:3). Yet Jesus introduced the
pivotal shift of meaning that shapes the concept as it developed within
the church. "Who are my mother and brothers?" Jesus asked. "My mother and
brothers are those who hear God's word and put it into practice" (Lk.8:21;
cf. Mt.12:46-50; Mk.3:32-34). Within the nation a sharp distinction was
being drawn. It was not one's race but one's response to God that was the
criterion of relationship. Jesus made the stunning announcement to the
Pharisees that failure to believe in him (and thus in the God who sent
him) indicates that these religious men belonged to their "father, the
devil" (Jn.8:44; cf. 31-47). By contrast, those who believe in Jesus are
able to call God their Father. The image of family and the name "brother"
were already becoming in Jesus' ministry what the Epistles reveal them to
be, i.e., indicative of intimate relationship, applied within the
fellowship to those who belong to God. In most cases where we read
"brother" or "brothers" in the Epistles, the meaning is simply "fellow
Christian(s)." The choice of the word "brother," carrying with it the
image of the family, is important theologically and practically. Within
the family of brothers and sisters an exciting pattern of shared life
emerges to define the way we Christians are to live with one another. 4.
Brotherly responsibilities in the Christian community. The writer of
Hebrews admonishes: "Keep on loving each other as brothers" (Heb.13:1).
Peter states it in a fuller way: "Now that you have...sincere love for
your brothers, love one another deeply, from the heart" (I Peter 1:22).
The dynamic for this relationship is best explained by John. God's own
love infuses the true believer, expressing itself in deep caring for
others in the Christian family. Thus, one who does not love his brothers
is still stumbling in the dark (I Jn.2:9-11). How do we love our brothers?
This is shown throughout the NT in nearly every Epistle and Gospel.
Brotherly love is expressed in confrontation and forgiveness (Mt.18:15-35;
Lk.17:3), as well as by exclusion for disorderly conduct (II
Thess.3:6,15). Brother love is expressed by acceptance, by refraining from
judging (Rom.14:1013), and by considering others while exercising one's
own freedom (I Cor.8:9-13). No brother should be spoken against (James
4:11), wronged (I Thess.4:6), or sued in a secular court of law (I
Cor.6:5). Rather, the needs of others in God's family should be generously
supplied when we are able to help (I Jn.3:17; James 2:15,16). Many
passages describe the way Christians are to live together int his new
communtiy that is also God's family. All the grace and love urged in the
OT can now be known by Christians, in fellowships that are recognizable by
their love (Jn.13:34,35). 5. Special NT uses of "brother". A few NT
passages that use the word "brother" have raised questions. Let us
consider some of them. The Gospel of Matthew (13:55-56) makes reference to
Jesus' brothers "James, Joseph, Simon and Judas" and "all his sisters."
Since these individuals are seen in company with Jesus' mother, Mary, it
seems natural to take them as the children of Mary and Joseph. Some
traditions argue that these "brothers" are half-brothers, children of
Joseph before he married Mary, or that they are cousins. Although the
language makes this meaning possible, there is no clear use of adelphos in
the NT in this sense of "kinsman." And there is no theological reason to
suppose that Mary and Joseph should not have had children together after
Jesus' birth. Another use of "brother" is found in prophetic passages that
announce a time when brother will battle brother, in one situation
resulting from the divisive impact of the message of Jesus (e.g.,
Isa.9:19; Jer.9:4; Eze.38:21; Mt.10:21). A historical example is the OT
incident in which the Levites, after one particularly evil lapse into
rebellion by some of the Israelites, acted to destroy the sinners at God's
command (Ex.32:19-29). Their loyalty to God surpassed even loyalty to
family members, as all human relationships pale beside our responsibility
to God. How wonderful it is that an act of commitment to God gives you and
me many brothers and sisters--an uncoutable number--to love and to be
loved by them (Mt.19:29). Mark 3:34 And he looked round about on them
which sat about him,; And looking around on those who sat about him--RSV;
And, fixing His eyes on the people who were sitting round Him in a
circle--Wey; and said, Behold my mother and my brethren!; he said, Here
are my mother and my brothers--NEB; And
he
saith-- See! my mother and my brethren! And having looked round in a
circle to those sitting about him, he saith, 'Lo, my mother and my
brethren! TRNTyeagerV210,11 - kai periblephamenos tous peri auton kuklw
kathAmenous legei, 'Ide hA mAtAr mou kai hoi adelphoi mou. kai
(continuative conjunction). periblephamenos (aor.part.nom.sing.masc.of
periblepomai, adverbial, temporal). tous (acc.pl.masc.of the article in
agreement with kathAmenous). peri (preposition with the accusative of
extent, place). auton (acc.sing.masc.of autos, extent). kuklw (instru.sing.masc.of
kuklos, manner). round about - Mk.3:34; 6:6,36; Lk.9:12; Rom.15:19;
Rev.4:6; 5:11; 7:11. Meaning: kuklos means a ring or circle. In the NT
kuklw, the instrumental is found in all places. Hence "by means of" or "in
a circle." Round about. Always in spatial relation to fixed point in the
center. kathAmenous (pres.part.acc.pl.masc.of kathAmai, direct object of
periblephamenos). legei (3d.per.sing.pres.act.ind.of legw, historical). 'Ide
(2d.per.sing.aor.act.impv.of horaw, command). hA (nom.sing.fem.of the
article in agreement with mAtAr). mAtAr (nom.sing.fem.of mAtAr, nominative
absolute). mou (gen.sing.masc.of egw, relationship). kai (adjunctive
conjunction joining nouns). hoi (nom.pl.masc.of the article in agreement
with adelphoi). adelphoi (nom.pl.masc.of adelphos, nominative absolute).
mou (gen.sing.masc.of egw, relationship). Translation: "And when He had
swept the circle of those seated around Him with His gaze, He said, 'See
my mother and my brothers.'" COMMENT: The "round about" idea is here three
times: first, in the participle periblephamenos; second, in peri auton and
third, in kuklw. Jesus gazed about Him. They were seated all around Him -
on the furniture and on the floor. "You who are here listening to my
preaching, taking advantage of my miracles and finding in me a new way of
life - you are closer to me by spiritual ties than anyone could be because
of physical blood ties." Of course, Mary and her children (Jesus'
half-brothers and half-sisters) could also participate in personal faith
in the Son of God, in which case He meant more to them as Saviour and Lord
than as brother and son. This scene accentuates again His change in
emphasis from national to individual salvation. His earthly ties, even
those of His immediate family, must make way for the spiritual ties which
are made by faith in His Person and work and obedience to His commands.
This is His point in the next verse. BW7 - Independent Nominative
(Absolute Nom.; Hanging Nom.) in an exclamation. "Behold my mother and my
brothers! - DM70 (5) Nominative of Exclamation. When it is desired to
stress a thought with great distinctness, the nominative is used without a
verb.... The nominative is the pointing case, and its pointer capacity is
strengthened when unencumbered by a verb. (here). BW35 - Locative of
Place. Substantive without a preposition. ..."around him in a circle he
said...". (Cham110). MARKitGNTwuest79,80 - "And He looked round about on
them which sat about Him." The words "He looked round about" are the
translation of periblepw, blepw, "to look," and peri, "around." His gaze
encircled them. It was a sweeping, all inclusive look. "About Him" is from
kuklwi peri auton, literally, "in a circle around Him." Expositors says;
"His eye swept the whole circle of His audience." Here it was, not in
anger, as in the case of the Pharisees of vs.5, but with a benign smile."
TCGTC-MARKcranfield145,6 - ... kuklw. The dative of the noun used as an
adverb. Ide and idou are used by Mark without distinction and about
equally often. Mark 3:35 For whosoever shall do the will of God,; Whoever
does the will of God--RSV; For whoever does the things God wills--Amp; the
same is my brother, and my sister, and mother.; is my brother, and sister,
and mother--RSV; is brother and sister and mother to me--Phi; //Whosoever
shall do the will of God\\ /the same\ is my brother and sister and mother.
for whoever may do the will of God, he is my brother, and my sister, and
mother.' TRNTyeagerV211,12 - hos (gar) an poiAsA to thelAma tou theou,
houtos adelphos mou kai adelphA kai mAtAr estin. hos (nom.sing.masc.of hos,
subject of poiAsA, in a relative clause, the subject of estin). gar
(inferential conjunction). an (conditional particle in a more probable
condition relative clause). poiAsA (3d.per.sing.aor.act.subj.of poiew,
more probable condition). to (acc.sing.neut.of the article in agreement
with thelAma). thelAma (acc.sing.neut.of thelAma, direct object of poiAsA).
tou (gen.sing.masc.of the article in agreement with theou). theou (gen.sing.masc.of
theos, definition). outos (nom.sing.masc.of outos, subject of estin,
deictic). adelphos (nom.sing.masc.of adelphos, predicate nominative). mou
(gen.sing.masc.of egw, relationship). kai (adjunctive conjunction, joining
nouns). adelphA (nom.sing.fem.of adelphA, predicate nominative). kai
(adjunctive conjunction joining nouns). mAtAr (nom.sing.fem.of mAtAr,
predicate nominative). estin (3d.per.sing.pres.ind.of eimi, aoristic).
Translation: "Therefore whoever shall do the will of God - that one is my
brother and sister and mother." COMMENT: The relative clause with hos...an
poiAsA presents a more probable condition. Jesus is suggesting that some
will indeed do the will of the Father and thus qualify as His brother,
sister or mother. hos is followed by the deictic outos, the subject of
estin. Note that adelphos mou kai adelphA kai mAtAr are emphasized ahead
of the verb. Cf.Mt.7:24,25. MARKitGNTwuest80 - "Whosoever shall do the
will of God, the same is my brother, and my sister, and mother." The words
"brother," "sister," and "mother," are modified by the personal pronoun in
the genitive case, and according to Greek practice, are usually preceded
by the definite article. But in this case they are without the article,
showing that the nouns in this case are used figuratively. Expositors says
of this statement of our Lord's; "This saying and the mood it expressed
would confirm the friends in the belief that Jesus was in a morbid state
of mind." Robertson says; "One's heart goes out to Mary who has to go back
home without even seeing her wondrous Son. What did it all mean to her at
this hour?" Translation: "And answering them He says, Who is my mother and
my brethren? And having looked round about upon those sitting in a circle
around Him, He says, Behold my mother and my brethren. Whoever does the
will of God, this one is my brother and sister and mother."
NTC-MARKhendriksen141,2,3,4,5 - Although the relation between Jesus and
his mother was one of tender concern, as has been shown in connection with
vs.21, he never permitted her to divert him from doing what he knew that
his heavenly Father wanted him to do, as has also been indicated. See
above, on vs.21, under "As to d." Neither did he permit his brothers to
sidetrack him. See Jn.7:2ff. By saying, "Who is my mother and (who are) my
brothers?" he teaches that what holds for himself holds for all: all must
strive to do the will of God. Cf. Mt.10:37; Lk.14:26. In this connection
physical ties are not nearly as important as are spiritual. Mark relates
that when Jesus answered his own question he was looking around at those
who were sitting--all were probably in a house--in a circle about him.
Matthew adds that he was stretching out his hand toward and over his
disciples. It was with this meaningful look and gesture that the Master
remarked, "Here are my mother and my brothers." This "brothers" must not
be interpreted as if Jesus recognized only males as members of his
spiritual family. He probably said, "my mother and my brothers" to
correspond with "your mother and your brothers are looking for you." That
people are not excluded from Christ's family because of sex is clear from
the words that immediately follow, namely, "For whoever does the will of
God, he is my brother and sister and mother." In all probability the words
and the gesture of gracious inclusion were directed first of all to The
Twelve (though in a favorable sense they could hardly have applied to
Judas Iscariot). In all likelihood they were sitting closest to Jesus.
Having immediately responded to Christ's call, regardless of the sacrifice
this implied (Mt.19:27-29; Lk.5:28; 9:58; 14:26), they had shown that it
was indeed their basic intention to carry out the will of God for their
lives. It is not surprising, therefore, that Jesus points to them and
publicly acknowledges that they are included in his spiritual family. And,
since the word "whoever" is very broad, "disciples" other than The Twelve
were certainly also included. As to Mary, though her affectionate
solicitude should be recognized, it must also be admitted that she erred.
She was in a sense repeating that sinful interference manifested also on
an earlier occasion (Jn.2:3). If, therefore, in connection with Mk.3:31-35
we are justified in speaking about an atmosphere of "tension," it was this
effort of sinful interference--not Mary's and Jesus' brothers' alleged
opinion that Jesus was out of his mind--that brought about this tension.
But just as on that earlier occasion Mary quickly saw her mistake and was
strengthened in her faith (see Jn.2:5) by the very word of tender and
earnest reproof which Jesus addressed to her (Jn.2:4), may we not believe
that also in the present instance the Savior's word (Mk.3:33-35) had the
same wholesome effect on her? There is no reason to believe that Mary's
faith, which comes to beautiful expression in Lk.1:38; 1:46-55; 2:19; and
2:51, did not, by God's grace, triumph over all temporary set- backs. That
it was victorious is clear from Acts 1:14. Jesus' brothers shared in this
victory (same passage). The generous nature of Christ's declaration
(Mk.3:33- 35) is evident from the fact that those whom he thus honored had
by no means reached the pinnacle of spiritual perfection. For example, The
Twelve were, and remained for a long time, men of "little faith." See
above, on vs.16-19. Yet he was not ashamed to acknowledge them as his
"brothers" (Heb.2:11). Note the inclusiveness of this "whoever" (does the
will of God). It means black and white, red, brown, and yellow; male and
female; old and young; rich and poor; bond and free; educated and
unlettered; Jew and Gentile. But note also the exclusiveness: those and
those alone who do God's will are included. The substance of what God
requires is readily learned by examining the following passages of Mark's
Gospel: 4:9,20,21,24; 5:19,34; 6:31,37; 8:34-38; 9:23,35-37,41;
10:9,14,29-31,42-45; 11:22-26; 12:17,29- 31,41-44;
13:5,10,11,13,23,28,29,37; 14:6-9,22-26,38; 16:6,7,15. [Ed. Also Acts 2].
It must be emphasized, however, that no one is able to "do the will of
God' except by the power and sovereign grace of God. This is not only
Pauline doctrine (Eph.2:8; Phil.2:12,13). It is also definitely the
teaching of Christ. According to that teaching, as reported by Mark,
God--one can also say Jesus Christ--is the great Enableer (1:17). It is
the power of God (10:27) and the substitutionary, atoning sacrifice of his
Son Jesus Christ (10:45; 14:24) that saves. In the final analysis man is
helpless in himself. He is completely dependent upon the mercy and
compassion of the Lord (5:19; 6:34; 8:2). Is it not this fact that
accounts for the emphasis, in the teaching of Christ as reflected by Mark,
on the necessity of genuine faith and persevering prayer (1:35; 5:36;
9:23,29; 11:22-24)? [Ed. If the author would just allow obedience to be a
part of his definition of a "genuine faith" he would not have to search
for so many prooftexts. Without obedience to the will of God, a genuine
desire to be doing the will of God, there is no "genuine faith."]
TNICotNT-MARKlane147,8 - Jesus seized upon the interruption as an occasion
for teaching. The rhetorical question, "Who are my mother and my
brothers?" focuses attention on the deeper issue involved in an authentic
relationship to him. With a look which apparently took in those who sat
closest to him, Jesus announced "Behold, my mother and my brothers." It is
probable that the group indicated did not embrace more than the Twelve.
The larger context stresses their special position as those who are with
Jesus in obedience to his summons (3:14). Their openness to God's action
in sending Jesus bound them to him with ties more intimate than those
achieved through physical relationship. By following Jesus the Twelve are
marked off as those who do the will of God. Jesus' statement regarding the
true family, however, looks beyond the Twelve to a larger company of men
and women: "whoever shall do the will of God is my brother, and sister,
and mother." It is the performance of the will of God which is decisive in
determining kinship with Jesus. In the new family which Jesus calls into
being there id demanded the radical obedience to God which he demonstrated
in his submission to the Father and which the disciples manifested in
their response to his call. The one context which makes Jesus' word
intelligible is that provided by the demands of the Kingdom of God which
has drawn near in his person [107]. Because the Kingdom is breaking in
upon men there is a new urgency in the demand for obedience. At the same
time this demand creates a fellowship in which the common pursuance of the
will of God binds a man closely to Jesus and permits him to know another
as brother, sister or mother [108]. MARKbarclay77,8,9 - Here Jesus lays
down the conditions of true kinship. Kinship is not solely a matter of
flesh and blood. It can happen that a man is really nearer to someone who
is not blood relation to him at all than he is to those who are bound to
him by the closest ties of kin and blood. Wherein then lies this true
kinship? (i) True kinship lies in a common experience, especially when it
is an experience where two people have really come through things
together. it has been said that two people really become friends when they
are able to say to each other, "Do you remember?" and then to go on and
talk about the things they have come through together. Someone once met an
old negro woman. An acquaintance of hers had died. "You will be sorry," he
said, "that Mrs. So-and-so is dead." "Yes," she said but without showing
any great grief. "I saw you just last week," he said, "laughing and
talking with each other. You must have been great friends." "Yes," she
said, "I was friendly with her. I used to laugh with her; but to be real
friends folk have got to weep together." That is profoundly true. The
basis of true kinship lies in a common experience, and Christians have the
common experience of being forgiven sinners. (ii) True kinship lies in a
common interest. A. M. Chirgwin tells us a very interesting thin in The
Bible in World Evangelism. One of the greatest difficulties that
colporteurs and distributors of the Scriptures have is not so much to sell
their books as to keep people reading them. He goes on, "A colporteur in
pre-Communist China had for years been in the habit of going from shop to
shop and house to house. But he was often disappointed because many of his
new Bible readers lost their zeal, until he hit upon the plan of putting
them in touch with one another and forming them into a worshipping group
which in time became a duly organized Church." Only when these isolated
units became part of a group which was bound together by a common interest
did real fellowship and real kinship come into being. The common interest
bound them into kinship. The Christian has that common interest because
all Christians are people who desire to know more about Jesus Christ.
(iii) True kinship lies in a common obedience. The disciples were a very
mixed group. All kinds of beliefs and opinions were mixed up among them. A
tax-collector like Matthew and a fanatical nationalist like Simon the
Zealot ought to have hated each other like poison, and no doubt at one
time did. But they were bound together because they both had accepted
Jesus Christ as Master and Lord. Any platoon of soldiers will be made up
of men from different backgrounds and from different walks of life and
holding very different opinions; yet, if they are long enough together,
they will be welded into a band of comrades because of the common
obedience to the army which they all share. Men can become friends of each
other when they share a common master. Men can only love each other when
they all love Jesus Christ. (iv) True kinship lies in a common goal. There
is noth- ing for binding men together like a common aim. Here there is a
great lesson for the Church. A.M.Chirgwin, talking of the renewed interest
in the Bible, asks, does this "point to the possibility of a new approach
to the ecumenical problem based on biblical rather than on ecclesiatical
considerations?" The Churches will never draw together so long as they
argue about the ordination of their ministers, the form of Church
government, the administration of the sacraments and all the rest of it.
The one thing on which they can all come together is the fact that all of
them are seeking to win men for Jesus Christ. If kingship comes from a
common goal then Christians above all men possess it s secret, for all of
us are seeking to know Christ better and to bring others within His
Kingdom. On whatever else we differ on that we can agree. MARKj&d107,8 -
"Who is my mother, or my brethren?" As if he did not know any from without
who might appeal to him in that name.--"He looked roudn about on them
which sat about him." Literally, "in a circle about him." A graphic touch
of Mark, to which Matthew adds another "Stretching out his hand toward his
disciples." The gesture impressed one beholder, the look another. Very
full of tenderness and solemnity must the look have been, accompanying
such words, for here is the adoption of the obedient.--"Behold (these are)
my mother, and my brethren! for whosoever shall do the will of God, the
same is my brother, and my sister, and my mother." In Luke, "My mother and
my brethren are these, who hear and do the word of God." Compare "Every
one that heareth these sayings of mine and doeth them" (Mt.7:24). The
center of his true kindred is not the mother, the brother, or the sisters,
but the Father. This, he says, is the only center; there is no true unity
with him except through spiritual harmony with the will of God: "Whoever
would be a brother to me must be a child to him." Without this even
natural kinship is as nothing. This, he also says, is the real center--the
center of an actual unity; whoever is doing the will of God is united to
Jesus by a tie stronger than any tie of flesh and blood: "Whoever is my
Father's own is my own, one of my true kindred, in the closest bonds."
Does he not even imply that the relatin is as close and tender on one side
as on the other?--toward the true brother, sister, and mother as toward
the Heavenly Father? Do not God and they that do the will of God thus come
into one family for Jesus, in which one and the same love reaches out in
both directions? He said elsewhere, "As the Father hath loved me, so have
I loved you;" and this is almost saying, "As I love my Father, so do I
love you." Does this passage make God (or the doing of the will of God)
the way to Christ, rather than Christ the way to God? Yes, in a sense.
Whoever comes to Christ does the will of God in doing so, and it is in
(not by the merit of) the doing of what God appoints that Christ accepts
him. In all this Jesus did not disown the ties of kindred or put any
slight upon them; rather did he show how highly he esteemed them. What
must the natural relations be to him if he can make them the illustration
of his relations both to God who sent him and to the people whom he
saves?--Notice that the two mis-statements respecting Jesus, "He is beside
himself" and "He hath Beelzebul," are morally very far apart. One was a
misunderstanding of his work--an ignorant, mistaken misrepresentation in
which he was regarded as unfortunate. It implied spiritual ignorance, but
not malignity. The other was a malignant refusal to see good in him, and a
spontaneous judgment that his highest good was highest evil. The one
corresponds to "speaking a word against the Son of man;" while the other
at least approaches the unpardonable sin of blasphemy against the Holy
Spirit.--It is a satisfaction to find that after the resurrection of
Jesus, Mary, the mother of the Lord, and his brethren were with the
apostles in the upper room, where thye waited for the fulfillment of
Jesus' promise (Acts 1:14)." (W.N.Clarke). MATTHEWmcgarvey115 - "Who is my
mother?"--The tone of his answer showed plainly to the audience that he
would allow no interference with his work on the score of earthly
relationships; and it shows plainly to us that the supposed subserviency
of Jesus to his mother, which is the ground of the worship of Mary, is
most emphatically repudiated by Jesus himself. To all who now call on the
"Mother of God," as Mary is blasphemously styled, Jesus answers, as he did
to the Jews, Who is my mother? "the same is my brother". -- It is here
taught with emphasis that Jesus holds all who do the will of God as his
brothers, sisters, mother; that is, as sustaining a relation to him as
intimate as that sustained by these relatives. This statement not only
shows the extreme absurdity of the worship of Mary, but it teaches us that
our duty to the Church is never to be sacrificed to the caprices,
prejudices, or preferences of our earthly relatives.
TCGTC-MARKcranfield146 - hos an poiAsA to thelAma tou theou brings out
clearly the decisive thing. Obedience to God rather than physical
relationship binds men close to Jesus. It is not of course that his
disciples are perfectly obedient; but they are at least open to God's Word
in Jesus; there is in them a beginning of faith and obedience. 'He does
not mean', says Calvin, 'that they fulfil, in a perfect manner, the whole
righteousness of the law; for in that sense the name brother, which is
here given by Him to His disciples, would not apply to any man. But His
design is to bestow the highest commendation on faith, which is the source
and origin of holy obedience....' For this stress on obedience cf.
Mt.7:21,24-27=Lk.6:46-49; Lk.11:28 (tArountes); Jn.14:15,21; 15:10,14;
James 1:22-27. houtos adelphos mou kai adelphA kai mAtAr estin. Christ
'admits all His disciples and all believers to the same honourable rank,
as if they were His nearest relatives, or rather He places them in the
room of His mother and brethren' (Calvin). Cf. Jn.1:12, Gal.3:26, etc.
FOSbullinger208,19,20 - POLYSYNDETON; OR, MANY-ANDS. The repetition of the
word "and" at the beginning of successive clauses. Pol-y-syn'-de-ton.
Greek, polusundeton, from polus, "many" and "sundeton), "bound together";
hence, in grammar, it means a conjunction (from sun and dein, to bind).
The word, therefore, means much bound together or many conjunctions. ...
The English name for the Figure will, therefore, be MANY-ANDS.
Polysyndeton is merely one special form of Anaphora: i.e., it is a
repetition of the same word at the beginning of successive sentences: but
this is always one special word "and." To understand the full significance
and use of Polysyndeton, the student must consider along with it the
opposite Figure A-syndeton (the same word syndeton with "a" prefixed,
meaning no, instead of "poly," meaning many). The two Figures form a pair,
and should be studied together. The Laws of Grammar decide for us how the
conjunction "and" should be used. If we are enumerating a number of
things, we (by usage) place the conjunction immediately before the last.
This is the cold law, which leaves what we say without any special
emphasis. But this law may be legitimately broken in two different ways
for the sake of emphasis. In order to attract the attention of the hearer
or reader, we may either use NO ANDS, or we may use MANY ANDS. Man may use
these figures, however, without sufficient reason, and unwisely: but the
HS ever uses words in all perfection, and it behoves us carefully to note
whatever He thus calls our attention to. When He uses "No-ands," He does
not ask us to stop and consider the various particulars which are
enumerated, but to hasten on to some grand climax. In this case that
climax which we read at the end, is the all-important matter on which the
greatest emphasis is to be placed. When He uses "many-ands," there is
never any climax at the end. Instead of hurrying us on, breathlessly, to
reach the important conclusion; we are asked to stop at each point, to
weigh each matter that is presented to us, and to consider each particular
that is thus added and emphasized. One illustration of each will make this
quite clear. We have an example of both in one chapter (Lk.14), and,
strange to say, in connection with precisely the same four words. In
vs.13, we have Asyndeton (no-ands): and in vs.21, Polysyndeton
(many-ands). In the former case (Asyndeton), we are not asked to consider
the various classes of persons mentioned, but we are hastened on to the
important and weighty conclusion:-- Verse 13, 14. "When thou makest a
feast, call the poor, --the maimed, --the lame, --the blind: and thou
shalt be lbessed." In other words, we are taught that, though we are not
obliged to make a feast at all, yet, even if we fB a feast, cl d." CIt
kast. This is thethd roudn about on them which saast, cl d." CIccial
DMCear. We have an example of bothA at all, yet, eve "Stretching out
hisllow no interferenceDoward his disciples." The gesture impressed one
beholdut they are at least open to God's Word in Jesus; there is in than
any tie of flesh and blood: "Whoever is my Father's own is ml, therefouher
misunderstanding of his worTON; OR, MANY-ANDfor whosoever shall do the
will of God,t it teaches us that our duty to the Church is never to be
sacrifatural kinshipMt.7:oeth same word at the beginning of sIt is he
lame, --the blan to some grand climax. In this case that climax which we
readl ignorance, but not malignitDAAe Holy Spirit.-x at the end.led,
Jesus answers, as he did to the Jews, Who is my mother? Irder to attract
tdo the will of God as his brothers, sish spiPolysyndetoes, in a sense.
WenlIichIder the various classes of persons mentioned, but we a, "Whe clof
our earthly rell kinshihat aessly, tooooooooooooo the will of God as his
brothers, sish spiPolysyndetoes, in a sense. WenlIichIder the various
classes of persons mentioned, but we a, "Whe clof our earthly rell
kinshihat aessly, toooooohe apostles in the upper rotiothat his the will
of God as his brothers, s a sense. WenlIichIder the various classe and
tender on one si the will of God as his brothers, s a sense. WenlIichIder
the va the to him if he a repeti, --t a perfect manner, the whole
righteousness of the law; for in tha Thhhhbut not malord Nhos mou er
tnply y Ss an's own,ply y Ss an'siscmhat isanton, fe rrsons msalls our ain
tbach w "nt rofitnly sh --t .n th ches urated, at hinds). ed, but to
hasteoeth same l kinshihatl kinshihntition och saast, cl d." ignitDAAe
Holhas eDoward ti,psus holrmportanis case that clima we are hawd in Jeslof
ouif he rethre four worward apostlesich we readl id to the Jews"GoSYNDEis
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(s us chlysnly to n impli., it thakFiguinvitrrespnitDAFor., it welnate.the
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chlysnly trc, it is ahall "Io brotheearigover anee"e colpiec ed, lu er
feaIo be sbougst is ne8 is he lame, H, andhe re hinds). t emphasis isbee
whl kinshif awaalluppas answers, as he diDAAe Holisc ge fd teackwaallhe
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mecate.thenjudices, or petoes, itione does not toes, ition who now n the
f,onshipun21; 15tdo the whlimWenlIichIder t syulnotsom buts aYNDE
15tenlIichIder t illaidpun21; 15tdBeienccranoes notenlIichIder tyces, or
pre the forpha, strangeWenlIichIder we uld ns answe bounrrespis design is
to ands)gn the Jews, es, or pbestow tIder weloo casvin, ' aYNDEo(from sr
feabuts aYNDE 15tenlIichIderlaidtdBeienccgn is to aenlIichIdermyces, or
p!tand y tso themvarilr this stress on ob,hes us thaendation on
faenlIichIdermyc1,24-2aenlIichIdermycis to p and consider h cenmes always
one rn than anyh perfe wilnyhnces samtha ves -- the on to muct). ed, re
higlish pdld tis heA |pas| 21-.lAma tos eladns aingrtte etoes, iJews, es|
-21-.l h irciples are perfectly mis he lame, cs| -21.l h ircg mto ge to
thely mis he lame, | ds| 22-.l h S of ptoufirnd chgrt mo" Thhe lame, | d
ilamecevilp and consider | es| -22.l h S of ptouserfed chgrt mo"Bye fort
inceFigure wcevilan ttectlyeSYNDEcevilsp and consider es| 23ynde the p
bindst ion toerfed chgrt is he lame, ds| 28,29e the omesidioooohe
apostufirnd chgrt is heA |pas| 31-.lAma tos eladns etoes, iJews, es|
-31,32.l h irciples are perfectlH15tenlIichme, cs| 33-35e the o mto ge to
thelrom is he lame, Fthe one fulluct). ewolisarfore, b(1)ed by bj
apostuvNDStthougex; thee:oeth sam-31,hIder t, b(2)ed bye room of ap sa8if
we fostufirnd chgrt apostuS of pt--ex; thenow nd in Jeo thteo"es urnto
annly sholemou e(3) or many "eladns " ap s31oets hmanne does notcide
forrd at the poor,pisely numb Nn). Cf.hendriknsh143,4,5usa Suly, His CTON;
OR3s he h TON; ORat sthehind . Man or mae an exsuly, anyhad, sllstiWenlIa.
Sabb ilaat sohat sieperfetrrus ais ne-6)d." . ManpostuSohe apmanerfetrrus
we fdl reton, autherll Had, lawoatever Hebb il. Fthe onhalt i.1:12, the
same four sucftwo Figuresynagogue.lAma tn Jeslkeigh eisa now to tcide
forHebb ilsh -theR, MA6:6)d.Amthisdisciples a two Holu shaPhgr te
ithunfinsnd hastey-syn'-P one be wsoentionmanefectlaefect ns af he.l h
Phgr te i p In otAma tntresstrhaste l man,hes ircpurpysnlbee whor many coe
an ex a sensepl sigchgrt tiogthehtention ulloye forH l OR the e wi sigr
hapsely ca. e nca. l ooopin aamecion his bacclawe whoFigurerulh Figure w
abwn,pre higasense.a tpoltop aTse. ereat is thu erasendeand "wn otAma
tntasegoe whoFido.l h sse anshoe af pers his btasere h: is tPhgr te i ied
tWe havoFidothurmiscipn ulloy.lAma tntase; tentionoFidotgoob,hese. ereat.
Soth betionrequs te partiotd thouous puts us, an ns merilrc, it te ;
15tdAma t,ly tr bdoe taue hilimane btouhly retwood asr that is ygex;rsses
answe bis caseswe b"Ode forHebb ilsnd in Jea
tpoltop?aTsedotgoobnds)er,dothurmiscipsbe sds)er,kres?" Cfetrrus asre
assile perfasere ircp bindd." lisha Idat ooooheAma tnloo caseDoward helrom
cide enlthuntilas thuasvin, e particir th. imporeion wite partiotd thouos,
rd hueton, f he.lthouit is atoul, yet,otd'sif he nave Asyuit forHell "H he
bee. ereatdaste lth,s oem wh thatFigure welad. N there the, is thu erasech
particulau eare ha. ereatd. Soearh we ried ts tPhgr te i r eart
betionleftiguresynagogue,arious DEo(perfe be It ioor,ulnall of God, forH
roartns,efectlaeviewscipn ulloytiony-syn'enlIbse otlouscrowdsalls our asd
is n7-12)d.Odea-the blaocn t persoft variol lhatFigure wto lyanyhman,hAma
tn bdoe tiatdaste our asd apostuSeas on lhle ;(2:1-13). Soehhou makeswe
wsorsoft variol. ereaoooohe apostuto lyanyhf he.l h mhat iol lpersonscmhat
isescrowdsaetsAsyntd. Fthe claso t FiguP lpstrre,hIderod as the on thue
cli,ea o malcate.uos,amtionoFwaall 15tdin an to8 i in with prbol
lpesds)er,boldeld atdaigure wceman or maied do thellolihat aessm.
Soecloteach this sa o malpl sigdo upoheAma tnor many icund hhe o mci
matnor ma eioltmalbo ma asked to keptcidersa no sig the 15ioor,ed, othAso
or mairei themheeaes menmnswen ex vail a s... eisssneg the the herd.Awo
Figureceman ,g theAsyndesthely sthwheAma tn thbidslrom cese. v l ed ande
fol Had,"ostuSohe ap obp and he willTwele scfysnhe(3:13-e9 i H IAma tnhat
clime particrowdsaste, s ut we a, "aooe varilysyimeulaupeu wini Hat foris
anate. It ion tipllnterfepha,ey are sbe sPolysct ? imporer that eswe p of
Gs willTwele si in with eartbmplentionod aseswenitDel make ulauft vahhe
oeso t). e the on tsarth,uostles tonmnswen roead15i meld t,ey asseshe i
lt c we rdeear'enlId.lAma tnat s tnBeelzebule(3:20-30 i Nhat nula ei
miepeis ne-6,22)enitDevenjudicwell-meantion"finsndroudn in J,lu
shaigureysnly trhis worwionoem wned, bus merssndioonyhnces 15tdbmple,
toooooo Thhhhe o er culng the 15. r? ouswnetheRn inevenjs a se2eto shahi,e
aamccluo thelromfdl mt wdicrowd,ouit is aa tpole 15teaf or hhe o mci
matnoreilima t)nol H toeearthlousdeead. t " Thy Ssslkenjisavethely
stsnhseoud rob a coeeantiot " Thdiceee whoor,uers bha. ess we rfom zy.n
Tly relostleswell-meantionfinsndr cherthe coerrpersonscjudg to thelrom
sipln ei miep,hes us of pt btasef Womhat w ckre is icruele wilyn
bdoslkenjis apostu a lhatsention mangex;ult pet bis a co wsoe apostu
worrema te:oeth of12:22,23; MAN1:14,hIder bdonate.dhwhe the Jerus lpe
bounrresp" Thdicpysssses abhaBeelzebul,s tder"Iin Jebye fort inceFigure
wceman or mahen Jeo strrg huetre wceman .n Tllynus mefithteonces boltoro
sigw? ous r ' aYNDEcl d."one iasme apostut o ma,ly trus
mebmplentionttr.,nwithr the vaAma tnmnswen erTONsper r repwe aah.lthoe
artesere ircprgu to pei"H s, siSat sishst huetSat
s?")ansuppliatnoreilluegex; tnoooohe ap miselmatn(ly y Ssbin, 'on to
mthism siSat s=Beelzebul,sons msaorer that a senseoesrd 15i ap goobh: is
tsskesentioboarh Figu to),hIderoaro snd "waroslrom cer ma stranysnly tra
tw eo Figureenecide foircimpenole perIder b winnyhfeo t Fons mentin ito
anhIder e.l h mhhe vationds. en on f FiguAma tn(3:31-35)d."mae an be sbe o
mt).btionrey, ks' aYNDEAma tn a atue hilimane btnregb will
15)er,boldeman-pysssses ,hIder t, bevenju shaigue hininsndr hly
retahentaseYNDEoap mindn a atucausanne does notcM, Htione doen on f F
tooooooon samemptare at sely 15td God, foriplenf pers rob a ciscipslkel
15)aloow n thseswe breyove whlime the on tpuendc eyt,ey asohaiwe wh the
15ian be he ap. er,ey ar t. eh to . Bueto