Verse 2

And they watched him,.... The ruler of the synagogue, and the principal men in it; particularly the Scribes and Pharisees, who followed him wherever he went; they observed him diligently, and kept their eyes upon him; this lame man being in the synagogue, to see whether he would heal him on the sabbath day; which, knowing his readiness to do good, they might expect he would: that they might accuse him; as they had accused his disciples before, of the violation of the sabbath: according to the Evangelist Matthew, they put a question to him, whether it was lawful to heal on the sabbath day? with this view, that they might, one way or another, have something to accuse him of, either to the people, or to the sanhedrim; See Gill on Mat 12:10.

Verse 3

And he saith unto the man which had the withered hand,.... After he had reasoned with them from the lesser to the greater, upon their own principles and practices, in relieving and taking out a sheep fallen into a ditch, on a sabbath day, Mat 12:10, and knowing "their thoughts", as Luke says, Luk 6:8, their reasonings and designs; and as the Persic version here, from thence "understanding their conspiracy", turns himself to the lame man, and bids him stand forth: or, as in Luke, "rise up and stand forth in the midst", Luk 6:8. He bid him rise up from his seat, and stand forth in the midst of the synagogue: this he said, partly to raise the attention of the people to the following miracle; and partly to move commiseration upon the sight of the object; and to aggravate the hard heartedness of the Pharisees; as also, that it might be manifest to all, that the man's hand was really withered; and that there was no fraud in the following cure.

Verse 4

And he saith unto them,.... Either to the whole multitude, to all the assembly in the synagogue; and so the Persic version renders it, "again he said to the multitude"; or rather, to the Scribes and Pharisees, who were watching him, and had put a question to him, which he answers by another: is it lawful to do good on the sabbath days, or to do evil, to save life, or to kill? The Vulgate Latin, Syriac, Arabic, and Persic versions read, or "to destroy", as in Luk 6:9, To do evil, kill, or destroy, are not lawful at any time; and to do good, and to save life, must be right at all times: our Lord has a particular view to the Scribes and Pharisees, and the question is put home to their own consciences; whose hearts and thoughts, designs and views, were all open to Christ; and who were now watching to do evil to him, and even to destroy and take away his life: for the violation of the sabbath was death by the law, and this was what they sought to accuse him of: now he puts the question to them, and makes them judges which must appear most right and just in the sight of God and men, for him to heal this poor man of his withered hand, though on the sabbath day; which would be doing a good and beneficent action to him, whereby his life would be saved, and preserved with comfort and usefulness, and he would be in a capacity of getting his livelihood; or for them to cherish an evil intention against him, to seek to bring mischief on him; and not only destroy his character and usefulness as much as in them lay, but even take away his very life also: he leaves it with them to consider of which was most agreeable to the law of God, the nature of a sabbath, and the good of mankind; but they held their peace; or "were silent", not being able to return an answer, but what must have been in his favour, and to their own confusion, and therefore chose to say nothing.

Verse 5

And when he had looked round about on them,.... In the several parts of the synagogue; for there were many of them on every side of him; which he might do, to observe their countenances, which might justly fall, upon such a close question put to them, and what answer they would return to him: and his look upon them was with anger, with a stern countenance, which showed indignation at them, though without sin, or any desire of revenge, for the evil they were meditating against him; for at the same time he had pity and compassion for them, being grieved for the hardness of their hearts: or "the blindness of their hearts", as the Vulgate Latin, Arabic, and Ethiopic versions render it; being troubled in his human soul, both at their inhumanity and cruelty to a miserable object, whose cure, in their opinion, would have been a breach of the sabbath; and to himself, having a malicious design against him, should he perform it; and at their stupidity and ignorance of the law of God, the nature and design of the sabbath, and of their duty to God, and their fellow creatures: wherefore as one not to be intimidated by their evil designs against him, or prevented thereby from doing good, he saith unto the man, stretch forth thine hand; that is, the lame one; and such power went along with his words, as at once effected a cure: and he stretched it out, and his hand was restored whole as the other. This last clause, "whole as the other", is not in the Vulgate Latin, nor in the Syriac, Arabic, Persic, and Ethiopic versions; and may be added from Mat 12:13; see the note there; since it is wanting in the Alexandrian copy, and in Beza's most ancient copy, and in others.

Verse 6

And the Pharisees went forth,.... Out of the synagogue, being dreadfully galled with the reasonings of Christ, at the silence and confusion they were put to, and with the miracle he wrought, to the exposing of them, and establishing his own credit: and straightway took counsel with the Herodians against him: See Gill on Mat 22:16. How they might destroy him: persisting still in their evil intentions, though Christ had so fully and clearly exposed the wickedness of them: and it is to be observed, that those men who thought it was not lawful to heal a lame man on the sabbath day, yet make no scruple of meeting and consulting together on that day, and even with profane men, what measures and methods were best to take, to destroy the life of an innocent person.

Verse 7

But Jesus withdrew himself with his disciples to the sea,.... Knowing their evil designs against him, he departed out of the synagogue, and city of Capernaum; and taking his disciples with him, he went to the shore of the sea of Galilee; not out of fear, but because his time was not yet come, and he had more work to do: and a great multitude from Galilee: from the several parts of it, in which country he now was: and from Judea: that part of the land of Israel, which was particularly so called, and belonged to the tribe of Judah.

Verse 8

And from Jerusalem,.... The metropolis of the country of Judea; and from Idumea, or Edom, as the Syriac version reads it; a country that lay on the south of Judea, formerly inhabited by the sons of Edom, but now by Jews; or at least the inhabitants of it were proselytes to the Jewish religion. Mention is made of the plains of Idumea, along with Gazera, Azotus, and Jamnia, as in 1 Maccabees: "Howbeit all the hindmost of them were slain with the sword: for they pursued them unto Gazera, and unto the plains of Idumea, and Azotus, and Jamnia, so that there were slain of them upon a three thousand men.'' (1 Maccabees 4:15) Pliny (t) speaks of Idumea and Judea together, as a part of Syria; and Ptolemy says (u), this country lies on the west of the river Jordan; and it is here added, and from beyond Jordan; the country of Peraea, on the east of Jordan: and they about Tyre and Sidon; either the inhabitants of these places, as the Syriac, Arabic, Persic, and Ethiopic versions favour, reading "a great company from Tyre and Sidon"; or those that lived near the borders, and upon the confines of these cities of Phoenicia: a great multitude; when all met together, from these several parts; who when they had heard what great things he did, came unto him: for his fame went through all the countries, for the miracles he wrought; which drew this vast concourse of people after him; and who, inquiring where he was, came to him at the sea of Galilee. (t) Nat. Hist. l. 5. c. 12. (u) Geograph. l. 5. c. 16.

Verse 9

And he spake unto his disciples,.... In an authoritative way; he ordered and commanded them, that a small ship should wait on him: that a boat should be got ready, be near at hand, and attend him, who was on shore; that he might go into it, should there be any occasion for it; and from thence preach to the people: because of the multitude; which came from the above parts, and all together made a very numerous body of people: lest they should throng him; crowd, press, afflict, and distress, and make him uneasy, that he could not be able to stand conveniently, and preach to them: so that should this be the case, as it was very likely it would, having a small vessel near the shore, he could go into it, and free himself from such an inconvenience.

Verse 10

For he had healed many,.... Of various diseases, and the fame of this brought more still to him: insomuch that they pressed upon him; or pushed upon him, with great eagerness and violence. The Arabic version renders it, "they rushed upon him, so that they fell": they pushed on, and pressed so hard to get to him, that they fell upon one another, and on him: the Persic version renders it, "they cast themselves on him, for the sake of touching him"; which must be very troublesome indeed. Though some think the phrase signifies no more, than that they fell down before him at his feet, in a submissive and petitionary way, entreating they might have the favour for to touch him; either any part of his body, or his garments, even the hem of them: and so the Ethiopic version translates the words; "they prayed him that they might touch him"; see Mar 6:56. As many as had plagues; of leprosy, and other diseases, which were inflicted on them by God, as scourges and chastisements for their sins, as the word signifies, and which answers to "Negaim"; concerning which, there is a whole treatise in the Misna; and which bears that name, and particularly regards the plagues of leprosy. Some versions join this with the beginning of the next verse. The Syriac version reads thus, "who had plagues of unclean spirits"; as if these plagues were their being possessed by unclean spirits. The Persic version thus, "having plagues from unclean spirits"; as if these plagues were inflicted upon them by them, and which was sometimes the case. The Arabic version after this manner, "who had diseases and unclean spirits"; both the one and the other.

Verse 11

And unclean spirits, when they saw him,.... That is, as the Syriac and Arabic versions read, "they who had unclean spirits": or, as the Ethiopic, "they that were possessed with unclean spirits"; as soon as ever they beheld Christ, though they had never seen him before, and he was an entire stranger to them, yet fell down before him: the unclean spirits being said to do that, which they that were possessed with them did; and which, notwithstanding their possession of them, they could not prevent, but were obliged to admit of it, as a token of their subjection to Christ: and even the devils themselves in the men, cried, saying, thou art the Son of God; a divine person, equal with God; and such his power over them, and his healing all manner of diseases, by a word, or touch, showed him to be.

Verse 12

And he straitly charged them,.... Or vehemently rebuked them, as the Syriac and Arabic versions render it; or threatened them much and vehemently, as the Vulgate Latin and Ethiopic. The Persic version renders it, "threatened many"; both the devils that confessed him, and the many that were healed of their diseases: he gave them a strict and severe charge, that they should not make him known; or "his work", as the Arabic, his miracles: he sought not vain glory and popular applause, nor did he need the testimony of men or devils; and especially did not choose the latter, lest his enemies should traduce him, as having familiarity with them, as they did.

Verse 13

And he goeth up into a mountain,.... Near Capernaum, being solitary, and a place of recess and retirement, "to pray", as Luke says, Luk 6:12, who adds, "and continued all night in prayer to God", notwithstanding the great fatigue of the day past. His prayer, as is very probable, was chiefly concerning the great and important work, which was upon his mind, and he was about to do; the making and constituting twelve of his disciples, as his apostles, to preach in his name, and work miracles: and calleth unto him whom he would; that is, "when it was day", as the above evangelist observes; when he called his disciples, such as had been for some time followers of him, as many of them as he thought fit: for it seems by the same evangelist, that others were called to him besides the twelve; and out of them he chose them: the phrase "whom he would", is in the Arabic version rendered, "whom he loved"; and it is a common observation of expositors, that the choice and call of the apostles to office, were not according to their will, works and merits, but according to the sovereign will and grace of Christ, who chose them, and not they him: but to me there seems no foundation for such a remark here, though it is a truth; because this regards not the call of the twelve only, and much less of them to office, but a call of many of the followers of Christ to come to him on the mountain: and they came unto him; as many as he called out of the multitude; and from among these he made the following choice.

Verse 14

And he ordained twelve,.... Or made, constituted, and appointed twelve men, out of those he called to him. The Arabic version adds, "and called them apostles"; which seems to be taken out of Luk 6:13. That they should be with him; constantly, in private and in public; be taken into his family, and reckoned such; be his familiars, and privy to all his affairs; hear all his discourses, and see his miracles; that so they might be trained up and fitted for the great work he designed them for: and that he might send them forth to preach; the Gospel in Judea first, and then in all the world: for he did not at this time send them to preach, only chose; called, and appointed them; and after they had been with him some time, and were better qualified for such service, he sent them forth, as in Mat 10:1, for this constitution of them was before that mission, and was in order to it.

Verse 15

And to have power to heal sicknesses,.... All manner of corporeal diseases that attend men and women: and to cast out devils; from such who were possessed with them: that is, he chose and appointed them to be his apostles, with a view of conferring such powers upon them hereafter; for as yet, they were not vested with them, nor sent out to exercise them; no, not till near twelve months after.

Verse 16

And Simon he surnamed Peter. Or Cephas, which signifies a rock, or stone, because of his courage and constancy, his strength and fortitude, steadiness and firmness of mind: this name was imposed upon him, not at the time of his mission as an apostle; nor when he made that noble confession of his faith in Christ, as the Son of the living God, at which time this name was taken notice of; but when Christ first called him to be his disciple and apostle; see Joh 1:42. . Mark 3:17 mar 3:17 mar 3:17 mar 3:17And James the son of Zebedee, and John the brother of James,.... These are mentioned next, as being first called after Peter and Andrew: and he surnamed them Boanerges, which is, the sons of thunder: either because of their loud and sonorous voice; or their warm zeal for Christ, and fervency in their ministry: or for their courage in opposing the enemies of Christ, and the power that went along with their words; which either put to confusion and silence, or issued in conviction and conversion. The Syriac version reads, "Benai Regesh", and the Persic, "Beni Reg'sch". The Jews, as our learned countryman Mr. Broughton has observed (w), sometimes pronounce "Scheva" by on, as Noabyim", for "Nebyim"; so here, "Boanerges" for Benereges", or "Benerges". There is a city which was in the tribe of Dan, mentioned in Jos 19:45, which is called "Bene-berak, the sons of lightning"; and is spoken of in the Jewish (x) writings, as a place where several of the Rabbins met, and conversed together: the reason of this name may be inquired after. (w) Broughton's Requ. of Consent, in his Works, p. 620. (x) Haggada Shel Pesach. p. 6. Ed. Rittangel. & in Seder Tephillot, Ed. Basil, fol. 243. 1. Juchasin, fol. 36. 1.

Verse 17

And Andrew,.... The brother of Peter; and Philip, who was of Bethsaida; and Bartholomew, whom Dr. Lightfoot thinks is the same with Nathaniel: the name may be the same with , "Bar Talmion", with the Jews (y); See Gill on Mat 10:3. See Gill on Joh 1:41. and Matthew, the publican, who was called Levi; and Thomas, who was called Didymus, from his being a twin; and James, the son of Alphaeus, to distinguish him from the other James, the son of Zebedee, and who is sometimes called "the less"; and Thaddaeus, whose name was also Lebbaeus, and likewise Jude, the author of the Epistle that bears that name; and Simon the Canaanite, or Zelotes; of these men, and their several names; see Gill on Mat 10:2. See Gill on Mat 10:3. See Gill on Mat 10:4. (y) Vajikra Rabba, sect. 6. fol. 151. 1.

Verse 18

And Judas Iscariot,.... So called to distinguish him from the other Judas; and is mentioned last for the following reason: which also betrayed him; and which action of his will ever render his name infamous among men. This man, with the rest, our Lord chose to be an apostle of his, though he knew he would betray him; in order to fulfil the purposes of God, the prophecies of the Old Testament, and bring on the work of man's redemption he came into the world to perform. And they went into an house at Capernaum; the house of Simon and Andrew, where Jesus used to be when there: they went home with him from the mountain; and from that time became his domestics, and were looked upon by him as his family, and were admitted to the greatest nearness and intimacy with him.

Verse 19

And the multitude coming together again,.... Either the multitude that were about the door of this house; insomuch that there was no room about, nor any coming near it, Mar 2:2, or the multitude that came from different parts, and had thronged about him at the sea side, before he went up into the mountain: these understanding that he was come down from thence, and was returned to Capernaum, and was at Simon's house, flocked thither, in great numbers, to see his person, hear his doctrines, and observe his miracles; so that they could not so much as eat bread; the press was so great, and their importunities so urgent, either to hear him preach, or have their sick healed, that Christ, and his disciples, had neither room nor opportunity to eat some food for the refreshment of nature; though it was very necessary, and high time they had, especially Christ, who had been up all night, which he had spent in prayer; and had been very busy that morning in calling and appointing his apostles, and instructing them what they should do.

Verse 20

When his friends heard of it,.... Not his spiritual friends, his disciples and followers, that believed in him; but his kinsmen, as the Syriac and Ethiopic versions render the words, who were so according to the flesh; when they heard where he was, and what a crowd was about him, so that he could not so much as take the necessaries of life for his refreshment and support, they went out to lay hold on him: either out of their houses at Capernaum, or they went forth from Nazareth, where they dwelt, to Capernaum, to take him from this house, where he was thronged and pressed, along with them; where he might have some refreshment without being incommoded, and take some rest, which seemed very necessary: so that this was done in kindness to him, and does not design any violent action upon him, in order to take him home with them, and to confine him as a madman; though the following words seem to incline to such a sense; for they said, he is beside himself: some render it, "he is gone out": that is, out of doors, to preach again to the people, which they might fear would be greatly detrimental to his health, since, he had had no sleep the night before; had been much fatigued all that morning, and for the throng of the people could take no food; so that for this reason they came to take him with them, to their own habitations, to prevent the ill consequences of such constant exercise without refreshment. Moreover, though this may not be the sense of the word, yet it is not to be understood of downright madness and distraction, but of some perturbation of mind, which they imagined, or heard, he was under; and answers to a phrase frequently used by the Jews, that such an one, , "his knowledge is snatched away", or his mind is disturbed; which was sometimes occasioned by disorder of body: so it is said (z), "a deaf woman, or one that is foolish, or blind, or "whose mind is disturbed"; and if there are any wise women, they prepare themselves, and eat of the oblation.'' On that phrase, "whose mind is disturbed", the note of Maimonides is, "it means a sick person, whose understanding is disturbed through the force of the disease:'' and was sometimes the case of a person when near death (a): and it was usual to give a person that was condemned to die, and going to be executed, a grain of frankincense in a cup of wine, "that so his knowledge may be snatched away", or his mind disturbed (b), and: be intoxicated; that so he might not be sensible of his pain, or feel his misery; in all which cases, there was nothing of proper madness: and so the kinsmen and friends of Christ, having heard of the situation that he was in, said one to another, he is in a transport and excess of mind; his zeal carries him beyond due bounds; he has certainly forgotten himself; his understanding is disturbed; he is unmindful of himself; takes no care of his health; he will certainly greatly impair it, if he goes on at this rate, praying all night, and preaching all day, without taking any rest or food: wherefore they came out, in order to dissuade him from such excessive labours, and engage him to go with them, where he might have rest and refreshment, and be composed, and retire. (z) Misn. Nidda, c. 9. sect. 1. (a) T. Bab. Sanhedrin, fol. 63. 1. (b) Ib. fol. 43. 1. Bemidbar Rabba, sect. 10, fol. 198. 4.

Verse 21

And the Scribes which came down from Jerusalem,.... Or, "but the Scribes", &c. who had an aversion to Christ, and a different opinion of him: these were they, who having heard much of the doctrine and miracles of Christ, came down from Jerusalem, which lay in the upper, and higher part of the land of Israel, into Galilee, a low country, to make their observations upon him; and take every advantage they could against him, being men, in their way, letter learned, and artful, and cunning: these said, he hath Beelzebub: or, as the Syriac and Persic versions render it, "Beelzebub is in him": sometimes they call him Beelzebub; sometimes say that he cast out devils by him; and here, that he had him, or was in him; Beelzebub possessed him, and assisted him, and there was a confederacy and familiarity between them: and by the prince of devils casteth he out devils; for so they reckoned Beelzebub to be; See Gill on Mat 10:25, Mat 12:24.

Verse 22

And he called them unto him,.... The Jerusalem Scribes, to come nearer to him, and attend to what he had to say in defence of his character and miracles: and said unto them in parables: similitudes, and proverbial expressions, as the following seem to be, how can Satan cast out Satan? or one devil cast out another? how unreasonable is it to suppose it? can it ever be thought that such, whose interest it is to unite, would ever oppose and dispossess one another? if therefore, as if he should say, I am Beelzebub, or have him, and he is in me, and I am in confederacy with him; was this the case, can any think I should ever cast him out of others, as I do?

Verse 23

And if a kingdom be divided against itself,.... Any of the kingdoms of this world, and the kingdom of "Satan": that kingdom cannot stand: not long; its internal broils and divisions will, soon bring it to desolation; See Gill on Mat 12:25.

Verse 24

And if a house be divided against itself,.... Any family, small or great, that house cannot stand; its contentions and discords will soon bring it down from a comfortable and flourishing situation, to a very distressed one; See Gill on Mat 12:25.

Verse 25

And if Satan rise up against himself,.... As he must do in such a case as this, if devils are cast out by Beelzebub, the prince of devils: and be divided; one devil against another, as the above calumny supposes; he cannot stand, but hath an end: his kingdom cannot stand long, but must soon come to an end; his power and authority will soon be destroyed, both over his own species, and among men; See Gill on Mat 12:26.

Verse 26

No man can enter into a strong man's house,.... This is properly a parable; the other seem to be proverbs, or sayings, that were commonly used to show the ill consequences of discords, factions, and divisions, as is explained in the note on See Gill on Mat 12:29. . Mark 3:28 mar 3:28 mar 3:28 mar 3:28Verily I say unto you,.... The Scribes and Pharisees, who had not only blasphemed him, but the Spirit of God also: all sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme; God; or the Son of God, angels, and men, and that through the blood of Christ, and when brought to a sense of the evil of them; for though pardon is procured before, it is not applied till then; See Gill on Mat 12:31.

Verse 27

But he that shall blaspheme against the Holy Ghost,.... Against his person, and the works performed by him, by ascribing them to diabolical power and influence, as the Scribes did, hath never forgiveness: there is no pardon provided in the covenant of grace, nor obtained by the blood of Christ for such persons, or ever applied to them by the Spirit; but is in danger of eternal damnation. The Vulgate Latin reads it, and so it is read in an ancient copy of Beza's, guilty of an eternal sin; a sin which can never be blotted out, and will never be forgiven, but will be punished with everlasting destruction; See Gill on Mat 12:32.

Verse 28

Because they, said, he hath an, unclean spirit. They charged Christ with having a devil, and his miracles with being wrought by the help of the devil; when, at the same time, they knew in their own consciences they were works which were wrought by the finger and Spirit of God, and so were guilty of the sin against the Holy Ghost; the unpardonable sin, for which there is no remission: and this is mentioned as a reason why our Lord said what he did concerning that sin; because they had been guilty of it, and so were liable to everlasting punishment on account of it. Because they, said, he hath an, unclean spirit. They charged Christ with having a devil, and his miracles with being wrought by the help of the devil; when, at the same time, they knew in their own consciences they were works which were wrought by the finger and Spirit of God, and so were guilty of the sin against the Holy Ghost; the unpardonable sin, for which there is no remission: and this is mentioned as a reason why our Lord said what he did concerning that sin; because they had been guilty of it, and so were liable to everlasting punishment on account of it. Mark 3:31 mar 3:31 mar 3:31 mar 3:31There came then his brethren and his mother,.... At the same time he was speaking to the Scribes, who seem to be different persons from his friends and kinsmen, Mar 3:21, and standing without; for Christ was within, in the house, talking with the Scribes and Pharisees, and preaching to the people; and the crowd being so great, that they could not get into the house; they sent unto him, calling him: they not only sent one in to let him know who they were, and that they were without doors, desirous to speak with him; but also, with a voice as loud as they could, called to him themselves; See Gill on Mat 12:46.

Verse 29

And the multitude sat about him,.... In a circle, all around him, to hear him preach; so that there was no such thing as the messenger coming near him; but the message being whispered from one to another, it came to those who sat nearest him: and they said unto him, behold, thy mother and thy brethren without seek for thee: in five of Beza's ancient copies, and in his most ancient one, are added, and thy sisters: agreeably, Christ hereafter makes mention of sister, as well as mother and brother; See Gill on Mat 12:47, and so it is read in the Alexandrian copy.

Verse 30

And he answered them,.... The multitude that sat about him, and informed him of his mother and brethren being without, and desirous of speaking with him: saying, who is my mother, or my brethren? which is said not through ignorance or contempt, but either, as displeased with the interruption given him; or with a view to take an opportunity from hence of expressing his superior value to his spiritual relations; which looks with no favourable aspect on the superstitious notions, and veneration of the virgin Mary among the papists; See Gill on Mat 12:48.

Verse 31

And he looked round about on them which sat about him,.... To find out his disciples among them, and point them out particularly, by stretching forth his hand towards them: and said, behold my mother and my brethren: not in a natural, but in a spiritual sense; his mother, because, in regeneration, he was formed in them; his brethren, because, by adoption, his God was their God, his Father their Father; See Gill on Mat 12:49.

Verse 32

For whosoever shall do the will of God,.... By believing in Christ, receiving him as a Saviour and Redeemer, and submitting to him in all his ordinances, as King of saints: the same is my brother, and my sister, and my mother: such are openly, and manifestly related to Christ in a spiritual sense; and are as dear to him, and more so, than such persons are who stand in such a relation to others, or did to him according to the flesh. And this shows not only the near relation, and strong affection which Christ has for his people, but that he is not ashamed of them; and it may be concluded, that he will resent, in the keenest manner, every injury that is done them; See Gill on Mat 12:50. Next: Mark Chapter 4

Verse 1

Here, as before, we have our Lord Jesus busy at work in the synagogue first, and then by the sea side; to teach us that his presence should not be confined either to the one or to the other, but, wherever any are gathered together in his name, whether in the synagogue or any where else, there is he in the midst of them. In every place where he records his name, he will meet his people, and bless them; it is his will that men pray every where. Now here we have some account of what he did. I. When he entered again into the synagogue, he improved the opportunity he had there, of doing good, and having, no doubt, preached a sermon there, he wrought a miracle for the confirmation of it, or at least for the confirmation of this truth - that it is lawful to do good on the sabbath day. We had the narrative, Mat 12:9. 1. The patient's case was piteous; he had a withered hand, by which he was disabled to work for his living; and those that are so, are the most proper objects of charity; let those be helped that cannot help themselves. 2. The spectators were very unkind, both to the patient and to the Physician; instead of interceding for a poor neighbour, they did what they could to hinder his cure: for they intimated that if Christ cured him now on the sabbath day, they would accuse him as a Sabbath breaker. It had been very unreasonable, if they should have opposed a physician or surgeon in helping any poor body in misery, by ordinary methods; but much more absurd was it to oppose him that cured without any labour, but by a word's speaking. 3. Christ dealt very fairly with the spectators, and dealt with them first, if possible to prevent the offence. (1.) He laboured to convince their judgment. He bade the man stand forth (Mar 3:3), that by the sight of him they might be moved with compassion toward him, and might not, for shame, account his cure a crime. And then he appeals to their own consciences; though the thing speaks itself, yet he is pleased to speak it; "Is it lawful to do good on the sabbath days, as I design to do, or to do evil, as you design to do? Whether is better, to save life or to kill?" What fairer question could be put? And yet, because they saw it would turn against them, they held their peace. Note, Those are obstinate indeed in their infidelity, who, when they can say nothing against a truth, will say nothing to it; and, when they cannot resist, yet will not yield. (2.) When they rebelled against the light, he lamented their stubbornness (Mar 3:5); He looked round about on them with anger, being grieved for the hardness of their hearts. The sin he had an eye to, was, the hardness of their hearts, their insensibleness of the evidence of his miracles, and their inflexible resolution to persist in unbelief. We hear what is said amiss, and see what is done amiss; but Christ looks at the root of bitterness in the heart, the blindness and hardness of that. Observe, [1.] How he was provoked by the sin; he looked round upon them; for they were so many, and had so placed themselves, that they surrounded him: and he looked with anger; his anger, it is probable, appeared in his countenance; his anger was, like God's, without the least perturbation to himself, but not without great provocation from us. Note, The sin of sinners is very displeasing to Jesus Christ; and the way to be angry, and not to sin, is it be angry, as Christ was, at nothing but sin. Let hard-hearted sinners tremble to think of the anger with which he will look round upon them shortly, when the great day of his wrath comes. [2.] How he pitied the sinners; he was grieved for the hardness of their hearts; as God was grieved forty years for the hardness of the hearts of their fathers in the wilderness. Note, It is a great grief to our Lord Jesus, to see sinners bent upon their own ruin, and obstinately set against the methods of their conviction and recovery, for he would not that any should perish. This is a good reason why the hardness of our own hearts and of the hearts of others, should be a grief to us. 4. Christ dealt very kindly with the patient; he bade him stretch forth his hand, and it was immediately restored. Now, (1.) Christ has hereby taught us to go on with resolution in the way of our duty, how violent soever the opposition is, that we meet with in it. We must deny ourselves sometimes in our ease, pleasure, and convenience, rather than give offence even to those who causelessly take it; but we must not deny ourselves the satisfaction of serving God, and doing good, though offence may unjustly be taken at it. None could be more tender of giving offence than Christ; yet, rather than send this poor man away uncured, he would venture offending all the scribes and Pharisees that compassed him about. (2.) He hath hereby given us a specimen of the cures wrought by his grace upon poor souls; our hands are spiritually withered, the powers of our souls weakened by sin, and disabled for that which is good. The great healing day is the sabbath, and the healing place the synagogue; the healing power is that of Christ. The gospel command is like this recorded here; and the command is rational and just; though our hands are withered, and we cannot of ourselves stretch them forth, we must attempt it, must, as well as we can, lift them up to God in prayer, lay hold on Christ and eternal life, and employ them in good works; and if we do our endeavour, power goes along with the word of Christ, he effects the cure. Though our hands be withered, yet, if we will not offer to stretch them out, it is our own fault that we are not healed; but if we do, and are healed, Christ and his power and grace must have all the glory. 5. The enemies of Christ dealt very barbarously with him. Such a work of mercy should have engaged their love to him, and such a work of wonder their faith in him. But, instead of that, the Pharisees, who pretended to be oracles in the church, and the Herodians, who pretended to be the supporters of the state, though of opposite interests one to another, took counsel together against him, how they might destroy him. Note, They that suffer for doing good, do but suffer as their Master did. II. When he withdrew to the sea, he did good there. While his enemies sought to destroy him, he quitted the place; to teach us in troublous times to shift for our own safety; but see here, 1. How he was followed into his retirement. When some had such an enmity to him, that they drove him out of their country, others had such a value for him, that they followed him wherever he went; and the enmity of their leaders to Christ did not cool their respect to him. Great multitudes followed him from all parts of the nation; as far north, as from Galilee; as far south, as from Judea and Jerusalem; nay, and from Idumea; as far east, as from beyond Jordan; and west, as from about Tyre and Sidon, Mar 3:7, Mar 3:8. Observe, (1.) What induced them to follow him; it was the report they heard of the great things he did for all that applied themselves to him; some wished to see one that had done such great things, and others hoped he would do great things for them. Note, The consideration of the great things Christ has done, should engage us to come to him. (2.) What they followed him for (Mar 3:10); They pressed upon him, to touch him, as many as had plagues. Diseases are here called plagues, mastigas - corrections, chastisements; so they are designed to be, to make us smart for our sins, that thereby we may be made sorry for them, and may be warned not to return to them. Those that were under these scourgings came to Jesus; this is the errand on which sickness is sent, to quicken us to enquire after Christ, and apply ourselves to him as our Physician. They pressed upon him, each striving which should get nearest to him, and which should be first served. They fell down before him (so Dr. Hammond), as petitioners for his favour; they desired leave but to touch him, having faith to be healed, not only by his touching them, but by their touching him; which no doubt they had many instances of. (3.) What provision he made to be ready to attend them (Mar 3:9); He spoke to his disciples, who were fishermen, and had fisher-boats at command, that a small ship should constantly wait on him, to carry him from place to place on the same coast; that, when he had despatched the necessary business he had to do in one place, he might easily remove to another, where his presence was requisite, without pressing through the crowds of people that followed him for curiosity. Wise men, as much as they can, decline a crowd. 2. What abundance of good he did in his retirement. He did not withdraw to be idle, nor did he send back those who rudely crowded after him when he withdrew, but took it kindly, and gave them what they came for; for he never said to any that sought him diligently, Seek ye me in vain. (1.) Diseases were effectually cured; He healed many; divers sorts of patients, ill of divers sorts of diseases; though numerous, though various, he healed them. (2.) Devils were effectually conquered; those whom unclean spirits had got possession of, when they saw him, trembled at his presence, and they also fell down before him, not to supplicate his favour, but to deprecate his wrath, and by their own terrors were compelled to own that he was the Son of God, Mar 3:11. It is sad that this great truth should be denied by any of the children of men, who may have the benefit of it, when a confession of it has so often been extorted from devils, who are excluded from having benefit by it. (3.) Christ sought not applause to himself in doing those great things, for he strictly charged those for whom he did them, that they should not make him known (Mar 3:12); that they should not be industrious to spread the notice of his cures, as it were by advertisements in the newspapers, but let them leave his own works to praise him, and let the report of them diffuse itself, and make its own way. Let not those that are cured, be forward to divulge it, lest it should feed their pride who are so highly favoured; but let the standers-by carry away the intelligence of it. When we do that which is praiseworthy, and yet covet not to be praised of men for it, then the same mind is in us, which was in Christ Jesus.

Verse 13

In these verses, we have, I. The choice Christ made of the twelve apostles to be his constant followers and attendants, and to be sent abroad as there was occasion, to preach the gospel. Observe, 1. The introduction to this call or promotion of disciples; He goes up into a mountain, and his errand thither was to pray. Ministers must be set apart with solemn prayer for the pouring out of the Spirit upon them; though Christ had authority to confer the gifts of the Holy Ghost, yet, to set us an example, he prayed for them. 2. The rule he went by in his choice, and that was his own good pleasure; He called unto him whom he would. Not such as we should have thought fittest to be called, looking upon the countenance, and the height of the stature; but such as he thought fit to call, and determined to make fit for the service to which he called them: even so, blessed Jesus, because it seemed good in thine eyes. Christ calls whom he will; for he is a free Agent, and his grace is his own. 3. The efficacy of the call; He called them to separate themselves from the crowd, and stand by him, and they came unto him. Christ calls those who were given him (Joh 17:6); and all that the Father gave him, shall come to him, Joh 6:37. Those whom it was his will to call, he made willing to come; his people shall be willing in the day of his power. Perhaps they came to him readily enough, because they were in expectation of reigning with him in temporal pomp and power; but when afterward they were undeceived in that matter, yet they had such a prospect given them of better things, that they would not say they were deceived in their Master, nor repented their leaving all to be with him. 4. The end and intention of this call; He ordained them (probably by the imposition of hands, which was a ceremony used among the Jews), that they should be with him constantly, to be witnesses of his doctrine, manner of life, and patience, that they might fully know it, and be able to give an account of it; and especially that they might attest the truth of his miracles; they must be with him to receive instructions from him, that they might be qualified to give instructions to others. It would require time to fit them for that which he designed them for; for they must be sent forth to preach; not to preach till they were sent, and not to be sent till by a long and intimate acquaintance with Christ they were fitted. Note, Christ's ministers must be much with him. 5. The power he gave them to work miracles; and hereby he put a very great honour upon them, beyond that of the great men of the earth. He ordained them to heal sicknesses and to cast out devils. This showed that the power which Christ had to work these miracles was an original power; that he had it not as a Servant, but as a Son in his own house, in that he could confer it upon others, and invest them with it: they have a rule in the law, Deputatus non potest deputare - He that is only deputed himself, cannot depute another; but our Lord Jesus had life in himself, and the Spirit without measure; for he could give this power even to the weak and foolish things of the world. 6. Their number and names; He ordained twelve, according to the number of the twelve tribes of Israel. They are here named not just in the same order as they were in Matthew, nor by couples, as they were there; but as there, so here, Peter is put first and Judas last. Here Matthew is put before Thomas, probably being called in that order; but in that catalogue which Matthew himself drew up, he puts himself after Thomas; so far was he from insisting upon the precedency of his consecration. But that which Mark only takes notice of in this list of the apostles, is, that Christ called James and John Boanerges, which is, The sons of thunder; perhaps they were remarkable for a loud commanding voice, they were thundering preachers; or, rather, it denotes the zeal and fervency of their spirits, which would make them active for God above their brethren. These two (saith Dr. Hammond) were to be special eminent ministers of the gospel, which is called a voice shaking the earth, Heb 12:26. Yet John, one of those sons of thunder, was full of love and tenderness, as appears by his epistles, and was the beloved disciple. 7. Their retirement with their Master, and close adherence to him; They went into a house. Now that this jury was impanelled, they stood together, to hearken to their evidence. They went together into the house, to settle the orders of their infant college; and now, it is likely, the bag was given to Judas, which pleased him, and made him easy. II. The continual crowds that attended Christ's motions (Mar 3:20); The multitude cometh together again, unsent for, and unseasonably pressing upon him, some with one errand and some with another; so that he and his disciples could not get time so much as to eat bread, much less for a set and full meal. Yet he did not shut his doors against the petitioners, but bade them welcome, and gave to each of them an answer of peace. Note, They whose hearts are enlarged in the work of God, can easily bear with great inconveniences to themselves, in the prosecution of it, and will rather lose a meal's meat at any time than slip an opportunity of doing good. It is happy when zealous hearers and zealous preachers thus meet, and encourage one another. Now the kingdom of God was preached, and men pressed into it, Luk 16:16. This was a gale of opportunity worth improving; and the disciples might well afford to adjourn their meals, to lay hold on it. It is good striking while the iron is hot. III. The care of his relations concerning him (Mar 3:21); When his friends in Capernaum heard how he was followed, and what pains he took, they went out, to lay hold on him, and fetch him home, for they said, He is beside himself. 1. Some understand it of an absurd preposterous care, which had more in it of reproach to him than of respect; and so we must take it as we read it, He is beside himself; either they suspected it themselves, or it was suggested to them, and they gave credit to the suggestion, that he was gone distracted, and therefore his friends ought to bind him, and put him in a dark room, to bring him to his right mind again. His kindred, many of them, had mean thoughts of him (Joh 7:5), and were willing to hearken to this ill construction which some put upon his great zeal, and to conclude him crazed in his intellects, and under that pretence to take him off from his work. The prophets were called mad fellows, Kg2 9:11. 2. Others understand it of a well-meaning care; and then they read exestē - "He fainteth, he has no time to eat bread, and therefore his strength will fail him; he will be stifled with the crowd of people, and will have his spirits quite exhausted with constant speaking, and the virtue that goes out of him in his miracles; and therefore let us use a friendly violence with him, and get him a little breathing-time." In his preaching-work, as well as his suffering-work, he was attacked with, Master, spare thyself. Note, They who go on with vigour and zeal in the work of God, must expect to meet with hindrances, both from the groundless disaffection of their enemies, and the mistaken affections of their friends, and they have need to stand upon their guard against both.

Verse 22

I. Here is, The impudent impious brand which the scribes fastened upon Christ's casting out devils, that they might evade and invalidate the conviction of it, and have a poor excuse for not yielding to it. These scribes came down from Jerusalem, Mar 3:22. It should seem they came this long journey on purpose to hinder the progress of the doctrine of Christ; such pains did they take to do mischief; and, coming from Jerusalem, where were the most polite and learned scribes, and where they had opportunity of consulting together against the Lord and his Anointed, they were in the greater capacity to do mischief; the reputation of scribes from Jerusalem would have an influence not only upon the country people, but upon the country scribes; they had never thought of this base suggestion concerning Christ's miracles till the scribes from Jerusalem put it into their heads. They could not deny but that he cast out devils, which plainly bespoke him sent of God; but they insinuated that he had Beelzebub on his side, was in league with him, and by the prince of the devils cast out devils. There is a trick in the case; Satan is not cast out, he only goes out by consent. There was nothing in the manner of Christ's casting out devils, that gave any cause to suspect this; he did it as one having authority; but so they will have it, who resolve not to believe him. II. The rational answer which Christ gave to this objection, demonstrating the absurdity of it. 1. Satan is so subtle, that he will never voluntarily quit his possession; If Satan cast out Satan, his kingdom is divided against itself, and it cannot stand, Mar 3:23-26. He called them to him, as one desirous they should be convinced; he treated them with all the freedom, friendliness, and familiarity that could be; he vouchsafed to reason the case with them, that every mouth may be stopped. It was plain that the doctrine of Christ made war upon the devil's kingdom, and had a direct tendency to break his power, and crush his interest in the souls of men; and it was as plain that the casting of him out of the bodies of people confirmed that doctrine, and gave it the setting on; and therefore it cannot be imagined that he should come into such a design; every one knows that Satan is no fool, nor will act so directly against his own interest. 2. Christ is so wise, that, being engaged in war with him, he will attack his forces wherever he meets them, whether in the bodies or souls of people, Mar 3:27. It is plain, Christ's design is to enter into the strong man's house, to take possession of the interest he has in the world, and to spoil his goods, and convert them to his own service; and therefore it is natural to suppose that he will thus bind the strong man, will forbid him to speak when he would, and to stay where he would, and thus show that he has gained a victory over him. III. The awful warning Christ gave them to take heed how they spoke such dangerous words as these; however they might make light of them, as only conjectures, and the language of free-thinking, if they persisted in it, it would be of fatal consequence to them; it would be found a sin against the last remedy, and consequently unpardonable; for what could be imagined possible to bring them to repentance for their sin in blaspheming Christ, who would set aside such a strong conviction with such a weak evasion? It is true, the gospel promiseth, because Christ hath purchased, forgiveness for the greatest sins and sinners, Mar 3:28. Many of those who reviled Christ on the cross (which was a blaspheming of the Son of man, aggravated to the highest degree), found mercy, and Christ himself prayed, Father, forgive them; but this was blaspheming the Holy Ghost, for it was by the Holy Spirit that he cast out devils, and they said, It was by the unclean spirit, Mar 3:30. By this method they would outface the conviction of all the gifts of the Holy Ghost after Christ's ascension, and defeat them all, after which there remained no more proof, and therefore they should never have forgiveness, but were liable to eternal damnation. They were in imminent danger of that everlasting punishment, from which there was no redemption, and in which there was no intermission, no remission.

Verse 31

Here is, 1. The disrespect which Christ's kindred, according to the flesh, showed to him, when he was preaching (and they knew very well that he was then in his element); they not only stood without, having no desire to come in, and hear him, but they sent in a message to call him out to them (Mar 3:31, Mar 3:32), as if he must leave his work, to hearken to their impertinences; it is probable that they had no business with him, only sent for him on purpose to oblige him to break off, lest he should kill himself. He knew how far his strength would go, and preferred the salvation of souls before his own life, and soon after made it to appear with a witness; it was therefore an idle thing for them, under pretence of his sparing himself, to interrupt him; and it was worse, if really they had business with him, when they knew he preferred his business, as a Saviour, so much before any other business. 2. The respect which Christ showed to his spiritual kindred upon this occasion. Now, as at other times, he put a comparative neglect upon his mother, which seemed purposely designed to obviate the prevent the extravagant respect which men in aftertimes would be apt to pay her. Our respect ought to be guided and governed by Christ's; now the virgin Mary, or Christ's mother, is not equalled with, but postponed to, ordinary believers, on whom Christ here puts a superlative honour. He looked upon those that at about him, and pronounced those of them that not only heard, but did, the will of God, to be to him as his brother, and sister, and mother; as much esteemed, loved, and cared for, as his nearest relations, Mar 3:33-35. This is a good reason why we should honour those that fear the Lord, and choose them for our people; why we should be not hearers of the word only, but doers of the work, that we may share with the saints in this honour, Surely it is good to be akin to those who are thus nearly allied to Christ, and to have fellowship with those that have fellowship with Christ; and woe to those that hate and persecute Christ's kindred, that are his bone and his flesh, every one resembling the children of a king (see Jdg 8:18, Jdg 8:19); for he will with jealously plead their cause, and avenge their blood.

Verse 1

3:1-6 This account concludes the collection of controversy stories (2:1–3:6). As in the preceding story, Jesus is in conflict with the Pharisees over the Sabbath; as with the first story, the controversy involves a healing (2:1-12).

3:1-2 The scene again involves a synagogue, probably in Capernaum (1:21, 29). The presence of a crippled man on the Sabbath (3:1-2) created a situation that Jesus’ enemies wished to exploit if he healed the man’s hand, so they watched him closely.

Verse 3

3:3-4 Jesus challenged his enemies’ view that doing good deeds was forbidden on the Sabbath (cp. Luke 13:10-17). • To destroy . . . life may refer to an incident in which the Maccabees decided to fight if attacked on the Sabbath (1 Maccabees 2:32-41). These great Jewish heroes were willing to kill on the Sabbath, yet the Pharisees would not allow good deeds on the Sabbath. Jesus’ question shamed them into silence but did not change their hearts (Mark 3:5).

Verse 5

3:5-6 Jesus’ opponents’ hard hearts would not listen to sound reason, so instead of having changed attitudes, they began to plot how to kill him (see also 11:18; 12:12; 14:1-2, 10-11).

Verse 7

3:7-12 Jesus’ departure to the lake (the Sea of Galilee) sets the scene for 4:1–5:43. The multitude that came to see John the Baptist (1:7) was surpassed by the multitude that came to see Jesus. • Idumea was a region in southern Judea that had been occupied by the Edomites after the Exile. • Tyre and Sidon were Phoenician cities on the Mediterranean coast that Jesus later visited (7:24, 31).

Verse 9

3:9 The boat probably belonged to Peter and Andrew or to James and John. The crowd’s desire to see Jesus was so great that he needed to escape the crush of people (4:1; 5:24, 31).

Verse 10

3:10 Jesus healed many people that day; perhaps he healed all the sick (cp. Matt 12:15).

Verse 11

3:11-12 The evil spirits knew who Jesus was (1:34; see also 1:22; 5:7), but Jesus did not want his identity revealed.

Verse 13

3:13-19 The scene now changes to a mountain, and Mark tells how Jesus called his disciples, which is reminiscent of God’s call of Old Testament prophets (Exod 3:14-22; 1 Sam 3:4-14; Jer 1:5-19).

Verse 14

3:14-15 Jesus appointed twelve to represent Israel’s twelve tribes and to proclaim that the Kingdom of God had arrived. He called them apostles (Greek apostoloi, “emissaries”). He chose them to accompany him and to be sent out (Greek apostellō) to preach and to cast out demons. They represented Jesus and were endowed with his authority.

Verse 16

3:16-18 Simon and Andrew were brothers, as were James and John (1:16-20). • Peter is the Greek equivalent of the Aramaic kepa’, meaning “rock.”

Verse 17

3:17 but Jesus nicknamed them “Sons of Thunder”: This nickname probably speaks of their character (cp. Luke 9:53-54).

Verse 18

3:18 Philip is fifth on all four lists of the twelve disciples (Matt 10:1-4; Luke 6:12-16; Acts 1:13); James the son of Alphaeus (not the son of Zebedee and brother of John) is always ninth. Bartholomew might be Nathanael (John 1:43-51), and Matthew is probably Levi, the tax collector (Mark 2:14; Matt 9:9). Although Thomas is referred to as “the twin” (John 11:16; 20:24; 21:2), nothing else is said in the New Testament about this. Thaddaeus (Matt 10:3) is missing from Luke’s list; he might be Judas, the son of James (Luke 6:16; Acts 1:13). That a government official (Matthew) and an anti-government activist (Simon . . . the zealot) were among the twelve apostles testifies to Jesus’ ability to change people’s hearts and overcome natural antagonism.

Verse 19

3:19 Identifying Judas as Iscariot suggests that Mark wanted to avoid confusing him with another Judas (Luke 6:16; Acts 1:13). Iscariot probably comes from ’ish (“man of”) qeriyoth (“Kerioth,” a town in Judea). • who later betrayed him: See Mark 14:10-11, 43-46.

Verse 20

3:20-35 This story about Jesus and his family (3:20-21 and 31-35) brackets a controversy story about Jesus’ exorcisms (3:22-30); this arrangement identifies Jesus’ family with the religious leaders in opposing him.

3:20 That Jesus and the disciples can’t find time to eat emphasizes Jesus’ great popularity with the crowds (3:7-9).

Verse 21

3:21 He’s out of his mind: Mark does not explain whether the attempt by Jesus’ family to seize him was motivated by sincere but misguided concern, or by hostility. Jesus’ brothers and sisters were not among his followers until after his resurrection (3:31-35; John 7:3-5; 1 Cor 15:7 mentions James, the brother of Jesus, who became a leader of the Jerusalem church, Acts 15:13-21).

Verse 22

3:22 The teachers of religious law (see study note on 1:22) from Jerusalem attributed Jesus’ apparent madness to his being possessed by Satan (Greek Beelzeboul; see study note on Matt 10:25). Jesus’ opponents credited his miracle-working ability to Satan (as in the rabbinic work, Sanhedrin 3:43a, where miracle-working is ascribed to sorcery).

Verse 23

3:23-27 Jesus showed the absurdity of this charge by giving several analogies. Satan would not undo his own work.

Verse 27

3:27 Jesus provided a better explanation for his ability to cast out demons: Someone stronger than Satan had arrived (1:7) and was able to loot Satan’s house. Jesus, the Messiah, the Son of God (1:1), was introducing God’s Kingdom and rescuing people from Satan’s power.

Verse 28

3:28-30 The phrase I tell you the truth introduces many of Jesus’ sayings and gives emphasis to what follows (see also 8:12; 9:1, 41; 10:15, 29; 11:23; 12:43; 13:30; 14:9, 18, 25, 30). • All sin and blasphemy can be forgiven, but there is a sin with eternal consequences—blasphemy against the Holy Spirit. To blaspheme the Holy Spirit is to attribute the work of God to an evil spirit. Resisting and denouncing the work of God in this way prevents the convicting work of the Spirit that leads to repentance, saving faith in God, and pardon for sin (see study notes on Matt 12:31-32; cp. Heb 6:4-6; 1 Jn 5:16-17).

Verse 31

3:31-35 Mark resumes from 3:20-21. • Your mother and your brothers: Jesus’ brothers are commonly understood to have been children born to Joseph and Mary after Jesus’ birth (see also 6:3; Matt 1:25; 12:46; John 19:26-27); some interpreters instead believe that they were either Joseph’s children by an earlier marriage or Jesus’ cousins, due to the Roman Catholic belief that Mary was perpetually a virgin.

Verse 33

3:33-34 In God’s Kingdom, one’s true relatives are determined not by blood but by a faith relationship (see also 10:29-30).

Verse 35

3:35 Doing God’s will includes repentance from sin, faith in God, and following Jesus (1:15, 18, 20).