Mark3
New Living Translation
1Jesus went into the synagogue again and noticed a man with a deformed hand.
2Since it was the Sabbath, Jesus’ enemies watched him closely. If he healed the man’s hand, they planned to accuse him of working on the Sabbath.
3Jesus said to the man with the deformed hand, “Come and stand in front of everyone.”
4Then he turned to his critics and asked, “Does the law permit good deeds on the Sabbath, or is it a day for doing evil? Is this a day to save life or to destroy it?” But they wouldn’t answer him.
5He looked around at them angrily and was deeply saddened by their hard hearts. Then he said to the man, “Hold out your hand.” So the man held out his hand, and it was restored!
6At once the Pharisees went away and met with the supporters of Herod to plot how to kill Jesus.
7Jesus went out to the lake with his disciples, and a large crowd followed him. They came from all over Galilee, Judea,
8Jerusalem, Idumea, from east of the Jordan River, and even from as far north as Tyre and Sidon. The news about his miracles had spread far and wide, and vast numbers of people came to see him.
9Jesus instructed his disciples to have a boat ready so the crowd would not crush him.
10He had healed many people that day, so all the sick people eagerly pushed forward to touch him.
11And whenever those possessed by evil spirits caught sight of him, the spirits would throw them to the ground in front of him shrieking, “You are the Son of God!”
12But Jesus sternly commanded the spirits not to reveal who he was.
13Afterward Jesus went up on a mountain and called out the ones he wanted to go with him. And they came to him.
14Then he appointed twelve of them and called them his apostles. They were to accompany him, and he would send them out to preach,
15giving them authority to cast out demons.
16These are the twelve he chose: Simon (whom he named Peter),
17James and John (the sons of Zebedee, but Jesus nicknamed them “Sons of Thunder”),
18Andrew, Philip, Bartholomew, Matthew, Thomas, James (son of Alphaeus), Thaddaeus, Simon (the zealot),
19Judas Iscariot (who later betrayed him).
20One time Jesus entered a house, and the crowds began to gather again. Soon he and his disciples couldn’t even find time to eat.
21When his family heard what was happening, they tried to take him away. “He’s out of his mind,” they said.
22But the teachers of religious law who had arrived from Jerusalem said, “He’s possessed by Satan, the prince of demons. That’s where he gets the power to cast out demons.”
23Jesus called them over and responded with an illustration. “How can Satan cast out Satan?” he asked.
24“A kingdom divided by civil war will collapse.
25Similarly, a family splintered by feuding will fall apart.
26And if Satan is divided and fights against himself, how can he stand? He would never survive.
27Let me illustrate this further. Who is powerful enough to enter the house of a strong man and plunder his goods? Only someone even stronger—someone who could tie him up and then plunder his house.
28“I tell you the truth, all sin and blasphemy can be forgiven,
29but anyone who blasphemes the Holy Spirit will never be forgiven. This is a sin with eternal consequences.”
30He told them this because they were saying, “He’s possessed by an evil spirit.”
31Then Jesus’ mother and brothers came to see him. They stood outside and sent word for him to come out and talk with them.
32There was a crowd sitting around Jesus, and someone said, “Your mother and your brothers are outside asking for you.”
33Jesus replied, “Who is my mother? Who are my brothers?”
34Then he looked at those around him and said, “Look, these are my mother and brothers.
35Anyone who does God’s will is my brother and sister and mother.”
Study Guide
Public-domain commentary and original-language notes for Mark 3.
Chapter Summary
In this chapter: The withered hand healed. (1–5). The people resort to Christ. (6–12). The apostles called. (13–21). The blasphemy of the scribes. (22–30). Christ's relatives. (31–35).
vv1-5
This man's case was piteous; he had a withered hand, which disabled him from working for his living; and those that are so, are the most proper objects of charity. Let those be helped that cannot help themselves. But stubborn infidels, when they can say nothing against the truth, yet will not yield. 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, and is grieved. Let hard-hearted sinners tremble to think of the anger with which he will look upon them shortly, when the day of his wrath comes. The great healing day now is the sabbath, and the healing place the house of prayer; but the healing power is of Christ. The gospel command is like that recorded here: though our hands are withered, yet, if we will not stretch them out, it is our own fault that we are not healed. But if we are healed, Christ, his power and grace, must have all the glory.
vv6-12
All our sicknesses and calamities spring from the anger of God against our sins. Their removal, or the making them blessings to us, was purchased to us by the blood of Christ. But the plagues and diseases of our souls, of our hearts, are chiefly to be dreaded; and He can heal them also by a word. May more and more press to Christ to be healed of these plagues, and to be delivered from the enemies of their souls.
vv13-21
Christ calls whom he will; for his grace is his own. He had called the apostles to separate themselves from the crowd, and they came unto him. He now gave them power to heal sicknesses, and to cast out devils. May the Lord send forth more and more of those who have been with him, and have learned of him to preach his gospel, to be instruments in his blessed work. Those whose hearts are enlarged in the work of God, can easily bear with what is inconvenient to themselves, and will rather lose a meal than an opportunity of doing good. Those who go on with zeal in the work of God, must expect hinderances, both from the hatred of enemies, and mistaken affections of friends, and need to guard against both.
Key Words
πάλιν (pálin): (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
συναγωγή (synagōgḗ): an assemblage of persons; specially, a Jewish "synagogue" (the meeting or the place); by analogy, a Christian church
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
ἄνθρωπος (ánthrōpos): from G3700 (ὀπτάνομαι)); man-faced, i.e. a human being
ἦν (ēn): I (thou, etc.) was (wast or were)
ἐκεῖ (ekeî): there; by extension, thither
ἔχω (échō): to hold (used in very various applications, literally or figuratively, direct or remote; such as possession; ability, contiuity, relation, or condition)
ξηραίνω (xēraínō): to desiccate; by implication, to shrivel, to mature
χείρ (cheír): the hand (literally or figuratively (power); especially (by Hebraism) a means or instrument)
παρατηρέω (paratēréō): to inspect alongside, i.e. note insidiously or scrupulously
Cross References
Mark 3Matthew's parallel account of the healing of the withered hand in the synagogue on the Sabbath.
Supported by Matthew Poole, JFB
Luke's parallel record of the withered hand miracle and the scribes watching him.
Supported by JFB
Matthew's parallel of Jesus' response to the Beelzebub charge and the divided house analogy.
Supported by JFB
Parallel text on the blasphemy against the Holy Ghost and its eternal consequences.
Supported by Matthew Poole
Matthew's parallel where Jesus' mother and brethren stand without seeking to speak to him.
Supported by JFB
Matthew's parallel commissioning of the twelve disciples with power to heal and cast out devils.
Supported by Matthew Poole
Luke's parallel noting Jesus went to the mountain to pray before choosing the twelve.
Supported by Matthew Poole, JFB
Parallel account of Jesus withdrawing with his disciples and healing the crowds that followed.
Supported by JFB
Parallels the command of silence to the demons, refusing testimony from unclean spirits.
Supported by Matthew Poole
Parallels the accusation that Jesus is 'beside himself' with charges of madness and demon possession.
Supported by Matthew Henry
Parallel passage defining spiritual kinship based on doing the will of the Father.
Supported by Matthew Henry
Historical Old Testament precedent of Jeroboam's hand withering, contrasting with Jesus' restoration.
Prophetic description of the prey taken from the mighty, illustrating binding the strong man.
Levi's disregard of earthly mother and brethren to keep God's word, mirroring Jesus' spiritual family priority.