Chapter 3

1 Christ healeth the withered hand, 10 and many other infirmities: 11 rebuketh the unclean spirits: 13 chooseth his twelve apostles: 22 convinceth the blasphemy of casting out devils by Beelzebub: 31 and sheweth who are his brother, sister, and mother.

1. He entered again. [The Man With a Withered Hand, Mark 3:1–6=Matt. 12:9–14=Luke 6:6–11. Major comment: Mark and Luke. See Early Galilean Ministry; on miracles pp. 208–213.] This was apparently not the same Sabbath as that mentioned in ch. 2:23. It is mentioned here as another instance in which the scribes and Pharisees took exception to the attitude of Jesus toward the Sabbath.

Had a withered hand. Or, “having his hand withered.” The Greek indicates that the withering of the hand was due to accident or to the results of disease rather than to a congenital defect.

2. They watched. See on Luke 6:7. It is clear that the Pharisees are here intended (see Mark 3:6).

4. Life. Gr. psucheµ (see on Matt. 10:28).

Held their peace. Their sullen silence was an admission of defeat. Previous encounters with Jesus had taught them that nothing could be gained by challenging Him publicly, for He always succeeded in turning their own arguments against them in such a way as to reveal truth and to make it evident to the people that the rabbinical position was untenable.

5. With anger. It is often said that the only anger without sin is the anger against sin. God hates sin, but He loves the sinner. Erring mortals all too often make the mistake of hating the sinner and loving the sin. Anger against wrong as wrong, without evil wish or design on others, may certainly be considered a commendable trait of character.

Grieved. Only Mark records the personal feelings of Jesus. He was “grieved” because the Jewish leaders made use of their high offices and positions to misrepresent the character and requirements of God. No doubt He was also “grieved” because of the results this would have upon these leaders themselves and upon those who followed their misleading ideas. The Greek implies that Jesus’ initial reaction of anger was momentary, but His concern for these benighted children, estranged from their heavenly Father and misconstruing His love for them, continued.

6. Straightway. It may perhaps be inferred from this that the Pharisees retired from the synagogue immediately, even before the close of the service.

Herodians. The Herodians were a Jewish political party that favored the house of Herod (see p. 54). Normally the Pharisees hated Herod and all that he stood for (see p. 41). The fact that they now sought the aid of their avowed enemies is evidence that they were beside themselves to find a means of silencing Jesus (see on Matt. 22:16). Perhaps the obdurate Pharisees hoped that Herod would be willing to imprison Jesus as he had John the Baptist a few months earlier (see on Matt. 4:12; Luke 3:20). Some have suggested that this incident may have occurred in the city of Sepphoris, Herod’s capital, some 4 mi. north of Nazareth.

7. Withdrew. [Jesus’ Popularity, Mark 3:7–12=Matt. 12:15–21. Major comment: Mark.] The Gospel of Mark notes repeatedly that Jesus moved from place to place to escape undue popularity or undue opposition (see chs. 1:45; 7:24; etc.). His withdrawal here was evidently prompted by the desire to avoid further conflict with the religious, and perhaps also the political, authorities. Mark, accordingly, interrupts the series of incidents of conflict in order to comment on the growing popularity of Jesus, which was accompanied proportionately by the increasing hatred and opposition of the Jewish leaders (see on Matt. 12:15).

To the sea. It would seem that the incident of healing the man with a withered hand occurred in an interior city of Galilee, possibly Sepphoris (see on v. 6). The close parallel accounts of the synoptic writers imply, further, that when Jesus left the interior of Galilee He went “to the sea” of Galilee, possibly in the vicinity of the Plain of Gennesaret, to the south of Capernaum. He no doubt found a comparatively secluded stretch of shore away from the cities (see on Luke 5:1).

A great multitude. See on Matt. 5:1. All three synoptic writers mention the great throngs now following Jesus. This situation made apparent the need for a more effective organization, and of more witnesses to devote their entire time to meeting the demands made upon Jesus by the throngs. Two of the three gospel writers, significantly, call attention to the “great multitude” that followed Jesus and clung to Him, immediately prior to the appointment of the Twelve and the Sermon on the Mount (see on Matt. 5:1; Luke 6:17).

8. Idumжa. That is, the land of Edom. The word “Idumaea” occurs only here in the NT. Josephus (Antiquities xiii. 9. 1 [257, 258]) says that Idumaea was conquered by John Hyrcanus more than a century before the time of Christ, and its people forced to at least a nominal acceptance of the rites and practices of the Jewish religion (see p. 33).

Tyre and Sidon. See Vol. I, p. 128; Vol. II, pp. 67, 68; see on Gen. 10:15. Only Samaria is conspicuously absent from the enumeration here of the various districts in and near Palestine.

9. A small ship. Or, “a boat.” This detail of the gospel narrative is noted only by Mark. It seems that during the remaining months of the Galilean ministry the small boat for which Christ now made arrangements was always at hand when there was need for it (see chs. 4:35, 36; 6:32; 8:10, 13). Perhaps the boat belonged to Peter (see on Luke 5:3).

Wait on him. Or, “ready for him,” that is, at His disposal whenever He should have need of it.

Multitude. For the third time in as many verses Mark takes note of the throngs that followed Christ wherever He went (see vs. 7, 8).

10. Pressed. The people were not hostile, but eager, each to have his own needs ministered to.

To touch him. Evidently those who were sick or demon-possessed felt that there was magic in this act. See on ch. 5:23, 28.

Plagues. Literally “whips,” or “scourges.” Perhaps these “plagues” were comparable to our epidemics or to other serious diseases.

11. Unclean spirits. See on ch. 1:23.

Saw. In the Greek, the series of verbs, “saw,” “fell down,” and “cried,” all indicate continuing or oft-repeated action.

Fell down. Some have suggested the possibility that the demons thereby wished to give the impression that they recognized Jesus as their leader, thus implying that He was in league with them. If so, Christ’s refusal of their testimony becomes all the more significant.

Son of God. See Additional Note on John 1; see on Luke 1:35; John 1:1–3.

12. Straitly. That is, “strongly,” “intensely,” or “strictly.”

That. Rather, “in order that.”

Not make him known. At this point in the narrative Matthew records in addition a quotation from the OT, prophetic of the ministry of Jesus to the needs of humanity (see on Matt. 12:20).

13. Into a mountain. [Appointment of the Twelve, Mark 3:13–19=Luke 6:12–16. Major comment: Mark. See Early Galilean Ministry; The Ministry of Our Lord.] Evidently into the hilly region to the west of the Lake of Galilee (see on ch. 1:45). Leaving His followers to spend the night at the foot of the mountain (see DA 292), Jesus Himself spent the entire night in prayer at some secluded spot in the hills above them (Luke 6:12). It was now probably the late summer of a.d. 29 (see on Matt. 5:1).

Often Jesus devoted an entire night to prayer (see DA 419). Usually such instances mentioned by the various gospel writers preceded points of decision or crisis in the Saviour’s life or ministry (see on ch. 1:35). He sought meditation and prayer at the beginning of His ministry (see on Matt. 4:1). Prayer likewise marked the opening of His Galilean ministry and immediately preceded His first missionary tour through the towns and villages of Galilee (see on Mark 1:35). The night now spent in prayer preceded the ordination of the Twelve, the Sermon on the Mount, and the beginning of the Second Galilean Tour. Prayer is again specifically mentioned in connection with the great crisis in Galilee (see Matt. 14:22, 23; cf. John 6:15, 66). The same was true of the Transfiguration, when Jesus presented to three of His disciples the matter of His sufferings and death (Luke 9:28–31). The entire night following the Triumphal Entry He devoted to prayer (see DA 581). The longest recorded prayer of Jesus preceded His entrance to the Garden of Gethsemane (see John 17). And but hours before the crucifixion Jesus offered His most earnest, agonizing prayer in the garden (see Matt. 26:36–44).

Calleth unto him. Apparently there was a somewhat larger group of followers, from which the Twelve were selected.

None of the Twelve was chosen because of perfection, either in character or in ability. Christ selected men who were willing and able to learn, whose characters might be transformed. All had serious defects when called, but these, by His grace, were removed (except in the case of Judas), and in their place Jesus planted the precious seeds of the divine character that germinated, grew to maturity, and later produced the fruit of a Christlike character (Gal. 5:22, 23). Christ takes men where they are, and, if they are willing and submissive, He transforms them into what He would have them be. He appoints men and women to positions of responsibility, not because He considers them fully prepared for the demands these positions make of them, but because, in reading their hearts, He discerns latent abilities that, under divine guidance, may be encouraged and developed to His glory and to the advancement of His kingdom.

Whom he would. The call was not based so much on their desire as upon His. Later He reminded the Twelve, “Ye have not chosen me, but I have chosen you” (John 15:16).

They came unto him. When He summoned them to meet Him, at the first light of dawn (see DA 292; MB 4), somewhere on the slope of the hills overlooking the peaceful waters of Galilee.

14. Ordained. Gr. poieoµ, literally, “to make,” that is, “to appoint.” Although it is true that Jesus actually “ordained” the Twelve upon this occasion (see DA 296), this meaning is not implicit in the Greek word poieoµ.

Twelve. Important textual evidence may be cited (cf. p. 146) for adding from Luke 6:13, “whom also he named apostles.” No specific reason is given to explain why twelve—no more and no less—were chosen. One immediately thinks, however, of the twelve sons of Jacob, founders of the twelve tribes of Israel. Five of the men now summoned had been disciples of Jesus from the very beginning of His ministry some two years earlier; these were John, Andrew, Peter, Philip, and Nathanael, or Bartholomew (see John 1:40–49). The first three of this group, together with John’s brother James, had accepted the call by the sea a few months prior to this time (see on Luke 5:11). More recently, Matthew had been added to the group.

The appointment and ordination of the Twelve was an event of major significance in the mission of Jesus. John the Baptist had proclaimed the imminent establishment of “the kingdom of heaven” (Matt. 3:2), and Jesus had repeated this message during the early part of His ministry (see Matt. 4:17), particularly on the First Galilean Tour, recently completed (MB 2, 3). The kingdom Christ established at His first advent was the kingdom of divine grace (see on Matt. 3:2; 5:2), whose King He was. His subjects were those who received Him and believed on His name (see John 1:12). Their hearts were His domain (see on Luke 17:21).

The appointment of the Twelve may well be regarded as the formal inauguration of the kingdom of grace that Christ had come to establish. The Sermon on the Mount, which followed immediately, may be viewed both as Christ’s inaugural address as King of the kingdom of grace, and as the constitution of the new kingdom. Soon after the delivery of this sermon Christ, with the Twelve, set out on the Second Galilean Tour, on which, by precept and example, He demonstrated the nature of the kingdom and the scope of its value to man.

Four lists of the Twelve are given, one each by Matthew (ch. 10:2–4) and Mark, and two by Luke, one in his Gospel (ch. 6:14–16) and one in the Acts (ch. 1:13). These are given below.

The most natural method of grouping the Twelve is to divide them into units of two. When Jesus sent them out on the Third Galilean Tour, He sent them out two by two (see Mark 6:7), brother with brother, and friend with friend (DA 350). The list of Matthew is probably based on this grouping, for after naming the two pairs of brothers, Peter and Andrew, and James and John, he lists the remainder of the Twelve in groups of two, each two

The Twelve Apostles

Matt. 10:2-4

Mark 3:16-19

Luke 6:14-16

Acts 1:13

Simon Peter

Simon Peter

Simon Peter

Peter

Andrew

James

Andrew

James

James John

}

(sons of Zebedee)

John Andrew

James John

John Andrew

Philip

Philip

Philip

Philip

Bartholomew

Bartholomew

Bartholomew

Thomas

Thomas

Matthew

Matthew

Bartholomew

Matthew

Thomas

Thomas

Matthew

James (son of Alphaeus)

James

James

James

Lebbaeus Thaddaeus

Thaddaeus

Simon

Simon

Simon (the “Canaanite”)

Simon

Judas

Judas

Judas Iscariot

Judas Iscariot

Judas Iscariot

———-

joined by the word “and.” Thus Philip is coupled with Bartholomew (see John 1:45), Thomas with Matthew, James (son of Alphaeus) with Thaddaeus, and Simon (the Canaanite) with Judas Iscariot. Furthermore, Matthew’s list is given in connection with the sending out of the Twelve.

Another natural grouping appears when each of the four lists is divided into three groups of four each. Although the order of the Twelve varies slightly from list to list, yet the four members of each such group are constant in all four lists (except for the third group in Acts 1:13, where Judas Iscariot is missing).

From a human point of view the twelve men appointed and ordained upon this occasion were poor and illiterate, a band of simple Galilean provincials. The disdain with which the Jewish leaders looked upon Jesus’ followers in general led Him, probably a few weeks after this, to relate the parable of the Leaven (see Matt. 13:33; COL 95). The leaven of the transforming grace of God had already begun its work on the hearts of these twelve unpromising, ordinary men, and when they came forth from the period of their discipleship they were no longer uncouth, uncultured, or unlearned (see on Luke 5:11). Three of them became able writers. John was a profound scholar. So far as is known, none of the Twelve had graduated from the rabbinical schools; apparently none were members of the Jewish aristocracy. But as a result they were devoid of the inveterate prejudices that almost always blinded the scribes and the Pharisees to the clai

Be with him. That is, be His disciples, or learners in His school and assist Him in His work. It is apparent from v. 13 that there were other “disciples” whom He did not, at least upon this occasion, appoint and ordain to be “apostles” (see on v. 13). As “disciples” men came to Christ that they might learn of Him; He sent them forth, as “apostles,” to teach others. The word “apostle” is derived from the Gr. apostolos, which comes from the two words apo, “from,” and stelloµ, “to dispatch,” or “to send.” An “apostle” is thus, literally, “one sent forth” (see on Matt. 10:2). The designation “apostles” henceforth distinguished the Twelve from “disciples” in general, not that the Twelve ceased to be disciples but that they became apostles as well.

In a somewhat wider sense Paul often referred to himself as an “apostle” (1 Cor. 4:9; Gal. 1:1; etc.; cf. Heb. 3:1). It is apparent that Paul based his claim to apostleship, however, on the fact that Christ had appeared to him (see 1 Cor. 15:8) and instructed him (see Gal. 1:11, 12). He nevertheless spoke of himself both as “the least of the apostles” (1 Cor. 15:9), and again as being “not a whit behind the very chiefest apostles” (2 Cor. 11:5). Elsewhere he reconciles these two seemingly exclusive thoughts (see 2 Cor. 12:11). In a still wider sense such men as Barnabas, Timothy, and Silas were also called apostles (see Acts 14:14; 1 Thess. 1:1; 2:6). Possibly the term was also applied to any delegate or messenger sent forth by any Christian church as its representative (2 Cor. 8:23; Phil. 2:25).

To preach. Here and in v. 15 the two major aspects of Christ’s personal ministry are given as objectives of the ministry of the Twelve also: preaching, for the cure of the soul; and healing, for the cure of the body. Jesus Himself devoted more time to ministering to the physical needs of humanity than to preaching, and the Twelve doubtless followed His example.

15. Power. Gr. exousia, “authority” (see on Luke 1:35).

Cast out devils. To be able to relieve men of demon possession, generally considered incurable, implied power over lesser afflictions. See Additional Note on Chapter 1.

16. Peter. Peter appears first all in all four NT lists of the Twelve (see p. 593). He often took upon himself the role of spokesman for the entire group (Matt. 14:28; 16:16; 17:24; 26:35; etc.). Shortly after the baptism of Jesus, Andrew brought his brother Peter to Jesus, the first Christian convert resulting from what might be called a layman’s efforts (see John 1:40–42). Peter had, at that time, responded to the invitation to recognize Jesus as the Messiah, and had associated himself intermittently with the Lord in His ministry. Nearly two years later, probably in the late spring or early summer of a.d. 29 (see on Matt. 4:12), Christ called him to permanent discipleship, together with his brother Andrew and his business partners James and John (see Luke 5:1–11; see on v. 7).

Possibly Peter, by common consent, acted as the manager of the fishing business he conducted in partnership with the others. At any rate his ardor, eagerness, earnestness, courage, loyalty, vigor, and organizing ability no doubt marked him for leadership among the disciples from the very beginning. Peter was pre-eminently a man of action; his enthusiastic disposition was his strongest personal character trait. He was a man of pronounced extremes, and his strong personality was the source of marked virtues and serious defects. In him, diverse and contradictory traits of character existed side by side. He seems always to have been eager, ardent, warmhearted, generous, bold, daring, and courageous, but too often impulsive, inconsistent, unstable, rash, undependable, boastful, overconfident, and even reckless. In a moment of crisis he was likely to be weak, cowardly, and vacillating; and no one could predict which side of his character and personality would prevail at any given time.

Peter was a native of Bethsaida Julias (see John 1:44), on the northeastern shore of the Lake of Galilee, opposite Capernaum, to which city he apparently later moved (see on Mark 1:29). Peter and his fishing partners, Andrew, James, and John, all seem to have been disciples of John the Baptist (see John 1:35–42; DA 138).

17. James. Gr. Iakoµbos, from the Heb. YaФaqob, the name of the patriarch Jacob (see on Gen 25:26, 27). The English form of the name, “James,” is a modified form derived from the Latin through the French. James is usually mentioned before his brother John, when the two are referred to together, indicating that John was the younger of the two (cf. DA 292). James was undoubtedly the first of the Twelve to suffer a martyr’s death, in approximately a.d. 44 (see on Acts 12:1, 2), whereas his brother John was the last of the Twelve to die, in approximately a.d. 96. The fact that James was deemed important enough to be selected by Herod Agrippa for early martyrdom implies that he was one of the prominent leaders of the church in Jerusalem. The NT record presents James as at first a somewhat selfish, ambitious, and outspoken man (see Mark 10:35–41), but later as a quiet and capable leader. Many have identified the mother of James and John, and the wife of Zebedee, as Salome (cf. Mark 15:40; Matt. 27:56). There is a further possibility, though rather remote, that Salome is to be identified as the sister of Mary, the mother of Jesus, if four women are mentioned in John 19:25 rather than three (see on John 19:25).

John. John was apparently a man of deep spiritual insight, which developed as he beheld in Jesus the One altogether lovely. John not only loved his Master; he was “that disciple whom Jesus loved” (see John 20:2; 21:7, 20). By nature proud, self-assertive, ambitious of honor, impetuous, resentful under injury, and eager to take revenge (see Mark 10:35–41; AA 540, 541), John yielded himself more completely than any of the others to the transforming power of the perfect life of Jesus, and came to reflect the Saviour’s likeness more fully than did his fellow disciples. As James was the first of the Twelve to give his life a martyr for the gospel, so John was last to die. It was not without reason that Jesus named James and John “sons of thunder” (Mark 3:17; see on Luke 9:54). According to early Christian tradition John served as pastor of the church at Ephesus and supervisor of the churches throughout the Roman province of Asia during the closing years of his life.

Boanerges. Probably a transliteration from an Aramaic expression meaning “sons of tumult,” or “sons of wrath”—freely translated “sons of thunder.” The vehement temperament, the fiery temper, of James and John was on occasion manifested openly (see Luke 9:49, 52–56).

18. Andrew. Gr. Andreas, meaning “manly,” a Greek name from aneµr, “a man.” Though one of the earliest followers of Jesus (see John 1:35–40), Andrew did not become one of the inner circle (DA 292) and is seldom mentioned in the gospel narrative. Most of what we know of him comes from John (see chs. 1:40, 41, 44; 6:8; 12:22). Matthew and Luke list Andrew as the second of the Twelve disciples, probably to associate him with his brother Peter. For Andrew’s family background see on Mark 3:16. Andrew appears to have been a diligent worker, though perhaps not so gifted in qualities of leadership as his brother. According to tradition he was martyred in Greece on a cross in the shape of the letter X—as a result of which a cross shaped thus is commonly known as St. Andrew’s cross.

Philip. Gr. Philippos, “fond of horses,” like “Andrew,” a genuine Greek name. Philip was a native of Bethsaida Julias (see John 1:44), near the northern end of the Lake of Galilee. Most of what we know about Philip before Christ’s ascension comes to us through the record of the Gospel of John (see chs. 1:43–48; 6:5–7; 12:21, 22; 14:8, 9).

He was the first to whom Jesus said, “Follow me” (John 1:43). He is characterized as a sincere seeker for truth, but apparently slower than some of the others to recognize Jesus as the Messiah and to appreciate the significance of His mission to earth (see John 6:7; 14:8, 9). He seems to have been at times uncertain as to what course of action to take (see John 12:21, 22). Nevertheless he was earnest, and when he had found the Messiah, immediately began bringing others to Him (see John 1:45).

Bartholomew. Literally, “son of Talmai” (cf. Num. 13:22; 2 Sam. 3:3; 13:37). Nathanael was probably his own personal name. The Synoptic Gospels make no mention of Nathanael, and the Gospel of John says nothing of Bartholomew. John mentions Nathanael, together with others of the Twelve, in a setting where it seems that none but disciples of the inner circle of twelve were present (see ch. 21:2). Thus there is no valid reason for doubting that the two names Bartholomew and Nathanael refer to the same person. It was Philip who introduced his friend Nathanael to Jesus (see John 1:45); apparently the two men were close friends (cf. DA 293).

Matthew. Mark and Luke refer to Matthew as Levi (see on Mark 2:14). It seems improbable that Alphaeus the father of Matthew is to be identified with Alphaeus who was the father of James. The two disciples are never associated together in the Gospels as if they were brothers, as are Peter with Andrew and James with John. Matthew proved to be a capable worker. According to tradition he devoted his energies, after the resurrection, largely to work for his fellow countrymen, and may have labored in Ethiopia or in the region about the Black Sea.

Thomas. Also called Didymus (see John 11:16; 20:24; 21:2). Both names mean “twin.” Tradition has it that his given name was Judas (a common Hebrew name). All that is known of Thomas is recorded in the Gospel of John (see chs. 11:16; 14:5; 20:24–29; 21:2). Although he showed himself to be doubting and selfish at times (see John 20:24, 25), yet on other occasions he was brave and loyal (see ch. 11:16). He is said to have labored in Parthia and Persia. A less certain tradition has Thomas in India and China.

In southern India there is a group of indigenous Christians who have been known for centuries as Thomas Christians. They have in their possession a version of the gospel story said to have been handed down to them by the apostle Thomas. They claim that Thomas suffered martyrdom on an eminence known as St. Thomas’ Mount, near Madras. There was also a Jewish missionary by the name of Thomas who labored in China, and whose picture has been preserved in stone, together with an inscription that, freely translated, reads: “Thomas came and labored with singleness of heart and great zeal. If all the good he did were to be recorded, one would have to dip his pen in Tungting Lake [a large lake in China] until the lake was dried up [in order to have sufficient water to make the necessary amount of ink].” This interesting picture of Thomas has distinctly Jewish features, but probably is not that of Thomas the apostle.

James. Distinguished from James the son of Zebedee as James the son of Alphaeus. There seems to be good reason to believe him to be the James mentioned in Matt. 27:56; Mark 15:40; 16:1; Luke 24:10. The expression “James the less,” or literally, “James the little” (Mark 15:40), probably refers to him as such in the sense of “James the younger” (see on Ps. 115:13), or possibly the expression was used because he was of short stature.

Some have attempted to identify James the son of Alphaeus with James the brother of our Lord (see Matt. 13:55), but this suggestion is so extremely improbable as to be almost unworthy of notice. James the disciple was a follower of Christ at least from the time when the Twelve were appointed, about the summer of a.d. But as late as six months before the crucifixion the brothers of Jesus are said not to have believed in Him (see John 7:5). Even the setting of Matt. 13:55 and Mark 6:3 implies that the incident there referred to occurred about the time of the Third Galilean Tour, certainly after the selection of the Twelve. See on Acts 12:17.

Thaddжus. Identified by Matthew (see ch. 10:3) as Lebbaeus. An ancient tradition, against which no evidence has been offered, equates Thaddaeus with Judas the son of James (see Luke 6:16; Acts 1:13). It is quite clear from other examples that this Judas was not the brother but the son of a man named James, although the Greek text of Luke 6:16 reads simply “Judas of James” Almost certainly this James, the father of Thaddaeus or Judas, is not to be identified with any other James of the NT, for the name was very common (see on Mark 3:17). Where John (see ch. 14:22) refers to this Judas he clearly distinguishes him from Judas Iscariot. Thaddaeus does not appear as prominently in the NT records as do most of the other apostles.

Simon. Called “the Canaanite” to distinguish him from Simon Peter. Concerning the meaning and derivation of the name Simon see on v. 16. The designation “Canaanite” does not necessarily mark Simon as descended from one of the Canaanite nations that inhabited the land of Palestine prior to the coming of the Hebrews (see on Gen. 10:6). Many other ancient manuscripts refer to him as “the Cananaean,” which means either an inhabitant of the city of Cana, or, more likely, a member of a Jewish patriotic party also known as the Zealots (see Luke 6:15; p. 54; cf. DA 96).

19. Judas Iscariot. The NT name Judas is equivalent to the OT Judah (see on Gen. 29:35; Matt. 1:2). Many explanations have been given of the name Iscariot, the most probable of which is that it is from the Hebrew Хish Qeriyyoth, meaning “man of Kerioth,” a village of southern Judea near Idumaea (see Joshua 15:25; see on Mark 3:8). If this identification of the name Iscariot be correct, Judas was probably the only one of the Twelve not a native of Galilee. He was the son of a man named Simon (see on John 6:71.)

Jesus had not summoned Judas to join the group of disciples from which He selected the Twelve (see on Mark 3:13), but Judas intruded among them and asked for a place. Judas doubtless believed Jesus to be the Messiah—like the other disciples, in terms of the popular Jewish conception of a political deliverer from the yoke of Rome—and desired membership in the inner circle of disciples in order to secure a high position in the “kingdom” soon to be established. Perhaps he volunteered for the position of treasurer, hoping for appointment to that office in the new kingdom. However, Jesus realized from the very first that Judas was lacking in those basic traits that would qualify him to become an apostle of the kingdom that was to be established.

In spite of all the evil latent in the heart of Judas, he was in many respects more promising than the others Jesus called. When admitted to membership with the Twelve, Judas was not beyond hope. The nurture and development of certain desirable traits of character, together with the elimination of the evil traits, might have made of him an acceptable worker in the cause of the kingdom. But, unlike John (see on v. 17). Judas steeled his heart against the precepts and example of Jesus. Nevertheless, Jesus gave him every encouragement and every opportunity to develop a heavenly character. The “bruised reed” of Judas’ character, the “smoking flax” of good intentions, Jesus would not break or quench (see on Matt. 12:20).

Betrayed him. See on Luke 6:16.

Went into an house. Or, “went home,” probably to the home of Peter in Capernaum (see on ch. 1:29). Some have observed that the Gospel of Mark deals primarily with what Jesus did, rather than with His teachings. Unlike Matthew, who devotes three chapters to the Sermon on the Mount, Mark omits it entirely, not even mentioning the fact that following the ordination of the Twelve Jesus delivered that address (see on Matt. 5:1). Toward the close of the day Jesus and His disciples no doubt returned to Capernaum.

20. Multitude cometh together. [A Blind and Dumb Demoniac; The Unpardonable Sin, Mark 3:20–30=Matt. 12:22–45=Luke 11:14–32. Major comment: Matthew.] Mark does not mention the healing of the blind and dumb demoniac, but records only the accusation of the scribes that Jesus cast out devils by the power of the prince of devils, and His reply to them (see v. 22; DA 321). Concerning the place of this incident in the chronological sequence, and the interrelationship of the record of the incident in the various Gospels, see on Matt. 12:22. It should be noted that Mark places ch. 3:20–35 in chronological sequence, between the choice of the Twelve (ch. 3:14–19) and the Sermon by the Sea (ch. 4).

21. His friends. Gr. hoi parХ autou, literally, “those from beside Him.” Though this expression may indicate nothing more than that the persons mentioned were close associates of Jesus, there is evidence from the ancient Greek papyri that the expression may be used to refer to relatives. Thus it is probable that the statement of v. 21 anticipates the incident of vs. 31–35.

Beside himself. That is, “mentally unbalanced.” The close similarity between this fear on the part of Jesus’ “friends” and the charge brought by the scribes that Jesus was in league with the devil (v. 22) may account for the insertion of v. 21 as an introduction to the charge that Jesus acted as an agent of Beelzebub (vs. 22–30).

22. Scribes. See p. 55.

Came down from Jerusalem. See Luke 5:17. These were probably some of the spies who dogged the footsteps of Jesus throughout His Galilean ministry, acting under orders from the Sanhedrin (see on Mark 2:6).

He hath Beelzebub. See on Matt. 12:24.

29. Blaspheme. See on Matt. 12:31.

Eternal damnation. Textual evidence of favors (cf. p. 146) the reading “eternal sin.”

31. His brethren and his mother. [Visit of Jesus’ Mother and Brothers, Mark 3:31–35=Matt. 12:46–50=Luke 8:19–21. Major comment: Matthew.] Concerning the chronological position of this incident, and the interrelationship of the various synoptic accounts of it, see on Matt. 12:22, 46.

Ellen G. White comments

1–5DA 286

8     DA 298; MB 4

13, 14  AA 18; DA 290

13–19DA 290–297

14, 15  CH 557

17   AA 540; DA 295; Ed 87

20–35DA 321–327

21   DA 321

25        5T 244