Mark 3:20-35
This text is used as one of the texts for the Lectionary Year B on June 7, 2015.
This section of Scripture has two stories with one theme: one’s relationship with Jesus Christ. There are those who are in the inside and those on the outside, those that are intimately related to him and those who are not. This passage has two parallel stories. The passage is bracketed with Jesus’ family looking for him and ends with his statement regarding the identity of his family. Within the bookends is the dialogue with the teachers of the law. Both the scribes and his family members find themselves outside and “whoever does God’s will” (v. 35) is inside.
The dialogue with the teachers of the law (vv. 20-30) begins with an accusation that Jesus is possessed by Beelzebul. That explains why Jesus has the power to exorcise the demons. Jesus counters with the simple logic that it doesn’t make sense. If Satan exorcised demons then his kingdom would not stand and that would be the end of his reign. And it is apparent that he does reign for the time being. Yet, his kingdom is destined to collapse. The parable includes a truism, one can only take possession of the strong man’s possession by first tying him up. Jesus is thus proclaiming victory over Satan that was accomplished by his crucifixion and resurrection.
He ends this discussion with a stern warning that has caused many well-intentioned Christians spiritual distress. In response to the scribes’ attributing Jesus’ ability to cast out demons by being demon-possessed, he declares that all sins will be forgiven “but whoever blasphemes against the Holy Spirit will never be forgiven; they are guilty of an eternal sin” (v. 29, NIV). Blasphemy against the Holy Spirit is the rebellious rejection of the invitation to surrender to Jesus Christ unto salvation. It is not a one-time rejection but a lifetime rebuff of God’s grace. Those who are concerned whether they have blasphemed the Holy Spirit are responding to God’s grace and have not committed that eternal sin. This warning can also be considered a hyperbole that Jesus routinely used to drive a point, and it should not be taken literally. Throughout the gospel, Jesus’ invitation has no time limits. As long as there is life, there is the possibility to accept his invitation. Even Judas Iscariot had the opportunity to come back to Jesus but chose not to. Nevertheless, whenever we are convicted by the Holy Spirit we should repent, lest we harden our hearts and find ourselves unable to respond to his leading.
The last part of this passage deals with familial identity (vv. 31-34). His mother and brothers came looking for him because they feared that he must be mentally unstable. This is not exactly a vote of confidence in his ministry. They were seeking to do the same thing the teachers of the law from Jerusalem were trying to do, stop him from doing the Father’s will. His mother and brothers were “standing outside” perhaps due to the crowd that had gathered there. His family sent word to Jesus that they were looking for him. What follows is shocking, especially to a Jewish culture where honoring one’s mother is required by the fifth commandment. Jesus asks, “Who is my mother and my brothers?” (v. 33). Jesus looks at those who are in the inside of the house, “those seated in a circle around him” (v.34). Jesus answers his own question, “Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother” (vv. 34b-35).
One wonders if Mary could hear what he said. One-room homes were typical at this time and place. How did she respond? The Bible doesn’t report. This seems inconsistent to Jesus’ ethic. Throughout Jesus’ ministry he upheld the traditional understanding of honoring one’s father and mother.
Jesus’ devotion to his mother is seen at his first miracle at the marriage of Cana. He listens to her concern and turns the water into wine. At another time, he chastises the Pharisees for finding loopholes from having to provide for their parents in their old age, thus violating the commandment to honor one’s parents. At the crucifixion, Jesus provides for his mother another son, John, now that he cannot care for her.
Yet, this is why Jesus’ response to the question, “Who is my mother and my brothers?” is quite shocking. One must keep in mind the original audience that read or listened to this story. They were Christians who suffered for their faith. Jesus had prophesied that family members would betray each other because of him (Matthew 10:21-22). History has proven this to be true. In times of great persecution, Christians were betrayed by family members, some were ostracized, others had the authorities called upon them. Many were imprisoned, tortured and killed. Many found themselves without the support of their biological family. In fact, this has happened throughout history. Today, many Christian converts from Islam suffer a similar fate.
How comforting this passage is to such disciples, who have risked familial love for the sake of the gospel. This passage is a word of encouragement to remain faithful in the midst of persecution. The temptation to abandon following Christ and return to one’s former religion is very powerful when one suffers persecution from the government and also rejection from one’s family.
It is also a word of warning to those who assume that they are in the inside when they are not. One assumes that Jesus’ family members were inside in support of his ministry. Yet, for different reasons, they were unknowingly in opposition to Jesus’ calling, much like the teachers of the law who accused him of being demon-possessed.
Just because people are raised in the church does not make them followers of Jesus Christ. One may be a cultural Christian without having a personal commitment to Jesus Christ as Savior and Lord.
Mario A. Ramos
Associate Professor
Baptist University of the Americas, San Antonio, Texas
mario.ramos@bua.edu