The Pharisees circulated this infamous charge-not because they believed it, but to satisfy the questions that were being asked on all sides. What they affirmed they knew to be untrue; but for selfish reasons they would not confess what they really thought. Such denial of truth is a deadly and unpardonable sin, because it injures the sensitiveness of conscience and produces moral death.
Family ties, Mark 3:31-35. The family of Jesus needed to be taught, though with the utmost delicacy, that they must not attempt to control His public ministry. All who love God and do His will are welcomed into the divine family circle and become blood relations of the Son of God.
The sower, Mark 4:1-9. Note the perils of the hearer, that you may guard against the waste of precious seed. There is a grave peril in the effect of light, fanciful, wandering thoughts. There is great peril also in a mere emotional response-the "straightway springing up" which has no root, because the heart is hard. There is danger lest the cares of the poor, the riches of the wealthy, and the too eager pursuit of things by other classes may drain away the strength of the soul, so that the Word of God shall be a slender stalk, without an ear or fruit. It is not enough to hear the Word, we must accept it and bear fruit; otherwise the plowing, sowing, and all the operations of nature are in vain. Live up to what you know. Obedience is the key to understanding. [source]
Chapter Summary: Mark 3
1Jesus heals the withered hand, 10and many other infirmities; 11rebukes the unclean spirit; 13chooses his twelve apostles; 22convinces the blasphemy of casting out demons by Beelzebub; 31and shows who are his brother, sister, and mother
Greek Commentary for Mark 3:21
His friends [οι παρ αυτου] The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
His friends [οἱ παῤ αὐτοῦ] Lit., they who were from beside him: i.e., by origin or birth. His mother and brethren. Compare Mark 3:31,Mark 3:32. Wyc., kinsmen. Tynd., they that belonged unto him. Not his disciples, since they were in the house with him. [source]
They said [ἔλεγον] Imperfect tense. Very graphic, they kept saying. [source]
Reverse Greek Commentary Search for Mark 3:21
Matthew 12:46His mother and his brothers [η μητηρ και οι αδελποι αυτου] Brothers of Jesus, younger sons of Joseph and Mary. The charge of the Pharisees that Jesus was in league with Satan was not believed by the disciples of Jesus, but some of his friends did think that he was beside himself (Mark 3:21) because of the excitement and strain. It was natural for Mary to want to take him home for rest and refreshment. So the mother and brothers are pictured standing outside the house (or the crowd). They send a messenger to Jesus. [source]
Mark 3:21His friends [οι παρ αυτου] The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; Matthew 9:32-3488). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on 1714569463_6; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Mark 6:6And he marvelled because of their unbelief [και εταυμασεν δια την απιστιαν αυτων] Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew 8:10; Luke 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark 3:21,Mark 3:31). There is no proof that she ever lost faith in her wonderful Son. [source]
Mark 8:27Who do men say that I am? [Τινα με λεγουσιν οι αντρωποι ειναι] Matthew 16:13 has “the Son of Man” in place of “I” here in Mark and in Luke 9:18. He often described himself as “the Son of Man.” Certainly here the phrase could not mean merely “a man.” They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark 3:21,Mark 3:31). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus. [source]
Luke 8:19His mother and brethren [η μητηρ και οι αδελποι αυτου] Mark 3:31-35; Matthew 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark‘s order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in John 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mark 3:31 and Matthew 12:46. [source]
John 10:20He has a demon and is mad [δαιμονιον εχει και μαινεται] As some had already said (John 7:20; John 8:48 with the addition of “Samaritan”). So long before in Mark 3:21. An easy way of discounting Jesus. [source]
Acts 2:7Amazed and marvelled [ἐξίσταντο καὶ ἐθαύμαζον] The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's senses. Compare Mark 3:21: “He is beside himself. ” The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a suggestion of beginning to speculate on the matter. [source]
2 Corinthians 5:13Whether we are beside ourselves [ειτε εχεστημεν] Second aorist active indicative of εχιστημι existēmi old verb, here to stand out of oneself (intransitive) from εκστασις ekstasis ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See note on 2 Corinthians 1:6 for ειτεειτε eite -eite It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Corinthians 14:18) and had visions (2 Corinthians 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. [source]
What do the individual words in Mark 3:21 mean?
Andhaving heard [of it]thosebelonging toHimwent outto seizeHimthey were sayingfor-He is out of His mind
Greek Commentary for Mark 3:21
The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; 2 Corinthians 5:13). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on Matthew 9:32-34; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Lit., they who were from beside him: i.e., by origin or birth. His mother and brethren. Compare Mark 3:31, Mark 3:32. Wyc., kinsmen. Tynd., they that belonged unto him. Not his disciples, since they were in the house with him. [source]
Imperfect tense. Very graphic, they kept saying. [source]
Reverse Greek Commentary Search for Mark 3:21
Brothers of Jesus, younger sons of Joseph and Mary. The charge of the Pharisees that Jesus was in league with Satan was not believed by the disciples of Jesus, but some of his friends did think that he was beside himself (Mark 3:21) because of the excitement and strain. It was natural for Mary to want to take him home for rest and refreshment. So the mother and brothers are pictured standing outside the house (or the crowd). They send a messenger to Jesus. [source]
The phrase means literally “those from the side of him (Jesus).” It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the lxx. The fact that in Mark 3:31 “his mother and his brothers” are expressly mentioned would indicate that they are “the friends” alluded to in Mark 3:21. It is a mournful spectacle to think of the mother and brothers saying, He is beside himself Second aorist active indicative intransitive. The same charge was brought against Paul (Acts 26:24; Matthew 9:32-3488). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (Mark 3:22). See notes on 1714569463_6; and note on Matthew 10:25; and note on Matthew 12:24 for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my The Mother of Jesus: Her Problems and Her Glory. The brothers did not as yet believe the pretensions and claims of Jesus (John 7:5). Herod Antipas will later consider Jesus as John the Baptist redivivus, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (kratēsai), forcibly if need be. [source]
Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew 8:10; Luke 7:9). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark 3:21, Mark 3:31). There is no proof that she ever lost faith in her wonderful Son. [source]
Matthew 16:13 has “the Son of Man” in place of “I” here in Mark and in Luke 9:18. He often described himself as “the Son of Man.” Certainly here the phrase could not mean merely “a man.” They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark 3:21, Mark 3:31). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus. [source]
Mark 3:31-35; Matthew 12:46-50 place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark‘s order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in John 2:12 when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke 4:16-31), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John 7:5). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark 3:21). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book The Mother of Jesus and also on Mark 3:31 and Matthew 12:46. [source]
As some had already said (John 7:20; John 8:48 with the addition of “Samaritan”). So long before in Mark 3:21. An easy way of discounting Jesus. [source]
The former word denotes the first overwhelming surprise. The verb is literally to put out of place; hence, out of one's senses. Compare Mark 3:21: “He is beside himself. ” The latter word, marvelled, denotes the continuing wonder; meaning to regard with amazement, and with a suggestion of beginning to speculate on the matter. [source]
Second aorist active indicative of εχιστημι existēmi old verb, here to stand out of oneself (intransitive) from εκστασις ekstasis ecstasy, comes as in Mark 5:42. It is literary plural, for Paul is referring only to himself. See note on 2 Corinthians 1:6 for ειτεειτε eite -eite It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts 26:24). He spoke with tongues (1 Corinthians 14:18) and had visions (2 Corinthians 12:1-6) which probably the Judaizers used against him. A like charge was made against Jesus (Mark 3:21). People often accuse those whom they dislike with being a bit off. [source]