Mark 3:18-35
18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddaeus, and Simon the Canaanite,
19 And Judas Iscariot, which also betrayed him: and they went intoc an house.
20 And the multitude cometh together again, so that they could not so much as eat bread.
21 And when his friendsd heard of it, they went out to lay hold on him: for they said, He is beside himself.
22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
23 And he called them unto him, and said unto them in parables,How can Satan cast out Satan?
24 And if a kingdom be divided against itself, that kingdom cannot stand.
25 And if a house be divided against itself, that house cannot stand.
26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
27 No man can enter into a strong man's house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
30 Because they said, He hath an unclean spirit.
31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.
32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
33 And he answered them, saying,Who is my mother, or my brethren?
34 And he looked round about on them which sat about him, and said,Behold my mother and my brethren!
35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
18 Simon was called "the Cananite" or "the Zealot" (which means the same) in order to distinguish him from Simon Peter. The term "Cananite" is easily confounded with "Canaanite", an inhabitant of Canaan. But no alien could possibly have been chosen to be an apostle.
19 The choice of Judas Iscariot seems to be a mystery to many. But it is merely one manifestation of the wider problem of evil. Some have supposed that the Lord did not know at the time how he would turn out. But the Scriptures assure us that the Lord was not ignorant and knew from the beginning that Judas was to be His betrayer (Joh_13:21). It must needs be that offenses come. It was part of God's plan that Christ should be betrayed, for it had already found a place in the prophetic Scriptures. Why, then, should He not choose the instrument?
22-27 Compare Mat_12:24-30; Luk_11:14-23.
22 It is significant that scribes from Jerusalem commit the "unpardonable sin", or, as it is also called, the eonian sin. This consists in ascribing the casting out of unclean spirits to their head, the chief of the demons. In the evangel of the kingdom there is not the appeal to pure, unsupported faith which characterizes the evangel of God or the conciliation, which is the evangel for today. A foretaste is given of the powers of the coming eon, by means of signs, which prove the ability of Christ to cope with the powers of darkness and disease, which must be overthrown before the kingdom can come. But if these are ascribed to the unclean spirits themselves, there is no possibility of repentance and pardon because of its very nature. The sin is eonian. It cannot be corrected for the eons. Such as committed it will have no place in the millennial reign or the subsequent kingdom of the Son in the new earth during the last eon. Their salvation waits until the eons are past. The "unpardonable sin" is not one of such enormity as to be beyond the ability of grace. In this economy grace has no limits. Where sin increases, grace superexceeds (Rom_5:21). Grace reigns, and no sin is sufficiently heinous to dethrone it. Its character is what determines the "unpardonable", eonian sin.
28-30 Compare Mat_12:31-32.
29 Compare Luk_12:10; Luk_12:31-35 Compare Mat_12:46-50; Luk_8:19-21.
32 The Lord's brothers would hardly have summoned Him had they believed on Him, or recognized His true dignity. We are not even told that He met them. Instead, He turns our thoughts to others who are summoning Him, and whose call He cannot but hear. He claims kinship with all who serve God and is too busy serving them to be drawn aside by natural ties.
1-9 Compare Mat_13:1-9; Luk_8:4-8.
1 We now come to a distinct change in our Lord's ministry. He begins to use parables in speaking to the throngs. It is erroneous to suppose that He does this in order to illustrate and simplify the truth. The parable is used in order to put the truth into such veiled and obscure form that those who are not spiritual can never comprehend it. Even His disciples could not understand His parables until He explained them.
3 The parable of the sowing is a resume of His ministry hitherto. He Himself was the Sower. The four classes were those in Israel who heard His word. The usual trinity of evil, Satan, the flesh and the world, hinder its fruitfulness. Only one class out of the four, represented by His disciples, was really fruitful, and only a few of these in abundant measure. A farmer would say that this was a very poor crop. The proclamation of the kingdom has failed to produce the effect necessary for its realization. His miracles and signs now take on a new note. There is often delay or danger, to indicate that the kingdom is no longer so near, and that it will not be established for some time, and then only after suffering on the part of the disciples.
9 The formula "who has ears to be hearing, let him be hearing! " is also significant. Though openly and apparently He speaks to all, it is couched in such language that only those who have spiritual perception will apprehend what He is saying. The rest hear the sound but do not grasp the sense. Parables are puzzles which only they can solve who have the key.