Marcos 3:30 Comentário

In this chapter, we have, I. Christ's healing a man that had a withered hand, on the sabbath day, and the combination of his enemies against him for it (Mar 3:1-6). II. The universal resort of people to him from all parts, to be healed, and the relief they all found with him (Mar 3:7-12). III. His ordaining his twelve apostles to be attendants on him, and the preachers of his gospel (Mar 3:13-21). IV. His answer to the blasphemous cavils of the scribes, who imputed his power to cast out devils to a confederacy with the prince of the devils (Mar 3:22-30). V. His owning his disciples for his nearest and dearest relations (Mar 3:31-35).

And he entered again into the synagogue,.... Perhaps in Capernaum, where he had before cast out the unclean spirit; but not on the same day, nor on that day he had had the debate with the Pharisees, about his disciples plucking the ears of corn on the sabbath day; but on another sabbath, perhaps the next; see Luk 6:6. And there was a man there which had a withered hand; who came there either for a cure, knowing Christ to be in the synagogue, or for the sake of worship; See Gill on Mat 12:10.

And he answered them,.... The multitude that sat about him, and informed him of his mother and brethren being without, and desirous of speaking with him: saying, who is my mother, or my brethren? which is said not through ignorance or contempt, but either, as displeased with the interruption given him; or with a view to take an opportunity from hence of expressing his superior value to his spiritual relations; which looks with no favourable aspect on the superstitious notions, and veneration of the virgin Mary among the papists; See Gill on Mat 12:48.

(Serm. 71, 12, 21) Or else impenitence itself is the blasphemy against the Holy Ghost which hath no remission. For either in his thought or by his tongue, he speaks a word against the Holy Ghost the forgiver of sins, who treasures up for himself an impenitent heart. But he subjoins, Because they said, He hath an unclean spirit, that he might show that His reason for saying it, was their declaring that He cast out a devil by Beelzebub, not because there is a blasphemy, which cannot be remitted since even this might be remitted through a right repentance: but the cause why this sentence was put forth by the Lord, after mentioning the unclean spirit, (who as our Lord shows was divided against himself,) was, that the Holy Ghost even makes those whom He brings together undivided, by His remitting those sins, which divided them from Himself, which gift of remission is resisted by no one, but him who has the hardness of an impenitent heart. For in another place, the Jews said of the Lord, that He had a devil, (John 7:20.) without however His saying any thing there about the blasphemy against the Spirit; and the reason is, that they did not there cast in His teeth the unclean spirit, in such a way, that that spirit could by their own words be shown to be divided against Himself, as Beelzebub was here shown to be, by their saying, that it might be he who cast out devilso.

(Vict. Ant. e Cat. in Marc.) He says indeed, that blasphemy concerning Himself was pardonable, because He then seemed to be a man despised and of the most lowly birth, but, that contumely against God has no remission. Now blasphemy against the Holy Ghost is against God, for the operation of the Holy Ghost is the kingdom of God; and for this reason, He says, that blasphemy against the Holy Ghost cannot be remitted. Instead, however, of what is here added, But will be in danger of eternal damnation, another Evangelist says, Neither in this world, nor in the world to come. By which is understood, the judgment which is according to the law, and that which is to come. For the law orders one who blasphemes God to be slain, and in the judgment of the second law he has no remission. However, he who is baptized is taken out of this world; but the Jews were ignorant of the remission which takes place in baptism. He therefore who refers to the devil miracles, and the casting out of devils which belong to the Holy Ghost alone, has no room left him for remission of his blasphemy. Neither does it appear that such a blasphemy as this is remitted, since it is against the Holy Ghost. Wherefore he adds, explaining it, Because they said, He hath an unclean spirit.

Because they were saying, "He has an unclean spirit." For those who neither believe in the Holy Spirit nor believe He is God, nor believe He is indeed God but less than the Father and the Son, and confess this, being led by human ignorance rather than devilish envy, are held by the crime of unforgivable blasphemy: specifically those Jewish leaders and others corrupted by a similar pestilence of envy, blaspheming against majesty, will perish without end. However, what is said according to Matthew, that whoever blasphemes against the Holy Spirit, or speaks a word against the Holy Spirit, will not have forgiveness either in this age or in the future, is given to be understood that some faults are forgiven in this age, while others in the future. For what is denied about one fault, the consequent understanding is clear because it is granted about some. Nevertheless, it should be believed that this can happen with small and minor sins, such as continual idle talk, immoderate laughter, or the sin of concern for familial matters, which is rarely conducted without fault even by those who know how to avoid blame, or in not serious faults by the error of ignorance, all of which still weigh after death if not forgiven while still in this life. However, it should be known that no one will obtain any purification for even the smallest sins unless, while still in this life, they merit to obtain it through good deeds.

But when they see that He performs undeniable miracles, and yet blaspheme the Holy Spirit, that is, the miraculous works proceeding from the Holy Spirit, then how will they receive forgiveness if they do not repent? When they were scandalized by the flesh of Christ, in that case, even if they did not repent, they will be forgiven as people who were led astray; but when they saw Him performing the works of God and still blasphemed, how will they be forgiven if they remain unrepentant?

Or this is meant; that he will not deserve to work out repentance, so as to be accepted, who, understanding who Christ was, declared that He was the prince of the devils.

The man with the withered hand healed, Mar 3:1-5. The Pharisees plot our Lord's destruction, Mar 3:6. Christ withdraws, and is followed by a great multitude, Mar 3:7-9. He heals many, and goes to a mountain to pray, Mar 3:10-13. He ordains twelve disciples, and, gives them power to preach and work miracles, Mar 3:14, Mar 3:15. Their names, Mar 3:16-19. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, Mar 3:20-22. He vindicates himself by a parable, Mar 3:23-27. Of the blasphemy against the Holy Ghost, Mar 3:28-30. His mother and brethren send for him, Mar 3:31, Mar 3:32. And he takes occasion from this to show, that they who do the will of God are to him as his brother, sister, and mother, Mar 3:33-35.

PARABLE OF THE SOWER--REASON FOR TEACHING IN PARABLES--PARABLES OF THE SEED GROWING WE KNOW NOT HOW, AND OF THE MUSTARD SEED. ( = Mat. 13:1-23, 31, 32; Luk 8:4-18). (Mark 4:1-34) And he began again to teach by the seaside: and there was gathered unto him a great multitude--or, according to another well-supported reading, "a mighty" or "immense multitude." so that he entered into a ship--rather, "the ship," meaning the one mentioned in Mar 3:9. (See on Mat 12:15). and sat in the sea; and the whole multitude was by the sea on the land--crowded on the seashore to listen to Him. (See on Mat 13:1-2.)