The status of insider or outsider is determined by one s proximity and receptivity to Jesus.

Narrative summary: large crowds; boat (3:7-12) Jesus is My Friend Mark 3:7-35 A: Those with Jesus disciples (3:13-20; ποιέω). INSIDERS Narrative foil: crowd (3:20) B: Those accusing Jesus family (3:21). OUTSIDERS C: Those accusing Jesus of demonic control scribes (3:22-30). OUTSIDERS B : Those sending for and calling Jesus family (3:31). OUTSIDERS Narrative foil: crowd (3:32) A : Those around Jesus inner circle (3:33-35; ποιέω). INSIDERS Narrative summary: large crowds; boat (4:1) Let s read Mark 3:7-35 The status of insider or outsider is determined by one s proximity and receptivity to Jesus. So, what do you make of Jesus? Where do you stand?

5. Jesus is a Friend of Mine (Mark 3:20-35) Introduction Maybe show old video Jesus is a friend of mine? [Yes, then explain the issues of today s story.] This is more of a tableau than an actual story (esp. the final concluding ). It s rather static and contains dialogue but not much else, in some sense. Very much a setting of the stage for us as Mark continues, charting the wide possible array of responses to Jesus, both positive and negative. There s a wide divergence of opinions, we ll see, and the following body of teaching (4:1-34) will explain why. 1 Contexts to Bridge Jewish Family in the 1 st Century Gospel of Mark (D. D. Lowery 2016) Jesus response to the visit from his family would have been a shocker because it runs counter to the received wisdom of the age. The family was the basis of social and economic life and the source of one s identity. In the first-century Mediterranean world, an individual s identity was basically that of a member of a group (dyadic personal identity). The genealogies and laws relating to family life in the Scriptures show the importance of membership in a family or clan (and village). In the Old Testament, life is used almost interchangeably with family. One s family was one s life, and to reject family or to be cast out of the family was to lose one s life (see Luke 14:26). 2 Form, Structure, Setting Smaller structure: The from vv. 20-35 form a classic Markan device called (by NT scholars today) a sandwich. This is where a story is broken up by another inserted story and then resumed on the other end (the outer story parts sandwich the inner story). 3 Mark 3:30-21 and 31-35 form the outer story and the sandwiched inner story is 3:22-30. Both stories are centered around the house and who s on the inside and who s on the outside note as well the divided house in the central. Jesus is the main actor in both stories (a usual feature of Mark s sandwiches), and the two stories are arranged even further together with chiastic panels. The sandwich is used to compare the charges made against Jesus; in the outer panel the charge is brought by his family, and in the inner panel the charge is brought by the scribes. Here s the division of characters and the larger structure: 4 1 France, 2002, 156, 177-180. 2 Garland, 1996, 131. 3 This technique is explained more generally in Rhoads et al., 2012, 51-52, but more specifically in Edwards, 2002, 11-12; France, 2002, 18-20. As Boring explains, the purpose of such sandwiching is to combine two stories that interact with and illuminate each other, often with an element of irony. Boring, 2012, 157. 4 All the info in this and in the following charts is from Kuruvilla, 2012, 69. 1

Mark 3:7-35 Character distribution: Structure of larger : A: Jesus (3:20a) B: Crowds (3:20b) C: Relatives (3:21) D: Scribes (3:22) Jesus (3:23-29) D : Scribes (3:30) C : Relatives (3:31) B : Crowds (3:32) A : Jesus (3:33-35) Narrative summary: large crowds; boat (3:7-12) A: Those with Jesus disciples (3:13-20; ποιέω). INSIDERS Narrative foil: crowd (3:20) B: Those accusing Jesus family (3:21). OUTSIDERS C: Those accusing Jesus of demonic control scribes (3:22-30). OUTSIDERS B : Those sending for and calling Jesus family (3:31). OUTSIDERS Narrative foil: crowd (3:32) A : Those around Jesus inner circle (3:33-35; ποιέω). INSIDERS Narrative summary: large crowds; boat (4:1) Larger structure: Furthermore, the larger that our passage today is a part of is the beginning of the 2 nd cycle in the first Act of Mark s Gospel (1:14 8:30). We ve been in the 1 st cycle up until this point, where Jesus is, more or less, introduced to his countrymen, leaders and layperson alike. The questions about him have been brewing, and really the main question revolves around his authority. Mark is concerned to demonstrate Jesus authority as God s Kingdom agent, and it s on full display and produces many different kinds of reactions. Now, the 2 nd scene moves to answer the question: who s actually with Jesus, and how do we know? As Hooker explains: An important theme [here in this cycle] is the response which men and women make to Jesus. 5 And it s full of twists, as we re probably not all that surprised to discover by this point. Each cycle begins with a summary statement, which is followed by a call or commission of disciples. 6 Then each cycle ends with a decision for or against Jesus. Here s the structure of first Act visualized: 1:14 3:6 Jesus and the Jews (i.e., leaders of Israel) Summary statement (1:14-15) Call/commission of disciples (1:16-20) Decision for/against Jesus (3:6) 3:7 6:6a Jesus and his new family Summary statement (3:7-8) Call/commission of disciples (3:13-19) Decision for/against Jesus (6:1-6a) 6:6b 8:30 Jesus and his disciples Summary statement (6:6b) Call/commission of disciples (6:7-30) Decision for/against Jesus (8:29) Sermon Notes Jesus Appoints the Twelve (3:7-19) Massive narrative summary of Jesus ministry and reception of that ministry (3:7-12) 5 Hooker, 2011, 109. 6 This is from Moloney, 2006; cf. Guelich, 1989, 4, 156. 2

Gospel of Mark (D. D. Lowery 2016) People come from pretty much all over Jewish territory (vv. 7-8) to see Jesus, as opposed to the religious establishment ( official religion) who has already rejected him (v. 6). 7 The crowds fall against him (ἐπιπίπτειν αὐτῷ) because they want him to heal them, and this is contrasted with the unclean spirits, who fall before him (προσέπιπτον αὐτῷ) because they recognize who he is and the nature of his authority. The irony is that the crowds are clamoring for all the wrong reasons, or at least not fully the right one. 8 Now Jesus went up the mountain and called for those he wanted (3:13) Here again, the mountain is a significant setting that is highly evocative of Exodus traditions (Sinai theophany, etc.). 9 On mountains, people meet God. Especially, though, in Exod 19 20 God s people Israel were created at Sinai. So this is a new creation of people. Note: this notion of new creation is even further bolstered by the wording. The word usually translated appointed (v. 14) is ποιέω, which occurs in Gen 1 2 as created. Not hard to see the symbolism here! 10 Appointing 12 is surely significant. 11 Indicative of the New Israel (i.e., 12 tribes; cf. Ezek 47:13ff.) that Jesus is creating from his followers with the arrival of the Kingdom. 12 An expected component of the New Age being ushered in. Guelich is helpful in making sure we don t confuse new Israel with replacing old Israel (as though it needed to be discarded!). It is much more a restorative image, a renewal taking place (even though it is surely also judgment rendered on Jerusalem leadership 13 ): This terminology, however, risks mistaking the new People of God as a replacement for a rejected old People of God and fails to do justice to the contemporary Jewish expectation of Jesus day. Israel s hope, based on the prophets word, was for the restoration of Israel, all (twelve tribes) Israel (Sir 36:10; 48:10; Isa 49:6; Ezek 45:8; Ps Sol 17:26 32). Consequently, the appointing of Twelve offered a sign of the expected eschatological restoration of all God s People. 14 That Jesus appointed 12 and he s set apart from them is indicative of his 7 Hooker, 2011, 110. 8 France, 2002, 155. 9 Boring, 2012, 100; Bock, 2015, 164; contra Guelich, 1989, 156-157. 10 This is an observation from Boring, 2012, 100; cf. Guelich, 1989, 157; Garland, 1996, 128. Bock describes all this as a key salvation historical act. Bock, 2015, 164 n. 138. 11 Lane, 1974, 133; France, 2002, 159. 12 Choosing 12 leaders is not without Jewish precedent, as Qumran communities did the same, apparently there because they believed that their own group was the true, obedient remnant of Israel. Keener, 1993, 143. Hurtado elaborates: The choice of twelve, therefore, is intended to portray Jesus as the founder of a reconstituted Israel; thus, Jesus and the Twelve are distinguished as more than simply another rabbi and his followers. This event is narrated, not simply as a historical detail, but as an important step in the preparation for the kingdom of God, in which the chosen disciples appear as prospective princes. Hurtado, 2011, 58. 13 Garland, 1996, 128. 14 Guelich, 1989, 158. Emphasis his. 3

Mark 3:7-35 leadership of this new people. 15 He appointed twelve (whom he named apostles), so that they would be with him and he could send them (3:14) A wonderful (and programmatic) paradox here: Jesus calls followers to him but at the same time, those followers are meant to be sent out. To be with Jesus is to be sent out by him (indeed, one is a prerequisite for the other!). 16 The naming of Judas right at the end as the one who would betray him is an ominous introduction into the next, a short series of opposition from family and beyond. 17 Jesus, Kingdom, and Family (3:20-35) A: First outer of sandwich (3:20-21) Note the inside and outside terms and also settings in this : Jesus and his disciples go into the house. When his family gets word they go out to get him because they assume he is out of his mind. The irony is that those who should be on the inside with Jesus (his family) are obviously on the outside with him, even though they accuse him of being on the outside. 18 A contrast is also evident here with the crowds from the previous. They flock to him enthusiastically yet his family rejects him. 19 When his family heard this (3:21a) Family is designated here as those from beside him (οἱ παρ αὐτοῦ), an accepted (albeit rare) Gk. idiom for relatives or family. 20 See France, 2002, 166 for a helpful discussion and BDAG 756 (entry for παρά,(ב. A.3.b.β for a large list of citations where this phrase designates family. Interestingly, Boring translates this as his people to preserve some mystery and also heighten the shock when we get to the last panel to see that it was his family who thought he was insane. 21 they went out to restrain him (3:21b) This is a violent term (κρατέω) used elsewhere (6:17: 12:12) of arrest! 22 for they said, He is out of his mind. (3:21c) In an honor/shame society like 1 st cent. Israel, his family is likely seeking to protect him (and the honor of the family name) from harm and thus are coming to get him. Keener explains: Because false teachers were sometimes thought to be inspired by demons and the official penalty for misleading God s people this way was death (Deut 13:5; 18:20), Jesus family had reason to want to reach him before the legal experts did. 23 B: Inner of sandwich (3:22-30) Note the inside and outside terms and also settings in this : the scribes are inside the house with Jesus, and presumably on the inside morally, as prominent 15 Garland, 1996, 128; Hooker, 2011, 111. 16 France, 2002, 159; Kuruvilla, 2012, 67. 17 Marcus, 2002, 1:277. 18 Kuruvilla, 2012, 70. 19 Hooker, 2011, 115. 20 Ibid. 21 Boring, 2012, 104 and n. b; so also Guelich, 1989, 167. 22 Ibid., 172; Bock, 2015, 168. 23 Keener, 1993, 143-144; cf. Garland, 1996, 130. 4

Gospel of Mark (D. D. Lowery 2016) religious leaders. Yet we see clearly they are on the outside, in spite of their initial advantages of proximity and place. Their accusation is that Jesus is casting out demons by Beelzebul (implying he s on the moral outside). Jesus responds with the charge of blasphemy, thereby casting them out morally speaking. Here again is tragic irony in that those who should be on the inside with Jesus (religious officials) are obviously on the outside with him, even though they re already inside the house with Jesus. 24 He is possessed by Beelzebul, and, By the ruler of demons he casts out demons. (3:22) Hooker explains the nature of the charges well: The accusation that Jesus is in league with the devil is a natural one. They are unable to deny his ability to work miracles, and this indicates that he is possessed by some supernatural power; his teaching, however, is in their opinion contrary to the Torah, which represents the revealed will of God: if his teaching is false, then clearly his miraculous power cannot derive from heaven and must be demonic. 25 France points out that this became a standard polemic against Jesus on into the rabbinic period (cf. b. Sanh. 43a, 107b; b. Shab. 104b). 26 How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom will not be able to stand. (3:23-26) Jesus parabolic response is just as logical and sensible as the accusation (assuming their assessment of Jesus teaching is correct, which it is not!). Satan wouldn t plunder his own house, would he? Of course not. A divided house can t stand, can it? Of course not. Here the imagery of kingdom (βασιλεία) is important, as this is what Jesus has been ushering in (1:14-15) and the next chapter will explain the dynamics of insiders and outsiders in this kingdom more fully. 27 As Bock explains, lurking in the background may even be Israel s own divided history, most recently the Hasmonean family that gave way to Rome, or even Herod the Great s notorious family history of division. 28 But no one is able to enter a strong man s house and steal his property unless he first ties up the strong man. Then he can thoroughly plunder his house. (3:27) Jesus suggests rather pointedly (strong adversative ἀλλά to begin), that rather than a civil war, what they re actually observing is an invasion! 29 The language of Jesus resembles Isa 49:24-26, where Yahweh boasts of toppling the mighty oppressors to free their captives. Except here once again Jesus is assuming a role formerly reserved for Yahweh. And he s announcing a magnificent invasion indeed, with these overtones! We re reminded of John the Baptist s statement in 1:7-8 that a mightier one (ὁ ἰσχυρότερός) is soon coming. Also reminded of the temptation narrative (1:12-13), where a decisive victory was presumably won over Satan. Here that victory is confirmed, as Jesus is stronger 24 Kuruvilla, 2012, 71-72. 25 Hooker, 2011, 116. 26 France, 2002, 170 and n. 44. 27 Ibid., 172. 28 Bock, 2015, 169; cf. Donahue and Harrington, 2002, 130-131. 29 Hooker, 2011, 116. 5

Mark 3:7-35 than, and even defeating, the Strong man (ἰσχυρός)! 30 And, with Isaiah in the background, the result of this plunder is that captives are being released from their captivity. 31 This is in fact a thoroughly expected part of the package when the new Kingdom age comes and God restores and rescues. Forces of evil will be bound and their captives released. 32 Truly I say to you (3:28a) Wherever this appears (Αµὴν λέγω ὑµῖν), something important follows. 33 Jesus reveals what s at stake here with these competing interpretations of his activities. people will be forgiven for all sins, even all the blasphemies they utter. (3:28b) we are often tempted to overlook how incredible this statement is because of our difficulty with what follows (see Applicational Thoughts below). But whoever blasphemes against the Holy Spirit will never be forgiven, but is guilty of an eternal sin. (3:29-30) Jesus turns the tables on them quite dramatically by saying that their refusal to acknowledge that it is by God s Spirit and power that he does these things is unforgivable. That is, rejection of Jesus is self-condemnation. To deny God s activities through Jesus (and to wrongly attribute this to Satan s person and work) is to reject Jesus completely. because they said, He has an unclean spirit (3:30) This explanatory phrase helps us understand why Jesus says what he does above. I.e., the unforgiveable sin is explained here, and with an imperfect verb tense (which gives the sense of an ongoing or habitual activity, not a once-off kind of thing). 34 A : Second outer of sandwich (3:31-35) Note the inside and outside terms and also settings in this : Jesus family (genetic insiders) is said to be standing outside the house. They are then described in the next v. as being outside looking for Jesus. Even more ironic, they are said to have sent for (ἀποστέλλω) and called (καλέω) for Jesus, which are key words in the commissioning activity of Jesus (1:20; 2:17: 3:14; 6:7). It is he who alone has the authority to send and call; but here we see these outsiders daring to send for and call Jesus. 35 So who is an insider with Jesus? That s what this answers, as that s what Jesus addresses here. France describes this helpfully: There is no actual event in this pericope It is not so much a narrative as a tableau, enabling us to see graphically the contrast between insiders and outsiders. The focus is on Jesus words in vv. 33-35, in which the element of dismissal of his natural family is balanced by the positive affirmation of a new family of the the true people of God. 36 30 Donahue and Harrington, 2002, 134, and many others. 31 Hooker, 2011, 116-117. 32 France, 2002, 173-174; see also Boring, 2012, 108, who provides many more references to demonstrate the prominence of this idea in current Jewish thought. 175. 33 Jesus use of this phrase is without precedent in Jewish literature or teaching. See further details in France, 2002, 34 Brooks, 1991, 76. 35 Kuruvilla, 2012, 71; So also, Boring, 2012, 110. 36 France, 2002, 178. 6

Gospel of Mark (D. D. Lowery 2016) Then Jesus mother and his brothers came. Standing outside (3:31-32a) Jesus family (standing outside; ἔξω στήκοντες) is contrasted here with those who are inside sitting around Jesus (ἐκάθητο περὶ αὐτὸν, v. 32). 37 he said, Here are my mother and my brothers! For whoever does the will of God is my brother and sister and mother. (3:34b-35) Doing the will of God is a very Jewish idea, and here the sense is that God s will is being expressed in and through Jesus and thus to join him is to do the will of God. Those who align themselves with Jesus align themselves with God s will and purpose in and through Jesus, and thus, with the Kingdom as well. God s will is the Kingdom in and through Jesus, and that many would join. 38 Note: see also 3:13, where Jesus chooses those whom he wills to be with him and to be sent out! Jesus redefinition of family is quite shocking (and even downright offensive) in its 1 st cent. setting. 39 A parallel passage that sheds light on this new reality is Mark 10:28-30, suggesting that the point here is not that family is unimportant, but that the Kingdom call to follow Jesus is an infinitely higher priority and thus needs to take precedence. 40 As shocking as it is, it s not without precedent. The Dead Sea Community was such a family (4Q502 frg. 9, ll. 4, 9, 11) and the voluntary associations in the Greco-Roman world also functioned in this kind of manner. 41 The Point (must be able to answer these 2 questions) 1. What is the one thing I want my audience to know? True disciples insiders with Jesus are the ones who respond positively to his call. OR The status of insider or outsider is determined by one s proximity and receptivity to Jesus. 42 2. What do I want them to do about it? Ask: what do you make of Jesus? Applicational Thoughts Jesus is the Stronger One who has bound Satan but we re still engaged in a battle (that Satan knows he s already lost. E.g., a snake can still bite even after its head has been cut off [is this true???]). 43 Jesus is the Master of an undivided household but is he (here in the US, I mean)? Lines have been drawn, sides are being taken. More on why each takes which side next week. But for now, there is no middle way, for the world today as for Israel then. Jesus isn t just a mildly interesting historical figure, as some in today s world would like him to be (another label, please note, designed to neutralize Jesus and keep him out of harm s way). He is either the one who brought God s kingdom or a dangerous 37 Ibid., 179. 38 The link is made even more explicit in the Gospel of Thomas (99). 39 Beavis, 2011, 69; Wright, 2004, 39-40. 40 France, 2002, 178. See as well other teaching of Jesus on this subject in context in Matt 10:34-39. 41 Bock, 2015, 171. 42 Edwards, 2002, 110. 43 Osborne, 2014, 64-65. 7

Mark 3:7-35 madman. 44 Note as well that the temptation to misjudge Jesus and to mistake his true identity is especially a danger to those close to Jesus, according to Mark s story! 45 Good news: radical forgiveness is available (Mark 3:28)! Brooks: The plain and wonderful truth of v. 28 must not be overlooked because of the difficulty of v. 29. 46 If you ve worried about whether or not you ve committed this sin, you probably haven t. 47 New allegiances and identity Strauss: the radical values of the kingdom of God demand new allegiances and a new orientation in human relationships. 48 E.g., friends, church family, nationalism do we understand this? Do we agree with it? Helpfully discussed in Ibid. and Witherington III, 2001, 197. Expect misunderstanding, opposition, and even rejection as a follower of Jesus. 49 This happens here some for sure, but real rejection and persecution result from decisions to follow Jesus all over the world be reminded of this reality and the severity of following Jesus, here and esp. elsewhere. Jesus followers do the will of God (a significant NT theme i.e., Rom 12:2; Eph 5:17; 1 Thes 4:3; 5:18; 1 Pet 4:2). 50 Works Cited: Abbreviated Works B. San. Babylonian Talmud tractate Sanhedrin (Neusner, Jacob, ed. 2011. [original ed. 2005]. The Babylonian Talmud: A Translation and Commentary. 22 vols. Peabody, MA: Hendrickson). B. Shab. Babylonian Talmud tractate Shabbat (Neusner, Jacob, ed. 2011. [original ed. 2005]. The Babylonian Talmud: A Translation and Commentary. 22 vols. Peabody, MA: Hendrickson). BDAG Danker, Frederick William, ed. 2000. [original ed. 1957]. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. 3rd ed. Chicago: University of Chicago Press. Other Works Beavis, Mary Ann. 2011. Mark. Edited by Mikeal C. Parsons, and Charles Talbert. Paideia Commentaries on the New Testament. Grand Rapids: Baker. Bock, Darrell L. 2015. Mark. Edited by Ben Witherington III. New Cambridge Bible Commentary. Cambridge: Cambridge University Press. Boring, M. Eugene. 2012. [original ed. 2006]. Mark: A Commentary. Paperback ed. Edited by C. Clifton Black et al. New Testament Library. Louisville: Westminster John Knox. Brooks, James A. 1991. Mark. Edited by David S. Dockery. New American Commentary 23. Nashville: Broadman. Donahue, John R., and Daniel J. Harrington. 2002. The Gospel of Mark. Edited by Daniel J. Harrington. Sacra Pagina 2. Collegeville, MN: Liturgical Press. 44 Wright, 2004, 38. 45 Edwards, 2002, 123-124. 46 Brooks, 1991, 75. 47 Marcus, 2002, 1:284. 48 Strauss, 2014, 174. 49 Osborne, 2014, 63-64. 50 Ibid., 63. 8

Gospel of Mark (D. D. Lowery 2016) Edwards, James R. 2002. The Gospel According to Mark. Edited by D. A. Carson. Pillar New Testament Commentary. Grand Rapids: Eerdmans. France, R. T. 2002. The Gospel of Mark: A Commentary on the Greek Text. Edited by I. Howard Marshall, and Donald A. Hagner. The New International Greek Testament Commentary. Grand Rapids: Eerdmans. Garland, David E. 1996. Mark. Edited by Terry Muck. The NIV Application Commentary. Grand Rapids: Zondervan. Guelich, Robert A. 1989. Mark 1 8:26. Edited by Bruce M. Metzger et al. Word Biblical Commentary 34A. Dallas: Word. Hooker, Morna D. 2011. [original ed. 1991]. The Gospel According to St. Mark. Reprint ed. Edited by Henry Chadwick. Black s New Testament Commentaries 2. Grand Rapids: Baker. Hurtado, Larry W. 2011. [original ed. 1995]. Mark. Edited by W. Ward Gasque et al. Understanding the Bible. Grand Rapids: Baker. Keener, Craig S. 1993. The IVP Bible Background Commentary: New Testament. Downers Grove: InterVarsity. Kuruvilla, Abraham. 2012. Mark: A Theological Commentary for Preachers. Eugene, OR: Cascade. Lane, William L. 1974. The Gospel of Mark: The English Text with Introduction, Exposition and Notes. New London Commentary on the New Testament. London: Marshall Morgan & Scott. Marcus, Joel. 2002 2009. Mark: A New Translation with Introduction and Commentary. 2 vols. Anchor Yale Bible 27. New York: Yale University Press. Moloney, Francis J. 2006. Mark: Storyteller, Interpreter, Evangelist. 2nd Printing ed. Peabody, MA: Hendrickson. Osborne, Grant R. 2014. Mark. Edited by Mark L. Strauss, and John H. Walton. Teach the Text. Grand Rapids: Baker. Rhoads, David et al. 2012. Mark as Story: An Introduction to the Narrative of a Gospel. 3rd ed. Minneapolis: Fortress. Strauss, Mark L. 2014. Mark. Edited by Clinton E. Arnold. Zondervan Exegetical Commentary on the New Testament 2. Grand Rapids: Zondervan. Witherington III, Ben. 2001. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: Eerdmans. Wright, N. T. 2004. [original ed. 2001]. Mark for Everyone. Louisville: Westminster John Knox. 9