Those in God’s family are the ones
who are open to doing his mysterious will.
- Discussion Outline
- Discussion Audio (48 minutes)
- Text: Mark 3:20-35
Two major topics concern us in this passage:
- What is the unpardonable sin?
- Who is inside God’s family and what is a primary characteristic?
The two seem unrelated, yet Mark’s arrangement of rhetoric in these verses suggest that they are very much related. This is the first instance of a clearly arrange “sandwich” rhetoric. Verses 20-21 begin an episode involving Jesus and his family. Verses 22-30 interrupt the family story to interject a confrontation with the scribes. Verses 31-35 resume the family story interrupted earlier.
For the original audience of this text, this passage serves as a reminder that Jesus himself suffered rejection from his immediate family and thus it should not surprise his followers when they are too. It is an encouragement to understand that the new family composed by Jesus is not based on blood relations, but on behavior. (Wait! That sounds like salvation by works! No, behavior is the outward display of one’s heart condition. Heart and action are one unit.)
Family – Part One
The family thinks Jesus has become insane with his obsession. They are ashamed of his behavior. They are afraid of what the authorities might do in response to Jesus’ direct confrontations with them. So they act to intervene. They plan to forcibly seize Jesus and make him stop.
How often do we see God working in ways that contradict our traditions and desires? Do we want “seize him” and make him do what we want? Do we ever want to control God?
Scribes
The scribes make a lengthy journey from Jerusalem to check out Jesus’ activities. The conclude he is possessed by Beelzebul and that his activities are a result of demonic power.
When the scribes accuse Jesus of having Beelzebul and of using that demon's power to perform exorcisms, the audience would have understood that the charge was that of practicing magic. Magicians were believed to have gained control of spirits that they could call upon to do their bidding…[1]
Jesus’ family wanted to control Jesus. Who was really possessed?
Jesus responds to the second accusation (that he is working through demonic power) by a set of parables (argument from analogy). He points out how illogical their statements are. He concludes the series of parables with one about a thief and a strong man.
The clear implication is that Jesus is the thief who binds the strong man, Satan, in order to plunder his house. Jesus as thief! Jesus binding someone! Jesus plundering a house! I have never seen a stained-glass window featuring this as an image of Christ.[2]
The Unpardonable Sin
Jesus responds to the first accusation (that he is possessed by Beelzebul) by discussing the sin of blasphemy that cannot be forgiven. It needs to be understood that Jesus is not introducing a new concept, but simply pointing out that the scribes’ own traditions warns about blasphemy that cannot be forgiven.
This solemn warning must be interpreted in the light of the specific situation in which it was uttered. Blasphemy is an expression of defiant hostility toward God… The scribal tradition considered blasphemy no less seriously than did Jesus. “The Holy One, blessed be he, pardons everything else, but on profanation of the Name [i.e. blasphemy] he takes vengeance immediately.” This is the danger to which the scribes exposed themselves when they attributed to the agency of Satan the redemption brought by Jesus… In this historical context, blasphemy against the Holy Spirit denotes the conscious and deliberate rejection of the saving power and grace of God released through Jesus' word and act… The failure of the scribes to recognize him as the Bearer of the Spirit and the Conqueror of Satan could be forgiven. The considered judgment that his power was demonic, however, betrayed a defiant resistance to the Holy Spirit. This severe warning was not addressed to laymen but to carefully trained legal specialists whose task was to interpret the biblical Law to the people. It was their responsibility to be aware of God's redemptive action. Their insensitivity to the Spirit through whom Jesus was qualified for his mission exposed them to grave peril. Their own tradition condemned their gross callousness as sharply as Jesus' word. The admonition concerning blasphemy of the Holy Spirit is not to be divorced from this historical context and applied generally.[3]
It is one thing to stick to one’s tradition. It is another to deny the possibility that God might have something new to say, even if it comes through your presumed enemy.[4]
In what ways might we be dismissing or wrongfully attributing acts of God to something evil? Are we so steeped in our Christian and denominational “tribalism” that we only see right within ourselves and cannot come to see God at work in other “tribes” out there, even ones that don’t claim to know Christ? Can our zeal for doctrinal purity lead us on the path toward the unpardonable sin?
Those who are most rigidly convinced they are right may be in the most danger of the unpardonable sin.
Family – Part Two
The family narrative resumes. Jesus’ family have come to where he is teaching, but they cannot make their way into the crowd. They are outsiders. Jesus, too, is on the outside but he is among his family. His family relay a message to Jesus. The crowd near him notifies him that his family is calling for him outside.
Jesus asks a question of the crowd, “Who are my mother and my brothers?” and then proceeds to answer it himself.
And looking about at those who sat around him, he said, "Here are my mother and my brothers! For whoever does the will of God, he is my brother and sister and mother." (vv.34-35, ESV)
The idea of control and magic come back around and would have been understood easily by Mark’s original audience, but not necessarily so with us today:
The clinching argument against the charge of practicing magic is the claim that Jesus and his family "do the will of God." This was a common argument made by ancient miracle workers who were accused of being magicians… In the ancient world, the pious instrument of the gods distinguished herself or himself from the magician by insisting that whereas the magician forced the gods to do the magician's will, the pious miracle-worker did only the will of the gods. Thus, when the author of Mark portrays Jesus and his followers as those who "do the will of God," he is relying on commonly accepted modes of argumentation to make his point. Such a defense was a necessary component of any biography of a wonder-worker in antiquity because the person that one group claimed as a holy man would inevitably be regarded as a magician by competing groups…[5]
Jesus, the Feminist
Among the details of these last verses is often missed Jesus’ pointed rejection of patriarchal culture and religion, and instead his support for an inclusive, egalitarian community.
In a patriarchal society, to omit “father” from a description of family relationships would have been unthinkable. For Jesus to do so had to have been intentional and with a point. Jesus is saying that within his family, the only father is God himself. No one else in his family is granted the kind of authority that was taken as normal for fathers in their society. In other words, the kind of top-down, authoritarian, hierarchical authority has no place in the church.
Secondly, by including “sister” as well as leaving “mother” in the list of family members as he looked around his followers, he acknowledges the existence, value, and importance of women disciples in his family. They stand alongside the men as equal in all respects in his new family. The men are not to have special roles over the women and vice versa.
Whereas Mark’s context is a patriarchal one, through the use of “sister” and “mother” the writer declares the presence of women in the ministry of Jesus…
In declaring, “Here are my mother and my brothers” (v. 34), Jesus also does not mention “father.” First-century-CE society was rooted in a patriarchal (male-rule), patrilineal (male-descendency), patrinomial (male-naming), and patrilocal (male-placement) society. What an assault this is to concepts of family embedded in Mark’s society! Although the following quote is related to Luke’s community, it is still apropos in addressing the social hierarchy in Mark’s day just a decade earlier: “The status of a woman was tied to that of a male relative. Her identity and social belonging were situated outside of her self and her gender.” Mark’s Jesus attempts to reconfigure this gender order.
This group is not patriarchal. Mothers have a vital role to play. God is now the head of the household. This group is not male exclusively. It includes sisters who are on par with brothers in the work of Jesus.[6]
Closing Thoughts
God’s family consists of those who are curious and open-minded, who believe confidently yet are flexible to see God working in ways and through agencies that are non-traditional and not necessarily part of the approved “tribe.” God’s family consists of those who are ready to see family members wherever they may be found.
There is only one leader, father, and “head” in God’s family. It is God himself. Everyone else is an equal member.
Jesus deliberately and forcefully chose to confront not only spiritual misunderstandings and misinterpretations, but social and cultural ones as well. In doing so he raised the value and dignity of women and other marginalized people in his society.
Are we following Jesus’ examples and doing God’s will?
Are we inside or outside?
[1] Reading Mark, 3:20-35.
[2] Feasting: Mark, location 3837.
[3] NICNT: Mark, 3:28-30. Emphasis mine.
[4] Feasting: Mark, location 3751.
[5] Reading Mark, 3:20-35.
[6] Feasting: Mark, locations 4007, 4012, 4020.
