Garner-Howes Baptist Commentary

WITHERED HAND RESTORED, V. 1-5

1) "And He entered again into the synagogue;" (kai eiselthen palin eis sunagogen) "And again He entered into a synagogue;- what synagogue is not known, a week before ’the Passover, but such was His custom, "on the sabbath," weekly sabbath day, Mark 1:21; Mark 1:39; Luke 4:16; John 18:20.

2) "And there was a man there which had a withered hand." (kai en ekei anthropos ekeramenen echon ten cheira) "And there was (in the synagogue) a man having (who had) a withered (paralyzed) hand," an abiding or continuing result of an injury or disease, not congenital or inherited, Matthew 12:9-13; Luke 6:6-10.

1) "And they watched Him," (kai pareteroun auton) "And they, the Pharisees, watched Him (Jesus) carefully," were keeping their eyes glued on Him, with ulterior motives, were eyeballing Him continually, still intent on finding fault, accusatory fault with Him, regarding the sabbath day.

2) "Whether He would heal him on the sabbath day;"(ei tois sabbasin therapeusei auton) "Whether He would proceed to heal him on the sabbath day," Mark 2:23-28.

3) "That they might accuse Him." (hina kategoresosin autou) "In order that they might accuse, charge, or indict Him," bring an accusatory and condemnatory charge against Him regarding desecration of the sabbath day, Matthew 12:8; John 5:16-18.

1) "And He saith unto the man," (kai legei to anthropo) "And He said directly to the man," spoke directly to, or approached the afflicted man.

2) "Which had the withered hand," (to ten cheira echonti kseran) "To the one who had a dry(lifeless) hand," the hand the man was unable to use at all, Mark 3:1. It was our Lord’s healing, such normally incurables, that certified His Deity to the Jews, John 3:2; John 20:30-31.

3) "Stand forth." (egeire eis to meson) "Arise into the midst,’’ of us, or get up, so that everyone here in the synagogue may see what occurs; as he did, giving occasion for the Lord to heal the hand and reprimand His would-be cynical fault-finders.

1) "And He saith unto them,’’ (kai legei autois) "And He inquired toward them," directed His questions to the Pharisees.

2) "Is it lawful to do good an the sabbath day, or to do evil?" (eks estin tois sabbasin agathon poiesei e kakopoiesai) ’ , Is it legal or lawful to do good on the sabbath, or to do evil," to do what is morally good or morally evil on the sabbath?

3) "To save life or to kill?" (psuchen sosai e apokteinai) "To save a life or to kill?" To be able to do good, to save life, and neglect or refuse to do so is evil - - Not to save life, when one can, is to destroy life is our Lord’s moral and ethical position, as found James 4:17.

4) "But they held their peace." (hoi de esiopon) "Then they were silent," were as quiet as death, conscience stricken, silent as a tombstone, Luke 12:1-4. Jesus approached the issue on ethical, compassionate, and moral grounds, not merely on abstract legality, apart from, or disregarding Divine attributes.

1) "And when He had looked round about on them with anger," (kai periblepsamenos autous mat’ orges) "Ana looking around and upon them intently, with anger," having made a quick indignant survey of His cynical, skeptical religious foes, His sniping Jewish accusers, on whom He later pronounced woes, Matthew 23:13. Because they had no human sympathy for the afflicted one, but were meticulous about the letter of the law.

2) "Being grieved for the hardness of their hearts," (sullupoumenos epi te porosei tes kardias auton) "Being deeply grieved at the hardness of their hearts," at the hearts of the skeptic Pharisees. The singular (Gk. kardias) "heart’’ signifies that their hearts were hardened as "one heart," of rebellion and unbelief.

3) "He saith unto the man," (legei to anthropo) "He said directly to the man," who then stood up before them all in the synagogue with his withered, dried up, paralyzed hand.

4) "Stretch forth thine hand." (ekteinon ten cheira) "Stretch forth the hand," raise and extend the hand that is dried up, paralyzed. He couldn’t stretch it out; he never had, but at the word of Jesus he did; See John 4:50. Even diseases and afflictions obeyed Jesus.

5) "And he stretched it out:”- (kai ekseteinen) "And he extended it," or stretched it out and away from his body. This was visible evidence of the genuineness of our Lord’s miracle.

6) "And his hand was restored whole as the other." (kai apekatestathe he cheir autou) "And his hand was restored," to life, to mobility, to full use fullness, along side the other. This only incited further jealousy, fear, and hatred in the hearts of the Pharisees who "hated Him, (Jesus) without a cause," John 15:25.

THE MULTITUDES HEALED, V. 6-12

1) "And the Pharisees went forth," (kai ekselthontes hoi Pharisaioi) "And the Pharisees going forth," marching right out of the synagogue at once, with hate, premeditated intent, and malice aforethought.

2) "And straightway took counsel." (euthus sumboulion edidoun) "Immediately took counsel," without delay, in a plot against His life - - went to and entered into collusion, as described Psalms 109:4-5; Luke 6:11.

3) "With the Herodians against Him," (meta ton Herodianon kat’ autou) "With (in collusion with) the Herodians against Him," against the life of Jesus. The Herodians were Roman courtier friends of Herod, whom the Pharisees enlisted, though they were enemies of each other, to assist them in trying legally to arrest Jesus.

4) "How they might destroy Him." (hopos auton apolesosin) "How they might be able to destroy Him," with the support of the Herodians, before and in Herod’s court, as in Matthew 12:14.

1) "But Jesus withdrew Himself with His disciples to the sea” (kai ho leosous meta ton matheton autou anechoresen pros ten thassan) "And Jesus departed with His disciples to the sea," the sea of Galilee, to which He often withdrew from the press of the crowds.

2) "And a great multitude from Galilee followed Him," (kai polu poethos apo tes Galilaias ekoulouthesen) "And a huge multitude followed from the Galilean area," Matthew 12:15. In spite of the opposition of the Herodians and the Pharisees, the masses kept coming to Jesus, Luke 19:10.

3) "And from Judea." (kai apo tes loudaias) "And from Judea," to the South of Galilee.

1) "And from Jerusalem, and from Idumaea," (kai apo lerosolumon kai apo tes Idoumaias) "As well as from Jerusalem and from ldumaea," as also recounted Luke 6:17-19. Idumaea was near the Negev desert, at the southernmost part of Judea; known also as the land of Edom, country of Esau, Isaiah 34:5-6; Ezekiel 35:15; Ezekiel 36:5.

2) "And from beyond Jordan;” (kai peran tou lordanou) "And from beyond the Jordan (river and valley);- From far and near, from remote parts of the Holy Land the people came to meet Jesus in His Galileean ministry of more than two years.

3) "And they about Tyre and Sidon, a great multitude," (kai peri Turon kai Sidona plethos polu) "And around Tyre and Sidon, a great multitude," or crowds of Jews from Sidon.

4) "When they had heard what great things He did," (akountes hosa poiei) "Having heard what great things He did;- by 1) Fulfilling prophecy, 2) By miracles that He performed, and 3) By the life He lived, Jesus demon­strated that He was the Son of God.

5) "Came unto Him," (elthon pros a uton) "They came unto Him," of their own accord, because they wanted to see and hear this man of renoun, John 3:2.

1) "And He spoke to His disciples," (kai eipen tois mathetais autou) "And He told His disciples," or instructed His disciples, who by their former vocation were able to provide a physical need for Him very soon, Matthew 4:17-21.

2) "That a small ship should wait on Him," (hina ploiarion proskartere auto) "That (in order that) a boat should remain near Him," in readiness for Him, in order that He might speak to them, then get away from the crowds.

3) "Because of the multitude," (dia ton ochlon) "Because of the crowd," throng, or multitude that might both hinder Him in His teaching, and others who would hear.

4) "Lest they should throng Him." (hina me thlibosin auton) "In order that they might not press upon Him, or rush Him, trample Him down.

1) "For He had healed many,"(pollus gar etherapeusen) "For He healed many," in lieu of the fact that His healing and helping fame had gone out far and near.

2) "Insomuch that they pressed upon Him," (hoste epipiptein auto) "So that many pressed upon Him," to be near Him, or knocked against Him.

3) "For to touch Him," (hina autou hapsontai) "in order that they might touch Him," hoping to receive a cure by means of a mere physical contact with Him, even by a rude collision with Him.

4) "As many as had plagues.’’ (hosoi eichon mastigas) "As many as were victims of scourges or plagues," Matthew 14:36; Lu 619.

1) "And unclean spirits, when they saw Him, fell down before Him," (kai ta pneumata ta akatharta hotan auton etheoroun prosepipton auto) "And the unclean (foul) spirits, as soon as they saw Him, fell prone before Him; They were real and personal demons.

2) "And cried, saying," (kai ekrazon legonta) "And cried aloud, saying," repeatedly crying, saying in a distinct, audible manner.

3) "Thou art the Son of God." (hoti su ei ho huios tou theou) "That you are the Son (heir) of God." This certifies that demon spirits are clairvoyants, so that they know who Jesus is, as also recounted Matthew 8:29.

1) "And He straitly charged them," (kai polla epetima autois) ’’And He thoroughly warned them,’’ the demon spirits, or those demon possessed, Luke 4:41.

2) ’’That they should not make Him known." (hina me auton phaneron poiesosin) "That they should not make it manifest or known who He was,’’ Matthew 12:16; Mark 1:23-28; Mark 1:34. The healing and miracles that Jesus did, not what people thought about Him, not His popularity, is what God ordained should prove His Deity, John 3:2; John 20:30-31, and certainly the Lord did not commission or permit demons to go out as missionaries, telling about Him.

CALL (TO) AND ORDINATION OF THE TWELVE, V. 13-21

1) "And He goeth up into a mountain,’’ (kai anabainei eis to oros) "And He goes up (ascends) into the mountain," the nearby mountain area, or an hill, up from the seashore of Galilee, for purposes of prayer, Luke 6-12.

2) "And calleth unto Him whom He would” (kai proskaleitai hous elethen autos) "And He calls those He wished, of His own choice," as recounted, Matthew 10:1-4; Luke 6:13-16. The chosen ones, the church, was called to Him at this time, from among whom He called twelve apostles.

3) "And they came unto Him." (kai apelthon pros auton) "And they voluntarily went to Him," to give heed to the call of His will, John 15:16; John 15:27. These are those disciples who had been with Him "from the beginning," of His ministry, which began there in Galilee, Acts 10:37.

1) "And He ordained twelve,’’ (kai epoiesen dodeka) "And He made twelve," of His own will, selection, or solemn ordination, from among the company of His disciples, His church, as the first church officers, 1 Corinthians 12:28. The calling of the Twelve was a second calling, this time to become a compact group, called Apostles.

2) "That they should be with Him," (hina hosin met’ autou) "in order that they might be constantly with Him," associated with Him, in a special service, Acts 1:20-22. The apostles were to have been with Him, companied, or congregated with Him, from the beginning, from the baptism of John from Galilee, John 15:16; Acts 10:37.

3) "And that He might send them forth to preach." (kai hina apostelle autous krussein) "And in order that (for the purpose that) He might send them out (commission them) to herald," or to preach, Matthew 10:5-8; Luke 6:12-13. They became His special friends, companions, witnesses and scholars, prepared for larger service to Him and His church after He was gone.

1) "And to have power to heal sicknesses," (kai echein eksousian) "And to have, hold, or possess authority to heal sicknesses or ills," as also recounted Mark 6:7-12; Luke 9:1-6.

2) "And to cast out devils:- (ekballein ta daimonia) "To toss out or expel demons," deranged spirits, from those so possessed, Matthew 10:1, even as He also later gave to the seventy, Luke 10:18-20.

1) "And Simon," (kai epoiesen tous dodeka) "And He made the twelve," formed the twelve as apostles. (kai Simoni) "And Simon," He also made as one of the twelve.

2) "He surnamed Peter” (epetheken onoma to Petron) "He added the name Peter," or gave to him, placed upon him the surname Peter, at the time, Matthew 10:2. The term means a "little rock," suggesting he should be firm as a rock in character, in example, and in leadership, as an apostle, Matthew 16:18.

1) "And James the son of Zebedee, and John the brother of James;’’ (kai lakobon ton tou Zebedaiou kai loannen ton adelphon tou lakobou) "And James, who was the son of Zebedee, and John who was his brother," Matthew 10:2.

2) "And He surnamed them Boanerges," (kai epekethen autois onoma boanerges) "And He gave to them (James and John of Zebedee) the surname Boanerges," a Syrian term meaning "sons of thunder." These two brethren, with Peter, are referred to as inner ­circle disciples of our Lord.

3) "Which is, The sons of thunder” (ho estin huioi brontes) "Which means sons of thunder," or tumult. It is mentioned by Mark only. The name apparently reflected a tribute to the eloquence of the two apostles, but no further explanation is given, though some suggested the term was given to them because of their vehement and zealous dispositions, as reflected, Luke 9:54; Mark 9:38; Mark 10:37-38; 2 John 1:10-11, where it is related that they requested special positions of high order beside Jesus, on this right and left in His coming Kingdom Glory.

1) "And Andrew and Philip, and Bartholomew, and Matthew,’’ (kai Andrean kai Philippon kai Bartholomaion kai Matthaion) "And Andrew, Philip, Bartholomew, and Matthew," were added to make up the twelve, The naming of each appeared to be for historical purposes only, not for preeminence or priority of anyone over any other.

2) "And Thomas, and James the son of Alphaeus," (kai Thoman kai lakobon ton tou Alphaiou) "And Thomas and James who was the son of Alphaeus," were added to make up the twelve.

3) "And Thaddaeus, and Simon the Canaanite," (kai Thaddaion kai Simona ton Kananaion) "And Thaddaeus and Simon who was the Canaanite," were added to the twelve. This Simon may have been of Cana of Galilee, where Jesus performed His first miracle, John 2:1; John 2:11.

1) "And Judas Iscariot," (kai loudan Iskarioth) "As well as Judas Iscariot," most notorious of all His enemies, who lived and camped with Him.

2) "Which also betrayed Him:" (hos kai paredoken auton) "Who also betrayed Him," or delivered Him over to His enemies, This is one of Mark’s realism disclosures that is passed over by Matthew and Luke.

3) "And they went into an house." (kai erchetai eis oikon) "And they (the twelve) went into a residence," an house, back to home life, out of the hills or mountains, Mark 3:13.

1) "And the multitude cometh together again," (kai sunerchetai palin ho ochlos) "And the crowd came together, in symphony," closely associated, in interest and purpose, after He had called the disciples unto Him intimately in the mountain and ordained twelve from among them as apostles, Mark 3:13-19.

2) "So that they could not so much as eat bread." (hoste me dunasthai autous mede arthon phagein) "So that they were unable to even eat food or bread," without being disturbed by the multitude of people, who had been drawn to Him because of the notoriety of His healing and teaching and preaching.

1) "And when His friends heard of it,’’ (kai akousantes hoi par’ autou) "And His close associates hearing of it,’’ having received word of where He was, and those thronging about Him, because of what He was saying and doing.

2) "They went out to lay hold on Him:- (ekselthon kratesai auton) "They went out to seize Him," to take hold of Him by force, if they felt it necessary, so determined were they to get Jesus away from the throngs who followed Him. Their good intentions likely sprang more from fear than faith.

3) "For they said, He is beside Himself." (elegon gar hoti ekseste) "Because they said that He was beside Himself," was exhausted, had gone out of His mind, was bordering on a nervous break-down, or insanity, in and under the excitement pressures, Mark 3:31, John 10:20. Of His healing ministry, there were many theories; 1) Herod had his, Matthew 14:1; Matthew 2:2) The friends and family of Jesus had theirs, Mark 3:31; John 7:5) –The Pharisees had theirs.

THE UNPARDONABLE SIN, V. 22-30

1) "And the scribes which came down from Jerusalem said," (kai hoi grammateis hoi apo lersoslumon katabantes elegon) "And the scribes who were (up there), having gone down from Jerusalem, said;- The assertion of the scribes who had come down from Jerusalem, to Galilee, to consort with the Galileean Pharisees, scribes, and Herodians against Jesus, Mark 3:6.

2) "He hath Beelzebub," (hoti Beezeboul ekei) "That He has or is possessed by Beelzebub;- He (Jesus) is a slave ­agent to Beelzebub, a god of flies or of dung.

3) "And by the prince of the devils casteth He out devils” (kai hoti en to archonti ton diamonion ekallei ta daimonia) "And by the ruler of the demons (the devils) He expels demons;" They admitted that He had cast out unclean spirits, Mark 3:11. These scribes assumed Jesus was a demon, of a more powerful order or rank than were those demons He was casting out of people.

1) ’’And He called them unto Him,’’ (kai proskalesamenos autous en parabolais) "And calling them to Him," for instruction or reasoning, calling the whole motley gang of Pharisees, scribes, and Herodians who were in consort and collusion to take His life, Mark 3:6; Mark 3:22.

2) "And said unto them in parables," (en parabolais elegan) "He said to them (chided them) in parables," which "blew their minds," upset their reasoning, in figures of speech, as kingdom, house, plundering the house of a stronger man, Matthew 12:24-29; Luke 11:14-20.

3) "How can Satan cast out, Satan?" (pos dunatai Satanas Satans ekballein) "How is it possible (for) Satan (the devil) to expel or cast out Satan?" Explain please how the Devil can cast out himself, or expel himself, out of, and away from himself? First, such an assertion is an absurdity; Second, what motive would Satan have of casting himself out of himself.

1) "And if a kingdom, be divided against itself," (kai ean basileia eph’ heauten meristhe) "And if (in event) a kingdom be or exist, divided against itself," split in goals, objects, and motives, internally, He continued.

2) "That kingdom cannot stand." (ou dunatai stathenai he basileia ekeine) "That (divided) kingdom can not (is not able to) stand;- Is it? That kind of kingdom can not stand; It is futile, suicidal to the kingdom, you logically admit; In like manner your argument is irrational! Isn’t it?

1) "And if a house be divided against itself," (kai ean oikia eph’ heauten meristhe) "And if an household be divided against itself (one against the other)," And such is possible. Jesus had established, organized His house, His church, and it was growing; Was He doing things that would destroy it? ; 1 Timothy 3:15; Hebrews 3:2-6.

2) "That house cannot stand."(ou dunesetai he oikia ekeine stenai) "That household will not be able to stand, or stay together," that kind of household can not long continue to exist, you admit. Neither could my ministry, and that of my followers, if I and they were casting out deranged spirits, by the power of a stronger, yet deranged spirit, See? Yet our "Lord’s house," and "kingdom," new order of worship and service, His church company, was not only existing but also growing in harmony, numbers, and influence, tremendously, the very thing that disturbed these self-righteous ceremonial, irreligious Jewish leaders, Matthew 5:20; John 3:3-6; Jesus asserted "if I by the finger of God cast out devils, no doubt the kingdom of God is come," Luke 11:20-23.

1) "And if Satan rise up against himself," (kai ei ho Satanas aneste eph’ heauton) "And if Satan (the devil) stood up against himself," as your irrational reasoning suggests, as indicated Matthew 12:25-28; Luke 11:16-20.

2) "And be divided," (kai emeristhe) "And was divided," or were to be divided, as he surely would, like a man cutting off his own nose, ears, hands, and feet, or punching out his own eyes.

3) "He cannot stand, but hath an end." (ou dunatai stebai alla telos echei) "He cannot stand up, but he has an end," is finished for good, self destructs, See? He commits suicide, Acts 5:34-39. Does he not? This is a clear example of our Lord’s use of the Reductio Ad Absurdum (reducing to an absurdity) method of argumentation or answering gainsayers, See?

1) "No man can enter into a strong man’s house," (all’ ou dunatai oudeis eis ten oikian tou ischurou eiselthon) "But not a single person is able to enter into the residence of the strong man,"

2) "And spoil his goods," (ta skeue autou diarpasai) "To plunder his goods," and if Jesus was evicting demons from the habitat to which Beelzebub had assigned them, was He not by their own admission stronger than Beelzebub?

3) "Except he will first bind the strong man” (lean me proton ton ischuron dese) "Unless he should first bind the strong man," who was over the strong man’s household, the devil’s household, deranged spirits that Jesus was casting out, Mark 3:11; Mark 3:15.

4) "And then he will spoil his house." (kai tole ten oikian autou diarpasei) "And then he will plunder his house or residence;- This is what Jesus has done to Satan, through His death, Hebrews 2:14-15; 1 John 3:8.

This consort of Pharisees, Scribes, and Herodians sought at this point, not only to destroy Jesus but also His new found church, whose apostles He had empowered to perform miracles, cast out devils, Mark 3:15; John 15:20; 1 Timothy 3:15.

UNION IN STRENGTH

An aged man, who was dying, requested his sons to assemble in his chamber, each one being provided with a stout stick. These, he requested them to bind together. He then commanded each, to try to break the whole bundle. Not one could do this. Once more the sticks were distri­buted, when each one easily broke the stick he held. "Learn from that," said the old man, "that union is strength." While you are united, and stand by each other, no enemy or adverse circumstances will destroy you. But become disunited, and your overthrow will be easy.

1) "Verily I say unto you," (amen lego humin) ’’Truly, surely, or truthfully I assert to you all; - Jesus turned from reasoned argumentation to a solemn warning to these scribes concerning their perilous, moral condition, their open-eyed, self-willed rejection of evident truth, Proverbs 29:1, Romans 2:1.

2) ’’All sins shall be forgiven unto the sons of men," (hoti panta aphethesetai tois huiois ton anthropon ta aphartemata) "That all (kinds of) sins will be forgiven or pardoned to the sons of men;- The term (Gk, amen) verily or truly was uttered in a solemn tone, not to be forgotten, lest they be damned in hell as in Psalms 9:17.

3) ’’And blasphemies," (kai hai blaspemiai) "And the blasphemies," of all kinds, shall be pardoned or forgiven the sons of men. Matthew uses the term of blasphemies against the "Son of man," Matthew 12:31-32.

4) "Where with so ever they shall blaspheme:" (hosa ean blasphemesosin) "Whatever they may blaspheme," of whatever kind of blasphemy it may be against the Son of man, as an individual, as a person, derisions, and pro­fanity, and mockery (of all manners and kind) will be pardoned for and against all who come to Jesus, in response to the call and drawing of the Holy Spirit, John 6:37; John 6:44. The perilous danger and the solemn warning of such blasphemy is not that such is not pardonable, but that no one knows when the call of the spirit is being blasphemed, spoken against, for the final time for any individual, Hebrews 4:7.

1) "But he that shall blaspheme,’’ (hos d’ an blaspernese) "But whosoever blasphemes," in a continuing antagonistic course, not knowing when the call of the spirit he is rebelling against is for the last time, Genesis 6:3, Hebrews 4:7; Proverbs 29:1.

2) "Against the Holy Ghost hath never forgiveness,’’ (eis to pneuma to hagion ouk echei aphesin eis ton aiona) "Against (resisting to or toward) the Holy Spirit has no pardon or has, never receives pardon, even into the age," in the eternal age, has no forgiveness available forever. No blaspheming sinner knows when he is saying "no’’ to, or resisting the call of repentance for his blasphemous unbelief, for the last time, Hebrews 4:7.

3) "But is in danger of eternal damnation:" (alla enochos estin aioniou harmartematos) "But is continuously in jeopardy, or a state of danger, of an eternal sin," the carnal, covetous, self-willed sin of unbelief, in repeatedly saying "no" to God’s call, "blabbing" against, the outpouring call of God’s spirit for him to confess, Proverbs 1:20-28.

1) "Because they said," (hoti elegon) "Because they (the scribes) asserted," had firmly, irrationally, inten­tionally said and contended.

2) "He hath an unclean spirit." (pneuma akatharton echei) "He has or possesses an unclean spirit," or that He Himself was a morally unclean, deranged god of flies and dung (Beelzebub), Mark 3:22; John 1:11-12.

NEW RELATIONSHIP IN CHRIST, V. 31-35

1) "There came then His brethren and His mother, and, standing without," (kai erchontai he meter autou kai hoi lphoi autou) "And His mother and His paternal brothers came to Him of their own accord," (kai echo stekontes) "And standing outside the house or residence,’’ where Jesus was. Jesus had four brothers, James, Joses, Juda, and Simon, and two or more sisters, unnamed; Mark 6:3; Luke 8:19-21.

2) "Sent unto Him, calling Him." (apesteilan pros auton kalountes auton) "They sent a message to Him," calling for Him. This passage certifies that Mary, the mother of Jesus, did not remain a virgin after the birth of Jesus, but gave birth to those children, by Joseph the carpenter.

1) "And the multitude sat about Him," (kai ekatheto peri auton ochlos) "And a crowd sat round or sat surrounding Him," in the home, when the call came from His mother and fraternal brothers, outside the residence.

2) "And they said unto Him," (kai legousin auto) ’’And they said to Him," delivering the call from without; With close friends, they had come out of concern for the physical and emotional pressures the crowds were bringing upon Him, Mark 3:21.

3) "Thy mother and thy brethren," (idou he meter sou kai hoi adelphoi sou kai hai adelphai sou) "Behold (listen) your mother, brothers, and sisters," your family, your relatives.

4) "Without seek for thee." (ekso zetousin se) "They seek you outside," they wish you to come outside, that they may see you. They exemplified the filial and family concept that "a friend loveth at all times," and "a brother is born for adversity," Proverbs 17:17.

1) "And He answered them, saying," (kai apokritheis autois legei) "And replying to them He says," asks, He inquires of them, not for information, but for motivation purposes, to make them think on who He was.

2) "Who is my mother, or my brethren?" (tis estin he meter mou kai hoi adelphoi) "Who exists as my mother and my brothers?" At first it seemed an harsh question, but He knew why they had come. He knew their affection and concern for Him.

1) ’’And He looked round about on them which sat about Him," (kai periblepsamenos tous peri auton kuklo) ’’And looking around at those sitting around Him in a circle," His eyes swept the circle of His watchers and with both anger and a chiding smile as in Mark 3:5.

2) "And said, Behold my mother and my brethren!’’ (legei ide he meter mou kai hoi adelphoi mou) "He says, behold my mother and my brothers;- Those male and female (women and men disciples surrounding Him).

1)’’For whoever shaII do the will of God” (hos an poiese to thelema tou theou) ’’Whoever does the will of the true, (trinitarian) God,’’ anyone, each one, and everyone who engages in the work and will of God, 2 Corinthians 8:12.

2) ’’The same is my brother,’’ (houtos adelphos inou) ’’This one exists as, is my brother, ’ It is the Divine relationship of true disciples, active members of our Lord’s Church company, to which He here alludes.

3) “And my sister and mother” (kat adoilphe kai meter estin) ’’As well as such is also my sister and my mother. Such is further described, Matthew 19:27-29; Mr 10 29 30; Luke 18:29-30.