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Mark
3:20-35
 | Reading the Text:
|
| Historical References, Commentary and
Comparative Texts:
 | The
Five Gospels Parallels, John W. Marshall, University of Toronto. |
| Stephen Carlson's color-coded Greek Synoptic Parallels:
3:31-35. |
| Comparative primary texts at Mahlon H. Smith's (Rutgers
University) Into His Own:
Perspective on the World of Jesus:
|
| Comparative World Scriptures from United
Communities of Spirit:
Separation from Family. |
|
"All Sins Forgiven,"
"Strong One's House," The Jesus Database, an online annotated inventory of
the traditions concerning the life and teachings of Jesus. Dr. Gregory C.
Jenks, FaithFutures Foundation. |
|
VII, 46;
XIV.15, 21,28-30
; Tatian's
Diatessaron
(c. 150-160). |
|
V.XXI.3,
Adversus
Haereses, Irenaeus of Lyons.
(c. 180) |
|
Epistle IX
-- Cyprian of Carthage (c.
250) |
| From the
Catena
Aurea, Patristic Commentary by St Thomas Aquinas. |
| From the
Geneva Notes. |
| From
Matthew
Henry's Commentary. |
| From
Wesley's Notes. |
| From the
Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871). |
| From
The People's
New Testament, B.W. Johnson, 1891. |
|
| Contemporary Commentary, Studies, and Exegesis:
|
A Brief Commentary on the
Gospel of Mark, Chapter 3:7-35, Carl W. Conrad. (Click superscript numbers
for commentary.) |
|
"A
House Divided, a Strong Man Bound,"
"Who Is
My Family?" Michael A. Turton's Historical Commentary on the Gospel
of Mark, "a complete verse-by-verse
commentary on the Gospel of Mark, focusing on the historicity of people,
places, events, and sayings in the world of the Gospel of Mark." |
|
Wellspring of
the Gospel, Ordinary 10B, Catherine McElhinney and Kathryn
Turner, Weekly Wellsprings. |
|
"The
Character of Jesus' Family,"
Rev. Bryan Findlayson, Lectionary Bible
Studies and Sermons, Pumpkin Cottage Ministry Resources. Includes detailed
textual notes. |
|
"The 'Ochlos'
Messiah," analysis and reflections by Ed Schroeder, at Sabbatheology by
The
Crossings Community of St Louis, Missouri.
 | "Jesus binds the Cosmic Accuser
and "robs" him of his possessions (=unforgiven sinners) in the break-in that
culminates on Good Friday and Easter." |
|
|
| Articles & Background:
|
"Mark 3: A House
Divided," "Eternal
Sin," wikipedia. |
|
"Jesus and
Kinship," Daniel P. Schrock, Windows to the World of Jesus: Studies
of Mark's Gospel. (Continue to click on "next" at bottom of the page for
Class 5 to work through the material.) |
|
"The Politics of Exorcism: Jesus' Reaction to Negative Labels in the
Beelzebul Controversy," Santiago Guijarro, 1999.
| "Jesus was accused of being possessed by Beelzebul
because of the exorcisms he practiced. This kind of view is
characteristic of the first-century Mediterranean interpretation of
deviant behavior. The purpose of this article is to determine the
historical causes of this accusation and the purpose of the reaction of
Jesus against it." |
|
| "Questions,
Chreai, and Challenges to Honor. The Interface of Rhetoric and Culture in Mark's
Gospel." Jerome H. Neyrey, Catholic Biblical Quarterly
60 (1998):657-81.
| "In
terms of rhetorical background, our survey of "questions" indicates that how
they function more often than not as competitive, even hostile weapons intended to inflict
major damage. Questions score points, draw blood, and shame opponents. The same
interpretation applies equally to the phenomenon of answering a question with a
counter-question, which also is an aggressive weapon. And by observing who is reduced to
silence, we have narrative clues about who triumphed in the question game and who
lost." |
|
|
"Jesus' Eating Transgressions and Social Impropriety in the Gospel of Mark:
A Social Scientific Approach," Dietmar Neufeld, Biblical Theology
Bulletin, 2000.
| "Food events provide an opportunity for Mark to portray
Jesus in fierce debate with the religious elite from which he emerges an
honorable man but for which he is eventually executed. Eating and food are
occasions for Mark to present Jesus, not only as popular hero, but also as
subversive sage." |
|
|
Synopsis
(English) and discussion of Mark 3:31-35 (Jesus' Kin). Focus is on literary
relationships of texts. Includes non-canonical parallels and discussion of textual
origins. Mahlon H. Smith, Rutgers University. |
|
"The Family in the Jesus Movement," Santiago Guijarro,
Biblical
Theology Bulletin, 2004.
| "The purpose of this study is to explore the possible
continuity between the Jesus movement before Jesus' death and the movement
of his disciples after his resurrection in their attitude towards the
family." |
|
|
"Jesus
Christ: Exorcist," Susan R. Garrett, Beliefnet.
| "When we rush to explain away Jesus'
miracles, we risk overlooking the deeper message of his liberating power." |
|
| Death
and the Maiden: The Complexity of Trauma and Ways of Healing; A Challenge
for Pastoral Care and Counseling, Archie Smith, Jr., Pacific School of
Religion.
| "Ours is a changing world, pushed by
global developments, technological innovations, and uneven growth with
deeper divisions between the wealthy and the poor. We are challenged to
raise anew the question: Who is my mother, my sister and my brother?" |
|
|
"By
the Finger of God," R. Steven Notley. Minor [Synoptic] Agreements, Semitic
Influence, and Rabbinic Commentary. At Jerusalem Perspective Online.
| "The expression "finger of
God" also occurs in a passage from an ancient rabbinic commentary on Exodus that is
recited in Jewish homes every year as part of the Passover Haggadah: Rabbi Yose the
Galilean said, "How do we know that the Egyptians were afflicted with ten plagues in
Egypt, but with fifty at the Red Sea? Of Egypt it is said: 'Then the magicians said to
Pharaoh, "This is the finger of God."' But of the Red Sea it is said: 'And
Israel saw the mighty hand….' With how many plagues were they afflicted by the
'finger'? Scripture says with ten. Therefore we may conclude that in Egypt the Egyptians
were afflicted with ten plagues, but at the Red Sea with fifty." (Mechilta,
Beshallah
6; to Exodus 14:31)." |
|
|
"A
Christological Hermeneutic: Crisis and Conflict in Hermeneutics,"
Donald G. Bloesch. Chapter 5 in Robert K. Johnston, The Use of the
Bible in Theology: Evangelical Options, John Knox Press, 1985).
Reprinted at Religion
Online.
| " When we deal
with the question of the contemporary relevance of this particular text,
we are reminded that the church continues its warfare against the
principalities and powers. These powers have been dethroned, the dragon
has been mortally wounded, but in his death throes he can be even more
dangerous than before." |
|
|
Capharnaum, featuring
information and images from 19 seasons of excavations conducted by the late Fr.
Virgilio C. Corbo ofm and Fr. Stanislao Loffereda ofm. |
|
The scope of flashback in Mark 3:21-31, from
B-Greek Archives. Sort by "subject" to follow thread. |
|
"Demonology in the Dead Sea Scrolls and the New Testament," Hermann
Lichtenberger, Orion center for the Study of the Dead Sea Scrolls and
Associated Literature, 2004. |
|
| Articles in
ATLAS Journals. (Direct link when you are
subscribed and logged in to
ATLASerials online collection of Religion and Theology Journals.):
| Aichele, George,
"Jesus's Uncanny 'Family Scene,'" Journal for the Study of the New
Testament, 1999. |
| Blomberg, Craig L.,
"The New Testament Definition of Heresy (or When Do Jesus and the Apostles
Really Get Mad?)," Journal of the Evangelical Theological Society,
2002. |
| Busch, Austin,
"Questioning and Conviction: Double-voiced Discourse in Mark 3:22-30,"
Journal of Biblical Literature, 2006. |
|
| Reviews: |
| Sermons:
|
"Recognizing Him,"
Bishop Minerva Carcano, Day 1, 1997. |
|
"Who
Are My Mother and My Brothers?" Paul Tillich. From The New Being (1955),
at Religion OnLine.
| "We cannot cut the ties with our
family without being guilty. But the question is: Is it willfulness which demonically
disrupts the family communion, or is it the step toward independence and one’s own
understanding of the will of God which divinely liberates us from the bondage to our
family?" |
|
| False Forces: Mark 3:7-35, by Ray C. Stedman.
Text or
Real Audio. |
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| With Children:
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| Drama:
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| Graphics & Bulletin Materials:
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| Hymns and Music:
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| Fine Arts Images Linked at The Text This Week's
Art Index:
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| Movies scenes with the following themes,
listed at The Text This Week's Movie Concordance:
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| Study Links and Resources for the Book of Mark |
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