Wind & Waves

Please read Matthew 8:18-34, Mark 4:35-5:20 & Luke 8:22-39

Deep in the Jordan Great Rift Valley, a valley caused by the separation of the African and Arabian Plates, and surrounded by the hills of northern Israel, the Sea of Galilee (Lake Kinneret – Hebrew: ים כנרת) is the lowest freshwater lake on earth at 209 meters (nearly 700 feet) below sea level. In places it plunges to depths of 60m. It is a relatively small lake, approximately 53 km (33 mi) in circumference, about 21 km (13 mi) long from north to south, and 13 km (8.1 mi) wide at its widest point, with a surface area of of 170 km². In comparison, Lake Victoria (Victoria Nyanza) in East Africa is 1,135 meters above sea level, 337 km long and 240 km wide, with a surface area of 68,800 km².

From any point on the Sea of Galilee’s rocky shore, all other locations along the shoreline are visible. Much of the Sea’s beauty comes from being nestled among the hills; green in the spring, brown during the dry season, which contrast with the deep blue of the water. Around the sea, the hills of Galilee reach nearly 1,400 feet (425m) above sea level, and the mountains of the Golan Heights (called the Decapolis in Jesus’ time) reach more than 2,500 feet (760m).  These heights are a source of cool, dry air. The slopes of the Golan Heights on the east and Mount Arbel on the west drop sharply down to the Sea. The Sea’s location, so far below much of the country surrounding it, makes it subject to sudden and violent storms as the wind comes over the eastern mountains and drops suddenly onto the Sea. The large difference in height between surrounding land and the Sea causes large temperature and pressure changes. This results in strong winds stirring up the Sea, funnelling through the hills. Storms are especially likely when an east wind blows cool air over the warm air that covers the Sea. The cold air (being heavier) surges down as the warm air rises. This sudden change can produce surprisingly furious storms in a short time. Many of the 12, being fishermen, were used to such storms – but there was a storm to come that would have even them quaking in fear.

When Yeshua saw the crowd around Him, He gave orders to cross to the other side of the lake.   Matthew 8:18 CJB

On the same day, when evening had come, He said to them, “Let us cross over to the other side.”  Mark 4:35 NKJV

One day Yeshua got into a boat with his talmidim and said to them, “Let’s cross to the other side of the lake.”  Luke 8:22 CJB

Mark lets us know this happened right at the end of the same day. “Evening”, from the Greek γίνομαι gínomai = to emerge, to become (come into being), transition from one point to another, signifies a change of condition, state or place;  it often describes what is to be created, come into being, happen, or what is about to be produced. Evening was the beginning of a new day. The new day was about to be produced. This was right on the transition from one day to the next. It had been a very long day, with the steady flow of people needing miracles from when Yeshua had arrived back in Capernaum the previous evening, the teaching of parables to the gathered multitude from a boat just off shore, the explanations to His talmidim back in the house, and now down to the sea shore again.

Still, the people kept crowding around Him, eager to learn from Him, to see Him do more miracles and to receive their healing. Yeshua was not drawn to the crowds like they were drawn to Him. He only did what He saw His Father doing. Obeying the Father’s voice was more important that “building His ministry”. The Father had His eye on a despised Gentile across the other side of the Sea of Galilee, a man who had been so violently driven by the enemy that even his own family and community had cut off from him. So Yeshua climbed back into a boat and gave the command to cross over to the other side of the lake.

Still the people kept calling out to Him. These Jews who had come from all around wanted Him to stay with them and keep feeding their thirsty souls.

Then a scribe (Torah-teacher) came and said to Him, “Teacher (Rabbi), I will follow You wherever You go.”  
Jesus said to him, “The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head
.”
Matthew 8:19-20 NASB

As they were traveling on the road, a man said to him, “I will follow you wherever you go.” 
Yeshua answered him, “The foxes have holes, and the birds flying about have nests, but the Son of Man has no home of his own.”

Luke 9:57-58 CJB

Was it exhaustion speaking? An overwhelming tiredness from constantly giving out and having no time to rest? Following Yeshua would not be an easy path. It was not the way to gain religious prestige nor earthly power or wealth. His was not the comfortable path. Was this Torah-teacher ready for the discomfort of such a self-sacrificing life?

Another of the talmidim said to him, “Sir, first let me go and bury my father.” 
But Yeshua replied, “Follow me, and let the dead bury their own dead.”

Matthew 8:21-22 CJB

To another he said, “Follow me!”
But the man replied, “Sir, first let me go away and bury my father.” 
Yeshua said, “Let the dead bury their own dead; you, go and proclaim the Kingdom of God!” Luke 9:59-60 CJB

Again we see the gospel tradition of not naming any of the male talmidim (disciples) except for the 12 foundational apostles. Those 12 had already been called and chosen for their unique role, but the call to discipleship, the call to “follow Me” kept being extended to others.

There are differing opinions among Bible commentators as to who this talmid was and whether his father was at this time still alive or had just that day died, or was awaiting his secondary burial a year after his death.

The traditional Jewish preference for prompt burial continued throughout the first century. In Mark 5:38, funeral preparations for Jairus’s daughter begin right away, and in John 11 Lazarus is buried on his day of death. According to Mishnah Sanhedrin 6.6, a corpse should not be kept unburied overnight except on rare occasions. The Jewish burial rite consisted of two parts – the primary burial on the day of death, and a secondary burial a year later.

As soon as death was certain, the deceased’s eyes were closed and the corpse was washed. Perfumes or ointments were used for this washing. The body was then wrapped and bound in strips of cloth. According to the third-century C.E. Jewish tractate Semahot, men could only prepare the corpse of a man, but women could prepare both men and women.   John 11 has such preparations in view: Lazarus’s “hands and feet [were] bound with strips of cloth, and his face wrapped in a cloth” (John 11:44). Thus prepared, male relatives and friends would carry the corpse in a procession toward the place of interment, accompanied by friends, neighbours, and relatives. Jewish funeral processions made their way from the family home to the family tomb that day, for the primary burial. Members of the immediate family took the corpse into the tomb while friends and relatives waited outside.  The corpse would be brought into an outer room and laid on the floor, or in special slots in the wall. The ceremony of primary burial seems to have often included spoken words in appreciation for the dead and in sympathy for the bereaved.

After primary burial, the procession returned to the family home, where expressions of condolence continued. Rituals of death continued for several days thereafter. Literary sources, including John 11, agree that for the first seven days, the immediate family remained at home in mourning. If mourners left the house during this time, it was presumed that they would go to the tomb. After seven days, most aspects of ordinary life resumed.

The death of a parent was an exception: children mourned their parents for a full year, until the time of secondary burial.

The secondary burial would take place about a year after the primary burial. At that time, in a private ceremony, family members returned to the tomb, took the bones of the deceased from their resting place on a shelf or a niche, and placed them in another niche, pit, or ossuary, adding them to a pile of bones left by previous generations in an inner sanctum. The one thing expressed most clearly by Israelite burial practices is the common human desire to maintain some contact with the community even after death, through burial in one’s native land at least, and if possible with one’s ancestors.  Jacob’s request, “bury me with my fathers,” (Gen. 49:29), was the wish of every ancient Israelite. This practice of family burial, was common enough to give rise to the Hebrew expressions “to sleep with one’s fathers” (e.g., I Kings 11:23) and “to be gathered to one’s kin” (Gen. 25:8; et al.) as synonyms for “to die.”

Regardless of the individual circumstances of the talmid who responded: “first let me go and bury my father”, Yeshua’s reply  has echoed true down through to ages to so many of His followers in many different circumstances: “Follow me, and let the dead bury their own dead.”

The Wind & Waves Obey

He boarded the boat, and his talmidim followed.  Then, without warning, a furious storm arose on the lake, so that waves were sweeping over the boat. But Yeshua was sleeping. Matthew 8:23-24 CJB

So, leaving the crowd behind, they took him just as he was, in the boat; and there were other boats with him.  A furious windstorm arose, and the waves broke over the boat, so that it was close to being swamped.  But he was in the stern on a cushion, asleep. Mark 4:36-38a CJB

And He said to them, “Let us cross over to the other side of the lake.” And they launched out.  But as they sailed He fell asleep. 
Luke 8:22b-23a NKJV

Yeshua had spoken the Father’s word: “Let us cross over to the other side of the lake” then, confident in the Father’s purposes and exhausted from all the ministry, He fell asleep in the boat. τὸ προσκεφάλαιον – “the pillow” was a part of the ship; no soft luxurious pillow but the leathern cushion of the steersman; the low bench at the stern on which the steersman sometimes sits, and the captain sometimes rests his head to sleep. None of the being tossed around in the boat, nor the water splashing over the sides and drenching Him could arouse Yeshua from this sleep of exhaustion.

We know that Andrew, Peter, James and John had all grown up on the Sea, being trained by their fathers’ as fishermen. Thomas, Nathaniel and Philip may have also worked as fishermen, for they were all together and fishing when Yeshua appeared to them in John 21:2-8, following His resurrection. This boat was being manned by an experienced crew who had plenty of practice handling a boat in stormy seas, yet something about this storm had even them worried and fearing for their lives.

So they came and roused him, saying, “Sir! Help! We’re about to die!” 
Matthew 8:25 CJB

They woke him and said to him, “Rabbi, doesn’t it matter to you that we’re about to be killed?”  Mark 4:38b CJB

And a windstorm came down on the lake, and they were filling with water, and were in jeopardy.   And they came to Him and awoke Him, saying, “Master, Master, we are perishing!” Luke 8:23-24 NKJV

In the midst of their fear and panic they knew of only one place to turn for help. All their efforts were failing. All their strength, experience and ability were proving insufficient to save them. Each of us comes to this point when we realise our absolute need of what only He can do.

They knew Yeshua was their only hope, yet in their fear they doubted His love and care for them: “Rabbi, doesn’t it matter to you that we’re about to be killed?” They doubted God’s plan for them: “we are perishing!” Despite their doubts, they turned to Him. Despite their doubts they woke Yeshua and cried out for Him to help them. Despite their doubts, He arose and did what they could not believe. His nature and will for our lives is not confined to what we can believe for – even crying out to Him in our doubts is sufficient, because He is sufficient.

He said to them, “Why are you afraid? So little trust you have!”
Then he got up and rebuked the winds and the waves, and there was a dead calm.  
The men were astounded. They asked, “What kind of man is this, that even the winds and sea obey him?” Matthew 8:26-27 CJB

And He got up and rebuked the wind and said to the sea, “Hush, be still.” And the wind died down and it became perfectly calm.  
And He said to them, “Why are you afraid? Do you still have no faith?” 
They became very much afraid and said to one another, “Who then is this, that even the wind and the sea obey Him?” Mark 4:39-41 NASB

Then He arose and rebuked the wind and the raging of the water. And they ceased, and there was a calm.  
But He said to them, “Where is your faith?”
And they were afraid, and marvelled, saying to one another, “Who can this be? For He commands even the winds and water, and they obey Him!”

Luke 8:24-25 NKJV

Matthew gives us Yeshua’s first response, and it is to His talmidim: “Why are you afraid? So little trust you have!” Theirs was not a false fear, a phobia of something conjured by their imagination – they were facing a very real and dangerous situation, a boat that is filled with water does not stay afloat and this violent tempest was tossing them around and filling their boat faster than they could empty it. We can likewise face very real and dangerous situations – famine, flood, drought, war, disease, the children are crying because they have no food, our loved one is dying and we have no money for treatment, our house has been washed away and we are left with nothing, enemies are closing in and we can see no way of escape, the boat is filling with water and we are a long way from land. Like the 12, we can doubt God’s care and provision for us in the mist of situations when we feel that we are perishing. We call out to Jesus, try to arouse Him, but we don’t really believe He will do anything to save us because He hasn’t done anything yet and our situation has just kept getting worse. Then He speaks, and His first words are not to our situation but to us: “Why are you afraid? So little trust you have!”

Mark gives us Messiah’s words of rebuke to the wind and waves: σιώπα = “hush! be silent!” and πεφίμωσο = “be muzzled!” be put to silence and made still. Yeshua rebuked the wind and the waves as though they were a raging monster, a force sent to hinder the Father’s will. The Greek perfect tense implies that before the word was uttered, the thing was done by the power of his will preceding the word. The wind ἐκόπασεν = grew weary, died down and stopped. The Sea sank to rest as if exhausted by its own beating. It changed from a state of dangerous turmoil to one of tremendous and immediate calm.

“Where is your faith?” A question for each one of us. Is our faith in our own ability? Is our faith in our faith? Is our faith in the boat? Is our faith in what we think we know? Is our faith in our circumstances? Is our faith in what we can see and taste and touch? Is our faith in the One who rules over all?

The talmidim had never seen anything like this before. Even though they’d memorised the stories of Moses and the Red Sea and the pillar of fire by night and pillar of cloud by day, they had never even imagined anything like this, that a man would command the wind and waves and they would obey Him. A whole new revelation began to dawn on them as to Who this was that they were following.

When Yeshua arrived at the other side of the lake, in the Gadarenes’ territory, there came out of the burial caves two men controlled by demons, so violent that no one dared travel on that road.  
They screamed, “What do you want with us, Son of God? Have you come here to torture us before the appointed time?” 
Now some distance from them a large herd of pigs was feeding.  The demons begged him, “If you are going to drive us out, send us into the herd of pigs.”  
“All right, go!” he told them.
So they came out and went into the pigs, whereupon the entire herd rushed down the hillside into the lake and drowned.  The swineherds fled, went off to the town and told the whole story, including what had happened to the demonized men.  
At this, the whole town came out to meet Yeshua. When they saw him, they begged him to leave their district. Matthew 8:28-34 CJB

They came to the other side of the sea, into the country of the Gerasenes.  When He got out of the boat, immediately a man from the tombs with an unclean spirit met Him,  and he had his dwelling among the tombs. And no one was able to bind him anymore, even with a chain;  because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him.  Constantly, night and day, he was screaming among the tombs and in the mountains, and gashing himself with stones.  
Seeing Jesus from a distance, he ran up and bowed down before Him;  and shouting with a loud voice, he said, “What business do we have with each other, Jesus, Son of the Most High God? I implore You by God, do not torment me!” 
For He had been saying to him, “Come out of the man, you unclean spirit!” 
And He was asking him, “What is your name?” 
And he said to Him, “My name is Legion; for we are many.” And he began to implore Him earnestly not to send them out of the country.  
Now there was a large herd of swine feeding nearby on the mountain.  The demons implored Him, saying, “Send us into the swine so that we may enter them.”  
Jesus gave them permission. And coming out, the unclean spirits entered the swine; and the herd rushed down the steep bank into the sea, about two thousand of them; and they were drowned in the sea.
Their herdsmen ran away and reported it in the city and in the country. And the people came to see what it was that had happened.  
They came to Jesus and observed the man who had been demon-possessed sitting down, clothed and in his right mind, the very man who had had the “legion”; and they became frightened.  Those who had seen it described to them how it had happened to the demon-possessed man, and all about the swine.  And they began to implore Him to leave their region. 
As He was getting into the boat, the man who had been demon-possessed was imploring Him that he might accompany Him.  And He did not let him, but He said to him, “Go home to your people and report to them what great things the Lord has done for you, and how He had mercy on you.”  
And he went away and began to proclaim in Decapolis what great things Jesus had done for him; and everyone was amazed.
Mark 5:1-20 NASB

Then they sailed to the country of the Gadarenes, which is opposite Galilee.  And when He stepped out on the land, there met Him a certain man from the city who had demons for a long time. And he wore no clothes, nor did he live in a house but in the tombs. When he saw Jesus, he cried out, fell down before Him, and with a loud voice said, “What have I to do with You, Jesus, Son of the Most High God? I beg You, do not torment me!” 
For He had commanded the unclean spirit to come out of the man. For it had often seized him, and he was kept under guard, bound with chains and shackles; and he broke the bonds and was driven by the demon into the wilderness.
Jesus asked him, saying, “What is your name?”
And he said, “Legion,” because many demons had entered him.  And they begged Him that He would not command them to go out into the abyss.
Now a herd of many swine was feeding there on the mountain. So they begged Him that He would permit them to enter them. And He permitted them. Then the demons went out of the man and entered the swine, and the herd ran violently down the steep place into the lake and drowned.
When those who fed them saw what had happened, they fled and told it in the city and in the country.  Then they went out to see what had happened, and came to Jesus, and found the man from whom the demons had departed, sitting at the feet of Jesus, clothed and in his right mind. And they were afraid.  They also who had seen it told them by what means he who had been demon-possessed was healed. 
Then the whole multitude of the surrounding region of the Gadarenes asked Him to depart from them, for they were seized with great fear. And He got into the boat and returned.

Now the man from whom the demons had departed begged Him that he might be with Him. But Jesus sent him away, saying,  “Return to your own house, and tell what great things God has done for you.” 
And he went his way and proclaimed throughout the whole city what great things Jesus had done for him. Luke 8:26-39 NKJV

They left Capernaum and, after Yeshua had demonstrated His power as the Son of God over the elements by stilling the wind and waves, arrived at the other side of the lake, in the Gadarenes’ territory (Matthew); the other side of the sea, into the country of the Gerasenes (Mark); the country of the Gadarenes, which is opposite Galilee (Luke).

The closest city of any significance was Gadara, hence Matthew and Luke describe the place of this encounter as in χώρα (chóra = the space lying between two places or limits/the region/country/territory) of the Gadarenes. Gadara lay 8km (5 miles) southeast of the shoreline, its territory certainly reached the Sea of Galilee and would have included port towns, for Josephus mentions the fact and its coins show a ship. Gadara was a centre of Greek culture, containing temples to idols, theatres, a hippodrome, an aqueduct, etc., and produced a string of poets, satirists and philosophers.

Mark’s description of the country of the Gerasenes could be the use of a Semitic designation, “land of the foreigners” (Heb gerûšîm; Gk Gerasenoi), as the name for an entire region, or it could refer to the land around a village on the eastern shore that some have identified as Gergesa.  On the south of this village there is a cliff within forty meters of the shore and about 3km from there are cavern tombs. If this was the place of the encounter, as some early church father’s believed, then Hippos could have been the city that the herdsmen ran to.

We don’t have enough information to be confident of the exact location of their landing, but what we do know is that it was an area with a steep bank on the eastern shore of the Sea of Galilee, in the Decapolis – Gentile territory of the ten independent cities to the east of the Sea of Galilee. We saw Yeshua go into Samaria to preach to the Samaritans at the beginning of His ministry, now He had crossed the boundary into Gentile territory to minister. Such a move would have horrified the Jewish religious leaders back in Galilee or Jerusalem. It may have been trepidation about doing something that they had always been taught was ungodly (going into Gentile territory) that had aroused the fears of the talmidim when the storm arose, thinking God had sent it to change their direction as He had to Jonah headed to Tarshish on a boat. Maybe they had not been trying to wake Yeshua to still the storm but in the hope that He would be convinced by the danger it posed to change direction and command they return back to the shore they had come from. Could this be where the charge of “you don’t care about us” came from, the belief that what was needed for their safety was a change in direction and Yeshua was not giving that command. But the storm was not heralding God’s displeasure, it was just hindering His will, until the Son of God arose and rebuked it so the Father’s purposes could be fulfilled.

What Yeshua met upon disembarking from the boat would have confirmed all the prejudices His talmidim had grown up with against Gentiles. This demon-possessed man was unclean in every sense of the word. Matthew, who was in the boat with Yeshua, records there actually being two demon possessed men. It appears that the fruit of one’s deliverance was much more significant than the other, so it is that one’s story which Mark and Luke share with us. Matthew describes them as: “so violent that no one dared travel on that road”. This major trading route, along the east coast of the Sea, was impassable because of the demonically controlled violence of these men. Mark and Luke describe the one who was going to be transformed as wearing no “himation” = outer garment, robe or cloak – often made of wool and also used as a blanket to keep warm at night – and as living in the tombs instead of a home. The people tried to keep him restrained under guard but he kept tearing the chains and shackles apart, self-harming and screaming day and night. These poor men were tormented, out of control, a danger to others, and a danger to themselves. Yet, their connection to the spirit realm also meant that they recognised Yeshua was the Son of God and, against the will of every demon inhabiting them, ran to Him.

Here we see the tremendous conflict within these men, running to Yeshua for deliverance and yet when Yeshua speaks that word of command for them to be set free, out of their mouths the demons speak, begging Him not to do so. The man Mark and Luke focus on was not possessed by just one unclean spirit, but rather he’s occupied by a host of them.  In the Roman army “legion” designated 6,000 soldiers. His condition seemed hopeless, even as the talmidim had felt hopeless in the face of the fierce storm on the Sea. His pitiful condition had become his identity. When asked his name, this man replied “Legion”. He had no name, no identity left, except for what he was captive to. Increasingly today we hear people proudly proclaim their identity as what they are captive to. This man had been completely defined by what assailed him, by what robed him of joy and health, by what hindered him and kept him bound, by all those things that kept him from experiencing life in its abundance.

According to the superstitions of the time these demons had the upper hand over Yeshua – they knew His name and position: Jesus, Son of the Most High God, and they had evaded His questioning their names and instead tried to intimidate by replying: “legion, for we are many.” But Yeshua’s power over them was not in the use of the “right formula”, but in the very nature of His being as the Son of God. No demon could resist His command, so these powerful forces that had exerted such devastating control of the men were reduced to begging. This was Gentile country, they farmed and ate, what were for the Jews, unclean animals such a pigs and there was a herd close by. The scripture does not tell us why Yeshua allowed the demons to enter the swine, instead of sending them to the abys, maybe it was so all the people could see how many this man was being set free from – no matter how large the enemy’s army is, one word from the Son of God sends them all fleeing. These demons were self-destructive in the man, even as he struggled against their power, in the swine they found no such resistance and the whole herd ran violently down the steep slope into the Sea of Galilee and drowned. Both Yeshua’s talmidim and all the herdsmen saw the destructive force that had been cast out of this man. Soon everyone in the closest city knew about it too.

Now we come to the pivotal part in the narrative. Luke gives us the insight: “whole multitude of the surrounding region of the Gadarenes asked Him to depart from them, for they were seized with great fear.Yeshua had explained to Nicodemus:

This is the verdict: Light has come into the world, but people loved darkness instead of light because their deeds were evil.  Everyone who does evil hates the light, and will not come into the light for fear that their deeds will be exposed.  But whoever lives by the truth comes into the light, so that it may be seen plainly that what they have done has been done in the sight of God. John 3:19-21 NIV

The people of this region loved darkness, they delighted in things that God abhorred. They wanted nothing to do with the holiness of God, with the Light that had come into the world. When the power of God’s holiness was displayed in expelling the demons they were seized with fear that their sin would likewise be exposed for what it was. Two men, whom everyone had pitied and looked down on, two men who had been cast out of their families and society, two men whose deplorable state illustrated the direction their community was headed, these two men longed to be free from it all and came running to Yeshua. These two were set free and that freedom challenged the philosophy this society had been built on. The people were seized with fear and wanted Yeshua gone from their shores. We might think the Jews were resistant to the gospel, but these Gentiles were much worse. They did not come running, as thousands of the Jews had done, to seek Yeshua’s healing and deliverance, and to listen to His teaching. They only came running to get rid of Him, to send Him away, “don’t come back again.”

One man, all alone among His people. One man longing for light. One man hungering and thirsting for righteousness. One man begged (deomai = made an urgent appeal out of a pressing need due to lack) to stay (eimi syn = be thereafter forever joined closely together in full identification) with Yeshua and follow Him wherever He went. One man had become a talmid. His deliverance is recorded in all three synoptic gospels. Yeshua sent (apolyo = released him from all obligation – this man did not need to leave his people and become a Jew like Yeshua) him to return to his own household, become one with his own people again, and prioritise telling them everything that God, the creator and owner of all things, had done for him. This man obeyed Yeshua. This man shared his testimony throughout his region, to all the Gentiles of the Decapolis. This man was the reason Yeshua had told the twelve to take Him to the other side of the lake. This man was the reason the storm tried to stop that journey. This man was in Yeshua’s thoughts as He rebuked the wind and waves, commanded them: “peace, be still.” This man, whose family and community had given up on him. This man became the first messenger of the Gospel to the Gentiles, the first one sent to them with good news.

REFERENCES

1. HELPS Ministries. The Discovery Bible. [Online] https://thediscoverybible.com/.
2. Laan, Ray Vander. Sea of Galilee Geography. That The World May Know. [Online] [Cited: October 21st, 2020.] https://www.thattheworldmayknow.com/sea-of-galilee-geography.
3. Donald DeYoung, Ph.D. What’s Special About the Sea of Galilee? Christian Answers. [Online] 2003. https://christiananswers.net/q-eden/ednk-seaofgalilee.html.
4. Bolen, Todd. The Sea of Galilee. Jerusalem Pwerspective. [Online] October 31, 1989. https://www.jerusalemperspective.com/1476/.
5. Gilad, Elon. The History of Jewish Burial Rites. Haaretz. [Online] April 22nd, 2015. https://www.haaretz.com/jewish/.premium-the-history-of-jewish-burial-rites-1.5353617.
6. The Theological Implications of an Ancient Jewish Burial Custom. Meyers, Eric M. 2, Pennsylvania : University of Pennsylvania Press, October 1971, The Jewish Quarterly Review, Vol. 62. DOI: 10.2307/1453302.
7. McCane, Byron R. Burial Practices in First Century Palestine. Bible Odyssey. [Online] [Cited: October 24th, 2020.] https://www.bibleodyssey.org/en/people/related-articles/burial-practices-in-first-century-palestine.
8. Glenn. Questions on Mark’s Geographical Ignorance… Gadara versus Gerasa and the problem of the Long Trip Home. Christian Thinktank. [Online] March 23rd, 2008. https://www.christian-thinktank.com/giddygaddy.html.
9. [Online] https://biblehub.com/commentaries/matthew/8-28.htm.
10. [Online] https://biblehub.com/commentaries/mark/5-1.htm.
11. [Online] https://biblehub.com/commentaries/luke/8-26.htm.
12. McArthur, Dr. John. Matthew 8–15. MacArthur New Testament Commentary. s.l. : The Moody Bible Institute of Chicago., 1987, p. p. 41.
13. Lose, David. Legion. Working Preacher. [Online] June 16th, 2013. https://www.workingpreacher.org/craft.aspx?post=2609.

In the comments section below share your thoughts on what you have read and answer some of the following questions…

*“The foxes have holes, and the birds flying about have nests, but the Son of Man has no home of his own.” What is some of the price that you have paid for following Jesus?
* Compare the burial customs in your region with the Jewish customs during Jesus’ time.
* Describe a time when you had to “let the dead bury their own dead” in order to follow Jesus, go and proclaim the kingdom of God.
* Describe a time when Jesus has said to you: “Why are you afraid? So little trust you have!”
* How do you answer people who define themselves in terms of their sin or deficiencies, setbacks, disappointments or failures?
* What was the significance of Jesus going to the other side of the Sea of Galilee? 
* What stories of deliverance do you have from God setting people in your community free?
* What is the most important lesson for your people from this section of scripture?

Misunderstood

Please read Mark 3:20-35, Matthew 12:22-50
& Luke 11:14-28, 8:1-21

After this, Yeshua travelled about from town to town and village to village, proclaiming the Good News of the Kingdom of God. With Him were the Twelve,  and a number of women who had been healed from evil spirits and illnesses — Miryam (called Magdalit) (Mary called Magdalene), from whom seven demons had gone out;  Yochanah (Joanna) the wife of Herod’s finance minister Kuza (Chuza); Shoshanah (Susanna); and many other women who drew on their own wealth to help him. Luke 8:1-3 CJB

Luke names three of the women who walked with Yeshua and the apostles, Mary called Magdalene, Joanna and Susanna, then adds “and many other women”. These other women were strong and independently wealthy. They had the courage to go against the norms of their society to walk with Yeshua and fund His ministry. Following Yeshua was not a male only enterprise. This reforming rabbi accepted both women and men as His talmidim. He accepted both those who had been religious zealots and those who had been notorious sinners as His talmidim. All who were willing to lay aside everything to follow Him had an important part in His kingdom and ministry.

And He came home (into a house), and the crowd gathered again, to such an extent that they could not even eat a meal (ἄρτος bread).  When His own people (kinsmen) heard of this, they went out to take custody of Him; for they were saying, “He has lost His senses.” Mark 3:20-21 NASB

Yeshua returned to Capernaum, probably to His house where the roof had been torn up to lower the paralysed man. Capernaum was no longer the welcoming place that it had once been. The last time He had been in Capernaum, Yeshua had healed a man’s hand in the synagogue on Shabbat, an act which the religious leaders considered to be a flagrant disregard for their Sabbath laws. This, on top of having the audacity to declare the paralytic’s sins forgiven and eating with Tax Collectors and “sinners”, had been the final straw. The religious leaders did not want Him back in their synagogue, nor in their town (http://blog.renewal.asn.au/2020/08/22/new-kingdom-new-structure/).

After a busy schedule as a travelling rabbi, Yeshua may have returned home for a little bit of rest and relaxation, to refresh before going back out to meet all the needs again. He probably arrived just as the sun was setting – at the beginning of a new Jewish day. But the crowds had grown even more since He was last here. So many people. So many needs. His home was not a reprieve from the needs of others, the needy multitudes came and filled it. There was no time for the evening meal. Yeshua just kept giving and giving to meet those needs. His focus was on the Father’s will. The people just kept coming, the more needs were met the more people came. It appeared there was no end to the needs, no end to the lines of people pressing in to receive their miracle as the night wore on. As we shall see, such crowds aroused the ire of the religious leaders and concern of Yeshua’s relatives.

It was for His sake, His relatives reasoned, that they had to stop His ministry, stop this craziness, and retrieve Him from the crowds. Yeshua’s actions were not those of a “normal” man seeking his own welfare and family honour. They were the actions of a man possessed with a passion for the Kingdom of Heaven. They were the actions of a man who cared not for the things of this world. Even His own relatives could not understand why He was acting thus. They were a devout, religious family, but this was outside of their traditions and contrary to everything that was considered to be sound reasoning. Jewish religious and family life revolved around meals, and Yeshua was ignoring these completely as He extended Himself in healing and teaching the people. There was little opportunity even for sleep that night.

Lost His senses” comes from the Greek root word eksistemi. It means to be mentally displaced, “beside oneself“, overwhelmed with the situation. The same word is used when Yeshua heals the paralytic (Mark 2:12) and Jairus’s daughter (Mark 5:42), and when He calms the storm after walking on water (Mark 6:51). In this case, however, it suggests that Yeshua’s family had concluded that He was so overwhelmed by the crowds that He was no longer acting rationally and His actions—which they felt were out of control—could have a serious effect on the wellbeing of His family.

So they resolved to find and krateo Him. The Greek word krateo means to place under one’s grasp, to seize hold of and bring under one’s control. It implies forceful action which gains the upper hand. Yeshua’s relatives believed the gossip (“heard of this”) and concluded that they needed to take control of the situation – they needed to take forceful action to bring the Son of God under their control. He, however, was not the one who needed to be brought under control.

There was a battle going on over who would take control. While Yeshua’s relatives sort to take control of Him, demons had taken control of a man and this man’s friends brought Him to Yeshua to be set free. The Pharisees and religious leaders tried to take back control of the situation by accusing Yeshua of using demonic power to cast out the demons. Neither force nor accusation could stop what God was doing through His Son.

Then some people brought him a man controlled by demons who was blind and mute; and Yeshua healed him, so that he could both speak and see.  The crowds were astounded and asked, “This couldn’t be the Son of David, could it?” 

But when the P’rushim (Pharisees) heard of it, they said, “It is only by Ba‘al-Zibbul” — the ruler of the demons — “that this man drives out demons.”

However, knowing what they were thinking, Yeshua said to them, “Every kingdom divided against itself will be ruined, and every city or household divided against itself will not survive. If Satan drives out Satan, he is divided against himself; so how can his kingdom survive? Besides, if I drive out demons by Ba‘al-Zibbul (Beelzebul), by whom do your people drive them out? So, they will be your judges!  But if I drive out demons by the Spirit of God, then the Kingdom of God has come upon you! Or again, how can someone break into a strong man’s house and make off with his possessions unless he first ties up the strong man? After that he can ransack his house.

Those who are not with me are against me, and those who do not gather with me are scattering.  

Because of this, I tell you that people will be forgiven any sin and blasphemy, but blaspheming the Ruach HaKodesh (Holy Spirit) will not be forgiven.  One can say something against the Son of Man and be forgiven; but whoever keeps on speaking against the Ruach HaKodesh will never be forgiven, neither in the ‘olam hazeh (this age) nor in the ‘olam haba (age to come). Matthew 12:22-32 CJB

In asking: “This couldn’t be the Son of David, could it?” the crowd were questioning if Yeshua was Israel’s long awaited Messiah. Who else but Messiah, their eternal King, could exercise such power and authority over demonic forces? Many longed to see Him exercise such authority over the oppressive Roman forces as well – such was their expectation of Messiah. Yet, Yeshua makes it very clear that His arch enemy is not the Roman emperor, but Satan, and those who are not with Him are on Satan’s side, those who are not gathering the people to Him are scattering them for Satan. Thus, the very ones who are accusing Yeshua of being in league with the ruler of the demons are themselves engaged in Satan’s work.

And He was casting out a demon, and it was mute; when the demon had gone out, the mute man spoke; and the crowds were amazed. 

But some of them said, “He casts out demons by Beelzebul, the ruler of the demons.”  

Others, to test Him, were demanding of Him a sign from heaven.  But He knew their thoughts and said to them, “Any kingdom divided against itself is laid waste; and a house divided against itself falls. If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. And if I by Beelzebul cast out demons, by whom do your sons cast them out? So they will be your judges. But if I cast out demons by the finger of God, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own house, his possessions are undisturbed. But when someone stronger than he attacks him and overpowers him, he takes away from him all his armour on which he had relied and distributes his plunder. 

He who is not with Me is against Me; and he who does not gather with Me, scatters. Luke 11:14-23 NASB

The finger of God bringing the Kingdom of God upon them raised such hopes in the people. Surely the Roman Empire would have to bow to such a kingdom. Messiah would cast out their enemies and set them free from Roman oppression. Yeshua was talking of a spiritual kingdom, a kingdom not of this world, and demonstrating God’s authority through this kingdom. Increasing numbers of the people were looking for this kingdom to demolish the Roman Empire of this world – they were looking for Messiah to reign over the whole world as Daniel’s rock which grew into a mountain which filled all the earth. Such expectations scared the Jewish leaders who feared Rome’s reaction should the people rise up against them. Yet, this expectation was also the standard by which the religious leaders judged any messianic claims. On both counts they stood against the Son of God and refused to accept the testimony of the miracles He did in delivering the people from demonic oppression.

The Torah-teachers who came down from Yerushalayim (Jerusalem) said, “He has Ba‘al-Zibbul (Beelzebul) in him,” and “It is by the ruler of the demons that he expels the demons.” 

But he called them and spoke to them in parables: “How can Satan expel Satan? If a kingdom is divided against itself, that kingdom can’t survive;  and if a household is divided against itself, that household can’t survive. So if Satan has rebelled against himself and is divided, he can’t survive either; and that’s the end of him.  Furthermore, no one can break into a strong man’s house and make off with his possessions unless he first ties up the strong man. After that, he can ransack his house. 


Yes! I tell you that people will be forgiven all sins and whatever blasphemies they utter; however, someone who blasphemes against the Ruach HaKodesh (Holy Spirit) never has forgiveness but is guilty of an eternal sin.” For they had been saying, “He has an unclean spirit in him.”
Mark 3:22-30 CJB

βλασφημέω – blasphēméō – comes from blax, meaning sluggish or slow, and pheme, meaning reputation or fame, thus denotes a refusal to acknowledge good or venerate that which is worthy of respect. Blasphemy slanders what is good by equating it with evil and thus reverses moral values. It misidentifies evil and good. It calls good evil, and evil good, thus defaming the good.

“Woe to those who call evil good, and good evil;
Who substitute darkness for light and light for darkness;
Who substitute bitter for sweet and sweet for bitter!”
Isaiah 5:20 NASB

The Torah-teachers were misidentifying the Ruach HaKodesh (Holy Spirit) as an unclean or evil spirit by saying that it was by the ruler of the demons that Yeshua cast out demons. In so doing they were hardening their hearts against the truth, deliverance and salvation that God had sent them in Christ.

Yeshua is alluding to the Numbers 15 passage about blasphemy (Matt 12:31-32 ; Mark 3:28-29 ; Luke 12:10). Numbers 15:22-31 distinguishes between unintentional sin committed in ignorance (for which forgiveness is possible), and defiant sin, called blasphemy, for which there is no forgiveness.

‘But anyone who sins defiantly, whether native-born or foreigner,  blasphemes Adonai (the Lord) and must be cut off from the people of Israel.  Because they have despised Adonai’s word and broken His commands, they must surely be cut off; their guilt remains on them.’”
. Numbers 15:30-31

Yeshua teaches that the blasphemy for which there is no forgiveness is that done defiantly against the Ruach HaKodesh; all other blasphemies, even those against “the Son of Man, ” may be forgiven (Matthew 12:32). Insults thrown at Yeshua may be forgiven because they are committed in ignorance of who He really is: His heavenly glory does not appear on earth. This is significant, in taking on human form and coming as the sacrifice for our sins, Yeshua laid aside His majesty that cannot be blasphemed because it was through bearing the ultimate blasphemy against Himself that our salvation was purchased, even as God had foretold through the prophet Isaiah:

He was despised and rejected by mankind,
    a man of suffering, and familiar with pain.
Like one from whom people hide their faces
    he was despised, and we held him in low esteem.
Surely he took up our pain
    and bore our suffering,
yet we considered him punished by God,
    stricken by him, and afflicted.
But he was pierced for our transgressions,
    he was crushed for our iniquities;
the punishment that brought us peace was on him,
    and by his wounds we are healed.
We all, like sheep, have gone astray,
    each of us has turned to our own way;
and the Lord has laid on him
    the iniquity of us all.
He was oppressed and afflicted,
    yet he did not open his mouth;
he was led like a lamb to the slaughter,
    and as a sheep before its shearers is silent,
    so he did not open his mouth.
By oppression and judgment he was taken away.
    Yet who of his generation protested?
For he was cut off from the land of the living;
    for the transgression of my people he was punished.
He was assigned a grave with the wicked,
    and with the rich in his death,
though he had done no violence,
    nor was any deceit in his mouth.
Yet it was the Lord’s will to crush him and cause him to suffer,
    and though the Lord makes his life an offering for sin,
he will see his offspring and prolong his days,
    and the will of the Lord will prosper in his hand.
After he has suffered,
    he will see the light of life and be satisfied;
by his knowledge my righteous servant will justify many,
    and he will bear their iniquities.
Therefore I will give him a portion among the great,
    and he will divide the spoils with the strong,
because he poured out his life unto death,
    and was numbered with the transgressors.
For he bore the sin of many,
    and made intercession for the transgressors.

Isaiah 53:3-12 NIV

This downgrading of the significance of blasphemy against Yeshua marks an important difference between Christianity and Islam. Whereas Muslims are bound to defend the honour of the Prophet, for Christians Yeshua is the one who says, “The insults of those who insult you have fallen on me” (Rom 15:3, quoting Psalm 69:9). He deliberately accepts the vilification of others and prays for the forgiveness of those who insult Him (Luke 23:34). In this, He sets an example for Christians to follow. According to Peter ( 1 Pe 2:19-25 ), we must accept insult and blasphemy without retaliation, as He did.

Yeshua said: “people will be forgiven all sins and whatever blasphemies they utter…” In this world we see so much sin and hear so many people call evil things good and good things evil. All this can be forgiven. Even the most heinous sins can be forgiven – such is the power of the cross. Whatever sins (and promotions of sin) really upsets or angers us – they have been, and will be, forgiven.

“…however, someone who blasphemes against the Ruach HaKodesh (Holy Spirit) never has forgiveness but is guilty of an eternal sin.” It was not those Jews who were identified as terrible sinners who were committing an eternal sin, but the religious leaders who identified themselves as the righteous in the community and example for others to follow. These were the ones who were blaspheming against the Ruach HaKodesh, who were deliberately misidentifying the HaKodesh (holy) as demonic in order to reject the truth of who Yeshua was and what He had come to do. To deliberately ascribe obvious manifestations of the Ruach HaKodesh to the devil’s agency is a serious offense not committed in ignorance but out of pride that refuses to submit to God’s working in our life.

“Make a tree good and its fruit will be good, or make a tree bad and its fruit will be bad, for a tree is recognized by its fruit. 
You brood of vipers, how can you who are evil say anything good? For the mouth speaks what the heart is full of.  
A good man brings good things out of the good stored up in him, and an evil man brings evil things out of the evil stored up in him.  But I tell you that everyone will have to give account on the day of judgment for every empty word they have spoken.  For by your words you will be acquitted, and by your words you will be condemned.” Matthew 12:33-37 NIV

Proverbs 18:21 states: “The tongue has the power of life and death.” Here Yeshua links that power to the state of the heart that is producing the words uttered by the tongue. Those who are blaspheming the Ruach HaKodesh by accusing Yeshua of having an unclean spirit in Him are, by their very words, giving evidence to the evil in their own hearts. “I didn’t mean it” is not an excuse that will stand on judgment day. Every utterance displays what type of person we are.

Then some of the Pharisees and teachers of the law said to him, “Teacher, we want to see a sign from you.”

He answered, “A wicked and adulterous generation asks for a sign! But none will be given it except the sign of the prophet Jonah. For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. The men of Nineveh will stand up at the judgment with this generation and condemn it; for they repented at the preaching of Jonah, and now something greater than Jonah is here. The Queen of the South will rise at the judgment with this generation and condemn it; for she came from the ends of the earth to listen to Solomon’s wisdom, and now something greater than Solomon is here. . Matthew 12:38-42 NIV

And while the crowds were thickly gathered together, He began to say, “This is an evil generation. It seeks a sign, and no sign will be given to it except the sign of Jonah the prophet. For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation. The queen of the South will rise up in the judgment with the men of this generation and condemn them, for she came from the ends of the earth to hear the wisdom of Solomon; and indeed a greater than Solomon is here. The men of Nineveh will rise up in the judgment with this generation and condemn it, for they repented at the preaching of Jonah; and indeed a greater than Jonah is here.”
. Luke 11:29-32 NKJV

The prophet Jonah – יוֹנָה – is mentioned in II Kings 14:25 during the reign of Jeroboam II (786-746 BC) of Israel (the Northern Kingdom), before the Assyrians under King Shalmaneser conquered the Northern Kingdom of Israel in 722 BC. The Book of Jonah is one of the key readings in Judaism during Yom Kippur, the Day of Atonement, which occurs on the tenth day of Tishri following Rosh Hashanah. Jonah provides a parable of mercy, sin can be repented of and judgment averted, with God’s loving mercy and forgiveness. Jonah was a disobedient prophet, who ran away rather than perform God’s mission because he wanted Israel’s enemies destroyed for their sins. He is punished and swallowed by a great fish, but repents and prays, and receives God’s abundant mercy, and carries out his mission to Nineveh, the capital of Assyria. The King and all the people listened to Jonah’s warning of punishment and put on sackcloth and ash. When Jonah becomes upset over God’s mercy towards Israel’s enemy, God teaches him a lesson.

For as Jonah became a sign to the Ninevites, so also the Son of Man will be to this generation.” Jonah was a sign to the Ninevites of their sinfulness and need for repentance to avert the coming judgment. Likewise, Yeshua was a sign to that generation of Jews of their sinfulness and need for repentance to avert the coming judgment. All the Ninevites heeded the sign of Jonah which God had given to them and humbly repented. Only some of Yeshua’s generation heeded the sign of His death and resurrection and humbly repented. Yeshua is also a sign to us – how are we responding to this sign from God?

For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth.Yeshua did many miracles, but the sign of Him being their longed for Messiah would be His death, entombment in the ground for 3 days, and resurrection. If they refused to repent and believe after that they would be without excuse. From early in His ministry, Yeshua was telling the people about his upcoming death and resurrection, but they could not grasp what He was saying because it was so contrary to their expectations of Messiah.

“When an impure spirit comes out of a person, it goes through arid places seeking rest and does not find it. Then it says, ‘I will return to the house I left.’ When it arrives, it finds the house unoccupied, swept clean and put in order. Then it goes and takes with it seven other spirits more wicked than itself, and they go in and live there. And the final condition of that person is worse than the first. That is how it will be with this wicked generation.”
. Matthew 12:43-45 NIV

“When an unclean spirit goes out of a man, he goes through dry places, seeking rest; and finding none, he says, ‘I will return to my house from which I came.’  And when he comes, he finds it swept and put in order.  Then he goes and takes with him seven other spirits more wicked than himself, and they enter and dwell there; and the last state of that man is worse than the first.” Luke 11:24-26 NKJV

Having foretold that the existing generation would be condemned on the judgment day by the Ninevites and that queen from the South, Yeshua now proceeds to explain in an allegorical way the condition of things on which this melancholy certainty is founded. The case of this generation, He says, will be very much like that of a demoniac, into whom the demon that has been expelled from him is ever seeking to return. The demon finds his former abode ready for his reception, and, reinforced by seven others still more wicked than himself, he again enters the demoniac, making his latter condition worse than the former. So will it be with this generation, which, though it should happen to undergo a temporary amendment, will relapse into its old state of confirmed wickedness, and become worse than before. The reason of this is to be found in the fact that the people in question have never repented and entered into the kingdom of God. Attempts to mend their ways without changing their allegiances will ultimately prove worse than futile, as the coming degeneration and destruction by Rome would prove.

Luke’s account, in omitting the reference to “this wicked generation” brings the focus onto the individual. Deliverance is wonderful, but if not accompanied by repentance and coming under the protection of the Lordship of Christ, the individual is left open to re-possession that is worse than their original state.

And it happened, as He spoke these things, that a certain woman from the crowd raised her voice and said to Him, “Blessed is the womb that bore You, and the breasts which nursed You!”

But He said, “More than that, blessed are those who hear the word of God and keep it!”
Luke 11:27-28 NKJV

A certain woman of the company: observing the miracle Yeshua had wrought, in casting out a demon, and being ravished with his wisdom, in which He so fully cleared Himself, and so strongly confuted His enemies, and perhaps believing Him to be their long-expected Messiah, expressed her admiration of His character: lifted up her voice, and called out above the noise of the gathered crowd, and with great earnestness and fervour proclaimed in the hearing of all the people: “Blessed is the womb that bore You, and the breasts which nursed You!” This was a form of blessing among the Jews: so it is said of R. Joshuah ben Chananiah, a disciple of R. Jochanan ben Zaccai, who lived about these times, “blessed is she that bore him”. The religious leaders may have been full of blasphemy, but this woman recognised the good and had the courage to speak it out loudly in defiance of them. Her exhortation was with a Jewish blessing that proclaimed the honour brought to a family by one who gave so much to their community. This blessing refuted the actions of Yeshua’s relatives who had sort to forcefully bring Him in, considering Him to have “lost His mind”. This blessing refuted the accusations of the Torah teachers and P’rushim (Pharisees) who were saying He had an unclean spirit. This blessing was the first direct fulfilment of the words of the Magnificat, “All generations shall call me blessed” (Luke 1:48).

Yeshua’s response affirms the woman’s words and then immediately points us to an even greater blessing, that of hearing and keeping God’s word. Acknowledging Christ’s greatness, as this woman was doing, is valuable only to the extent that it results in us hearing and obeying God’s word. That is the true measure of our praise.

While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him.  Someone told him, “Your mother and brothers are standing outside, wanting to speak to you.”
He replied to him, “Who is my mother, and who are my brothers?” 

Pointing to his disciples, he said, “Here are my mother and my brothers.  For whoever does the will of my Father in heaven is my brother and sister and mother.” Matthew 12:46-50 NIV

Then Jesus’ mother and brothers arrived. Standing outside, they sent someone in to call him. A crowd was sitting round him, and they told him, ‘Your mother and brothers are outside looking for you.’
‘Who are my mother and my brothers?’ he asked.
Then he looked at those seated in a circle round him and said, ‘Here are my mother and my brothers! Whoever does God’s will is my brother and sister and mother.’
Mark 3:31-35 CJB

Then His mother and brothers came to Him, and could not approach Him because of the crowd.  And it was told Him by some, who said, “Your mother and Your brothers are standing outside, desiring to see You.”
But He answered and said to them, “My mother and My brothers are these who hear the word of God and do it.”
Luke 8:19-21 NKJV

Had Mary and her other sons heard the woman’s blessing? It is possible that this loud proclamation is what greeted Mary’s ears as she tried to approach the house where her first-born was crowded in on by the multitudes. Such was the crowd that she could not get through to Him, not even close enough to attract His attention. Yet there were some in the crowd who recognised Mary, and word spread that she was wanting to see her eldest son.

The context suggests that they held concerns for Him, no doubt some of the leaders who felt threatened by His words, actions and popularity had a few words to Mary about the deadly consequences if Yeshua continued down this defiant path. Even Yeshua’s own mother had times of doubt and concern over her son’s ministry, times when she misunderstood what He was doing and saying. Mary was a woman of great faith, but she was also a mother who longed to see only good come to her son. Yeshua was much more gentle with her than with His disciple Peter when he tried to hinder the path to the cross: “Get behind meSatan! You are a stumbling block to me; you do not have in mind the concerns of God, but merely human concerns” (Matthew 16:23 NIV). The gentle reminder He sent to His mother, and to all of us, was: “whoever does the will of my Father in heaven is my brother and sister and mother.

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16. Trapp, John. “Commentary on Mark 3”. John Trapp Complete Commentary. https:https://www.studylight.org/commentaries/jtc/mark-3.html. 1865-1868.
17. Coke, Thomas. “Commentary on Mark 3”. Thomas Coke Commentary on the Holy Bible. https:https://www.studylight.org/commentaries/tcc/mark-3.html. 1801-1803
18. Alford, Henry. “Commentary on Mark 3”. Greek Testament Critical Exegetical Commentary. https:https://www.studylight.org/commentaries/hac/mark-3.html. 1863-1878.
19. Bengel, Johann Albrecht. “Commentary on Mark 3”. Johann Albrecht Bengel’s Gnomon of the New Testament. https:https://www.studylight.org/commentaries/jab/mark-3.html. 1897
20. MacLaren, Alexander. “Commentary on Mark 3”. Alexander MacLaren’s Expositions of Holy Scripture. https:https://www.studylight.org/commentaries/mac/mark-3.html.
21. Edwards, Justin. “Commentary on Mark 3”. “Family Bible New Testament”. https:https://www.studylight.org/commentaries/fam/mark-3.html. American Tract Society. 1851.
22. “Commentary on Mark 3”. “Cambridge Greek Testament for Schools and Colleges”. https:https://www.studylight.org/commentaries/cgt/mark-3.html. 1896.
23. Whedon, Daniel. “Commentary on Mark 3”. “Whedon’s Commentary on the Bible”. https:https://www.studylight.org/commentaries/whe/mark-3.html. 1874-1909.
24. Pett, Peter. “Commentary on Mark 3”. “Peter Pett’s Commentary on the Bible “. https:https://www.studylight.org/commentaries/pet/mark-3.html. 2013.
25. Schaff, Philip. “Commentary on Mark 3”. “Schaff’s Popular Commentary on the New Testament”. https:https://www.studylight.org/commentaries/scn/mark-3.html. 1879-90.
26. Nicol, W. Robertson, M.A., L.L.D. “Commentary on Mark 3”. The Expositor’s Greek Testament. https:https://www.studylight.org/commentaries/egt/mark-3.html. 1897-1910.
27. Ellicott, Charles John. “Commentary on Mark 3”. “Ellicott’s Commentary for English Readers”. https:https://www.studylight.org/commentaries/ebc/mark-3.html. 1905.
28. Howard Marshall, Theology 67 (1964): 65-67; R. Simpson. Blasphemy and the Law in a Plural Society.
29. https://www.blueletterbible.org/lang/lexicon/lexicon.cfm?t=kjv&strongs=g987
30. The Book of the Prophet Jonah https://biblescripture.net/Jonah.html
31. https://biblehub.com/commentaries/matthew/12-43.htm
32. https://biblehub.com/commentaries/luke/11-27.htm

In the comments section below share your thoughts on what you have read and answer some of the following questions…

* Even those Jesus had grown up with, His own family, could not understand His life and ministry, and concluded that He had lost His senses and needed to be protected from Himself. Often His disciples are misunderstood by those close to them, family and church. Describe a time when you have been misunderstood as you followed Jesus, or when you had misunderstood someone else and only later realised that they had been obeying God in what they were doing.
* In 1st Century Jewish culture there were strong family expectations and it was very difficult to do things differently. Such was considered to be bringing shame onto your family. How does that compare to your culture?
* What lessons can we learn from Jesus’ relatives attempt to forcefully bring Him under their control?
* What roles did women play in Jesus’ ministry?
* What do we learn about deliverance from these passages?
* What do your people need to learn from Jesus’ teachings in this portion of scripture?
* How do people in your culture speak a blessing over someone?
* What did your people learn from Jesus’ response to the woman’s blessing?
* What does it mean to do the will of our Father in heaven?