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The crowd came together again, so that they could not even eat. When his family heard it, they went out to restrain him, for people were saying, "He has gone out of his mind." And the scribes who came down from Jerusalem said, "He has Beelzebul, and by the ruler of the demons he casts out demons." And he called them to him, and spoke to them in parables. "How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. But no one can enter a strong man's house and plunder his prosperity without first tying up the strong man; then indeed the house can be plundered.

"Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin" -- for they had said, "He has an unclean spirit."

Then his mother and his brothers came; and standing outside, they sent to him and called him. A crowd was sitting around him; and they said to him, "Your mother and your brothers and sisters are outside, asking for you." And he replied, "Who are my mother and my brothers?" And looking at those who sat around him, he said, "Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother."

Theme


Years ago ABC's Wide World of Sports each Saturday would broadcast some event which demonstrated the program's motto "The thrill of victory and the agony of defeat." All people like to be winners, whether it is on the athletic field, the stock market, the gaming table, or a game of cards. Sometimes we experience how victory is snatched from the jaws of defeat. We hear about the baseball team that is down by three runs with two men out in the bottom of the ninth inning and manages to win. At the races it sometimes happens that the long shot, ten lengths back with a half mile to go, manages to sprint forward and break the tape, the winner.

Our world is often shrouded in the darkness of defeat. Problems, loss, feelings of guilt, defeat, and sadness tend to weigh us down. We might lose hope, but we know that Jesus, who triumphed over death itself, is here to set the tables straight. Our faith and the Scriptures assure us that Jesus is present and will ultimately bring us triumph, as he snatched victory from defeat in his salvific death. If we stay close to Christ, experience his power, and always do our best to be a team player, we too will experience victory and the reward of eternal life.

Spiritual Food For The Journey


Power is a concept which can be experienced in two different ways. The power of physical things is readily visible, measurable, and limited. Anyone who has been on a ship at sea, especially during a storm, knows that the ocean possesses great power. Ships of great tonnage are tossed about like plastic toy boats in a bathtub. Vehicles which move us from one place to another exhibit this same form of physical power. Rockets send satellites and humans into space; planes, trains, and automobiles carry us to and from work and recreation. The ocean and these vehicles each possess a measurable and limited amount of power which can be harnessed for the betterment of human civilization.

There are forms of power, however, which are subtle, defy measure and limit, and yet many times possess greater strength than physical sources. Think of the power of suggestion. How is it that the mere presence of tobacco, alcohol, or drugs to the addict presents such a temptation? Ideas planted as seeds in the minds of people can be very powerful and influential as well. Infamous twentieth century dictators such as Josef Stalin and Adolf Hitler began their reigns of terror by promoting ideas that attracted a following. The power of words, both aural and written, defies measure and limit. Martin Luther King, Jr. stirred the hearts of African-Americans when he proclaimed at the end of his famous "I Have a Dream" speech at the foot of the Lincoln Memorial during the August 1963 March on Washington, "Free at last, free at last, thank God Almighty, we are free at last!" Less than three years earlier, John F. Kennedy in his inaugural address had challenged the American people to act, stating, "Ask not what your country can do for you, ask what you can do for your country."

Power can be confined and measured or it may defy any quantifiable bounds, but power in all its forms moves us, in mind, soul, or physical body from one point in life to another. It is the operative power of God, which possesses no limits, can be seen, felt, and experienced, and at the same time can be so subtle that it does not appear to be present, that controls our world through creation, redemption, and sanctification. It is God's action in the world, the powerful and subtle, which, if understood and heeded, can bring our world greater wholeness and unity in imitation of the oneness of God.

God's power is omnipresent. The created world, visisble in the changing of the seasons, the daily weather patterns, and the dynamic nature of our earth, demonstrates how God's power is operative in our world. God's power in creation is readily visible in the beauty which surrounds us; it is a gift made for the enjoyment, care, and use of God's greatest creation, the human race. God's power and action was next seen in the redemptive life of Jesus Christ. In his life as teacher, miracle worker, and reconciler, Jesus taught us how to live, to love, and to grow in God's grace and providence. God's power is also present in the work of sanctification brought by the Holy Spirit. It is the Spirit of God which acts each day bringing light to God's creation and renewal to the seed of faith planted at our baptism.

God's power is present all about us -- it can be seen, felt, and experienced. God's creative, redemptive, and sanctifying action in the world eludes bounds and measurement; it is a free gift provided by our loving Father to his greatest creation. Yet, unlike all physical manifestations of power, both those in nature and those with human origins, God's power is not thrust upon us in a way that gives us no choice. As with all God's gifts, we have the opportunity to accept or reject God's power. We can abuse God's creation and destroy its potential for future generations. We need not be saved; we can ignore Jesus' teaching and example. God does not place us in a straightjacket and demand compliance, rather God always gives us a choice; the decision is ours to accept or reject God's grace. We must believe in the power of God in our lives and its strength to overcome evil. Our union with God and confidence in God's action are essential elements in the daily walk in faith. May we respond to God's power and action in the world. Let us live the faith given us by Jesus and guided by the Holy Spirit, proclaiming in our words and actions the power of God in our lives.

Application Of The Parable To Contemporary Life

Sermon Openings
1. "Four score and seven years ago, our fathers brought forth on this continent a new nation conceived in liberty and dedicated to the proposition that all men are created equal." These words of President Abraham Lincoln at the dedication of the Gettysburg National Cemetery will always be remembered by students of American history. The year was 1863; the nation was in the midst of the great Civil War. After 87 years of unity, the great house which was the union was divided. President Lincoln was familiar with the Bible. He must have read today's Gospel passage, for he knew that a house divided could not stand.

Abraham Lincoln looked for what was permanent in the life of the nation. He looked for that which would last forever. For Lincoln it was the principles of democracy which would live forever. That is why he finished his famous "Gettysburg Address" with the words, "that government of the people, by the people, for the people shall not perish from the earth!"

The Civil War, certainly the most written about and traumatic of disasters in American history, was a time when the unity of the country was compromised. Divided, the nation was not able to perform as it had in the past. Working separately, the Union and the Confederacy could only provide a facsimile of what the nation could be. In division each side missed part of the strength it formerly enjoyed.

The Civil War and the efforts of President Abraham Lincoln to heal the wounds of division illustrate Jesus' point in today's Gospel that any unity divided will ultimately fall. For each Christian there must be personal unity with Jesus. Without this union evil can find a foothold and destroy us. We are challenged in today's Scripture reading to maintain our union with Christ as the relationship necessary for eternal life.

2. Today people throughout the world refer to the Hawaiian islands as "paradise." Visitors come to enjoy the plush beaches, the warm weather, and the friendly atmosphere that has become a trademark of the islands. In the mid-nineteenth century, however, Hawaii, especially the island of Molokai, was not so inviting. The northwest section of this little island was home to victims of Hansen's Disease, commonly known as leprosy. People from throughout the world were ferried to this spot by ships that were more like prisons than vessels of transportation. Ship captains maneuvered close enough to shore so that the unlucky passengers had at least a chance to make it to land. Because lepers were believed to be highly contagious the ship did not dock. Passengers were thrown over the side. Those who could swim made it to shore; many others drowned.

A small settlement, Kalapapa, was started on the island by the lepers themselves. Their daily existence was one of true misery as they slowly, day by day and one by one, succumbed to the debilitating and disfiguring effects of their common affliction. The outside world cared little for the plight of these people. Molokai's isolated location was a perfect spot, it was thought, to keep these people away from society.

There was one man who cared, one person who was willing to demonstrate that God cared for all, not merely those without leprosy. Joseph de Veuster, a Belgian missionary priest who took the name Damien, came to Molokai in the early 1870s to minister to those who had been abandoned by society. Damien was not only the priest of the settlement, he was the doctor, the social worker, and possibly most important, the friend of all in the Kalapapa settlement. Daily Damien would attend to the needs of his brothers and sisters. He dressed their wounds, dried their tears, listened to their stories, and prayed with them and for them. Each Sunday in his sermon Damien began, "You the lepers of Kalapapa ..." His message spoke to the people of how the power of God was with them in their time of trial. God would always remain faithful for God could act in no other way.

One day, after many years of labor among the lepers of Molokai, Father Damien mounted the pulpit to address his people. His usual opening contained a subtle but very important difference. He began, "We the lepers of Kalapapa ..." Father Damien had become one with the people he served in every way. Damien died in April 1889, a victim of the very disease that had claimed so many to whom he ministered faithfully.

Father Damien was a minister of God who accepted people for who they were. He was not concerned that they were sick or had been judged by society as unworthy of care. He realized that all who seek God, listen to his voice, and do their best to carry out the Lord's commands are members of God's family. All can be brother and sister to the Lord. In today's Gospel we hear how Jesus excoriates those who make war against God, those who believe Jesus to be in league with Satan. Those who do the will of God, many of whom are the "lepers" of contemporary society, are the true brothers and sisters of the Lord.

Points Of Challenge And Questions To Ponder

1. Do we believe in the triumph of righteousness over evil, of the victory of Christ over Satan? Do we live our lives with hope in the final resurrection from the dead or has the world and its perversion of evil darkened our view?

2. Are we team players with Jesus? Do our efforts support or hinder his mission to build the Kingdom of God in our world? Are we team players in the world? Are we willing to work with others in order to benefit the whole? Are we people who would rather "go solo"? Can we trust others to be present or do we place hope and confidence only in ourselves?

3. Do we believe in the power of God in our lives? Can we perceive God's action in the world or do we allow ourselves to remain in the dark? Do we have the faith to see the victory of God over the forces of evil?

4. Do we concentrate on the negative in life? Do we see the glass of water as half empty and think about all that we cannot do? Can we, rather, look at the glass as half full and see all the things that we can do and have accomplished?

5. Do we make our best efforts to bring unity and harmony to the various situations in life? Do people see our actions as restorative and unifying or do they experience what we do as divisive? Do we rally people together or is our attitude one that alienates others?

Exegesis And Explanation Of The Parable


This passage sheds light on the meaning of Mark's Gospel as a whole. Ordinary, unlettered people, recognizing the goodness and God-given character of Jesus, flocked to him while those who might have been expected to share this attitude, his family and the religious leaders of the people, kept their distance. They not only failed to perceive the true source of Jesus' mission and the special character of his actions, but they went further and attributed them to evil sources. This pericope thus aids the evangelist in demonstrating to his readers the true identity of Jesus as Lord and Messiah. Mark builds his case for Jesus' divine position and authority throughout the first half of his Gospel, reaching its climax with Peter's confession in 8:29: "You are the Messiah."

Mark constructs this passage using the literary technique of framing in order to highlight certain pericopes as central to his message about Jesus. Verses 20 and 21 tell us that Jesus' family came to take charge of him, saying, "He has gone out of his mind." This scene continues in verse 31 when his family arrives and Christ presents his teaching on who his family truly is. Sandwiched or "framed" between the story of Jesus' family, three proverbs or short parables that illustrate the Lord's mastery of evil and Satan are presented by Mark. This technique is used to direct the reader to the importance of the central message of the identity of Jesus. In claiming power over Satan, Jesus demonstrates his divinity, for only God possesses such power. Mark uses framing elsewhere in his Gospel. The cure of the woman with a hemorrhage (5:25-34), inserted between the story of Jairus' daughter (5:21-24, 35-43), is the primary example.

The "frame" of Mark's first three parables is provided by the Lord's teaching on the nature and composition of the family of God. The evangelist opens this passage by introducing us to Jesus' family for the first time. It seems that word of Jesus' ministry in Galilee has reached them and they came to take charge of him, thinking him unstable. Mark returns to the family in verse 31 to expose the blindness of those who should have known him better, his mother, brothers, and sisters, and the Scribes who accuse him of being possessed by Beelzebul. Having described Jesus' appointment of the first apostles (1:14-20), Mark addresses the theme of the constitution of the wider family of the new Israel. Those who enter into a relationship with Jesus and are able to share with him in spontaneous obedience to the will of God are welcome. Those who respond are not the expected ones, the religious leaders of the day and Jesus' own family. These latter, in fact, disown him out of blind prejudice.

What the evangelist meant in referring to Jesus' "brothers" was a source of great consternation for many in the early Church. Patristic scholars produced three different opinions on the meaning of "brothers" used by Mark in verse 31. One view, the Helvidian (after Halvidius, circa 380), says that the word means blood brothers. Epiphanius, also writing in the late fourth century, believed the "brothers" to be the sons of Joseph from a former marriage. The Hieronymian theory, promoted by Saint Jerome, again in the late fourth century, stated that the brothers were first cousins, being sons of Mary, the wife of Clopas, and sister to Mary, the mother of Jesus. The first two views were popular throughout antiquity. The latter two are important, for they preserve the doctrinal view in Roman Catholicism of the perpetual virginity of Mary. Christians today, scholars and the general faithful alike, have not probed the doctrinal depth of the issue but see in verses 33 through 34 the more important and fundamental teaching that natural ties of kinship do not confer any special privilege or right of entry into the company of Jesus. Wherever Jesus is present he offers himself as a gift to all people irresepective of their background or descent.

Some contemporary scholars have questioned, however, the negative picture which Mark paints of Jesus' blood family, regardless of the passage's interpretation. Examination of the whole of Mark's Gospel reveals a similar attitude toward those in Nazareth who would have known Jesus and may have grown up with him. In 6:1-6 the evangelist excoriates those who wonder at Jesus' ability to preach and the wisdom with which he is endowed. The issue for Mark, one can conclude, is not to expose the unfaithfulness and/or misunderstanding of Jesus' family and friends but to demonstrate the danger of attachments to blood family, village, or tradition that are held above one's relationship with Christ. The evangelist thus is suggesting that people evaluate their priorities and order them as necessary to make Jesus and his message number one in their lives.

The heart or "framed" section of this important passage is centered about three short parables, the first preached by Jesus in Mark's Gospel. Jesus used parables to reveal his message in a veiled way. Just as in his person Jesus did not preach from the housetops, neither does his teaching disclose everything openly to his listeners. This technique was used as a means of response to the spiritual blindness of his family and the religious leaders. These "parables" are more truly expanded proverbs used as a rhetorical device to turn the tables against Jesus' opponents, outsiders who have rejected what comes from God, by showing that any intelligent person would recognize the absurdity of the claim that Jesus is possessed by Beelzebul. The Scribes claim that Jesus' power to cast out demons was a sign that he had received his authority from the chief demon, Beelzebul.

The Lord's response presents in parable form two parallel situations -- the divided kingdom and the divided house -- that illustrate the absurdity of thinking that Satan can be at enmity with himself. Initially Mark wishes to demonstrate that the activity of Jesus was so remarkable that it can be associated with supernatural power; the only question is whether the source is God or Satan. Jesus accepts the power of Satan but turns it back upon the Scribes. The parable of Beelzebul teaches that the Scribes' accusation that associates Jesus with Satan is ridiculous. If Satan was responsible for the activity of Jesus he would be setting one of his subjects against the work of others. Clearly Satan would not be such a fool. If division existed in Satan's house there would clearly be signs of the demise of his kingdom. Since by the Scribes' own confession Satan's empire is not destroyed but still exists, then he cannot be at war with himself in his own domain. If good things are happening and demons are being cast out, another power must be at work. This passage is taken as sufficient refutation of the charge that Jesus' activities are Satanic in inspiration.

The second parable, verse 27, the story of the strong man, is designed to demonstrate Jesus' power and mastery over Satan. Some scholars suggest that based on pure logic alone Jesus' image of the divided house and kingdom is not convincing, suggesting that the parable of Beelzebul is designed to raise the question of whether Jesus is stronger than Satan. People believed Satan to be strong, but in this second parable Jesus is clearly the one who is robbing, as is evident in the exorcisms he has performed, releasing those who are vassals to the devil. The inference of the parable is clear -- Satan has been "bound" by one stronger than himself. In the light of Isaiah 49:24 and 53:12, which speak of the strength of the Messiah, there can be no doubt that Mark is demonstrating that the power of the expected Messiah is present in Jesus. Mark also wishes to show that the exorcisms and other miracles of Jesus were an important part in illustrating the Messiah's great power over the forces of evil. People are challenged to recognize the hidden power of God at work in the ministry of Jesus.

The third parable, blasphemy against the Holy Spirit, has been a source of great discussion and much confusion over the centuries. The parable seems to be directed against those who should have been convinced by Jesus' actions that miraculous powers are at work, but who unequivocally say they are diabolical. Several different explanations have been made to understand Jesus' words. One interpretation says that all sins may be forgiven as long as people do not cut themselves off from the source of forgiveness, the Holy Spirit, who leads us to the Father and Son. Mark may also be referring to those who in his day have already cut themselves off from forgiveness, namely people who are persecuting the Christian community. Another interpretation says that those offenses that were pardonable before the resurrection cannot be pardoned in a time when the witness of the Holy Spirit is predominant. Still another understanding says that for Mark blasphemy against the Holy Spirit is the intentional failure of people to recognize the power of God and their need for his saving work. In essence such people were biting the hand that fed them, cutting themselves off from the possibility of salvation. Blasphemy against the Holy Spirit was an extreme form of opposition to God. A fourth interpretation links a sin against the Holy Spirit with the charge that Jesus is possessed by the devil. Exegetes suggest that there is no justification to expand the severe warning in verse 29 into a universal statement of the dire fate in store for those who challenge Jesus' claim to have inspiration from God. His opponents and accusers were the official guardians of religion who should have known God and God's Spirit already. Yet, even with this knowledge, they vehemently resist Jesus when he seeks to confront them. By declaring that Jesus' works are of the devil, they in effect set themselves up as judges of the work of God himself. This is the sin, the scholars say, that cannot be forgiven, inasmuch as the consummate position of the Scribes presents an impregnable barrier to the mercy of God.

Context Of The Parable

Context In The Church Year

These three parables of Beelzebul, the strong man, and the blasphemy of the Holy Spirit are presented to us by the church in the Pentecost period after the celebration of Easter. They serve as an introduction to the parables of Mark which will be presented next week. One of the central messages of Jesus is our need always to keep ourselves united to him. Earlier in this volume we discussed the Johannine passage of the vine and the branches, 15:1-8. Keeping close to Jesus, the source of our strength and life, requires constant reminders; we cannot rely on hearing the message only once. This passage, which associates Jesus with the divine and describes his mastery over evil, is sandwiched or framed within the context of how people viewed the Lord. Our view must always be that the Lord is central to our daily existence. The Church in its wisdom asks us to reflect on where we stand in our relationship with the Lord. This series of short proverb parables gives us this special opportunity.

Context With Other Gospels

The majority of Mark 3:20-35 is found in other Synoptic accounts, but not in the unified form found here. All three of the short parables are found in similar forms. Both Matthew (12:22-30) and Luke (11:14-23) describe the Scribes' accusation that Jesus is associated with Beelzebul. These accounts are more descriptive and contain additional information that most scholars think is attributable to the Q source. Matthew and Luke describe how Jesus offers a counteraccusation to that cast upon him by the Scribes: "If I cast out demons by Beelzebul, by whom do your own exorcists cast them out?" (Matthew 12:27).

The parables of the strong man and blasphemy against the Holy Spirit are quite similar in all three accounts, demonstrating how Luke and Matthew are dependent upon Mark as a primary source. Some exegetes suggest, however, that Mark's source for this parable was different, but the preponderance of evidence does not support this theory. After the parable of the strong man, Luke alone adds the proverb, "Whoever is not with me is against me and whoever does not gather with me scatters."

Jesus' teaching on the family of God is also found in all three Synoptic Gospels. Matthew (12:46-50) follows Mark almost verbatim while Luke (8:19-21) omits Jesus' question but continues with the declarative statement common to all three, "My mother and my brothers are those who hear the word of God and do it" (Luke 8:21).


Context With First And Second Lessons
First Lesson: Genesis 3:8-15. This passage, drawn from the so-called second creation account, describes the first confrontation between God and Satan. Satan feels that he has been victorious through his seduction of Adam and Eve, but the author of Genesis shows that God is the ultimate victor. As Jesus demonstrates that he is stronger than Beelzebul in our Gospel passage, so God shows his mastery of Satan. The devil may have been able to trick God's greatest creation, the human race, but Satan must obey what God commands. Genesis, like the whole of Scripture, describes the ultimate triumph of good over evil, the victory of God over Satan. God as victor can rightly command obedience from all creation at all times.

Second Lesson: 2 Corinthians 4:13--5:1. Paul's words to the Corinthians serve as a great complement to the message of Jesus' triumph over evil. He suggests that we who walk in the footsteps of the Lord must keep our gaze fixed on what is eternal and not what is transitory. At times in our lives we may think that the forces of darkness have encompassed us so fully that there is no way out. Our faith and the words of Scripture, however, must convince us that despite the pain, hurdles, and gloom that exists in life, we will see in the end the victory of God. God has prepared a place in the heavens, not made by human hands, that will be our home forever. Our task while we walk this earth is to follow as best we are able in Jesus' path and to live by the message he gave us. If we can the victory of eternal life will be our reward.