Summary of Jesus' Family's Reaction in Mark 3
Jesus' Family's Reaction in Mark 3
Mark 3:21 states, "When His family heard about this, they went out to take custody of Him, saying, 'He is out of His mind'" [2]. This verse is part of a larger narrative where Jesus is ministering to a large crowd, and his family reacts to his activities.
The passage begins with Jesus healing a man with a withered hand on the Sabbath, which sparks controversy among the Pharisees (Mark 3:1-6). The Pharisees then plot to kill Jesus, prompting him to withdraw with his disciples (Mark 3:7-9) [6]. It is during this time that Jesus' family comes to take custody of him, believing he is "out of his mind" (Mark 3:21) [2].
The Greek phrase "ἐξέστη" (exestē) translated as "out of His mind" implies a state of being beside oneself or being in a state of frenzy [1]. Adam Clarke interprets this as Jesus' family thinking he is "mad, or beside himself, through excess of zeal and fervor" [6].
Jesus' response to his family's attempt to take custody of him is to redefine what it means to be his family. When told that his mother and brothers are outside looking for him, Jesus asks, "Who are my mother and my brothers?" (Mark 3:33) [3]. He then looks at those around him and says, "Here are my mother and my brothers! For whoever does the will of God is my brother and sister and mother" (Mark 3:34-35) [1].
This redefinition of family is not a rejection of his biological family but rather an expansion of what it means to be related to him. According to the Tyndale House commentary, Jesus' miracles were not just displays of power but the partial realization of God's Kingdom, which requires repentance and faith [5]. Jesus is establishing a new community based on spiritual kinship rather than biological ties.
The reaction of Jesus' family in Mark 3 has been interpreted in various ways throughout history. Some see it as a sign of their unbelief or lack of understanding of Jesus' mission [5]. Others view it as a natural response to Jesus' unconventional behavior and teachings.
The Nonconformist/Puritan tradition, represented by Matthew Henry, emphasizes the mystery of Christ's incarnation and the importance of adoring it rather than trying to fully understand it [4]. In contrast, the Protestant academic tradition, represented by the Tyndale House commentary, focuses on the literary and historical context of the passage, highlighting Jesus' redefinition of family and the theme of faith and healing [5].
The passage has also been used in various theological debates, including discussions around the nature of Jesus' family and their role in his ministry. The Baptist/Reformed tradition, represented by John Gill, emphasizes the importance of faith and the role of the Holy Spirit in understanding the Gospel narratives [7].
Sources
- Mark “Mark 3:32 (BSB) — and a crowd was sitting around Him. “Look,” He was told, “Your mother and brothers are outside, asking for You.””
- Mark “Mark 3:21 (BSB) — When His family heard about this, they went out to take custody of Him, saying, “He is out of His mind.””
- Mark “He answered them, “Who are my mother and my brothers?” -- Mark 3:33”
- Matthew (Nonconformist/Puritan) “Matthew Henry on Matthew 1:18: The mystery of Christ's incarnation is to be adored, not pried into. If we know not the way of the Spirit in the formation of common persons, nor how the bones are formed in the womb of any one that is with child (Ecc 11:5), much less do we know how the blessed Jesus was formed in the womb of the blessed virgin. When David admires how he himself was made in secret, and curiously wrought (Psa 139:13-16), perhaps he speaks in the spirit of Christ's incarnation. Some circumstances attending the birth of Christ we find here which are not in Luke, though it is more la”
- Mark (Protestant academic) “Tyndale House on Mark 6:5: 6:5-6 Faith and healing are frequently connected in Mark (2:5; 5:34, 36; 9:23-24; 10:52). Jesus’ miracles were not performances but the partial realization of God’s Kingdom; entrance to that Kingdom and its benefits require repentance and faith (1:15). • A few sick people were healed, but the unbelief that Jesus encountered in his own village amazed him, a unique occurrence. • This section of Mark (3:7–6:6a) speaks of Jesus’ rejection by his family (3:21, 31-35), the scribes (3:22), and the people of Gerasa (5:17); it ends with rejection by people in his hometown (6:”
- Mark (Methodist/Wesleyan) “Adam Clarke on Mark 3 (introduction): The man with the withered hand healed, Mar 3:1-5. The Pharisees plot our Lord's destruction, Mar 3:6. Christ withdraws, and is followed by a great multitude, Mar 3:7-9. He heals many, and goes to a mountain to pray, Mar 3:10-13. He ordains twelve disciples, and, gives them power to preach and work miracles, Mar 3:14, Mar 3:15. Their names, Mar 3:16-19. The multitudes throng him, and the scribes attribute his miracles to Beelzebub, Mar 3:20-22. He vindicates himself by a parable, Mar 3:23-27. Of the blasphemy against the Holy Ghost, Mar 3:28-30. His mother ”
- Luke (Baptist/Reformed) “John Gill on Luke 1 (introduction): Luke 1:1 luk 1:1 luk 1:1 luk 1:1Forasmuch as many have taken in hand,.... From hence, to the end of Luk 1:4 is a preface of the evangelist to his Gospel, setting forth the reasons of his writing it; and which he wrote and sent to the excellent Theophilus, for the further confirmation of him in the faith of Christ. It seems that many had took in hand, or attempteo set forth in order a declaration of those things which are most surely believed among us; that is, they undertook to write and publish a very particular and exact narrative of the birth, life, acti”