Mark 3:4














There is much silence that proceeds from the Spirit of God, but there is also a devilish silence, says Quesnel; and it is not difficult to pronounce upon the character of this.

I. WHAT WAS INTENDED BY IT. It was evasive. Christ had propounded a dilemma which those who watched him dared not answer, since, had they done so, they would either have compromised themselves or committed themselves to approval of his action. It was doubtless intended also to suggest that the problem was too difficult for them to solve, at any rate without due consideration.

II. WHAT IT SHOWED. There was no concealing from his eyes its real meaning, which he at once denounced. The circumstances of it and the exposure it received made it evident that it was due:

1. To unwillingness to be convinced. The state called "hardness of heart" it is not easy to resolve into all its elements, but this is undoubtedly the chief one. These men had come into the synagogue with sinister designs against Christ, and so strong was their prejudice that they refused to assent to the most cogent evidence. The language used by their intended Victim conveys the impression that this "hardening" was in process whilst the scene lasted. It is impossible to dissociate religious opinion from character. Prejudice and malice incapacitate the mind for the reception of truth. Here the most cogent evidence was resisted; for they evidently expected that he would heal the man, and yet were unwilling to attach its due weight to the miracle as a proof of Christ's Divine mission. How much of modern scepticism is to be attributed to similar causes it is impossible to say; but that a large proportion of it is to be so explained cannot be doubted. The hesitation to reply is the more noticeable in this instance as the question is one turning, not upon material evidence, but upon moral considerations.

2. To lack of sympathy. The condition of the sufferer did not move them to compassion, even in the house of God. A touchstone of the religious professions of men may still be found in the pool the suffering, etc.

3. To dishonesty and cowardice. They knew how the question ought to have been answered, but they feared the consequences. The question as to killing alarmed their own guilty consciences, for they knew that they had come thither not to worship but to compass the destruction of a fellow-creature. There is still a great deal of suppressed religious conviction amongst men; how are we to interpret it? When moral obligations are evaded, and scepticism is made an excuse for uncertainty of conduct and laxity of life, we are justified in attributing such behavior to the same principles. There are circumstances that demand candour and outspokenness, and in which silence is dishonorable; we ought "to have the courage of our convictions:" occasions when it is wrong to be silent; when religious zeal is made a cloak for murder, cruelty, injustice, and licentiousness; when the difficulty of theological problems is made an excuse for compromise, or inaction, or moral indifference; when, in the face of the clearest evidence, a man says he "does not know."

III. WHAT IT EARNED.

1. The anger of Christ. His look must have searched their hearts and abashed them. There would be in it something of the awfulness of the judgment day. This moral indignation, in which there is surely an element of contempt, is still the sentence upon all similar conduct.

2. Consciousness of guilt. They were self-convicted, but the condemnation of one so pure and loving would seal their sense of unworthiness and dishonor.

3. Exposure. No one in that crowd was deceived as to their real motive. The same law still prevails; the moral obliquity which refuses to pronounce upon great questions of duty and righteousness will sooner or later be made evident to others. Just as there are circumstances which precipitate opinion, so there are circumstances in every life which call for decided action, and reveal the manner in which one has dealt with one's convictions. At such junctures the man who has been true to his best lights and sincere in following out his convictions, will be honest, fearless, chivalrous; the man who has not been truly in earnest, or disinterested in his attachment to truth, will be seen to shuffle, to shirk responsibility, and to shrink from sacrifice; or, worse still, he will yield to the lusts and tendencies of his baser nature, and act with unscrupulousness, inhumanity, and godlessness. It is the law that opinions determine character; and that, in the course of life, character must inevitably make itself known. - M.

There came then His brethren and His mother.
See the honour and dignity of good Christians that believe in Christ. There is a most near union between Christ and them, even as near as between natural parents and children, or between those that are of nearest kindred by natural birth: therefore He accounts them as His spiritual kindred, as dear nod near to Him as His mother and brethren. And what an honour is this, to be of the spiritual kindred of Christ Himself, to be called and accounted His brother or His sister. If it be an honour to be of the blood-royal, or of the kindred of some noble personage, how much more honourable to be the brother or sister of Christ Jesus! Let all believers think of this dignity vouchsafed to them; and let it comfort them (as well it may) against all the contempt they meet with in the world. The grace of faith engrafts the believer into the stock of Christ, and brings him within His pedigree, making him to be of most near kindred with Him in a spiritual manner: it makes Christ and the believer as near to each other as natural parents and children; yea, as husband and wife, for it marries them together, whence it is that Christ is said to be the Husband of the true Church. Let this move us to labour for true faith in Christ. If we had been born and lived about the time when He was upon earth, would we not have been glad to be in the number of His natural brethren and sisters? How much more desirous should we be to be His brethren and sisters by faith? Never rest till thou know thyself a believer in Christ, and one of His kindred spiritually engrafted into Him; without this thou art miserable, though thou hast kinship by natural blood with all the princes and great men in the world.

(G. Petter.)

The tenderest human ties were used by the Son of God as an illustration of our Divine relationship. To be Christ's disciple is to belong to His family. Home, with its deep-rooted sympathies and precious endearments, is to picture our union with the Lord. Religion is as personal in its affections as in its duties. Holiness may seem to the undeveloped saint an almost fearful thing, hard to imagine, impossible to realize. But to live with Jesus and love Him is very real and very glorious. The believer finds a hand to clasp, a face to gaze upon, an ear for whispered confidences. How strange and beautiful the words must have sounded. It is as if a prince had taken by the hand a rude and ignorant slave, and drawn him into the dignity and affection of the royal household.

(C. M. Southgate.)

One of the household words of the kingdom of God. It emphatically teaches that there are but two divisions of mankind — those who do the will of God, and those who disobey that will; and that not even the closest blood relationships (much less the possession of national, or church, or religious privileges) can in the slightest degree affect the distinctness and permanence of the line between these divisions. Of all relationships, spiritual ones are the closest; and there is but one permanent relationship to God, which is conformity to His will.

(M. F. Sadler.)

A poor, but pious, woman called upon two wealthy and refined young ladies, who, regardless of her poverty, received her with Christian affection, and sat down in the drawing room to converse with her upon religious subjects. While thus employed, a dashing youth by chance entered, and appeared astonished to see his sisters thus engaged. One of them instantly started up and exclaimed, "Brother, don't be surprised; this is a king's daughter, though she has not yet got her fine clothing."

Let us look at this subject in one or two of its important bearings upon some of the relative positions of life.

I. AS REGARDS OUR TIES OF NATURAL RELATIONSHIP ONE TO ANOTHER. There is a bond stronger even than the strongest bond of nature. We may not say that Christ, as Divine, had an independence of natural affections. Yet these considerations are not to diminish the duty and affection which are to fasten relations together; no book invests our home relationship with such sweetness and power as the Bible. Yet there is a bond stronger. It is of the very last importance that the ties which fasten us together in blood and kindred should be exceedingly and paramountly strong. What parent does not feel it with his child? What husband does not feel it to his wife? Or what brother and sister do not feel it one to another? See, then, the immense necessity that the spiritual and the natural attachment run in one. Otherwise, there will be a want of sympathy. Otherwise, look at your position, worldly parents, if you have a pious child; or you, worldly children, if you have pious parents; or worldly brothers and sisters, if you have pious ones. With all you love, there is an influence at work in this world — and it may spring up any moment in your family — which may clash with the natural affections and the human obligations. And remember (it is almost awful to say it), remember, it has in it the elements of an infinite separation forever and ever. Do I say, that if your child is religious he will love you less? God forbid. But this I say, that if a worldly parent has a religious child, that child may be, and indeed sometimes must be, placed in the most difficult and perplexing of all possible relationships — a relationship of which the result may be most disastrous to peace. On the other hand, what and if the tide of grace rolls into the current of nature? What and if the omnipotence of a heavenly love wrap round and bind the human attachment? What and if relations are one in the unity of the mystical body of Christ? What and if we have our natural fathers spiritual fathers, and our natural children spiritual children, and our natural brothers and sisters brothers and sisters in Christ? How exceedingly, how eternally happy the bond! Now then, brethren, if it be so, what an argument there is here! Never voluntarily form any connection which is not "in the Lord!" And what an argument is here for continual, earnest prayer, and efforts for the conversion and salvation of those who are nearest and dearest to us. For then are they fathers, mothers, brothers, sisters, children indeed when the one Christ in all hearts makes one body and one soul; and the ray from heaven meeting the ray from earth, they blend together, till they glow into a perfect flame of light and love. But there is another relative duty which necessarily grows out of these words.

II. And now, God is gathering such a family around Him, and all the feelings and affections which He has planted in these hearts of ours, even the fondest, ARE ONLY THE DIM TYPES AND SHADOWS OF THAT HIGHER LIFE, when before admiring hosts He shall say, "Behold My mother and My brethren." But who are they who are so very dear to Christ? Now mark everywhere Christ's jealousy for the Father's glory, "Whosoever shall do the will of My Father." That is the road to the heart of Christ — do God's will. The determining question is, What is the will of God? Am I doing it?

(J. Vaughan, M. A.)

And so it is, my brethren. The love of Christ is represented to us in the text as comprising within itself all those affections which endear our homes to us, and which, being all derived from His fulness, are parted in a fragmentary state among the various relationships of human life. Consider the manifoldness of aspect under which this love is represented to us. Christ Himself is represented to us under manifold aspects — each aspect suitable and satisfying to some want of the human mind. There are four portraitures of Christ — four gospels; and why? Because the subject to be apprehended is infinitely grand, and the mind's capabilities of apprehension limited. It is with the mind as with the eye. If an object be real and substantial, the eye does not take it in, in its integrity, by viewing it on one side only. Thus it is with a house or other building. You survey it from a point at which only one side is turned towards you. It presents certain features, a certain arrangement of buttress and arch, doorway and window. This, however, is but a superficial acquaintance with it. Go round, and view another side. You discover there fresh designs of architectural beauty, or fresh adaptations to the convenience of the inmates. And now a third side. It is in shade and frowns — leaving altogether an impression on the mind, totally different from that upon whose white marble the sunlight was sparkling. When you have seen the fourth side, you have seen all: your impression is complete — it is made up of various elements, but all combine to form one whole. Now the mind resembles the eye. It can only become acquainted with objects — especially with large and comprehensive objects — piecemeal. It cannot gain the whole truth from one survey, without planting itself at different standing points. Even so it will help us to realize the love of Christ, if we consider one by one its various elements, those bright lines which enter into its composition.

I. What is the distinguishing trait of a BROTHER'S LOVE. The idea is not congeniality of tastes in every respect, but active support in all the struggles and difficulties of life. This, then, is the first phase of the love which is in Christ — the love of active support.

II. "The same is MY SISTER." A love remarkable for its tenderness and delicacy — different from that entertained towards a brother. This, then, is the second phase of the love which is in Christ — the being sensitive to the feelings of the person loved.

III. "The same is MY MOTHER." The love entertained for a sister and mother have the one element in common. But superadded is a feeling of reverence, honour, and gratitude (1 Kings 2:19). "Them that honour me I will honour" (1 Samuel 2:30). That God and Christ will honour sinful man confers great dignity. Such, then, are the several ingredients of the love of Christ towards all those who come under the terms here specified. Nay, all love and affection, existing among men, in whatever quarter and under whatever circumstances, may be said to be comprised in His love, into be a mere emanation from the fulness of love which is in Him. Again I recur to my image of the light. Light is one thing, though comprising in itself several hues. All the fair hues of nature inhere in the light — so that where there is no light, there is no colour. Wherever the light travels, it disparts its colours to natural objects — to one after this manner, to another after that — the emerald green to the leaves — to the flowers violet, and yellow, and crimson. And in the same manner all love is in Christ, and is from Him, as its Fountainhead and Centre, disparted among the various relations of human life. A ray from His light struggles forth in the care of the father, in the tenderness of the mother, in the active support of the brother or friend, in the sister's refined sympathy — nay, in the affectionate homage of the son. And this whole love, in all its manifold elements, is brought to converge, with unshorn beams, upon that thrice happy man or boy, who does the will of God.

(E. F. Goulburn, D. C. L.)

I. CHRIST DETERMINES THE CLAIMS OF EARTHLY RELATIONSHIP WHEN COMPARED WITH THE CLAIMS OF GOD AND DUTY.

1. His mother and brethren presumed on their relationship.

2. The multitude concurred.

3. Christ practically declared the superior claims of duty — or of God, to those of earthly relations. Relations and duty often clash. But for this decision, how much difficulty, etc. How much support has it given.

II. THE WEAKNESS OF THE TIES OF NATURE, WHEN COMPARED WITH THOSE TIES TO WHICH THE GOSPEL GIVES EXISTENCE.

1. Christ asked who His mother and brethren were, i.e., who stood to Him in nearest relation?

2. He answered the question — His disciples. The one temporary, the other eternal.

3. Their comparative strength has been tried.

4. How beautiful when united!

III. THE HONOURABLE POSITION OF BELIEVERS — the kinsmen of Christ.

1. He has entered the human family.

2. He has introduced them into the Divine family.

3. As a kinsman He redeemed the inheritance which was lost.

4. He is not ashamed, in heaven, to call them brethren.

5. They take rank from Him, not He from them.

IV. THE CHARACTER OF CHRIST'S KINSMEN.

1. It is in respect of the moral nature that man is born again.

2. The Divine nature, which through regeneration is imparted, is holiness.

3. Hence the family likeness, i.e., holiness.

(Expository Discourses.)

I. ITS IMPORTANCE. It is an everlasting relationship.

1. It delivers us from what is earthly and vain. It is only by the formation of a higher kinsmanship that we can be severed from the drag of the carnal.

2. It connects with salvation and eternal life. It is the grafting into the living stem of the vine.

3. It connects us with honour and glory. All that our kinsman has becomes ours.

II. ITS FORMATION (John 1:12). This is the first point at which we commence doing the will of God.

III. ITS MANIFESTATION. A life of service, of doing the Father's will.

1. Are our hearts doing the Father's will?

2. Are our intellects doing the Father's will?

3. Are our purposes doing the Father's will?

4. Is our life doing the Father's will?

5. Is our family doing the Father's will?

6. Is our business life doing the Father's will? Thus let us test our relationship to Christ.

(H. Bonar, D. D.)

If you go out into the woods in the summer, you may see, high up on some tree, a branch with dry twigs and withered leaves. It seems to be a part of the tree. Yet when you look closer, you find it has been broken away, and now it is only a piece of dead wood encumbering a living tree. The test of relationship with the tree is life — fruit-bearing. That is also the test of relationship with Christ. The power which binds the iron to the magnet is unseen, but real; the iron so bound becomes itself a magnet: the power that binds believers to Christ and makes them members of Him, is as real, though also unseen..

People
Alphaeus, Andrew, Bartholomew, Beelzebub, Boanerges, Herodians, James, Jesus, John, Judas, Matthew, Peter, Philip, Simon, Thaddaeus, Thomas, Zabdi, Zebedee
Places
Capernaum, Galilee, Idumea, Jerusalem, Jordan River, Judea, Sea of Galilee, Sidon, Tyre
Topics
Allowed, Death, Destroy, Evil, Harm, Held, Kept, Kill, Lawful, Nothing, Peace, Sabbath, Sabbaths, Save, Says, Silent
Outline
1. Jesus heals the withered hand,
10. and many other infirmities;
11. rebukes the unclean spirit;
13. chooses his twelve apostles;
22. convinces the blasphemy of casting out demons by Beelzebub;
31. and shows who are his brother, sister, and mother.

Dictionary of Bible Themes
Mark 3:4

     5168   muteness
     5379   law, Christ's attitude
     5950   silence
     6163   faults

Mark 3:1-6

     7430   Sabbath, in NT

Mark 3:4-5

     2009   Christ, anger of

Library
And Judas Iscariot
AND JUDAS ISCARIOT TEXT: "And Judas Iscariot."--Mark 3:19. There is something about the name of this miserable man which commands our attention at once. There is a sort of fascination about his wickedness, and when we read his story it is difficult to give it up until we have come to its awful end. It is rather significant, it would seem to me, that his name should come last in the list of the Apostles, and the text, "And Judas Iscariot," would suggest to me not only that his name was last, but
J. Wilbur Chapman—And Judas Iscariot

'He is Beside Himself'
'And when His friends heard of it, they went out to lay hold on Him: for they said, He is beside Himself'--Mark iii. 21. There had been great excitement in the little town of Capernaum in consequence of Christ's teachings and miracles. It had been intensified by His infractions of the Rabbinical Sabbath law, and by His appointment of the twelve Apostles. The sacerdotal party in Capernaum apparently communicated with Jerusalem, with the result of bringing a deputation from the Sanhedrim to look into
Alexander Maclaren—Expositions of Holy Scripture

Christ's Relations
'Whosoever shall do the will of God, the same is My brother, and My sister, and mother.'--Mark iii. 35. There was a conspiracy to seize Jesus because He is 'mad,' and Mary was in the plot! I. The example for us. (1) Of how all natural and human ties and affections are to be subordinated to doing God's will. Obedience to Him is the first and main thing to which everything else bows, and which determines everything. If others compete or interfere, reject them. Out of that common obedience new ties
Alexander Maclaren—Expositions of Holy Scripture

The Anger and Grief of Jesus
He looked round about on them with anger, being grieved for the hardness of their hearts.'--Mark iii. 5. Our Lord goes into the synagogue at Capernaum, where He had already wrought more than one miracle, and there He finds an object for His healing power, in a poor man with a withered hand; and also a little knot of His enemies. The scribes and Pharisees expect Christ to heal the man. So much had they learned of His tenderness and of His power. But their belief that He could work a miracle did not
Alexander Maclaren—Expositions of Holy Scripture

The Mistakes of Christ's Foes and Friends
'And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth He out devils. 23. And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? 24. And if a kingdom be divided against itself, that kingdom cannot stand. 25. And if a house be divided against itself, that house cannot stand. 26. And if Satan rise up against himself, and be divided, he cannot stand, but hath an end. 27. No man can enter into a strong man's
Alexander Maclaren—Expositions of Holy Scripture

Christ's Kindred
'There came then His brethren and His mother, and, standing without, sent unto Him, calling Him. 32. And the multitude sat about Him; and they said unto Him, Behold, Thy mother and Thy brethren without seek for Thee. 33. And He answered them, saying, Who is My mother, or My brethren? 34. And He looked round about on them which sat about Him, and said, Behold My mother and My brethren! 35. For whosoever shall do the will of God, the same is My brother, and My sister, and mother.'--Mark iii. 31-35.
Alexander Maclaren—Expositions of Holy Scripture

Ambassadors for Christ
'And the Pharisees went forth, and straightway took counsel with the Herodlans against Him, how they might destroy Him. 7. But Jesus withdrew Himself with His disciples to the sea: and a great multitude from Galilee followed Him, and from Judaa 8. And from Jerusalem, and from Idumaa beyond Jordan; and they about Tyre and Sidon, a great multitude, when they had heard what great things He did, came unto Him. 9. And He spake to His disciples, that a small ship should wait on Him because of the multitude,
Alexander Maclaren—Expositions of Holy Scripture

The Necessity of Divine Influences. [*Continued]
Luke xi. 13.--"If ye, then, being evil, know how to give good gifts unto your children; how much more shall your heavenly Father give the Holy Spirit to them that ask him." In expounding the doctrine of these words, in the preceding discourse, the argument for the necessity of Divine influences had reference to the more general aspects of man's character and condition. We were concerned with the origin of seriousness in view of a future life, and the production of a sense of moral corruption and
William G.T. Shedd—Sermons to the Natural Man

Jesus Angry with Hard Hearts
But I must not let imagination mislead me: they did nothing of the kind. Instead of this, they sat watching the Lord Jesus, not to be delighted by an act of his power, but to find somewhat of which they might accuse him. When all came to all, the utmost that they would be able to allege would be that he had healed a withered hand on the Sabbath. Overlooking the commendation due for the miracle of healing, they laid the emphasis upon its being done on the Sabbath; and held up their hands with horror
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 32: 1886

Mutual Help.
(Female Friendly Society.) S. MARK iii. 35. "Whosoever shall do the Will of God, the same is My brother, and My sister, and My mother." There are just two points which I want to put before you to-day. First, what you as Christian women ought to be. Secondly, how you can help each other to be so. On the first point I would ask you to remember the glory and dignity of womanhood. You get this dignity from Jesus Christ, who was born of a woman, and who said, "Whosoever shall do the Will of God, the
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

The Eccentricity of Religion
"They said, He is beside Himself,"--MARK iii. 21. THE most pathetic life in the history of the world is the life of the Lord Jesus. Those who study it find out, every day, a fresh sorrow. Before He came it was already foretold that He would be acquainted with grief, but no imagination has ever conceived the darkness of the reality. It began with one of the bitterest kinds of sorrow--the sorrow of an enforced silence. For thirty years He saw, but dared not act. The wrongs He came to redress were there.
Henry Drummond—The Ideal Life

The Hardening Operation of Love.
"Being grieved for the hardness of their heart."--Mark iii. 5. Love may also be reversed. Failing to cherish, to uplift, and to enrich, it consumes and destroys. This is a mystery which man can not fathom. It belongs to the unsearchable depths of the divine Being, of which we do not wish to know more than has been revealed. But this does not alter the fact. No creature can exclude itself from the divine control. No man can say that he has nothing to do with God; that he or any other creature exists
Abraham Kuyper—The Work of the Holy Spirit

Life and Character of John
"Volat avis sine meta, Quo nec votes nec propheta Evolavit altius: Tam implenda quam impleta, Numquam vidit tot secreta Purus homo purius. (Adam of St. Victor.) The Mission of John. Peter, the Jewish apostle of authority, and Paul, the Gentile apostle of freedom, had done their work on earth before the destruction of Jerusalem--had done it for their age and for all ages to come; had done it, and by the influence of their writings are doing it still, in a manner that can never be superseded. Both
Philip Schaff—History of the Christian Church, Volume I

Whether the Sin against the Holy Ghost is the Same as the Sin Committed through Certain Malice?
Objection 1: It would seem that the sin against the Holy Ghost is not the same as the sin committed through certain malice. Because the sin against the Holy Ghost is the sin of blasphemy, according to Mat. 12:32. But not every sin committed through certain malice is a sin of blasphemy: since many other kinds of sin may be committed through certain malice. Therefore the sin against the Holy Ghost is not the same as the sin committed through certain malice. Objection 2: Further, the sin committed through
Saint Thomas Aquinas—Summa Theologica

The Great Schism
If a house be divided against itself.--Mark iii, 25. From such a revival as that of the Great Awakening, parties must of necessity arise. Upon undisciplined fanaticism, the Established church must frown. But when it undertook to discipline large numbers of church members or whole churches, recognizedly within its embracing fold and within their lawful privileges, a great schism resulted, and the schismatics were sufficiently tenacious of their rights to come out victorious in their long contest for
M. Louise Greene, Ph. D.—The Development of Religious Liberty in Connecticut

The Abrogation of the Saybrook Platform
That house cannot stand.--Mark iii, 25. The times change and we change with them.--Proverb. The omission of all persecuting acts from the revision of the laws in 1750 was evidence that the worst features of the great schism were passing, that public opinion as a whole had grown averse to any great severity toward the Separatists as dissenters. But the continuance in the revised statutes of the Saybrook Platform as the legalized constitution of the "Presbyterian, Congregational or Consociated Church,"
M. Louise Greene, Ph. D.—The Development of Religious Liberty in Connecticut

The Apostle Judas
"And Judas Iscariot, which also betrayed Him." MARK 3:19 (R.V.) THE evidential value of what has been written about the apostles will, to some minds, seem to be overborne by the difficulties which start up at the name of Judas. And yet the fact that Jesus chose him -- that awful fact which has offended many -- is in harmony with all that we see around us, with the prodigious powers bestowed upon Napoleon and Voltaire, bestowed in full knowledge of the dark results, yet given because the issues of
G. A. Chadwick—The Gospel of St. Mark

The Withered Hand
"And He entered again into the synagogue; and there was a man there which had his hand withered. And they watched Him, whether He would heal him on the sabbath day; that they might accuse Him. And He saith unto the man that had his hand withered, Stand forth. And He saith unto them, Is it lawful on the sabbath day to do good or to do harm? to save a life, or to kill? But they held their peace. And when He had looked round about on them with anger, being grieved at the hardening of their heart, He
G. A. Chadwick—The Gospel of St. Mark

Characteristics of the Twelve
"And He appointed twelve, that they might be with Him, and that He might send them forth to preach, and to have authority to cast out devils: and Simon He surnamed Peter; and James the son of Zebedee, and John the brother of James; and them He surnamed Boanerges, which is, Sons of thunder; and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alphaeus, and Thaddeaus, and Simon the Cananean, and Judas Iscariot which also betrayed Him." MARK 3:14-19 (R.V.) THE pictures
G. A. Chadwick—The Gospel of St. Mark

Christ and Beelzebub
"And the multitude cometh together again, so that they could not so much as eat bread. And when his friends heard it, they went out to lay hold on Him: for they said, He is beside Himself. And the scribes which came down from Jerusalem said, He hath Beelzebub, and, By the prince of the devils casteth He out the devils. And He called them unto Him, and said unto them in parables, How can Satan cast out Satan? And if a kingdom be divided against itself, that kingdom cannot stand. And if an house be
G. A. Chadwick—The Gospel of St. Mark

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