Names in our culture mean very little. Often there is some
family interest in a name—I am named after my father, who was named after his
father, named after his father, etc.; but, aside from that familial connection,
there is nothing distinctive about my being named “Henry.” While family and
friends might tease me about my “Henry-isms,” really, there is nothing “Henry” about it; all my quirks are distinctly my own! Our names are not
self-descriptive so much as they are useful labels to identify us as individuals
against another person.
Not all cultures are like that. In the early modern period,
a name would be associated with one’s vocation (“smith” or “cooper”), birth
(“Jameson”), or location (“Washington,” “Pitt,” or “Atwood”). Stereotypically,
the Native American culture would give a name to a youth which captured in some
way a particular characteristic of that individual (think of the cinematic
portrayal, “Dances with Wolves”).
In many ways, the biblical culture reflects this interest.
“Jesus” is so named for “God-is-Salvation.” “David” means “beloved”;
“Zechariah” is “the God who remembers” (very fitting for the prophet). This cultural
tradition leads to a fruitful discussion of the names of God Himself—for the
names given to Him often reflect something crucial of His character. “God” is “Adonai”
or “Sovereign Ruler”; “Immanuel” means “God-with-us”; “Messiah,” “Shield,” “Savior,”
“Advocate,” “Master,” “Creator.” All names given to God which highlight His
essence and character.
The same identifying trait is used with Satan. The name,
“Satan,” means “Accuser” reflecting Satan’s favorite means of attacking
believers—accusing us of our sin, driving us to despair, rather than to Christ.
But in the Scripture, other names are also used to identify this ungodly Enemy.
“Devil” comes from “to slander,” another description of Satan’s work. “The
Father of Lies,” “the Great Dragon,” “the Deceiver,” and many others. Each name
identifies some evil trait, action, or work of Satan.
In the text for this Sunday, Mark 3:22, Jesus is accused of
being possessed by “the prince of demons,” or “Beelzebul,” a variant spelling
of “Beelzebub,” “Baal” meaning lord, and “zebub” from “flies” or “gnats”; so,
Satan is the “lord of the flies.” Baal, during the time of the Kings, was the
god worshipped by Israel’s enemies; he was an idol in whose name the pagans
pursued moral depravity and religious decadence. A harsher, more degrading
accusation is hard to imagine. Jesus, because of His healings and His ministry
to the most vulnerable, is charged with being in league with the very Enemy of
God. We all know that “sticks and stones may break our bones, but names can
never hurt us,” but such an accusation is hard to ignore.
Jesus’ response is not to ignore it, but to point out the
ludicrous nature of the accusation. Almost in mocking tones, He makes it clear
that His work is of the Kingdom of Light, not that of Darkness. Jesus works to
further God’s Kingdom and to diminish Satan’s hold. Rather than being a pawn of
the Devil, Jesus has come to free those who are held captive by the Evil One.
This Sunday, we are invited to worship the One who
overthrows Satan, frees the captives, and introduces us to a new family—the
family of God. Come join us as we worship this King!
Read Mark 3:21-35.
1. How does the immediate context of Jesus’ family (see
verse 21 and 31) influence the way we understand the work of Jesus referenced
here?
2. Why would the idea that Jesus was possessed by a demon
appeal to the scribes? Why would this even be an issue?
3. What is the logic of Jesus’ statements in verse 24-25?
Can you think of exceptions to this? If so, what does that say about Jesus’
words?
4. In the parable of Jesus, who is the strongman? Who is the
thief? What is the house? What is being taken away/stolen?
5. In verse 35, what does it mean to do the will of God? How
do we become Jesus’ family? What does that say about His mother and brothers
mentioned in verse 21?
