Down to Earth But Heavenly Minded

What does Mark Chapter 2 mean?

The second chapter of Mark includes four stories of Jesus declaring His authority. To this point, He has revealed His authority over demons (Mark 1:23–26, 32), physical disease (Mark 1:29–34, 40–42), and traditional teachers who timidly interpret Scripture according to the teachings of past rabbis (Mark 1:21–22). In this chapter, Jesus shows He has authority over sin, public opinion, manmade tradition, and the Sabbath. Mark 3:1–6 will relate a fifth story, again about the Sabbath.

In the first story (Mark 2:1–11), Jesus publicly forgives a man’s sins. This same event is also described in Luke 5:17–26 and Matthew 9:2–8. A paralyzed man is lowered through the roof of the house where Jesus is teaching. Instead of healing him immediately, Jesus declares that his and his friends’ faith has resulted in God forgiving his sins. The scribes—biblical scholars in the Pharisee sect—are horrified. They accuse Jesus of blasphemy, their first such charge in the gospel of Mark. In order to validate His assertion that He does have authority to forgive sins, Jesus heals the paralyzed man as well.

By calling someone the public would have labelled a crook to be His disciple, Jesus shows love has precedence over popular opinion (Mark 2:13–17). Thus far, Jesus has only commissioned Peter, Andrew, James, and John to be His disciples (Mark 1:16–20). While walking by the sea, He finds the tax collector Levi, also called Matthew, and invites him, as well. This incident is also captured in Matthew 9:9–13 and Luke 5:27–32. Tax collectors were considered disgraceful in the eyes of Jews. Not only did they work for the Roman occupiers, they often cheated their countrymen. But Jesus not only calls Levi to be His disciple, He eats at Levi’s house with other tax collectors and “sinners.” The scribes, who would never share a meal with such people for fear of becoming unclean, question Jesus’ motives. Jesus responds with the famous, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners” (Mark 2:17).

In a third argument with the scribes, this time about fasting, Jesus shows He has authority over manmade traditions (Mark 2:18–22). A parallel account of this event is found in both Matthew 9:14–17 and Luke 5:33–39. The Old Testament, presumably, dictates only one fast: Yom Kippur. Significant events in Jewish history led the nation to voluntarily enact five more. In addition, national hardship or personal inclination induced people to fast as they felt led. The Pharisees had taken this loose suggestion and made an art form of it. Both they and John the Baptist’s disciples fasted regularly, in contrast to Jesus and His disciples, who did not. When questioned about it, Jesus explains that fasting for mourning is inappropriate while He is there; His presence is a time for celebration. He is bringing a new paradigm of worshiping God which is inconsistent with some of the old, manmade ceremonies.

To this day, although Christians agree Jesus has authority over the Sabbath, they differ in opinions over what that means for us. While walking through a field on the Sabbath, Jesus’ disciples pick heads of grain and eat them (Mark 2:23–28). The same story is told in Matthew 12:1–8 and Luke 6:1–5. The Pharisees accuse them of breaking the Sabbath law, as expressed in both Leviticus 25:1–7, which prohibited working in fields, and their own extended, thirty-nine-part addition. Instead of quibbling about the minutiae of the law, Jesus merely asserts that the ceremonial law must submit to He who wrote it. He also teaches that the point of ceremonial law is to bring people closer to God, not create an unbearable hardship.

While the people readily accept Jesus’ healing and teaching, the Pharisees and their scribes filter everything Jesus does through their ideas about the Law. Jesus, however, shows that His identity gives Him a different perspective than their hide-bound writings and rules could even fathom. His priority is to love God and others, and He has the authority to do so.

The slow revealing of Jesus’ agenda results in increasing antagonism from the Pharisees. It begins with amazement (Mark 1:27), transitions to evil thoughts (Mark 2:6–7; Matthew 9:3–4), and escalates to subtle attacks on the disciples (Mark 2:16, 24), and a stake-out (Mark 3:1–2). Before long, it will reach the apex in an active attempt to destroy Jesus (Mark 3:6).

Verse by Verse

Verse 1. And when he returned to Capernaum after some days, it was reported that he was at home.

After traveling and healing throughout Galilee, Jesus and His current disciples—Andrew, Simon Peter, James, and John—return to Capernaum. It’s unclear what exactly “after some days” refers to. It could be that Jesus’ tour around Galilee only took a few days. This phrase might mean it took a few days for the Capernaum residents to realize He’d returned. It’s also unclear to whose home Jesus has returned, but most scholars suggest it is Andrew and Peter’s. Matthew 4:12–13 says after John the Baptist was arrested, Jesus left Nazareth and lived in Capernaum. John 2:12 suggests that Mary and Jesus’ siblings were not residents of Capernaum, although they stayed there for a while. When these family members later confront Jesus, it apparently happens in Capernaum (Mark 3:31–35).

Capernaum is where Jesus had healed Peter’s mother-in-law (Mark 1:30–31) as well as many other sick and injured from the region (Mark 1:32–34). This is also the place from where Jesus had escaped to go into the wilderness to pray (Mark 1:35–37). The house in Capernaum becomes the headquarters of His ministry, which is consistent with what He will later tell His disciples (Mark 6:7–13).

This choice by Jesus raises a point worth considering: when traveling for ministry we may wish to ease the burden placed on a single host family, by instead moving around. At the same time, Jesus teaches that it is important to have a place that acts as home. The idea of hospitality is important in the culture and in the Bible. The book of 3 John is devoted to the idea, and Hebrews 13:2 says that gracious hosts may entertain angels without knowing it. Abraham’s guests included not only angels but the LORD Himself (Genesis 18:1–8).

Jesus’ stay, however, will not be particularly peaceful. His arrival is announced in a city that had already inundated Him with requests for healing and promises to do so again. This time, Jesus will use the opportunity to demonstrate that His power and authority not only heals bodies, but a sinful man’s relationship with God.

Context Summary
Mark 2:1–12 records the first of five stories from the gospel of Mark which establish Jesus’ claims to various spheres of authority. Jesus returns to Capernaum from His tour of Galilee, and the crowds regather. Here, Jesus declares that He has the power to forgive sins. A paralyzed man is brought into the crowded room through the roof. In response to the man’s faith, Jesus declares his sins to be forgiven. When challenged by the scribes, Jesus proves His authority to forgive sins by healing the man. This event is also recorded in Matthew 9:2–8 and Luke 5:17–26.

Verse 2. And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them.

Houses in ancient Israel were typically two or three stories tall. The ground level was reserved for animals and working space. The second was living area. Sons often built onto their parents’ house to make their own family’s quarters, which explains why Andrew and Peter still lived together.

Again, the house in Capernaum, possibly Andrew and Peter’s, is filled to overflowing with people who want to see Jesus (Mark 1:32–34). It’s unclear where exactly the crowd has gathered, but there are so many people there isn’t even room at the door. We do know there is only the tile roof above them.

This time, the people are letting Jesus speak as well as heal (Luke 5:17). Mark says He is preaching the “word.” The Greek root translated as “word” is logos, which is a major theme of the first chapter of the gospel of John. Logos has a complicated definition, combining not only speech, principle, and thought, but also reason and the mindset of God. As such, logos is eternal truth that describes God’s thoughts and point of view.

In John chapter 1, Jesus is called the logos. He was with God in the beginning and He is God. In John 1:5, logos is associated with life and light, as both light and truth reveal what is hidden. Creation was made through God’s word in Genesis (Genesis 1:3, 6, 9, 11, 14, 20, 24, 26) and likewise through Jesus in John (John 1:3). Jesus is this logos made flesh: the mind and intent of God sent down in human form, full of grace and truth (John 1:14). So, whether the people recognize it or not, by “preaching the word,” Jesus is teaching them about Himself.

Though Jesus’ message is consistent, Jesus is particularly ecumenical about where He teaches. In this passage, it’s in a house. In Mark 1:21, He teaches in a synagogue. He also preaches in a boat (Mark 4:1), in desolate places (Mark 6:30–34), and the temple (Mark 12:35). Jesus models Deuteronomy 6:7 by discussing God’s truth in all places and times.

Verse 3. And they came, bringing to him a paralytic carried by four men.

Jesus is teaching in a crowded house in Capernaum when four men arrive, carrying a paralytic man on a bed. We aren’t told where they’re from, how the man was paralyzed, or what relation the men are to their injured friend. We just know that unlike the invalid at Bethesda (John 5:1–9) or the lame beggar at the gate of the temple (Acts 3:1–10), the people in his life are resolved to see him healed.

We are meant to learn something from this example today. The men faced doorways so stuffed with people they couldn’t get through, but our access to God is always open. Hebrews 4:16 promises that we can “with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in the time of need.” Paul started his letters with assurances that he regularly prayed for his friends. Praying together was one of the first tasks the early church adopted (Acts 2:42).

A clichéd expression used in Christian circles is that we “lift someone up” to God in prayer. Taken the wrong way, this suggests He’s incapable of reaching down. Properly understood, the metaphor stands, since it’s meant in the same sense as this story from the gospel of Mark. Like the four men bringing their paralytic friend to Jesus, we are to bring God our concerns and requests about others. We are not assured that Jesus will heal them, but we do know that He will work for good in the lives of those who follow Him (Romans 8:28).

Verse 4. And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay.

Four men bring their paralytic friend to an over-crowded house in hopes that Jesus will heal him. Literally every traditional access to Jesus is barred. So these loyal friends try something untraditional.

Homes in ancient Israel typically had exterior stairs leading to a flat rooftop terrace. A main beam ran the length of the interior and was reinforced by several posts. Rafters spanned crosswise from the beam to the perpendicular walls, and brushwood covered the spaces between. On top of the brushwood was a covering of clay mixed with straw. Ceilings stood about six feet above the floor.

Luke 5:19 says this house has clay formed into tiles, not pounded into a solid mass. So the four men tear up the tiles, make a hole through the brushwood, and lower the cot into the room. Undoubtedly, fleeing falling twigs and evading a man lowered on a bed to the floor gives the crowd more incentive to get out of the way than when his friends had tried to carry him through the doorway.

Despite that fact that Jesus’ ministry is primarily to teach, and that His plans to rest are often interrupted by people seeking healing, He clearly loves it when people’s faith drives them to take drastic measures to find Him. As seen later, the woman with the issue of blood (Mark 5:24–34) will have no legal or ceremonial right to touch Jesus’ cloak, but in her faith she will dare, and Jesus will commend her. The Canaanite woman knew her needs were second-string compared to those of the Jews, but it didn’t stop her from asking Jesus to heal her daughter (Matthew 15:21–28). Both women are held up to us as examples of bold faithfulness, which we are to emulate.

Verse 5. And when Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.”

“Faith” here is from the Greek root word pistis. It means to be convicted that something is true. As these men demonstrate, it is not a passive belief, but a trust that inherently drives action. James 2:17 says that “faith by itself, if it does not have works, is dead.” That doesn’t mean that works are required to have faith. Rather, if works don’t naturally result from whatever we’re calling “faith,” then it’s not real, saving faith. The four men live out this faith-in-action when they carry their friend and commit minor property damage to get him to Jesus.

Jesus’ response to that faith is calculated. The crowd includes Pharisees and scribes from all over Galilee, Judea, and Jerusalem (Luke 5:17). They know He can heal, but Jesus ups the ante by first healing the man’s relationship with God, not his physical ailment. He starts to show us why He really came: not to fix our worldly condition, but to ensure our heavenly one. The Greek root word translated “forgiven” is aphiemi and means “to let go, get rid of, refuse to let it hinder.” God has let go of his sins (Psalm 103:12).

Jesus forgives the paralytic of his sins before He is crucified for the man’s sins. Like the God-followers of the Old Testament, the man reaps the benefits of a sacrifice that hasn’t happened yet. God lives outside of time. Although He works in human history in different ways in different ages, His grace and forgiveness are always based on the moment when Jesus died on the cross. When Hebrews 11:1 says “faith is the assurance of things hoped for, the conviction of things not seen,” “not seen” can mean things we didn’t experience personally or events that haven’t happened yet. In the same way, we can have faith that Jesus will return.

Mark says that “when Jesus saw their faith” He spoke to the paralytic. However, it is important to note that the man is not forgiven because of his friends’ faith. We don’t know why Jesus doesn’t declare that all their sins are forgiven. Perhaps because He would only heal one in His impending illustration of authority. We aren’t saved by the belief of others, including parents and spouses. We need to accept Christ’s forgiveness of our own accord. Even so, whenever we pray for others, whether for physical healing or spiritual forgiveness, we should do so with faith that God can do what we ask and that He will do what is best.

Verse 6. Now some of the scribes were sitting there, questioning in their hearts,

In a crowded house in Capernaum, listening to Jesus teach, are scribes and Pharisees from Galilee, Judea, and Jerusalem (Luke 5:17). In the Old Testament, scribes were responsible for recording the official records of military leaders, kings, and prophets (Jeremiah 36:4). Ezra was both a scribe and a priest (Ezra 7:6, 11). After the return from Babylon, scribes took more initiative, copying, translating, and teaching the Law of Moses. Because of their level of literacy and time studying the Torah, they were considered the educated class and authorities on religious matters. It is because of the scribes that we can be sure the Old Testament has been passed down complete and accurate.

Unfortunately, over time, scribes had also added to the Law, an expansion which often leads to arguments with Jesus. By this time, scribes are a subsect of the Pharisees. They monitor Jesus out of curiosity and to see if He teaches as they do. It is their job to question teaching, but it is also their job to know the Scriptures regarding the Messiah. The scribes so dissect, tear apart, and define their Scriptures that they miss what the Messiah is all about. And in their fear that the people’s disobedience will prevent the Messiah from coming, they add so many rules that when Jesus the Messiah does come, He seems to them a blasphemous law-breaker and not the Chosen One of God.

Eventually, the scribes will play a major role in Jesus’ crucifixion. The people who should have been best-equipped to identify the Messiah are party to His death.

Verse 7. “Why does this man speak like that? He is blaspheming! Who can forgive sins but God alone?”

Jesus has just declared that a paralyzed man’s sins are forgiven. The wording Jesus uses in Mark 2:5, “your sins are forgiven,” has a particular passive tense that is common to prophets who speak for God in a way that doesn’t use His name for fear of blasphemy. We would say, “God forgives you.”

Scribes, Pharisees who are experts in the Mosaic Law, are present. Their job is to teach the Scriptures and identify false teachers. They know that only God can forgive sins but they don’t accept Jesus as a prophet. Instead of taking the evidence of Jesus’ miracles and teaching and determining that He is at least God’s messenger, they decide He must be a blasphemer.

The Greek root word from which “blaspheme” is taken is the familiar-looking blasphemeo. It means “to speak in a way that expresses disapproval, to disrespect, to revile.” The scribes consider the evidence and determine that Jesus reviles God. Traditionally, it means that someone disrespects God’s “name,” which could mean His actual name or His character. When Jesus declares what only God could declare, the scribes possibly see that Jesus is insinuating that He is God, which blasphemes God’s character because He is one (Deuteronomy 6:4).

The scribes’ questions are valid, but their conclusion isn’t. Their job is to know the Old Testament and, therefore, the characteristics of the Messiah. But although the Babylonian captivity has reoriented the Jews into following God and acknowledging their need for the Messiah, it also confuses them as to what the Messiah will do. Jesus reveals His identity and purpose gradually, so the scribes shouldn’t necessarily recognize Him right away. But they should take more than a moment to “question in their hearts” (Mark 2:6) before making a judgment call. The real problem, as explained in Matthew 9:4, is that their thoughts in this instance are not sincere, they are “evil.”

Verse 8. And immediately Jesus, perceiving in his spirit that they thus questioned within themselves, said to them, “Why do you question these things in your hearts?

This verse opens up a major theological debate: While Jesus is on earth as a man, does He have direct access to His power as God or does He rely on the Holy Spirit to give Him what He needs in the moment? When Jesus senses the thoughts of the scribes “in His spirit,” is it through His own power or through the Holy Spirit?

This conundrum is referred to as “kenosis.” When Jesus takes human form and comes to earth, He never loses His God-hood, but He does willingly set aside His glory and independent authority (Philippians 2:7). John 4:6 states that Jesus gets tired and Matthew 24:36 indicates Jesus’ knowledge of divine things is limited, so He does have some self-imposed limitations.

Jesus has the clear insightfulness of a mind unclouded by sin, selfish gain, defensiveness, or pride. He also had been a great student (Luke 2:52). This clarity helps Him understand the motives of those around Him. But whether He knows the thoughts of the scribes through His own abilities or through the Holy Spirit, the Bible doesn’t say.

Either way, it’s likely Jesus knows the answer to the question He asks. God sometimes asks questions not because He needs information but because He wants people to admit the obvious answer. In Genesis 3:9, He asks Adam and Eve, “Where are you?” In Genesis 4:9, He asks Cain, “Where is Abel your brother?” It’s a way of directing the conversation and inviting the person into a dialogue that gives them the chance to reconsider their choices.

Jesus asks this question after He has declared the sins of a lame man to be forgiven. He knows that the instinct of the local religious leaders is to assume this is inappropriate. This opportunity for the scribes to reconsider is a grace because in Matthew 9:4, Jesus identifies the scribes’ thoughts as “evil.” Jesus not only knows their thoughts, but also the motivation for those thoughts. Matthew chapters 5 and 6 show that sin comes from our hearts, not just our actions.

Verse 9. Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’?

Jesus declares the sins of a paralyzed man forgiven because of his strong faith. He then confronts the scribes who determine that Jesus has no right to forgive and that He must be blaspheming. The scribes know that Jesus has healed many, and now they hear Him reveal their innermost thoughts.

Jesus challenges them, basically asking them if they will believe if He performs yet another miracle. The Greek root from which “say” is taken is lego. It means to affirm or teach, but it also means to command. If Jesus can command the obvious miracle of healing a paralytic so that he can walk, a situation everyone can see right in front of them, what right will the scribes have to disbelieve that He also has the authority to declare the man’s sins are forgiven, a situation no one but God can see?

The rest of the New Testament picks up on this theme that our relationship to God is made evident through what we do. Later, Jesus will say that a good tree produces good fruit while a bad tree produces bad fruit (Matthew 12:33). “Fruit” is the works, attitude, and results that come naturally as a person lives out their heart. Jesus heals people (Mark 1:33–34), gets rid of demons (Mark 1:23–27), and teaches with authority (Mark 1:22). This “good fruit” should indicate to the scribes that Jesus is a “good tree” and that His more challenging statements should at least be seriously considered, if not trusted right away.

Verse 10. But that you may know that the Son of Man has authority on earth to forgive sins” — he said to the paralytic —

All of the things Jesus has done—heal people, expel demons, reveal hidden thoughts—must have been accomplished through the same power and the same authority: that of God. Isaiah 35:6 says that the Messiah will heal the lame. Psalm 139:1–2 says that God knows men’s thoughts. As with the prophets of the Old Testament, these miracles should prove to the scribes that Jesus is working with God’s authority because He has been granted God’s authority. And if He has God’s authority to heal, He has God’s authority to speak for God. So when Jesus declares that the sins of the paralyzed man are forgiven, He is speaking for God.

The term “Son of Man” is from Daniel 7:13–14. In the end times, one “like the son of man” will be presented to the Ancient of Days and given everlasting dominion over the peoples and nations. Jesus expands this to say the Son of Man has authority to forgive sins. The scribes don’t understand from Jesus’ teaching and miracles, so Jesus spells it out for them: He is the Messiah.

“Son of Man” also identifies Jesus as human. He is fully God and fully man. Because of His humanity, He can be the sacrifice for our sins. Because of His deity, His character has the purity needed to make that sacrifice worthy. Jesus is called the “Son of Man” nearly ninety times in the New Testament, mostly by Himself, including in the prophecies that the Son of Man must suffer many things and be rejected (Mark 8:31), and will rise from the dead (Mark 9:9). Mark uses the title fourteen times in his Gospel.

In the next verses, Jesus will use this combination of prophetic attributes to prove that He does, in fact, have the ability to forgive sins. When the lame man starts to walk, it’s a physical sign of Jesus’ power.

Verse 11. “I say to you, rise, pick up your bed, and go home.”

A house in Capernaum, probably Andrew and Peter’s, is filled to overflowing with men listening to Jesus teach. In the crowd are Pharisees and scribes from all over Galilee and Judea, including Jerusalem (Luke 5:17). Jesus has declared that a paralyzed man’s sins are forgiven after seeing his faith. The scribes rightly discern that Jesus means to speak for God but wrongly believe He has no right to. In response, Jesus provides an example of His authority and power they can personally test.

The Greek root for the word translated “say” is lego, which means “to affirm, teach, or direct.” The root of the Greek word translated “bed” is krabbatos, which is a simple pallet, like modern camp beds or cots. It is sturdy enough to survive being lowered through the ceiling with the man on it, but light enough to carry. As in many cases, Jesus tells the man to leave after he is healed. Similarly, He tells the leper to show himself to the priest (Mark 1:44) and the man rescued from the legion of demons to stay in his hometown instead of following (Mark 5:19).

Today, God may lead us in a time of healing or growth, but He doesn’t want us to stay in some static position. He heals and teaches us so that we can tell others what He has done for us. Jesus instructed some people not to tell about their healings, since they occurred before the appropriate “time” for such declarations (John 2:4; 7:6; Matthew 17:9 ). Today, we’re asked to spread the good news to as many people as possible (Matthew 28:19–20). Very few are called to stay in that intense place of healing and growth for long (Luke 2:36–37), but we can be sure that though we seem to be leaving God’s presence, He is always with us (2 Corinthians 1:22).

Verse 12. And he rose and immediately picked up his bed and went out before them all, so that they were all amazed and glorified God, saying, “We never saw anything like this!”

Jesus’ miracles, as with all of God’s supernatural interventions, are each for a specific purpose. Some are to validate His message as having come from God. Some are to challenge the authority of the manmade laws the scribes had placed on the Jews. In John 5:1–17, Jesus heals a paralyzed man on the Sabbath and orders him to get up, take his mat, and walk. The incident in John 5 is a challenge to the dozens of laws the scribes have added regarding what Jews can and cannot do on the Sabbath. In this occasion in Mark 2, however, Jesus uses a miracle to validate His authority to forgive sins.

A hardened skeptic might argue that demons could leave a person when their work is done (Mark 1:23–26). They might claim that some skin conditions, even leprosy, could self-heal (Mark 1:40–42). Skeptics might dismiss a fever which breaks (Mark 1:30–31). If someone is particularly astute, they may be able to make a close guess of what someone else is thinking, leaving the skeptic room to doubt Jesus’ omniscience (Mark 2:8). But even today, it is rare to watch someone so lame they must be carried suddenly stand up, pick up his cot, and walk out of the room. In other words, this is a miracle not easily—or even possibly—dismissed out-of-hand. The crowd understands this. Their worldview is shaken, and they rightfully praise God for it, “glorifying” God in their response (Luke 7:16). But still, the scribes and Pharisees aren’t convinced.

This is a comfort here for those of us who try to be a witness for Christ but come up against faces as set as stone walls. If a person’s heart is hardened and their perspective is prideful and rigid, there is nothing we can do or say that will move them. Jesus performs an amazing miracle right in front of the Jewish scholars who should recognize Him as Messiah, but they are unmoved. Instead, they continue to call Him a blasphemer (Mark 2:7), criticize His ministry (Mark 2:16, 18, 24), and seek to destroy Him (Mark 3:5–6), starting the long road to the crucifixion. Like Jesus, our job is to do the will of our Father (Matthew 12:50) and leave the results to Him (Mark 6:11).

Verse 13. He went out again beside the sea, and all the crowd was coming to him, and he was teaching them.

Mark’s depiction of Jesus’ ministry in Capernaum has shifted from healing masses of people (Mark 1:32–34) to more of a focus on teaching (Mark 2:2). While Jesus wanted to teach, primarily, He was often interrupted by healing requests and even by demons (Mark 1:21–25; 1:31–45). It is by the sea that Jesus had chosen His first four disciples (Mark 1:16–20), and now He chooses His fifth.

Jesus sometimes preaches in a synagogue or a home, but often teaches outdoors, in open spaces. This is significant for the audience He wishes to reach. In a synagogue, He can debate the finer points of theology with Jewish scholars. Out of doors, away from the physical and religious confinement of a room restricted to a group of men, His words reach a larger and more diverse audience. While women were in general welcome to come to a synagogue, they were separated from the men, and often could not hear or see the teacher. Women, girls, and boys under the age of thirteen also did not have as many Pharisaical duties imposed on them that would necessitate going to the synagogue. Although Jesus does heal a woman in a synagogue (Luke 13:10–13), most of His interactions with women are outside (John 8:1–11) or in private homes (Mark 14:3–9).

Preaching outside the synagogue also gives Jesus opportunities to reach those who are not welcome, including Gentiles and “sinners.” In the same way, we are called to exhort other people in the context of a gathering. This is an obligation for Christ–followers (Hebrews 10:25), but is also meant to reach non-Christians with the news of the gospel, wherever we may be (Matthew 28:19–20).

Context Summary
Mark 2:13–17 presents the second of five stories, found in the gospel of Mark, wherein Jesus asserts His authority. Here, He takes on the belief that sinners are not worth saving. The fifth man Jesus calls to be a disciple is Levi the tax collector. At the time, Jews assumed most such men were swindlers, using their traitorous service for the Roman occupiers to also steal from fellow Israelites. To make the situation even more controversial, Jesus goes home with Levi and has a meal with him and other ”sinners.” The scribes, who work so hard making sure the good people follow more laws than God gave them, have no interest in turning sinful hearts to God. In fact, they seriously doubt it can be done. This account is also found in Matthew 9:9–13 and Luke 5:27–32.

Verse 14. And as he passed by, he saw Levi the son of Alphaeus sitting at the tax booth, and he said to him, “Follow me.” And he rose and followed him.

The tax collector is identified as “Levi son of Alphaeus.” This is problematic because no roster of disciples includes a “Levi”—not even the list included in the next chapter (Mark 3:14–19). The roster does include “James the son of Alphaeus,” but since the identical story given in Matthew 9:9–13 refers to a disciple named Matthew, it’s widely believed that Matthew and Levi are the same, and James’ father is given to distinguish him from James the brother of John and son of Zebedee.

The text doesn’t mention that Levi has had any prior interactions with Jesus. Since he works near Capernaum, though, it’s a good bet that he, like Andrew and Peter (John 1:35–42), at least knew of Him prior to this moment. This would explain his willingness to abandon his very lucrative post and follow Jesus.

As a Jewish tax collector, Levi has leased the right to collect taxes on behalf of the Roman ruler, most likely Herod Antipas. In the process, whatever extra he collects serves as his salary. In Capernaum, which sits on the border of Antipas and Philip’s territories, tax collectors probably tax goods and their transit, including fish. It’s possible that Levi knows Andrew, Peter, James, and John, and if so, it’s likely the four fishermen don’t think highly of him. They do respect Jesus, however, and no mention of dissent is recorded.

The Pharisees, legalistic religious leaders, are harsh on those who do not follow the extra rules they added to the Mosaic Law, but they are particularly derisive of Jewish tax-collectors. Tax collectors are not allowed to be judges or witnesses in court cases, and they are excommunicated from the synagogue. If Jesus had limited His teaching to religious environs, Matthew would not have heard Him teach, and we would not have his gospel.

Verse 15. And as he reclined at table in his house, many tax collectors and sinners were reclining with Jesus and his disciples, for there were many who followed him.

The passage is vague regarding whose table is mentioned and who is hosting the dinner. However, Luke 5:29 is clear that Levi has invited Jesus and others for a great feast. They recline at the table, laying on their sides or bellies with their legs behind them, leaning on their left arms and eating with their right hand.

Tax collectors are easy enough to identify, but Levi also invites “sinners.” This is a technical term given by the Pharisees to Jews who do not have the time or inclination to attempt to follow their excessive rules. They aren’t necessarily breakers of the Mosaic Law, although undoubtedly some are. “Sinners” are also called “people of the land.”

These “tax collectors and sinners” are identified in contrast with Jesus and His disciples. The ungodly Levi and his friends are dining with the Son of God and His followers. This contrast angers the devout Jewish religious leaders and other people in the community (Mark 2:16). Yet Mark notes “there were many who followed” Jesus, including people who typically would not be identified as religious. The appeal of Jesus has spread far beyond the synagogue to the “sinners” in the community who respond positively to His message.

Verse 16. And the scribes of the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, “Why does he eat with tax collectors and sinners?”

The scribes are a subset of Pharisees. After the Jews returned to Israel from Babylon, the people resolved to follow and obey God like never before. The scribes developed rules that acted like a buffer around the Mosaic Law. For example, to protect people from breaking the Sabbath, they enacted thirty-nine new laws that very specifically explained what breaking the Sabbath entailed—in their opinion—and how to avoid it.

The scribes also deeply respect the dietary laws. No fewer than four sections in the Mishnah warn against eating with someone “of the land,” which is another term for a Jew who does not follow these extra-biblical laws. Pharisees tithe on even the tiniest of foodstuffs (Matthew 23:23), and are meticulous about making sure they are ceremonially clean before they eat (Mark 7:3–4). To eat with “sinners” means to risk eating with someone who has not properly tithed on his food and who might not be ceremonially clean. This is absolutely unacceptable to them.

The root of the word “Pharisee” is the Greek parash which means “to make distinct or to separate.” The Pharisees excel at separating themselves from the general populace. By questioning Jesus’ disciples, the scribes reveal that they consider Jesus to be like a Pharisee—a teacher of the Law—if somewhat of a wild-card. They expect Jesus to live like they do because they initially assume He will think and teach the same way they do. When He breaks their rules, they become distressed that a self-labelled teacher could have so little regard for their customs.

Jesus will directly address the scribes’ concerns about meals and traditions in Mark 7:1–23. Jesus says, “There is nothing outside a person that by going into him can defile him, but the things that come out of a person are what defile him” (Mark 7:15). Tithing or not, washing hands or not, eating with religious leaders or with tax-collectors—even eating non-kosher foods (Acts 10:9–16)—no broken tradition or even law can make someone unclean as much as a heart hardened against God and His people.

Verse 17. And when Jesus heard it, he said to them, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners.”

We are not told whether Jesus directly answers the religious leaders or His followers, but it appears this answer is given to the disciples. Nor do we know when Jesus gives the answer, whether during the meal or after. The context is not clear. The focus is instead on the actual response Jesus provides.

The answer Jesus gives is an old proverb. A Jewish commentary to Exodus 15:26 reads, “If they are not sick, why do they need a physician?” By associating sickness to sinners and health to righteousness, Jesus continues the theme started when He forgave the paralytic of his sins first, and then healed him (Mark 2:1–11). God uses disease as both a punishment (Exodus 15:26) and a metaphor for sin. As a metaphor, sin destroys our healthy relationship with God as disease destroys our bodies. As a punishment, disease is a direct and indirect result of Adam and Eve’s sin and our continued sin throughout history.

Jesus addresses physical disease for a short time while He is on earth, but He heals our sin-induced injuries now. Both physical sickness and sin-sickness draw us to Him. Jesus did not come to “call” righteous people, but rather sinful people, just as healthy people do not typically seek out a doctor. His words offer a double meaning in a sense. On one level, He explains His mission as a friend of sinners who comes to save lost people. However, Jesus also subtly rebukes the religious leaders who see themselves as righteous and without need of Jesus and the salvation He provides.

Verse 18. Now John ‘s disciples and the Pharisees were fasting. And people came and said to him, “Why do John ‘s disciples and the disciples of the Pharisees fast, but your disciples do not fast?”

Jewish scholars’ interpretation of the Mosaic Law says God commands a yearly fast only once (Leviticus 16:29–31; 23:32): on the Day of Atonement (Yom Kippur). The passage says the Jews are to “afflict” themselves. “Afflict” is from the Hebrew root word anah which means “to oppress or humble.” In the Hebrew, the word for “self” or “soul” was from the Hebrew root word nephesh, which means “life, creature, person, or desire.” But in the old Hebrew, nephesh also meant “throat or appetite” (Isaiah 5:14). So the Jewish scholars interpreted “afflict yourself” as “humble your throat:” to fast from eating food.

Zechariah 7:3–5 and 8:19 suggest that the Jews observe corporate fasting four other times throughout the year. Tradition gives several dates. One is 17 Tammuz, to commemorate Moses breaking the two tablets as well as several events around the fall of Jerusalem to the Babylonians. The ninth day of Av (or Ab) as a memorial for the fall of the first and second temple. The third day of Tishrei is remembered in mourning for the assassination of Gedaliah, the governor of Judah under Nebuchadnezzar (2 Kings 25:22–26). The thirteenth day of Adar is noted in commemoration of the fast Esther called the Jews to observe while under threat by Haman (Esther 4:15–16).

In addition, Jews fast corporately as needed for mourning (Esther 4:3), in response to God’s judgment (Joel 1:14), or to appeal to God (Judges 20:26; 1 Samuel 7:5–6; Isaiah 58; Jeremiah 14:11–12; Jonah 3:5), or to accompany a request (Ezra 8:21–23). Individually, Old Testament characters also fast in mourning (Nehemiah 1:4), to make requests to God (2 Samuel 12:16–17), for repentance (Daniel 9:3–19), and in times they needed wisdom (Esther 4:16).

John the Baptist is in prison at this point, but his followers apparently maintain some of his ascetic lifestyle. They might be fasting in mourning and repentance for Israel’s sin and political situation or to ask God to release John. It is about them that Jesus gives the metaphor of the bridegroom.

After the second temple period, people start fasting as a way to show personal piety and discipline. The Pharisees fast for this reason, although they lose sight of the fact that piety excludes an audience (Matthew 6:16–18). The upcoming metaphors of the un-shrunken cloth and the new wine expose their flawed thinking.

Context Summary
Mark 2:18–22 contains the third of four altercations Jesus has with questioners and critics in this chapter. This incident focuses on the tradition of fasting, and is also found in Luke 5:33–39. The Pharisees and John the Baptist’s disciples fast on a regular basis, but Jesus’ disciples don’t. The scribes—religious scholars that belong to the Pharisee sect—have imposed fasts on the people that God did not ordain. Jesus is not opposed to fasting (Luke 4:1–2; Matthew 6:16–18), but only in the proper context. While He is there, His disciples should celebrate, not mourn. Making a public spectacle to brag about how pious you are is not the proper context.

Verse 19. And Jesus said to them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast.

Questioners—actually followers of John the Baptist (Matthew 9:14)— have asked Jesus’ disciples why they don’t fast, while the Pharisees and John the Baptist’s disciples do. John’s followers probably fast regularly in mourning and repentance for their sins and the sins of the nation. And, given that John is currently in prison, to petition God to secure his release.

Jesus obliquely explains that He is whom the Jewish people seek. According to Jesus, it is inappropriate to mourn in the presence of the Messiah. It is a time of celebration, similar to the week-long feasts held during a Jewish wedding.

The Messiah is not referred to as a groom in the Old Testament, but the metaphor of God as the husband of Israel is common, particularly in the book of Hosea. John the Baptist calls the Messiah the bridegroom in John 3:29.

It is only later, in retrospect, that Jesus’s followers understand Him as the bridegroom to the church. Jesus will describe Himself as such in the parable of the ten virgins (Matthew 25:1–13). Paul will deepen the imagery in his letters (2 Corinthians 11:2; Ephesians 5:24–27). And the Apostle John will prophesy its fruition (Revelation 19:7–9).

John the Baptist’s message of repentance is so strong it will reach Ephesus long before the Gospel does (Acts 19:1–5). This concept of repentance is important because it points to our need for a savior. In that context, fasting in mourning is an appropriate response. But once we have our Savior, we have reason to celebrate our new life. Shame is forsaken, and conviction is only a tool to bring us closer to God. Repentance is necessary, but it is momentary as Jesus restores us.

Verse 20. The days will come when the bridegroom is taken away from them, and then they will fast in that day.

Here, in the initial days of the ministry in Galilee, Jesus makes His first allusion to the fact that He will one day leave His followers behind. Jesus’ statement also infers that there are appropriate reasons to fast.

Matthew 6:16–18 suggests that fasting for self-discipline and as an expression of piety is acceptable, as long as it is done in the right way. The Pharisees—legalistic religious leaders—fast openly, letting everyone know how spiritual they are. Jesus says that the attention they receive by other men will be their only reward. If we wish to be blessed by God, we must do things for Him, not for the acclaim of the world.

In Luke 4:1–2, Jesus fasts for forty days before Satan tempts Him. Fasting is certainly appropriate for preparing for a hardship, but it’s important to note that Jesus only fasts to such an extreme once. He does not make a habit of it.

Early church leaders fasted before making important decisions. The church elders at Antioch fasted before sending Barnabas and Paul out on a mission trip (Acts 13:1–3). In return, Barnabas and Paul fasted before appointing elders in the new churches (Acts 14:21–23).

So fasting, whether personal or in a group, is appropriate for Christians but it is not specifically ordained. Fasting should be voluntary and done in a way that brings us closer to God. We should be respectful of health concerns that would make fasting from all food unwise; the Bible suggests there are other things we can temporarily avoid to practice discipline and make time to seek God (1 Corinthians 7:1–5).

Verse 21. No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear is made.

Anonymous persons have asked Jesus’ disciples why they don’t fast when John the Baptist’s disciples and the Pharisees do. Jesus explains that it’s all a matter of context. In addition to the one God-ordained fast (Leviticus 16:29–31) and the four additional corporate fasts (Zechariah 7:3–5; 8:19), the Pharisees fast twice a week, on Mondays and Thursdays, to practice discipline and express their piety. Jesus does not condemn their fasting, but does criticize the public spectacle they make (Matthew 6:16–18). Such a fast should be between themselves and God, not used to earn attention.

Jesus compares the rigid, dry religion of the Pharisees to an old garment. As Jesus points out, He did not come to patch Judaism with a new piece of unshrunk cloth, because it would result in the destruction of the entire piece. He came to complete Judaism and renew it into what God intended. To wash the garment as white as snow (Psalm 51:7). If He “patches” Judaism, the patch will tear away from the old, leaving the Jews worse off than ever. Jesus comes to redeem, not plug holes.

The noun translated “tear” comes from the Greek root schisma. The verb form, schizo is used in Mark 15:38 to describe how “the curtain of the temple was torn in two, from top to bottom.” The curtain separated the altar from the Holy of Holies where the Ark of the Covenant was once held. When Jesus is crucified, the curtain, or veil, tears, top to bottom, to show that the barrier between God and the people is no more. This same verb is used in Mark 1:10 when the sky splits open at Jesus’ baptism and the Holy Spirit descends like a dove.

Jesus’ relationship to Judaism isn’t a patch that will tear away at first washing, ruining everything. When God splits something, it is to remove the barriers that keep His people from Him.

Verse 22. And no one puts new wine into old wineskins. If he does, the wine will burst the skins — and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins.”

Jesus uses another metaphor, that of new wine and old skins, to illustrate why He does not lead His disciples to follow the religion of the Pharisees, specifically in fasting.

Old wineskins, like the Pharisees’ rules, are brittle and inflexible. When filled with “new wine,” the skins are likely to break apart. The wine would then spill out and be wasted. In the same way, the freedom of a grace-filled life cannot fit in the legalistic rules the Pharisees impose on their followers. Galatians 5:1 says, “For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery.”

The Pharisees to whom Jesus is referring believe it is most honorable to obey because the order is commanded. To obey because you want to do the thing that was commanded is no sacrifice, and therefore has no honor. Christianity teaches differently: that God will change our hearts to want to do what He wants us to do (Philippians 2:13). This is how we love God (John 14:15; 1 John 5:3). To try to fit Jesus’ teachings of love and freedom into the Pharisaical legalism (or even its modern-day equivalences) would have resulted in a burst tradition and pieces of love and freedom spilled out all over the floor.

A particular misuse of this verse justifies a word of warning. Many modern charismatic teachers use this passage in relation to a new movement of God’s Spirit within a person or the church. This verse has nothing to do with such activity and is used out of context when applied to these situations. Jesus uses these words to focus His audience on His role as the Messiah and His followers as those who serve according to His will. There is no legitimate working of the Holy Spirit that will burst Jesus’ church.

Verse 23. One Sabbath he was going through the grainfields, and as they made their way, his disciples began to pluck heads of grain.

Sabbath” or Shabbat is from the Hebrew root word shin-beit-tav meaning “to cease, end, or rest.” The Sabbath is an extremely important part of Judaism. It is the fourth of the Ten Commandments and God commonly condemned the Israelites when they refuse to honor the Sabbath (Ezekiel 20:13, 16, 21). The purpose of the Sabbath is to honor the seventh day of creation, on which God rested (Exodus 20:11), trust Him for provision (Exodus 16:22–26), rest (Exodus 20:9–10), exhibit righteousness (Exodus 31:14), and especially to display a distinct separation between Israel and pagan nations (Ezekiel 20:12).

Per customs and laws of the time, the disciples are not stealing by plucking grain heads out of someone else’s field. As long as they use their hands and not a sickle, it is allowed under Deuteronomy 23:25. The question at hand is if plucking grain is allowed on the Sabbath or does it fall under the category of “work” as given by Exodus 20:10?

Around the time these events took place, Jewish leaders had created thirty-nine Melachot (working) prohibitions to ensure no good Jew came close to breaking the Law. It’s reasonable to assume these Pharisees lived by similar prohibitions. By plucking grain, separating the wheat from the chaff, disposing of the chaff, and eating the grain, the disciples violate at least four of the Melachot: reaping, threshing, winnowing, selecting.

It’s important to note that Jesus neither plucks nor eats the grain. His disciples do, but as their Rabbi He accepts responsibility for their actions.

Mark 2:23–28 demonstrates how, the more Jesus shows His authority, the more the Pharisees resent Him and take notice of His unorthodox ways. Here, as Jesus’ disciples break the Sabbath, is the first time the Pharisees directly confront Him. The Law’s Sabbath-day restrictions were preparing food (Exodus 16:23–26), working (Exodus 20:8-11; 31:12–17), kindling a fire (Exodus 35:3), farming (Leviticus 25:1–7), and carrying a burden (Jeremiah 17:19–22). But priests (Numbers 28:9–10; Matthew 12:5) and guards (2 Kings 11:4–9; Nehemiah 13:15–22) still worked. Rather than arguing whether the disciples broke the letter of the Mosaic Law, Jesus argues that it’s all moot: He is the Lord of the Sabbath. This story is also found in Matthew 12:1–8 and Luke 6:1–5.

Verse 24. And the Pharisees were saying to him, “Look, why are they doing what is not lawful on the Sabbath?”

Jesus’ interactions with the Pharisees have finally escalated to the point where they question Him directly. The word translated “it is lawful” is from the Greek root word exesti. Exesti is comprised of ek, “originating from,” and eimi, “to be.” So, literally, the Pharisees are saying the disciples’ actions do not come from a place that should be. The act of plucking grains on the Sabbath, according to their view, “shouldn’t be.”

In an attempt to ensure the people come nowhere near breaking the Sabbath, the Jewish leaders will enforce thirty-nine clarifying rules, or Melachot, that specify what is and is not allowed. In this case, their definition of “work” originates from six actions that needed to be accomplished to build the tabernacle: making the showbread, making the fabric curtains, making the leather curtains, making the beams, erecting the structure, and finishing the final touches. Of the eleven prohibited tasks related to making the showbread, the Pharisees considered the disciples guilty of four: reaping, threshing, winnowing, and selecting.

It’s likely the Pharisees accepted these Melachot in their oral law before they were written in the second century AD, but are the disciples guilty of breaking the Mosaic Law? Did plucking grain heads and removing the husk qualify as work (Exodus 20:8–11) or preparing food (Exodus 12:16)? Leviticus 25:1–7 prohibits working in a field during a Sabbath year, but makes no mention of a Sabbath day.

Jesus doesn’t argue with the Pharisees about the finer points of the Law. Instead, He addresses their hearts and the hypocrisy they live under.

Verse 25. And he said to them, “Have you never read what David did, when he was in need and was hungry, he and those who were with him:

The Pharisees are accusing Jesus’ disciples of dishonoring the Sabbath by plucking grain and eating it. According to their traditional laws, this was an act of “work” which was not allowed on that particular day. Instead of defending them by arguing about the law, Jesus starts with the heart-attitudes of the Pharisees. Particularly, their potential hypocrisy in defending someone like David who, several hundred years prior, did something related to ceremonial laws which was arguably far “worse.”

By this point, the Pharisees’ interaction with Jesus has changed from wonder (Mark 1:27) to silent criticism (Mark 2:6–7) to trying to sow doubt in His disciples (Mark 2:16). Now, they directly accuse Jesus of endorsing His followers while they break a very serious law.

Jesus’ responses have always attempted to get His accusers to think—about the Law, the needs of the people around them, and His identity. Jesus uses the Pharisees’ own beliefs to show how their thinking has become twisted.

First Samuel 21:1–9 tells the story of a starving David trying to get food while evading King Saul’s notice. He sneaks into the tabernacle and convinces the priest to give five loaves of showbread to him and his men. Also called “the bread of the Presence,” showbread is twelve loaves of bread that sit on a table in the tabernacle for a week, after which they are eaten by the priests.

By the literal letter of the law, David should not have eaten the showbread. In a somewhat related sense, the disciples should not have plucked and sorted the grain, at least according to the Pharisees’ traditions. But, there is meant to be a higher authority than the letter of the law.

Verse 26. how he entered the house of God, in the time of Abiathar the high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and also gave it to those who were with him?”

In 1 Samuel 21:1–9, David lies to the priest, saying he is on a special mission, commissioned by King Saul, and has had no time to gather food for himself and his men. David requests “five loaves of bread, or whatever is here.” The priest has only showbread, which is to always be on display in the temple and meant to be eaten only by the priests (Leviticus 24:8–9). At David’s urging, the priest is willing to give this bread to the men provided they are ceremonially pure, sexually. David assures the priest they are, and the priest gives them the holy bread. Throughout the history of Judaism, David has never been accused of a crime for this act, and the Pharisees continue the tradition.

However, they are willing to accuse Jesus’ disciples for “working” by picking and eating grain on the Sabbath. Jesus’ response here is meant to point out this hypocrisy. If an exception to the literal letters of the law can be made, for David, and in such a blatant case, isn’t that proof of a greater purpose to the Law?

There are several theories offered as to why traditionalists like the Pharisees did not accuse David of sinning in this situation:

• David is God’s anointed king, even if he’s not the current legal king, therefore the priest has an obligation to serve him. In other words, David has “special permission” to eat the bread.
• David is a priest in the order of Melchizedek (see 2 Samuel 8:18; 24:18–25), and therefore qualified to eat the bread, though this doesn’t justify his men.
• The bread is old and stale, and the priest is free to do as he wishes with it.
• David and his men are sexually pure, and therefore qualified to eat the bread.

None of these are supported by the text, and most are directly contradicted by the established rules regarding the bread. In fact, the regulations around the bread are fairly simple, and quite clear. It is for the priests, and the priests alone, and only for a specific place and time. Any priest speaking with David would have known this. What’s more likely is that the priest, by giving David the bread, and David, by giving the bread to his men, both acknowledged a “higher law” at work. In that case, that the command to have mercy on the needy supersedes the purely ceremonial law limiting who can eat the bread.

The Mosaic Law includes several passages which express how to take care of the hungry and poor. While not explicitly stated, implicitly woven into the Law is the idea that feeding the hungry is a God-given priority. The priest, in the incident with David, ensured that the men were morally and ceremonially clean, and fulfills his moral obligation to see to their needs.

Mark’s account includes one difference from the story in 1 Samuel. Mark names the priest as Abiathar. First Samuel says it was Ahimelech, Abiathar’s father. There are several theories to reconcile this. It could be that Ahimelech was elderly, and Abiathar co-served as high priest with his father. Or that Jesus meant “in the time of Abiathar.” Or possibly that Jesus didn’t mean the “High Priest” as the official position, but a great priest, as one of the higher-ranked priests at that time.

Verse 27. And he said to them, “The Sabbath was made for man, not man for the Sabbath.

Pharisees are accusing Jesus’ disciples of breaking the laws of the Sabbath by picking and eating grain. In response, Jesus has pointed out that those same Pharisees would defend David’s act of taking ceremonial bread from the temple—a far more blatant violation. In Matthew’s account of this same incident, Jesus also points out that the priests work on the Sabbath (Numbers 28:9–10; Matthew 12:5); He uses the hyperbole they “profane the Sabbath” to express just how hard they work. And yet they are guiltless. It is also permitted to water and feed animals and relieve unnecessary suffering. Why not have the same concessions for people?

In short, Jesus makes it clear that the Law has a greater purpose than to be followed with blind, careless literalism. There is a meaning behind God’s law, and some of God’s purposes are higher than others. Caring for the needs of the needy, for instance, is more important than ceremonial rituals.

Once again, Jesus uses the Jewish tradition that the Pharisees follow to prove His point. In one commentary on Exodus 31:14, a rabbi suggests that “it is holy for you” actually means “holy unto you,” or “You shall keep the Sabbath for your sake.” Another comments “The Sabbath is given to you but you are not surrendered to the Sabbath.” This means that, according to the Pharisees’ own line of logic, strict Old Testament rules regarding the Sabbath are for the people’s benefit. They are not intended to be a burden or a sacrifice.

Jesus addresses this in Matthew 12:7, a parallel account of Mark 2:23–28. He says, “I desire mercy, and not sacrifice.” The Sabbath is to be a mercy, not a sacrifice, and allowing hungry people to eat is a great mercy. If this is true for the disciples, it’s true for us, as well. Although the church is not required to observe the Sabbath in the same ceremonial ways as the Jews, it would still do us good to take God’s offer to rest.

Verse 28. So the Son of Man is lord even of the Sabbath.”

Mark 2:27–28 are not necessarily direct, word-for-word quotes from Jesus. Instead, they are probably Mark’s summary of the event. The belief that the account is a summary and not a full transcript is supported by the extra narrative found in Matthew 12:1–8. Jesus is wrapping up a defense of His disciples for picking and eating grain on the Sabbath. His overall point is that Sabbath laws were meant for the benefit of the people, not as a burden. Nit-picking and overly literal obedience is not meant to override the real purpose of such laws.

The Pharisees have serious objections with Jesus’ statement here. He again refers to Himself as “the Son of Man,” which is from Daniel’s description of the Messiah (Daniel 7:13). It is inconceivable to the Pharisees that this man is the promised savior of Israel. They believe the Messiah will be a man, a great man, but not one who takes such initiative as to forgive another’s sins (Mark 2:5–7), socialize with sinners (Mark 2:13–17), disagree with religious leaders on fasting (Mark 2:18–22), or—especially—to endorse what they see as disrespect of the Sabbath.

The phrase “lord even of the Sabbath” is yet more heretical to Pharisaical ears. God established the Sabbath. No man can take authority over God’s law. The Pharisees understand that Jesus is declaring He is God. These blasphemous remarks put the Pharisees on the look-out. In the fifth of the five stories of Jesus asserting His authority (Mark 3:1–6), the Pharisees actively watch Jesus to see if He will express such things again. When He does, they decide it is time to seek out His death.

Mark 2:23–28 demonstrates how, the more Jesus shows His authority, the more the Pharisees resent Him and take notice of His unorthodox ways. Here, as Jesus’ disciples break the Sabbath, is the first time the Pharisees directly confront Him. The Law’s Sabbath-day restrictions were preparing food (Exodus 16:23–26), working (Exodus 20:8-11; 31:12–17), kindling a fire (Exodus 35:3), farming (Leviticus 25:1–7), and carrying a burden (Jeremiah 17:19–22). But priests (Numbers 28:9–10; Matthew 12:5) and guards (2 Kings 11:4–9; Nehemiah 13:15–22) still worked. Rather than arguing whether the disciples broke the letter of the Mosaic Law, Jesus argues that it’s all moot: He is the Lord of the Sabbath. This story is also found in Matthew 12:1–8 and Luke 6:1–5.

Chapter Summary
Mark chapter 2 follows the typical style of Mark’s gospel with a rapid succession of stories. Jesus heals a man who cannot walk, but only after declaring the man’s sins to have been forgiven. Jesus then calls Levi, one of the publically-reviled tax collectors, as a disciple and is seen eating with those the Pharisees view as ”sinners.” Jesus then answers a challenge about fasting and defends His disciples when they violate the Pharisees’ views on keeping the Sabbath. All of these events are met with some resistance from Jesus’ critics. He responds in each case with a spiritual, reasonable defense.

End.

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