The Gospel According to Saint Mark
Mark 2
Chapter II · Vol. IV, pp. 113–114
1 Christ healeth one sick of the palsy, 14 calleth Matthew from the receipt of custom, 15 eateth with publicans and sinners, 18 excuseth his disciples for not fasting, 23 and vindicateth them for plucking the ears of corn on the sabbath-day.
1 And againa he entered into Capernaum after some days; and it was noised that he was in the house.
A.D. cir. 31.
a Mat.9.1-8. Lu.5.18-26. Ac.24.17.
2 Andb straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and che preached the word unto them.
3 Andd they come unto him, bringing one sick of the palsy, which was borne of four.
d Mat.9.1. Lu.5.18. De.28.15,22. ver.10. Jn.5.14. 1 Co.11.30. Ja.5.15. Jn.9.2,3.
4 And when they could not come nigh unto him for the press, they uncovered the 1roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
5 When Jesus esaw their faith, he said unto the sick of the palsy, gSon, thy sins be 2forgiven thee.
6 But there were certain of the scribes sitting there, and reasoning in their hearts,
8 And immediately, when Jesus jperceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?3
j ver.5. 1 Sa.16.7. 1 Ch.29.17. Ps.7.9; 139.1-4. Je.17.10. Jn.2.24,25; 21.17. He.4.13. Re.2.23. Jn.6.64.
3 Here is an incidental but very striking proof of our Lord's divinity. He knew the very thoughts of those around him. God alone is omniscient, and one of his grand characteristics is that he is the Searcher of hearts.—P.
9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
10 But that ye may know that kthe Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)4
k Ac.5.31. Da.7.13. Ps.80.17. Zec.13.7. Mat.16.13. Re.1.13. 1 Ti.2.5; 3.16. Jn.17.2; 5.22,23. Is.53.11. 1 Ti.1.13,16.
4 Our Lord's object is to prove that he is God, and that he has therefore power to forgive sins. He admits the validity of the reasoning that God only can forgive them. He was not able to afford them any direct evidence that the man's sins were forgiven when he declared them to be so. He must give some proof of his divinity which would be fully cognizable by man's senses; this he does by the miracle of healing. They saw the miracle; they could not question its reality; they could not deny that divine power alone could accomplish it, and the logical inference from it was that Jesus, being God, had power to forgive sins. Thus our Lord himself appeals to his miracle as a proof of his Godhead and his divine mission.—P.
12 And immediately he arose, took up the bed, and went forth before them all; ninsomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
13 And he went forth again by the sea-side; and all othe multitude resorted unto him, and he taught them.
14 Andp as he passed by, he saw Levi the son of Alphæus sitting at the receipt of 5custom, and said unto him, Follow me. And he arose and followed him.
p Lu.5.27-32. Mat.9.9-13.
5 Or, at the place where the custom was received.
15 And it came to pass, that, as Jesus sat at meat in his house, qmany publicans and sinners6 sat also together with Jesus and his disciples: for there were many, and they followed him.
A.D. cir. 31.
q Lu.7.29,30; xv. Mat.21.31,32; 8.11,12.
6 Sinners. All men are sinners. Who, then, were these? Persons who had violated some law of Moses or tradition of the elders: or who, being Jews, had been guilty of some conformity to heathenism, and who either neglected or refused to offer the ceremonial expiation, and were probably expelled from the synagogues, and in a state of public excommunication. See Jn. 9. 22, 34; 16. 2.—C.
16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, rHow is it that he eateth and drinketh with publicans and sinners?
17 When Jesus heard it, he saith unto them, Theys that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
s Mat.9.12,13. Lu.5.31,32. Is.55.7; 1.18. Ho.13.9. Mat.1.21; 18.11. Lu.19.10. 1 Co.6.9-11. 1 Ti.1.15,16. Ro.5.6,8.
18 Andt the disciples of John and of the Pharisees used to fast: and they come and say unto him, uWhy do the disciples of John and of the Pharisees fast, but thy disciples fast not?
19 And Jesus said unto them, Can the children of the vbride-chamber fast while the bridegroom7 is with them? as long as they have the bridegroom with them, they cannot fast.
20 But the days will come when the bridegroom xshall be taken away from them, and then yshall they fast in those days.
x Zec.13.7. Jn.7.33,34; 12.8,32; 13.33; 14.2,12; 16.7; 17.11,13. Ac.1.9; 3.21.
y Ac.1.14; 13.2,3; 14.23. 1 Co.7.5. 2 Co.11.27. Zec.12.10-14.
21 Noz man also seweth a piece of new8 cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
z De.33.25. 1 Co.10.13. Ps.103.9-13.
8 Or, raw or unwrought.
22 And no man putteth new wine into old bottles; else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred:a but new wine must be put into new bottles.9
9 See note on Mat. 9. 17.—P.
23 Andb it came to pass, that he went through the corn-fields on the sabbath-day; and his disciples began, as they went, to pluck the ears of corn.
24 And the Pharisees said unto him, Behold, whyc do they on the sabbath-day that which is not lawful?
c Mat.23.23,24; 7.5, with Ex.20.10; 31.15; 35.2. Nu.15.32-36.
25 And he said unto them, Have ye never read dwhat David edid, when he had need, and was an hungered, he, and they that were with him?
d 1 Sa.21.3-6.
e 1 Sa.21.1; 22.20. 2 Sa.20.25. 1 Ki.1.7; 2.26,27.
26 How he went into the house of God in the days of eAbiathar1 the high-priest, and did eat the show-bread, gwhich is not lawful to eat but for the priests, and gave also to them which were with him?
1 As this occurred, not in the high-priesthood of Abiathar, but of his father Ahimelech, 'Abiathar' has been considered the error of a transcriber, or a second name of Ahimelech. The first supposition is utterly unsupported by authority of MSS., the second is unnecessary, for the transaction literally occurred 'in the days of Abiathar (who became) the high-priest,' 1 Sa. 22. 20-23.—C.
27 And he said unto them, hThe sabbath was made for man, and not man for the sabbath:2Cited in WSC 59
* These words are peculiar to Mark. The meaning of them is that the Sabbath was instituted as a day of rest suitable to man's physical constitution and wants; a day of worship adapted to his moral constitution and spiritual aspirations; a day of hope, leading forward his mind to the eternal rest of heaven, and preparing him for it. The Sabbath being thus made for man, he who is man's Representative, Mediator, and King—who in his mediatorial character has been made head over all things—he is Lord of the Sabbath. He has authority to direct the manner of its observance. The conclusion from the whole is that the Sabbath law contemplates man's real good, both temporal and eternal. It forbids whatever is opposed to it; it sanctions whatever promotes it.—P.
h Ne.9.14. Is.58.13. Eze.20.12,20. Col.2.16. 1 Co.3.22. Ex.23.12. De.5.14. ver.23.
2 See note * in first column.
Notes
Ver. 4. Uncovered the roof. They ascended by the outer stair, and came over the place where they knew or believed Jesus was. They then broke up the flat covering of the roof, and let down the sick man by cords attached to the four corners of the carpet or mat, which, according to eastern custom, constituted his bed.—Note, There is an expressive proverb: 'Wherever there is a will there is a way;' of which the faith of these friends affords a beautiful example. 'Go thou' to thy friend, diseased in spirit, 'and do likewise.' Send him to Jesus by the Word of truth, if he will go; and if he will not, bear him to the Great Physician in the prayer of faith. C.
Ver. 22. By the parable of 'new cloth,' and 'new wine,' our Lord illustrates the necessity of suiting his doctrine and requirements to the weak state of his disciples, see Jn. 16. 12, whom he compares to the 'old cloth' and 'old bottles.' In the same spirit Paul says to the Corinthians, 'I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able,' 1 Co. 3. 2. Even so, the Lord seldom tries a young convert, or an infant church, by the test of persecution; but when they have ceased to be children, it often pleases him to call them to the duties and endurance of men. C.
Reflections.—Let me always attend Jesus' ordinances, that I may honour him and receive his blessing, that he may speak to my heart, give me the faith which he will approve, forgive my sins, and heal my plagues. And let no impediment hinder me from his grace. While proud sinners are ever rejecting against him to their own destruction, it becomes me to esteem, receive, admire, and honour him to my eternal salvation. And if he call me to himself by his grace, diligently should I exert all my influence in bringing others along with me. Sinners, as such, he came to save: sinners, as such, he calls in his gospel: and him that cometh unto him, he will in no wise cast out. The more sinful and wretched I feel myself to be, the more evident is my gospel right to receive the Redeemer, who came to seek and to save that which is lost. No publican or sinner is too bad for him to save, or too obstinate for him to conquer. And he does, and must, seek us before we seek him. Wisely he connects every duty with its proper season, and proportions his people's services to their ability. Let then his word be my rule, and his authority my obligation, in observing his Sabbaths and ordinances: and let his grace make me prize his service, since all is designed for my profit.