Mark 2

Hendriksen

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-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 � StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonSubSuperScriptTypervsssSuperScriptNextStyleNo Unicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 3 3 8 0 0 CHAPTER II ) Outline of Chapter 2 ) Theme: ) 7 1 -1 9 0 0 The Work Which Thou Gavest Him To Do) 6 1 -1 9 0 0 ) 6 5 3 8 0 0 2:1 12 The Healing of a Paralytic ) 2:13 17 The Call of Levi ) 2:18 22 The Question About Fasting ) 2:23 28 The Son of Man Asserting His Authority as Lord Even of the Sabbath; Picking Heads of Grain on the Sabbath ) 2:1 12 ) 7 1 -1 9 0 0 The Healing of a Paralytic) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=40.9.2-40.9.8|AUTODETECT|” Cf. ) 12 1 -1 9 0 “tw://bible.?id=40.9.2-40.9.8|AUTODETECT|” Matt. 9:2 8) 6 1 -1 9 0 “tw://bible.?id=42.5.17-42.5.26|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.5.17-42.5.26|AUTODETECT|” Luke 5:17 26) 6 1 -1 9 0 0 ) 8 1 3 8 0 0 2 ) 6 1 -1 9 0 0 1 When he had re-entered Capernaum some days later, it was reported that he was at home. 2 And many were gathered together, so that there was no longer any room left, not even near the doorway; and he was speaking the word to them. 3 And they came, bringing to him a paralytic, carried by four men. 4 Being unable to get to him [Jesus] because of the crowd, they opened up the roof (above the place) where he was; and when they had dug an opening they lowered the pallet on which the paralytic was lying. 5 Now when Jesus saw their faith he said to the paralytic, Son, your sins are forgiven. 6 But some of the scribes were sitting there, and reasoning in their hearts. 7 Why does this fellow talk like that? He s blaspheming! Who can forgive sins but God alone? 8 And immediately Jesus, perceiving in his spirit that they were reasoning thus within themselves, said to them, Why are you reasoning thus��) -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1” 63) 6 1 -1 9 0 0 �� in your hearts? 9 Which is easier, to say to the paralytic, Your sins are forgiven, or to say, Get up, take up your pallet and walk ? 10 But in order that you may know that the Son of man has authority on earth to forgive sins (he said to the paralytic) 11 I say to you, get up, take up your pallet and go home. 12 He got up, and immediately took up his pallet and went out in full view of them all, so that they were all astonished and glorified God, saying, Never have we seen anything like this. ) 6 2 3 8 0 0 When one compares chapter 1 of Mark s Gospel with chapter 2 the contrast is striking. Chapter 1 is the chapter of glory; chapter 2, of opposition. To be sure, even in chapter 1 Jesus encountered opposition, but this was coming from the side of Satan and his demons (1:13, 23 26, 32, 34, 39), not from the side of men. The Spirit descends on Jesus (1:10), the Father calls him my beloved Son (1:11), and the people are filled with amazement because of his words and works (1:27). ) As far as the human realm is concerned, the description of conflict begins in chapters 2 (see especially verses 6, 7, 16, and 24) and 3 (verses 2, 6, and 22). The struggle increases in intensity. At first the scribes merely reason in their hearts (2:6, 7) against Jesus.

Next, they complain about him to his disciples (2:16). Afterward they become bolder and protest to Jesus himself; yet not immediately because of what ) 7 1 -1 9 0 0 he) 6 1 -1 9 0 0 is doing but because of what he is allowing his disciples to do (2:24). But in the third chapter they begin to scheme how they may destroy him (verse 6), and charge him with being in league with the devil (verse 22). ) 6 1 3 8 0 0 Of course, the conflict could not be avoided; for he stressed love, they legalism; he God s holy law, they law-burying tradition; he freedom, they bondage; he the inner attitude, they the outward act. How they hated to surrender to him their prestige, their hold on the public! ) 8 1 3 8 0 0

When he had re-entered Capernaum some days later,��) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2”

8 1 -1 9 0 0 �� it was reported that he was at home.) 6 1 -1 9 0 “tw://bible.?id=40.9.1|AUTODETECT|” Jesus has returned from his Galilean circuit (1:38, 39). He is back in his own city 12 1 -1 9 0 “tw://bible.?id=40.9.1|AUTODETECT|” Matt. 9:1) 6 1 -1 9 0 “tw://bible.?id=40.13.54-40.13.56|AUTODETECT|” ). He is now at home, or, as some interpret the phrase in a house. In this connection some think of the house where as they assume Jesus, his mother Mary, and other members of the family, are now living. Here, however, one must be careful not to come into conflict with ) 12 1 -1 9 0 “tw://bible.?id=40.13.54-40.13.56|AUTODETECT|” Matt. 13:54 56) 6 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=42.4.16|AUTODETECT|” Luke 4:16) 6 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” ). Does the phrase refer, perhaps, to a Capernaum home which he himself now owned? The possibility cannot be ruled out. ) 12 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 6 1 -1 9 0 0 ( & the Son of man has nowhere to lay his head ; see on that passage) does not necessarily render this view unreasonable. Does it refer to ) 7 1 -1 9 0 0 Peter s) 6 1 -1 9 0 0 house, an interpretation that is rather popular?��) -2 1 0 0 0 0 0 0 _ftnref3 9 1 -1 9 0 “#_ftn3”
6 1 -1 9 0 0 �� But if Mark had been thinking of Peter s house, would not his reference to it have been more definite? See 1:29. The possibility should be considered that friends had provided Jesus with a home for his use while performing his task in and around Capernaum. However that may have been, in some real sense the house to which Jesus had come was home to him. And everybody had heard the report that he was home, for the news had quickly spread.��) -2 1 0 0 0 0 0 0 _ftnref4 9 1 -1 9 0 “#_ftn4”
6 1 -1 9 0 0 �� ) 8 1 3 8 0 0

And many were gathered together, so that there was no longer any room left, not even near the doorway.& ) 6 1 -1 9 0 “tw://bible.?id=42.5.17|AUTODETECT|” In view of the amazement caused by Christ s words and works (1:21 34, 38 45) we can understand why it was that the house was filled. No doubt friends and disciples of Jesus were present in goodly numbers, with genuine interest in the truth. Also, there must have been many rubbernecks burning with curiosity to hear what Jesus would say and especially what he would do. Last but not least, there were straitlaced rabbis Pharisees and doctors of the law 12 1 -1 9 0 “tw://bible.?id=42.5.17|AUTODETECT|” Luke 5:17) 6 1 -1 9 0 0 ) , filled with envy, deeply disturbed about the large crowds Jesus was attracting. These important people had come from every village not only in Galilee but even in Judea and Jerusalem! Result: not even near the doorway was there any room left. Normally it was by the doorway that entrance was obtained into the house. Only the well-to-do had an extra gate and entrance hall. In the more modest homes the door opened directly to the street. But today this entrance was blocked. And there were no fire-marshals to open a path. ) 8 1 3 8 0 0 & and he was speaking the word to them.) 6 1 -1 9 0 “tw://bible.?id=41.1.38|AUTODETECT|” In his own unique manner (see on 1:22) Jesus was bringing the gospel to this audience. Cf. 4:14 If., 33; 16:20. That, after all, was the purpose of his coming from heaven to earth 12 1 -1 9 0 “tw://bible.?id=41.1.38|AUTODETECT|” Mark 1:38) 6 1 -1 9 0 “tw://bible.?id=42.4.17-42.4.22|AUTODETECT|” ), namely, to bring the message of cheer, liberty, salvation full and free. Cf. ) 12 1 -1 9 0 “tw://bible.?id=42.4.17-42.4.22|AUTODETECT|” Luke 4:17 22) 6 1 -1 9 0 0 . Words of grace, clear and simple, were falling from his lips. ) 6 1 3 8 0 0 Suddenly, however, there is an interruption, a noise overhead: ) 8 1 -1 9 0 0
And they came, bringing to him a paralytic, carried by four men.) 6 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Wretched indeed was this man. The disease that plagued him is characterized by extreme loss of power of motion, and is generally caused by inability of the muscles to function, due to injury in the motor areas of the brain and/or of the spinal cord. In addition to the parallels in Matthew and Luke see also ) 12 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 6 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” 8:5 13) 6 1 -1 9 0 “tw://bible.?id=44.8.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.8.7|AUTODETECT|” Acts 8:7) 6 1 -1 9 0 “tw://bible.?id=44.9.33|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.9.33|AUTODETECT|” 9:33) 6 1 -1 9 0 0 . In the present case whatever may have been the parts of the body affected by paralysis and the point to which the sickness had progressed, one fact is clear: the stricken person was unable to move about. He had to be carried. Four men relatives? friends? performed this service for him, as Mark indicates. ) 8 1 3 8 0 0
Being unable to get to him [Jesus] because of the crowd, they opened up the roof (above the place) where he was; and when they had dug an opening they lowered the pallet on which the paralytic was lying.) 6 1 -1 9 0 0 The courage and resourcefulness of the five, particularly also their faith in the success of their venture, hence ultimately their trust in Jesus, must be admired. If the house where the crowd had gathered had an outside stairway, then it was by means of it that the four and their precious cargo reached the roof. If it did not but the adjoining house had one, then, having reached the top of that other house, they crossed over from roof to roof. In one way or another they reached the place directly above the spot where Jesus was addressing the people. ) 6 1 3 8 0 0 Now to get through the roof! This outside cover of a house was generally flat. It had beams with transverse rafters, overlaid with brushwood, tree branches, etc., on top of which was a thick blanket of mud or clay mixed with chopped straw, beaten and rolled. Such a roof was not difficult to unroof .��) -2 1 0 0 0 0 0 0 _ftnref5 9 1 -1 9 0 “#_ftn5”

6 1 -1 9 0 0 �� ) 6 1 3 8 0 0 Having made an opening in the roof, the four ) 7 1 -1 9 0 0 lowered) 6 1 -1 9 0 0 the pallet on which the paralytic was lying. Cf. the manner in which Paul was ) 7 1 -1 9 0 0 let down) 6 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” over the wall at Damascus 12 1 -1 9 0 “tw://bible.?id=44.9.25|AUTODETECT|” Acts 9:25) 6 1 -1 9 0 “tw://bible.?id=47.11.33|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=47.11.33|AUTODETECT|” II Cor. 11:33) 6 1 -1 9 0 0 ). The pallet was a kind of poor man s bed, perhaps a thin, straw-filled mattress. Since there were four men who lowered the pallet, it is probably legitimate to imagine that ropes had been attached to the four corners of the bed. Thus it was that the sick man landed right in front of Jesus. The latter, looking down, saw this patient; and glancing up, took notice of the four friends in need who were proving to be friends indeed. ) 6 1 3 8 0 0 We do not read that the four, from their position on top of the roof, shouted anything to Jesus. Nor does any of the evangelists report that the sick man himself said anything to him. As far as the paralytic is concerned, it is even possible that, due to his condition, he was unable to speak. But though the five did not talk, they trusted! And that was what really mattered. Their confidence touched the very heart of the Lord, so that we read: ) 8 1 -1 9 0 0

Now when Jesus saw their faith he said to the paralytic, Son, your sins are forgiven.) 6 1 -1 9 0 0 To infer from this that ) 7 1 -1 9 0 0 Jesus) 6 1 -1 9 0 0 traced the man s sickness to his sin, as is often done,��) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6”

6 1 -1 9 0 “tw://bible.?id=18.4.7|AUTODETECT|” �� is unwarranted, though it is true that among the Jews the notion, A grievously afflicted individual must have been a grievous sinner was not unusual 12 1 -1 9 0 “tw://bible.?id=18.4.7|AUTODETECT|” Job 4:7) 6 1 -1 9 0 “tw://bible.?id=18.22.5-18.22.10|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=18.22.5-18.22.10|AUTODETECT|” 22:5 10) 6 1 -1 9 0 “tw://bible.?id=42.13.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.13.4|AUTODETECT|” Luke 13:4) 6 1 -1 9 0 “tw://bible.?id=43.9.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.9.2|AUTODETECT|” John 9:2) 6 1 -1 9 0 “tw://bible.?id=44.28.3|AUTODETECT|” ). For a similar belief among non-Jews see ) 12 1 -1 9 0 “tw://bible.?id=44.28.3|AUTODETECT|” Acts 28:3) 6 1 -1 9 0 “tw://bible.?id=44.28.4|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=44.28.4|AUTODETECT|”
6 1 -1 9 0 0 . As the passages from the Gospels prove, Jesus combated this error. But as to this paralytic, all we really know is that he was deeply concerned about his sin. Whether even he himself thought that his sin had resulted in his sickness is not stated. Jesus knew, however, that this man s sins the many ways in which by means of his attitudes, thoughts, words, and deeds he had missed the mark of living in harmony with God s will grieved him deeply. According to Matthew, Jesus very tenderly addresses this man as ) 7 1 -1 9 0 0 son) 6 1 -1 9 0 0 or ) 7 1 -1 9 0 0 child) 6 1 -1 9 0 0 . He said to him (according to all three evangelists), Forgiven��) -2 1 0 0 0 0 0 0 _ftnref7 9 1 -1 9 0 “#_ftn7”
6 1 -1 9 0 0 �� are your sins (the order of the words in the original, placing all the emphasis on forgiving love). ) 6 1 3 8 0 0 Not only for the paralytic was this pronouncement of pardon an inestimable blessing, it was also a source of gladness for his benefactors. They must have rejoiced in his joy. More even, it was a lesson for the entire audience. All were made aware of the fact that ) 7 1 -1 9 0 0 this) 6 1 -1 9 0 0 Physician regarded spiritual blessings above material, and claimed to possess authority that is, ) 7 1 -1 9 0 0 the right) 6 1 -1 9 0 0 and ) 7 1 -1 9 0 0 the power) 6 1 -1 9 0 0 to heal not only the body but also the soul. ) 6 1 3 8 0 “tw://bible.?id=41.12.29|AUTODETECT|” Jesus never took sin lightly. He never told people, Do you have a sense of guilt? Forget about it. On the contrary, he regarded sin as inexcusable departure from God s holy law 12 1 -1 9 0 “tw://bible.?id=41.12.29|AUTODETECT|” Mark 12:29) 6 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=43.8.34|AUTODETECT|” ), as having a soul-choking effect 12 1 -1 9 0 “tw://bible.?id=43.8.34|AUTODETECT|” John 8:34) 6 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” ), and as being a matter of the heart and not only of the outward deed 12 1 -1 9 0 “tw://bible.?id=41.7.6|AUTODETECT|” Mark 7:6) 6 1 -1 9 0 “tw://bible.?id=41.7.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.7.7|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=41.7.15-41.7.23|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.7.15-41.7.23|AUTODETECT|” 15 23) 6 1 -1 9 0 0 . But he also offered the only true solution. He was well aware of the fact that the advice, Get rid of your guilt feelings; a little cruelty, promiscuity, infidelity is not so bad, creates more problems than it solves. He also knew that it was entirely impossible for a person to rid his soul of the sense of guilt by trying to offset his sins by good deeds. He knew that this philosophy would lead but to tragic failure and appalling despair. Instead, he had come to proclaim no, not only ) 7 1 -1 9 0 0 to proclaim) 6 1 -1 9 0 0 but first of all ) 7 1 -1 9 0 0 to provide) 6 1 -1 9 0 0 the one and only solution, namely ) 7 1 -1 9 0 0 forgiveness,) 6 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” and this on the basis of his own atonement for sin (10:45; 14:22 24). Cf. ) 12 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 6 1 -1 9 0 0 . When he therefore now says to the paralytic, Forgiven are your sins, he is not only ) 7 1 -1 9 0 0 conveying) 6 1 -1 9 0 “tw://bible.?id=10.12.13|AUTODETECT|” to this man the news of God s forgiveness, as Nathan had done to penitent David 12 1 -1 9 0 “tw://bible.?id=10.12.13|AUTODETECT|” II Sam. 12:13) 6 1 -1 9 0 0 ); he is also in his own right ) 7 1 -1 9 0 0 canceling) 6 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” the paralytic s debt. He blots out his sins completely and forever. Cf. ) 12 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 6 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 6 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 55:6) 6 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 6 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” Mic. 7:19) 6 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.1.9|AUTODETECT|” John 1:9) 6 1 -1 9 0 0 . Moreover, such forgiveness never stands alone. It is ever pardon ) 7 1 -1 9 0 0 plus) 6 1 -1 9 0 0 . In Christ, God dispels the invalid s gloom ) 7 1 -1 9 0 0 and) 6 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” embraces him with the arms of his protecting and adopting love. Cf. ) 12 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 6 1 -1 9 0 0 . ) 8 1 3 8 0 0 6, 7. But some of the scribes were sitting there, and reasoning in their hearts, Why does this fellow talk like that? He s blaspheming! Who can forgive sins but God alone?) 6 1 -1 9 0 0 A Dutch poet has called man s guilt the root of all human problems. A British psychologist has called man s sense of having been forgiven the most healing force in the world. And how often have not specialists informed us that many patients could be dismissed from mental institutions if they were only able to convince themselves that their guilt had been blotted out! One would think, therefore, that everybody who heard Jesus say to the paralytic, Son, your sins are forgiven would have rejoiced with the pardoned man. But no, in the hearts of the scribes who had come here to find fault with Jesus there was no room for participation in the joy of this grievously stricken man who at this moment heard words of encouragement and cheer. In a highly derogatory manner these enemies are saying something decidedly unfavorable. However, they are not saying it out loud, only ) 7 1 -1 9 0 0 within their hearts) 6 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” . But hearts are very important. Are they not the mainsprings of dispositions as well as of feelings and thoughts? Does not a man s heart show what kind of a person he really is? See ) 12 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” Mark 3:5) 6 1 -1 9 0 “tw://bible.?id=41.6.52|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.6.52|AUTODETECT|” 6:52) 6 1 -1 9 0 “tw://bible.?id=41.7.14-41.7.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.7.14-41.7.23|AUTODETECT|” 7:14 23) 6 1 -1 9 0 “tw://bible.?id=41.8.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.8.17|AUTODETECT|” 8:17) 6 1 -1 9 0 “tw://bible.?id=41.11.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.11.23|AUTODETECT|” 11:23) 6 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.12.30|AUTODETECT|” 12:30) 6 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.12.33|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 6 1 -1 9 0 “tw://bible.?id=49.3.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=49.3.17|AUTODETECT|” 3:17) 6 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=50.1.7|AUTODETECT|” Phil. 1:7) 6 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=54.1.5|AUTODETECT|” I Tim. 1:5) 6 1 -1 9 0 “tw://bible.?id=20.23.7|AUTODETECT|” . Cf. ) 12 1 -1 9 0 “tw://bible.?id=20.23.7|AUTODETECT|” Prov. 23:7) 6 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftnref8 11 1 -1 9 0 “#_ftn8” A.V.) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 In their hearts, then, the scribes are carrying on a ) 7 1 -1 9 0 0 dialogue,) 6 1 -1 9 0 0 throwing thoughts back and forth. What they are saying is this, Why does this fellow talk like that? He s blaspheming. He is claiming for himself a prerogative that belongs to God alone, and is therefore guilty of blasphemy, that is, of defiant irreverence. He is robbing God of the honor that belongs to no one else, for Who can forgive sins but God alone? ) 6 1 3 8 0 “tw://bible.?id=2.34.6|AUTODETECT|” The scribes were right in considering the remission of sins to be a divine prerogative 12 1 -1 9 0 “tw://bible.?id=2.34.6|AUTODETECT|” Exod. 34:6) 6 1 -1 9 0 “tw://bible.?id=2.34.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.34.7|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” a; ) 12 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 6 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 6 1 -1 9 0 “tw://bible.?id=23.43.25|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.43.25|AUTODETECT|” 43:25) 6 1 -1 9 0 “tw://bible.?id=23.44.22|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.44.22|AUTODETECT|” 44:22) 6 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 55:6) 6 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 6 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” Mic. 7:19) 6 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” ). To be sure, there is a sense in which we, too, forgive, namely, when we earnestly resolve not to take revenge but instead to love the one who has injured us, to promote his welfare, and never again to bring up the past 12 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” Matt. 6:12) 6 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=40.18.21|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.18.21|AUTODETECT|” 18:21) 6 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” Luke 6:37) 6 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 6 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 6 1 -1 9 0 0 ). But ) 7 1 -1 9 0 0 basically,) 6 1 -1 9 0 0 as described, it is God alone who forgives. It is he alone who is able to remove guilt and to declare that it has actually been removed. But now the thinking of the scribes arrives at the fork in the road, and they make the wrong turn. Either: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 Jesus is what by implication he claims to be, namely, God; or ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 he blasphemes, in the sense that he unjustly claims the attributes and prerogatives of deity. The scribes accept ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 Not only do they commit this tragic error, but, as the following context indicates, they compound it by reasoning somewhat as follows, It is an easy thing for him to say, Your sins are forgiven, for no one is able to disprove it, since no one can look into his neighbor s heart or enter the throne-room of the Almighty and discover his judicial decisions as to who is, and who is not, forgiven. On the other hand, to tell this man, Get up and walk would be far more difficult, for if no cure results, as is probable, we are all here to witness his embarrassment. As they see it, therefore, Jesus is both blasphemous and flippant. ) In what the Master now says and does he annihilates both of these false conclusions: ) 8 1 -1 9 0 0 8 11. And immediately Jesus, perceiving in his spirit that they were reasoning thus within themselves, said to them, Why are you reasoning thus [or: harboring such thoughts] in your hearts? Which is easier, to say to the paralytic, Your sins are forgiven, or to say, Get up, take up your pallet and walk? But in order that you may know that the Son of man has authority on earth to forgive sins (he said to the paralytic)��) -2 1 0 0 0 0 0 0 _ftnref9 10 1 -1 9 0 “#_ftn9”
8 1 -1 9 0 0 �� I say to you, get up, take up your pallet and go home.) 6 1 -1 9 0 “tw://bible.?id=40.17.25|AUTODETECT|” Jesus perceived in his spirit what these scribes were thinking. Their inner deliberations were not concealed from him. Cf. ) 12 1 -1 9 0 “tw://bible.?id=40.17.25|AUTODETECT|” Matt. 17:25) 6 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 6 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 2:25) 6 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 6 1 -1 9 0 “tw://bible.?id=19.139.0|AUTODETECT|” . Had he not been God he would not have been able to penetrate so deeply into their secret cogitations 12 1 -1 9 0 “tw://bible.?id=19.139.0|AUTODETECT|” Ps. 139) 6 1 -1 9 0 “tw://bible.?id=58.4.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=58.4.13|AUTODETECT|” Heb. 4:13) 6 1 -1 9 0 “tw://bible.?id=40.9.4|AUTODETECT|” ). By means of questioning these men Why are you reasoning thus? he sharply reprimands them. Their dialogue was wicked 12 1 -1 9 0 “tw://bible.?id=40.9.4|AUTODETECT|” Matt. 9:4) 6 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” ), for they were accusing him falsely. They themselves were the evil ones. Was it not in order to find fault with Jesus that they had come here today, with the ultimate purpose that they might destroy him 12 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 6 1 -1 9 0 0 )? Let them then examine their own hearts. ) 6 3 3 8 0 0 As to which was easier to say to the paralytic, Your sins are forgiven, or Get up, take up your pallet and walk, do not both in an equal measure require omnipotent power? Jesus decides, however, that if, as the scribes reason, a miracle in the physical sphere is required in order to prove to them his authority (right plus power) in the spiritual realm, then let them see this miracle! ) So to the paralytic he addresses the words, I say to you, get up, take up your pallet and go home. Obedience to this command will prove that he, the humble yet all-glorious Son of man has the divine authority on earth hence, before the door of grace is closed to forgive sins. ) Here, for the first time in Mark, the term Son of man is found. In all it occurs fourteen times in this Gospel: twice in the beginning (2:10, 28), seven times in the middle (8:31, 38; 9:9, 12, 31; 10:33, 45), and five times toward the end (13:26; 14:21; 14:41 twice; 14:61). It is Christ s self-designation, ) 7 1 -1 9 0 0 revealing) 6 1 -1 9 0 0 something with reference to him, ) 7 1 -1 9 0 0 concealing) 6 1 -1 9 0 “tw://bible.?id=43.12.34|AUTODETECT|” even more, especially to those not thoroughly acquainted with the Old Testament. Use of the term led to the question, Who, then, is this Son of man? 12 1 -1 9 0 “tw://bible.?id=43.12.34|AUTODETECT|” John 12:34) 6 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” ). The term characterizes Jesus as the Sufferer, the One who is going to be betrayed and killed (9:12; 14:21, 41), all of this in accordance with the divine decree, voluntarily, and vicariously (10:45). His willing sacrifice in the place of his people will, however, be rewarded (8:31; 9:31; 10:33, 34). Put to death he rises again. Having departed from the earth, one day he returns in glory, sitting at the right hand of the Almighty (14:62), fulfilling the prophecy of ) 12 1 -1 9 0 “tw://bible.?id=27.7.13|AUTODETECT|” Daniel 7:13) 6 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=27.7.14|AUTODETECT|”
6 1 -1 9 0 0 . So intrinsically glorious is he that this glory reaches back, as it were, through his entire life on earth. In reality he is always even in his suffering the glorious Son of man. While yet on earth he has the right to forgive sin (2:10) and is Lord of all, including ) 7 1 -1 9 0 0 even) 6 1 -1 9 0 0 the sabbath (2:28). For more on this subject see ) -2 1 0 0 0 0 0 0 _ftnref10 11 1 -1 9 0 “#_ftn10” N.T.C.) 6 1 -1 9 0 0 on Matthew, pp. 403 407. ) 6 1 3 8 0 0 The glory of the Son of man is clearly evident also in the present account. Jesus had commanded the paralytic to get up, etc. Result: ) 8 1 -1 9 0 0

He got up, and immediately took up his pallet and went out in full view of them all.& ) 6 1 -1 9 0 0 The man believed that the One who ordered him to get up, take up his pallet and go home would also enable him to obey the order. So before here meaning in full view of all the onlookers he at once obeyed the threefold command and went home (probably right here in Capernaum?). Effect on those who had heard what Jesus said and had taken note of the glorious transformation experienced by this man: ) 8 1 -1 9 0 0 so that they were all astonished and glorified God, saying, Never have we seen anything like this.) 6 1 -1 9 0 “tw://bible.*?id=27.4.34|AUTODETECT|” Mark reports the people s astonishment. Never in all their past experience have they witnessed anything similar. According to Matthew the crowd was awe-struck. Luke relates that all were seized with astonishment & and filled with awe, causing them to exclaim, We have seen strange things today. Common to these three Gospel writers is the remark that the people glorified God: all (thus Mark and Luke) ascribed to God the honor and splendor due to him. This all, as often, is very general, and does not mean that scornful and fault-finding scribes suddenly experienced a genuine change of heart and mind.

That men of this type remained hostile and became more and more hardened is clear from 2:16, 24; 3:2, 6, 22. Nevertheless, the response of glorifying God was sufficiently general to warrant the use of the word all. And no doubt among the many who did exalt him there were those upon whom Christ s words and deeds had made a lasting and saving impression. Probably there were also others, people who in their excitement uttered loud words of praise to the Most High 12 1 -1 9 0 “tw://bible.*?id=27.4.34|AUTODETECT|”
Dan. 4:34) 6 1 -1 9 0 “tw://bible.*?id=27.6.26|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=27.6.26|AUTODETECT|”
6:26) 6 1 -1 9 0 “tw://bible.*?id=27.6.27|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=27.6.27|AUTODETECT|”
27) 6 1 -1 9 0 “tw://bible.*?id=41.7.6|AUTODETECT|”
), but whose hearts remained unreborn. See ) 12 1 -1 9 0 “tw://bible.*?id=41.7.6|AUTODETECT|”
Mark 7:6) 6 1 -1 9 0 0
. ) 6 1 3 8 0 0
2:13 17 ) 7 1 -1 9 0 0
The Call of Levi) 6 1 -1 9 0 0
) 6 1 3 8 0 “tw://bible.*?id=40.9.9-40.9.13|AUTODETECT|”
Cf. ) 12 1 -1 9 0 “tw://bible.*?id=40.9.9-40.9.13|AUTODETECT|”
Matt. 9:9 13) 6 1 -1 9 0 “tw://bible.*?id=42.5.27-42.5.32|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.5.27-42.5.32|AUTODETECT|”
Luke 5:27 32) 6 1 -1 9 0 0
) 6 2 3 8 0 0
13 He went out again along the seashore; and all the people kept coming to him, and he was teaching them. 14 And as he was passing by, he saw Levi, the (son) of Alphaeus, sitting at the tax-collector s booth; and he said to him, Follow me. He got up and followed him. ) 15 And as he was reclining at table in his [Levi s] house, many tax-collectors and sinners��) -2 1 0 0 0 0 0 0
_ftnref11
9 1 -1 9 0 “#_ftn11”
71) 6 1 -1 9 0 0
�� were reclining with Jesus and his disciples; for there were many, and they were beginning to follow him. 16 And when the scribes who were Pharisees saw that he was eating with the sinners and tax-collectors, they said to his disciples, Why does he eat with tax-collectors and sinners? 17 Hearing this, Jesus said to them, It is not those who are healthy that need a doctor, but those who are ill; I did not come to call righteous people but sinners. ) 6 1 3 8 0 “tw://bible.*?id=40.9.9|AUTODETECT|”
As ) 12 1 -1 9 0 “tw://bible.*?id=40.9.9|AUTODETECT|”
Matt. 9:9) 6 1 -1 9 0 “tw://bible.*?id=3.13.0|AUTODETECT|”
indicates, the healing of the paralytic was followed closely by the calling of the publican, ) 12 1 -1 9 0 “tw://bible.*?id=3.13.0|AUTODETECT|”
Levi. ) 14 1 -1 9 0 “tw://bible.*?id=3.13.0|AUTODETECT|”
13) 8 1 -1 9 0 0
. He went out again along the seashore; and all the people kept coming to him, and he was teaching them.) 6 1 -1 9 0 0
Again, as before when he had called the first four disciples (1:16), Jesus was walking along the Sea of Galilee. It is not surprising that out of an uncomfortably crowded house (2:2) the Master made his way to the pleasant and refreshing breezes of the shore. But as soon as the people knew where he was they started to gather around him again, and this process of gravitation toward Jesus continued for some time. He, in turn, did not ask them to leave but started to teach them, and is here pictured in the act of thus addressing them. The scene somewhat reminds us of the one described in 6:30 34. There, too, Jesus, seeking rest and refreshment for himself and his disciples, leaves the multitudes behind, only to find them regathered at the retreat he had selected. A ) 7 1 -1 9 0 0
crowd) 6 1 -1 9 0 0
or even a ) 7 1 -1 9 0 0
person) 6 1 -1 9 0 “tw://bible.*?id=40.9.36|AUTODETECT|”
(7:24) in need always aroused Christ s sympathy. See ) 12 1 -1 9 0 “tw://bible.*?id=40.9.36|AUTODETECT|”
Matt. 9:36) 6 1 -1 9 0 0
. When Jesus had finished his teaching he resumed his walk along the shore. ) 8 1 -1 9 0 0
14. And as he passed by, he saw Levi, the (son) of Alphaeus, sitting at the tax-collector s booth; and he said to him, Follow me. He got up and followed him.) 6 1 -1 9 0 “tw://bible.*?id=1.29.34|AUTODETECT|”
Mark and Luke call this man Levi for explanation of the name see ) 12 1 -1 9 0 “tw://bible.*?id=1.29.34|AUTODETECT|”
Gen. 29:34) 6 1 -1 9 0 “tw://bible.*?id=40.9.9|AUTODETECT|”
, but he calls himself Matthew 12 1 -1 9 0 “tw://bible.*?id=40.9.9|AUTODETECT|”
Matt. 9:9) 6 1 -1 9 0 “tw://bible.*?id=41.3.16|AUTODETECT|”
ff.), meaning gift of Jehovah. When was his name changed from Levi to Matthew? Did Jesus give him this new name when the tax-collector became a disciple, as the Lord had also changed Simon s name to Cephas (=Peter) when the latter joined the group 12 1 -1 9 0 “tw://bible.*?id=41.3.16|AUTODETECT|”
Mark 3:16) 6 1 -1 9 0 “tw://bible.*?id=43.1.42|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=43.1.42|AUTODETECT|”
John 1:42) 6 1 -1 9 0 “tw://bible.*?id=43.11.16|AUTODETECT|”
)? It is, however, possible that from the beginning the man here described as becoming a disciple had two names, as may also have been true with respect to Thomas 12 1 -1 9 0 “tw://bible.*?id=43.11.16|AUTODETECT|”
John 11:16) 6 1 -1 9 0 “tw://bible.*?id=40.10.3|AUTODETECT|”
) and Bartholomew 12 1 -1 9 0 “tw://bible.*?id=40.10.3|AUTODETECT|”
Matt. 10:3) 6 1 -1 9 0 “tw://bible.*?id=41.3.18|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=41.3.18|AUTODETECT|”
Mark 3:18) 6 1 -1 9 0 “tw://bible.*?id=42.6.14|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.6.14|AUTODETECT|”
Luke 6:14) 6 1 -1 9 0 “tw://bible.*?id=44.1.13|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=44.1.13|AUTODETECT|”
Acts 1:13) 6 1 -1 9 0 “tw://bible.*?id=43.1.45-43.1.49|AUTODETECT|”
; cf. ) 12 1 -1 9 0 “tw://bible.*?id=43.1.45-43.1.49|AUTODETECT|”
John 1:45 49) 6 1 -1 9 0 “tw://bible.*?id=43.21.2|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=43.21.2|AUTODETECT|”
21:2) 6 1 -1 9 0 0
). ) 6 1 3 8 0 “tw://bible.*?id=40.10.3|AUTODETECT|”
The identity of Levi and Matthew can hardly be questioned, as a comparison of the three Synoptic accounts of this event proves. Moreover, Luke calls Levi a publican (5:27), and in the list of The Twelve as recorded in ) 12 1 -1 9 0 “tw://bible.*?id=40.10.3|AUTODETECT|”
Matt. 10:3) 6 1 -1 9 0 0
there is mention of Matthew the publican. ) 6 1 3 8 0 “tw://bible.*?id=41.3.18|AUTODETECT|”
Levi s father s name was Alphaeus, not to be confused (as is sometimes done) with the man by the same name who was the father of James the Less and of Joses 12 1 -1 9 0 “tw://bible.*?id=41.3.18|AUTODETECT|”
Mark 3:18) 6 1 -1 9 0 “tw://bible.*?id=41.15.40|AUTODETECT|”
; cf. ) 12 1 -1 9 0 “tw://bible.*?id=41.15.40|AUTODETECT|”
15:40) 6 1 -1 9 0 0
). If Levi or Matthew had had a brother who was also one of The Twelve, this fact would probably have been mentioned, as it was in the case of Peter and Andrew, and of James and John. ) 6 2 3 8 0 0
When Jesus, proceeding along the shore, saw Levi, the latter was sitting at (i.e., in or near the entrance of) the tax-collector s booth, the place where the tariff was collected on any merchandise that passed along the international highway between Syria and Egypt. ) Levi, then, was a tax-collector or publican. To gather the ) 7 1 -1 9 0 0
public) 6 1 -1 9 0 “tw://bible.*?id=42.19.2|AUTODETECT|”
revenue on exports and imports pertaining to a province, certain Romans, generally of equestrian rank, would pay a large sum of money into the Roman treasury. These farmer-generals, as they have been called, were accustomed to sublet the privilege to district chief publicans, like Zacchaeus 12 1 -1 9 0 “tw://bible.*?id=42.19.2|AUTODETECT|”
Luke 19:2) 6 1 -1 9 0 0
), who then, in turn, appointed lower rank publicans to do the actual collecting. The term publican, probably at first the equivalent of farmer-general, began to be used in a secondary sense to indicate tax collectors of whatever rank. In this part of the Roman empire the main tax booths were located at Caesarea, Capernaum, and Jericho. ) 6 1 3 8 0 0
Publicans generally charged whatever the traffic would bear, huge amounts. They acquired the reputation of being ) 7 1 -1 9 0 0
extortionists) 6 1 -1 9 0 0
. In addition, Jewish publicans were regarded by other Jews as being ) 7 1 -1 9 0 0
traitors,) 6 1 -1 9 0 “tw://bible.*?id=41.2.15|AUTODETECT|”
unfaithful to their own people and to their own religion. Were they not in the service of the foreign oppressor, ultimately in the service of the pagan Roman emperor? Were they not filling his coffers? The low esteem in which publicans were held appears from passages such as the following: ) 12 1 -1 9 0 “tw://bible.*?id=41.2.15|AUTODETECT|”
Mark 2:15) 6 1 -1 9 0 “tw://bible.*?id=41.2.16|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=41.2.16|AUTODETECT|”
16) 6 1 -1 9 0 “tw://bible.*?id=40.9.10|AUTODETECT|”
; cf. ) 12 1 -1 9 0 “tw://bible.*?id=40.9.10|AUTODETECT|”
Matt. 9:10) 6 1 -1 9 0 “tw://bible.*?id=40.9.11|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.9.11|AUTODETECT|”
11) 6 1 -1 9 0 “tw://bible.*?id=40.11.19|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.11.19|AUTODETECT|”
11:19) 6 1 -1 9 0 “tw://bible.*?id=40.21.31|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.21.31|AUTODETECT|”
21:31) 6 1 -1 9 0 “tw://bible.*?id=40.21.32|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.21.32|AUTODETECT|”
32) 6 1 -1 9 0 “tw://bible.*?id=42.5.30|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.5.30|AUTODETECT|”
Luke 5:30) 6 1 -1 9 0 “tw://bible.*?id=42.5.7|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.5.7|AUTODETECT|”
7) 6 1 -1 9 0 “tw://bible.*?id=42.15.1|AUTODETECT|”
:34; ) 12 1 -1 9 0 “tw://bible.*?id=42.15.1|AUTODETECT|”
15:1) 6 1 -1 9 0 “tw://bible.*?id=42.19.7|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.19.7|AUTODETECT|”
19:7) 6 1 -1 9 0 0
. Publicans and sinners are at times mentioned in one breath. Yet it was to such a hated individual, such a ) 7 1 -1 9 0 0
publican,) 6 1 -1 9 0 0
that Jesus now turns, in order to make him one of his disciples. ) 6 1 3 8 0 “tw://bible.*?id=41.2.13|AUTODETECT|”
It should be borne in mind that by this time Jesus had already gathered around him the following disciples: Simon and Andrew, James and John (1:16 20); and according to John s Gospel also Philip and Nathanael (1:35 51). Whether or not any others had been called is not indicated. If not, then Levi (=Matthew) was Christ s seventh disciple. The calling of The Twelve as a group occurred a little later 12 1 -1 9 0 “tw://bible.*?id=41.2.13|AUTODETECT|”
Mark 2:13) 6 1 -1 9 0 “tw://bible.*?id=41.2.14|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=41.2.14|AUTODETECT|”
14) 6 1 -1 9 0 “tw://bible.*?id=42.5.27|AUTODETECT|”
with 3:13 19; ) 12 1 -1 9 0 “tw://bible.*?id=42.5.27|AUTODETECT|”
Luke 5:27) 6 1 -1 9 0 “tw://bible.*?id=42.5.28|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.5.28|AUTODETECT|”
28) 6 1 -1 9 0 “tw://bible.*?id=42.6.17-42.6.49|AUTODETECT|”
with 6:12 16), shortly before the delivery of the Sermon on the Mount 12 1 -1 9 0 “tw://bible.*?id=42.6.17-42.6.49|AUTODETECT|”
Luke 6:17 49) 6 1 -1 9 0 0
), a sermon which Matthew, not following a chronological order, records in chapters 5 7. ) 6 1 3 8 0 “tw://bible.*?id=42.5.28|AUTODETECT|”
When Jesus said, Follow me, Levi immediately got up and followed him. In Matthew s own Gospel, as well as in Mark, the decisive and immediate obedience of the tax-collector is thus soberly reported. For more detail, with emphasis on the greatness of the sacrifice, we must turn to ) 12 1 -1 9 0 “tw://bible.*?id=42.5.28|AUTODETECT|”
Luke 5:28) 6 1 -1 9 0 “tw://bible.*?id=41.1.16-41.1.20|AUTODETECT|”
, which informs us that Matthew forsook all. He left his lucrative business and trusted that God would provide for his needs. It is clear that in doing so, his sacrifice was even greater than that of the four men mentioned in ) 12 1 -1 9 0 “tw://bible.*?id=41.1.16-41.1.20|AUTODETECT|”
Mark 1:16 20) 6 1 -1 9 0 0
. At this stage it was not impossible for Simon and Andrew, James and John to do a little fishing now and then. Matthew s sacrifice, on the other hand, was total. ) 6 2 3 8 0 0
His eagerness to join Jesus and his generosity are also clear from the fact that in his house he proved the sincerity of his act by honoring Jesus with a banquet. ) In summary, Levi is described in the Synoptics as follows: He was: ) 8 1 3 8 0 0
M) 6 1 -1 9 0 0
atthew, a Jewish tax-collector, in the service of Rome; and as such ) 8 1 3 8 0 0
A) 6 1 -1 9 0 0
bhorred by the Jews, especially by the scribes. Nevertheless, he was ) 8 1 3 8 0 0
T) 6 1 -1 9 0 0
rained in the Old Testament, which he quotes very often. He was also ) 8 1 3 8 0 0
T) 6 1 -1 9 0 0
alented, an inspired writer, acquainted with Hebrew, Aramaic, and Greek; ) 8 1 3 8 0 0
H) 6 1 -1 9 0 0
umble and ) 8 1 -1 9 0 0
H) 6 1 -1 9 0 “tw://bible.*?id=42.5.28|AUTODETECT|”
ospitable; see especially ) 12 1 -1 9 0 “tw://bible.*?id=42.5.28|AUTODETECT|”
Luke 5:28) 6 1 -1 9 0 “tw://bible.*?id=42.5.29|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=42.5.29|AUTODETECT|”
29) 6 1 -1 9 0 0
; ) 8 1 3 8 0 0
E) 6 1 -1 9 0 “tw://bible.*?id=40.28.19|AUTODETECT|”
cumenical, in the sense of ) 12 1 -1 9 0 “tw://bible.*?id=40.28.19|AUTODETECT|”
Matt. 28:19) 6 1 -1 9 0 0
, reflecting Christ s mind; and ) 8 1 3 8 0 0
W) 6 1 -1 9 0 0
illing, ready, and eager to obey the Master s call. ) 6 1 3 8 0 0
It is in Levi s house that Mark pictures Jesus as a guest: ) 8 1 -1 9 0 0
15. And as he was reclining at table in his [Levi s] house, many tax-collectors and sinners were reclining with Jesus and his disciples; for there were many, and they were beginning to follow him.) 6 1 -1 9 0 “tw://bible.*?id=42.5.29|AUTODETECT|”
That it was indeed Levi who gave the banquet in his house is clear from ) 12 1 -1 9 0 “tw://bible.*?id=42.5.29|AUTODETECT|”
Luke 5:29) 6 1 -1 9 0 0
. It was in that house that he, namely Jesus the immediate antecedent 7 1 -1 9 0 0
him) 6 1 -1 9 0 “tw://bible.*?id=41.6.26|AUTODETECT|”
) at the close of verse 14 refers to no one else was reclining at table, and that many tax collectors and sinners were reclining with the Master and his disciples. They were reclining on mattresses, couches, or divans around low tables, and resting on the left elbow, as was customary at least at festive occasions. Cf. ) 12 1 -1 9 0 “tw://bible.*?id=41.6.26|AUTODETECT|”
Mark 6:26) 6 1 -1 9 0 “tw://bible.*?id=41.14.18|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=41.14.18|AUTODETECT|”
14:18) 6 1 -1 9 0 “tw://bible.*?id=41.16.14|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=41.16.14|AUTODETECT|”
16:14) 6 1 -1 9 0 “tw://bible.*?id=43.13.23|AUTODETECT|”
; and see N.T.C. on ) 12 1 -1 9 0 “tw://bible.*?id=43.13.23|AUTODETECT|”
John 13:23) 6 1 -1 9 0 0
. ) 6 1 3 8 0 0
Tax-collectors and sinners!��) -2 1 0 0 0 0 0 0
_ftnref12
9 1 -1 9 0 “#_ftn12”
72) 6 1 -1 9 0 0
�� As the Pharisees saw it, a sinner was one who refused to subject himself to ) 7 1 -1 9 0 0
the Pharisaic interpretation) 6 1 -1 9 0 “tw://bible.*?id=43.7.49|AUTODETECT|”
of God s holy law, the Torah. In that sense even Jesus himself and his disciples were sinners, that is, sinners as the Pharisees understood the term; for in several respects not rinsing the hands before every meal, not observing various man-made sabbath regulations, based on sophistical reasoning neither the Master nor his followers conducted themselves in accordance with the rabbinical interpretation of the law. In fact, we are not far from expressing the truth when we say that in the eyes of the Pharisees all non-Pharisees were sinners : But this rabble that does not know the law, accursed are they 12 1 -1 9 0 “tw://bible.*?id=43.7.49|AUTODETECT|”
John 7:49) 6 1 -1 9 0 0
). Actually, therefore, the man who by the Pharisees was called a sinner might be an individual upon whom God s favor rested, a true disciple of the Lord Jesus Christ. ) 6 1 3 8 0 “tw://bible.*?id=42.15.1-42.15.4|AUTODETECT|”
However, here we must be very careful. The term as used in the Gospels must not be interpreted too favorably, as if all these sinners who were reclining with Jesus in Matthew s house were saints (in the sense of exceptionally virtuous people). Quite the contrary would probably be nearer to the truth. Not only the rabbinical interpretation of God s law but even that divine law itself was often grossly violated by these tax-collectors and sinners. Jesus does not justify or even condone their manner of life. He regards them as the sick who have to be healed (verse 17), as the lost who must be found 12 1 -1 9 0 “tw://bible.*?id=42.15.1-42.15.4|AUTODETECT|”
Luke 15:1 4) 6 1 -1 9 0 “tw://bible.*?id=42.19.10|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.19.10|AUTODETECT|”
19:10) 6 1 -1 9 0 0
). He had come from heaven to deliver these people from their sins and miseries. Matthew understands this and honors Jesus with a banquet. He hopes, of course, that all of the despised tax-collectors and sinners will also, like himself, become the Lord s spiritual followers. ) 6 1 3 8 0 0
Although there are divergent explanations of the words at the close of verse 15, yet when they are read in the light of the context the true explanation does not appear to the present author to be very difficult. The key to the meaning is in all probability the repetition of the word many. Note: & ) 7 1 -1 9 0 0
many) 6 1 -1 9 0 0
tax-collectors and sinners were reclining with Jesus and his disciples; for there were ) 7 1 -1 9 0 0
many,) 6 1 -1 9 0 0
and they were beginning to follow him. The second ) 7 1 -1 9 0 0
many) 6 1 -1 9 0 0
is probably resumptive, and means that they, the publicans, and generally the people who passed for sinners, were many, and that they had begun to follow him (Bruce). The word for can then be explained in this way: It may seem strange that many tax-collectors and sinners, despised people, would be reclining at table with Jesus; nevertheless, it is the truth: they were reclining with him ) 7 1 -1 9 0 0
because) 6 1 -1 9 0 “tw://bible.*?id=40.11.19|AUTODETECT|”
they had begun to see in him a Friend 12 1 -1 9 0 “tw://bible.*?id=40.11.19|AUTODETECT|”
Matt. 11:19) 6 1 -1 9 0 “tw://bible.*?id=42.7.34|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.7.34|AUTODETECT|”
Luke 7:34) 6 1 -1 9 0 0
), One whom they were beginning to follow. ��) -2 1 0 0 0 0 0 0
_ftnref13
9 1 -1 9 0 “#_ftn13”
73) 6 1 -1 9 0 0
�� ) 6 1 3 8 0 0
Continued: ) 8 1 -1 9 0 0
16. And when the scribes who were Pharisees saw that he was eating with the sinners and tax-collectors, they said to his disciples, Why does he eat with tax-collectors and sinners?) 6 1 -1 9 0 “tw://bible.*?id=43.1.24|AUTODETECT|”
Just as not every priest was a Sadducee 12 1 -1 9 0 “tw://bible.*?id=43.1.24|AUTODETECT|”
John 1:24) 6 1 -1 9 0 “tw://bible.*?id=42.5.30|AUTODETECT|”
), so also not every scribe was a Pharisee. Cf. ) 12 1 -1 9 0 “tw://bible.*?id=42.5.30|AUTODETECT|”
Luke 5:30) 6 1 -1 9 0 0
, ) 7 1 -1 9 0 0
their) 6 1 -1 9 0 0
scribes ; but in the present case we are definitely told that the critics were scribes by profession and belonged to the religious sect of the Pharisees.��) -2 1 0 0 0 0 0 0
_ftnref14
9 1 -1 9 0 “#_ftn14”
74) 6 1 -1 9 0 0
�� ) 6 1 3 8 0 0
In all probability it was when the banquet had ended and the guests were departing that these Pharisaic scribes, ever ready and eager to find fault with Jesus, but at times lacking courage to criticize him directly, approached his disciples with the question,��) -2 1 0 0 0 0 0 0
_ftnref15
9 1 -1 9 0 “#_ftn15”
75) 6 1 -1 9 0 “tw://bible.*?id=40.8.11|AUTODETECT|”
�� Why does he eat with tax-collectors and sinners? Does not eating with a person imply sweet fellowship? See N.T.C. on ) 12 1 -1 9 0 “tw://bible.*?id=40.8.11|AUTODETECT|”
Matt. 8:11) 6 1 -1 9 0 0
. And had not the rabbis laid down the rule, The disciples of the learned shall not recline at table in the company of the ) 7 1 -1 9 0 0
am h re�) 6 1 -1 9 0 0
? The term ) 7 1 -1 9 0 0
am h re�) 6 1 -1 9 0 “tw://bible.*?id=43.7.49|AUTODETECT|”
was used by them to indicate the people of the soil, the rabble that does not know the law. See ) 12 1 -1 9 0 “tw://bible.*?id=43.7.49|AUTODETECT|”
John 7:49) 6 1 -1 9 0 0
. ) 6 1 3 8 0 “tw://bible.*?id=42.18.9|AUTODETECT|”
What the critics, because of their unsympathetic, self-righteous attitude 12 1 -1 9 0 “tw://bible.*?id=42.18.9|AUTODETECT|”
Luke 18:9) 6 1 -1 9 0 0
), failed to understand was that there are times when fellowship with publicans and sinners is entirely proper, so altogether right that lack of such fellowship would be highly improper. Jesus, by associating with these people of bad reputation, was meeting a need, as he himself now declares: ) 8 1 -1 9 0 0
17. Hearing this, Jesus said to them, It is not those who are healthy that need a doctor, but those who are ill.) 6 1 -1 9 0 0
The criticism of the scribes had been duly noted by Jesus. He himself, by means of what may have been a current proverb, flings back a clinching answer. When he associates on intimate terms with people of low reputation he does not do this as a hobnobber, a comrade in evil, birds of a feather flocking together, but as a physician, one who, without in any way becoming contaminated with the diseases of his patients, must get very close to them ) 7 1 -1 9 0 0
in order that he may heal them!) 6 1 -1 9 0 0
Moreover, it is especially the Pharisees who should be able to understand this. Are not they the very people who regard themselves as being healthy, and all others as being sick? If, then, in the eyes of the Pharisees, publicans and sinners are so very sick, should they not be healed? Is it the business of the healer to heal the healthy or the sick? The sick, of course. ) 6 1 3 8 0 0
Jesus adds: ) 8 1 -1 9 0 0
I did not come to call righteous people but sinners.) 6 1 -1 9 0 “tw://bible.*?id=28.6.6|AUTODETECT|”
Substantially this is the reading also in Matthew and Luke, though in Matthew these words are preceded by a quotation from ) 12 1 -1 9 0 “tw://bible.*?id=28.6.6|AUTODETECT|”
Hos. 6:6) 6 1 -1 9 0 0
, and prefixed by for ; while Luke adds the phrase (sinners) to repentance. ) 6 1 3 8 0 “tw://bible.*?id=40.5.6|AUTODETECT|”
The passage makes clear that the invitation to salvation, full and free, is extended not to righteous people, that is, not to those who consider themselves worthy, but rather to those who are unworthy and in desperate need. It was sinners, the lost, the straying, the beggars, the burdened ones, the hungry and thirsty, whom Jesus came to save. See also ) 12 1 -1 9 0 “tw://bible.*?id=40.5.6|AUTODETECT|”
Matt. 5:6) 6 1 -1 9 0 “tw://bible.*?id=40.11.28-40.11.30|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.11.28-40.11.30|AUTODETECT|”
11:28 30) 6 1 -1 9 0 “tw://bible.*?id=40.22.9|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.22.9|AUTODETECT|”
22:9) 6 1 -1 9 0 “tw://bible.*?id=40.22.10|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.22.10|AUTODETECT|”
10) 6 1 -1 9 0 “tw://bible.*?id=42.14.21-42.14.23|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.14.21-42.14.23|AUTODETECT|”
Luke 14:21 23) 6 1 -1 9 0 “tw://bible.*?id=43.7.37|AUTODETECT|”
; ch. 15; 19:10; ) 12 1 -1 9 0 “tw://bible.*?id=43.7.37|AUTODETECT|”
John 7:37) 6 1 -1 9 0 “tw://bible.*?id=43.7.38|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=43.7.38|AUTODETECT|”
38) 6 1 -1 9 0 “tw://bible.*?id=23.1.18|AUTODETECT|”
. This is in line with all of special revelation, both the Old Testament and the New 12 1 -1 9 0 “tw://bible.*?id=23.1.18|AUTODETECT|”
Isa. 1:18) 6 1 -1 9 0 “tw://bible.*?id=23.45.22|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=23.45.22|AUTODETECT|”
45:22) 6 1 -1 9 0 “tw://bible.*?id=23.55.1|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=23.55.1|AUTODETECT|”
55:1) 6 1 -1 9 0 “tw://bible.*?id=23.55.6|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=23.55.6|AUTODETECT|”
6) 6 1 -1 9 0 “tw://bible.*?id=23.55.7|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=23.55.7|AUTODETECT|”
7) 6 1 -1 9 0 “tw://bible.*?id=24.35.15|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=24.35.15|AUTODETECT|”
Jer. 35:15) 6 1 -1 9 0 “tw://bible.*?id=26.18.23|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=26.18.23|AUTODETECT|”
Ezek. 18:23) 6 1 -1 9 0 “tw://bible.*?id=26.33.11|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=26.33.11|AUTODETECT|”
33:11) 6 1 -1 9 0 “tw://bible.*?id=28.6.1|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=28.6.1|AUTODETECT|”
Hos. 6:1) 6 1 -1 9 0 “tw://bible.*?id=28.11.8|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=28.11.8|AUTODETECT|”
11:8) 6 1 -1 9 0 “tw://bible.*?id=45.8.23|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=45.8.23|AUTODETECT|”
Rom. 8:23) 6 1 -1 9 0 “tw://bible.*?id=45.8.24|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=45.8.24|AUTODETECT|”
24) 6 1 -1 9 0 “tw://bible.*?id=47.5.20|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=47.5.20|AUTODETECT|”
II Cor. 5:20) 6 1 -1 9 0 “tw://bible.*?id=54.1.15|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=54.1.15|AUTODETECT|”
I Tim. 1:15) 6 1 -1 9 0 “tw://bible.*?id=66.3.20|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.3.20|AUTODETECT|”
Rev. 3:20) 6 1 -1 9 0 “tw://bible.*?id=66.22.17|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=66.22.17|AUTODETECT|”
22:17) 6 1 -1 9 0 0
). It is a message full of comfort and relevant to every age! ) 6 1 3 8 0 0
2:18 22 ) 7 1 -1 9 0 0
The Question About Fasting) 6 1 -1 9 0 0
) 6 1 3 8 0 “tw://bible.*?id=40.9.14-40.9.17|AUTODETECT|”
Cf. ) 12 1 -1 9 0 “tw://bible.*?id=40.9.14-40.9.17|AUTODETECT|”
Matt. 9:14 17) 6 1 -1 9 0 “tw://bible.*?id=42.5.33-42.5.39|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.5.33-42.5.39|AUTODETECT|”
Luke 5:33 39) 6 1 -1 9 0 0
) 6 1 3 8 0 0
18 Now John s disciples and the Pharisees were fasting. And they��) -2 1 0 0 0 0 0 0
_ftnref16
9 1 -1 9 0 “#_ftn16”
76) 6 1 -1 9 0 0
�� came and said to him [Jesus], Why do John s disciples and the disciples of the Pharisees fast, but your disciples do not fast?��) -2 1 0 0 0 0 0 0
_ftnref17
9 1 -1 9 0 “#_ftn17”
77) 6 1 -1 9 0 0
�� 19 Jesus said to them, While the bridegroom is with them, is it possible for the bridegroom s attendants to be fasting? So long as they have the bridegroom with them they cannot fast. 20 But days will arrive when the bridegroom shall be taken away from them; then, on that day, they shall fast. 21 No one sews a patch, made of a piece of new cloth, on an old garment; otherwise the patch pulls away from it, the new from the old, and a worse tear results. 22 And no one pours new wine into old wine-skins otherwise the wine will burst the skins; the wine is lost and so (are) the skins but new wine (is poured) into fresh wine-skins. ) 8 1 3 8 0 0
18. Now John s disciples and the Pharisees were fasting.) 6 1 -1 9 0 0
Mark s story lacks any specific reference to time or chronological order.��) -2 1 0 0 0 0 0 0
_ftnref18
9 1 -1 9 0 “#_ftn18”
78) 6 1 -1 9 0 0
�� This is true both for the beginning and the close of his account. As to Matthew, it is not at all certain that the word then links this story with the immediately preceding, as if the two events Matthew s banquet and the enquiry concerning fasting followed each other in ) 7 1 -1 9 0 0
immediate) 6 1 -1 9 0 0
succession.��) -2 1 0 0 0 0 0 0
_ftnref19
9 1 -1 9 0 “#_ftn19”
79) 6 1 -1 9 0 “tw://bible.*?id=40.9.18|AUTODETECT|”
�� Luke s conjunction And (5:33) is no more definite than Matthew s then. There is, however, one clear chronological note. It is found in ) 12 1 -1 9 0 “tw://bible.*?id=40.9.18|AUTODETECT|”
Matt. 9:18) 6 1 -1 9 0 0: While he was still saying these things, look, a ruler came.& The probability is that while Matthew s call and banquet took place ) 7 1 -1 9 0 0 before) 6 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” the choosing of The Twleve and the delivery of the Sermon on the Mount 12 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” Mark 3:13 19) 6 1 -1 9 0 “tw://bible.?id=42.6.12-42.6.49|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.6.12-42.6.49|AUTODETECT|” Luke 6:12 49) 6 1 -1 9 0 “tw://bible.?id=41.5.25-41.5.43|AUTODETECT|” ), the question about fasting followed shortly by the double miracle recorded in ) 12 1 -1 9 0 “tw://bible.?id=41.5.25-41.5.43|AUTODETECT|” Mark 5:25 43) 6 1 -1 9 0 0 occurred ) 7 1 -1 9 0 0 afterward,) 6 1 -1 9 0 0 that is, after that choosing, etc. ) 6 1 3 8 0 “tw://bible.?id=3.16.29-3.16.34|AUTODETECT|” The law of God suggests only one fast in an entire year, namely, on the day of atonement 12 1 -1 9 0 “tw://bible.?id=3.16.29-3.16.34|AUTODETECT|” Lev. 16:29 34) 6 1 -1 9 0 “tw://bible.?id=3.23.26-3.23.32|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=3.23.26-3.23.32|AUTODETECT|” 23:26 32) 6 1 -1 9 0 “tw://bible.?id=4.29.7-4.29.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=4.29.7-4.29.11|AUTODETECT|” Num. 29:7 11) 6 1 -1 9 0 “tw://bible.?id=44.27.9|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=44.27.9|AUTODETECT|” Acts 27:9) 6 1 -1 9 0 “tw://bible.?id=7.20.26|AUTODETECT|” ). In course of time, however, fasts (not always total; see the text in each instance) began to multiply, so that we read about their occurrence at other times also: from sunrise to sunset 12 1 -1 9 0 “tw://bible.?id=7.20.26|AUTODETECT|” Judg. 20:26) 6 1 -1 9 0 “tw://bible.?id=9.14.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=9.14.24|AUTODETECT|” I Sam. 14:24) 6 1 -1 9 0 “tw://bible.?id=10.1.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=10.1.12|AUTODETECT|” II Sam. 1:12) 6 1 -1 9 0 “tw://bible.?id=10.3.35|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=10.3.35|AUTODETECT|” 3:35) 6 1 -1 9 0 “tw://bible.?id=9.31.13|AUTODETECT|” ); for seven days 12 1 -1 9 0 “tw://bible.?id=9.31.13|AUTODETECT|” I Sam. 31:13) 6 1 -1 9 0 “tw://bible.?id=27.10.3|AUTODETECT|” ); three weeks 12 1 -1 9 0 “tw://bible.?id=27.10.3|AUTODETECT|” Dan. 10:3) 6 1 -1 9 0 “tw://bible.?id=2.34.2|AUTODETECT|” ); forty days 12 1 -1 9 0 “tw://bible.?id=2.34.2|AUTODETECT|” Exod. 34:2) 6 1 -1 9 0 “tw://bible.?id=2.34.28|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.34.28|AUTODETECT|”

6 1 -1 9 0 “tw://bible.?id=5.9.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.9.9|AUTODETECT|” Deut. 9:9) 6 1 -1 9 0 “tw://bible.?id=5.9.18|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=5.9.18|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=11.19.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=11.19.8|AUTODETECT|” I Kings 19:8) 6 1 -1 9 0 “tw://bible.?id=38.7.3-38.7.5|AUTODETECT|” ); in the fifth and seventh month 12 1 -1 9 0 “tw://bible.?id=38.7.3-38.7.5|AUTODETECT|” Zech. 7:3 5) 6 1 -1 9 0 “tw://bible.?id=38.8.19|AUTODETECT|” ); and even in the fourth, fifth, seventh, and tenth month 12 1 -1 9 0 “tw://bible.?id=38.8.19|AUTODETECT|” Zech. 8:19) 6 1 -1 9 0 0 ). The climax was the observance of a fast twice a week, ��) -2 1 0 0 0 0 0 0 _ftnref20 9 1 -1 9 0 “#_ftn20”
6 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” �� the boast of the Pharisee 12 1 -1 9 0 “tw://bible.?id=42.18.12|AUTODETECT|” Luke 18:12) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 “tw://bible.?id=40.6.16|AUTODETECT|” It is not surprising therefore that for some reason or other the Pharisees were once again keeping a fast. Their manner of fasting looking glum, making their faces unsightly in order that everybody might see that they were fasting was roundly condemned by Jesus 12 1 -1 9 0 “tw://bible.?id=40.6.16|AUTODETECT|” Matt. 6:16) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 “tw://bible.*?id=40.11.18|AUTODETECT|” But why were the disciples of John also fasting? Various reasons have been suggested. John had probably made his first public appearance in the summer of the year a.d. 26. About the close of the year 27 he had been imprisoned. Jesus may have preached the Sermon on the Mount sometime during the spring to mid-summer of the year 28. Not long afterward perhaps near the beginning of the year 29 John was put to death.

It is therefore not impossible that the fasting of John s disciples was essentially a mourning for their master, whether for his imprisonment or for his death. It is not necessary to believe that the Pharisees and John s disciples were fasting for the same reason. But the opposite possibility that both groups were indeed fasting for the same reason must also be granted. It must be borne in mind that John was in a sense an ascetic 12 1 -1 9 0 “tw://bible.*?id=40.11.18|AUTODETECT|”
Matt. 11:18) 6 1 -1 9 0 “tw://bible.*?id=42.7.33|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=42.7.33|AUTODETECT|”
Luke 7:33) 6 1 -1 9 0 “tw://bible.*?id=40.6.16|AUTODETECT|”
). He emphasized sin and the necessity of turning away from it. It is not inconceivable, therefore, that he may have encouraged fasting as an expression of mourning for sin, the very reason which the Pharisees probably also gave for much of their fasting 12 1 -1 9 0 “tw://bible.*?id=40.6.16|AUTODETECT|”
Matt. 6:16) 6 1 -1 9 0 0
). ) 8 1 3 8 0 0
And they came and said to him [Jesus], Why do John s disciples and the disciples of the Pharisees fast, but your disciples do not fast?) 6 1 -1 9 0 “tw://bible.*?id=42.5.33|AUTODETECT|”
As to And they came, the question is, To what group does the pronoun they (implied in the Greek verb) refer? ) 12 1 -1 9 0 “tw://bible.*?id=42.5.33|AUTODETECT|”
Luke 5:33) 6 1 -1 9 0 “tw://bible.*?id=41.2.18|AUTODETECT|”
is as indefinite as is ) 12 1 -1 9 0 “tw://bible.*?id=41.2.18|AUTODETECT|”
Mark 2:18) 6 1 -1 9 0 “tw://bible.*?id=41.2.18|AUTODETECT|”
. In either case And some people might be subsituted for And they. If a definite antecedent is indicated, then in ) 12 1 -1 9 0 “tw://bible.*?id=41.2.18|AUTODETECT|”
Mark 2:18) 6 1 -1 9 0 “tw://bible.*?id=42.5.33|AUTODETECT|”
it would be the scribes who were Pharisees of verse 16; and in ) 12 1 -1 9 0 “tw://bible.*?id=42.5.33|AUTODETECT|”
Luke 5:33) 6 1 -1 9 0 “tw://bible.*?id=40.9.14|AUTODETECT|”
, the Pharisees and their scribes of verse 30. However, it is very questionable whether in either case we are dealing with a contextual antecedent. On the other hand, ) 12 1 -1 9 0 “tw://bible.*?id=40.9.14|AUTODETECT|”
Matt. 9:14) 6 1 -1 9 0 0
clearly states that the questioners were the disciples of John. Since not only they but also the Pharisees were fasting at this time, it is conceivable that the group of ) 7 1 -1 9 0 0
enquirers) 6 1 -1 9 0 0
also included Pharisees. ) 6 1 3 8 0 “tw://bible.*?id=40.11.2|AUTODETECT|”
With respect to those of whom it is predicated that they were fasting, the reference to John s disciples presents no further important difficulty. Even after John s imprisonment his disciples continued as a separate group, one that distinguished itself from the followers of Jesus. There was, however, a relation of friendship and co-operation between the two groups, as is clear from such passages as ) 12 1 -1 9 0 “tw://bible.*?id=40.11.2|AUTODETECT|”
Matt. 11:2) 6 1 -1 9 0 “tw://bible.*?id=40.11.3|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=40.11.3|AUTODETECT|”
3) 6 1 -1 9 0 “tw://bible.*?id=40.14.12|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=40.14.12|AUTODETECT|”
14:12) 6 1 -1 9 0 “tw://bible.*?id=41.2.18|AUTODETECT|”
, and probably even from the passage now under study, ) 12 1 -1 9 0 “tw://bible.*?id=41.2.18|AUTODETECT|”
Mark 2:18) 6 1 -1 9 0 “tw://bible.*?id=42.5.33|AUTODETECT|”
. A difficulty arises, however, in connection with the phrase the disciples of the Pharisees 12 1 -1 9 0 “tw://bible.*?id=42.5.33|AUTODETECT|”
Luke 5:33) 6 1 -1 9 0 “tw://bible.*?id=40.9.14|AUTODETECT|”
). Considered as a group Pharisees were not technically teachers, hence had no disciples. However, the difficulty may be more apparent than real. Mark, in writing disciples of the Pharisees, may well have had in mind disciples of the scribes who were Pharisees, as in 2:16. The main point is that John s disciples and presumably the disciples of these Pharisaic scribes were fasting, in harmony with the teaching and/or example of their leaders. ) 12 1 -1 9 0 “tw://bible.*?id=40.9.14|AUTODETECT|”
Matt. 9:14) 6 1 -1 9 0 0
states that the Pharisees fasted often. On the other hand, Christ s disciples did not join in observing these fasts. This striking contrast gave rise to the question. ) 6 2 3 8 0 0
In favor of these enquirers it must be said that they did not bypass Jesus but approached him directly and frankly. Also, their question, though perhaps not entirely free from a tinge of criticism, was probably rather an honest request for information than a veiled but bitter accusation. ) In reality, however, there was no justification for this question. Had these men been better students of Scripture they would have known ) 7 1 -1 9 0 0
a.) 6 1 -1 9 0 0
that, as has been indicated, the only fast that could by any stretch of the imagination be derived from the law of God was the one on the day of atonement, and ) 7 1 -1 9 0 0
b.) 6 1 -1 9 0 “tw://bible.*?id=23.58.6|AUTODETECT|”
that according to the teaching of ) 12 1 -1 9 0 “tw://bible.*?id=23.58.6|AUTODETECT|”
Isa. 58:6) 6 1 -1 9 0 “tw://bible.*?id=23.58.7|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=23.58.7|AUTODETECT|”
7) 6 1 -1 9 0 “tw://bible.*?id=38.7.1-38.7.10|AUTODETECT|”
and ) 12 1 -1 9 0 “tw://bible.*?id=38.7.1-38.7.10|AUTODETECT|”
Zech. 7:1 10) 6 1 -1 9 0 0
it was not a literal fast but love, both vertical and horizontal, which God demanded. ) 8 1 3 8 0 0
19. Jesus said to them, While the bridegroom is with them, is it possible for the bridegroom s attendants to be fasting?) 6 1 -1 9 0 0
In all three synoptics the question is so phrased that the answer must be No. Mark, however, makes that answer explicit by reporting that Jesus continued: ) 8 1 -1 9 0 0
So long as they have the bridegroom with them they cannot fast.) 6 1 -1 9 0 “tw://bible.*?id=23.50.1|AUTODETECT|”
Jesus here compares his blessed presence on earth with a wedding-feast. Again and again Scripture compares the relationship between Jehovah and his people, or between Christ and his church, with the bond of love between bridegroom and bride 12 1 -1 9 0 “tw://bible.*?id=23.50.1|AUTODETECT|”
Isa. 50:1) 6 1 -1 9 0 “tw://bible.*?id=23.54.1|AUTODETECT|”
ff.; ) 12 1 -1 9 0 “tw://bible.*?id=23.54.1|AUTODETECT|”
54:1) 6 1 -1 9 0 “tw://bible.*?id=23.62.5|AUTODETECT|”
ff.; ) 12 1 -1 9 0 “tw://bible.*?id=23.62.5|AUTODETECT|”
62:5) 6 1 -1 9 0 “tw://bible.*?id=24.2.32|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=24.2.32|AUTODETECT|”
Jer. 2:32) 6 1 -1 9 0 “tw://bible.*?id=24.31.32|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=24.31.32|AUTODETECT|”
31:32) 6 1 -1 9 0 “tw://bible.*?id=28.2.1|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=28.2.1|AUTODETECT|”
Hos. 2:1) 6 1 -1 9 0 “tw://bible.*?id=40.25.1|AUTODETECT|”
ff.; ) 12 1 -1 9 0 “tw://bible.*?id=40.25.1|AUTODETECT|”
Matt. 25:1) 6 1 -1 9 0 “tw://bible.*?id=43.3.29|AUTODETECT|”
ff.; ) 12 1 -1 9 0 “tw://bible.*?id=43.3.29|AUTODETECT|”
John 3:29) 6 1 -1 9 0 “tw://bible.*?id=47.11.2|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=47.11.2|AUTODETECT|”
II Cor. 11:2) 6 1 -1 9 0 “tw://bible.*?id=49.5.32|AUTODETECT|”
; ) 12 1 -1 9 0 “tw://bible.*?id=49.5.32|AUTODETECT|”
Eph. 5:32) 6 1 -1 9 0 “tw://bible.*?id=66.19.7|AUTODETECT|”: ) 12 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 6 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.*?id=66.21.9|AUTODETECT|” 21:9) 6 1 -1 9 0 0 ). Verse 19 speaks about the sons of the bridal chamber (thus literally), meaning the bridegroom s attendants. These were friends of the groom. They stood close to him. They had been invited to the wedding, were in charge of arrangements, and were expected to do everything possible to promote the success of the festivities. ) 6 2 3 8 0 0 Bridegroom s attendants fasting while the feast is in progress! How absurd, says Jesus as it were. Disciples of the Lord mourning while their Master is performing works of mercy and while words of life and beauty are dropping from his lips, how utterly incongruous! ) Jesus adds, however, ) 8 1 -1 9 0 0

But days will arrive when the bridegroom shall be taken away from them; then, on that day, they shall fast.) 6 1 -1 9 0 0 This is an early prediction of Christ s death on the cross. The prediction that the bridegroom, Christ, ) 7 1 -1 9 0 0 shall be taken away) 6 1 -1 9 0 “tw://bible.?id=40.9.15|AUTODETECT|” is found also in the parallels 12 1 -1 9 0 “tw://bible.?id=40.9.15|AUTODETECT|” Matt. 9:15) 6 1 -1 9 0 “tw://bible.?id=42.5.35|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.5.35|AUTODETECT|” Luke 5:35) 6 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” ). It strongly reminds one of ) 12 1 -1 9 0 “tw://bible.?id=23.53.8|AUTODETECT|” Isa. 53:8) 6 1 -1 9 0 0 , By oppression and judgment he was taken away. It is remarkable how often in the Gospels ) 7 1 -1 9 0 0 Jesus himself) 6 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” quotes from (or at least alludes to passages from) Isaiah. Among the well-known are those found in ) 12 1 -1 9 0 “tw://bible.?id=40.11.5|AUTODETECT|” Matt. 11:5) 6 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Isa. 35:5) 6 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|”

6 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” ); ) 12 1 -1 9 0 “tw://bible.?id=42.4.18|AUTODETECT|” Luke 4:18) 6 1 -1 9 0 “tw://bible.?id=42.4.19|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.4.19|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=23.61.1|AUTODETECT|” Isa. 61:1) 6 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.61.2|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” ); and 22:37 12 1 -1 9 0 “tw://bible.?id=23.53.12|AUTODETECT|” Isa. 53:12) 6 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref21 9 1 -1 9 0 “#_ftn21”
6 1 -1 9 0 0 �� In the Gospel according to Mark see also ) -60 3 1 0 2 0

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13:10; 34:4) 6 1 3 8 0 “tw://bible.*?id=41.2.20|AUTODETECT|”
The present passage 12 1 -1 9 0 “tw://bible.*?id=41.2.20|AUTODETECT|”
Mark 2:20) 6 1 -1 9 0 “tw://bible.*?id=23.53.0|AUTODETECT|”
) is not even the only one containing at least an allusion to ) 12 1 -1 9 0 “tw://bible.*?id=23.53.0|AUTODETECT|”
Isa. 53) 6 1 -1 9 0 “tw://bible.*?id=41.9.12|AUTODETECT|”
. See also ) 12 1 -1 9 0 “tw://bible.*?id=41.9.12|AUTODETECT|”
Mark 9:12) 6 1 -1 9 0 “tw://bible.*?id=23.53.3|AUTODETECT|”
; cf. ) 12 1 -1 9 0 “tw://bible.*?id=23.53.3|AUTODETECT|”
Isa. 53:3) 6 1 -1 9 0 “tw://bible.*?id=41.15.4|AUTODETECT|”
; and ) 12 1 -1 9 0 “tw://bible.*?id=41.15.4|AUTODETECT|”
Mark 15:4) 6 1 -1 9 0 “tw://bible.*?id=41.15.5|AUTODETECT|”
, ) 12 1 -1 9 0 “tw://bible.*?id=41.15.5|AUTODETECT|”
5) 6 1 -1 9 0 “tw://bible.*?id=23.53.7|AUTODETECT|”
; cf. ) 12 1 -1 9 0 “tw://bible.*?id=23.53.7|AUTODETECT|”
Isa. 53:7) 6 1 -1 9 0 “tw://bible.*?id=27.9.26|AUTODETECT|”
. Isaiah s expression shall be taken away, and this by oppression and judgment, refers, of course, to a violent death; note context: He was oppressed & led to the slaughter & cut off 12 1 -1 9 0 “tw://bible.*?id=27.9.26|AUTODETECT|”
Dan. 9:26) 6 1 -1 9 0 0
) out of the land of the living. It is natural to assume that here in Mark the meaning is similar. ) 6 1 3 8 0 “tw://bible.*?id=43.16.16-43.16.22|AUTODETECT|”
With reference to days will arrive, followed by Mark s very striking on that day (contrast Luke s less definite in those days and Matthew s complete omission of anything similar), Jesus is saying that his approaching violent death will mean days of mourning for his disciples. Then, at that particular time , fasting as an expression of sorrow would be in order and would occur. That the mourning would not be of long duration is pointed out in ) 12 1 -1 9 0 “tw://bible.*?id=43.16.16-43.16.22|AUTODETECT|”
John 16:16 22) 6 1 -1 9 0 0
. ) 6 1 3 8 0 0
The important truth which Jesus here reveals and which makes the passage so practical and filled with comfort especially also for today is that for those who acknowledge Christ as their Lord and Savior the proper attitude of heart and mind is not that of sadness but that of gladness. If it be true that God ) 7 1 -1 9 0 0
with) 6 1 -1 9 0 0
us (Immanuel) spells joy for believers, should not God ) 7 1 -1 9 0 0
within) 6 1 -1 9 0 “tw://bible.*?id=42.2.10|AUTODETECT|”
us (the situation on and after Pentecost) awaken in every child of God joy unspeakable and full of glory? It was in order to bring such abounding joy that Jesus came on earth and that he, through his sacrificial death, brought salvation full and free. See ) 12 1 -1 9 0 “tw://bible.*?id=42.2.10|AUTODETECT|”
Luke 2:10) 6 1 -1 9 0 “tw://bible.*?id=43.15.11|AUTODETECT|”: good tidings of great joy ; 24:52: they & returned to Jerusalem with great joy ; ) 12 1 -1 9 0 “tw://bible.?id=43.15.11|AUTODETECT|” John 15:11) 6 1 -1 9 0 “tw://bible.?id=45.5.11|AUTODETECT|”; that your joy may be full ; 17:13: that they may have my joy made full in themselves. The apostles learned that lesson 12 1 -1 9 0 “tw://bible.?id=45.5.11|AUTODETECT|” Rom. 5:11) 6 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=45.15.13|AUTODETECT|” 15:13) 6 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=48.5.22|AUTODETECT|” Gal. 5:22) 6 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” ; Philippians, the entire epistle; ) 12 1 -1 9 0 “tw://bible.?id=60.1.8|AUTODETECT|” I Peter 1:8) 6 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=60.4.13|AUTODETECT|” 4:13) 6 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=62.1.4|AUTODETECT|” I John 1:4) 6 1 -1 9 0 “tw://bible.?id=63.1.12|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.*?id=63.1.12|AUTODETECT|” II John 12) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 By two illustrations taken from daily life Jesus makes clear how inappropriate it would be for the disciples ) 7 1 -1 9 0 0 now) 6 1 -1 9 0 0 to be fasting, as if with the coming of Christ a great calamity had descended upon them. The main lesson conveyed is that the new order of things which Jesus by his coming has ushered in, bringing healing to the sick, liberation to the demon-possessed, freedom from care to the care-ridden, cleansing to lepers, food to the hungry, restoration to the handicapped, and above all salvation to those lost in sin, does not fit into the old mold of man-ordained fasting. The first figure is as follows: ) 8 1 -1 9 0 0

No one sews��) -2 1 0 0 0 0 0 0 _ftnref22 10 1 -1 9 0 “#_ftn22”

8 1 -1 9 0 0 �� a patch,��) -2 1 0 0 0 0 0 0 _ftnref23 10 1 -1 9 0 “#_ftn23”
8 1 -1 9 0 0 �� made of a piece of new��) -2 1 0 0 0 0 0 0 _ftnref24 10 1 -1 9 0 “#_ftn24”
8 1 -1 9 0 0 �� cloth,��) -2 1 0 0 0 0 0 0 _ftnref25 10 1 -1 9 0 “#_ftn25”
8 1 -1 9 0 0 �� on an old garment; otherwise the patch pulls away from it, the new from the old, and a worse tear results.) 6 1 -1 9 0 0 If a patch of unfulled wool or undressed cloth is placed on a garment that has seen better days, the result will be that, especially when this unshrunk piece becomes wet and shrinks, the bordering cloth of the badly worn piece of clothing will be pulled to pieces. The new strong, fresh will pull away from the old, says Mark, and a worse rent results. The patch that was supposed to solve a problem creates a bigger problem. ) 6 1 3 8 0 0 The second figure reinforces the first: ) 8 1 -1 9 0 0

And no one pours new wine into old wineskins otherwise the wine will burst the skins; the wine is lost and so (are) the skins but new wine (is poured) into fresh wineskins.) 6 1 -1 9 0 0 What Jesus means is that the salvation which he was bringing was out of line with joyless fastings. Old wineskins are no match for new, still fermenting, wine. Such wine would burst the skins, resulting in the toss of both skins and wine. Similarly the new wine of rescue and riches for all who are willing to accept these blessings, even for publicans and sinners, must be poured into new, that is, fresh, strong��) -2 1 0 0 0 0 0 0 _ftnref26 9 1 -1 9 0 “#_ftn26”

6 1 -1 9 0 0 �� wineskins of gratitude, freedom, and spontaneous service to the glory of God. ) 6 1 3 8 0 0 2:23 28 ) 7 1 -1 9 0 0 The Son of Man Asserting His Authority as Lord Even of the Sabbath, Picking Heads of Grain on the Sabbath) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=40.12.1-40.12.8|AUTODETECT|” Cf. ) 12 1 -1 9 0 “tw://bible.?id=40.12.1-40.12.8|AUTODETECT|” Matt. 12:1 8) 6 1 -1 9 0 “tw://bible.?id=42.6.1-42.6.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.6.1-42.6.5|AUTODETECT|” Luke 6:1 5) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 23 Once, on a sabbath, when he [Jesus] happened to be passing through the fields of standing grain, his disciples began, as they went, to pick the heads of grain. 24 The Pharisees said to him, See here, why are they doing what is not permitted on the sabbath? 25 He said to them, Have you never read what David did when he was in need, and he and those with him were hungry: 26 how, in the days of Abiathar the highpriest, he entered the house of God and ate the consecrated bread, which only the priests were allowed to eat, and also gave (some) to those who were with him? 27 And he said to them, The sabbath was made for man, not man for the sabbath. 28 Consequently, the Son of man is Lord even of the sabbath. ) As has been indicated, Matthew s Gospel clearly states that the question with respect to fasting was followed by a double miracle: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 the revival to life of the ruler s daughter, and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 the healing of the woman who touched Christ s garment. Mark and Luke, having reported the enquiry concerning fasting, now as it were turn the clock back and relate two sabbath controversies. In all three Synoptics the two stories ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 on a sabbath plucking grain, and ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 on another sabbath healing the man with the withered hand are told in immediate succession.��) -2 1 0 0 0 0 0 0 _ftnref27 9 1 -1 9 0 “#_ftn27”
6 1 -1 9 0 0 �� Since neither Mark nor Luke indicates any chronological connection between the question concerning fasting and the story concerning the plucking of grain on the sabbath there is obviously no chronological conflict. ) 6 1 3 8 0 “tw://bible.?id=43.5.1|AUTODETECT|” As to exactly when the sabbath controversies occurred, much remains uncertain. The four Gospels contain three of these narratives, recording events that may have been rather closely connected with respect to the time when they occurred. Worthy of consideration 12 1 -1 9 0 “tw://bible.?id=43.5.1|AUTODETECT|” John 5:1) 6 1 -1 9 0 “tw://bible.?id=43.5.16|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=43.5.16|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=40.12.1|AUTODETECT|” ; then ) 12 1 -1 9 0 “tw://bible.?id=40.12.1|AUTODETECT|” Matt. 12:1) 6 1 -1 9 0 “tw://bible.?id=42.6.11|AUTODETECT|” ; finally, ) 12 1 -1 9 0 “tw://bible.?id=42.6.11|AUTODETECT|” Luke 6:11) 6 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|”
6 1 -1 9 0 0 ) is the theory that the three took place in rather close succession during the spring to mid-summer of the year a.d. 28. I suggest that they may have followed each other in this order: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 “tw://bible.?id=43.5.1-43.5.18|AUTODETECT|” the healing at the pool, about the time of the Passover 12 1 -1 9 0 “tw://bible.?id=43.5.1-43.5.18|AUTODETECT|” John 5:1 18) 6 1 -1 9 0 0 ), ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 “tw://bible.?id=40.12.1-40.12.8|AUTODETECT|” picking heads of grain 12 1 -1 9 0 “tw://bible.?id=40.12.1-40.12.8|AUTODETECT|” Matt. 12:1 8) 6 1 -1 9 0 “tw://bible.?id=41.2.23-41.2.28|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.2.23-41.2.28|AUTODETECT|” Mark 2:23 28) 6 1 -1 9 0 “tw://bible.?id=42.6.1-42.6.5|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.6.1-42.6.5|AUTODETECT|” Luke 6:1 5) 6 1 -1 9 0 0 ), and ) 7 1 -1 9 0 0 c.) 6 1 -1 9 0 “tw://bible.?id=40.12.9-40.12.14|AUTODETECT|” the healing of the man with the withered hand 12 1 -1 9 0 “tw://bible.?id=40.12.9-40.12.14|AUTODETECT|” Matt. 12:9 14) 6 1 -1 9 0 “tw://bible.?id=41.3.1-41.3.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.3.1-41.3.6|AUTODETECT|” Mark 3:1 6) 6 1 -1 9 0 “tw://bible.?id=42.6.6-42.6.11|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.6.6-42.6.11|AUTODETECT|” Luke 6:6 11) 6 1 -1 9 0 “tw://bible.?id=42.6.11-42.6.49|AUTODETECT|” ). The last of these three controversies seems to have been followed by the choosing of The Twelve and the preaching of the Sermon on the Mount 12 1 -1 9 0 “tw://bible.?id=42.6.11-42.6.49|AUTODETECT|” Luke 6:11 49) 6 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 6 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” 13 19) 6 1 -1 9 0 0 ). ) 8 1 3 8 0 0

Once, on a sabbath, when he [Jesus] happened to be passing��) -2 1 0 0 0 0 0 0 _ftnref28 10 1 -1 9 0 “#_ftn28”

8 1 -1 9 0 0 �� through the fields of standing grain, his disciples began, as they went, to pick the heads of grain.) 6 1 -1 9 0 0 Although no ) 7 1 -1 9 0 0 chronological) 6 1 -1 9 0 0 connection between this and the immediately preceding paragraphs is indicated, Mark may well have had in mind a ) 7 1 -1 9 0 0 logical) 6 1 -1 9 0 0 connection. He has just now described Jesus as emphasizing that those who are living in his very presence should be feasting instead of fasting, rejoicing rather than mourning. The evangelist now proceeds to picture the Master in the act of showing that this manifestation of gladness instead of sadness should characterize even the manner in which the sabbath is observed. ) 6 1 3 8 0 0 Grain was evidently ripening. This process, varying with the altitude, occurred during a period extending from the spring of the year until mid-summer. In Palestine s warm Jordan Valley barley ripens during April; in Transjordan and the region east of the Sea of Galilee wheat is harvested in August. ) 7 1 -1 9 0 0 Exactly) 6 1 -1 9 0 0 when it was that Jesus and his disciples went through the fields of standing grain is not stated in the text. The place is even more indefinite than the time. A. T. Robertson s suggestion that the event took place probably in Galilee on the way back from Jerusalem may be as good a guess as any.��) -2 1 0 0 0 0 0 0 _ftnref29 9 1 -1 9 0 “#_ftn29”
6 1 -1 9 0 0 �� But it is no more than a conjecture. ) 6 2 3 8 0 0 The translation fields of standing grain leans heavily upon the context for its justification. Literally and etymologically the reference is simply to that which was sown. However, the context shows that when the trip on a path through the grain fields occurred, harvest time had arrived or was soon to arrive. ) Matthew reports that the disciples were hungry (12:1). What they did to relieve this hunger is reported variously in the Synoptics. Mark merely states that, in going through the fields, these men started to pick��) -2 1 0 0 0 0 0 0 _ftnref30 9 1 -1 9 0 “#_ftn30”
6 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” �� the heads of grain. Matthew adds, and to eat them. This eating is also implied in ) 12 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” Mark 2:26) 6 1 -1 9 0 “tw://bible.?id=5.23.25|AUTODETECT|” . Luke, more complete on this point than either of the others, has, His disciples began picking and eating the heads of grain, rubbing them with their hands. What they were doing was entirely legitimate. As long as the traveler did not thrust a sickle into a man s standing grain he was permitted to pick the heads or ears 12 1 -1 9 0 “tw://bible.?id=5.23.25|AUTODETECT|” Deut. 23:25) 6 1 -1 9 0 0 ). ) 6 1 3 8 0 0 Nevertheless, on the part of those who hated Christ and were trying to find some excuse for having him condemned there was an immediate adverse reaction, as is shown in verse ) 8 1 -1 9 0 0

The Pharisees said to him, See here, why are they doing what is not permitted on the sabbath?) 6 1 -1 9 0 0 The Greek particle, which must be rendered variously, according to the context in each case,��) -2 1 0 0 0 0 0 0 _ftnref31 9 1 -1 9 0 “#_ftn31”

6 1 -1 9 0 “tw://bible.?id=42.6.2|AUTODETECT|” �� in the present instance expresses shocked disapproval of an action which, as the Pharisees see it, calls for immediate correction; hence See here, or Now look. In both Mark and Luke the Pharisees ask a question. In ) 12 1 -1 9 0 “tw://bible.?id=42.6.2|AUTODETECT|” Luke 6:2) 6 1 -1 9 0 0 this question is addressed to the disciples themselves: Why are ) 7 1 -1 9 0 0 you) 6 1 -1 9 0 0 doing what is not permitted on the sabbath? In Mark it is addressed to Jesus, Why are ) 7 1 -1 9 0 0 they) 6 1 -1 9 0 “tw://bible.?id=40.12.2|AUTODETECT|” doing& ? In both cases the question clearly implies a charge, an accusation. What is implied in Mark and Luke is plainly stated in ) 12 1 -1 9 0 “tw://bible.?id=40.12.2|AUTODETECT|” Matt. 12:2) 6 1 -1 9 0 0 , where the question form has been dropped and the Pharisees are reported to have made the bald statement, Your disciples are doing what is not permitted on the sabbath. Since both Jesus and the disciples were certainly involved the disciples were plucking the heads of grain, and Jesus approved of what they were doing there is no real discrepancy here. The criticism directed against one, namely, Jesus, was also directed against the entire group. ) 6 1 3 8 0 “tw://bible.?id=2.20.8-2.20.11|AUTODETECT|” The underlying reasoning of the Pharisees was as follows: Was not work forbidden on the sabbath day 12 1 -1 9 0 “tw://bible.?id=2.20.8-2.20.11|AUTODETECT|” Exod. 20:8 11) 6 1 -1 9 0 “tw://bible.?id=2.34.21|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=2.34.21|AUTODETECT|” 34:21) 6 1 -1 9 0 “tw://bible.?id=5.5.12-5.5.15|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=5.5.12-5.5.15|AUTODETECT|” Deut. 5:12 15) 6 1 -1 9 0 0 )? Had not the rabbis drawn up a catalogue of thirty-nine principal works, subsequently subdivided into six minor categories under each of these thirty-nine, all of which were forbidden on the sabbath? In accordance with this list was not plucking heads of grain ) 7 1 -1 9 0 0 reaping?) 6 1 -1 9 0 0 ��) -2 1 0 0 0 0 0 0 _ftnref32 9 1 -1 9 0 “#_ftn32”
6 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” �� And here were these disciples engaged in this forbidden activity, and Jesus was doing nothing about it! Obviously, what was happening was that Christ s enemies were burying the real law of God which did not in any sense forbid what the disciples were now doing under the mountain of their man-made, foolish traditions 12 1 -1 9 0 “tw://bible.?id=41.7.8|AUTODETECT|” Mark 7:8) 6 1 -1 9 0 “tw://bible.?id=41.7.9|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.7.9|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=41.7.12|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.7.12|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=41.7.13|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=41.7.13|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=40.15.3|AUTODETECT|” Matt. 15:3) 6 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.15.6|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” 23:23) 6 1 -1 9 0 “tw://bible.?id=40.23.24|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=40.23.24|AUTODETECT|”
6 1 -1 9 0 0 ). ) 8 1 3 8 0 0 25, 26. He said to them, Have you never read what David did when he was in need, and he and those with him were hungry: how, in the days of Abiathar the highpriest, he entered the house of God and ate the consecrated bread, which only the priests were allowed to eat, and also gave (some) to those who were with him?) 6 1 -1 9 0 0 Have you never read? As if to say, You pride yourselves in being the very people who uphold the law, and your scribes deem themselves to be so thoroughly versed in it as to be able to teach others; yet are you yourselves unacquainted with the fact that even this very law allowed its ceremonial restrictions to be ignored in case of need [note: what David did ) 7 1 -1 9 0 0 when he was in need,) 6 1 -1 9 0 0 the words in italics occurring only in Mark]? Have you not read about David and the showbread? The reference is to consecrated bread, bread of the Presence, in Hebrew ) 7 1 -1 9 0 0 le% em happn�m) 6 1 -1 9 0 “tw://bible.?id=2.25.30|AUTODETECT|” 12 1 -1 9 0 “tw://bible.?id=2.25.30|AUTODETECT|” Exod. 25:30) 6 1 -1 9 0 “tw://bible.?id=42.6.4|AUTODETECT|” ), translated literally and accurately in ) 12 1 -1 9 0 “tw://bible.?id=42.6.4|AUTODETECT|” Luke 6:4) 6 1 -1 9 0 “tw://bible.?id=2.25.23|AUTODETECT|” . This showbread consisted of twelve loaves placed on a table three feet in length, one and a half feet wide, and two feet, three inches high. The table was overlaid with pure gold, surrounded by a molding of gold, and equipped with four rings of gold, a ring at each corner, through which poles were passed, so that the table could be carried. The description of this article of tabernacle furniture is found in ) 12 1 -1 9 0 “tw://bible.?id=2.25.23|AUTODETECT|” Exod. 25:23) 6 1 -1 9 0 “tw://bible.?id=2.25.24|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=2.25.24|AUTODETECT|”
6 1 -1 9 0 0 . In ancient times this table was standing in the Holy Place, not far away from God s special dwelling-place: the Holy of Holies. The showbread was laid on the table in two rows. The twelve loaves represented Israel s twelve tribes and symbolized the constant fellowship of the people with their God. The Israelites were, so to say, guests at his table, were consecrated to him, and by means of the offering of these presentation loaves gratefully acknowledged their indebtedness to him. ) 6 1 3 8 0 “tw://bible.?id=9.21.6|AUTODETECT|” Every sabbath the old bread was exchanged for fresh loaves 12 1 -1 9 0 “tw://bible.?id=9.21.6|AUTODETECT|” I Sam. 21:6) 6 1 -1 9 0 0 ). The old loaves were eaten by the priests. They were for Aaron and his sons, that is, for the priesthood, definitely ) 7 1 -1 9 0 0 not) 6 1 -1 9 0 “tw://bible.?id=3.24.9|AUTODETECT|” for everybody 12 1 -1 9 0 “tw://bible.?id=3.24.9|AUTODETECT|” Lev. 24:9) 6 1 -1 9 0 “tw://bible.?id=7.18.31|AUTODETECT|” ). Yet when, in the days of Abiathar the highpriest (see below), hungry David entered the house of God 12 1 -1 9 0 “tw://bible.?id=7.18.31|AUTODETECT|” Judg. 18:31) 6 1 -1 9 0 “tw://bible.?id=11.1.7|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=11.1.7|AUTODETECT|” I Kings 1:7) 6 1 -1 9 0 “tw://bible.?id=11.1.24|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=11.1.24|AUTODETECT|”
6 1 -1 9 0 “tw://bible.?id=9.21.1|AUTODETECT|” ), the (court of the) sanctuary in Nob, which was the shrine where the ark was kept 12 1 -1 9 0 “tw://bible.?id=9.21.1|AUTODETECT|” I Sam. 21:1) 6 1 -1 9 0 “tw://bible.?id=9.22.9|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=9.22.9|AUTODETECT|” 22:9) 6 1 -1 9 0 0 ), he was given this consecrated bread. He shared it with his equally hungry companions. They all ate of it, even though by divine law it had been designated as food for the priests, for them alone. The point is this: if David had a right to ignore a ) 7 1 -1 9 0 0 divinely ordained ceremonial provision) 6 1 -1 9 0 0 when necessity demanded this, then would not David s exalted Antitype, namely, Jesus, God s Anointed in a far more eminent sense, have a right, under similar conditions of need, to set aside ) 7 1 -1 9 0 0 a totally unwarranted, man-made sabbath regulation?) 6 1 -1 9 0 0 After all, to a considerable extent the rabbinical sabbath regulations amounted to misapplications of God s holy law. That was true also in the present case. ) 6 1 3 8 0 0 Much has been made of the fact that Mark represents Jesus as saying that the event in connection with David and his men took place in the days or: at the time of��) -2 1 0 0 0 0 0 0 _ftnref33 9 1 -1 9 0 “#_ftn33”
6 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” �� Abiathar the highpriest, though according to ) 12 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” I Sam. 21:1 6) 6 1 -1 9 0 0 it was Ahimelech, not Abiathar, who gave David the holy bread. ) 7 1 3 8 0 0 Proposed Solutions) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.*?id=9.22.20|AUTODETECT|”

The two names, Ahimelech and Abiathar, were borne by both father and son. Cf. ) 12 1 -1 9 0 “tw://bible.?id=9.22.20|AUTODETECT|” I Sam. 22:20) 6 1 -1 9 0 “tw://bible.?id=10.8.17|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=10.8.17|AUTODETECT|” II Sam. 8:17) 6 1 -1 9 0 “tw://bible.?id=13.18.16|AUTODETECT|” . In the first of these two passages Abiathar is one of the sons of Ahimelech ; in the second 12 1 -1 9 0 “tw://bible.*?id=13.18.16|AUTODETECT|” I Chron. 18:16) 6 1 -1 9 0 0 ) Ahimelech is the son of Abiathar. ��) -2 1 0 0 0 0 0 0 _ftnref34 9 1 -1 9 0 “#_ftn34”

6 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Evaluation.) 6 1 -1 9 0 0 Though this may seem to solve the problem, it is doubtful that there would be this interchange of names in writings so closely related that in the Hebrew Canon what we now call I Samuel and II Samuel were one book. Besides, is it not possible that Ahimelech had a son by the name of Abiathar, who in turn had a son named Ahimelech? ) 6 1 3 8 0 “tw://bible.*?id=9.22.20|AUTODETECT|”

The Hebrew text is confused 12 1 -1 9 0 “tw://bible.?id=9.22.20|AUTODETECT|” I Sam. 22:20) 6 1 -1 9 0 “tw://bible.?id=13.24.6|AUTODETECT|” and ) 12 1 -1 9 0 “tw://bible.*?id=13.24.6|AUTODETECT|” I Chron. 24:6) 6 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref35 9 1 -1 9 0 “#_ftn35”

6 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” �� The New Testament passage 12 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” Mark 2:26) 6 1 -1 9 0 0 ) may be a copyist s gloss.��) -2 1 0 0 0 0 0 0 _ftnref36 9 1 -1 9 0 “#_ftn36”
6 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Evaluation.) 6 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” Although in our attempt to solve the problem room must be left for any solution that does not ascribe error to the original author, confusion in the Hebrew text has not been proved (see 1. Evaluation), and the variants in the text of ) 12 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” Mark 2:26) 6 1 -1 9 0 0 (see textual apparatus) do not solve the difficulty. ) 6 1 3 8 0 0

Mark s statement may be a primitive error.��) -2 1 0 0 0 0 0 0 _ftnref37 9 1 -1 9 0 “#_ftn37”

6 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Evaluation.) 6 1 -1 9 0 0 If this means that Mark himself originated this error, or accepted it as the truth and repeated it, it must be rejected. In writing their books divinely inspired authors did not commit errors. ) 6 1 3 8 0 0

The father, Ahimelech, and the son, Abiathar, were both present when David came to Nob, and both gave the bread to David. Soon afterward the father was killed; the son became highpriest and recorded the facts.��) -2 1 0 0 0 0 0 0 _ftnref38 9 1 -1 9 0 “#_ftn38”

6 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Evaluation.) 6 1 -1 9 0 0 Though it is impossible to speak with any degree of finality, this proposed solution is the best I have come across. In support of it note the following: ) 6 1 3 8 0 “tw://bible.?id=9.22.15|AUTODETECT|” An entire family of priests evidently co-operated at Nob 12 1 -1 9 0 “tw://bible.?id=9.22.15|AUTODETECT|” I Sam. 22:15) 6 1 -1 9 0 “tw://bible.?id=9.22.17|AUTODETECT|” ). When King Saul heard that his enemy David had been given loaves of showbread and the sword of Goliath, his wrath was directed most of all against Ahimelech; not exclusively against him however, also against the entire priesthood in Nob 12 1 -1 9 0 “tw://bible.?id=9.22.17|AUTODETECT|” I Sam. 22:17) 6 1 -1 9 0 “tw://bible.?id=9.22.20|AUTODETECT|” ). Eighty-five priests were slain. Abiathar escaped, fled to David 12 1 -1 9 0 “tw://bible.?id=9.22.20|AUTODETECT|” I Sam. 22:20) 6 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” ), and became highpriest, subsequently functioning in that capacity along with Zadok. It is clear therefore that the man who here in ) 12 1 -1 9 0 “tw://bible.?id=41.2.26|AUTODETECT|” Mark 2:26) 6 1 -1 9 0 0 is called highpriest was definitely alive and active when David entered the court��) -2 1 0 0 0 0 0 0 _ftnref39 9 1 -1 9 0 “#_ftn39”
6 1 -1 9 0 0 �� of the house of God. The action took place in his time. ) 6 1 3 8 0 0 It is true that at the moment when the bread was given to David and his men and consumed by them, Abiathar was not as yet the highpriest. This, however, does not prove that Mark really Jesus, for Mark is reporting ) 7 1 -1 9 0 0 his) 6 1 -1 9 0 “tw://bible.?id=1.12.8|AUTODETECT|” words was in error when he said in the days of Abiathar the highpriest. It is not at all unusual to designate a place or a man by a name which did not belong to it or to him until later. Thus ) 12 1 -1 9 0 “tw://bible.?id=1.12.8|AUTODETECT|” Gen. 12:8) 6 1 -1 9 0 “tw://bible.?id=1.28.19|AUTODETECT|” mentions Bethel, though in the days of Abraham it was still called Luz 12 1 -1 9 0 “tw://bible.?id=1.28.19|AUTODETECT|” Gen. 28:19) 6 1 -1 9 0 0 ). We do the same thing even today. We say, It happened in Marne (Michigan), when we mean, It happened in Berlin, which today is called Marne. Or, The house was sold to Gen. Smith, though we know very well that at the time when Smith became the owner of the house he was not as yet a general. Scripture contains many examples of abbreviated expression on which see N.T.C. on John, Vol. I, p. 206 , and so does our everyday conversation. ) 6 2 3 8 0 0 The suggested solution (No. 4) may therefore be the right one. Certainty in this matter is impossible. ) When critics add, as they sometimes do, that Matthew and Luke were aware of Mark s error and therefore omitted it, the answer is that this is an unwarranted assumption. Fact is that under the guidance of the Spirit each Gospel writer made his own selection of materials. Exactly why it is that some material found in one Gospel is lacking in others is not always clear. That at times even one of the most precious sayings of our Lord is found in only one Gospel is proved by the passage which follows, recorded only by Mark: ) 8 1 -1 9 0 0

And he said to them, The sabbath was made for man, not man for the sabbath.) 6 1 -1 9 0 0 ) 6 1 3 8 0 “tw://bible.?id=1.1.26-1.2.3|AUTODETECT|” Not the sabbath but man was created first; then came the sabbath 12 1 -1 9 0 “tw://bible.?id=1.1.26-1.2.3|AUTODETECT|” Gen. 1:26 2:3) 6 1 -1 9 0 “tw://bible.?id=23.58.13|AUTODETECT|” ). The sabbath was instituted to be a blessing for man: to keep him healthy, to make him helpful, hence happy, to render him holy, so that he might calmly meditate on the works of his Maker, might delight himself in Jehovah 12 1 -1 9 0 “tw://bible.?id=23.58.13|AUTODETECT|” Isa. 58:13) 6 1 -1 9 0 “tw://bible.?id=23.58.14|AUTODETECT|” , ) 12 1 -1 9 0 “tw://bible.?id=23.58.14|AUTODETECT|”

6 1 -1 9 0 “tw://bible.?id=58.4.9|AUTODETECT|” ), and look forward with joyful anticipation to the sabbath rest that remains for the people of God 12 1 -1 9 0 “tw://bible.?id=58.4.9|AUTODETECT|” Heb. 4:9) 6 1 -1 9 0 0 ). ) 6 2 3 8 0 0 But by means of ever so many minute and often absurd requirements, vexing and burdensome restrictions including the one that forbade men to still their hunger by picking heads of grain on that day the rabbis were changing the sabbath into a cruel tyrant, and man into that tyrant s slave & as if God s intention had indeed been to make man for the sabbath, instead of the sabbath for man. ) Jesus concludes by saying ) 8 1 -1 9 0 0

Consequently, the Son of man is Lord even of the sabbath.) 6 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” When Jesus said, The sabbath was made for man, he implied that God had made it what it was. It was the Lord, no one else, who had laid down his principles for sabbath observance. And since all authority had been given to the Son 12 1 -1 9 0 “tw://bible.?id=40.11.27|AUTODETECT|” Matt. 11:27) 6 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” 28:18) 6 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” ), who is one with the Father 12 1 -1 9 0 “tw://bible.?id=43.10.30|AUTODETECT|” John 10:30) 6 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” ), with whom the Father is well pleased 12 1 -1 9 0 “tw://bible.?id=41.1.11|AUTODETECT|” Mark 1:11) 6 1 -1 9 0 “tw://bible.?id=41.1.38|AUTODETECT|” ), and who was sent into the world by the Father 12 1 -1 9 0 “tw://bible.?id=41.1.38|AUTODETECT|” Mark 1:38) 6 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=41.9.37|AUTODETECT|” 9:37) 6 1 -1 9 0 “tw://bible.?id=40.12.6|AUTODETECT|” ), the connective Consequently or, if one prefers, So, Thus, Therefore makes excellent sense when it is followed by the words, Lord is the Son of man even of the sabbath (thus literally according to the original). Greater is he than the temple 12 1 -1 9 0 “tw://bible.?id=40.12.6|AUTODETECT|” Matt. 12:6) 6 1 -1 9 0 0 ); than Jonah (12:41); than Solomon (12:42), and thus also, than the sabbath! ) 6 1 3 8 0 “tw://bible.?id=40.8.20|AUTODETECT|” For a detailed study of the term Son of man see on 2:10; and on ) 12 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 6 1 -1 9 0 0 . Surely, if Jesus, as the Son of man, is Lord over all, is he not then Lord ) 7 1 -1 9 0 0 even) 6 1 -1 9 0 0 of the sabbath? Note the word even, in this narrative found only in Mark. As sovereign Lord he possesses the authority to lay down principles governing that day. Therefore no one has any right to find fault with him when he allows his disciples to satisfy their hunger by picking and eating heads of grain! ) 7 1 3 8 0 0 Summary of Chapter 2) 6 1 -1 9 0 0 ) 6 1 3 8 0 0 Well-nigh unforgettable is the arrangement of the contents of Mark s Gospel. This is evident already in chapter 1. The appearance and ministry of John the Baptist, Christ s baptism by John, and Christ s temptation are described in the first part of that chapter (1:1 13). Then, after a considerable lapse of time, Jesus has arrived in Galilee with the message, The time is fulfilled and the kingdom of God is at hand; be converted and believe the gospel. Jesus calls his first four disciples, promising to make them fishers of men. A very busy sabbath day in the life of our Lord is pictured next: at a synagogue service he teaches; he also heals a demoniac.

Immediately afterward he enters the home of Simon and Andrew, and cures Simon s mother-in-law of her fever. His fame spreads to such an extent that after sunset, hence on what ) 7 1 -1 9 0 0 we) 6 1 -1 9 0 0 would call that same day, he cures ever so many afflicted people. It is not surprising that after such a long and strenuous day he feels the need of an extended period of communion with his Father. Thus, very early the next morning, engaged in prayer in a lonely place, he is discovered by Simon and his companions. They are anxious to take him right back with them to Capernaum; for, as Simon phrases it, Everybody is looking for you. Christ s plans are different, however. Accompanied by his disciples, as many as have gathered about him by this time, he starts on a Galilean circuit. He travels from town to town, and from village to village, preaching in the synagogues and casting out demons. On this tour he also cleanses a leper (1:14 45). ) 6 1 3 8 0 0 As concerns memorization, chapter 2 is just as easy. The Galilean tour is over. Jesus re-enters Capernaum. In an over-crowded house he imparts blessing to the soul and body of a paralytic (verses 1 12). From the stifling atmosphere and tenseness (think of the Pharisees and their sinister designs) of the suffocatingly packed house the Master wends his way to the refreshing breezes along the Sea of Galilee. Levi s tax-collector s booth is in clear view.

That publican becomes Christ s disciple and prepares a banquet for him. Many publicans are present. Jesus close association with these despised people is adversely criticized by Pharisaic scribes. They hear the dominical reply, It is not those who are healthy that need a doctor but those who are ill. I did not come to call righteous people but sinners. Though there is probably no close chronological connection between this ) 7 1 -1 9 0 0 feasting) 6 1 -1 9 0 0 under Levi s hospitable roof and the question about ) 7 1 -1 9 0 0 fasting) 6 1 -1 9 0 0 related next, the ) 7 1 -1 9 0 0 logical) 6 1 -1 9 0 0 transition is very easy. Jesus points out that those who have the bridegroom with them do not fast. By means of a twofold illustration a patch of new cloth will never do on an old garment; new wine is not poured into old wineskins , Jesus points out that for those who have accepted him sadness has been replaced by gladness, fear by freedom. This also means, of course, that the old fear and worry brought about by rabbinical sabbath regulations must be cast aside. So, Mark closes this chapter with one sabbath controversy narrative (picking heads of grain on that day) to be followed immediately (3:1 6) by another similar section (the shriveled hand). Everything is arranged in a very natural and in Mark, to a considerable extent even chronological order. ) 6 2 3 8 0 0 The four sections of chapter 2 may be summarized as follows: ) a. The healing of a paralytic (verses 1 12). Back in Capernaum from his Galilean circuit, Jesus is speaking the word in an over-crowded house. By four men a paralytic is lowered through the roof, landing in front of Jesus. The Sympathetic Physician for both soul and body, deeply touched by the faith of the five and realizing that what bothered the sorely afflicted person most of all was his guilt in the sight of God, pronounces his pardon, full and free. The scribes, bent on finding fault with their enemy, Jesus, in their hearts accuse him of blasphemy, for who except God can forgive sins? ) 7 1 -1 9 0 0 Pronouncing) 6 1 -1 9 0 0 forgiveness is easy enough. Let him ) 7 1 -1 9 0 0 do) 6 1 -1 9 0 0 something for the physically afflicted one. If he is unable to do this, his claim to bless the poor man s soul is false. So they reason. By means of instantly and completely delivering the paralytic of his illness the Son of man proves his claim, to the astonishment of everybody. ) 6 2 3 8 0 0 b. The call of Levi (=Matthew), the publican or tax-collector (verses 13 17). Walking along the seashore Jesus is soon surrounded by a large crowd. He teaches them and afterward calls Levi to be one of his disciples. The call, Follow me, is immediately obeyed. Not only that, but the publican, having sacrificed his lucrative position, even prepares a banquet in honor of Jesus.

Many publicans are also present. In answering the criticism of the Pharisees, who had confronted the Master s disciples with the question, Why does he eat with tax-collectors and sinners? Jesus reminds them that it was exactly to call sinners, not (self-)righteous people, that he had come. ) c. The question about fasting (verses 18 22). Once, while the disciples of John the Baptist were fasting, and the Pharisees were also keeping a fast, Jesus was asked how it was that ) 7 1 -1 9 0 0 his) 6 1 -1 9 0 0 disciples did not fast. He answers that in their capacity as bridegroom s attendants it would be improper and impossible for them to fast. By means of a double illustration a patch of new cloth is not placed on an old and badly worn garment; new wine is not poured into old, stiff and rigid, wine-skins Jesus drives home the lesson that the new message which he is bringing new as compared with the old, legalistic teaching of the scribes requires a fresh reception, one of faith and freedom, not one of fear and fasting. ) 6 1 3 8 0 0 d. The Son of man asserting his authority as Lord ) 7 1 -1 9 0 0 even) 6 1 -1 9 0 “tw://bible.?id=3.24.9|AUTODETECT|” of the sabbath (verses 23 28). This same spirit of faith and freedom, of gladness instead of sadness, should also mark the sabbath. Therefore, when the Pharisees criticize Jesus for allowing his hungry disciples to pick (and eat) some heads of grain on that day, he answers that the sabbath was made for man, not man for the sabbath, and that the Son of man was and is Lord even of the sabbath. If, in time of need, it was permissible for David to ignore a divine statute 12 1 -1 9 0 “tw://bible.?id=3.24.9|AUTODETECT|” Lev. 24:9) 6 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=9.21.1-9.21.6|AUTODETECT|” I Sam. 21:1 6) 6 1 -1 9 0 0 ), which under normal circumstances could not have been ignored with impunity, would not the Lord of the sabbath have the right to set aside a merely human sabbath regulation? ) 6 2 3 8 0 0 There is one significant feature with respect to chapter 2 that has not yet been emphasized. This happens to be the chapter in which, either directly or by clear implication, Jesus ascribes four names or titles to himself, designations or descriptions that are very meaningful. Also in some of the remaining chapters of Mark s Gospel the glory of the Son is enhanced by appellations which he uses with reference to himself. Beginning, then, with chapter 2, note the following: ) The Son of man (2:10, 28; and see on 2:10), The Physician (2:17), The Bridegroom (2:19, 20), The Lord even of the sabbath (2:28), The One who binds Beelzebul, that is, Satan (3:22, 23), The Lord (5:19, 20; 11:3), The Prophet (6:4), The Compassionate One (8:2; cf. 1:41), The Christ (8:29, 30), The Father s Son (8:38), The Ransom for many (10:45), The Beloved Son of the Vineyard s Owner (12:6, 7), The Rejected Stone that becomes The Cornerstone (12:10), David s Son and Lord (12:35, 37), The Teacher (14:14), The Shepherd (14:27), The Son of the Blessed (14:61, 62), The King of the Jews (15:2). ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” 63 ) 6 1 -1 9 0 0 Or: harboring such thoughts ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” 64 ) 6 1 -1 9 0 0 �0 !�� = (some) days having come between or (some) days having intervened ; hence, after some days, some days later. See the interesting discussion on �� in Gram.N.T., pp. 580 584. The root meaning of �� is probably ��, two. This develops into by twos or between. ) -2 1 0 0 0 0 0 0 _ftn3 9 1 3 8 0 “#_ftnref3” 65 ) 6 1 -1 9 0 0 See Vincent Taylor ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 193; A. B. Bruce, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 350; A. Edersheim, ) 7 1 -1 9 0 0 The Life and Times of Jesus the Messiah) 6 1 -1 9 0 0 , New York, 1897, Vol. I, p. 502. On the other hand, Lenski definitely opposes this view, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 62. ) -2 1 0 0 0 0 0 0 _ftn4 9 1 3 8 0 “#_ftnref4” 66 ) 6 1 -1 9 0 0 It is probably best to regard �� as the main clause, and �� as its modifier. As to E�� there are two possibilities: ) 7 1 -1 9 0 0 a.) 6 1 -1 9 0 0 to regard this as indirect discourse, though we, in such a case, would use the past tense; ) 7 1 -1 9 0 0 b.) 6 1 -1 9 0 0 to regard E�� as being recitative; hence in English represented by quotation marks, the direct discourse being retained . For the latter possibility see A. Plummer, ) 7 1 -1 9 0 0 The Gospel according to Matthew) 6 1 -1 9 0 0 7 1 -1 9 0 0 Cambridge Greek Testament for Schools and Colleges) 6 1 -1 9 0 0 ), Cambridge, 1914, p. 80. ) -2 1 0 0 0 0 0 0 _ftn5 9 1 3 8 0 “#_ftnref5” 67 ) 6 1 -1 9 0 0 When Luke s tiles (5:19) are misconstrued and/or are regarded as having been placed in a sturdy framework of very small squares, a difficulty is unnecessarily created. Besides, the roof opening did not have to be as long as the man was tall! By means of skillful manipulation of ropes even a sick man of average size could be gently lowered through a rather small opening. Where there is a will, there is a way. For the construction of a roof see article House, I.S.B.E., Vol. III, p. 1437. ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6” 68 ) 6 1 -1 9 0 0 See Vincent Taylor, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 195; J. Schmid, ) 7 1 -1 9 0 0 The Gospel according to Mark) 6 1 -1 9 0 0 7 1 -1 9 0 0 The Regensburg New Testament) 6 1 -1 9 0 0 ), English tr. 1968, New York, p. 59. In his very interesting and instructive comentary, ) 7 1 -1 9 0 0 The Gospel of Mark) 6 1 -1 9 0 0 7 1 -1 9 0 0 The Daily Study Bible) 6 1 -1 9 0 0 ), Philadelphia, 1956, pp. 40, 41, W. Barclay argues that the man s own consciousness of sin may well have brought about the paralysis. But the text does not suggest this. ) -2 1 0 0 0 0 0 0 _ftn7 9 1 3 8 0 “#_ftnref7” 69 ) 6 1 -1 9 0 “tw://bible.?id=41.2.5|AUTODETECT|” Whether, among the variants, one adopts ��, the present passive indicative, both for ) 12 1 -1 9 0 “tw://bible.?id=41.2.5|AUTODETECT|” Mark 2:5) 6 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” and for ) 12 1 -1 9 0 “tw://bible.?id=40.9.2|AUTODETECT|” Matt. 9:2) 6 1 -1 9 0 “tw://bible.?id=42.5.20|AUTODETECT|” , or ��, the perfect passive indicative 12 1 -1 9 0 “tw://bible.?id=42.5.20|AUTODETECT|” Luke 5:20) 6 1 -1 9 0 0 ), the meaning remains about the same. This man s sins are at this very moment and have been permanently forgiven. ) -2 1 0 0 0 0 0 0 _ftn8 11 1 3 8 0 “#_ftnref8” A.V. ) 6 1 -1 9 0 0 Authorized Version (King James) ) -2 1 0 0 0 0 0 0 _ftn9 10 1 3 8 0 “#_ftnref9” 70 ) 6 1 -1 9 0 “tw://bible.?id=41.2.10|AUTODETECT|” Does not the occurrence of very similar style, including even the mid-sentence parenthesis, in both ) 12 1 -1 9 0 “tw://bible.?id=41.2.10|AUTODETECT|” Mark 2:10) 6 1 -1 9 0 “tw://bible.?id=40.9.6|AUTODETECT|” and its parallels ) 12 1 -1 9 0 “tw://bible.?id=40.9.6|AUTODETECT|” Matt. 9:6) 6 1 -1 9 0 “tw://bible.?id=42.5.24|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.5.24|AUTODETECT|” Luke 5:24) 6 1 -1 9 0 0 , point in the direction of literary dependence? See the discussion of the Synoptic Problem in N.T.C. on Matthew. For 2:8 in his spirit see on 8:12. ) -2 1 0 0 0 0 0 0 _ftn10 11 1 3 8 0 “#_ftnref10” N.T.C. ) 6 1 -1 9 0 0 W. Hendriksen, ) 7 1 -1 9 0 0 New Testament Commentary) 6 1 -1 9 0 0 ) -2 1 0 0 0 0 0 0 _ftn11 9 1 3 8 0 “#_ftnref11” 71 ) 6 1 -1 9 0 0 Or: people of low reputation; and so throughout the Gospels. See the explanation. ) -2 1 0 0 0 0 0 0 _ftn12 9 1 3 8 0 “#_ftnref12” 72 ) 6 1 -1 9 0 0 On �� see K. H. Rengstorf, Th.D.N.T., Vol. I, p. 328. ) -2 1 0 0 0 0 0 0 _ftn13 9 1 3 8 0 “#_ftnref13” 73) 6 1 -1 9 0 0 ) 6 2 3 8 0 0 The punctuation of the text see Grk.N.T. (A-B-M-W) so that ��v �� P�� has as its subject ��v �1 �� , yields a highly improbable sense, as if these enemies of Jesus were present at this banquet, and were following or beginning to follow Jesus! Vincent Taylor is right in rejecting this construction. If, thus construed, following Jesus is then interpreted favorably, a conflict with verse 16 results; if unfavorably, the answer would be that in about a score of instances in which �� is used in Mark s Gospel it is never elsewhere used in any other than a favorable sense. ) On the other hand, it seems to me that Taylor s own view shared by Bolkestein, Groenewald, Van Leeuwen, in their respective commentaries , namely, that the second many refers to the disciples of Jesus, as if Mark were calling the readers attention to the fact that by this time Jesus had other disciples besides those already mentioned in 1:16 20, fails to do justice to the repetition of the word many. In summary, I endorse the sentence structure and interpretation as found in such translations as the following: Berkeley Version, Phillips, Williams, N.A.S.; and in, among others, the following commentaries: Barclay, Bruce, Erdman, Cole. See Bibliography for titles. ) -2 1 0 0 0 0 0 0 _ftn14 9 1 3 8 0 “#_ftnref14” 74 ) 6 1 -1 9 0 0 On Pharisees and Sadducees, their origin, mutual opposition, and co-operation against Jesus, see N.T.C. on Matthew, pp. 201 203. ) -2 1 0 0 0 0 0 0 _ftn15 9 1 3 8 0 “#_ftnref15” 75 ) 6 1 -1 9 0 “tw://bible.?id=40.9.11|AUTODETECT|” Here E�� is probably an ellipse for �� E��; hence, what (is it) that? and so why? Cf. ) 12 1 -1 9 0 “tw://bible.?id=40.9.11|AUTODETECT|” Matt. 9:11) 6 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” and ) 12 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” Luke 5:30) 6 1 -1 9 0 0 which have ��p ��, that is, because of what? or why? ) -2 1 0 0 0 0 0 0 _ftn16 9 1 3 8 0 “#_ftnref16” 76 ) 6 1 -1 9 0 0 Or: And some people ) -2 1 0 0 0 0 0 0 _ftn17 9 1 3 8 0 “#_ftnref17” 77 ) 6 1 -1 9 0 0 Or: Why are John s disciples and the disciples of the Pharisees fasting, but your disciples are not fasting? ) -2 1 0 0 0 0 0 0 _ftn18 9 1 3 8 0 “#_ftnref18” 78 ) 6 1 -1 9 0 0 Cf. N. B. Stonehouse, ) 7 1 -1 9 0 0 Origins of the Synoptic Gospels) 6 1 -1 9 0 0 , Grand Rapids, 1963, p. 66. ) -2 1 0 0 0 0 0 0 _ftn19 9 1 3 8 0 “#_ftnref19” 79 ) 6 1 -1 9 0 0 Matthew uses the adverb of time �� about ninety times. However, even when, as often, it indicates chronological succession, this does not always necessarily mean ) 7 1 -1 9 0 0 immediate) 6 1 -1 9 0 “tw://bible.?id=40.3.13|AUTODETECT|” succession. Then = afterward, but indefinite as to exact time 12 1 -1 9 0 “tw://bible.?id=40.3.13|AUTODETECT|” Matt. 3:13) 6 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” 12:22) 6 1 -1 9 0 “tw://bible.?id=40.2.7|AUTODETECT|” ); then = immediately afterward, thereupon 12 1 -1 9 0 “tw://bible.?id=40.2.7|AUTODETECT|” Matt. 2:7) 6 1 -1 9 0 “tw://bible.?id=43.13.27|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=43.13.27|AUTODETECT|” John 13:27) 6 1 -1 9 0 0 ). For other uses see any good Lexicon; example, L.N.T. (A. and G.), p. 831. ) -2 1 0 0 0 0 0 0 _ftn20 9 1 3 8 0 “#_ftnref20” 80 ) 6 1 -1 9 0 0 On Mondays and Thursdays, according to ) 7 1 -1 9 0 0 Didache) 6 1 -1 9 0 0 VIII.1. ) -2 1 0 0 0 0 0 0 _ftn21 9 1 3 8 0 “#_ftnref21” 81 ) 6 1 -1 9 0 “tw://bible.?id=40.1.23|AUTODETECT|” Well-known is also the virgin birth passage 12 1 -1 9 0 “tw://bible.?id=40.1.23|AUTODETECT|” Matt. 1:23) 6 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” ; cf. ) 12 1 -1 9 0 “tw://bible.?id=23.7.14|AUTODETECT|” Isa. 7:14) 6 1 -1 9 0 “tw://bible.?id=23.8.8|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=23.8.8|AUTODETECT|” 8:8) 6 1 -1 9 0 0 ) but that is ) 7 1 -1 9 0 0 Matthew s) 6 1 -1 9 0 0 quotation, not Christ s. ) -2 1 0 0 0 0 0 0 _ftn22 10 1 3 8 0 “#_ftnref22” 82 ) 6 1 -1 9 0 0 Mark writes ��, sews on, where Matthew and Luke have puts on. Mark s word basically means ) 7 1 -1 9 0 0 to stitch on) 6 1 -1 9 0 0 . Cf. rhapsodist, one who strings or stitches songs together, a reciter of epic poetry. ) -2 1 0 0 0 0 0 0 _ftn23 10 1 3 8 0 “#_ftnref23” 83 ) 6 1 -1 9 0 0 In Greek the word ��, ) 7 1 -1 9 0 0 something put on,) 6 1 -1 9 0 “tw://bible.?id=23.3.22|AUTODETECT|” hence, patch, could also have the meaning bedspread, coat, robe, bandage, etc. For robe see ) 12 1 -1 9 0 “tw://bible.?id=23.3.22|AUTODETECT|” Isa. 3:22) 6 1 -1 9 0 0 LXX. ) -2 1 0 0 0 0 0 0 _ftn24 10 1 3 8 0 “#_ftnref24” 84 ) 6 1 -1 9 0 0 The basic verb is ��, to card or comb wool, to full or dress cloth. Hence �� (here ��, gen. sing.) means: not fulled, unsized, hence new. ) -2 1 0 0 0 0 0 0 _ftn25 10 1 3 8 0 “#_ftnref25” 85 ) 6 1 -1 9 0 “tw://bible.?id=24.38.11|AUTODETECT|” The word �� (here ��, gen. sing.) indicates a piece of cloth. At times it refers to a rag, 12 1 -1 9 0 “tw://bible.?id=24.38.11|AUTODETECT|” Jer. 38:11) 6 1 -1 9 0 0 = LXX 45:11), but the sound similarity between the Greek and the English word is purely accidental, has no etymological significance. ) -2 1 0 0 0 0 0 0 _ftn26 9 1 3 8 0 “#_ftnref26” 86 ) 6 1 -1 9 0 0 Note that both here and in the preceding verse the original uses the adjective ��, new with emphasis on quality; in contrast with �� , new in respect of time. ) -2 1 0 0 0 0 0 0 _ftn27 9 1 3 8 0 “#_ftnref27” 87 ) 6 1 -1 9 0 0 Mark s chapter division at this point (between 2:28 and 3:1) is unfortunate. Neither Matthew (12:1 14) nor Luke (6:1 11) have had this strange separation of that which belongs together superimposed upon them. ) -2 1 0 0 0 0 0 0 _ftn28 10 1 3 8 0 “#_ftnref28” 88 ) 6 1 -1 9 0 0 For �� P�x� �� (see L.N.T. (A. and G.), p. 158, first column, under 3 e. ) -2 1 0 0 0 0 0 0 _ftn29 9 1 3 8 0 “#_ftnref29” 89 ) 7 1 -1 9 0 0 Harmony of the Gospels) 6 1 -1 9 0 0 , New York, 1930, p. 44. ) -2 1 0 0 0 0 0 0 _ftn30 9 1 3 8 0 “#_ftnref30” 90 ) 6 1 -1 9 0 0 The participle �� expresses the main idea. ) -2 1 0 0 0 0 0 0 _ftn31 9 1 3 8 0 “#_ftnref31” 91 ) 6 1 -1 9 0 0 <�� calls special attention to whatever it introduces. The translation cannot always be the same, but must be determined by the context in each separate case; thus 2:24: see here; 3:34; 11:21; 16:6: here is (are); 13:1, 21: look!; 15:35: listen!; 15:4: you hear. ) -2 1 0 0 0 0 0 0 _ftn32 9 1 3 8 0 “#_ftnref32” 92 ) 6 1 -1 9 0 0 See Shabbath 7:2, 4; S.BK., Vol. I, pp. 615 618; and A. T. Robertson, ) 7 1 -1 9 0 0 The Pharisees and Jesus) 6 1 -1 9 0 0 , New York, 1920, pp. 87, 88. ) -2 1 0 0 0 0 0 0 _ftn33 9 1 3 8 0 “#_ftnref33” 93 ) 6 1 -1 9 0 “tw://bible.?id=40.1.11|AUTODETECT|” The preposition �� has this meaning at times. Cf. ) 12 1 -1 9 0 “tw://bible.?id=40.1.11|AUTODETECT|” Matt. 1:11) 6 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.3.2|AUTODETECT|” Luke 3:2) 6 1 -1 9 0 “tw://bible.?id=42.4.27|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=42.4.27|AUTODETECT|” 4:27) 6 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” ; ) 12 1 -1 9 0 “tw://bible.?id=44.11.28|AUTODETECT|” Acts 11:28) 6 1 -1 9 0 0 , etc. ) -2 1 0 0 0 0 0 0 _ftn34 9 1 3 8 0 “#_ftnref34” 94 ) 6 1 -1 9 0 0 This solution, already proposed by some of the Fathers, has been suggested as a possibility by (among others) Lenski, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 81; A. B. Bruce, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 356; and A. T. Robertson, ) 7 1 -1 9 0 0 Word Pictures in the New Testament) 6 1 -1 9 0 0 , Vol. I, 1930, p. 273. ) -2 1 0 0 0 0 0 0 _ftn35 9 1 3 8 0 “#_ftnref35” 95 ) 6 1 -1 9 0 0 J. A. C. Van Leeuwen, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 42; E. P. Groenewald, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 65. ) -2 1 0 0 0 0 0 0 _ftn36 9 1 3 8 0 “#_ftnref36” 96 ) 6 1 -1 9 0 0 This is one of the two solutions suggested by Vincent Taylor, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 217. ) -2 1 0 0 0 0 0 0 _ftn37 9 1 3 8 0 “#_ftnref37” 97 ) 6 1 -1 9 0 0 Vincent Taylor s alternative suggestion, same page as above. ) -2 1 0 0 0 0 0 0 _ftn38 9 1 3 8 0 “#_ftnref38” 98 ) 6 1 -1 9 0 0 This is Lenski s alternative suggestion, ) 7 1 -1 9 0 0 op. cit.,) 6 1 -1 9 0 0 p. 81. ) -2 1 0 0 0 0 0 0 _ftn39 9 1 3 8 0 “tw://bible.?id=9.21.1|AUTODETECT|” 99 ) 12 1 -1 9 0 “tw://bible.?id=9.21.1|AUTODETECT|” I Sam. 21:1) 6 1 -1 9 0 0 would seem to imply that he proceeded no farther than this. )

New Testament Commentary (Baker)

William Hendriksen (1900–1982) was a Dutch-American Reformed theologian and professor at Calvin Theological Seminary. His New Testament Commentary series, later completed by Simon J. Kistemaker, covers the entire New Testament and is one of the most highly regarded Reformed commentary sets of the …

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Old Testament

New Testament

MAT MRK LUK JHN ACT ROM 1CO 2CO GAL EPH PHP COL 1TH 2TH 1TI 2TI TIT PHM HEB JAS 1PE 2PE 1JN 2JN 3JN JUD REV

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