And again he entered into Capernaum after some days; and it was noised that he was in the house.
And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.
And they come unto him, bringing one sick of the palsy, which was borne of four.
And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
But there were certain of the scribes sitting there, and reasoning in their hearts,
Why doth this man thus speak blasphemies? who can forgive sins but God only?
And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
And he said unto them, The sabbath was made for man, and not man for the sabbath:
Therefore the Son of man is Lord also of the sabbath.
Mark 2, a pivotal chapter in the Gospel of Mark, showcases Jesus' burgeoning ministry and the escalating conflict with the religious authorities. Following the impactful events of Mark 1, where Jesus demonstrated His power over demons and disease, Mark 2 reveals His authority over sin, tradition, and even the Sabbath. This chapter marks a turning point, setting the stage for the growing opposition that will ultimately lead to the crucifixion. Let's delve into the rich tapestry of events and teachings found within.
Jesus Heals a Paralytic and Forgives Sins (Mark 2:1-12)
Jesus returns to Capernaum (Mark 2:1), and news of His presence quickly draws a large crowd, so much so that the house where He's teaching is overflowing (Mark 2:2). In this setting, a group of four men arrive, carrying a paralyzed man on a mat (Mark 2:3). Unable to reach Jesus through the throng, they ingeniously lower the man through an opening they make in the roof (Mark 2:4).
This act of determined faith impresses Jesus. But instead of immediately addressing the man's physical ailment, Jesus declares, "Son, your sins are forgiven" (Mark 2:5). This declaration sparks immediate controversy. The scribes, religious scholars steeped in legalistic interpretations of the Law, are inwardly horrified. They accuse Jesus of blasphemy, reasoning that only God can forgive sins (Mark 2:6-7).
Jesus, perceiving their thoughts (Mark 2:8), challenges them with a profound question: "Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’?" (Mark 2:9). He then states that He will prove His authority to forgive sins by healing the man. He commands the paralytic, "I say to you, rise, pick up your bed, and go home" (Mark 2:11). Instantly, the man is healed, stands up, takes his mat, and walks out in full view of everyone (Mark 2:12). The crowd is astounded and gives glory to God.
This episode reveals several key truths. First, it underscores the importance of community and the power of collective faith. The paralyzed man's friends' unwavering belief and actions were instrumental in bringing him before Jesus. We are not meant to be "Lone Ranger Christians." We need one another, and sometimes we even need to "piggyback" on the faith of others. Second, it highlights the connection between physical and spiritual healing. Jesus knew that there was a deeper issue beyond the problem they could see. No matter how poor your physical condition, your spiritual condition must take priority. Unforgiven sins are more detrimental than unhealed limbs. Spiritual sickness is worse than broken circumstances. And spiritual healing can reverse sin’s physical consequences. Finally, it emphatically demonstrates Jesus' divine authority to forgive sins, a power previously understood to belong only to God.
Jesus Calls Levi (Matthew) (Mark 2:13-17)
Moving on from the house, Jesus continues to teach by the Sea of Galilee. He encounters Levi, also known as Matthew, a tax collector sitting at his booth (Mark 2:13-14). Tax collectors were despised figures in Jewish society, seen as collaborators with the Roman oppressors and often guilty of extortion. Yet, Jesus calls Levi to follow Him, just as He had called Peter, Andrew, James, and John (Mark 1:16-20).
Levi, transformed by this encounter, hosts a banquet at his house, inviting Jesus and His disciples, along with many other tax collectors and "sinners" (Mark 2:15). This further scandalizes the scribes and Pharisees, who question why Jesus would associate with such "unclean" individuals (Mark 2:16).
Jesus responds with a powerful analogy: "Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners" (Mark 2:17). This statement encapsulates Jesus' mission: to seek out and save the lost, the marginalized, and those who recognize their need for grace and redemption. If engaging with the lost is repulsive to you, you’ve lost sight of Jesus’s mission and the calling on the church.
The Question of Fasting (Mark 2:18-22)
The next point of contention arises over the practice of fasting. John the Baptist's disciples and the Pharisees observed regular fasts, while Jesus' disciples did not (Mark 2:18). When questioned about this, Jesus uses two compelling illustrations.
First, He compares His presence to a wedding: "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast" (Mark 2:19). The time of the Messiah's presence is a time for joy and celebration, not mourning and self-denial. Fasting would come later - when the groom was taken away (Mark 2:20). After Jesus’s death, resurrection, and ascension, the legitimacy of fasting would resume for his people.
Second, He uses the metaphors of unshrunk cloth on an old garment and new wine in old wineskins (Mark 2:21-22). These images convey the idea that Jesus is bringing something new, a new covenant and a new way of relating to God. The old ways, the rigid traditions and legalistic interpretations, are inadequate to contain the new life and freedom offered through Christ. You can’t put a patch of unshrunk cloth on an old garment (Mark 2:21) and you can’t put new wine into old wineskins (Mark 2:22). In other words, the newness of the Messiah and his kingdom wasn’t compatible with their expectations.
Jesus and the Sabbath (Mark 2:23-28)
The final conflict in Mark 2 centers on the Sabbath. As Jesus and His disciples walk through a grainfield on the Sabbath, the disciples pick heads of grain to eat (Mark 2:23). The Pharisees immediately accuse them of breaking the Sabbath law, interpreting this action as a form of harvesting, which was prohibited on the Sabbath (Mark 2:24).
Jesus responds by appealing to Scripture, citing the example of David, who ate the consecrated bread in the temple when he and his companions were hungry (Mark 2:25-26; see 1 Samuel 21:1-6). If David was justified in breaking a ceremonial law to meet a basic human need, then surely Jesus' disciples were justified in doing the same.
He then declares, "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27). This profound statement emphasizes that the purpose of the Sabbath is to serve humanity, to provide rest and refreshment, not to become a burden or a source of legalistic oppression.
Finally, Jesus asserts, "So the Son of Man is Lord even of the Sabbath" (Mark 2:28). This is a powerful claim to His divine authority. As God, Jesus had established the Sabbath; therefore, he knew its proper function. He has the authority to interpret and apply the Sabbath law in a way that reflects its original intent: to bless and benefit humanity.
Conclusion
Mark 2 reveals Jesus as a figure of immense authority – authority over sin, over tradition, and over the Sabbath. It also highlights the growing tension between Jesus and the religious leaders, who increasingly view Him as a threat to their power and authority. This chapter serves as a powerful reminder that true faith is not about adhering to rigid rules and traditions, but about embracing the new life and freedom offered through Jesus Christ. His priority is to love God and others, and He has the authority to do so. As we reflect on these events, let us examine our own hearts and ask ourselves whether we are truly following Jesus, or whether we are clinging to outdated traditions and legalistic interpretations that hinder our relationship with Him.
And again he entered into Capernaum after some days; and it was noised that he was in the house.
And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.
And they come unto him, bringing one sick of the palsy, which was borne of four.
And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
But there were certain of the scribes sitting there, and reasoning in their hearts,
Why doth this man thus speak blasphemies? who can forgive sins but God only?
And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
And as he passed by, he saw Levi the son of Alpheus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.
And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?
When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.
And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?
And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.
And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.
And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?
How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?
And he said unto them, The sabbath was made for man, and not man for the sabbath:
Therefore the Son of man is Lord also of the sabbath.
Mark 2, a pivotal chapter in the Gospel of Mark, showcases Jesus' burgeoning ministry and the escalating conflict with the religious authorities. Following the impactful events of Mark 1, where Jesus demonstrated His power over demons and disease, Mark 2 reveals His authority over sin, tradition, and even the Sabbath. This chapter marks a turning point, setting the stage for the growing opposition that will ultimately lead to the crucifixion. Let's delve into the rich tapestry of events and teachings found within.
Jesus Heals a Paralytic and Forgives Sins (Mark 2:1-12)
Jesus returns to Capernaum (Mark 2:1), and news of His presence quickly draws a large crowd, so much so that the house where He's teaching is overflowing (Mark 2:2). In this setting, a group of four men arrive, carrying a paralyzed man on a mat (Mark 2:3). Unable to reach Jesus through the throng, they ingeniously lower the man through an opening they make in the roof (Mark 2:4).
This act of determined faith impresses Jesus. But instead of immediately addressing the man's physical ailment, Jesus declares, "Son, your sins are forgiven" (Mark 2:5). This declaration sparks immediate controversy. The scribes, religious scholars steeped in legalistic interpretations of the Law, are inwardly horrified. They accuse Jesus of blasphemy, reasoning that only God can forgive sins (Mark 2:6-7).
Jesus, perceiving their thoughts (Mark 2:8), challenges them with a profound question: "Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up your bed and walk’?" (Mark 2:9). He then states that He will prove His authority to forgive sins by healing the man. He commands the paralytic, "I say to you, rise, pick up your bed, and go home" (Mark 2:11). Instantly, the man is healed, stands up, takes his mat, and walks out in full view of everyone (Mark 2:12). The crowd is astounded and gives glory to God.
This episode reveals several key truths. First, it underscores the importance of community and the power of collective faith. The paralyzed man's friends' unwavering belief and actions were instrumental in bringing him before Jesus. We are not meant to be "Lone Ranger Christians." We need one another, and sometimes we even need to "piggyback" on the faith of others. Second, it highlights the connection between physical and spiritual healing. Jesus knew that there was a deeper issue beyond the problem they could see. No matter how poor your physical condition, your spiritual condition must take priority. Unforgiven sins are more detrimental than unhealed limbs. Spiritual sickness is worse than broken circumstances. And spiritual healing can reverse sin’s physical consequences. Finally, it emphatically demonstrates Jesus' divine authority to forgive sins, a power previously understood to belong only to God.
Jesus Calls Levi (Matthew) (Mark 2:13-17)
Moving on from the house, Jesus continues to teach by the Sea of Galilee. He encounters Levi, also known as Matthew, a tax collector sitting at his booth (Mark 2:13-14). Tax collectors were despised figures in Jewish society, seen as collaborators with the Roman oppressors and often guilty of extortion. Yet, Jesus calls Levi to follow Him, just as He had called Peter, Andrew, James, and John (Mark 1:16-20).
Levi, transformed by this encounter, hosts a banquet at his house, inviting Jesus and His disciples, along with many other tax collectors and "sinners" (Mark 2:15). This further scandalizes the scribes and Pharisees, who question why Jesus would associate with such "unclean" individuals (Mark 2:16).
Jesus responds with a powerful analogy: "Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners" (Mark 2:17). This statement encapsulates Jesus' mission: to seek out and save the lost, the marginalized, and those who recognize their need for grace and redemption. If engaging with the lost is repulsive to you, you’ve lost sight of Jesus’s mission and the calling on the church.
The Question of Fasting (Mark 2:18-22)
The next point of contention arises over the practice of fasting. John the Baptist's disciples and the Pharisees observed regular fasts, while Jesus' disciples did not (Mark 2:18). When questioned about this, Jesus uses two compelling illustrations.
First, He compares His presence to a wedding: "Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast" (Mark 2:19). The time of the Messiah's presence is a time for joy and celebration, not mourning and self-denial. Fasting would come later - when the groom was taken away (Mark 2:20). After Jesus’s death, resurrection, and ascension, the legitimacy of fasting would resume for his people.
Second, He uses the metaphors of unshrunk cloth on an old garment and new wine in old wineskins (Mark 2:21-22). These images convey the idea that Jesus is bringing something new, a new covenant and a new way of relating to God. The old ways, the rigid traditions and legalistic interpretations, are inadequate to contain the new life and freedom offered through Christ. You can’t put a patch of unshrunk cloth on an old garment (Mark 2:21) and you can’t put new wine into old wineskins (Mark 2:22). In other words, the newness of the Messiah and his kingdom wasn’t compatible with their expectations.
Jesus and the Sabbath (Mark 2:23-28)
The final conflict in Mark 2 centers on the Sabbath. As Jesus and His disciples walk through a grainfield on the Sabbath, the disciples pick heads of grain to eat (Mark 2:23). The Pharisees immediately accuse them of breaking the Sabbath law, interpreting this action as a form of harvesting, which was prohibited on the Sabbath (Mark 2:24).
Jesus responds by appealing to Scripture, citing the example of David, who ate the consecrated bread in the temple when he and his companions were hungry (Mark 2:25-26; see 1 Samuel 21:1-6). If David was justified in breaking a ceremonial law to meet a basic human need, then surely Jesus' disciples were justified in doing the same.
He then declares, "The Sabbath was made for man, not man for the Sabbath" (Mark 2:27). This profound statement emphasizes that the purpose of the Sabbath is to serve humanity, to provide rest and refreshment, not to become a burden or a source of legalistic oppression.
Finally, Jesus asserts, "So the Son of Man is Lord even of the Sabbath" (Mark 2:28). This is a powerful claim to His divine authority. As God, Jesus had established the Sabbath; therefore, he knew its proper function. He has the authority to interpret and apply the Sabbath law in a way that reflects its original intent: to bless and benefit humanity.
Conclusion
Mark 2 reveals Jesus as a figure of immense authority – authority over sin, over tradition, and over the Sabbath. It also highlights the growing tension between Jesus and the religious leaders, who increasingly view Him as a threat to their power and authority. This chapter serves as a powerful reminder that true faith is not about adhering to rigid rules and traditions, but about embracing the new life and freedom offered through Jesus Christ. His priority is to love God and others, and He has the authority to do so. As we reflect on these events, let us examine our own hearts and ask ourselves whether we are truly following Jesus, or whether we are clinging to outdated traditions and legalistic interpretations that hinder our relationship with Him.