Warning: Undefined array key "HTTP_ACCEPT_LANGUAGE" in /customers/c/7/7/biblelogic.net/httpd.www/en/ASV/index.php on line 30
Mark 2 |
King James Version
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Mark 2:1 And again he entered into Capernaum after [some] days; and it was noised that he was in the house.
As soon as the Lord returned to Capernaum, 'many gathered' in front of the house where He was staying. The news spread quickly, as people wanted to see the miracle worker. Whenever God acts with power, people are drawn. The Savior 'spoke the word to them' as they filled the house to the door. At the back of the crowd was a paralytic, carried by four others on an improvised stretcher. Due to the crowd, they couldn’t get to Jesus. There are almost always obstacles when trying to bring someone to Jesus. But faith is inventive! The four carriers climbed the outside stairs to the roof, 'uncovered the roof,' and lowered the paralytic down to the ground – perhaps into a courtyard in the middle of the house – thus bringing him near the Son of God. Someone once gave these four carriers the characteristic names of Compassion, Cooperation, Creativity, and Perseverance. Each of us should strive to be a friend with these qualities.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The story of the paralytic links up with that of the leper in the previous chapter. Both states, that of leprosy and that of paralysis, portray man in his sinful state, making him unfit to serve. Leprosy represents the outbreak of sin, and in the paralysis we see powerlessness resulting from sin (cf. [Rom 5:6-8]). Both ailments make it impossible to come into God’s presence. Yet both the leper and the paralytic come to the Lord and He causes them to be delivered from their situation and to be able to serve Him.
The Lord’s service brings Him back to Capernaum. In His grace He comes to man more often than just once (cf. [Job 33:14]), but He does so, as it were, unnoticed. He has withdrawn into the house and still avoids the public. However, it is becoming known that He is in the house. His service is already so well known that many gather in the house. The house is filled to the door with people. No one can enter anymore. And Christ serves with the Word. He has the salvation of each and every one of them in mind. That’s why He brings them God’s Word.
Then a paralytic is brought to Him. This one was unable to get to the Lord himself, but he has friends who bring him to Him. They carry him, they carry him as a burden they wish to bring to Him. That is what we are allowed to do with others who are on our heart as a burden.
When the friends want to bring their paralyzed friend to the Lord, they are prevented from doing so. There is a crowd that is blocking their way. The crowds are often an obstacle to getting to Christ. Now He could have made room for them to come to Him. But He doesn’t do that because it has to be shown whether they have faith. If there is faith, it also finds a way.
God does not always take away obstacles, but gives a way to overcome them. But then there must be faith. Obstacles make it clear if there is faith. That’s what we see in the men. They are not discouraged, but go up on the roof. They break it open right “above Him”. Through the opening they let down the pallet on which the paralytic is lying.
The first thing the Lord sees is the faith of the friends. That brings Him to action. He sees a faith that overcomes all difficulties and perseveres. This perseverance of faith is nourished by the feeling of need and by the certainty that help and strength can be found in Him Who is above all difficulties.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:2 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.
As soon as the Lord returned to Capernaum, 'many gathered' in front of the house where He was staying. The news spread quickly, as people wanted to see the miracle worker. Whenever God acts with power, people are drawn. The Savior 'spoke the word to them' as they filled the house to the door. At the back of the crowd was a paralytic, carried by four others on an improvised stretcher. Due to the crowd, they couldn’t get to Jesus. There are almost always obstacles when trying to bring someone to Jesus. But faith is inventive! The four carriers climbed the outside stairs to the roof, 'uncovered the roof,' and lowered the paralytic down to the ground – perhaps into a courtyard in the middle of the house – thus bringing him near the Son of God. Someone once gave these four carriers the characteristic names of Compassion, Cooperation, Creativity, and Perseverance. Each of us should strive to be a friend with these qualities.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The story of the paralytic links up with that of the leper in the previous chapter. Both states, that of leprosy and that of paralysis, portray man in his sinful state, making him unfit to serve. Leprosy represents the outbreak of sin, and in the paralysis we see powerlessness resulting from sin (cf. [Rom 5:6-8]). Both ailments make it impossible to come into God’s presence. Yet both the leper and the paralytic come to the Lord and He causes them to be delivered from their situation and to be able to serve Him.
The Lord’s service brings Him back to Capernaum. In His grace He comes to man more often than just once (cf. [Job 33:14]), but He does so, as it were, unnoticed. He has withdrawn into the house and still avoids the public. However, it is becoming known that He is in the house. His service is already so well known that many gather in the house. The house is filled to the door with people. No one can enter anymore. And Christ serves with the Word. He has the salvation of each and every one of them in mind. That’s why He brings them God’s Word.
Then a paralytic is brought to Him. This one was unable to get to the Lord himself, but he has friends who bring him to Him. They carry him, they carry him as a burden they wish to bring to Him. That is what we are allowed to do with others who are on our heart as a burden.
When the friends want to bring their paralyzed friend to the Lord, they are prevented from doing so. There is a crowd that is blocking their way. The crowds are often an obstacle to getting to Christ. Now He could have made room for them to come to Him. But He doesn’t do that because it has to be shown whether they have faith. If there is faith, it also finds a way.
God does not always take away obstacles, but gives a way to overcome them. But then there must be faith. Obstacles make it clear if there is faith. That’s what we see in the men. They are not discouraged, but go up on the roof. They break it open right “above Him”. Through the opening they let down the pallet on which the paralytic is lying.
The first thing the Lord sees is the faith of the friends. That brings Him to action. He sees a faith that overcomes all difficulties and perseveres. This perseverance of faith is nourished by the feeling of need and by the certainty that help and strength can be found in Him Who is above all difficulties.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:3 And they come unto him, bringing one sick of the palsy, which was borne of four.
As soon as the Lord returned to Capernaum, 'many gathered' in front of the house where He was staying. The news spread quickly, as people wanted to see the miracle worker. Whenever God acts with power, people are drawn. The Savior 'spoke the word to them' as they filled the house to the door. At the back of the crowd was a paralytic, carried by four others on an improvised stretcher. Due to the crowd, they couldn’t get to Jesus. There are almost always obstacles when trying to bring someone to Jesus. But faith is inventive! The four carriers climbed the outside stairs to the roof, 'uncovered the roof,' and lowered the paralytic down to the ground – perhaps into a courtyard in the middle of the house – thus bringing him near the Son of God. Someone once gave these four carriers the characteristic names of Compassion, Cooperation, Creativity, and Perseverance. Each of us should strive to be a friend with these qualities.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The story of the paralytic links up with that of the leper in the previous chapter. Both states, that of leprosy and that of paralysis, portray man in his sinful state, making him unfit to serve. Leprosy represents the outbreak of sin, and in the paralysis we see powerlessness resulting from sin (cf. [Rom 5:6-8]). Both ailments make it impossible to come into God’s presence. Yet both the leper and the paralytic come to the Lord and He causes them to be delivered from their situation and to be able to serve Him.
The Lord’s service brings Him back to Capernaum. In His grace He comes to man more often than just once (cf. [Job 33:14]), but He does so, as it were, unnoticed. He has withdrawn into the house and still avoids the public. However, it is becoming known that He is in the house. His service is already so well known that many gather in the house. The house is filled to the door with people. No one can enter anymore. And Christ serves with the Word. He has the salvation of each and every one of them in mind. That’s why He brings them God’s Word.
Then a paralytic is brought to Him. This one was unable to get to the Lord himself, but he has friends who bring him to Him. They carry him, they carry him as a burden they wish to bring to Him. That is what we are allowed to do with others who are on our heart as a burden.
When the friends want to bring their paralyzed friend to the Lord, they are prevented from doing so. There is a crowd that is blocking their way. The crowds are often an obstacle to getting to Christ. Now He could have made room for them to come to Him. But He doesn’t do that because it has to be shown whether they have faith. If there is faith, it also finds a way.
God does not always take away obstacles, but gives a way to overcome them. But then there must be faith. Obstacles make it clear if there is faith. That’s what we see in the men. They are not discouraged, but go up on the roof. They break it open right “above Him”. Through the opening they let down the pallet on which the paralytic is lying.
The first thing the Lord sees is the faith of the friends. That brings Him to action. He sees a faith that overcomes all difficulties and perseveres. This perseverance of faith is nourished by the feeling of need and by the certainty that help and strength can be found in Him Who is above all difficulties.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:4 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.
As soon as the Lord returned to Capernaum, 'many gathered' in front of the house where He was staying. The news spread quickly, as people wanted to see the miracle worker. Whenever God acts with power, people are drawn. The Savior 'spoke the word to them' as they filled the house to the door. At the back of the crowd was a paralytic, carried by four others on an improvised stretcher. Due to the crowd, they couldn’t get to Jesus. There are almost always obstacles when trying to bring someone to Jesus. But faith is inventive! The four carriers climbed the outside stairs to the roof, 'uncovered the roof,' and lowered the paralytic down to the ground – perhaps into a courtyard in the middle of the house – thus bringing him near the Son of God. Someone once gave these four carriers the characteristic names of Compassion, Cooperation, Creativity, and Perseverance. Each of us should strive to be a friend with these qualities.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The story of the paralytic links up with that of the leper in the previous chapter. Both states, that of leprosy and that of paralysis, portray man in his sinful state, making him unfit to serve. Leprosy represents the outbreak of sin, and in the paralysis we see powerlessness resulting from sin (cf. [Rom 5:6-8]). Both ailments make it impossible to come into God’s presence. Yet both the leper and the paralytic come to the Lord and He causes them to be delivered from their situation and to be able to serve Him.
The Lord’s service brings Him back to Capernaum. In His grace He comes to man more often than just once (cf. [Job 33:14]), but He does so, as it were, unnoticed. He has withdrawn into the house and still avoids the public. However, it is becoming known that He is in the house. His service is already so well known that many gather in the house. The house is filled to the door with people. No one can enter anymore. And Christ serves with the Word. He has the salvation of each and every one of them in mind. That’s why He brings them God’s Word.
Then a paralytic is brought to Him. This one was unable to get to the Lord himself, but he has friends who bring him to Him. They carry him, they carry him as a burden they wish to bring to Him. That is what we are allowed to do with others who are on our heart as a burden.
When the friends want to bring their paralyzed friend to the Lord, they are prevented from doing so. There is a crowd that is blocking their way. The crowds are often an obstacle to getting to Christ. Now He could have made room for them to come to Him. But He doesn’t do that because it has to be shown whether they have faith. If there is faith, it also finds a way.
God does not always take away obstacles, but gives a way to overcome them. But then there must be faith. Obstacles make it clear if there is faith. That’s what we see in the men. They are not discouraged, but go up on the roof. They break it open right “above Him”. Through the opening they let down the pallet on which the paralytic is lying.
The first thing the Lord sees is the faith of the friends. That brings Him to action. He sees a faith that overcomes all difficulties and perseveres. This perseverance of faith is nourished by the feeling of need and by the certainty that help and strength can be found in Him Who is above all difficulties.
Verses that belong to this explanation: 1-4
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Such diligence ought to be used to bring sinners to Christ, by means of the sacraments, as was used to procure for this man, through Christ, the health of his body. (Bristow)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:5 When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›
Forgiveness of Sins and Healing
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
When Jesus saw their faith. Our Lord is moved to shew mercy to sinners, by the faith and desires, and prayers of others; for this man was not more helpless in his limbs, than in his soul. From this example, we are taught that in sickness the sacraments and helps of the Church, which are the medicines of the soul, should be called for in the first instance; for Christ first healed the sick man’s soul, before he removed his bodily infirmity. We also learn that many diseases originate in sin, and that we are to remove the effect by removing the cause.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:6 But there were certain of the scribes sitting there, and reasoning in their hearts,
Forgiveness of Sins and Healing
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:7 Why doth this [man] thus speak blasphemies? who can forgive sins but God only?
Forgiveness of Sins and Healing
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
They persecuted Jesus not only because he broke the Sabbath but also because he said that God was his Father, making himself equal with God, which is a far more drastic declaration. He confirmed this through his own actions…. The scribes themselves had devised this definition. They themselves had introduced the precept. They themselves had interpreted the law. But he proceeded to entangle them in their own words. In effect he said: It is you yourselves who have confessed that forgiveness of sins is given to God alone.
In their ministry of the forgiveness of sin, pastors do not exercise the right of some independent power. For not in their own name but in the name of the Father and the Son and the Holy Spirit do they forgive sins. They ask, the Godhead forgives. The service is enabled by humans, but the gift comes from the Power on high. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:8 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?›
Forgiveness of Sins and Healing
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Of our heretic. Now, that the very Lord Himself of all might, the Word and Spirit of the Father.
But if repentance is a thing human, its baptism must necessarily be of the same nature: else, if it had been celestial, it would have given both the Holy Spirit and remission of sins. But none either pardons sins or freely grants the Spirit save God only.
Author: Tertullian of Carthage Rank: Author AD: 220
The scribes asserted that only God could forgive sins, yet Jesus not only forgave sins, but showed that he had also another power that belongs to God alone: the power to disclose the secrets of the heart. The Gospel of St. Matthew, Homily
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:9 ‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›
Forgiveness of Sins and Healing
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
For thus it was that the Lord Jesus Christ showed His power: "Why think ye evil in your hearts? For which is easier, to say to the paralytic, Thy sins are remitted thee; or, Rise and walk? Therefore, that ye may know the Son of man to have the power upon earth of remitting sins, I say to thee, paralytic, Rise, and walk."
Author: Tertullian of Carthage Rank: Author AD: 220
The physician’s art, according to Democritus, heals the diseases of the body; wisdom frees the soul from its obsessions. But the good Instructor, Wisdom, who is the Word of the Father who assumed human flesh, cares for the whole nature of his creature. The allsufficient Physician of humanity, the Savior, heals both body and soul conjointly. “Stand up,” he commanded the paralytic; “take the bed on which you lie, and go home”; and immediately the paralytic received strength.
Author: Clement Of Alexandria Rank: Author AD: 215
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:10 ‹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,)
The Lord had already declared the man's sins forgiven. But were they truly forgiven? The scribes couldn’t see that the man’s sins were forgiven, so they refused to believe it. To show that the man was indeed forgiven, the Savior gave the scribes something visible. He commanded the paralytic to rise, take up his mat, and walk. The man obeyed immediately. Everyone 'was amazed.' They had never seen anything like this. But the scribes still did not believe despite the overwhelming evidence. Faith also involves the will, and they chose not to believe.
Verses that belong to this explanation: 10-12
10‹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,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The Son of man. Jesus Christ here proveth that himself as man, and not as God only, hath power to forgive sins; by this, that he was able to do miracles, and make the sick man suddenly rise; so the apostles and their successors, though they be not God, may in like manner have authority from God to remit sins, not as God, but as God’s ministers, and acting in his name, and vested with his delegated authority. — On earth. This power which the Son of man hath to remit sins on earth, was never taken from him, but is perpetuated in his sacraments and ministers, by whom he still remitteth sins in the Church, and not in heaven only. Relative to sin, there is one court of conscience on earth, and another in heaven, and the judgment of heaven followeth and approveth this on earth; as is plain by the words of our Saviour, to Peter first, and then to all the apostles: Whatsoever thou shalt bind upon earth, it shall by bound also in heaven; and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. See [Matt 16:19] and [Matt 18:18] Whereupon St. Jerome sayeth: that priests having the keys of the kingdom of heaven, judge in some manner before the day of judgment. (Ep. v. ad Heliod; and St. Chrysostom, more at large, lib. iii. de Sacerd.)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
And it has seemed good to Thee, by means of our Lord and Creator, to fashion us again unto immortality; and Thou hast graciously given unto us a return to Paradise by means of Him who separated us from the joys of Paradise; and by means of Him who hath power to forgive sins Thou hast
Whenever there was need to punish or to honor, to forgive sins or to make laws, Christ was fully authorized to do it. Whenever Christ had to do any of these much greater things, you will not characteristically find him praying or calling on his Father for assistance. All these things, as you discover in the text, he did on his own authority. On the Incomprehensible Nature of God, Homily
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:11 ‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›
The Lord had already declared the man's sins forgiven. But were they truly forgiven? The scribes couldn’t see that the man’s sins were forgiven, so they refused to believe it. To show that the man was indeed forgiven, the Savior gave the scribes something visible. He commanded the paralytic to rise, take up his mat, and walk. The man obeyed immediately. Everyone 'was amazed.' They had never seen anything like this. But the scribes still did not believe despite the overwhelming evidence. Faith also involves the will, and they chose not to believe.
Verses that belong to this explanation: 10-12
10‹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,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Take up your bed. Carry the very mat that once carried you. Change places, so that what was the proof of your sickness may now give testimony to your soundness. Your bed of pain becomes the sign of healing, its very weight the measure of the strength that has been restored to you. :.
"But the good Instructor, the Wisdom, the Word of the Father, who made man, cares for the whole nature of His creature; the all-sufficient Physician of humanity, the Saviour, heals both body and soul. "Rise up "He said to the paralytic; "take the bed on which thou liest, and go away home; "
Author: Clement Of Alexandria Rank: Author AD: 215
He charged the man to perform an action of which health was the necessary condition, even while the patient was still praying for a remedy for his disease…. It was our Lord’s custom to require of those whom he healed some response or duty to be done. .
Author: Ambrosius von Mailand Rank: Bishop AD: 397
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:12 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.
The Lord had already declared the man's sins forgiven. But were they truly forgiven? The scribes couldn’t see that the man’s sins were forgiven, so they refused to believe it. To show that the man was indeed forgiven, the Savior gave the scribes something visible. He commanded the paralytic to rise, take up his mat, and walk. The man obeyed immediately. Everyone 'was amazed.' They had never seen anything like this. But the scribes still did not believe despite the overwhelming evidence. Faith also involves the will, and they chose not to believe.
Verses that belong to this explanation: 10-12
10‹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,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
The first words the Lord speaks to the paralytic are not ‘get up and walk’, but are words of forgiveness of sins. He speaks to him first as “son”. This testifies of His love. The paralytic also believes, but his real problem is deeper than his body. It seems that the paralysis is caused by a certain sin. The Lord knows the real cause of all ailments and provides the remedy: forgiveness of sins. His words must have been balm for the soul of the paralytic. Forgiveness means that God no longer sees sins and even no longer remembers them. For God, forgiveness is the door through which He gives all blessings to His ‘son’.
The Lord’s presence and actions reveal not only faith, but also unbelief. The scribes who are there react in their hearts. They cannot confer with one another in the crowd, but they all have the same thought. They hear something that does not fit into their theology because they do not acknowledge Him Who is the Son of God. They rightly judge that only God can forgive sins. But they err greatly by accusing Him of blasphemy because they do not see that God is among them in this serving Son of Man.
Every sin is always a sin against God and therefore forgiveness through Him is needed above all. Because of that forgiveness, people can also forgive sins to each other [Eph 3:32]. Only faith sees God in the Lord Jesus. That He is God the Son is also shown by the fact that He knows the deliberations of their hearts. He looks into the heart of the paralytic and sees His sin. He sees faith among friends. He sees in the scribes what they think. He is the incarnate Word to Whom all things are open and laid bare [Ps 94:11]; [Ps 139:2]; [Heb 4:12-13].
He speaks to them concerning the deliberations that they have in their hearts. He does not enter into discussion with them, but asks questions and performs an act that shows Who He is. He asks them to judge which is easier: forgive sins or heal? To them both are impossible, and to God both are possible. One of the evidences of the apostasy of the roman-catholic church is the audacity to claim the power to forgive sins and perform it in the practice of confessing sins to an ecclesiastical representative. Forgiveness can be expressed in words, but they are only presumptuous words without any power.
The Lord Jesus calls Himself “the Son of Man”. That name speaks of His rejection now and of His glory over all creation in the future. He has power on earth to forgive sins. Forgiveness of sins happens on earth and not in heaven. It happens on the whole earth and is not limited to Israel.
He adds to His word of power of the forgiveness of sins, His word of power of healing. When He is on earth, forgiveness and healing belong together. He is Yahweh “Who pardons all your iniquities, Who heals all your diseases” [Ps 103:3]. Then He lets the man pick up his pallet, which has carried him for so long, and go to his house. There he may show and tell what the Lord has done to him.
At the same time as he is instructed to get up, pick up his pallet and walk, the Lord gives the man the strength to do so, with the ability to use that strength. He therefore gets up and goes outside. At first he was lying on his pallet in outward peace, but inside he was restless. Now he is calm inside and outwardly full of activity. Now he can walk and serve with peace in his heart. This is how it should be with us.
The people who have seen all this are all amazed. Many of them had come to the house where He was because they had heard of Him. Now they have also seen what He is capable of. They glorify God for this unprecedented wonder. Any wonder that enables a person to serve is a reason to glorify God.
Verses that belong to this explanation: 5-12
5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
It was this man’s misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Savior, will show his faith by applying to him without delay.
Verses that belong to this explanation: 1-12
1And again he entered into Capernaum after [some] days; and it was noised that he was in the house.2And 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.3And they come unto him, bringing one sick of the palsy, which was borne of four.4And 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.5When Jesus saw their faith, he said unto the sick of the palsy, ‹Son, thy sins be forgiven thee.›6But there were certain of the scribes sitting there, and reasoning in their hearts,7Why doth this [man] thus speak blasphemies? who can forgive sins but God only?8And 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?›9‹Whether is it easier to say to the sick of the palsy,› [Thy] ‹sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?›10‹But that ye may know that the Son of man hath power on earth to forgive sins,› (he saith to the sick of the palsy,)11‹I say unto thee, Arise, and take up thy bed, and go thy way into thine house.›12And 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.
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
This paralytic is not the same as that mentioned in St. John; for that distressed man had no one to assist him, whereas this person had four; the former was by the side of the Probatica, but the latter in a house at Capharnaum. (Theophylactus)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Vict. Ant.e Cat. in Marc.: Or else, Matthew called Capernaum His city because He went there frequently, and there did many miracles. It goes on: “And it was noised that He was in the house "For the desire of hearing Him was stronger that the toil of approaching Him. After this, they introduce the paralytic, of whom Matthew and Luke speak; wherefore there follows: “And they came unto Him bearing one sick of the palsy, who was carried by four. "Finding the door blocked up by the crowd, they could not by any means enter that way. Those who carried him, however, hoping that he could merit the grace of being healed, raising the bed with their burden, and uncovering the roof, lay him with his bed before the face of the Saviour. There follows: “But when Jesus saw their faith, He said to the sick of the palsy, Son, thy sins be forgiven thee.”He did not mean the faith of the sick man, but of his bearers; for it sometimes happens that a man is healed by the faith of another.
Vict. Ant.e Cat. in Marc.: And because it is easier to say than to do, there was still manifestly something to say in opposition, for the work was not yet manifested. Wherefore He subjoins, “But that ye may know” as if He said, Since ye doubt My word, I will bring on a work which will confirm what was unseen. For His human nature did not in any thing take away from these things which essentially belonged to His Divinity, nor the Divinity hinder the Word of God from becoming on earth, according to the flesh, the Son of Man without change and in truth.
Further, He first healed by there mission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.
Again, the palsy is a type of the torpor, in which man lies slothful in the softness of the flesh, though desiring health.Theophlyact: If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.
: Now they accuse Him of blasphemy, anticipating the sentence of His death: for there was a commandin the Law, that whosoever blasphemed should be put to death. And this charge they laid upon Him, because He claimed for Himself the divine power of remitting sins. Wherefore it is added, “Who can forgives in, save God only?” For the Judge of all alone has power to forgive sin.
De Con. Evan., ii, 25: But Matthew writes this miracle as if it were done in the city of the Lord, whilst Mark places it in Capernaum, which would be more difficult of solution, if Matthew had also named Nazareth. But seeing that Galilee itself might be called the city of the Lord, who can doubt but that the Lord did these things in His own city, since He did them in Capernaum, a city of Galilee; particularly as Capernaum was of such importance in Galilee as to becalled its metropolis? Or else, Matthew passed by the things which were done after He came into His own city, until He came to Capernaum, and so adds on the story of the paralytic healed, subjoining, “And, behold, they presented to Him a man sick of the palsy,” after he had said that He came into His own city.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
Call of Levi
The Lord is going out again, to the seashore. In the Gospel according to Matthew, the sea is a symbol for the nations as opposed to Israel. In the Gospel according to Mark, the sea especially points to the vast expanse of His service. He teaches in the houses and in public (cf. [Acts 20:20]). The area of His service is now public. By the sea, the whole crowd comes to Him and He teaches them again. His teaching is a blessing, a rain, a dew [Deut 32:2] to refresh the hearers. His words “are spirit and are life” [John 6:63], in contrast to the teaching of the scribes and Pharisees who do not live by what they teach and tie up heavy burdens on men [Matt 23:3-4].
After having taught the crowd, the Lord moves on. He also has an eye for the individual. He sees Levi, that is Matthew, sitting in the tax booth. Here we do not see a man who comes to Him, like the leper, or a man who is brought to Him, like the paralytic, but a man to whom He goes. He knows Levi and knows from whom he is descended. He also knows what is in this man for Him. That is why He says to Levi to follow Him. He speaks only two words: “Follow Me.” Here’s the amazing attraction of the word, His Word. Two words are enough to make Levi leave everything and commit his whole future to Him.
After his calling, Levi immediately shows something of his Master’s spirit. His service begins immediately, without training. He begins at home, where he prepares a meal. He begins to live according to what is written in Psalm 112 [Ps 112:9], without having been commissioned to do so. He shows hospitality, first of all to the Lord and His disciples, but also to his colleagues and other sinners, in the hope that they too will find Him Who has captured his heart. They are all people of whom we read that they follow Him.
The scribes and Pharisees are blind to His glory. For them He has no attraction whatsoever. They only criticize and oppose Him, for they do not follow Him. They see what the Lord is doing, without taking part themselves in the meal of joy which Levi organized because Christ has come into His life. It shows that they are completely insensitive to grace. They don’t want to participate in it themselves, but they also begrudge grace to others. That is always the hallmark of a legal person.
Tax collectors and sinners are groups of people they despise, whereas these are the very people for whom the Lord has come. Between what concerns Him and what drives the religious leaders is an enormous distance, a deep gulf. They express their criticism about Him to His disciples. The Lord Jesus hears how these people have approached His disciples. The disciples do not have to answer. He does that for them.
His answer makes clear what spiritual state of health the leaders are in. They consider themselves healthy. That’s why they don’t need Him as the Physician. The sinners and tax collectors He eats with know that they are sick, that they are sinners and need salvation. The leaders find themselves righteous. He did not come for them.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:14 And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.
Call of Levi
The Lord is going out again, to the seashore. In the Gospel according to Matthew, the sea is a symbol for the nations as opposed to Israel. In the Gospel according to Mark, the sea especially points to the vast expanse of His service. He teaches in the houses and in public (cf. [Acts 20:20]). The area of His service is now public. By the sea, the whole crowd comes to Him and He teaches them again. His teaching is a blessing, a rain, a dew [Deut 32:2] to refresh the hearers. His words “are spirit and are life” [John 6:63], in contrast to the teaching of the scribes and Pharisees who do not live by what they teach and tie up heavy burdens on men [Matt 23:3-4].
After having taught the crowd, the Lord moves on. He also has an eye for the individual. He sees Levi, that is Matthew, sitting in the tax booth. Here we do not see a man who comes to Him, like the leper, or a man who is brought to Him, like the paralytic, but a man to whom He goes. He knows Levi and knows from whom he is descended. He also knows what is in this man for Him. That is why He says to Levi to follow Him. He speaks only two words: “Follow Me.” Here’s the amazing attraction of the word, His Word. Two words are enough to make Levi leave everything and commit his whole future to Him.
After his calling, Levi immediately shows something of his Master’s spirit. His service begins immediately, without training. He begins at home, where he prepares a meal. He begins to live according to what is written in Psalm 112 [Ps 112:9], without having been commissioned to do so. He shows hospitality, first of all to the Lord and His disciples, but also to his colleagues and other sinners, in the hope that they too will find Him Who has captured his heart. They are all people of whom we read that they follow Him.
The scribes and Pharisees are blind to His glory. For them He has no attraction whatsoever. They only criticize and oppose Him, for they do not follow Him. They see what the Lord is doing, without taking part themselves in the meal of joy which Levi organized because Christ has come into His life. It shows that they are completely insensitive to grace. They don’t want to participate in it themselves, but they also begrudge grace to others. That is always the hallmark of a legal person.
Tax collectors and sinners are groups of people they despise, whereas these are the very people for whom the Lord has come. Between what concerns Him and what drives the religious leaders is an enormous distance, a deep gulf. They express their criticism about Him to His disciples. The Lord Jesus hears how these people have approached His disciples. The disciples do not have to answer. He does that for them.
His answer makes clear what spiritual state of health the leaders are in. They consider themselves healthy. That’s why they don’t need Him as the Physician. The sinners and tax collectors He eats with know that they are sick, that they are sinners and need salvation. The leaders find themselves righteous. He did not come for them.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
To follow Christ, is to imitate him; wherefore this apostle, that he might be able to follow Christ, the model of poverty, not so much by his bodily steps, as by the inward affections of his soul, forsook all; he not only forsook his present goods, but despised all danger, which he incurred by leaving his business abruptly, and without rendering any account of it to his employers or governors. (Ven. Bede) — The person to whom Christ addresses the words, follow me, was Matthew: see [Matt 9:9]
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The Apostle Matthew, if you consider his former life, did not leave a holy occupation, but came from those consumed with taxgathering and overreaching one another.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:15 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.
Call of Levi
The Lord is going out again, to the seashore. In the Gospel according to Matthew, the sea is a symbol for the nations as opposed to Israel. In the Gospel according to Mark, the sea especially points to the vast expanse of His service. He teaches in the houses and in public (cf. [Acts 20:20]). The area of His service is now public. By the sea, the whole crowd comes to Him and He teaches them again. His teaching is a blessing, a rain, a dew [Deut 32:2] to refresh the hearers. His words “are spirit and are life” [John 6:63], in contrast to the teaching of the scribes and Pharisees who do not live by what they teach and tie up heavy burdens on men [Matt 23:3-4].
After having taught the crowd, the Lord moves on. He also has an eye for the individual. He sees Levi, that is Matthew, sitting in the tax booth. Here we do not see a man who comes to Him, like the leper, or a man who is brought to Him, like the paralytic, but a man to whom He goes. He knows Levi and knows from whom he is descended. He also knows what is in this man for Him. That is why He says to Levi to follow Him. He speaks only two words: “Follow Me.” Here’s the amazing attraction of the word, His Word. Two words are enough to make Levi leave everything and commit his whole future to Him.
After his calling, Levi immediately shows something of his Master’s spirit. His service begins immediately, without training. He begins at home, where he prepares a meal. He begins to live according to what is written in Psalm 112 [Ps 112:9], without having been commissioned to do so. He shows hospitality, first of all to the Lord and His disciples, but also to his colleagues and other sinners, in the hope that they too will find Him Who has captured his heart. They are all people of whom we read that they follow Him.
The scribes and Pharisees are blind to His glory. For them He has no attraction whatsoever. They only criticize and oppose Him, for they do not follow Him. They see what the Lord is doing, without taking part themselves in the meal of joy which Levi organized because Christ has come into His life. It shows that they are completely insensitive to grace. They don’t want to participate in it themselves, but they also begrudge grace to others. That is always the hallmark of a legal person.
Tax collectors and sinners are groups of people they despise, whereas these are the very people for whom the Lord has come. Between what concerns Him and what drives the religious leaders is an enormous distance, a deep gulf. They express their criticism about Him to His disciples. The Lord Jesus hears how these people have approached His disciples. The disciples do not have to answer. He does that for them.
His answer makes clear what spiritual state of health the leaders are in. They consider themselves healthy. That’s why they don’t need Him as the Physician. The sinners and tax collectors He eats with know that they are sick, that they are sinners and need salvation. The leaders find themselves righteous. He did not come for them.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Name,-a (name) of such as put up the pathways of the very sky, and earth, and sea, for sale. Moreover, when (the writer) adjoins "sinners "to "publicans"
Author: Tertullian of Carthage Rank: Author AD: 220
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:16 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?
Call of Levi
The Lord is going out again, to the seashore. In the Gospel according to Matthew, the sea is a symbol for the nations as opposed to Israel. In the Gospel according to Mark, the sea especially points to the vast expanse of His service. He teaches in the houses and in public (cf. [Acts 20:20]). The area of His service is now public. By the sea, the whole crowd comes to Him and He teaches them again. His teaching is a blessing, a rain, a dew [Deut 32:2] to refresh the hearers. His words “are spirit and are life” [John 6:63], in contrast to the teaching of the scribes and Pharisees who do not live by what they teach and tie up heavy burdens on men [Matt 23:3-4].
After having taught the crowd, the Lord moves on. He also has an eye for the individual. He sees Levi, that is Matthew, sitting in the tax booth. Here we do not see a man who comes to Him, like the leper, or a man who is brought to Him, like the paralytic, but a man to whom He goes. He knows Levi and knows from whom he is descended. He also knows what is in this man for Him. That is why He says to Levi to follow Him. He speaks only two words: “Follow Me.” Here’s the amazing attraction of the word, His Word. Two words are enough to make Levi leave everything and commit his whole future to Him.
After his calling, Levi immediately shows something of his Master’s spirit. His service begins immediately, without training. He begins at home, where he prepares a meal. He begins to live according to what is written in Psalm 112 [Ps 112:9], without having been commissioned to do so. He shows hospitality, first of all to the Lord and His disciples, but also to his colleagues and other sinners, in the hope that they too will find Him Who has captured his heart. They are all people of whom we read that they follow Him.
The scribes and Pharisees are blind to His glory. For them He has no attraction whatsoever. They only criticize and oppose Him, for they do not follow Him. They see what the Lord is doing, without taking part themselves in the meal of joy which Levi organized because Christ has come into His life. It shows that they are completely insensitive to grace. They don’t want to participate in it themselves, but they also begrudge grace to others. That is always the hallmark of a legal person.
Tax collectors and sinners are groups of people they despise, whereas these are the very people for whom the Lord has come. Between what concerns Him and what drives the religious leaders is an enormous distance, a deep gulf. They express their criticism about Him to His disciples. The Lord Jesus hears how these people have approached His disciples. The disciples do not have to answer. He does that for them.
His answer makes clear what spiritual state of health the leaders are in. They consider themselves healthy. That’s why they don’t need Him as the Physician. The sinners and tax collectors He eats with know that they are sick, that they are sinners and need salvation. The leaders find themselves righteous. He did not come for them.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
When Jesus is attacked for mixing with sinners, and taking as his disciple a despised tax collector, one might ask: What could he possibly gain by doing so? Only the salvation of sinners. To blame Jesus for mingling with sinners would be like blaming a physician for stooping down over suffering and putting up with vile smells in order to heal the sick. Oration , On Holy Easter
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:17 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.›
Call of Levi
The Lord is going out again, to the seashore. In the Gospel according to Matthew, the sea is a symbol for the nations as opposed to Israel. In the Gospel according to Mark, the sea especially points to the vast expanse of His service. He teaches in the houses and in public (cf. [Acts 20:20]). The area of His service is now public. By the sea, the whole crowd comes to Him and He teaches them again. His teaching is a blessing, a rain, a dew [Deut 32:2] to refresh the hearers. His words “are spirit and are life” [John 6:63], in contrast to the teaching of the scribes and Pharisees who do not live by what they teach and tie up heavy burdens on men [Matt 23:3-4].
After having taught the crowd, the Lord moves on. He also has an eye for the individual. He sees Levi, that is Matthew, sitting in the tax booth. Here we do not see a man who comes to Him, like the leper, or a man who is brought to Him, like the paralytic, but a man to whom He goes. He knows Levi and knows from whom he is descended. He also knows what is in this man for Him. That is why He says to Levi to follow Him. He speaks only two words: “Follow Me.” Here’s the amazing attraction of the word, His Word. Two words are enough to make Levi leave everything and commit his whole future to Him.
After his calling, Levi immediately shows something of his Master’s spirit. His service begins immediately, without training. He begins at home, where he prepares a meal. He begins to live according to what is written in Psalm 112 [Ps 112:9], without having been commissioned to do so. He shows hospitality, first of all to the Lord and His disciples, but also to his colleagues and other sinners, in the hope that they too will find Him Who has captured his heart. They are all people of whom we read that they follow Him.
The scribes and Pharisees are blind to His glory. For them He has no attraction whatsoever. They only criticize and oppose Him, for they do not follow Him. They see what the Lord is doing, without taking part themselves in the meal of joy which Levi organized because Christ has come into His life. It shows that they are completely insensitive to grace. They don’t want to participate in it themselves, but they also begrudge grace to others. That is always the hallmark of a legal person.
Tax collectors and sinners are groups of people they despise, whereas these are the very people for whom the Lord has come. Between what concerns Him and what drives the religious leaders is an enormous distance, a deep gulf. They express their criticism about Him to His disciples. The Lord Jesus hears how these people have approached His disciples. The disciples do not have to answer. He does that for them.
His answer makes clear what spiritual state of health the leaders are in. They consider themselves healthy. That’s why they don’t need Him as the Physician. The sinners and tax collectors He eats with know that they are sick, that they are sinners and need salvation. The leaders find themselves righteous. He did not come for them.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.
Verses that belong to this explanation: 13-17
13And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.14And as he passed by, he saw Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, ‹Follow me.› And he arose and followed him.15And 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.16And 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?17When 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.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
And if it is the flesh that is the sinner, then on its account alone did the Saviour come, as He says, "I am not come to call the righteous, but sinners to repentance."
Now this is the same publican whois named by all the Evangelists; Matthew by Matthew; simply Levi by Luke; and Levi, the son of Alphaeus, by Mark; for he was the son of Alphaeus. And you may find persons with two names in other parts of Scripture; as Moses’ father inlaw is sometimes called Jethro, sometimes Raguel.
There are two ways of interpreting the saying “I came not to call the righteous, but sinners.” The first is by analogy with the accompanying phrase: “Those who are well have no need of a physician, but those who are sick.” The other way is to put a more literal construction on the statement, like this: Since no one is perfectly righteous, Christ has not come to call those who are not there, but the multitudes of sinners who are there, with whom the world is filled, remembering the Psalm which says “Help, O Lord, for there is no longer any one who is godly.”
Thus then Levi, which means Appointed, followed from the custom-house of human affairs, the Word, Who says, "He who doth not quit all that he has, cannot be My disciple.”
What competent doctor, when asked to cure a sick person, would simply follow the desires of the patient, and not act in accordance with the requirements of good medicine? The Lord himself testified that he came as the physician of the sick, saying, “Those who are well have no need of a physician, but those who are sick; I came not to call the righteous, but sinners.” How, then, are the sick to be made strong? How are sinners to repent? Is it by merely holding fast to what they are presently doing? Or, on the contrary, by undergoing a great change and reversal of their previous behavior, by which they had brought upon themselves serious illness and many sins? Ignorance, the mother of intractability, is driven out by knowing the truth. Therefore the Lord imparted knowledge of the truth to his disciples, by which he cured those who were suffering, and restrained sinners from sin. So he did not speak to them in accordance with their previous assumptions, nor answer according to the presumptions of inquirers, but according to sound teaching, without any pretense or pandering. .
They who use the knife or heat to remove certain unnatural growths in the body, such as cysts or warts, do not bring to the person they are serving a method of healing that is painless, though certainly they apply the knife without any intention of injuring the patient. Similarly whatever material excrescences are hardening on our souls, which have been made carnal by collusion with inordinate passions, will be, in the day of the judgment, cut and scraped away by the ineffable wisdom and power of him who, as the Gospel says, “healed those that were sick.” For as he says, “they who are well have no need of the physician, but they that are sick.” Just as the excision of the wart gives a sharp pain to the skin of the body, so then must there be some anguish in the recovering soul which has had a strong bent to evil.
Pray for us that we may be saved by that salvation of which it is said: “They that are in health need not a physician, but they that are ill; for I am not come to call the just but sinners.” Pray, then, for us that we may be made upright. This is indeed something which one cannot do unless he knows and wishes it; and he will become so as constantly as he wishes it fully—but it will not be through his own effort that he is able, unless he is healed and helped by the grace of the Spirit. Letter , To Anastasius.
By those who are well he means those being made righteous. Sinners are compared to those who are ill. Let the sick man, then, not presume on his own strength, because “he shall not be saved by his great strength.” The strength of selfdeceivers is not that strength that well people enjoy, but like those in delirium. They are like those out of their minds, who imagine themselves in such good health that they do not consult a physician, and even fall upon him with blows as if he were an intruder! In the same way, these delirious people, with their mad pride, fall upon Christ with blows, so to speak, because they have felt no need of his kindly help to those who seek to be just according to the prescriptions of the law. Let them, then, put away this madness. Let them understand, as far as they are able, that they have free will, and that they are called not to despise the Lord’s help with a proud heart, but to call upon him with a contrite heart. The free will then will be free in proportion as it is sound, and sound in proportion as it is submissive to divine mercy and grace. Letter , To Hilarius.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:18 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?
Question About Fasting
Although the Lord has come and John has pointed Him out, John still has followers. Apparently they are so attached to the teachings of John that they will not let go of them in order to follow the Lord. Tradition has more influence on them than the grace that Christ shows. This also connects them to the disciples of the Pharisees. Outward appearances in different religious directions not only separate these religions, but sometimes unite them.
Both the disciples of John and those of the Pharisees therefore notice that the disciples of the Lord deal differently with fasting than they do. What the Lord’s disciples do does not fit into their conceptions of fasting. They ask Him questions about it. That in itself is a good thing. He therefore patiently, but also clearly, explains the difference to the two groups of disciples.
He points to Himself as the Bridegroom. He has just had a meal with tax collectors and sinners. These meals are meals of joy to Him and His disciples. He calls His disciples ‘attendants of the bridegroom’. As long as He is with them, it is a feast. His presence brings joy and freedom.
The phrase ‘attendants of the bridegroom’ has to do with sonship, because it literally means ‘sons of the wedding hall’. Sons are there for the pleasure of the Father [Eph 1:5]. They rejoice in Him Who is the Bridegroom and Who serves to acquire His wife. His wife is not spoken of, but the sons of the wedding hall are. They already share in the joy of looking forward to the wedding because they are in the presence of the Bridegroom.
The Lord also points out the time when He will no longer be present. He will be rejected and killed. This will cause sorrow to His disciples [John 16:19-22] and bring about a great change. That change relates only to His Person Who will be taken away from them. His absence is the cause of great changes in serving God on earth. Outward religious acts lose their significance. Then there will be “worship in the Spirit of God” [Phil 3:3].
In the example of “a patch of unshrunk cloth on an old garment” the Lord shows that the new power of the gospel which He preaches is not compatible with the old Jewish forms. The gospel would destroy Judaism with which they wanted to connect. The disciples of John and the disciples of the Pharisees must choose. If they stay with the old, they have no part in the gospel and the joy and freedom that goes with it. If they want the new, they will have to let go of the old completely.
He adds another comparison to that of the unshrunk cloth and the old garment. The comparison of the patch of unshrunk cloth and the old garment is more about the outside, the appearance, of both systems. The comparison of the new wine into old wineskins or into fresh wineskins is about the inner strength of the new, the young, the freshness that has come with the coming of the Lord. The old system is full of precepts, the new one shows grace. The new Divine power of the grace seen in Him cannot flourish in the old forms of the Pharisees.
The old garment and the old wineskins represent the old Jewish garment. It is not a question of refurbishing the old, but of accepting something new. The attempt to combine the new appearance and the spirit of the kingdom of God with the old method of Judaism will only end in the destruction of both. A combination does not mean the restoration of Judaism and it degrades Christendom to an earthly religion.
This is exactly what the history of professing Christianity has shown. Satan managed to mix the old Jewish institutions with Christian truths. In all its apparent glory this can be seen in the roman-catholic church. But also in many protestant churches and evangelical groups, more and more Old Testament rituals are being called back and introduced.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Take heed that you do not make fasting to consist only in abstinence from meats. True fasting is to refrain from vice. Shred to pieces all your unjust contracts. Pardon your neighbors. Forgive them their trespasses. Homily , On Fasting.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:19 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.›
Question About Fasting
Although the Lord has come and John has pointed Him out, John still has followers. Apparently they are so attached to the teachings of John that they will not let go of them in order to follow the Lord. Tradition has more influence on them than the grace that Christ shows. This also connects them to the disciples of the Pharisees. Outward appearances in different religious directions not only separate these religions, but sometimes unite them.
Both the disciples of John and those of the Pharisees therefore notice that the disciples of the Lord deal differently with fasting than they do. What the Lord’s disciples do does not fit into their conceptions of fasting. They ask Him questions about it. That in itself is a good thing. He therefore patiently, but also clearly, explains the difference to the two groups of disciples.
He points to Himself as the Bridegroom. He has just had a meal with tax collectors and sinners. These meals are meals of joy to Him and His disciples. He calls His disciples ‘attendants of the bridegroom’. As long as He is with them, it is a feast. His presence brings joy and freedom.
The phrase ‘attendants of the bridegroom’ has to do with sonship, because it literally means ‘sons of the wedding hall’. Sons are there for the pleasure of the Father [Eph 1:5]. They rejoice in Him Who is the Bridegroom and Who serves to acquire His wife. His wife is not spoken of, but the sons of the wedding hall are. They already share in the joy of looking forward to the wedding because they are in the presence of the Bridegroom.
The Lord also points out the time when He will no longer be present. He will be rejected and killed. This will cause sorrow to His disciples [John 16:19-22] and bring about a great change. That change relates only to His Person Who will be taken away from them. His absence is the cause of great changes in serving God on earth. Outward religious acts lose their significance. Then there will be “worship in the Spirit of God” [Phil 3:3].
In the example of “a patch of unshrunk cloth on an old garment” the Lord shows that the new power of the gospel which He preaches is not compatible with the old Jewish forms. The gospel would destroy Judaism with which they wanted to connect. The disciples of John and the disciples of the Pharisees must choose. If they stay with the old, they have no part in the gospel and the joy and freedom that goes with it. If they want the new, they will have to let go of the old completely.
He adds another comparison to that of the unshrunk cloth and the old garment. The comparison of the patch of unshrunk cloth and the old garment is more about the outside, the appearance, of both systems. The comparison of the new wine into old wineskins or into fresh wineskins is about the inner strength of the new, the young, the freshness that has come with the coming of the Lord. The old system is full of precepts, the new one shows grace. The new Divine power of the grace seen in Him cannot flourish in the old forms of the Pharisees.
The old garment and the old wineskins represent the old Jewish garment. It is not a question of refurbishing the old, but of accepting something new. The attempt to combine the new appearance and the spirit of the kingdom of God with the old method of Judaism will only end in the destruction of both. A combination does not mean the restoration of Judaism and it degrades Christendom to an earthly religion.
This is exactly what the history of professing Christianity has shown. Satan managed to mix the old Jewish institutions with Christian truths. In all its apparent glory this can be seen in the roman-catholic church. But also in many protestant churches and evangelical groups, more and more Old Testament rituals are being called back and introduced.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
It is better to drink wine in moderation than to drink water in excess. Some who are holy drink wine in moderation. Some who squander water immoderately may be depraved and pleasureloving. So it appears to me. Do not therefore ascribe blame or praise to the eating of food as such, or to the drinking of wine, but rather to those who make proper or improper use of food and drink. Recall Joseph who in patriarchal times drank wine with the Egyptians and was in no way injured in his judgment, having taken heed to the admonitions of his conscience. But then compare the sorrier examples of Pythagoras, Diogenes and Plato, and with them also the Manichaeans, and other sects of philosophers, who did not heed these admonitions. Some of them came to such a pitch of sensuality or pride that they even forgot the God of the universe and worshiped lifeless images. So the blessed Apostle Peter and those who were with him did not hesitate to receive wine and make use of it. It was just because of this that our Lord’s detractors actively reproached the redeemer of all and their teacher, and made complaints against him, saying, “Why do not your disciples fast like John?” Lausiac History.
Author: Palladius of Antioch Posted on: 2022-11-13
Can the children of the bridechamber fast while the bridegroom is present? Why should they keep a bodily fast who are effectively cleansed by the Word, who came in bodily form as visible Word? The time of his sojourning among us was not one of mourning, but gladness. Oration , On the Son
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:20 ‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›
Question About Fasting
Although the Lord has come and John has pointed Him out, John still has followers. Apparently they are so attached to the teachings of John that they will not let go of them in order to follow the Lord. Tradition has more influence on them than the grace that Christ shows. This also connects them to the disciples of the Pharisees. Outward appearances in different religious directions not only separate these religions, but sometimes unite them.
Both the disciples of John and those of the Pharisees therefore notice that the disciples of the Lord deal differently with fasting than they do. What the Lord’s disciples do does not fit into their conceptions of fasting. They ask Him questions about it. That in itself is a good thing. He therefore patiently, but also clearly, explains the difference to the two groups of disciples.
He points to Himself as the Bridegroom. He has just had a meal with tax collectors and sinners. These meals are meals of joy to Him and His disciples. He calls His disciples ‘attendants of the bridegroom’. As long as He is with them, it is a feast. His presence brings joy and freedom.
The phrase ‘attendants of the bridegroom’ has to do with sonship, because it literally means ‘sons of the wedding hall’. Sons are there for the pleasure of the Father [Eph 1:5]. They rejoice in Him Who is the Bridegroom and Who serves to acquire His wife. His wife is not spoken of, but the sons of the wedding hall are. They already share in the joy of looking forward to the wedding because they are in the presence of the Bridegroom.
The Lord also points out the time when He will no longer be present. He will be rejected and killed. This will cause sorrow to His disciples [John 16:19-22] and bring about a great change. That change relates only to His Person Who will be taken away from them. His absence is the cause of great changes in serving God on earth. Outward religious acts lose their significance. Then there will be “worship in the Spirit of God” [Phil 3:3].
In the example of “a patch of unshrunk cloth on an old garment” the Lord shows that the new power of the gospel which He preaches is not compatible with the old Jewish forms. The gospel would destroy Judaism with which they wanted to connect. The disciples of John and the disciples of the Pharisees must choose. If they stay with the old, they have no part in the gospel and the joy and freedom that goes with it. If they want the new, they will have to let go of the old completely.
He adds another comparison to that of the unshrunk cloth and the old garment. The comparison of the patch of unshrunk cloth and the old garment is more about the outside, the appearance, of both systems. The comparison of the new wine into old wineskins or into fresh wineskins is about the inner strength of the new, the young, the freshness that has come with the coming of the Lord. The old system is full of precepts, the new one shows grace. The new Divine power of the grace seen in Him cannot flourish in the old forms of the Pharisees.
The old garment and the old wineskins represent the old Jewish garment. It is not a question of refurbishing the old, but of accepting something new. The attempt to combine the new appearance and the spirit of the kingdom of God with the old method of Judaism will only end in the destruction of both. A combination does not mean the restoration of Judaism and it degrades Christendom to an earthly religion.
This is exactly what the history of professing Christianity has shown. Satan managed to mix the old Jewish institutions with Christian truths. In all its apparent glory this can be seen in the roman-catholic church. But also in many protestant churches and evangelical groups, more and more Old Testament rituals are being called back and introduced.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Jesus Christ here foretelleth that fasting shall be used in his Church, no less than in the old law, or in the time of John the Baptist. See [Matt 9:15] — When first we begin to be converted to God, the spiritual consolations which God infuses into our souls, cause in us an overflowing of spiritual delights, so that we then feast, and are in the midst of delight; but when the Bridegroom shall be taken away, when these spiritual consolations cease, then we fast, and find the commandments difficult. It is then we must prepare ourselves for tribulation. (Ven. Bede)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Do ye who are able fast the day of the preparation and the Sabbath-day entirely, tasting nothing till the cock-crowing of the night; but if any one is not able to join them both together, at least let him observe the Sabbath-day; for the Lord says somewhere, speaking of Himself: "When the bridegroom shall be taken away from them, in those days shall they fast."
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:21 ‹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.›
Immediately, the Lord adds two images to announce the beginning of a new era, incompatible with the previous one. The first image is about a patch of new cloth that has not shrunk yet. If it is used to patch an old garment, it will inevitably shrink, and one of them will have to give way. Since the garment is made of older fabric, the material will be less stable and will tear again at the patched area. Jesus compares the old dispensation with the old garment. God never intended Christianity to be patched onto Judaism, because it represents something entirely new. The mourning of the old dispensation, expressed in fasting, must give way to the joy of the new era of salvation.
Author: William MacDonald Rank: Author Posted on: 2024-01-05 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
Although the Lord has come and John has pointed Him out, John still has followers. Apparently they are so attached to the teachings of John that they will not let go of them in order to follow the Lord. Tradition has more influence on them than the grace that Christ shows. This also connects them to the disciples of the Pharisees. Outward appearances in different religious directions not only separate these religions, but sometimes unite them.
Both the disciples of John and those of the Pharisees therefore notice that the disciples of the Lord deal differently with fasting than they do. What the Lord’s disciples do does not fit into their conceptions of fasting. They ask Him questions about it. That in itself is a good thing. He therefore patiently, but also clearly, explains the difference to the two groups of disciples.
He points to Himself as the Bridegroom. He has just had a meal with tax collectors and sinners. These meals are meals of joy to Him and His disciples. He calls His disciples ‘attendants of the bridegroom’. As long as He is with them, it is a feast. His presence brings joy and freedom.
The phrase ‘attendants of the bridegroom’ has to do with sonship, because it literally means ‘sons of the wedding hall’. Sons are there for the pleasure of the Father [Eph 1:5]. They rejoice in Him Who is the Bridegroom and Who serves to acquire His wife. His wife is not spoken of, but the sons of the wedding hall are. They already share in the joy of looking forward to the wedding because they are in the presence of the Bridegroom.
The Lord also points out the time when He will no longer be present. He will be rejected and killed. This will cause sorrow to His disciples [John 16:19-22] and bring about a great change. That change relates only to His Person Who will be taken away from them. His absence is the cause of great changes in serving God on earth. Outward religious acts lose their significance. Then there will be “worship in the Spirit of God” [Phil 3:3].
In the example of “a patch of unshrunk cloth on an old garment” the Lord shows that the new power of the gospel which He preaches is not compatible with the old Jewish forms. The gospel would destroy Judaism with which they wanted to connect. The disciples of John and the disciples of the Pharisees must choose. If they stay with the old, they have no part in the gospel and the joy and freedom that goes with it. If they want the new, they will have to let go of the old completely.
He adds another comparison to that of the unshrunk cloth and the old garment. The comparison of the patch of unshrunk cloth and the old garment is more about the outside, the appearance, of both systems. The comparison of the new wine into old wineskins or into fresh wineskins is about the inner strength of the new, the young, the freshness that has come with the coming of the Lord. The old system is full of precepts, the new one shows grace. The new Divine power of the grace seen in Him cannot flourish in the old forms of the Pharisees.
The old garment and the old wineskins represent the old Jewish garment. It is not a question of refurbishing the old, but of accepting something new. The attempt to combine the new appearance and the spirit of the kingdom of God with the old method of Judaism will only end in the destruction of both. A combination does not mean the restoration of Judaism and it degrades Christendom to an earthly religion.
This is exactly what the history of professing Christianity has shown. Satan managed to mix the old Jewish institutions with Christian truths. In all its apparent glory this can be seen in the roman-catholic church. But also in many protestant churches and evangelical groups, more and more Old Testament rituals are being called back and introduced.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
-has determined for us, the disciples of the New Testament, a new form of prayer; for in this particular also it was needful that new wine should be laid up in new skins, and a new breadth be sewn to a new garment.
Author: Tertullian of Carthage Rank: Author AD: 220
The souls of some are like an old garment, an old wineskin—not as yet renewed by faith. Not yet renovated in the grace of the Spirit, they remain weak and earthly. All their affections are turned toward this life, fluttering after worldly show, loving a glory that is ephemeral. If such a soul should incidentally hear that if he became a Christian he would immediately become like a servant, as if he had a manacle on his foot, he would recoil with indignity and horror from the word as preached. Concerning the Statues, Homily
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:22 ‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Question About Fasting
Although the Lord has come and John has pointed Him out, John still has followers. Apparently they are so attached to the teachings of John that they will not let go of them in order to follow the Lord. Tradition has more influence on them than the grace that Christ shows. This also connects them to the disciples of the Pharisees. Outward appearances in different religious directions not only separate these religions, but sometimes unite them.
Both the disciples of John and those of the Pharisees therefore notice that the disciples of the Lord deal differently with fasting than they do. What the Lord’s disciples do does not fit into their conceptions of fasting. They ask Him questions about it. That in itself is a good thing. He therefore patiently, but also clearly, explains the difference to the two groups of disciples.
He points to Himself as the Bridegroom. He has just had a meal with tax collectors and sinners. These meals are meals of joy to Him and His disciples. He calls His disciples ‘attendants of the bridegroom’. As long as He is with them, it is a feast. His presence brings joy and freedom.
The phrase ‘attendants of the bridegroom’ has to do with sonship, because it literally means ‘sons of the wedding hall’. Sons are there for the pleasure of the Father [Eph 1:5]. They rejoice in Him Who is the Bridegroom and Who serves to acquire His wife. His wife is not spoken of, but the sons of the wedding hall are. They already share in the joy of looking forward to the wedding because they are in the presence of the Bridegroom.
The Lord also points out the time when He will no longer be present. He will be rejected and killed. This will cause sorrow to His disciples [John 16:19-22] and bring about a great change. That change relates only to His Person Who will be taken away from them. His absence is the cause of great changes in serving God on earth. Outward religious acts lose their significance. Then there will be “worship in the Spirit of God” [Phil 3:3].
In the example of “a patch of unshrunk cloth on an old garment” the Lord shows that the new power of the gospel which He preaches is not compatible with the old Jewish forms. The gospel would destroy Judaism with which they wanted to connect. The disciples of John and the disciples of the Pharisees must choose. If they stay with the old, they have no part in the gospel and the joy and freedom that goes with it. If they want the new, they will have to let go of the old completely.
He adds another comparison to that of the unshrunk cloth and the old garment. The comparison of the patch of unshrunk cloth and the old garment is more about the outside, the appearance, of both systems. The comparison of the new wine into old wineskins or into fresh wineskins is about the inner strength of the new, the young, the freshness that has come with the coming of the Lord. The old system is full of precepts, the new one shows grace. The new Divine power of the grace seen in Him cannot flourish in the old forms of the Pharisees.
The old garment and the old wineskins represent the old Jewish garment. It is not a question of refurbishing the old, but of accepting something new. The attempt to combine the new appearance and the spirit of the kingdom of God with the old method of Judaism will only end in the destruction of both. A combination does not mean the restoration of Judaism and it degrades Christendom to an earthly religion.
This is exactly what the history of professing Christianity has shown. Satan managed to mix the old Jewish institutions with Christian truths. In all its apparent glory this can be seen in the roman-catholic church. But also in many protestant churches and evangelical groups, more and more Old Testament rituals are being called back and introduced.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.
Verses that belong to this explanation: 18-22
18And 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?19And 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.›20‹But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.›21‹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.›22‹And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
He has prescribed for his new disciples of the New Testament a new form of prayer. For this it was fitting that new wine be stored in new wine skins and that a new patch be sewed upon a new garment. What had prevailed in days gone by was either abolished, like circumcision, or completed, like the rest of the law, or fulfilled, like the prophecies, or brought to its perfection, like faith itself. Everything has been changed from carnal to spiritual by the new grace of God which, with the coming of the gospel, has wiped out the old era completely.
Author: Tertullian of Carthage Rank: Author AD: 220
The disciples of John, therefore, and of the Pharisees, being jealous of Christ, ask Him, whether He alone of all men with His disciples could, without abstinence and toil, conquer in the fight of the passions. It goes on; “And Jesus said unto them, Canthe children”.
Vict. Ant.e Cat. in Marc.: He then calls Himself a bridegroom, as if about to be betrothed to the Church. For the betrothal is giving an earnest, namely, that the grace of the Holy Spirit, by which the world believed.
Vict. Ant.e Cat. in Marc.: But intercourse with Him, He says, is far removed from all sorrow, when He adds, “As long as they have the bridegroom with them, they cannot fast.” He is said, from whom some good is far removed; but he who has it present with him rejoices, and is not sad. But that He might destroy their elation of heart, and show that He intended not His own disciples to be licentious, He adds, “But the days will come when the bridegroom shall betaken” as if He said, The time will come, when they will show their firmness; for when the Bridegroom shall be taken from them, they will fast as longing for His coming, and in order to unite to Him their spirits, cleansed by bodily suffering. The sons of the Bridegroom also cannot, because they are infants, be entirely conformed to their Father, the Bridegroom, Who, considering their infancy, deigns to allow them not to fast: but when the Bridegroom is gone, they will fast, through desire of Him; when they have been made perfect, they will be united to the Bridegroom in marriage, and will always feast at the king’s banquet.
Vict. Ant.e Cat. in Marc.: As if He said, because these are preachers of the New Testament, it is not possible that they should serve old laws; but ye who follow old customs, fitly observe the fasts of Moses. But for these, who are about to hand down to men new and wonderful observances, it is not necessary to observe the old traditions, but to be virtuous in mind; some time or other however they will observe fasting with other virtues. But this fasting is different from the fasting of the law, for that was one of restraint, this of goodwill; on account of the fervour of the Spirit, Whom they cannot yet receive. Wherefore it goes on, “And no one puttethnew 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 innew bottles.”
De Con. Evan., ii, 27: But it may be thought that He added Pharisees, because they joined with the disciples of John in saying this to the Lord, whilst Matthew relates that the disciples of John alone said it: but the words which follow father show that those who said it spoke not of themselves, but of others. For it goes on, “And they came and say unto Him, Why do the disciples "For these words shew, that the guests who were there came to Jesus, and had said this same thing to the disciples, so that in the words which he uses, “they came,” he speaks not of those same persons, of whom he had said, “And the disciples of John and the Pharisees were fasting.” But as they were fasting, those persons who remembered it, come to Him. Matthew then says this, “And there came to Him the disciples of John, saying,” because the Apostles also were there, and all eagerly, as each could, objected these things.
Mark here calls them children of the nuptials, whom Matthew calls children of the bridegroom; for we understand the children of the nuptials to be not only those of the bridegroom, but also of the bride.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
There are currently no tags for this verse.
Mark 2:23 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.
Picking the Heads of Grain on the Sabbath
This event in the grain fields is an illustration of the new that the Lord has come to bring. There is freedom to pick and eat from the ears on the Sabbath. He is there. The sons of the wedding hall are free to enjoy the blessings of the land on the Sabbath.
Once again the Pharisees make themselves heard because they see something that is not in accordance with their conceptions of the law. That is what they are after, they are searching for it. Tirelessly, they will point out anything that contradicts their conceptions which belong to the old garment and the old wineskins. They appeal to the Lord about the behavior of His disciples.
It is clear that there is no law that forbids eating on the Sabbath from the grain of the field; on the contrary [Lev 23:22]. Their disapproval is based on a law they have made themselves. Legalism always makes the law more demanding than God has said. It adds human opinions to God’s law, paying attention only to outer things and making a system out of it. This is a danger to which man is constantly exposed. Those who are guilty of this show their complete ignorance of God, Who is out to show grace.
In His answer the Lord appeals to their knowledge of Scripture. The history to which He refers is from the time when David, God’s anointed king, was still rejected and fleeing from Saul. At that time David suffered want, and so did those who were with him. This is exactly what the Pharisees now see before them in the true David with His disciples. They are also hungry.
The Pharisees have, of course, read this history many times, but they have never read it properly and therefore have not really understood it. They have never seen its true meaning. The true meaning stands for them in the Person of Christ, but they are blind to it because they behave like Saul.
Could it have been God’s purpose to let His anointed king die of hunger by His precepts, together with those who were with him? God did not give His precepts for this. If people had kept them, this situation would never have happened. Now that His anointed king was being persecuted, sticking to His precepts had not the least value to Him.
The showbread that represents God’s people in their unity before Him [Lev 24:5-9] had lost that value to Him, because the people had turned away from Him. This showbread no longer had any symbolic meaning to God. By rejecting His anointed king, God did not limit the eating of the showbread to the priests, but allowed it to be eaten by David and his men. David was called to a service by God, but was on the run. He was holy, that is to say, separated to God to serve Him, and so were his men, allowing them to eat of this holy bread [1Sam 21:1-6].
The Sabbath should be looked at in the same way. The Sabbath was not meant to be a means of aggravating the suffering of poor people. It was meant as a blessing. The Sabbath was not a day to reign over man, but for the welfare and rest of man, to direct his thoughts by means of that day to something higher than the work of his hands. The Pharisees had made the Sabbath a yoke, whereas God had purposed it as a blessing. Under the law there are precepts attached to the Sabbath celebration, but the Lord restores the Sabbath to its original, true meaning.
The Sabbath is based on two great Divine truths: creation and the law. Both events are of great importance to man and to Israel. But the Christian belongs to neither. He is not bound to the old creation, for he is a new creation, and he is not bound to the earthly Israel, but to the heavenly church. For the Christian, therefore, the first day of the week is the day of remembrance, for then Christ rose from the grave and opened the new world with a new state of affairs.
To the Pharisees, who have falsified the meaning of the Sabbath, He lets it be known that He is the “Lord also of the Sabbath” and not they. The Person of Christ is above all institutions. The name “Son of Man” shows the glory of His Person as the rejected, suffering Man. As such, and not only as God, He is exalted above the Sabbath: He is Lord of the Sabbath. This will become visible when the great Sabbath for creation comes when He accepts His reign, which is at the introduction of the millennial realm of peace. Then His people, all who belong to Him, will share in it.
The question is whether God can act in grace and bless in sovereignty among His people. Should He submit Himself to the authority of people who, while turning against His goodness, make false appeals to His institutions? Or can He do good according to His own power and love as the One Who is above all things? Will God allow Himself to be limited by man in the work of His goodness, which in truth is the new wine that the Lord Jesus brings to man?
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
The Sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The Sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the Sabbath, as if his keeping it could be of service to God, nor was he commanded to keep its outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 2:24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?
Picking the Heads of Grain on the Sabbath
This event in the grain fields is an illustration of the new that the Lord has come to bring. There is freedom to pick and eat from the ears on the Sabbath. He is there. The sons of the wedding hall are free to enjoy the blessings of the land on the Sabbath.
Once again the Pharisees make themselves heard because they see something that is not in accordance with their conceptions of the law. That is what they are after, they are searching for it. Tirelessly, they will point out anything that contradicts their conceptions which belong to the old garment and the old wineskins. They appeal to the Lord about the behavior of His disciples.
It is clear that there is no law that forbids eating on the Sabbath from the grain of the field; on the contrary [Lev 23:22]. Their disapproval is based on a law they have made themselves. Legalism always makes the law more demanding than God has said. It adds human opinions to God’s law, paying attention only to outer things and making a system out of it. This is a danger to which man is constantly exposed. Those who are guilty of this show their complete ignorance of God, Who is out to show grace.
In His answer the Lord appeals to their knowledge of Scripture. The history to which He refers is from the time when David, God’s anointed king, was still rejected and fleeing from Saul. At that time David suffered want, and so did those who were with him. This is exactly what the Pharisees now see before them in the true David with His disciples. They are also hungry.
The Pharisees have, of course, read this history many times, but they have never read it properly and therefore have not really understood it. They have never seen its true meaning. The true meaning stands for them in the Person of Christ, but they are blind to it because they behave like Saul.
Could it have been God’s purpose to let His anointed king die of hunger by His precepts, together with those who were with him? God did not give His precepts for this. If people had kept them, this situation would never have happened. Now that His anointed king was being persecuted, sticking to His precepts had not the least value to Him.
The showbread that represents God’s people in their unity before Him [Lev 24:5-9] had lost that value to Him, because the people had turned away from Him. This showbread no longer had any symbolic meaning to God. By rejecting His anointed king, God did not limit the eating of the showbread to the priests, but allowed it to be eaten by David and his men. David was called to a service by God, but was on the run. He was holy, that is to say, separated to God to serve Him, and so were his men, allowing them to eat of this holy bread [1Sam 21:1-6].
The Sabbath should be looked at in the same way. The Sabbath was not meant to be a means of aggravating the suffering of poor people. It was meant as a blessing. The Sabbath was not a day to reign over man, but for the welfare and rest of man, to direct his thoughts by means of that day to something higher than the work of his hands. The Pharisees had made the Sabbath a yoke, whereas God had purposed it as a blessing. Under the law there are precepts attached to the Sabbath celebration, but the Lord restores the Sabbath to its original, true meaning.
The Sabbath is based on two great Divine truths: creation and the law. Both events are of great importance to man and to Israel. But the Christian belongs to neither. He is not bound to the old creation, for he is a new creation, and he is not bound to the earthly Israel, but to the heavenly church. For the Christian, therefore, the first day of the week is the day of remembrance, for then Christ rose from the grave and opened the new world with a new state of affairs.
To the Pharisees, who have falsified the meaning of the Sabbath, He lets it be known that He is the “Lord also of the Sabbath” and not they. The Person of Christ is above all institutions. The name “Son of Man” shows the glory of His Person as the rejected, suffering Man. As such, and not only as God, He is exalted above the Sabbath: He is Lord of the Sabbath. This will become visible when the great Sabbath for creation comes when He accepts His reign, which is at the introduction of the millennial realm of peace. Then His people, all who belong to Him, will share in it.
The question is whether God can act in grace and bless in sovereignty among His people. Should He submit Himself to the authority of people who, while turning against His goodness, make false appeals to His institutions? Or can He do good according to His own power and love as the One Who is above all things? Will God allow Himself to be limited by man in the work of His goodness, which in truth is the new wine that the Lord Jesus brings to man?
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
The Sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The Sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the Sabbath, as if his keeping it could be of service to God, nor was he commanded to keep its outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 2:25 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?›
Picking the Heads of Grain on the Sabbath
This event in the grain fields is an illustration of the new that the Lord has come to bring. There is freedom to pick and eat from the ears on the Sabbath. He is there. The sons of the wedding hall are free to enjoy the blessings of the land on the Sabbath.
Once again the Pharisees make themselves heard because they see something that is not in accordance with their conceptions of the law. That is what they are after, they are searching for it. Tirelessly, they will point out anything that contradicts their conceptions which belong to the old garment and the old wineskins. They appeal to the Lord about the behavior of His disciples.
It is clear that there is no law that forbids eating on the Sabbath from the grain of the field; on the contrary [Lev 23:22]. Their disapproval is based on a law they have made themselves. Legalism always makes the law more demanding than God has said. It adds human opinions to God’s law, paying attention only to outer things and making a system out of it. This is a danger to which man is constantly exposed. Those who are guilty of this show their complete ignorance of God, Who is out to show grace.
In His answer the Lord appeals to their knowledge of Scripture. The history to which He refers is from the time when David, God’s anointed king, was still rejected and fleeing from Saul. At that time David suffered want, and so did those who were with him. This is exactly what the Pharisees now see before them in the true David with His disciples. They are also hungry.
The Pharisees have, of course, read this history many times, but they have never read it properly and therefore have not really understood it. They have never seen its true meaning. The true meaning stands for them in the Person of Christ, but they are blind to it because they behave like Saul.
Could it have been God’s purpose to let His anointed king die of hunger by His precepts, together with those who were with him? God did not give His precepts for this. If people had kept them, this situation would never have happened. Now that His anointed king was being persecuted, sticking to His precepts had not the least value to Him.
The showbread that represents God’s people in their unity before Him [Lev 24:5-9] had lost that value to Him, because the people had turned away from Him. This showbread no longer had any symbolic meaning to God. By rejecting His anointed king, God did not limit the eating of the showbread to the priests, but allowed it to be eaten by David and his men. David was called to a service by God, but was on the run. He was holy, that is to say, separated to God to serve Him, and so were his men, allowing them to eat of this holy bread [1Sam 21:1-6].
The Sabbath should be looked at in the same way. The Sabbath was not meant to be a means of aggravating the suffering of poor people. It was meant as a blessing. The Sabbath was not a day to reign over man, but for the welfare and rest of man, to direct his thoughts by means of that day to something higher than the work of his hands. The Pharisees had made the Sabbath a yoke, whereas God had purposed it as a blessing. Under the law there are precepts attached to the Sabbath celebration, but the Lord restores the Sabbath to its original, true meaning.
The Sabbath is based on two great Divine truths: creation and the law. Both events are of great importance to man and to Israel. But the Christian belongs to neither. He is not bound to the old creation, for he is a new creation, and he is not bound to the earthly Israel, but to the heavenly church. For the Christian, therefore, the first day of the week is the day of remembrance, for then Christ rose from the grave and opened the new world with a new state of affairs.
To the Pharisees, who have falsified the meaning of the Sabbath, He lets it be known that He is the “Lord also of the Sabbath” and not they. The Person of Christ is above all institutions. The name “Son of Man” shows the glory of His Person as the rejected, suffering Man. As such, and not only as God, He is exalted above the Sabbath: He is Lord of the Sabbath. This will become visible when the great Sabbath for creation comes when He accepts His reign, which is at the introduction of the millennial realm of peace. Then His people, all who belong to Him, will share in it.
The question is whether God can act in grace and bless in sovereignty among His people. Should He submit Himself to the authority of people who, while turning against His goodness, make false appeals to His institutions? Or can He do good according to His own power and love as the One Who is above all things? Will God allow Himself to be limited by man in the work of His goodness, which in truth is the new wine that the Lord Jesus brings to man?
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
The Sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The Sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the Sabbath, as if his keeping it could be of service to God, nor was he commanded to keep its outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
It is foolish to believe the Evangelist’s account that he ate and not to believe that he was really hungry. Yet it does not follow that everyone who eats is hungry. For we read that even an angel ate, but we do not read that he was hungry. Nor does it follow that everyone who is hungry eats. He may either restrain himself due to some obligation or lack food or the means to eat…. Now, just as the fact that Jesus ate food is unintelligible without a body, so the fact that he felt hunger is impossible without a soul. Against the Apollinarians, Question
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 2:26 ‹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?›
Picking the Heads of Grain on the Sabbath
This event in the grain fields is an illustration of the new that the Lord has come to bring. There is freedom to pick and eat from the ears on the Sabbath. He is there. The sons of the wedding hall are free to enjoy the blessings of the land on the Sabbath.
Once again the Pharisees make themselves heard because they see something that is not in accordance with their conceptions of the law. That is what they are after, they are searching for it. Tirelessly, they will point out anything that contradicts their conceptions which belong to the old garment and the old wineskins. They appeal to the Lord about the behavior of His disciples.
It is clear that there is no law that forbids eating on the Sabbath from the grain of the field; on the contrary [Lev 23:22]. Their disapproval is based on a law they have made themselves. Legalism always makes the law more demanding than God has said. It adds human opinions to God’s law, paying attention only to outer things and making a system out of it. This is a danger to which man is constantly exposed. Those who are guilty of this show their complete ignorance of God, Who is out to show grace.
In His answer the Lord appeals to their knowledge of Scripture. The history to which He refers is from the time when David, God’s anointed king, was still rejected and fleeing from Saul. At that time David suffered want, and so did those who were with him. This is exactly what the Pharisees now see before them in the true David with His disciples. They are also hungry.
The Pharisees have, of course, read this history many times, but they have never read it properly and therefore have not really understood it. They have never seen its true meaning. The true meaning stands for them in the Person of Christ, but they are blind to it because they behave like Saul.
Could it have been God’s purpose to let His anointed king die of hunger by His precepts, together with those who were with him? God did not give His precepts for this. If people had kept them, this situation would never have happened. Now that His anointed king was being persecuted, sticking to His precepts had not the least value to Him.
The showbread that represents God’s people in their unity before Him [Lev 24:5-9] had lost that value to Him, because the people had turned away from Him. This showbread no longer had any symbolic meaning to God. By rejecting His anointed king, God did not limit the eating of the showbread to the priests, but allowed it to be eaten by David and his men. David was called to a service by God, but was on the run. He was holy, that is to say, separated to God to serve Him, and so were his men, allowing them to eat of this holy bread [1Sam 21:1-6].
The Sabbath should be looked at in the same way. The Sabbath was not meant to be a means of aggravating the suffering of poor people. It was meant as a blessing. The Sabbath was not a day to reign over man, but for the welfare and rest of man, to direct his thoughts by means of that day to something higher than the work of his hands. The Pharisees had made the Sabbath a yoke, whereas God had purposed it as a blessing. Under the law there are precepts attached to the Sabbath celebration, but the Lord restores the Sabbath to its original, true meaning.
The Sabbath is based on two great Divine truths: creation and the law. Both events are of great importance to man and to Israel. But the Christian belongs to neither. He is not bound to the old creation, for he is a new creation, and he is not bound to the earthly Israel, but to the heavenly church. For the Christian, therefore, the first day of the week is the day of remembrance, for then Christ rose from the grave and opened the new world with a new state of affairs.
To the Pharisees, who have falsified the meaning of the Sabbath, He lets it be known that He is the “Lord also of the Sabbath” and not they. The Person of Christ is above all institutions. The name “Son of Man” shows the glory of His Person as the rejected, suffering Man. As such, and not only as God, He is exalted above the Sabbath: He is Lord of the Sabbath. This will become visible when the great Sabbath for creation comes when He accepts His reign, which is at the introduction of the millennial realm of peace. Then His people, all who belong to Him, will share in it.
The question is whether God can act in grace and bless in sovereignty among His people. Should He submit Himself to the authority of people who, while turning against His goodness, make false appeals to His institutions? Or can He do good according to His own power and love as the One Who is above all things? Will God allow Himself to be limited by man in the work of His goodness, which in truth is the new wine that the Lord Jesus brings to man?
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
The Sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The Sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the Sabbath, as if his keeping it could be of service to God, nor was he commanded to keep its outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
Under Abiathar. The priest from whom David had these loaves, is called Achimelech, [1Kgs 21] The most probable answer to this difficulty is, that the priest had both these names of Achimelech and of Abiathar, as also his father had before him. For he that [1Kgs 22] is called Abiathar, the son of Achimelech, is called [2Kgs 8:17], Achimelech, the son of Abiathar. See also 1 Paralipomenon xviii. 16. (Witham) — Others say that Abiathar, son of Achimelech, was present, and sanctioned the deed of his father, thus making it his own. (Denis the Carthusian)
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 2:27 And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›
Physical Rest
God Himself wanted the body to rest. He created the body and knows that its nature requires rest. Thus, He gave it the seventh day of the week to rest and not to work.
And regarding the holy days and feasts of the Lord, He said: "On such a day you shall not work" [Lev 23:3-7]. So, we should grant the body its necessary rest.
Physical rest is not a sin but rather a commandment.
A person should be wise and not exhaust their body beyond its capacity, but also not give it more rest than it needs, lest it becomes lazy and sluggish.
I recall a London medical professor who told me, "I cannot prevent you from hard work, as your responsibilities require it, but I want to keep you from overworking." By overworking, he meant the work done after a person is already exhausted and should have completely stopped working. He also said to me, "The work you do cheerfully and joyfully will not harm your heart, while the work you do with irritation and unrest will physically exhaust you." When one is enthusiastic about work, they do not tire.
There is a relationship between psychological or mental rest and physical rest.
A carefree mind can bear the body's burden, but when the mind is troubled, the body will tire from the slightest effort. According to some scientists, the body should not be allowed to work for too long without a break. Give the body some rest in the middle of a long work period, even if it's just a few minutes. This is the purpose of breaks during work hours: to avoid the consequences of prolonged work by taking some rest.
Likewise, the body suffers from illness and loses its endurance capacity.
An ill person often needs complete rest. They tire from much speaking or listening. They tire from every sound, every movement, every thought, or any pressure.
Therefore, most hospitals allow visits to the sick only at limited times. Do not think that you are comforting the sick with your visits or conversations!
Physical rest is different from laziness.
Laziness means that a person has the capability to work but does not want to. Hence, laziness has many adverse consequences, including the inability to fulfill responsibilities; physically, laziness can lead to sluggishness and lameness, and the body loses the natural vitality it needs. This can result in obesity and corpulence.
It is known that humid hot weather leads to laziness, while cold weather contributes to being active and moving. Movement generates heat in the person. Thus, retirees who spend the rest of their lives in cafes, at home, or in clubs become sluggish, while those who continue to work gain physical strength.
The same applies to women; those who work and are active differ from those who sit at home and become fat.
By physical rest, we do not mean absolute rest. The body can be in deep sleep, yet the heart works regularly. Likewise, other body systems: the respiratory system, the brain, and other systems work very regularly, quietly, and without exhaustion during sleep and rest. The heart and brain are troubled by exhaustion, not by work.
Thus, rest does not mean a complete abstention from work, but it sometimes involves a change in the type of work. Therefore, in French, rest is called “recréation,” which means “re-creation,” similar to the ever-new development of thoughts by the mind.
Focusing on the same thought exhausts the mind.
Therefore, if concentration exhausts you, switch to another thought. The mind thinks constantly, but it tires from deeply contemplating a specific topic for a long time and must stop for a while to return to it later when its activity is restored.
Sometimes rest is meaningfully associated with fatigue.
For instance, a person needs some physical exercises to keep their body healthy through activation. Some people achieve this through walking or running. For the sake of physical health, fatigue can thus be utilized. However, we do not mean total exhaustion, but a fatigue as induced by physiotherapy.
Our Lord concluded His speech by reminding the Pharisees that the Sabbath was established by God to benefit man, not to enslave him. He then added that 'the Son of Man is Lord even of the Sabbath' - He was the one who had ordained the Sabbath in the beginning. Therefore, He had the authority to decide what was allowed and what was forbidden on that day. Certainly, the Sabbath was never intended to prohibit works that are necessary or cannot be omitted out of mercy. Christians are not obligated to keep the Sabbath. This day was given to the people of Israel. The special day for Christians is the Lord's Day, the first day of the week. However, it should not be burdened with legalistic commands and prohibitions. It is more a privilege to have such a day free from worldly work, where believers can pray, worship, and nourish their souls. For us, the question should not be: 'Is this and that allowed on the Lord's Day?' Instead, we should ask: 'How can I best use this day for the glory of God, for the blessing of my fellow man, and for my spiritual well-being?
Verses that belong to this explanation: 27-28
27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
This event in the grain fields is an illustration of the new that the Lord has come to bring. There is freedom to pick and eat from the ears on the Sabbath. He is there. The sons of the wedding hall are free to enjoy the blessings of the land on the Sabbath.
Once again the Pharisees make themselves heard because they see something that is not in accordance with their conceptions of the law. That is what they are after, they are searching for it. Tirelessly, they will point out anything that contradicts their conceptions which belong to the old garment and the old wineskins. They appeal to the Lord about the behavior of His disciples.
It is clear that there is no law that forbids eating on the Sabbath from the grain of the field; on the contrary [Lev 23:22]. Their disapproval is based on a law they have made themselves. Legalism always makes the law more demanding than God has said. It adds human opinions to God’s law, paying attention only to outer things and making a system out of it. This is a danger to which man is constantly exposed. Those who are guilty of this show their complete ignorance of God, Who is out to show grace.
In His answer the Lord appeals to their knowledge of Scripture. The history to which He refers is from the time when David, God’s anointed king, was still rejected and fleeing from Saul. At that time David suffered want, and so did those who were with him. This is exactly what the Pharisees now see before them in the true David with His disciples. They are also hungry.
The Pharisees have, of course, read this history many times, but they have never read it properly and therefore have not really understood it. They have never seen its true meaning. The true meaning stands for them in the Person of Christ, but they are blind to it because they behave like Saul.
Could it have been God’s purpose to let His anointed king die of hunger by His precepts, together with those who were with him? God did not give His precepts for this. If people had kept them, this situation would never have happened. Now that His anointed king was being persecuted, sticking to His precepts had not the least value to Him.
The showbread that represents God’s people in their unity before Him [Lev 24:5-9] had lost that value to Him, because the people had turned away from Him. This showbread no longer had any symbolic meaning to God. By rejecting His anointed king, God did not limit the eating of the showbread to the priests, but allowed it to be eaten by David and his men. David was called to a service by God, but was on the run. He was holy, that is to say, separated to God to serve Him, and so were his men, allowing them to eat of this holy bread [1Sam 21:1-6].
The Sabbath should be looked at in the same way. The Sabbath was not meant to be a means of aggravating the suffering of poor people. It was meant as a blessing. The Sabbath was not a day to reign over man, but for the welfare and rest of man, to direct his thoughts by means of that day to something higher than the work of his hands. The Pharisees had made the Sabbath a yoke, whereas God had purposed it as a blessing. Under the law there are precepts attached to the Sabbath celebration, but the Lord restores the Sabbath to its original, true meaning.
The Sabbath is based on two great Divine truths: creation and the law. Both events are of great importance to man and to Israel. But the Christian belongs to neither. He is not bound to the old creation, for he is a new creation, and he is not bound to the earthly Israel, but to the heavenly church. For the Christian, therefore, the first day of the week is the day of remembrance, for then Christ rose from the grave and opened the new world with a new state of affairs.
To the Pharisees, who have falsified the meaning of the Sabbath, He lets it be known that He is the “Lord also of the Sabbath” and not they. The Person of Christ is above all institutions. The name “Son of Man” shows the glory of His Person as the rejected, suffering Man. As such, and not only as God, He is exalted above the Sabbath: He is Lord of the Sabbath. This will become visible when the great Sabbath for creation comes when He accepts His reign, which is at the introduction of the millennial realm of peace. Then His people, all who belong to Him, will share in it.
The question is whether God can act in grace and bless in sovereignty among His people. Should He submit Himself to the authority of people who, while turning against His goodness, make false appeals to His institutions? Or can He do good according to His own power and love as the One Who is above all things? Will God allow Himself to be limited by man in the work of His goodness, which in truth is the new wine that the Lord Jesus brings to man?
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
The Sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The Sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the Sabbath, as if his keeping it could be of service to God, nor was he commanded to keep its outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
Please log in to use all functions!
Mark 2:28 ‹Therefore the Son of man is Lord also of the sabbath.›
Our Lord concluded His speech by reminding the Pharisees that the Sabbath was established by God to benefit man, not to enslave him. He then added that 'the Son of Man is Lord even of the Sabbath' - He was the one who had ordained the Sabbath in the beginning. Therefore, He had the authority to decide what was allowed and what was forbidden on that day. Certainly, the Sabbath was never intended to prohibit works that are necessary or cannot be omitted out of mercy. Christians are not obligated to keep the Sabbath. This day was given to the people of Israel. The special day for Christians is the Lord's Day, the first day of the week. However, it should not be burdened with legalistic commands and prohibitions. It is more a privilege to have such a day free from worldly work, where believers can pray, worship, and nourish their souls. For us, the question should not be: 'Is this and that allowed on the Lord's Day?' Instead, we should ask: 'How can I best use this day for the glory of God, for the blessing of my fellow man, and for my spiritual well-being?
Verses that belong to this explanation: 27-28
27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: William MacDonald Rank: Author Posted on: 2024-01-01 Source:
Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck
This event in the grain fields is an illustration of the new that the Lord has come to bring. There is freedom to pick and eat from the ears on the Sabbath. He is there. The sons of the wedding hall are free to enjoy the blessings of the land on the Sabbath.
Once again the Pharisees make themselves heard because they see something that is not in accordance with their conceptions of the law. That is what they are after, they are searching for it. Tirelessly, they will point out anything that contradicts their conceptions which belong to the old garment and the old wineskins. They appeal to the Lord about the behavior of His disciples.
It is clear that there is no law that forbids eating on the Sabbath from the grain of the field; on the contrary [Lev 23:22]. Their disapproval is based on a law they have made themselves. Legalism always makes the law more demanding than God has said. It adds human opinions to God’s law, paying attention only to outer things and making a system out of it. This is a danger to which man is constantly exposed. Those who are guilty of this show their complete ignorance of God, Who is out to show grace.
In His answer the Lord appeals to their knowledge of Scripture. The history to which He refers is from the time when David, God’s anointed king, was still rejected and fleeing from Saul. At that time David suffered want, and so did those who were with him. This is exactly what the Pharisees now see before them in the true David with His disciples. They are also hungry.
The Pharisees have, of course, read this history many times, but they have never read it properly and therefore have not really understood it. They have never seen its true meaning. The true meaning stands for them in the Person of Christ, but they are blind to it because they behave like Saul.
Could it have been God’s purpose to let His anointed king die of hunger by His precepts, together with those who were with him? God did not give His precepts for this. If people had kept them, this situation would never have happened. Now that His anointed king was being persecuted, sticking to His precepts had not the least value to Him.
The showbread that represents God’s people in their unity before Him [Lev 24:5-9] had lost that value to Him, because the people had turned away from Him. This showbread no longer had any symbolic meaning to God. By rejecting His anointed king, God did not limit the eating of the showbread to the priests, but allowed it to be eaten by David and his men. David was called to a service by God, but was on the run. He was holy, that is to say, separated to God to serve Him, and so were his men, allowing them to eat of this holy bread [1Sam 21:1-6].
The Sabbath should be looked at in the same way. The Sabbath was not meant to be a means of aggravating the suffering of poor people. It was meant as a blessing. The Sabbath was not a day to reign over man, but for the welfare and rest of man, to direct his thoughts by means of that day to something higher than the work of his hands. The Pharisees had made the Sabbath a yoke, whereas God had purposed it as a blessing. Under the law there are precepts attached to the Sabbath celebration, but the Lord restores the Sabbath to its original, true meaning.
The Sabbath is based on two great Divine truths: creation and the law. Both events are of great importance to man and to Israel. But the Christian belongs to neither. He is not bound to the old creation, for he is a new creation, and he is not bound to the earthly Israel, but to the heavenly church. For the Christian, therefore, the first day of the week is the day of remembrance, for then Christ rose from the grave and opened the new world with a new state of affairs.
To the Pharisees, who have falsified the meaning of the Sabbath, He lets it be known that He is the “Lord also of the Sabbath” and not they. The Person of Christ is above all institutions. The name “Son of Man” shows the glory of His Person as the rejected, suffering Man. As such, and not only as God, He is exalted above the Sabbath: He is Lord of the Sabbath. This will become visible when the great Sabbath for creation comes when He accepts His reign, which is at the introduction of the millennial realm of peace. Then His people, all who belong to Him, will share in it.
The question is whether God can act in grace and bless in sovereignty among His people. Should He submit Himself to the authority of people who, while turning against His goodness, make false appeals to His institutions? Or can He do good according to His own power and love as the One Who is above all things? Will God allow Himself to be limited by man in the work of His goodness, which in truth is the new wine that the Lord Jesus brings to man?
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Ger de Koning Rank: Author Posted on: 2023-12-19 Source:
The Sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The Sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the Sabbath, as if his keeping it could be of service to God, nor was he commanded to keep its outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.
Verses that belong to this explanation: 23-28
23And 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.24And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?25And 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?›26‹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?›27And he said unto them, ‹The sabbath was made for man, and not man for the sabbath:›28‹Therefore the Son of man is Lord also of the sabbath.›
Author: Matthew Henry Rank: Priest AD: 1714 Source:
Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry
The maker of the law may abrogate or dispense with it when and where, for just cause, it seemeth good to him: thus the Church can dispense with, change, or abrogate, for just reasons, the discipline of the Church founded upon Church authority. This we prove also from the action of David, ([Verse 26], above) which the Scripture notices without blaming it, because the observance of the law, prescribed for the utility of man, must yield to the necessities of man.
Author: George Leo Haydock Rank: Author AD: 1849 Source:
Title: Haydock's Catholic Family Bible and Commentary Year (original): 1859 Number of pages: 571 Print: Edward Dunigan and Brother, New York, New York
Vict. Ant.e Cat. in Marc.: The disciples of Christ, freed from the figure, and united to the truth, do not keep the figurative feast of the sabbath.
see Hom. in Matt., 39: But being hungry, they ate simple food, not for pleasure, but on account of the necessity of nature. The Pharisees however, serving the figure and the shadow, accused the disciples of doing wrong. Wherefore there follows, “But the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful.”.
Vict. Ant.e Cat. in Marc.: But our Lord brings forward David, to whom it once happened toeat though it was forbidden by the law, when he touched the Priest’s food, that by his example, He might do away with their accusation of the disciples. For there follows, “Have ye never read.”.
Vict. Ant.e Cat. in Marc.: He calls himself properly, Lord of the sabbath, and Son of man, since being the Son of God, He deigned to be called Son of man, for the sake of men. Now the law has no authority over the Lawgiver and Lord, for moreis allowed the king, than is appointed by the law. The law is given to the weak indeed, but not to the perfect and to those who work above what the law enjoins.
De Op. Monach., 23: For it was a precept in Israel, delivered by a written law, that no one should detain athief found in his fields, unless he tried to take something away with him. Forthe man who had touched nothing else but what he had eaten they were commanded to allow to go away free and unpunished. Wherefore the Jews accused our Lord's disciples, who were plucking the ears of corn, of breaking the sabbath, rather than of theft.
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
