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THE PALSIED MAN HEALED, V. 1-12
1) ’’And again He entered into Capernaum after some days;- (kai eiselthon palin eis Kapharnaoum di’ hemeron) "And entering again into Capernaum after some days had passed;- The term "again" (palin), means a second time, after He had made a few days’ preaching tour through Galilee; The first was Mark 1:21.
2) "And it was noised that He was in the house." (ekousthe hoti’ en oiko estin) "It was heard (reported) that He was in a home,’’ a certain residence, heard that He was back home, perhaps in Peter’s house. By this time the Pharisees and scribes were seething with jealousy and hostility toward the popularity of Jesus.
1) "And straightway many were gathered together," (kai sunechthesan polloi) "And many were gathered or assembled," at the home or residence where Jesus had returned, certainly remembering the miraculous deeds of His former visits only a few months or weeks priortothis time, Mark 1:21-45.
2) "Insomuch that there was no room to receive them,"
(hoste mekett chorein) "So that there was no more (longer) room to receive them," those who were assembling, crowding toward where Jesus was.
3) "No, not so much as about the door”- (mede ta pros ten thuran) "Not even at the door:" or around the entrance to the home, to say nothing of the packed crowd inside the house.
4) "And He preached the word unto them." (kai elalei autois ton logon) "And He spoke the word to them." This (the preaching) always came first, had first priority over His miracle ministry. Preaching Jesus as the Messiah also became the- priority of the church’s early evangelistic and missionary ministry, Mark 16:15; Acts 1:8; 2 Timothy 4:1-2.
1) "And they come unto Him, bringing one sick of the palsy," (kai erchomtai pherontes pros auton paralutikon) "And they come to Him, of their own concern, gently carrying a paralytic," a palsied man. This is translated as an historic present.
2) "Which was borne of four." (airomenon hupo tessaron) "Who was carried by four men," four men who were concerned about the palsied man, four men of compassion, four men of care, and four men of faith in the power of Jesus to heal him. These four men of faith brought the palsied to the right place and person for help. Isaiah 40:29; Matthew 9:2-8; Luke 5:17-26.
1) "And when they could not come nigh unto Him for the press," (kai me dunamenoi prosenegkai auto dia ton ochlon) -And when they were unable to bring the man into the home or residence because of the crowd," when they (the four) could not directly approach Him.
2) "They uncovered the roof where He was” (apestegasan ten stegen hopou en) "They took away(tore off) the roof where He (Jesus) was standing," in the house, or under the roof in some open space of the house.
3) "And when they had broken it up," (kai eksorouksantes) "And having opened up the roof," unroofed a portion of the house, by tearing away the plaster, tiles, and laths.
4) "They let down the bed wherein the sick of the palsy lay," (chalosi ton krabaton hopou ho paralutikos) "They lowered the mattress (soft bed) or portable couch the paralytic was lying," into the home, in view of and near Jesus.
1) "When Jesus saw their faith," (kai idon ho lesousten pistin auton) "And Jesus beholding the faith of them," of all five of them, the paralytic and the four energetic men who with care, compassion, concern, and perseverance had brought him there, Acts 14:9; Ephesians 2:8.
2) "He said unto the sick of the palsy," (legei to paralutiko) "He says (said) to the paralytic," or the palsied man, expressing His concern.
3) "Son, thy sins be forgiven thee." (teknon aphientai sou hai hamartiai) "Child (of simple faith) thy sins are forgiven, pardoned you," you are absolved from present and future consequence of unbelief you once had, Psalms 32:1.
1) "But there were certain of the scribes sitting there," (esan de tines ton grammateon ekei kathemenoi) "Then there were some of the scribes sitting there," eyeballing the whole matter. Luke states that sitting there were Pharisees and lawyers from all quarters of Galilee, Judea, and Jerusalem, Luke 5:17.
2) "And reasoning in their hearts," (kai dialogizomenoi en tais kardiais auton) "And reasoning or questioning in their hearts," what Jesus had said about forgiveness of sins. Their shocked disapproval showed on their faces. Their countenance betrayed what was in their hearts, Isaiah 3:9. These scribes had come from the hostile party at Jerusalem, from a band of religious Jews that had already conspired to put Jesus to death, John 5:18.
1) "Why doth this man thus speak blasphemies?" (ti outes houtos lalie blasphemei) "Why does this man speak this kind of blasphemy?" To what blasphemous conclusions these proud, jealous scribes came in their faultfinding hearts! They read the blasphemy into His statement, Ephesians 1:7.
2) "Who can forgive sins but God only?" (tis dunatai aphienai hamartias ei me eis ho theos) "Who except one, that is God, can (is able to) forgive sins?" Daniel 9:9; Micah 7:18. The answer is "none,’’ but the blind scribes did not realize that Jesus was God. They rejected His virgin birth and Deity, Luke 19:10; John 1:14-17; John 3:14-18.
1) "And immediately when Jesus perceived in His spirit," (kai euthus epignous ho lesous to pneumati autou) "And immediately, Jesus continually knowing in His spirit," as He always knows the thoughts of men, 1 Chronicles 29:17; 1 Samuel 16:7; Matthew 9:4; John 2:25.
2) "That they so reasoned within themselves,’’ (hoti houtos dialogizontai en heautois) "That they thus (like this) reasoned among themselves," though they had said nothing; He still, by His spirit, distinct from hearing by His ear, He knew what their thoughts were, for He "knoweth all things," 1 John 3:20.
3) "He said unto them," (legei autois) "He said directly to them," directly addressed, challenged them, who were questioning, Mark 1:27.
4) "Why reason ye these things in your hearts?" (ti tauta dialogizesthe en tais kardiais humon) "Why are you all questioning these things in your hearts?" as in Matthew 9:11. Why are you so skeptical, in and from your hearts? The answer is that they believed not, Matthew 5:20; John 8:24.
1) "Whether is it easier to say to the sick of the palsy," (ti estin eukopoteron eipein to paralutiko) "Which is easier to say to the paralytic," or the palsied man; For the Creator, the Maker and Sustainer of all, who can assert what is easy and what is hard for Him? Psalms 33:6-9; John 1:1-3; Acts 17:24; Acts 17:28.
2) "Thy sins be forgiven thee or to say," (aphientai aou hai hamartiai e eipein) "Your sins are forgiven, or to say," Luke 4:32. He spoke with power or authority because He had it from the Father, John 3:35; John 5:22; Matthew 28:18.
3) "Arise, and take up thy bed, and walk?" (egeire kai aron ton krabaton sou kai peripatei) "Rise and take (bear or carry) your portable couch, mattress or soft bed, and walk?" Walk away, walk home.
1) "But that ye may know," (hina de eidete) "But in order that (for the purpose that) you all may know, perceive, or realize," Proverbs 1:20-22; John 3:2.
2) "That the Son of man hath power on earth to forgive sins," (hoti eksousian echei ho huios tou anthropou aphienai hamartias epi tes ges) "That the Son of man, a term used 8 times by Jesus of Himself, (messianic heir) has authority on earth to pardon or forgive sins;- That you may know who Heb-is, by His power over this paralytic, John 20:31.
3) “He saith to the sick of the palsy” (legei to paralutiko) "He says to (directly) the paralytic," the palsied man yet on his soft, portable mattress, bed, to this humanly incurable man, to do three things:
1)"I say unto thee, Arise," (soi lego egeire) "I say to you rise;- First get up from your affliction, from the bed to which you have been long confined.
2) "And take up thy bed," (aron ton krabalon sou) Second, "Take up your mattress (soft bed)," your cot or portable bed, lift it up, take it with you; With His command went power to the believing palsied to rise and obey the Master, 1 Corinthians 10:13.
3) "And go thy way into thine house." (kai hupage eis ton oikon sou) Third, "And go back to your own home or residence," carrying your own sick-bed, going home on your own feet.
Three evidences of the healing were:
a) He arose - - though he never had before.
b) He shouldered (picked up) his own bed, though he never had before.
c) He went his way home on his own feet, though he never had before.
1) "And immediately he arose," (kai egerthe kai euthus) "And he rose up and immediately," the first thing he was told to do. To the astonishment of all the spectators, even the scribes, this pardoned sinner, this newborn child of God, obeyed Jesus, at once.
2) "Took up the bed," (aras ton krabaton) "Taking the soft bed," his own portable bed, as instructed by Jesus, the second thing he was told to do, right before the startled Pharisees, scribes, and lawyers from all parts of Galilee, Judea, and far away as Jerusalem, Luke 5:17; John 15:14; John 14:15.
3) "And went before them all;”- (ekelthen emprosthen panton) "He went out of the house before (or in the presence of) them all," all of the mighty crowd, the third thing he was told to do. When lost souls are saved, pardoned, or forgiven, they should then arise to obey and to serve Jesus as their Lord and Master, Mark 8:34-38; John 14:15; John 15:14; John 13:34-35; Ephesians 2:10.
4) "Insomuch that they were all-amazed," (hoste eksistasthai pantes) "So that they were all astonished," the scribes as well as their neighbors, at what had taken place before their eyes, Matthew 9:8; Matthew 9:33.
5) "And glorified God, saying," (kai doksazeintontheon segontas) "And glorified (gave glory to) God, saying," among themselves that nothing like this had ever occurred in their presence before.
6) "We never saw it on this fashion." (hoti houtos oudepote eidamen) "That we never, at any time, or place, saw anything like this at all." Tho they, as a whole, did not receive Jesus Christ as their Savior, John 1:11-12.
THE CALL OF LEVI, OR MATTHEW, AND CRITICISM OF THE PHARISEES, V. 13-20
1) "And He went forth again by the seaside;"- (kai ekselthen palin para ten thalassan) "And He went out again (from the home in Capernaum) alongside the seaside," by the seashore of Galilee, as in Mark 2:16. There was more room out there to attend to the needs of the crowds, to teach, preach, and heal.
2) "And all the multitude resorted unto Him," (kai pas ho ochlos ercheto pros auton) "And all the crowd came, or simply gravitated to or toward Him;- This continues a history of His early Galileean ministry between His healing the palsied man and the call of Matthew, Mark 2:12; Mark 2:14.
3) "And He taught them." (kai edidasken autous) "And He taught them," the huge crowd, as they came to Him and watched, listened to, and followed after Him. Jesus was always a teacher of men, an instructor, who also mandated or commissioned His church to teach, Luke 11:1; Matthew 28:19; Acts 5:42.
1) "And as He passed by," (kai paragon) "And passing along the seashore of the Capernaum area."
2) "He saw Levi the son of Alphaeus sitting at the receipt of custom," (eiden Levin ton tou alphason kathemenon epi to telonion) "He recognized Levi, the son of Alphaeus, sitting at the custom house," upon the tax collecting seat, near Capernaum. He is also called Matthew, his apostolic name, Matthew 9:9-13; Luke 5:27-32.
3) "And said unto him, Follow me." (kai legei akolouthei mou) "And He said to him, follow me," follow after or to or toward the way I am leading, much as He had called Peter, Andrew, James and John, Matthew 4:18-22; Mark 8:34-38.
4) "And he arose and followed Him." (kai anastas ekolouthesen auto) "And rising up (taking a stand, or standing up) he followed Him," he walked in the footsteps of Jesus, to become an Apostle, one of the Twelve, Matthew 10:2-6; Mark 3:13-21. As Paul arose immediately, seeking to know and follow the will of the Lord, Acts 9:5-7; Ephesians 5:16-18.
1) "And it came to pass, that, as Jesus sat at meat in his house," (kai ginetai katakeisthai auton en te oikia autou) "And it occurred that as He (Jesus) reclined at a meal in his (Levi’s) house or residence," Luke 5:29. When He had gone to his home to have an hospitable meal with Levi or Matthew, to show friendship.
2) "Many publicans and sinners sat also," (kai polloi telonai kai hamartoloi sunanekeinto to lesou) ’’And many tax collectors (Publicans) and sinners reclined and also ate with Jesus;- It appears that Levi’s home had a large open court where a large number might be fed, socially entertained, and had come together for such on this occasion.
3) "Together with Jesus and His disciples:”- (kai tois mathetias autou) "As well as with the disciples of Jesus,’’ Note that the savior deliberately ate with His disciples and with many publicans (tax-collectors) and sinners, lawbreakers who had begun to follow Him, to show an interest in Him.
4) "For there were many," (esan gar polloi) "For there were many of them," literally masses or throngs, perhaps from villages and port towns throughout Galilee, guests of Matthew who confirmed to them his faith in and commitment to Jesus.
5) "And they followed Him."(kai ekolouthon auto) "they followed, accompanied, or went after Him," wherever He went throughout Galilee. Many of these were likely outcasts, not permitted to enter the synagogue, resulting in the need of a teaching mission in a more open place, John 7:13; John 9:22; John 9:34; John 12:42; John 16:2.
1) "And when the scribes and Pharisees," (kai hoi grammateis ton Pharisaion) ’’And the scribes of the Pharisees," who had either sat at the meal, or at least been observers of the occasion, perhaps old friends of Matthew or Levi,
2) "Saw Him eat with publicans and sinners," (idontes hoti esthiei meta ton hamartholon kai telonion) "Seeing or realizing that He was eating or ate with sinners, even tax-collectors (publicans)," for whom He too had come to bring redemption, to seek and to save, Luke 19:10; Titus 2:13-14.
3) "They said unto His disciples," (elegon tois mathetias) ’’They inquired to His disciples," directed inquiries to or toward His disciples. From silent reasoning and questioning in their skeptical hearts, they began to converse, not with Jesus but with His disciples.
5) "With publicans and sinners?’’ (meta ton telonon kai hamartholon) "With the tax collectors and known sinners," or notorious sinners, breakers of Moses’ Law-;, To associate with such was "taboo" among the circles of the self-righteous, pious pharisees and scribes, who considered themselves righteous and "despised others," Luke 18:9; Romans 10:3. How can He be a good man and lead you disciples into their company or to associate with them? they asked, to unsettle their minds.
1) ’’When Jesus heard it, He saith unto them,’’ (kai akousas ho lesous legei autois) "And upon hearing (this), Jesus said to them," to the scribes and Pharisees, when the report of their cynical, skeptical, and whispering inquiries came to Jesus at the feast, He openly responded.
2) "They that are whole have no need of a physician," (hoti ou chreian echousin hoi ischuontes istrou)’-’That not a single need strong ones have of a physician," at all. This was really a strong reprimand to those Pharisees and scribes who considered themselves to be "whole" righteous; Why should they be taking up the time of the great Physician, if they were as whole and righteous as they posed to be?
3) "But they that are sick”- (all’ hoi kakos echontes) "But it is those who are ill that have a need of a physician" a doctor of medicine, Matthew 18:11-13.
4) "I came not to call the righteous," (ouk elthon kalesia dikaious) "I did not come to call righteous men," Luke 19:7-10. Jesus preferred the company of sinners, common sinners, in making disciples, to that of the self-righteous Jews, Matthew 5:20.
5) "But sinners to repentance." (alla hamartous) "But sinners," instead, Mark 6:12; 1 Timothy 1:15; Luke 13:3; Luke 13:5. Acts 17:30-31.
Since these critics (hypocrites) considered themselves to be righteous, He had not come to save them, except or unless they changed their attitude, saw themselves to be sinners, as Nicodemus and Paul, who had both also once been self -righteous Pharisee sinners, John 3:1-7; Acts 9:1-7; Matthew 5:20; Romans 10:1-4.
1) "And the disciples of John and of the Pharisees used to fast:- (kai esan hoi mathetai loannou kai hoi Pharisaioi nesteunotes) "And the disciples of John and of the Pharisees had a custom to fast:- This they raised, as a conflicting custom of Jesus and His disciples with that of John the Baptist and the Pharisees.
2) "And they come and say unto Him," (kai erchontai kai legousin auto) "And they came and further inquired toward Him," as if to find fault with Him and His disciples. The "they," (the scribes and Pharisees) did not receive John the Baptist either, Mark 2:16.
3) "Why do the disciples of John and of the Pharisees fast," (dia ti hoi mathetai loannou kai hoi mathetai ton Pharisaion nesteuousin) "Why do the disciples of John and of the Pharisees practice fasting?" even today, to this time. The answer they required was as if He were invading their religious franchise rights, Matthew 9:14-15.
4) "But thy disciples fast not?" (hoi de soi mathetai ou nesteuousin) "Yet your disciples do not fast?" Just why? Would you explain? The answer is that they were not the hypocrites (over-judging) self-righteous kind of people that the scribes, Pharisees, and Sadducees were, Matthew 6:16; Matthew 6:18; Luke 18:12.
1) "And Jesus said unto them," (kai eipen autois ho lesous) "And Jesus responded to them," replied to their inquiry.
2) "Can the children of the bridechamber fast," (me dunatai huioi tou numphonos nesteuein) "Are the children of the bridechamber able to fast;- Is it proper? The company of disciples from Galilee, whom He called from the beginning of His ministry, were both His children and His New Covenant church bride, to whom He would one day commit in trust His worship and service, Mark 13:31-37; John 20:21; Acts 1:8; Matthew 28:18-20.
3) "While the bridegroom is with them?" (en o ho numphios met’ auton estin) "While the bridegroom is with them?" in an happy hour? Jesus was the bridegroom, of the bride, His church company that He had already chosen, as attested by John the Baptist, John 3:28-29; John 15:16-17; John 20:21.
4) "As long as they have the bridegroom with them," (hosan chronon echousin ton numphion met’ auton) "So long as they have the bridegroom in company with them," which He was, until His death, then for forty days after His resurrection, before He left them to return to heaven, Luke 24:51-52; Acts 1:8-11.
5) "They cannot fast." (ou dunantai nesteuem) "They are not able," or "it is not proper," for them "to fast," to be in sorrow. He, as bridegroom, left His work for His bride to do, in this Gentile-church age, till He returns for a marriage, redemption, and rewarding of those who are His own, Revelation 19:5-9; Revelation 22:12; 2 Corinthians 11:2; Mark 13:34-37.
1) ’’But the days will come,’’ (eleusontai de hemeria) "Yet the days will come," a phophecy of our Lord, of His coming death, resurrection, and return to the Father, John 14:1-3.
2) "When the bridegroom shall be taken away from them," (hoton aparthe ap’auton ho numphios) "When the bridegroom shall be (and have been) taken apart from them," separated from them, and it soon came, John 16:6; John 16:20; John 16:22.
3) "And then shall they fast in those days." (kai tote nesteusousin en ekeine te hemera) "And at that time, in that day they will fast,’’ as it will then be appropriate for them to be sorrowful, regretful, because He is gone from them, with them’ no more, Luke 24:17. The "that’’ day, when the bridegroom is taken away, refers to the day (or era) of the Gentiles in which we now live, not just to the day Jesus died, or just to the day when He ascended into heaven. True followers of Jesus should fast, pray, look, long for, and serve Him, till the shout rings out, "Behold the bridegroom cometh," Titus 2:13-14; Matthew 25:1-12, Revelation 19:5-9.
CLOTH AND BOTTLES PARABLES, V. 21, 22
1) "No man also seweth a piece of new cloth," (oudeis epiblema hrakous agnophou epiraptei) "No person sews a patch of new cloth," an unshrunk piece of cloth, Matthew 9:16; Luke 5:36. The entire meaning and implication of this Parable is: 1) First, Jesus does not just patch up the old life, but gives a new life to one who is saved, 2 Corinthians 5:21; 2 Corinthians , 2) Second, Jesus did not come to repair Moses’ Law or program of worship, but to establish a New Order, which is His church, His Bride, Matthew 16:18; John 3:28-29; John 20:21; Acts 20:28; Ephesians 5:25; Ephesians 3:21; Revelation 19:5-9.
2) "On an old garment” (epi hernation palaion) "Upon an old garment," over-lays or overlaps and sews a new piece of cloth upon an old piece of a garment.
3) "Else the new piece that filled it up," (ei de me to pleroma to ksinon) "Otherwise the new patch that covered the hole," or filled it up,
4) "Taketh away from the old," (airei ap’ autou toupalaiou) "Takes away from the old," makes it draw up, to wrinkle and be pulled together by the shrinking of the new piece of cloth, by the patch that is sewn upon the old garment.
5) "And the rent is made worse." (kai cheiron schisma ginetai) "And a worse rent (tear) is made or occurs," to make the old garment be in worse shape and usage than before; to make bad matters worse. The house that Jesus built is declared to be different from, and better than, not attached to, the house or program of worship that Moses built, Hebrews 3:4-6; 1 Timothy 3:15; Mark 3:34-35.
1) "And no man putteth new wine into old bottles”(kai oudeis ballei ounon neon eis askous palaious) "And no one puts new wine into old wineskin bottles," that is no mature man, no man with good judgement, will store or attempt to preserve new wine, by putting it into this kind of old container.
2) "Else the new wine doth burst the bottles," (ei do me hreksei ho oinos tous askous) "Otherwise the new wine will split or burst the wineskin bottles," Luke 5:37-39. This parable was to shock the Pharisees and Sadducees into a recognition that Jesus was not a mere repair man for their Mosaic religious order.
3) "And the wine is spilled," (kai ho oinos apollutai) ’’And the wine perishes," is spilled, and lost, as well as the old wineskin bottles. Such bottles were used by Hagar, Genesis 21:14; by the Gibeonites, by Joel, Judges 4:19; and by Abigail, 1 Samuel 25:13.
4) "And the bottles will be marred”-(kai hoi askoi)"And the wineskin bottles are ruined," marred so as to destroy their usefulness, Psalms 119:83; Matthew 9:17. Jesus did not merely come to repair, but to fulfill Moses’ Law order of worship and offer something that was better, Matthew 5:17-18; Acts 20:28.
5) "But new wine must be put into new bottles." (alla oinon neon eis askous kainous) "But new wine is (must be) put into new wineskin bottles;- The old bottles refer to the orders of Old Testament Worship administered by the Pharisees and the Sadducees, containing in the bottles their ceremonies and rituals. What John the Baptist came to prepare, as a way for Jesus, and what Jesus established was the New Bottle, the new container, the Church that was filled with a New Testament Order of Worship and service, Hebrews 10:9; Hebrews 3:4-6; Ephesians 2:14-16; Ephesians 3:9-10; Ephesians 3:21.
JESUS, LORD OF THE SABBATH, V. 23-28
1) "And it came to pass," (kai egeneto) "And it happened, occurred, or came to pass," apparently, immediately after He (Jesus) had spoken the previous two parables to the scribes and Pharisees, Mark 2:16-22.
2) "That He went through the corn fields on the sabbath clay;" (auton en tois sabbasin peraporeuesthai dia ton sporimon) "As He leisurely passed through the cornfields on the sabbath," on the seventh day sabbath of the Mosaic Law order, Exodus 20:8-10; Matthew 12:1-6.
3) "And His disciples began, as they went," (kai hoi mathetai a utou erksanto hodonpoiein) "And His disciples, as they began to make (their way),- on a trip. The disciples went with and alongside , in company with Jesus, so that He could see what they did and were doing.
4) "To pluck the ears of corn." (tillontes tous stachuas) "Also began to pluck the ears of corn," as they crossed the cornfield, began to pluck the ripening grain (ears), from the stalks of corn. It appears that they walked a footpath across the field, with grain overlapping the path on either side. See also Matthew 12:1-8; Luke 6:1-5.
TH E SABBATH FOR MAN
An association of twenty physicians voted yea, unanimously on the question: "is the position taken by Dr. Farre, in his testimony before the Committee of the British House of Commons, in your view, correct?" - - that men who labor six days a week will be more healthy and live longer, other things being equal, than those who labor seven; and that they will do more work, and do it in a better manner.
1) "And the Pharisees said unto Him,"(kai hoi Pharisioi elegon auto) "And the Pharisees said to Him," to Jesus, in a spirit of skepticism, doubt, and faultfinding, regarding His teaching, leadership, conduct, and-influence over His disciples, relating to the Law of Moses, Exodus 20:8-10; Matthew 5:17-20.
2) "Behold, why do they on the sabbath day," (ide ti poiousin tois sabbasin) "Behold (what is happening), why do the disciples on the sabbath," implying that the conduct of the disciples, in plucking the corn to satisfy their hunger for food, was a religious offence to them and their Mosaic Law.
3) "That which is not lawful?" (ho ouk eksestin) "Do what is not lawful?" What is illegal, in the light of the law of Moses. They were holding obstinately to that old garment, that old bottle, that old Law of ceremonies and rituals that Jesus had come to fulfill, supplant, or replace, Galatians 3:24-25; Luke 16:16; Colossians 2:14-17. Since the coming John the Baptist, in essence, the Law’s purpose had b consummated, though the formal law-employed Jewish religious leaders, as a whole, willfully refused to accept. See also John 1:17.
The seventh day Jewish sabbath was a day of rest to commemorate that God rested when He had finished creation - - It was not a day of sacrifices, worship, service, Genesis 2:2-3; Exodus 35:2-3; So sacred was it held day of rest that men were put to death, even for picking sticks on the sabbath, Numbers 15:32-36. The first day of week commemorates our Lord’s resurrection, and is day of rest.
1) ’’And He said unto them," (kai legei autois) "And responded to them," from the word, their own Scripture which were "true from the beginning," Psalms 119:16.
2) "Have ye never read what David did," (oude
anegonte ti epoiesen David) "Have you all never r what David did?" To raise a question regarding their possible ignorance regarding David’s conduct or teaching their failure to accept a lesson he taught them, must h been a severe rebuke to these "know-all," and "bet than-thou," Pharisees.
3) "When he had need, and was an hungered,"
chreian eschen kai epeinasen) "When he had a need food.) and hungered," was nigh famishing, 1 Samuel 21:1-6.
4) "He, and they that were with him?" (autos kai met’ autou) "What he and those with him did?" Little different in nature from what Jesus and the disciple Jesus who were with Him had done. Each and all eaten to satisfy a real physical hunger, a need of moment. See also Luke 6:6-10; Matthew 12:9-13.
1)"How he went into the house of God,"(poseiselt eis ton oikon tou theou) "How that he, David, entered the house of God," into God’s sanctuary, holy place
2) "In the days of Abiathar the high priest," (epi Abiathar archiereos) "in the times of Abiathar the high priest," of Israel’s Tabernacle worship; This Abiathar seems to have been also known as Ahimilech, the son and assistant to his father, Abiathar the high priest, 1 Samuel 21:2; 2 Samuel 8:17; 2 Chronicles 18:16.
3) "And did eat the shewbread," (kai tous artous tes protheseos ephagen) "And ate the loaves of the setting forth," the shewbread that was continually set forth in the house of God.
4) "Which is not lawful to eat but for the priests,’’ (ous ouk eksestin phagein ei me tous hiereis) "Which it is unlawful for anyone to eat, except the priests," as prescribed in and by Moses’ Law, Exodus 25:30; Leviticus 24:5-9.
5) ’’And gave also to them which were with him?" (kai edoken kai tois sun autoousin) "And he also gave to those who were in close colleague with him?" Have you all never read this? The eating of the shewbread was a type of Christ, the Bread of Life for every believer, not just the high priest or ministry only, John 6:33-38. He is that manna that came down from heaven, to sustain every believer, in his obedient path of service to Christ, through the wilderness journey of the church, to the hour of full deliverance,
1) "And He said unto them,’’ (kai legen autois) "And He replied to them,’’ to the fault-finding, self-righteous, unsaved Pharisees described in Matthew 5:20.
2) "The sabbath was made for man," (to sabbaton dia ton anthropon egeneto) "The sabbath came to be on account of man,’’ for the need of man; It came into being for the benefit of mankind, Luke 14:5.
3) ’’And not man for the sabbath” (kai ouch ho anthropos dia to sabbaton) "And man (came not) on account of the sabbath," or to meet the need of a sabbath. The sabbath is only a means to an end, toward man’s highest need and good.
1) "Therefore the Son of man," (hoste ho huios tou anthropou) "So then the Son of man;- Jesus Christ in His Messianic. position, representing the interest of humanity’s need, as opposed to the temporary imposition of a Mosaic Law need, Matthew 12:8; John 5:16-19.
2) "Is Lord also of the sabbath." (kurios estin kai tou sabbatou) "Exists also (as) Lord of the sabbath," that was so inviolable in the eyes of the Pharisees. No disparagement was meant with regards to the sacredness of the sabbath, but it, as a once Sanctified day, was to be replaced by Sunday, the first day of the week, as a day or worship, rest, and Divine Service, Matthew 6:33; 1 Corinthians 16:1-4.
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Text Courtesy of Blessed Hope Foundation and the Baptist Training Center.
Garner, Albert & Howes, J.C. "Commentary on Mark 2". Garner-Howes Baptist Commentary. https://studylight.org/
the Fourth Week after Epiphany