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Bible Commentaries

Zerr's Commentary on Selected Books of the New Testament

Mark 2

Verse 1

1 Jesus did not remain in the desert indefinitely, but returned to Capernaum which was his last residence. Of course he would not escape the knoweldge of the crowd for the word passed around that he was in a certain house. Verse 2. The crowd filled the house to capacity and then kept coming until they could not all get in hearing distance of the door. But to all who were within that limit Jesus did his preaching.

Verse 3

3 The palsied man was brought to the place, which shows he was helpless and had nothing to do with the affair as far as the text states.

Verse 4

4 The press means the crowd that had gathered about the door. Matthew records this event but says nothing about their going down through the roof. In Luk 5:19 they are said to have made an opening through the roof by taking up the tiling. Houses were made with flat roofs which Were covered over with roofing tile. These could be taken up without any damage to the building just as many styles of roof tiles can be handled today. After making this opening through the roof, they let the couch bearing the sick man down right into the immediate presence of Jesus.

Verse 5

5 Jesus saw their faith; nothing said about the faith of the patient.

Verse 6

7 These scribes were reasoning in their hearts but Jesus knew what they were thinking, for he always knew what was in man.

Verse 8

8 Jesus let them know that he knew what they were thinking about.

Verse 9

9 Whether is easier means to ask them which would be easier for him to do, for if he had authority from God he could do the one as readily as the other.

Verse 10

1 Jesus demonstrated his power to perform miracles of the invisible kind by doing the visible. He told the palsied man to arise and carry his bed.

Verse 12

2 Again the result of Christ's word was immediate. When the man arose and carried his bed in their presence the people were amazed and declared the- had never seen such a deed before. A more detailed discussion of this case is at Mat 9:2.

Verse 13

3 The sea side was that of Galilee where Jesus spent a great part of his time. The crowds were generally interested in his teaching and followed after him for • that and also for the physical benefits obtained by his hands.

Verse 14

4 This man was Matthew Levi, one of the apostles and writer of the book with that name. Receipt of custom means the place where taxes were received, and this identifies him as a publican. Jesus told Levi to follow him which he did without any preparation further than what John the Baptist had done. (See Mar 1:20.)

Verse 15

5 These publicans and sinners were not some special sects as were the Pharisees and Sadducees, but were people who were regarded as being in the lower ranks of society. They were thus classed especially by the Pharisees who made such a claim of righteousness. (See comments at Mat 9:10 about the publicans.)

Verse 16

6 These self-righteous people were not fair enough to speak to Jesus directly, but satisfied their envy by attacking his disciples. Eating with another in old times was regarded as a strong recognition of social rank, hence this particular criticism was hurled at Jesus over the shoulders of his disciples.

Verse 17

7 If these critics were as righteous as they claimed, then they did not need the presence of Jesus any more than a man in health would need a physician. It is the sinner who needs the services of a Saviour and that would call for the attention that Jesus was giving to these "sinners." This does not mean that Jesus regarded the Pharisees as righteous men, but he was merely using their own claims against them.

Verse 18

8 Fasting was never commanded as a general practice, but it was customary to do so in times of distress or anxiety. John the Baptist was dead and his disciples were fasting in his memory. They (the Pharisees) came and criticized the disciples of Jesus for not fasting.

Verse 19

9 This verse has reference to some customs in connection with marriages. Children is used figuratively and refers to some invited guests who took pleasure in the presence of the bridegroom. After the wedding he would leave and these special friends would lament his absence which would be appropriate.

Verse 20

0 This verse applies the illustration to the disciples who were destined finally to mourn the absence of their Lord. (See chapter 16:20).

Verse 21

2 The lesson here is one of doing things in an appropriate manner and at the proper time. A full treatment of the whole parable Is given at Mat 9:14-17.

Verse 23

3 Deu 23:24-25 gave the Jews the right to make personal use of the grain in the field but not to take any away. Thus no complaint could be made for their eating this corn which was a small grain such as wheat or rye.

Verse 24

4 The Pharisees pretended to object because they were doing this on the sabbath day. But Jesus will show them that one law is no more sacred than another.

Verse 25

5 Have ye 'never read implies that they had read that account, but were ignoring the event for the time being because it would condemn-them for inconsistency.

Verse 26

6 The bread that David ate was that which had been on the table in the tabernacle for seven days, then was set back for the use of the priests. But it had served its religious purpose and therefore it was no desecration of it for David to eat it, especially as it was an emergency.

Verse 27

7 The sabbath was made for man means the day was set aside for man's benefit in providing him a time for relaxation from labor. But since the use of food is as important as rest, it is right to provide that food even if it must be done on this day in an emergency.

Verse 28

8 No law is any greater than the authority behind it. Christ and his Father worked together in giving to man the law of the sabbath, therefore this Son would have the right, to adjust that law to any condition suggested in his wisdom.
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Bibliographical Information
Zerr, E.M. "Commentary on Mark 2". Zerr's Commentary on Selected Books of the New Testament. https://studylight.org/commentaries/eng/znt/mark-2.html. 1952.