Mark2
English Standard Version
1 he some , was he .
2 were , so there , not the . he was the to .
3 they , to him a .
4 when they of the , they the him, when they made an , they let the on the .
5 when , he to the , , are .
6 of the , ,
7 like that? He is ! ?
8 , in they , to , do you these ?
9 , to to the , are , to , , ?
10 you may the of to —he to the —
11I to , , pick , .
12 he and his them , so they , , anything like !
13 the , the was , he was .
14 as he , he the son of the , he to , . he and .
15 as reclined at , were with , there .
16 the of the , when they was , to , he ?
17 when it, he to , Those who are of a , those who . I to the , .
18 the . people to , the disciples of the , ?
19 to , the the ? they the , they .
20 will the is , they will .
21No a of an . , the tears it, the new from the , a is .
22 no . , the will the — the is , so are the . is .
23 was the , as they their , to .
24 the were to , , are they is on the ?
25 to , Have you , he was was , those who were :
26 he of , in the of the , the of the , it is any but the to , it to those who ?
27 he to , The was , the .
28 the of of the .
Study Guide
Public-domain commentary and original-language notes for Mark 2.
Chapter Summary
In this chapter: Christ heals one sick of the palsy. (1–12). Levi's call, and the entertainment given to Jesus. (13–17). Why Christ's disciples did not fast. (18–22). He justifies his disciples for plucking corn on the sabbath. (23–28).
vv1-12
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 Saviour, will show his faith by applying to him without delay.
vv13-17
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.
vv18-22
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.
Key Words
καί (kaí): and, also, even, so then, too, etc.; often used in connection (or composition) with other particles or small words
πάλιν (pálin): (adverbially) anew, i.e. (of place) back, (of time) once more, or (conjunctionally) furthermore or on the other hand
εἰσέρχομαι (eisérchomai): to enter (literally or figuratively)
εἰς (eis): to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases
Καπερναούμ (Kapernaoúm): Capernaum (i.e. Caphanachum), a place in Palestine
διά (diá): through (in very wide applications, local, causal, or occasional)
ἡμέρα (hēméra): day, i.e. (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively, a period (always defined more or less clearly by the context)
ἀκούω (akoúō): to hear (in various senses)
ὅτι (hóti): demonstrative, that (sometimes redundant); causative, because
ἐστί (estí): he (she or it) is; also (with neuter plural) they are
Cross References
Mark 2David obtains the holy bread from Ahimelech/Abiathar, which Jesus cites to justify His disciples.
Supported by Matthew Henry, Matthew Poole
Old Testament declaration that God alone blots out transgressions, grounding the scribes' objection.
Supported by Matthew Poole
Parallel containing Jesus' call of sinners, quoting Hosea 6:6 regarding mercy over sacrifice.
Supported by Matthew Henry, Matthew Poole, JFB
Parallel account of the disciples plucking grain and Jesus' defense using David's example.
Supported by Matthew Henry, Matthew Poole
Parallel declaration of the Son of man's lordship over the Sabbath day.
Supported by Matthew Poole
Parallel describing the lowering of the paralytic through the roof tiling.
Supported by JFB
Parallel account of the call of Matthew (Levi) at the tax office.
Supported by Matthew Poole, JFB
Parallel discussion on fasting, including the parables of the garments and wineskins.
Supported by Matthew Poole
John the Baptist identifies Jesus as the Bridegroom, matching Christ's self-designation here.
Supported by Matthew Poole
The Levitical law specifying that the shewbread is reserved exclusively for Aaron and his sons.
Supported by Matthew Poole
Parallel account introducing the men carrying the paralytic on a bed.
Supported by JFB
Jesus commands another paralytic to carry his bed on the Sabbath, provoking controversy.
Supported by Matthew Poole