Mark 2

And again he entered into Capernaum, after some days; and it was noised that he was in the house.

And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.

And they come unto him, bringing one sick of the palsy, which was borne of four.

And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

But there were certain of the scribes sitting there, and reasoning in their hearts,

Why doth this man thus speak blasphemies? who can forgive sins but God only?

And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?

Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?

But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)

I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.

And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

When Jesus heard it, he saith unto them, They that are whole have no need of the physician, but they that are sick: I came not to call the righteous, but sinners to repentance.

And the disciples of John and of the Pharisees used to fast: and they come and say unto him, Why do the disciples of John and of the Pharisees fast, but thy disciples fast not?

And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them? as long as they have the bridegroom with them, they cannot fast.

But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

And no man putteth new wine into old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles.

And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

And he said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him?

How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat but for the priests, and gave also to them which were with him?

And he said unto them, The sabbath was made for man, and not man for the sabbath:

Therefore the Son of man is Lord also of the sabbath.

What does Mark 2:26 mean?

Explanation

Mark 2:26 recounts an event where Jesus refers to an incident from the Hebrew Bible to illustrate a point regarding the Sabbath.

The verse is part of a conversation where Jesus is responding to the Pharisees, who criticized him for allowing his disciples to pick grain on the Sabbath.

Jesus alludes to the biblical episode found in 1 Samuel 21:1-6, where David, fleeing from King Saul, seeks refuge with the priest Ahimelech and eats the consecrated bread, or "shewbread," which was reserved only for the priests.

Jesus uses this event to argue that human need can sometimes take precedence over ceremonial law, indicating that the Sabbath was made for man, not man for the Sabbath.

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Historical Context

At the time of writing the Gospel of Mark, Jewish religious life was marked by a strong observance of the Law of Moses, which included strict rules regarding Sabbath observance.

The Pharisees, a Jewish sect, were particularly known for their scrupulous adherence to the law and criticized any actions they interpreted as violations of the Sabbath.

Mark 2:26 responds to this religious climate by reinterpreting the purpose of the law, placing human needs above ritualistic observance.

Theological Insights

Different theological viewpoints focus on various aspects of this verse:

Divine Mercy and Prioritization: The verse emphasizes God's compassion over legalistic interpretations of religious law.

It suggests that God's intent for the law is not to burden humanity but to benefit them.

Christological Interpretation: Some theologians might see Jesus’ response as a demonstration of His authority over religious tradition and law, further affirming His messianic identity.
Sabbath Theology: The passage can be seen as a foundation for understanding the Sabbath as time for restoration and mercy, rather than mere rule-keeping.

Practical Applications

This verse invites believers to consider the spirit behind religious practices:

Compassion Over Ceremony: It encourages prioritizing compassion and human needs over rigid adherence to religious rituals. 2.

Flexibility in Worship: The passage suggests that one can maintain a flexible and understanding approach to religious observance. 3.

Authority of Jesus: For Christians, it can reaffirm the belief in Jesus' teachings and authority as a guide for life choices, especially in matters of religious practice.

Cross-References

1 Samuel 21:1-6: The story of David eating the shewbread, which Jesus references in Mark 2:26.
Mark 2:27-28: Jesus explains that the Sabbath was made for man, not man for the Sabbath, and declares Himself the Lord of the Sabbath.
Matthew 12:1-8: Parallel account where Jesus cites Hosea 6:6 and calls for mercy, not sacrifice.

Language Study

The Greek term used for "house of God" is οἶκον τοῦ Θεοῦ, reflecting the Hebrew term "Beth Elohim," which refers to theTabernacle or Temple.

"Shewbread" translates from the Greek ἄρτους τῆς προθέσεως, originally from the Hebrew "lehem panim," literally meaning "bread of the presence," referring to the bread always present before God in the Temple.

Cultural and Religious Comparisons

In many ancient cultures, including the Israelites, sacred meals and food devoted to gods played an essential role in worship. The idea of eating bread from a sanctuary also has parallels in other religious rituals where dedicated food becomes a means of connection with the divine.

Scientific Perspectives

Scientific analysis might investigate the health implications of fasting or issues relating to dietetics concerning religious food laws.

While this verse does not directly touch upon these scientific aspects, the broader conversation about human needs could relate to studies on human well-being and the impact of religious practices on health.

Commentaries

Common commentary on this verse includes:

Scholarly Debate: Commentators have discussed the potential chronological discrepancy since Ahimelech, not Abiathar, was the high priest during David's time.

Various explanations have been offered, ranging from scribal error to interpretative devices.

Christ's Lordship: Many commentaries emphasize Jesus' assertion of his authority and His role in interpreting and fulfilling the law.
Humanitarian Perspective: Commentators often highlight the humanitarian message of Jesus, suggesting that God's laws were designed to ensure human welfare and not to be oppressive.

Mark 2

Mark 2

What does Mark 2:26 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?

What does Mark 2:26 mean?

Explanation

Top Rated Mark Books

Historical Context

Theological Insights

Practical Applications

Cross-References

Language Study

Cultural and Religious Comparisons

Scientific Perspectives

Commentaries

Want more context?