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Jesus Heals a Paralytic

When he returned to Capernaum after some days, it was reported that he was at home. ²So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. ³Then some people came, bringing to him a paralyzed man, carried by four of them. ⁴And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. ⁵When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” ⁶Now some of the scribes were sitting there, questioning in their hearts, ⁷“Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?” ⁸At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, “Why do you raise such questions in your hearts? ⁹Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up and take your mat and walk’? ¹⁰But so that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic— ¹¹“I say to you, stand up, take your mat and go to your home.” ¹²And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, “We have never seen anything like this!”

Jesus Calls Levi

¹³ Jesus went out again beside the sea; the whole crowd gathered around him, and he taught them. ¹⁴As he was walking along, he saw Levi son of Alphaeus sitting at the tax booth, and he said to him, “Follow me.” And he got up and followed him.

¹⁵ And as he sat at dinner in Levi’s house, many tax collectors and sinners were also sitting with Jesus and his disciples—for there were many who followed him. ¹⁶When the scribes of the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” ¹⁷When Jesus heard this, he said to them, “Those who are well have no need of a physician, but those who are sick; I have come to call not the righteous but sinners.”

The Question about Fasting

¹⁸ Now John’s disciples and the Pharisees were fasting; and people came and said to him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?” ¹⁹Jesus said to them, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. ²⁰The days will come when the bridegroom is taken away from them, and then they will fast on that day.

²¹ “No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made. ²²And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins.”

Pronouncement about the Sabbath

²³ One sabbath he was going through the grainfields; and as they made their way his disciples began to pluck heads of grain. ²⁴The Pharisees said to him, “Look, why are they doing what is not lawful on the sabbath?” ²⁵And he said to them, “Have you never read what David did when he and his companions were hungry and in need of food? ²⁶He entered the house of God, when Abiathar was high priest, and ate the bread of the Presence, which it is not lawful for any but the priests to eat, and he gave some to his companions.” ²⁷Then he said to them, “The sabbath was made for humankind, and not humankind for the sabbath; ²⁸so the Son of Man is lord even of the sabbath.”

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

Mark 2:24. Why do they on the Sabbath what is not lawful? The Pharisees do not blame the disciples of Christ for plucking ears of corn from a field that was not their own, but for violating the Sabbath; as if there had been a precept to this effect, that famishing men ought rather to die than to satisfy their hunger. Now the only reason for keeping the Sabbath was, that the people, by sanctifying themselves to God, might be employed in true and spiritual worship; and next, that, being free from all worldly occupations, they might be more at liberty to attend the holy assemblies. The lawful observation of it, therefore, must have a reference to this object; for the Law ought to be interpreted according to the design of the Legislator. But this shows clearly the malicious and implacable nature of superstition, and particularly the proud and cruel dispositions of hypocrites, when ambition is joined to hatred of the person. It was not the mere affectation of pretended holiness, as I have said, that made the Pharisees so stern and rigorous; but as they expressly wished to carp at every thing that Christ said or did, they could not do otherwise than put a wrong meaning in cases where there was nothing to blame, as usually happens with prejudiced interpreters. The accusation was brought—according to Matthew and Mark—against our Lord, and—according to Luke—against his disciples. But there is no inconsistency here; for the disciples were in all probability so harassed, that the charge was directed chiefly against the Master himself. It is even possible that the Pharisees first wrangled with the disciples, and afterwards with Christ, and that, in the rage of their malice, they blamed him for remaining silent, and permitting his disciples to break the Sabbath.

Mark 2:27. The Sabbath was made for man. This Fifth argument is related by Mark alone. The general meaning is, that those persons judge amiss who turn to man’s destruction, ⁸³⁸³ “Lesquels convertissent au dommage et a la ruine de l’homme;”— “who turn to the injury and to the ruin of man.” the Sabbath which God appointed for his benefit. The Pharisees saw the disciples of Christ employed in a holy work; they saw them worn out with the fatigue of the journey, and partly with want of food; and yet are offended that, when they are hungry, they take a few grains of corn for the support of their wearied bodies. Is not this a foolish attempt to overturn the purpose of God, when they demand to the injury of men that observation of the Sabbath which he intended to be advantageous? But they are mistaken, I think, who suppose that in this passage the Sabbath is entirely abolished; for Christ simply informs us what is the proper use of it. Though he asserted, a little before, that he is Lord of the Sabbath, yet the full time for its abolition ⁸⁴⁸⁴ “La vraye saison et le temps opportun de l’abolissement d’iceluy;”— “the true season and appropriate time for the abolition of it.” was not yet come, because the veil of the temple was not yet rent, (Matthew 27:51.)

Mark 1:45. So that Jesus could no longer enter openly into cities Hence we learn the reason why Christ did not wish the miracle to be so soon made known. It was that he might have more abundant opportunity and freedom for teaching. Not that his enemies rose against him, and attempted to shut his mouth, but because the common people were so eager to demand miracles, that no room was left for doctrine. He wished that they would all be more attentive to the word than to signs. Luke accordingly says, that he sought retirement in the deserts He avoided a crowd of men, because he saw, that he would not satisfy the wishes of the people, without overwhelming his doctrine by a superfluity of miracles.⁴⁹⁷⁴⁹⁷ “Que quant et quant il ne fist tant de miracles, que cela les empescheroit de bien penser a la doctrine;” — “without doing so many miracles as to prevent them from thinking properly about his doctrine.”

⁸³ “Lesquels convertissent au dommage et a la ruine de l’homme;”— “who turn to the injury and to the ruin of man.”

⁸⁴ “La vraye saison et le temps opportun de l’abolissement d’iceluy;”— “the true season and appropriate time for the abolition of it.”

⁴⁹⁷ “Que quant et quant il ne fist tant de miracles, que cela les empescheroit de bien penser a la doctrine;” — “without doing so many miracles as to prevent them from thinking properly about his doctrine.”