Mark 2
Bengel's Gnomon of the New Testament
And again he entered into Capernaum, after some days; and it was noised that he was in the house.
Mark 2:1. Πάλιν, again) Comp. ch. Mark 1:21; Mark 1:29.—δἰ ἡμέρων) After some days had intervened. [It is one and the same return into the city of Capernaum, of which Mark makes mention in this place after the healing of the leper; Matthew, after the return from the region of the Gergesenes, in his ch. Mark 9:1 : it is also the same man sick of the palsy, whom Mark and Luke, after Matthew, treat of.—Harm., p. 276].

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.
Mark 2:2. Μηδὲ, not even) Not only the house within, but not even the hall, could contain them.

And they come unto him, bringing one sick of the palsy, which was borne of four.
Mark 2:3. Ὑπὸ τεσσαρων, by four) He was then fall grown, though not far advanced in years: comp. Mark 2:5, Son [implying he was not old].

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.
Mark 2:4. Ἀπεστέγασαν) they took off the roof) out of love, without doing injury. [So faith penetrates through all obstacles (Mark 2:5) to reach Christ.—V. g.] It is probable that it was a cottage [tugurium, hut], not a large house.—ἐξορύξαντες, digging out) the ceiling, beneath the tiles of the roof, so as to make a large aperture. The people crowding in numbers, had caused great delay in reaching Christ.

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
Mark 2:5. Πίστιν, their faith) So painstaking.

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?
Mark 2:8. Τῷ πνεύματι Αὐτοῦ, in His Spirit) The prophets became cognisant of things through the Spirit of God, but not with their own spirit: Christ, with His own Spirit, which is omniscient and Divine; comp ch. Mark 8:12. Moreover, the Holy Spirit is not called the Spirit of Christ before that great Pentecost recorded in Acts 2 The conclusion therefore remains, that we are to understand the Spirit of Jesus as applying to His Divine nature, which had its dwelling in His human nature.—τὶ, why) An allusion to their Why? in Mark 2:7.

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.
Mark 2:14.[17] ΤΕΛΏΝΙΟΝ, the receipt of custom) At the sea; Mark 2:13.

[17] Comp. on this history, note on Matthew 9:9.—E. B.

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.
Mark 2:15.[18] Ἦσαν γὰρ, for they were) The Evangelist hereby explains why he had just written, with Jesus and His disciples; for they were many.

[18] Λευῒν Levi) called also Matthew.—V. g.

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?
Mark 2:16.[19] Τὶ ὅτι) So the LXX.; Jdg 11:7, etc.

[19] Mark 2:15. Καὶ ἠκολούθησαν, and they were following) Therefore even then already with reformed minds they were holding to [entering upon] the right way.—V. g.

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?
Mark 2:18. Νηστεύοντες, fasting) This seems here to imply both their custom and their actual fasting at that present time; comp. note on Matthew 9:14.

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.
Mark 2:20.[20] Ἐλεύσονται, shall come) This is the first intimation of His Passion.—ἐν ἐκείνῃ τῇ ἡμέρᾳ) So also the Gothic version reads. Moreover, the plural, which is substituted by some, comes evidently from Luke.[21] There is but one day of the Bridegroom being taken away; many days, of His continuing absent after having been so taken away. But the days will come, when the Bridegroom shall be taken away; and then shall they fast in that day (In some one of those days, to wit, especially on the first of them). So in Luke 17:22 the plural number is used, the days shall come; and in Luke 2:31, on that day, in the singular number, with a force having relation to that plural.

[20] Mark 2:19. Τοῦ νομφῶνος, the Bridegroom) This means Jesus, in whose absence, they, to whom he is known, cannot feel the day joyful, and in whose presence they cannot feel the day sad.—V. g.

[21] Through Harmonists.—ED. The Gnomon and margin of Ed. 2 and Vers. Germ. prefer the Sing. The Ed. Maj. has at it the mark δ.—E. B. ABCD and Amiat. Vulg. support the Sing.: abc later Vulg. and Rec. Text, the Plural.—ED.

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.
Mark 2:21. Αἴρει τὸ πλήρωμα τὸ καινὸν τοῦ παλαιοῦ) This reading is a mean between extremes, brief, and likely to be genuine.[22] The meaning is: the new piece put in to patch up the rent, takes away with it some of the old cloth.

[22] AΔ, later Syr., whom Tischend. follows, read αἴρει ἀπʼ αὐτοῦ τὸ πληρωμα. B reads τὸ πληρ. ἀφʼ εἁυτοῦ. L, whom Lachm. follows, has τὸ πλήρ. ἀπʼ αὐτοῦ. Dab Vulg. and Rec. Text have τὸ πλήρωμα (to which Rec. Text adds αὐτοῦ) τὸ καινὸν ἀπὸ (omitted in Rec. Text) τοῦ παλαίου—ED.

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?
Mark 2:26. Ἐπὶ, Ἀβιάθαρ, under Abiathar) Ahimelech was the priest who gave loaves of bread to David; but on his being put to death for that very act, his son Abiathar presently after succeeded to him; and afterwards the priesthood of Abiathar and the reign of David were contemporary. The series of the priests was very well known among the Hebrews, and so the denomination of [the mode of marking] the age of David is taken from the priest of that day; and indeed the Evangelist mentions Abiathar, in whose time the actions of David seem to have been entered in the sacred records, in preference to Ahimelech; comp. the use of ἐπὶ, Matthew 1:11. Not unlike is the phraseology, Genesis 2:2, on the seventh day [God ended His work; we should have said, at the close of the sixth day], and ch. Mark 10:25, in the days of peleg (who was born a short while after) the earth was divided.

And he said unto them, The sabbath was made for man, and not man for the sabbath:
Mark 2:27 Ἔλεγεν He was saying) Again beginning to address them; comp. Mark 4:21; Mark 4:24; Mark 4:26; Mark 4:30; Mark 7:20; Mark 9:1; Luke 4:24; Luke 5:36; Luke 6:5; Luke 15:11; John 1:52.—διὰ, for the sake of) An axiom. So almost similarly 2Ma 5:19 : οὐ διὰ τὸν τοπον τὸ ἔθνος, ἀλλὰ διὰ τὸ ἔθνος τὸν τόπον ὁ Κύριος ἐξελέξατοἐγένετο, was made) The origin and end of things is to be kept in view. The blessing of the Sabbath, Genesis 2:3, has regard to man.

Therefore the Son of man is Lord also of the sabbath.
Mark 2:28. Ὥστε, therefore) The more obvious sense of this remarkable enigmatical aphorism is, Whatever right as regards the Sabbath any man hath, I also have. The more august sense, though one kept hidden [recondite] then, as suited to the relations in which that time stood to the whole divine scheme, is this, The end of the institution of the Sabbath is the salvation [welfare] of man as to his soul and body. The Son of Man is bound to ensure this salvation; and, in order to bring about this end, He the same has also authority over all things, and expressly over the Sabbath, inasmuch as it was made for man; and with a view to [in accordance with] obtaining this end, He regulates aright the whole use of the Sabbath.

Gnomon of the New Testament by Johann Bengel

Text Courtesy of Used by Permission.

Bible Hub
Mark 1
Top of Page
Top of Page