Marcos 2
John MacArthur · Citado em PreceptAustin
Marcos 2
MacArthur explains that "Blasphemy was the most heinous crime in Jewish thought, since it was a direct affront to the person of God. They defined three levels of blasphemy. First, one blasphemed God by speaking evil of His law, as Stephen (Acts 6:13) and Paul (Acts 21:27–28) were falsely accused of doing. A more serious form of blasphemy was to slander, speak evil of, or curse God Himself (Lev. 24:10–16; cf. Ex. 20:7). But the ultimate form of blasphemy was to assume the rights and prerogatives of God; to usurp the role of God and act as if one were God. It was this third and most severe type of blasphemy that the scribes and Pharisees accused Jesus of (cf. John 5:18; 8:58–59; 10:33; 19:7)." (Luke Commentary) He is blaspheming (present tense)(987)(blasphemeo from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak; see study of verb form blasphemeo) means literally to speak to harm and in general therefore means to bring into ill repute, to speak verbal abuse against someone which denotes the very worst type of slander. To defame which means to harm the reputation of by libel or slander. In Scripture, blaspheming refers to intentional and overt defilement of the divine name, and so is any abusive speech or action directed against God, especially against the majesty, nature and power of God. The scribes are (correctly) reasoning that Jesus is taking for Himself a right that is reserved for God alone! It is notable that this first charge finally became the fatal charge for in Mark 14:61-64 we read "But He kept silent and did not answer. Again the high priest was questioning Him, and saying to Him, “Are You the Christ, the Son of the Blessed One?” 62 And Jesus said, “I am; and you shall see THE SON OF MAN SITTING AT THE RIGHT HAND OF POWER, and COMING WITH THE CLOUDS OF HEAVEN.” 63 Tearing his clothes, the high priest *said, “What further need do we have of witnesses? 64 “You have heard the blasphemy; how does it seem to you?” And they all condemned Him to be deserving of death." Johann Bengel adds that "Blasphemy is committed when (1.) things unworthy of God are attributed to Him; (2.) things worthy of God are denied to Him; (3.) when the incommunicable attributes of God are attributed to others." Edwards - Forgiveness of sins remains everywhere the exclusive right of God.” The reason is that in every sin, even in sins committed ostensibly only against one’s neighbor, God is the party most offended. Thus in his adultery with Bathsheba and murder of Uriah, David, who in one affair breaks at least three and perhaps four of the Ten Commandments, confesses to God, “ ‘against you, you only, have I sinned’ ” (Ps 51:4+). (PNTC-Mk) R C H
Marcos 2
MacArthur writes that didasko "refers to the passing on of information-often, but not necessarily, in a formal setting. It focused on content, with the purpose of discovering the truth-contrary to the forums so popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21+). Synagogue teaching, as illustrated by that of Jesus, was basically expository. Scripture was read and explained section by section, often verse by verse....In all the various forms, the root meaning carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. Matthew Chicago: Moody Press) Teaching is distinguished from preaching, the latter emphasizing the proclamation of the Gospel to the non-Christian world. Teaching of sound doctrine is vital to stability of one's faith and spiritual growth and stability of one's faith, this vital role being clearly validated by our Lord Jesus Christ who was called Rabbi or Teacher more than any other name -- in fact the some 45 of the 58 NT uses of the Greek word for teacher (didaskalos) are used of Jesus (most of these referring to public teaching). In addition 47 of 97 occurrences of didasko are used in the Gospels to describe the activity of Jesus. Mark 2:14 As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, "Follow Me!" And he got up and followed Him. NET Mark 2:14 As he went along, he saw Levi, the son of Alphaeus, sitting at the tax booth. "Follow me," he said to him. And he got up and followed him. GNT Mark 2:14 καὶ παράγων εἶδεν Λευὶν τὸν τοῦ Ἁλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ, Ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. NLT Mark 2:14 As he walked along, he saw Levi son of Alphaeus sitting at his tax collector's booth. "Follow me and be my disciple," Jesus said to him. So Levi got up and followed him. KJV Mark 2:14 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. ESV Mark 2:14 And as he passed by, he saw Levi the son of Alphaeus sitting at the tax booth, and he said to him, "Follow me." And he rose and followed him. NIV Mark 2:14 As he walked along, he saw Levi son of Alphaeus sitting at the tax collector's booth. "Follow me," Jesus told him, and Levi got up and followed him. ASV Mark 2:14 And as he passed by, he saw Levi the son of Alphaeus sitting at the place of toll, and he saith unto him, Follow me. And he arose and followed him. CSB Mark 2:14 Then, moving on, He saw Levi the son of Alphaeus sitting at the tax office, and He said to him, "Follow Me!" So he got up and followed Him. He saw Levi the son of Alphaeus: Mk 3:18 Mt 9:9 Lu 5:27 Alphaeus: Mk 3:18 Lu 6:15 Ac 1:13 Follow me: Mk 1:17-20 Mt 4:19-22 A DESPISED TAX COLLECTOR FOLLOWS JESUS Parallel Passages Mt. 9:9–13+ As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He *said to him, “Follow Me!” And he got up and followed Him. 10 Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. 11 When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” 12 But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Lk 5:27–32+ (Words in Bold are not in Mark's account) After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, “Follow Me.” 28 And he left everything behind, and got up and began to follow Him. 29 And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. 30 The Pharisees and their scribes began grumbling at His disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” 31 And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. 32 “I have not come to call the righteous but sinners to repentance.” Edwards entitles v13-17 "the scandal of grace." Tax collectors like Matthew were despised by the Jews because they were a symbol of their subjugation to the Roman government (with whom they were regarded as collaborators against their fellow Jews and thus were regarded as "traitors"), they had significant contact with the "Gentile dogs," and were patently dishonest, not hesitating to "shake down" their fellow Jews and practice out and out extortion! Unfortunately for the Jews the tax collectors did have the force of Roman soldiers behind them to make people pay taxes. They were usually lumped by Jews into the derogatory category of "sinners (hamartolos)." Some rabbinic writings even compared them to murderers and robbers (Mishnah Nedarim 3:4; b. Bava Qamma 113a). Apparently tax collectors like Levi had to bid for the right to make collections, but then they would add a so-called "surcharge," which typically was where the abuse occurred (cf Lk 3:13+, Lk 19:8+). Lane observes that "“When a Jew entered the customs service he was regarded as an outcast from society: he was disqualified as a judge or a witness in a court session, was excommunicated from the synagogue, and in the eyes of the community his disgrace extended to his family.” (Commentary on Mark) As Spurgeon so aptly phrases it Matthew "“was at this time busy taking, but he was called to a work that was essentially giving.” As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth - Passed by is present tense which more vividly depicts Jesus in motion walking along the seashore (as specified in Mk 2:13+). This tax booth would have been in the jurisdiction of Herod Antipas, who was the ultimate recipient of a (major) portion of the taxes collected. While Mark does not state Levi (means "companion") is a tax collector, clearly he was by location and according to Lk 5:27+. I can't resist a pun that Levi had to levy a tax on goods that passed by his toll booth! Levi was a famous name was first used in Genesis - "She conceived again and bore a son and said, “Now this time my husband will become attached to me, because I have borne him three sons.” Therefore he was named Levi." (Ge 29:34). Levi’s father’s name was Alphaeus, but do not confuse this with Matthew 10:3 and Mk 3:18 mention James the son of Alphaeus. This James, is often called James the Less to distinguish him from James the brother of John. There is no evidence that he was the brother of Levi, for this fact would probably have been mentioned, as it was in the case of Peter and Andrew (Mt 4:18+), and of James and John. (Mt 4:21+) Background - The messianic Jewish writer Alfred Edersheim has an interesting note on the call of Matthew - It is in the light of what we have just learned concerning the Rabbinic views of forgiveness and repentance that the call of Levi-Matthew must be read, if we would perceive its full meaning (Here is what Edersheim wrote as background for the call of Levi-Matthew). There is no need to suppose that it took place immediately on the cure of the paralytic. On the contrary, the more circumstantial account of St. Mark implies, that some time had intervened. If our suggestion be correct, that it was winter when the paralytic was healed at Capernaum, we may suppose it to have been the early spring-time of that favoured district, when Jesus ‘went forth again by the seaside.’ And with this, as we shall see, best agrees the succession of after-events. (Life and Times of the Messiah) Related Resource: Who was Matthew in the Bible? | GotQuestions.org And He said to him, "Follow Me!" - This is essentially Jesus' official call of discipleship as in Mk 1:17+ where Jesus saw Andrew and his brother Simon (Peter) casting a net in the sea and commanded them “Follow Me, and I will make you become fishers of men” and "Immediately they left their nets and followed Him." (Mk 1:18+) Jesus addresses a despised tax collector which would seem to be a most unlikely person to receive such a call. But God is not partial and Jesus the God-Man shows He has open arms and an open mind regarding sinners of all genre! Is this not good news for all of us! When He calls we need to answer (Have you heard His voice? I love Michael Card's song I Heard The Voice Of Jesus Say). Follow (NLT paraphrases it "Follow me and be my disciple")(190)(akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus BUT they were not truly committed to him. E.g., see Jn 6:66) and in a figurative sense to follow Jesus as a disciple. Akoloutheo in Mark - Mk. 1:18; Mk. 2:14; Mk. 2:15; Mk. 3:7; Mk. 5:24; Mk. 6:1; Mk. 8:34; Mk. 9:38; Mk. 10:21; Mk. 10:28; Mk. 10:32; Mk. 10:52; Mk. 11:9; Mk. 14:13; Mk. 14:54; Mk. 15:41 Bob
Marcos 2
MacArthur - The statement seeing their faith seems to indicate more than just a belief in Jesus’ ability to heal (cf. John 2:23–24). The forgiveness that the Lord granted indicates a genuine, repentant faith. This man (along with his friends) must have believed that Jesus was the One who offered salvation to those who repent (Mk 1:15). (MNTC-Mk) Brooks - Probably the reference is to the faith of the four who went to such lengths to get the paralytic before Jesus, although the faith of the paralytic himself should not be excluded. (NAC)
Marcos 2
MacArthur on forgiveness - Forgiveness is both mankind’s greatest need, and God’s most important gift—and the only means for blessing in this life and eternal life in heaven. Jesus Christ came into the world to “save His people from their sins” (Matt. 1:21; cf. 26:28), and “through His name everyone who believes in Him receives forgiveness of sins” (Acts 10:43; cf. 5:31; 26:18; Eph. 1:7; 4:32; Col. 1:14; 2:13–14; 3:13; 1 John 1:9; 2:12; Rev. 1:5). Forgiveness is the distinctive message of the Christian proclamation (Luke 24:47; Acts 2:38; 13:38). But forgiveness has always been the offer of redemption, so it is also the message of the Old Testament. After Adam and Eve sinned, “the Lord God made garments of skin for Adam and his wife, and clothed them” (Gen. 3:21). Killing animals to provide those garments pictured the ultimate sacrifice of Messiah, whose death would cover the shame and guilt of sin. The Lord described Himself to Moses as “the Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin” (Ex. 34:6–7; cf. Num. 14:18). Nehemiah 9:17 calls Him a “God of forgiveness.” In Psalm 65:3 David wrote, “Iniquities prevail against me; as for our transgressions, You forgive them,” while in 86:5, he declared, “For You, Lord, are good, and ready to forgive, and abundant in lovingkindness to all who call upon You.” In Psalm 103:12, David depicted the extensiveness of God’s forgiveness when he noted that “as far as the east is from the west, so far has He removed our transgressions from us.” In Ps 130:3–4, the psalmist expressed his confidence in God’s forgiveness: “If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, that You may be feared.” Speaking of the promised forgiveness in the New covenant, God declared, “I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34). Micah joyously exclaimed, “Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant of His possession?” (Mic. 7:18; cf. Isa. 55:7). The Old Testament likens God’s forgiveness to His casting sins behind His back (Isa. 38:17), wiping them out (Isa. 43:25; cf. 1:18; 44:22), trampling them under His feet (Mic. 7:19), and burying them in the depths of the sea (Mic. 7:19). (Luke Commentary) R C H
Marcos 2
MacArthur explains John 6:66 commenting that "Sadly, but predictably, as a result of this many of His disciples withdrew and were not walking with Him anymore. Abandoning any further pretense of being His followers, they deserted Him and joined the scoffers who had rejected Jesus outright. Ek toutou (as a result of this) could also be translated “from this time.” Both translations are correct. The false disciples permanently abandoned Jesus after this point as a result of His teaching in the sermon in general (especially John 6:48–58), and His condemnation of their unbelief in particular (Jn 6:64). “What they wanted, he would not give; what he offered, they would not receive” (F. F. Bruce, The Gospel of John [Grand Rapids: Eerdmans, 1983], 164)." (John Commentary) Tax collectors (KJV = publicans) (5057)(see telones Sinners (268)(see hamartolos Disciples (3101)(mathetes) from manthano = to learn which Vine says is "from a root math = thought accompanied by endeavor".English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of the teacher. By itself mathetes itself does not mean the followers were believers, for is used of superficial followers of Jesus as well as of genuine believers (cf Jn 6:66). Typically in the Jewish world, a disciple would voluntarily join a school or otherwise seek out a master rabbi; however, Jesus seeks out and chooses those whom he wants as his disciples (Mk 1:17; 2:14; Lk 5:1–11; cf. Mt 4:18–21). NIDNTT adds that "A man is called a mathētēs when he binds himself to someone else in order to acquire his practical and theoretical knowledge. He may be an apprentice in a trade, a student of medicine, or a member of a philosophical school. One can only be a mathētēs in the company of a didaskalos, a master or teacher, to whom the mathētēs since the days of the Sophists generally had to pay a fee. An obvious exception to this is when mathētēs refers to spiritual dependence on a thinker long since dead." Mathetes in Mark (this is the first use in Mark's Gospel) - Mk. 2:15; Mk. 2:16; Mk. 2:18; Mk. 2:23; Mk. 3:7; Mk. 3:9; Mk. 4:34; Mk. 5:31; Mk. 6:1; Mk. 6:29; Mk. 6:35; Mk. 6:41; Mk. 6:45; Mk. 7:2; Mk. 7:5; Mk. 7:17; Mk. 8:1; Mk. 8:4; Mk. 8:6; Mk. 8:10; Mk. 8:27; Mk. 8:33; Mk. 8:34; Mk. 9:14; Mk. 9:18; Mk. 9:28; Mk. 9:31; Mk. 10:10; Mk. 10:13; Mk. 10:23; Mk. 10:24; Mk. 10:46; Mk. 11:1; Mk. 11:14; Mk. 12:43; Mk. 13:1; Mk. 14:12; Mk. 14:13; Mk. 14:14; Mk. 14:16; Mk. 14:32; Mk. 16:7 Jesus Friend of Sinners by Casting Crowns Jesus, friend of sinners, we have strayed so far away We cut down people in your name but the sword was never ours to swing Jesus, friend of sinners, the truth's become so hard to see The world is on their way to You but they're tripping over me Always looking around but never looking up I'm so double minded A plank eyed saint with dirty hands and a heart divided Oh Jesus, friend of sinners Open our eyes to the world at the end of our pointing fingers Let our hearts be led by mercy Help us reach with open hearts and open doors Oh Jesus, friend of sinners, break our hearts for what breaks yours Yeah Jesus, friend of sinners, the one who's writing in the sand Make the righteous turn away and the stones fall from their hands Help us to remember we are all the least of thieves Let the memory of Your mercy bring Your people to their knees No one knows what we're for only against when we judge the wounded What if we put down our signs crossed over the lines and loved like You did Oh Jesus, friend of sinners Open our eyes to world at the end of our pointing fingers Let our hearts be led by mercy Help us reach with open hearts and open doors Oh Jesus, friend of sinners, break our hearts for what breaks yours You love every lost cause; you reach for the outcast For the leper and the lame; they're the reason that You came Lord I was that lost cause and I was the outcast But you died for sinners just like me, a grateful leper at Your feet 'Cause You are good, You are good and Your love endures forever You are good, You are good and Your love endures forever You are good, You are good and Your love endures forever You are good, You are good and Your love endures forever Oh Jesus, friend of sinners Open our eyes to world at the end of our pointing fingers Let our hearts be led by mercy Help us reach with open hearts and open doors Oh Jesus, friend of sinners, break our hearts for what breaks Yours And I was the lost 'cause and I was the outcast Yeah You died for sinners just like me, a grateful leper at Your feet Cross The Divide As [Jesus] was dining in Levi’s house, . . . many tax collectors and sinners also sat together with Jesus. —Mark 2:15 Today's Scripture: Mark 2:13-17 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) Two young men with mischief on their minds approached a missionary’s outreach bus parked in a downtown area of a German city. The missionaries were there to offer refreshments as a way to open up conversations about Christ. The two visitors, wearing skull-and-crossbones bandannas, were there to offer trouble. But the missionaries didn’t respond to the ruffians as they expected. The Christians welcomed them warmly and engaged them in discussion. Surprised, the guys hung around long enough to hear the gospel. One trusted Jesus that day. The other, the next day. Those two young men and the missionaries who reached them were light-years apart culturally. The guys were German; the missionaries, American. The guys were involved in a culture of darkness and death; the missionaries were shining the light. The cultural divide was crossed with cookies and nonjudgmental love. Cross the divide. Take Christ to the culture— even if it doesn’t look anything like yours. Making Friends Many tax collectors and sinners also sat together with Jesus and His disciples. —Mark 2:15 Today's Scripture:Mark 2:13-17 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) A letter from a friend described the adjustments that his son and daughter-in-law were facing as young missionaries in a country long resistant to the gospel of Christ. “After some rough early going,” he wrote, “they are getting used to not having modern conveniences and are falling in love with the people.” A photo showed the couple’s 2-year-old-son Wesley and a waiter in a restaurant, both grinning widely as they shared a moment of friendship. My friend commented, “Ever smiling, Wesley makes friends wherever he goes.” That got me to thinking. Making friends and loving people is the key to sharing the gospel wherever we are, because that’s what Jesus did. Some religious leaders were surprised when Jesus openly associated with people they considered undesirable. They said to His disciples, “How is it that He eats and drinks with tax collectors and sinners?” (Mark 2:16). Yet Jesus was known as the friend of sinners. He said, “I did not come to call the righteous, but sinners, to repentance” (Mk 2:17). Reflect & Pray To the lost is where Christ went, Revealing grace from God above; To lost sinners we've been sent To be their friends, to share God's love. —Fitzhugh Loving the lost is the first step in leading them to Christ. Mark 2:16 When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, "Why is He eating and drinking with tax collectors and sinners?" NET Mark 2:16 When the experts in the law and 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?" GNT Mark 2:16 καὶ οἱ γραμματεῖς τῶν Φαρισαίων ἰδόντες ὅτι ἐσθίει μετὰ τῶν ἁμαρτωλῶν καὶ τελωνῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ, Ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει; NLT Mark 2:16 But when the teachers of religious law who were Pharisees saw him eating with t ax collectors and other sinners, they asked his disciples, "Why does he eat with such scum? " KJV Mark 2:16 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? ESV Mark 2:16 And the scribes of the Pharisees, when they saw that he was eating with sinners and tax collectors, said to his disciples, "Why does he eat with tax collectors and sinners?" NIV Mark 2:16 When the teachers of the law who were Pharisees saw him eating with the "sinners" and tax collectors, they asked his disciples: "Why does he eat with tax collectors and 'sinners'?" ASV Mark 2:16 And the scribes of the Pharisees, when they saw that he was eating with the sinners and publicans, said unto his disciples, How is it that he eateth and drinketh with publicans and sinners? CSB Mark 2:16 When the scribes of the Pharisees saw that He was eating with sinners and tax collectors, they asked His disciples, "Why does He eat with tax collectors and sinners?" Why is He eating: Mk 2:7 Isa 65:5 Lu 15:2-7 18:11 19:7,10 1Co 2:15 Heb 12:3 tax collectors and sinners: Mt 18:17 Parallel Passages Matthew 9:11+ When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” Luke 5:30+ The Pharisees and their scribes began grumbling at His disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” JESUS' MISSION FIELD SINNERS, THE DREGS OF SOCIETY! Jesus' mission statement was ""For the Son of Man has come to seek and to save that which was lost." (Lk 19:10+) When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors - The religious leaders were watching but they were not joining in the meal. The phrase scribes of the Pharisees simply describes men within the sect of the Pharisees who were scribes or “lawyers” (cf. Lk 10:25), men who were professional theologians and OT scholars who traced their history back to the time of Ezra and Nehemiah, when the Israelites returned to their homeland after the Babylonian captivity. Luke 5:30+ has a somewhat similar phrase "the Pharisees and their scribes." "An ancient Jewish tradition asserted that God gave the law to angels, who gave it to Moses and Joshua, who gave it to the elders, who gave it to the prophets, who gave it to the scribes in order to lead and teach in the synagogues. The scribes were responsible both to copy and preserve the Scriptures, as well as interpret them in order to instruct the people. Because there were no more Old Testament prophets after Malachi, the scribes fulfilled the foundational teaching role in Israel. Scribes could be found in various Jewish sects (such as the Sadducees or Essenes), but most scribes in Jesus’ day were associated with the Pharisees." ( MacArthur - Mark 2) Pharisees ("the separated ones")(5330)(pharisaios) is transliterated from the Hebrew parash (06567 - to separate) from Aramaic word peras (06537) ("Peres" in Da 5:28-note), signifying to separate, owing to a different manner of life from that of the general public. Their righteousness was not the result of the transformation of the heart by God but was an external, hypocritical righteousness consisting of nothing more than rule keeping, judgmentalism, and outward show. As noted above most of the scribes came from the sect of the Pharisees. It follows that not all all Pharisees were scribes. Sinners (268)(hamartolos from hamartáno = deviate, miss the mark which some lexicons say is from a = negative + meiromai = attain -- not to attain, not to arrive at the goal) is an adjective (e.g., "that through the commandment sin might become utterly sinful" - see Ro 7:13+) that is often used as a noun (as in this verse and Ro 5:19+) to describe those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will, missing His holy purpose for their lives. Hodge adds that the "word sinners expresses the idea of moral wickedness and consequent exposure to divine displeasure." (Commentary on Romans) Tax collectors (KJV = publicans) (5057)(telones from telos = tax + onéomai = to buy) means a reaper of the taxes or customs, tax-collector, one who pays to the government a certain sum for the privilege of collecting the taxes and customs of a district. The public revenues of the Greeks and Romans were usually farmed out. Among the latter, the purchasers were chiefly of the equestrian order and were distinguished as being of a higher class because they rode horses, or they were at least persons of wealth and rank like Zacchaeus who is called the chief tax collector (architelones [754] in Lu 19:2). These farmers also had subcontractors or employed agents who collected the taxes and customs at the gates of cities, in seaports, on public ways and bridges. These, too, were called telomnai (pl.), publicans, or eklégontes (n.f.), (ek [1537], out of, + légo [3004], in its original sense meaning to collect), those who collected out of the people. Such publicans in countries subject to the Roman Empire were the objects of hatred and detestation so that none but persons of worthless character were likely to be found in this employment. While tax collectors were hated by the Jews, it was not a crime to be a tax collector. The crime was to in defrauding and extorting the people which usually "went with the territory!" When the tax collectors came to John the Baptist to be baptized, it is notable that he did not tell them to quit their jobs but he told them to “Collect no more than what you have been ordered to.” (Lk 3:13+). Jesus Himself affirmed the propriety and legality of paying taxes when He commanded "render to Caesar the things that are Caesar’s, and to God the things that are God’s." (Lk 20:25+). They said to His disciples, "Why is He eating and drinking with tax collectors and sinners? - Luke 5:30+ adds that "The Pharisees and their scribes began grumbling at His disciples." where grumbling (gogguzo) is in the imperfect tense, which indicates that they were doing this over and over and over - grumble, grumble, grumble! You never grumble like that do you? NLT is quite vivid paraphrasing it as "Why does your teacher eat with such scum?" Eating in the present tense by which they are implying this was Jesus regular routine (and in fact it was). As noted Jewish tax collectors were so despised that their name was virtually synonymous with sinners. The Pharisees had their own (false) definition of sinners as those who did not obey their legalistic Pharisaic interpretations of the law, to which they added many traditions which were like heavy burdens. MacArthur astutely observes that "Ironically, their judgmental attitudes exposed the true nature of their hypocritical religion. They arrogantly considered themselves to be spiritually whole, when in reality they were spiritually blind and destitute. Many of those they condemned as sinners were, in fact, the ones who had received God’s gift of salvation through faith in Christ. Devoid of grace, the Pharisees clung to a spiritually dead system of superficial legalism. In response, Jesus rejected their self-righteous apostasy and focused instead on people who humbly recognized their sin and repented of it." (Ibid) Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". English = "mathematics"; cf matheteuo - make disciples) describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing. Mark's uses of mathetes - Mk. 2:15; Mk. 2:16; Mk. 2:18; Mk. 2:23; Mk. 3:7; Mk. 3:9; Mk. 4:34; Mk. 5:31; Mk. 6:1; Mk. 6:29; Mk. 6:35; Mk. 6:41; Mk. 6:45; Mk. 7:2; Mk. 7:5; Mk. 7:17; Mk. 8:1; Mk. 8:4; Mk. 8:6; Mk. 8:10; Mk. 8:27; Mk. 8:33; Mk. 8:34; Mk. 9:14; Mk. 9:18; Mk. 9:28; Mk. 9:31; Mk. 10:10; Mk. 10:13; Mk. 10:23; Mk. 10:24; Mk. 10:46; Mk. 11:1; Mk. 11:14; Mk. 12:43; Mk. 13:1; Mk. 14:12; Mk. 14:13; Mk. 14:14; Mk. 14:16; Mk. 14:32; Mk. 16:7; Gene Brooks applies this verse to our lives: Many Christians have been criticized for the very thing Jesus was attacked for: associating with the wrong kind of people. The problem is that while we are to separate from evil, we are also to call sinners to repentance. Jesus’ way of doing this was not to shout at sinners from a distance, but spend time with them. Because we cannot tell what another person’s motives are, we must not criticize fellow believers just for associating with them. Another myth we believe is that “I will be criticized or embarrassed if people do not respond.” BUT – Levi was so happy about being a follower of Jesus that he had a party and invited everyone, especially those who needed Jesus. AND – He was criticized BUT . . .Jesus was the focus of the party. Sinners confessed their sins and received forgiveness. New believers met others followers of Jesus and were established in their faith. Matthew grew spiritually. The critics were silenced. Is God calling you to do what Levi did, to introduce those with whom you have a relationship to Jesus? Here’s how you can do what Levi did, and invite people to your home: i. Look around and identify your friends, co-workers, neighbors, fellow students, and family who do not know Jesus Christ as Lord. Write their names down. ii. Look up and pray every day for each person you have listed. iii. Look out for opportunities to build your relationship with these people. iv. Look forward to your Party. Invite every person on your list. Prepare your own 3 minute story of how you came to know Jesus as Lord. Have your Party and invite them to follow Jesus! v. Look after those who gave their lives to Jesus Christ. Help them grow in their faith. Invite them to church. Give them a Bible and show them how you talk to God. (Levi's Party) Mark 2:17 And hearing this, Jesus said to them, "it is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners." NET Mark 2:17 When Jesus heard this he said to them, "Those who are healthy don't need a physician, but those who are sick do. I have not come to call the righteous, but sinners." GNT Mark 2:17 καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς [ὅτι] Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ᾽ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. NLT Mark 2:17 When Jesus heard this, he told them, "Healthy people don't need a doctor-- sick people do. I have come to call not those who think they are righteous, but those who know they are sinners." KJV Mark 2:17 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. ESV Mark 2:17 And when Jesus heard it, he said to them, "Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners." NIV Mark 2:17 On hearing this, Jesus said to them, "It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners." ASV Mark 2:17 And when Jesus heard it, he saith unto them, They that are whole have no need of a physician, but they that are sick: I came not to call the righteous, but sinners. CSB Mark 2:17 When Jesus heard this, He told them, "Those who are well don't need a doctor, but the sick do need one. I didn't come to call the righteous, but sinners." it is not those who are healthy: Mt 9:12,13 Lu 5:31,32 15:7,29 16:15 Joh 9:34,40 I did not come to call: Isa 1:18 55:7 Mt 18:11 Lu 15:10 19:10 Ac 20:21 26:20 Ro 5:6-8,20,21 1Co 6:9-11 1Ti 1:15,16 Tit 2:14 3:3-7 Parallel Passages: Matthew 9:12+ But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Luke 5:31+ And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. 32 “I have not come to call the righteous but sinners to repentance.” JESUS' STINGING REBUKE And hearing this, Jesus said to them, "it is not those who are healthy who need a physician - Another one of Jesus' puzzling statements, which makes no sense who do not have spiritual ears to hear and understand. Only the Holy Spirit can "illuminate" these paradoxical statements. Unsaved (deceived and foolish) minds hear this utterly profound truth as if it were utter foolishness! Of course in a literal sense a sick person know they are sick. Of course, Jesus as He often does, uses common experiences to speak spiritual truths. And so these soul who recognizes he or she is spiritual sick (with a virus called "sin") will manifest a humble, open, honest heart, a heart that is willing and ready to repent and rest by grace through faith in the Great Physician, Jesus, our Jehovah Rapha.
Marcos 2
MacArthur - Repairing an old tunic with a piece of new, unshrunk fabric would be ill-advised. Not only would the new cloth not match the faded color of the old (cf. Luke 5:36), it would shrink when washed and pull the garment, causing it to tear. Our Lord’s point was that His gospel of repentance and forgiveness from sin could not be patched into the legalistic traditionalism of Pharisaic Judaism. The true gospel cannot be successfully attached to the tattered garment of superficial religion worn so proudly by the scribes and Pharisees. Apostate Judaism’s rituals and ceremonies were like filthy rags (Isa. 64:6); they were beyond repair. Jesus did not come with a message to patch up their old system. He came to totally replace it. It is important to note that the old garment to which Jesus alludes is neither the Mosaic law nor the Old Testament as a whole. Jesus did not come to destroy the law but to fulfill it (Mt. 5:17-19+). Moreover, the apostle Paul explains that the law of God is righteous and good (Ro 7:12,16+). The Jewish leaders had added their own rabbinic stipulations and traditions to God’s law to the degree that Judaism had more to do with keeping extra-biblical prescriptions than with honoring divine requirements. (Mark Commentary) Pulls away (142)(airo) literally means to lift up something (Mt 17:27) and to carry it (Lxx - Ge 44:1, Ex 25:28 = the Ark). In the first Septuagint use of airo in Ge 35:2 Jacob told his household "Put away (airo) the foreign gods." As an aside this is the same verb used by John the Baptist when he made the famous declaration - "The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away (airo) the sin of the world!." (John 1:29+) Luke uses a different verb schizo (split, rend, divide) in his version of this parable (Lk 5:36+). Mark has already used this same verb in its literal sense in the story of the paralytic who Jesus healed physically and spiritually (Mk 2:3, 9, 11, 12). Worse (5501)(cheiron irregular comparative of kakós =bad) is an adjective used to compare degrees of evil, such as worsening spiritual or physical condition. It means inferior to another in quality or condition or desirability. Less satisfactory than something else. Cheiron means worse, inferior in rank, dignity, goodness, excellence, or condition (Matt. 9:16; 12:45; 27:64; Mark 2:21; 5:26; Luke 11:26; 1 Tim. 5:8; 2 Tim. 3:13; 2 Pet. 2:20). More grievous, more severe as spoken of punishment and so in Hebrews 10:29 cheiron illustrates the severity of punishment for those who continue to sin deliberately after having accepted Christ. Cheiron - severer(1), worse(10). Matt. 9:16; Matt. 12:45; Matt. 27:64; Mk. 2:21; Mk. 5:26; Lk. 11:26; Jn. 5:14; 1 Tim. 5:8; 2 Tim. 3:13; Heb. 10:29; 2 Pet. 2:20. Used over 400x in the Septuagint (uses only from the Pentateuch) - Gen. 19:19; Gen. 24:50; Gen. 26:29; Gen. 44:34; Gen. 48:16; Gen. 50:15; Exod. 5:19; Num. 14:23; Num. 32:11; Num. 32:23; Deut. 1:39; Deut. 29:21; Deut. 30:15; Deut. 31:17; Deut. 31:29; Deut. Tear (4978)(schisma from schizo = to cleave, split) literally a split, a rift, and in a garment a tear or rent. Figuratively, of doctrinal differences and divided loyalties within a group schism, division of opinion, discord (Jn 7.43; 1Co 12.25) Schisma in NT - division(4), divisions(2), tear(2). Mt. 9:16; Mk. 2:21; Jn. 7:43; Jn. 9:16; Jn. 10:19; 1 Co. 1:10; 1 Co. 11:18; 1 Co. 12:25. No uses in the Septuagint. Mark 2:22 "No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins." NET Mark 2:22 And no one pours new wine into old wineskins; otherwise, the wine will burst the skins, and both the wine and the skins will be destroyed. Instead new wine is poured into new wineskins." GNT Mark 2:22 καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήξει ὁ οἶνος τοὺς ἀσκοὺς καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί· ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς. NLT Mark 2:22 "And no one puts new wine into old wineskins. For the wine would burst the wineskins, and the wine and the skins would both be lost. New wine calls for new wineskins." KJV Mark 2:22 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. ESV Mark 2:22 And no one puts new wine into old wineskins. If he does, the wine will burst the skins-- and the wine is destroyed, and so are the skins. But new wine is for fresh wineskins." NIV Mark 2:22 And no one pours new wine into old wineskins. If he does, the wine will burst the skins, and both the wine and the wineskins will be ruined. No, he pours new wine into new wineskins." ASV Mark 2:22 And no man putteth new wine into old wineskins; else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins. CSB Mark 2:22 And no one puts new wine into old wineskins. Otherwise, the wine will burst the skins, and the wine is lost as well as the skins. But new wine is for fresh wineskins." will burst the skins: Jos 9:4,13 Job 32:19 Ps 119:80,83 Mt 9:17 Lu 5:37,38 Parallel Passages Mk 2:18–22—Mt. 9:14–17; Lk 5:33–39 Matthew 9:17+ “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.” Luke 5:37+ “And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined. 38 “But new wine must be put into fresh wineskins. 39 “And no one, after drinking old wine wishes for new; for he says, ‘The old is good enough.’” HOW TO WASTE NEW WINE Rodney Cooper - It is interesting to note that in each case (Mk 2:21 and Mk 2:22) something is destroyed. God does not just mend our hearts; he gives us brand new ones. “I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh” (Ezek. 36:26+). He gives us a new nature, and we are new creatures in Christ. To try to put this kind of life into old, legalistic systems is to destroy the new life. This teaching anticipates Paul’s teaching that Christianity is not an extension of Judaism. Judaism cannot contain it. Jewish laws are not binding upon Christians. Paul took up this topic with enthusiasm in Galatians. The old order regulated behavior with rules; the new order regulates by relationship. Jesus did not come to reform Judaism, as the prophets before him had. He came to introduce a new entity, the church. (HNTC-Mk)