(chapter 3 will follow in the next issue)
Observe the Text to understand the author’s meaning:
Read 2:1-12. This is a chapter on “sin” and “law” — notice the distinction made between God’s law and man’s and also Jesus’ response to the laws. This chapter also speaks of Jesus authority.
What is the problem that the friends of the paralytic encounter? What does the action of the friends show about their understanding of who Jesus is and what authority he has? What does Jesus initially say to the paralytic? Why is Jesus statement a problem for the scribes and Pharisees? Who is it that forgives sins? See Ex 20:7, Ex 32:32, Psalm 51, Isaiah 43:25, 44:22. What does this say about who Jesus is when he claims to forgive sins? What is the normal procedure for obtaining forgiveness of sins according to Lev 4:20,26,31,35? Who is it that pronounces forgiveness? Do you see this as an affront to the scribes and Pharisees? Why?
Other places where blasphemy is spoken of are Isaiah 52:5, 2 Samuel 12:14 and Revelation 2:9. What is blasphemy and how is it related to the second Commandment in Exodus 20:7? Is blasphemy limited to using God’s name in a curse?
Notice the dialogue with the scribes and Pharisees. Jesus deals with the unseen and then the seen. Proof of his forgiving the man’s sins is that the man is physically cured. Which is harder to say– “your sins are forgiven” or “arise and walk?” Why? What is the response of the people?
While physical brokenness is a part of the fallenness of creation, is it always a result of a sinful act?
Read 2:13-14. What kind of a following does Jesus have? What is significant about the name Levi? According to Numbers 3, what should his job have been? What was it? What do you know about tax-gatherers? What is the significance of Jesus calling him to follow? What does it mean for Levi to follow Jesus? What does he give up? With regard to sin, what is Levi doing?
Read 2: 15-17. Whose house is Jesus eating at? Who are the guests? Do you believe from the context that they are coming in repentance, believing in Jesus? Or defiance of Him?
Who are the one’s who are sick that Jesus came to minister to? Who claim to be righteous? Isn’t that a way of saying that they do not recognize their own sickness so are unwilling to come to the physician who can heal?
Read 2:18-20. What is the problem? Who brings the problem to Jesus? Notice in Mark Jesus’ teachings almost always come as a result of the questions of the scribes and Pharisees. He begins where they are! What is the sin that the disciples are accused of? Is fasting a law of God? Is it one of the 10 Commandments? Or is it a law of the Pharisees—a man-made tradition?
God, remember was the husband of Israel—Ex 6:7(this is the form of an Ancient Near Eastern marriage covenant. As if God said, “I will take you for my wife and I will be your husband.”), Jer 3:6-11, Hosea 3:1. When Jesus calls himself the bridegroom what is he saying about himself in relation to God?
One of the prophecies in the OT was that there would be such destruction by God that there would be no brides and bridegrooms in the land. See Jer 7:34, 16:9, 25:10. But when God restores Israel, there will again be marrying. See Jer 33:10-11. Not only is God in their midst and they should celebrate but when there is a bridegroom it is indication of God’s favor and restoration. The fasting and mourning should come when there is no bridegroom because God is judging the land and also when Jesus is not among them. When do you think that will be?
Read 2:21-22. Can you explain these statements about old and new skins? And unshrunk clothe and shrunk clothe? What happens to clothe that has shrunk when you put a patch on it that is new and has not shrunk? What happens when new wine is put in old skins? Can you suggest what Jesus is saying here keeping in mind vs. 18-20? What is the “old skins” that are inflexible? What is the rigid old clothe? The new unshrunk clothe? The new wine?
Read 2:23-28. Who initiates the conversation again with their question? What day is it? Whose law do the Pharisees claim is being violated? See Ex 20:8-11. What does it mean to make the Sabbath “holy,” if “holy” means “to set apart for God’s purposes?” See Deu 23:25. What is God’s law? Does it say that you cannot pick enough grain to eat on the Sabbath? What is the Pharisee’s interpretation of the law?
Read 1 Samuel 21:1-6, Lev 24:5-9. Jesus’ explanation goes back to the original intent of the law. He first uses David as an example and then explains the lesson in vs. 27 and finally the punch line in vs. 28. While the “law” of the scribes and Pharisees would kill by even withholding food from people, God’s law brings life—rest, restoration, renewal.
What does vs. 28 mean? What is it saying about Jesus authority? relationship to God? relationship to the scribes and Pharisees?
Interpret the Text:
1) There are two groups of laws being addressed in this chapter in vs. 1-12 what is the law? In vs. 16-17? in vs. 18-19? in vs. 23-28? Do you see a conflict between the laws of the scribes and Pharisees and the Laws of God? Whose laws are life-giving? In what way?
2) Sin also arises as an issue. Who is the sinner according to the scribes and Pharisees in vs. 1-12? who really is the sinner? Mark 2:13-14? 2:15-17? 2:18-19? 2:23-28?
3) What issue is really at stake in the controversy over whose law will be obeyed? Do you see that as an issue of “whose authority.” The one with authority makes the laws. Explain. Do you see a conflict brewing over “whose authority”, “whose laws?”
4) What identifications has Jesus made in this chapter to show his relationship with God? What has he said and done to indicate the nature of his ministry?
5) Jesus changed the Sabbath by his resurrection. He laid in the grave during the Jewish Sabbath—doing no work! Then established a new Sabbath with his resurrection. Jesus is Lord of the Sabbath—The Sabbath was made for man and not man for the Sabbath. Comment?
Bible Study Notes
(Compare these notes to your thoughts after you have looked at the passages and answered the questions yourself)
Mark 2:1-12. This passage shows Jesus can restore both physical brokenness and spiritual brokenness. Jesus has authority over sin and physical brokenness. The multitudes do not give this authority to Jesus, rather they recognize that he possesses the authority to heal and forgive.
The issue of the law is raised. This time it is God’s law. Only God can forgive sins. As a human being, to claim to have the power to forgive sins is blasphemy—it is claiming for yourself what belongs to God. For Jesus to say, “your sins are forgiven” is breaking the Commandment of God given in Exodus, by usurping what only God can do—unless Jesus is God.
Here Jesus forgives the man’s sins, as only God can do, and allows the multitude to see the visible effect of that forgiveness when the man rises and walks.
Jesus has shown he has the authority to forgive sins and restore both the spiritual brokenness of sin and the physical brokenness caused by sin. The multitudes respond in amazement to Jesus authority. It is not that the multitudes give Jesus authority, but rather, they testify to the authority that Jesus possesses.
Blasphemy goes beyond using God’s name in a curse. It includes denying God is who he claims to be or attributing to God what he has not revealed himself to be. In either case we take his name in vain and deny him the worship and reverence he deserves.
While physical brokenness is a part of the fallenness of creation, it is not always the result of a sinful act. Scripture is clear in Job and John 9: 1-5 that not all physical illness is the result of sinful acts.
Notice Jesus typically refers to himself as “Son of man” in Mark. “Son of man” is mentioned in Daniel 7:13-14 as a reference to the Messiah. God also frequently refers to Ezekiel as the “son of man.” “Son of man” is closely associated with humanity and with the Messiah—fully human, fully God.
Mark 2:13-14. Levi should have been a priest serving in the House of God. Instead he is collecting Roman taxes from the Jews for profit. Tax collectors were considered traitors and robbers. Yet, he leaves his old life and follows Jesus.
Mark 2:15-17. The healing that occurs visibly with bodies in other passages, occurs invisibly here with souls. Jesus is the physician with authority over both.
Mark 2:18-20. Fasting is not a law given in the Old Testament, it is a tradition of the scribes and Pharisees. There are references in Scripture to people fasting but no where does God command people to fast. Jesus is pointing them away from their rituals to the living God among them. A statement about getting priorities straight. Also a statement about Jesus’ divinity.
Mark 2: 21-22. In light of vs 18-20, Jesus is talking about the traditions and laws of the scribes and Pharisees which blind them to the living God among them. Jesus is not saying that God’s laws, given in Scripture, are the old wineskins which are inflexible but rather humanly devised laws which keep people from seeing the living God.
Do you see this as a challenge to the authority of the scribes and Pharisees? Even John’s disciples obeyed the Pharisee’s laws but Jesus and his disciples do not. Do you see this as Jesus and his disciples refusing to obey the authority of the scribes and Pharisees. They will not recognize Jesus’ true authority and Jesus rejects their false authority which keeps people from God.
Mark 2:23-28. God’s laws are not to burden and they do not destroy us—even starve us. God’s laws show us how to live as the image of God. God rested on the seventh day and therefore we as his image are to act like him and also rest. God’s laws are blessing for us. We also acknowledge God’s sovereignty even over our time schedule. God gave us the day off! He knows the tasks he has given us to do and he has determined we can accomplish his work in six days and rest on the seventh. His law does not burden us but blesses us with a day rest from our labors.
Calvin writes that the purpose of the Sabbath was so that, “men might be released from all earthly business and join together in a holy assembly.”
This study first appeared in Theology Matters, Vol. 1, No. 2 (Mar/Apr 1995).
