View source for Mark 2

{{New Testament chapter short description}}
{{About|the chapter of the Gospel of Mark||Mark 2 (disambiguation)}}
{{Infobox bible chapter
| name= Mark 2
| previouslink=Mark 1 |previous=Mark 1
| nextlink= Mark 3 |next= Mark 3
| book=[[Gospel of Mark]]
| biblepart=[[New Testament]]
| booknum=2
| category= [[Gospel]]
| image=CodexGigas 515 Mark.jpg
| caption=The [[Latin]] text of Mark 1:5–5:8 in [[Codex Gigas]] (13th century)
}}
{{Chapters in the Gospel of Mark}}
'''Mark 2''' is the second chapter of the [[Gospel of Mark]] in the [[New Testament]] of the [[Christianity|Christian]] [[Bible]]. In this chapter, the first arguments between [[Jesus]] and other [[Jew]]ish religious teachers appear. Jesus heals a [[Paralysis|paralyzed]] man and forgives his [[sin]]s, meets with the disreputable [[Saint Matthew|Levi]] and his friends, and argues over the need to [[Fasting|fast]], and whether or not one can harvest food on [[Biblical Sabbath|Sabbath]].

==Text==
The original text was written in [[Koine Greek]]. [[Chapters and verses of the Bible|This chapter is divided into]] 28 verses.

===Textual witnesses===
Some early manuscripts containing the complete text of this chapter are:
*[[Codex Vaticanus]] (325–350)
*[[Codex Sinaiticus]] (330–360)
*[[Codex Bezae]] (~400)
*[[Codex Alexandrinus]] (400–440)
*[[Codex Ephraemi Rescriptus]] (~450)

==Critical scholarship==
Several writers treat Mark 2:1–3:6 as a single unit for analytical purposes. Joseph Mali refers to these verses as containing the "Galilean Conflict Stories", whilst noting that there is no scholarly consensus in this field. He notes "Markan Public Debates" and "controversy dialogues" as other terms which have been used to cover these verses.<ref name=mali>Mali, J. M. (2009), [https://books.google.com/books?id=QqwUawNmnkUC The Christian Gospel and its Jewish Roots: A Redaction-Critical Study of Mark 2:21-22 in Context], accessed 17 September 2023</ref>{{rp|9}} The [[Jerusalem Bible]] refers to the "Five Disputes" set out in these verses.<ref>Jerusalem Bible (1966), "Introduction to the Synoptic Gospels", p. 7 in the New Testament section</ref> [[Vincent Taylor (theologian)|Vincent Taylor]] suggests that this passage may have existed "as a connected whole" before the gospel was compiled.<ref name=mali />{{rp|11}} [[Johannes Weiss]] sees its function as establishing "why Jesus' opponents hated [him] and pursued him to death".<ref name=mali />{{rp|10}}

==Jesus heals a paralyzed man==
{{Main|Healing the paralytic at Capernaum}}
[[File:Christus heilet einen Gichtbrüchigen.jpg|thumb|right|200px|"Christ Heals a Man Paralyzed by the [[Gout]]". Mark 2:4. Engraving by [[Bernhard Rode]], 1780.]]

Jesus returns to [[Capernaum]] after a period of absence in the open country ({{bibleverse||Mark|1:35-45|NKJV}}). Verse 1 of this chapter sees him "in the house" ({{langx|el|εν οικω}}, ''en oikō'').<ref>{{bibleverse||Mark|2:1|NKJV}}: [[NKJV]]</ref> Some translations state that Jesus was "at home".<ref>{{bibleverse||Mark|2:1|ESV}}: [[English Standard Version]]</ref> [[N. T. Wright|Tom Wright]] notes that "most people don't realize that this was probably Jesus' own house",<ref name="wright">Wright, T. (2001), ''Mark for Everyone'', SPCK, pp. 16–17</ref> although it may have been [[Saint Peter|Peter]]'s house.<ref>{{bibleverse||Mark|2:1|AMPC}} in the [[Amplified Bible Classic Edition]] (AMPC)</ref>

Four men carrying a paralyzed man come to see Jesus, but they cannot get past the crowd. Mark is the only [[canonical gospel]] to specify that there were four persons carrying him.<ref>[[E. H. Plumptre]], [http://biblehub.com/commentaries/ellicott/mark/2.htm Ellicott's Commentary for Modern Readers on Mark 2], accessed 4 June 2017</ref> It is not stated who the men are, but it is implied that they have [[faith]] in Jesus, or in God's working through him.<ref>[[Christopher Tuckett|Tuckett, C.]], ''57. Mark'', in Barton, J. and Muddiman, J. (2001), [https://b-ok.org/dl/946961/8f5f43 The Oxford Bible Commentary], p. 891</ref> Since Mark has so far listed four [[Disciple (Christianity)|disciples]], some writers speculate that Mark might be indicating it is them doing the carrying, but there is no general agreement on this.<ref name="Brown et al. 601">Brown ''et al.'' 601</ref>

These four men create a hole in the roof of the house ({{langx|el|ἀπεστέγασαν τὴν στέγην}}, ''apestegasan tēn stegēn'', "they uncovered the roof") and lower the man in to see Jesus. Kilgallen suggests that because they "dug" through the roof this indicates that it is a poor house, with the roof made of leaves, bark, and dirt.<ref name="Kilgallen 49">Kilgallen 49</ref> It might also have had wooden beams for more sturdy support.<ref name="Brown et al. 601"/> This was the ordinary type of house in [[Judea (region)|Judea]] at the time.<ref>Miller 16</ref> Longman, Strauss and Taylor's Expanded Bible states "they dug a hole in the roof" and notes that Judean "roofs were generally flat and made of thatch and dried mud" <ref>[https://www.biblegateway.com/passage/?search=Mark%202:3-5&version=EXB Expanded Bible, Mark 2:4]</ref> and The Living Bible refers to a "clay roof".<ref>[https://www.biblegateway.com/passage/?search=Mark%202:3-5&version=TLB The Living Bible, Mark 2:4]</ref> Jesus is impressed by their effort, praising all the men's [[faith]], and he tells the paralytic that his [[sins]] are forgiven. [[Theophylact of Ohrid|Theophylact]] includes the paralytic as a person of faith: otherwise he would not have allowed himself to be carried up onto the roof of the house. It has also been argued, to the contrary, that Jesus "did not mean the faith of the sick man, but of his bearers" ([[Pseudo-Chrysostom]]).<ref>Quoted in [[Thomas Aquinas]], [https://ccel.org/ccel/aquinas/catena2/catena2.iii.ii.html Catena aurea: Gospel of Mark, Chapter 2], [[Rivington (publishers)|J.G.F. and J. Rivington]], London, 1842, accessed on 15 November 2024</ref> [[Jerome]] and [[Ambrose]] exclude the paralytic himself from the commended faith, but [[John Chrysostom]] includes him.<ref>[http://biblehub.com/commentaries/pulpit/mark/2.htm Pulpit Commentary on Mark 2], accessed 11 November 2017</ref> Wright suggests that the forgiveness is granted in part for creating a hole in the roof of Jesus' house, but also that the forgiveness Jesus granted "went deeper" than this.<ref name=wright /> Jesus calls the man "Son" or "my child", a term of affection.<ref name="Brown et al. 602">Brown ''et al.'' 602</ref>

Some of the teachers of the law present (belonging to the sect of the [[Pharisees]]) are disturbed by this. "Why does this fellow talk like that? He's [[blasphemy|blaspheming]]! Who can forgive sins but God alone?" ({{bibleverse-nb||Mark|2:7|31}}). Mark observes that Jesus "... knew in his spirit that this was what they were thinking in their hearts..." ({{bibleverse-nb||Mark|2:8|31}}).

He says to them "Why are you thinking these things? Which is easier: to say to the paralytic, 'Your sins are forgiven', or to say, 'Get up, take your mat and walk'? But that you may know that the [[Son of Man]] has authority on earth to forgive sins ..." He says to the man "...get up, take your mat and go home." ([http://www.biblegateway.com/passage/?search=Mark%202:8-11;&version=31; 8–11]).

According  to [[Raymond E. Brown]], it may have been easier to tell the man something than to demand he get up and walk. Jesus chooses to prove his ability to forgive sins, with a demonstration of the man's ability to walk. He forgives and heals by word alone, highlighting the power of his words.<ref name="Brown et al. 602"/> Mark says that "everyone" was amazed by this.

Jesus refers to himself as the Son of Man, ''ho huios tou anthrōpou'' (literally ''son of the [[human]] being''), which he does many times in Mark. This is taken in several ways in Mark, but is a term accepted by orthodox Christianity as referring to his Messiahship.<ref name="Brown et al. 602"/> The term is found in other Jewish sources, for example [[Book of Daniel|Daniel 7:31]] and the [[Book of Enoch]]. In the [[Jewish eschatology|Jewish apocalyptic tradition]], this title represents the judge during the [[Last judgement|final judgement]]. He was often viewed as [[angel]]ic or as a [[heaven]]ly being who comes as a flesh and blood person. Only Jesus mentions this title in the Gospels, often using it to speak about himself in the [[Grammatical person|third person]]. It has also been seen as symbolic of God's plan for all people.<ref name="Miller 17">Miller 17</ref>

In both Luke {{bibleverse-nb||Luke|13:1-5|31}} and John {{bibleverse-nb||John|9:2-3|31}} Jesus rejects the notion that illness and misfortune are the result of sins.

The teachers say that only God can forgive one's sins; some{{who|date=October 2018}} see [[Book of Exodus|Exodus]] {{bibleverse-nb||Exodus|34:6-7|31}} and [[Book of Isaiah|Isaiah]] {{bibleverse-nb||Isaiah|43:25|31}} and {{bibleverse-nb||Isaiah|44:22|31}} as proof of this claim. Mark thus leaves it implied that Jesus is God and that faith in his power can lead to not just a cure of physical ills but to a forgiveness of a person's sins.<ref>Kilgallen 53</ref> [[Early Christians]] may have used this story to buttress their claims of Jesus' ability to forgive sins.<ref name="Brown et al. 601"/> Thus to the teachers Jesus' claim is blasphemy as they do not think Jesus is God, but to Mark's audience this confirms their belief in Jesus' [[divinity]].<ref name="Brown et al. 602"/>

This is the first conflict between Jesus and other Jewish teachers in Mark. Mark might be starting his explanation of why these Jewish authorities later turned on Jesus.<ref name="Miller 17"/>

This incident of the cure of a paralytic and his subsequent forgiveness of his sins is told in all the [[Synoptic Gospels]], ([[Gospel of Luke|Luke]] {{bibleverse-nb|Luke|5:17-26|9}} and [[Gospel of Matthew|Matthew]] [[Matthew 9:1|9:1]]–[[Matthew 9:8|8]]). All the synoptics agree that the man was paralyzed and that the ''teachers of the law'' were incensed at Jesus because he said he could forgive the man's sins.

== Calling of Levi ==
{{Main|Calling of Matthew}}
[[File:Calling-of-st-matthew.jpg|thumb|right|300px|[[The Calling of Saint Matthew]] by [[Caravaggio]]]]

Jesus, while teaching a large crowd by the lake, finds Levi at the tax collector's booth and says "Follow me!" {{bibleverse||Luke|5:27-29}} also calls him "Levi". Matthew's version of this story clearly lists him as [[Saint Matthew|"Matthew"]], the tax collector and apostle, in {{bibleverse-nb||Matthew|9:9|31}},{{bibleverse-nb||Matt|10:3}}. Mark lists him as Levi the son of Alphaeus, although an Alphaeus is also listed as the name of the father of [[Saint James the Great|James]]. A few manuscripts refer to James and not Levi, but most think this is an attempt by a copyist at correction.<ref name="Brown et al. 602"/> J.E. Jacquier suggests that Levi was his name originally, and that it is probable that Mattija, "gift of Iaveh", was the name conferred upon the tax-gatherer by Jesus when He called him to the Apostolate.<ref>{{CathEncy|wstitle=St. Matthew}}</ref> maybe a middle or nickname, and both fathers had the same name. Mark names Matthew but Levi as one of the [[Twelve Apostles]] in {{bibleverse-nb||Mark|3:16-19|31}}, so if one considers Mark alone it is not clear this Levi was an Apostle.

A tax collector could mean two things. He could have been an independent contractor working for the [[Roman Empire|Roman government]], who paid a fee to Rome to obtain the right to extract taxes from the people in a certain area, with an [[Commission (remuneration)|added fee]] for the collector and his employees. He might have also been a toll collector for [[Herod Antipas]],<ref name="Brown et al. 602"/> and Capernaum was an area with a high traffic of people and merchants.<ref>Kilgallen 55</ref> Either way, Levi would have been a very unpopular and even despised person.

Jesus and his disciples eat "at his house" ({{langx|el|ἐν τῇ οἰκίᾳ αὐτοῦ}}, ''en tē oikia autou'') with Levi and his disreputable friends and the "teachers of the law who were [[Pharisees]]" ({{bibleverse-nb||Mark|2:16|31}}) ask his disciples why. Some ancient authorities put the question as "why does he eat ''and drink''" with them.<ref>Footnote v at {{bibleverse||Mark|2:16|NRSV}} in the [[New Revised Standard Version]]</ref> The house is generally understood to have been Levi's,<ref name="Brown et al. 602"/><ref>See for example {{bibleverse||Mark|2:15|NKJV}} in the [[New King James Version]], which inserts the word ''Levi's''</ref> but the text is not certain, and [[William Robertson Nicoll|Nicoll]] refers to a suggestion that "Jesus, not Matthew, was the real host at the social gathering":<ref>Nicoll, W. R., [https://biblehub.com/commentaries/expositors/mark/2.htm Expositor's Greek Testament] on Mark 2, accessed 28 February 2023</ref> the "call" to sinners can be read as an "invitation", just as a host might invite guests to a meal.<ref name=meyer>[[Heinrich August Wilhelm Meyer|Meyer, H. A. W.]] (1880), [https://biblehub.com/commentaries/meyer/mark/2.htm Meyer's NT Commentary] on Mark 2, translated from the German sixth edition, accessed 28 February 2023</ref>

Teaching the law was a profession, and the Pharisees were a group of men who were considered [[Piety|pious]]. Whether they were at the dinner or were simply aware of it is unclear. The proper preparing and eating of food are very important in [[Judaism]]. It was even considered dangerous to eat with those who did not observe the same dining customs by some Jews like the Pharisees.<ref name="Miller 17"/> See also the "Incident at Antioch"<ref>{{CathEncy|wstitle=Judaizers}} See section titled: "THE INCIDENT AT ANTIOCH"</ref> {{bibleverse||Gal|2:11-21}}.

Jesus replies the famous "It is not the healthy who need a doctor, but the sick. I have not come to call the [[righteous]], but sinners."<ref>{{bibleverse||Mark|2:17|NIV}}: [[New International Version]]</ref> Matthew has him say "But go and learn what this means: 'I desire [[mercy]], not [[sacrifice]]'" between the two sentences in Mark's version. Luke says "... but sinners to [[repentance]]". Jesus compares himself to a doctor to show that, as a doctor fights disease by working with the sick, so Jesus must go to sinners in order to help them overcome their sins. Jesus had earlier announced that his mission was a call to repentance in {{bibleverse||Mark|1:14-15|31}}.

The [[Oxyrhynchus Gospels#Oxyrhynchus 1224|Oxyrhynchus Gospels 1224]] 5:1–2 also record this episode of "dining with sinners".

Jesus thus ends the debate with a statement with no rebuttal by his opponents. Many see this as Mark's way of telling the story to set up Jesus for his memorable words, which Mark uses in the next two incidents and others as well. Scholars have labeled this method of narration an [[Adage|apophthegm]], [[chreia]] or pronouncement story.<ref name="Miller 18">Miller 18</ref><ref>Smith, M. H., [https://virtualreligion.net/primer/pronounc.html Pronouncement Story], Synoptic Gospels Primer, accessed 14 June 2021</ref> All three synoptics have this occur after the healing of the paralyzed man.

Mark says many people followed Jesus. In contrast to the followers Jesus attracted, it is not clear how many actual disciples (students) he recruited, only {{bibleverse||Luke|6:17|NRSV}} calls it a "great crowd of ... disciples", and {{bibleverse||John|6:66}} says that many left.

== Fasting and new wineskins ==<!-- This section is linked from [[Gospel of Mark]] -->
{{See also|Fasting|New Wine into Old Wineskins|New Covenant (theology)}}
Some people asked why is it that the disciples of [[John the Baptist]] and the Pharisees (often) fast,<ref>The word "often" is inserted in the [[New Century Version]], {{bibleverse||Mark|2:18|NCV}}: NCV, cf. "accustomed to fast" in the [[New American Bible Revised Edition]], {{bibleverse||Mark|2:18|NABRE}}: NABRE</ref> or were engaged in fasting just at that point in time,<ref name=meyer /> but the disciples of Jesus did not fast ({{bibleverse-nb||Mark|2:18}}). People fasted for many reasons, such as mourning or [[penitence]],<ref name="Miller 18"/> but another reason was to prepare for the anticipated coming of the [[messiah]] and perhaps even to hasten the process.<ref name="Kilgallen 58">Kilgallen 58</ref> [[Heinrich Julius Holtzmann]] suggests that John's disciples might have been fasting "on account of the loss of their master", although Meyer considers this an unsupported interpretation.<ref name=meyer />

Jesus answered their question, saying "Can ye make the children of the bridechamber fast, while the bridegroom is with them?" He is referred to as a [[bridegroom]] in several places in the New Testament, such as in {{bibleverse||John|3:29|31}}, [[Second Epistle to the Corinthians|2 Corinthians]] {{bibleverse-nb||2Corinthians|11:2|31}}, the [[Epistle to the Ephesians]] {{bibleverse-nb||Ephesians|5:32|31}} and [[Book of Revelation|Revelation]] {{bibleverse-nb||Revelation|19:7|31}} and {{bibleverse-nb||Revelation|21:2|31}}. Jesus speaking of himself as the bridegroom carries messianic overtones. There is no purpose in fasting as the messiah, Jesus, is already here and his coming is like a wedding celebration, at which people do not fast.<ref name="Kilgallen 58"/>

Jesus then says the bridegroom will be "taken from them" and then his disciples will fast "on that day",<ref>Mark 2:20, in the [[Revised Standard Version]] and the [[New International Version]], reflecting [[Westcott and Hort]]'s critical edition</ref> or "on those days".<ref>Mark 2:20 in the [[Geneva Bible]] and the [[King James Version]], reflecting the [[Textus Receptus]]</ref> All three [[synoptic gospels]] use the same phrase, ἀπάρθη ἀπ’ αὐτῶν (''aparthē ap’ autōn''),<ref>Online Parallel Bible Project (Bible Hub), [https://biblehub.com/multi/mark/2-20.htm Nestle Greek New Testament 1904 - Transliterated], accessed 15 June 2021</ref> which does not appear elsewhere in the New Testament.<ref>Maclear, G.F. (1893), [https://biblehub.com/commentaries/cambridge/mark/2.htm Cambridge Bible for Schools and Colleges] on Mark 2, accessed 18 March 2020.</ref> The words are taken as an allusion to Jesus' death. For those who do not believe Jesus had foreknowledge of his death this is taken as an interpolation of the early Church.<ref name="Brown et al. 602"/>

Marks' account follows this with "No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse. 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." ({{bibleverse-nb||Mark|2:21-21|31}})

What its exact meaning is in the original context is not totally clear to scholars today.<ref name="Brown et al. 602"/> It is easily interpreted to mean Jesus was proposing a new way of doing things. The new "unshrunk" patch for the cloth can not be melded to the old cloth as it will shrink and make the tear of the cloth worse. One can also not use "new" wine with "old" wineskins as the new wine will ferment and expand and break the old skins. Jesus thus seems to be concerned that the patch and the "new" wine ''as well'' as the "old" cloth and old wineskins be preserved.<ref name="Brown et al. 603">Brown ''et al.'' 603</ref> This might be Jesus trying to convey that one must shed those old things that are incompatible with his new way.<ref>Kilgallen 59</ref>

[[Ignatius of Antioch]], among others, interpreted it as Jesus saying he was the [[Split of early Christianity and Judaism|start of a new religion]] separate from [[John the Baptist]] and [[Second Temple Judaism]].<ref>[http://www.earlychristianwritings.com/text/ignatius-magnesians-roberts.html Ignatius of Antioch, Letter to the Magnesians]</ref>{{failed verification|date=October 2018}} Some Christians have used it to propose new ways of being Christian or even entirely new forms of Christianity.{{example needed|date=March 2023}} As early as the second century, [[Marcion]] used it to justify his doctrine, later called [[Marcionism]] and deemed heretical.

The interpretation favored by [[John Calvin]] does not suffer from the inconsistencies and the disconnectedness of the interpretations listed above. In his [http://www.sacred-texts.com/chr/calvin/cc31/cc31084.htm Commentary on Matthew, Mark, and Luke], Calvin states that the old wineskins and the old garment represent Jesus' disciples, and the new wine and unshrunk cloth represent the practice of fasting twice a week. Fasting this way would be burdensome to the new disciples, and would be more than they could bear.

==Plucking grain on Sabbath==<!--This section is linked from [[Gospel of Mark]]-->
{{See also|Sabbath in Christianity|Ten Commandments#Sabbath day|Lord of the Sabbath}}
[[File:Ten Commandments Monument.jpg|thumb|right|250px|The [[Ten Commandments]] on a monument on the grounds of the [[Texas State Capitol]]. The third non-indented commandment listed is "Remember the [[Biblical Sabbath|Sabbath day]], to keep it holy".]]

One sabbath he was going through the grainfields; and as they made their way his disciples began to pluck heads of grain. The Pharisees accused them of [[Sabbath breaking|breaking Sabbath]] ({{bibleverse-nb||Mark|2:23-24}}). The command to observe Sabbath is found in [[Book of Exodus|Exodus]] {{bibleverse-nb||Exodus|31:16-17}}, a "perpetual [[Covenant (biblical)|covenant]] ... [for] the [[Israelites|people of Israel]]" ([[NRSV]]). Some think this is not historical but is Mark's literary way of debating Sabbath observance issues.<ref name="Brown et al. 603"/> [[E. P. Sanders]] argues that these debates on Sabbath, handwashing, and food are artificial constructs of Mark as there were debates between [[Paul of Tarsus|Paul]] and other Christians ({{bibleverse||Gal|2:11-14}}; {{bibleverse-nb||Gal|4:10}}; {{bibleverse||Rom|14:1-6}}) about the issue after Jesus' ministry.<ref>"Just ''how'' incredible many of them are, however, seems not to be realized by many." ''-Jesus and Judaism'', 1985, {{ISBN|0-8006-0743-0}}, pp. 264–269, ''Sabbath, handwashing, and food''</ref> The [[Jesus Seminar]] determined {{bibleverse||Mark|2:23-28}}, {{bibleverse||Matt|12:1-8}}, {{bibleverse||Luke|6:1-5}} to be "pink" acts of Jesus, that is "a close approximation of what Jesus did" and call them "Sabbath observance."{{citation needed|date=October 2018}}

Jesus points out to them a story about [[David]] found in [[Book of Samuel|1 Samuel]] {{bibleverse-nb||1Samuel|21|31}}. David ate the special consecrated bread reserved for the priests, detailed in Leviticus {{bibleverse-nb||Leviticus|24:5-9|31}}. In Mark, Jesus says this was when [[Abiathar]] was high priest, while Samuel says the high priest was [[Ahimelech]], Abiathar's father. Neither Luke {{bibleverse-nb||Luke|6:4|31}} and Matthew {{bibleverse-nb||Matthew|12:4|31}} name the high priest. Mark may have simply made an error or had an incomplete or inaccurate copy of the [[Books of Samuel]]. A few early Marcan manuscripts omit this phrase, but most scholars think the name of the priest was originally written by Mark, not a later copyist.<ref name="Brown et al. 603"/>

Jesus then says "The Sabbath was made for man, not man for the Sabbath. So the Son of Man is Lord even of the Sabbath." ({{bibleverse-nb||Mark|2:27-28|31}}) Thus human needs take precedence over strict observance of the [[Halakha|law]]. Some see this as a radical departure from the Jewish understanding of the law (see also [[Christianity and Judaism]]). Neither Luke {{bibleverse-nb||Luke|6:1-5|31}} nor Matthew {{bibleverse-nb||Matthew|12:1-8|31}} have the first phrase putting people ahead of Sabbath. Since form critics believe the [[Q document|Q]] [[hypothesis]] and that Luke and Matthew copied from Mark, many argue they might have found this too radical and so chose not to include it.{{citation needed|date=February 2021}} Jesus here claims he knows what Sabbath is for, and thus that he knows the mind of God, something only God could do, and equates himself with the "Lord of the Sabbath", God.<ref>Kilgallen 61</ref> The passage thus has a [[Christology|christological]] climax.<ref name="Brown et al. 603"/>

Most [[scholars]] agree that Sabbath and proper observance of [[613 Commandments|Mosaic law]] in general were a point of contention between Jesus and other Jewish teachers.{{citation needed|date=October 2018}} A minority position, held by scholars such as E. P. Sanders, is that these do not constitute proof of a [[Antinomianism|rejection of the law]], e.g., Sanders claims there was no significant conflict between the Pharisees as a group and Jesus and that the Church took some time to reach its position on Sabbath, which makes it difficult to believe Jesus specifically taught one position or the other.<ref>Sanders ''Jesus and Judaism'', 1985, pp. 264–269 on Sabbath, handwashing and food</ref> The [[Jewish Encyclopedia]] article on [http://jewishencyclopedia.com/view.jsp?artid=254&letter=J&search=Jesus Jesus] argues the [[Halakah]] ("Jewish Law") was not in so definite a form at this period due to the disputes of [[Hillel the Elder|Bet Hillel]] and [[Shammai|Bet Shammai]].

There were debates within [[Early Christianity]], such as at the [[Council of Jerusalem]] between Paul and [[Jewish Christians]], over just how much of the [[613 Mitzvot|Law of Moses]] one should follow. This passage might have been used by the early Church in defense of their less than strict observance of Sabbath against Jews like the Pharisees who held a harder line on Sabbath observance.<ref name="Brown et al. 603"/> The Jewish Encyclopedia article on Jesus notes: "...stricter rabbis allowed only the saving of life to excuse the slightest curtailment of the Sabbath rest (Shab. xxii. 6)."

These stories are almost entirely the same in Luke [http://www.biblegateway.com/passage/?book_id=49&chapter=5&version=31 5–6], and in Matthew except for the story of the Sabbath, which occurs in Matthew at Chapter [http://www.biblegateway.com/passage/?book_id=47&chapter=12&version=31 12]. They do not occur in John except for perhaps the paralyzed man.

According to the [http://jewishencyclopedia.com/view.jsp?artid=245&letter=N&search=Gospel#703 Jewish Encyclopedia: New Testament: Misunderstood Passages]:
{{cquote|Misunderstanding of the term "be-ḥad le-shabba tinyana" (on the first of the second week after Passover), preserved only in Luke vi. 1, caused the confusion of the law concerning the new produce of the year (Lev. xxiii. 11–14) with Sabbath law (see Jew. Encyc. vii. 168, s.v. Jesus). In the one case Jesus, referring to David, defended his disciples, who in their hunger plucked the new corn in the field and ate it without waiting for the offering upon the altar; in the other case he himself disregarded Sabbath law in view of the "pikkuaḥ nefesh" (peril of life), a case in which the Rabbis admitted the suspension of the law, upon the principle, "The Sabbath is given over to you ["the son of man"], and not you to the Sabbath" (see Mek., Wayaḳhel, 1; Chwolson, "Das Letzte Passahmahl," 1892, pp. 59–67, 91–92).
}}

The [[Jewish Encyclopedia]] article on [http://jewishencyclopedia.com/view.jsp?artid=142&letter=G#543 Gentile: Gentiles May Not Be Taught the Torah] notes the following reconciliation:

{{cquote|[[Jacob Emden|R. Emden]], in a remarkable [[apologetics|apology]] for Christianity contained in his appendix to "Seder 'Olam" (pp. 32b–34b, Hamburg, 1752), gives it as his opinion that the original intention of Jesus, and especially of Paul, was to convert only the Gentiles to the [[Seven Laws of Noah|seven moral laws of Noah]] and to let the Jews follow the Mosaic law — which explains the apparent contradictions in the New Testament regarding the [[Biblical law in Christianity|laws of Moses]] and the [[Biblical Sabbath|Sabbath]].
}}

==See also==
* {{section link|Christianity and Judaism|Sin}}

==References==
{{reflist|3}}

==Sources==
*[[Raymond E. Brown|Brown, Raymond E.]] ''An Introduction to the New Testament'' Doubleday 1997 {{ISBN|0-385-24767-2}}
*Brown, Raymond E. ''et al.'' ''The New Jerome Biblical Commentary'' Prentice Hall 1990 {{ISBN|0-13-614934-0}}
*{{CathEncy|wstitle=Judaizers}}
*[[E. P. Sanders]], accessed 11 October 2005
*[http://jewishencyclopedia.com/view.jsp?artid=254&letter=J&search=Jesus Jewish Encyclopedia on Jesus], accessed 8 September 2006
*Kilgallen, John J. ''A Brief Commentary on the Gospel of Mark'' Paulist Press 1989 {{ISBN|0-8091-3059-9}}
*[[Marcionism]], accessed 11 October 2005
*Miller, Robert J. Editor ''The Complete Gospels'' Polebridge Press 1994 {{ISBN|0-06-065587-9}}
*Sanders, E.P. ''Jesus and Judaism'' Fortress Press 1985 {{ISBN|0-8006-0743-0}}

==External links==
{{Commons category|Gospel of Mark - Chapter 2}}
*[http://jewishencyclopedia.com/view.jsp?artid=254&letter=J&search=Jesus#1000 Jewish Encyclopedia: Jesus: Attitude Toward the Law]
*{{bibleverse|Mark|2|KJV}} King James Bible - Wikisource
*[http://www.latinvulgate.com/lv/verse.aspx?t=1&b=2&c=2 English Translation with Parallel Latin Vulgate]
*[http://www.gospelhall.org/bible/bible.php?passage=Mark+2 ''Online Bible'' at GospelHall.org] (ESV, KJV, Darby, American Standard Version, Bible in Basic English)
*[http://www.biblegateway.com/passage/?book_id=48&chapter=2 Multiple bible versions at ''Bible Gateway''] (NKJV, NIV, NRSV etc.)

{{sequence
| prev = [[Mark 1]]
| list = Chapters of the Bible<br />[[Gospel of Mark]]
| next = [[Mark 3]]
}}
{{Gospel of Mark}}

{{DEFAULTSORT:Mark 02}}
[[Category:Gospel of Mark chapters]]