2:1 And 1 again he entered into Capernaum after [some] days; and it was noised that he was in the a house.
(1) By healing this man who was sick from paralysis Christ shows that men recover all their lost strength in him through faith alone. (a) In the house where he used to remain: for he chose Capernaum to dwell in and left Nazareth.
2:2 And straightway many were gathered together, insomuch that there was no room to receive [them], no, not so much as b about the door: and he preached the word unto them.
(b) Neither the house nor the entry was able to hold them.
2:4 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 c let down the d bed wherein the sick of the palsy lay.
(c) They broke up the upper part of the house which was made simply, and let down the man that was sick from paralysis into the lower part where Christ preached, for they could not come before Christ in any other way. (d) The word signifies the poorest kind of bed, upon which men used to lay down at noon, and at such other times to refresh themselves; we call it a couch.
2:6 But there were certain of the scribes sitting there, and e reasoning in their hearts,
(e) In their minds disputing upon the matter, arguing both sides.
2:12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all f amazed, and glorified God, saying, We never saw it on this fashion.
(f) Literally, "past themselves", or "out of their wit".
2:132 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
(2) The gospel offends the proud and saves the humble.
2:14 And as he passed by, he saw g Levi the [son] of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him.
(g) Matthews other name.
2:183 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?
(3) The superstitious and hypocrites rashly put the sum of godliness in matters which do no matter, and are reprehended for three reasons. First, by not considering what every mans strength is able to bear, they rashly make all sorts of laws concerning such things, without any discretion.
2:234 And it came to pass, that he went through the corn fields on the h sabbath day; and his disciples began, as they went, to pluck the ears of corn.
(4) Secondly, because they do not distinguish between the laws which God made concerning things, and the laws that they made concerning the same things, which are not at all based on the law. (h) Literally, "on the Sabbaths", that is, on the holy days.
2:26 How he went into the house of God in the days of i 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?
(i) In ( 1 Samuel 21:1 ) he is called Ahimelech and his son is called Abiathar, but by conferring other places it is plain that both of them had two names; see ( 1 Chronicles 24:6 ; 2 Samuel 8:17 ; 2 Samuel 15:29 ; 1 Kings 2:26 ; 2 Kings 25:18 ).
2:28 Therefore the Son of man is Lord also of the k sabbath.
(k) Has the sabbath day in his power, and may rule it as he desires.
Mar 2:24.Why do they on the Sabbath what is not lawful? The Pharisees do not blame the disciples of Christ for plucking ears of corn from a field that was not their own, but for violating the Sabbath; as if there had been a precept to this effect, that famishing men ought rather to die than to satisfy their hunger. Now the only reason for keeping the Sabbath was, that the people, by sanctifying themselves to God, might be employed in true and spiritual worship; and next, that, being free from all worldly occupations, they might be more at liberty to attend the holy assemblies. The lawful observation of it, therefore, must have a reference to this object; for the Law ought to be interpreted according to the design of the Legislator. But this shows clearly the malicious and implacable nature of superstition, and particularly the proud and cruel dispositions of hypocrites, when ambition is joined to hatred of the person. It was not the mere affectation of pretended holiness, as I have said, that made the Pharisees so stern and rigorous; but as they expressly wished to carp at every thing that Christ said or did, they could not do otherwise than put a wrong meaning in cases where there was nothing to blame, as usually happens with prejudiced interpreters. The accusation was brought—according to Matthew and Mark—against our Lord, and—according to Luke—against his disciples. But there is no inconsistency here; for the disciples were in all probability so harassed, that the charge was directed chiefly against the Master himself. It is even possible that the Pharisees first wrangled with the disciples, and afterwards with Christ, and that, in the rage of their malice, they blamed him for remaining silent, and permitting his disciples to break the Sabbath.
Mar 2:27.The Sabbath was made for man. This Fifth argument is related by Mark alone. The general meaning is, that those persons judge amiss who turn to man’s destruction, (83) the Sabbath which God appointed for his benefit. The Pharisees saw the disciples of Christ employed in a holy work; they saw them worn out with the fatigue of the journey, and partly with want of food; and yet are offended that, when they are hungry, they take a few grains of corn for the support of their wearied bodies. Is not this a foolish attempt to overturn the purpose of God, when they demand to the injury of men that observation of the Sabbath which he intended to be advantageous? But they are mistaken, I think, who suppose that in this passage the Sabbath is entirely abolished; for Christ simply informs us what is the proper use of it. Though he asserted, a little before, that he is Lord of the Sabbath, yet the full time for its abolition (84) was not yet come, because the veil of the temple was not yet rent, (Mat 27:51.)
(83) “Lesquels convertissent au dommage et a la ruine de l’homme;”— “who turn to the injury and to the ruin of man.”
(84) “La vraye saison et le temps opportun de l’abolissement d’iceluy;”— “the true season and appropriate time for the abolition of it.”
