Mark 2 - John Darby's Synopsis of the New Testament vs Calvin John

Mark 2

Mark 2:1

And again he entered into Capernaum, after some days; and it was noised that he was in the house. Afterwards (chapter 2) He goes again into the city, and immediately the multitude gather together. What a living picture of the Lord's life of service! He preaches to them. This was His object and His service (see Mark 1:38). But again, in devoting Himself to the humble accomplishment of it as committed to Him, His service itself, His love for who serves like God when He deigns to do it? bring out His divine rights. He knew the real source of all these evils, and He could bring in its remedy. "Thy sins," said He to the poor paralytic man, who was brought to Him with a faith that overcame difficulties, persevering in spite of them that perseverance of faith which is fed by the sense of want, and certainty that power is to be found in Him who is sought "thy sins are forgiven thee." To the reasoning of the scribes He gives an answer that silenced every gainsayer. He exercises the power that authorised Him to pronounce the pardon of the poor sufferer. [See Note #3]

The murmuring of the scribes brought out doctrinally who was there; as the verdict of the priests, who pronounce the leper clean, put the seal of their authority upon the truth that Jehovah, the healer of Israel, was there. That which Jesus carries on is His work, His testimony. The effect is to make it manifest that Jehovah is there, and has visited His people. It is Psalm 103 which is fulfilled, with respect to the rights and the revelation of the Person of Him who wrought.

Jesus leaves the city; the people flock around Him; and again He teaches them. The call of Levi gives occasion for a new development of His ministry. He was come to call sinners, and not the righteous. After this He tells them that He could not put the new divine energy, unfolded in Himself, into the old forms of Pharisaism. And there was another reason for it the presence of the Bridegroom. How could the children of the bridechamber fast while the Bridegroom was with them? He should be taken from them, and then would be the time to fast. He proceeds to insist on the incompatibility between the old Jewish vessels and the power of the gospel. The latter would but subvert Judaism, to which they sought to attach it. That which took place when the disciples went through the cornfields confirms this doctrine.

Ordinances lost their authority in the presence of the King ordained of God, rejected and a pilgrim on the earth. Moreover the sabbath a sign of the covenant between God and the Jews was made for man, and not man for the sabbath; therefore He, the Son of man, was Lord of the sabbath. As Son of David rejected, the ordinances lost their force, and were subordinate to Him. As Son of man possessor (in the sight of God) of all the rights which God had bestowed on man, He was Lord of the sabbath, which was made for man. In principle the old things were passed away. But this was not all. It was in fact the new things of grace and power, which did not admit of the old order of things. But the question was, whether God could act in grace, and bestow blessing, in sovereignty, on His people whether He must submit to the authority of men availing themselves of His ordinances against His goodness, or do good according to His own power and love as being above all. Was man to limit the operation of God's goodness? And this, in truth, was the new wine which the Lord brought to man.

Note #3

We must distinguish between governmental forgiveness, and absolute pardon of sins. Only, such as man is, there could not have been the former without the latter. But till Christ was rejected and had died this was not fully brought out.

Mark 2:2

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 2:3

And they come unto him, bringing one sick of the palsy, which was borne of four.

Mark 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 let down the bed wherein the sick of the palsy lay.

Mark 2:5

When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.

Mark 2:6

But there were certain of the scribes sitting there, and reasoning in their hearts,

Mark 2:7

Why doth this man thus speak blasphemies? who can forgive sins but God only?

Mark 2:8

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 2:9

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?

Mark 2:10

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,)

Mark 2:11

I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

Mark 2:12

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.

Mark 2:13

And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

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.

Mark 2:15

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 2:16

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?

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.

Mark 2:18

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 2:19

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.

Mark 2:20

But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.

Mark 2:21

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 2:22

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.

Mark 2:23

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.

Mark 2:24

And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

Mark 2:25

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?

Mark 2:26

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 2:27

And he said unto them, The sabbath was made for man, and not man for the sabbath:

Mark 2:28

Therefore the Son of man is Lord also of the sabbath.

Mark 2

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.”