Text -- Mark 2:1-22 (NET)

Healing and Forgiving a Paralytic

2:1 Now after some days, when he returned to Capernaum, the news spread that he was at home. 2:2 So many gathered that there was no longer any room, not even by the door, and he preached the word to them. 2:3 Some people came bringing to him a paralytic, carried by four of them. 2:4 When they were not able to bring him in because of the crowd, they removed the roof above Jesus. Then, after tearing it out, they lowered the stretcher the paralytic was lying on. 2:5 When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” 2:6 Now some of the experts in the law were sitting there, turning these things over in their minds: 2:7 “Why does this man speak this way? He is blaspheming! Who can forgive sins but God alone?” 2:8 Now immediately, when Jesus realized in his spirit that they were contemplating such thoughts, he said to them, “Why are you thinking such things in your hearts? 2:9 Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up, take your stretcher, and walk’? 2:10 But so that you may know that the Son of Man has authority on earth to forgive sins,”– he said to the paralytic– 2:11 “I tell you, stand up, take your stretcher, and go home.” 2:12 And immediately the man stood up, took his stretcher, and went out in front of them all. They were all amazed and glorified God, saying, “We have never seen anything like this!”

The Call of Levi; Eating with Sinners

2:13 Jesus went out again by the sea. The whole crowd came to him, and he taught them. 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. 2:15 As Jesus was having a meal in Levi’s home, many tax collectors and sinners were eating with Jesus and his disciples, for there were many who followed him. 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?” 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.”

The Superiority of the New

2:18 Now John’s disciples and the Pharisees were fasting. So they came to Jesus and said, “Why do the disciples of John and the disciples of the Pharisees fast, but your disciples don’t fast?” 2:19 Jesus said to them, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them they do not fast. 2:20 But the days are coming when the bridegroom will be taken from them, and at that time they will fast. 2:21 No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and the tear becomes worse. 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.”

Commentary -- Verse Notes / Footnotes

NET Notes: Mar 2:1

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

map For location see Map1 D2; Map2 C3; Map3 B2.

³ tn Grk “it was heard.”

NET Notes: Mar 2:2

¹ tn Some translations (e.g., NIV, NLT) take the preposition πρός (pro"), which indicates proximity, to mean “outside the door.” Others render it as “in front of the door” (TEV, CEV), and still others, “around the door” (NAB). There is some ambiguity inherent in the description here.

NET Notes: Mar 2:3

¹ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

² tn The redundancy in this verse is characteristic of the author’s rougher style.

NET Notes: Mar 2:4

¹ sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.

² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Grk “And.” Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mar 2:5

¹ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

² sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

NET Notes: Mar 2:6

¹ tn Or “some of the scribes.” See the note on the phrase “experts in the law” in 1:22.

² tn Grk “Reasoning within their hearts.”

NET Notes: Mar 2:7

¹ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

NET Notes: Mar 2:8

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the shift from the thoughts of the experts in the law to Jesus’ response.

² tn Grk “they were thus reasoning within themselves.”

³ tn Grk “Why are you reasoning these things in your hearts?”

NET Notes: Mar 2:9

¹ sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.

NET Notes: Mar 2:10

¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

NET Notes: Mar 2:11

¹ tn Grk “to your house.”

NET Notes: Mar 2:12

¹ tn Grk “he”; the referent (the man who was healed) has been specified in the translation for clarity.

NET Notes: Mar 2:13

¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 2:14

¹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.

NET Notes: Mar 2:15

¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

² tn Grk “As he reclined at table.”

sn As Jesus was having a meal. 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

³ tn Grk “his.”

⁴ sn The tax collectors would bid to collect taxes for the Roman government and then add a surcharge, which they kept. Since tax collectors worked for Rome, they were viewed as traitors to their own people and were not well liked.

NET Notes: Mar 2:16

¹ tn Or “the scribes.” See the note on the phrase “experts in the law” in 1:22.

² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

³ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

NET Notes: Mar 2:17

¹ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

NET Notes: Mar 2:18

¹ tn Grk “And.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

² sn John refers to John the Baptist.

³ sn See the note on Pharisees in 2:16.

⁴ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

⁵ tn Grk “And.” Here καί (kai) has been translated as “So” to indicate that in the narrative this question happened as a result of the fasting of John’s disciples and the Pharisees.

⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

NET Notes: Mar 2:19

¹ tn Grk “And Jesus.”

² tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).

³ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can they?”).

NET Notes: Mar 2:20

¹ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 8:27ff. (cf. 8:31; 9:31; 10:33).

² tn Grk “then on that day.”

NET Notes: Mar 2:22

¹ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

² sn The meaning of the saying new wine is poured into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.