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Text -- Mark 2:26 (NET)

Strongs On/Off
Context
2:26 how he entered the house of God when Abiathar was high priest and ate the sacred bread, which is against the law law for any but the priests to eat, and also gave it to his companions?” companions?”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Abiathar a son of Ahimelech; a high priest and counselor of David,son of Ahimelech (Ahitub I Ithamar Aaron); counselor of David


Dictionary Themes and Topics: WASHING OF FEET | TEN COMMANDMENTS, THE | Sabbath | SHEWBREAD, THE | PRIEST, HIGH | MARK, THE GOSPEL ACCORDING TO, 2 | Jesus, The Christ | JESUS CHRIST, 4C1 | Consecrated Bread | Chief Priests | Capernaum | Ahimelech | ABIATHAR | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Contradiction , Critics Ask

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mar 2:26 - -- The house of God ( ton oikon tou theou ). The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon.

The house of God ( ton oikon tou theou ).

The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon.

Robertson: Mar 2:26 - -- When Abiathar was high priest ( epi Abiathar archiereōs ). Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Mas...

When Abiathar was high priest ( epi Abiathar archiereōs ).

Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Massoretic text and in the lxx about the difference between Ahimelech (Abimelech) and Abiathar (2Sa 8:17), Ahimelech’ s son and successor (1Sa 21:2; 1Sa 22:20). Apparently Ahimelech, not Abiathar was high priest at this time. It is possible that both father and son bore both names (1Sa 22:20; 2Sa 8:17; 1Ch 18:16), Abiathar mentioned though both involved. Epi may so mean in the passage about Abiathar. Or we may leave it unexplained. They had the most elaborate rules for the preparation of the shewbread (tous artous tēs protheseōs ), the loaves of presentation, the loaves of the face or presence of God. It was renewed on the commencement of the sabbath and the old bread deposited on the golden table in the porch of the Sanctuary. This old bread was eaten by the priests as they came and went. This is what David ate.

Vincent: Mar 2:26 - -- The shewbread ( τοὺς ἄρτους τῆς προθέσεως ) Lit., the loaves of proposition, i.e., the loaves which were set...

The shewbread ( τοὺς ἄρτους τῆς προθέσεως )

Lit., the loaves of proposition, i.e., the loaves which were set forth before the Lord. The Jews called them the loaves of the face, i.e., of the presence of God. The bread was made of the finest wheaten flour that had been passed through eleven sieves. There were twelve loaves, or cakes, according to the number of tribes, ranged in two piles of six each. Each cake was made of about five pints of wheat. They were anointed in the middle with oil, in the form of a cross. According to tradition, each cake was five hand-breadths broad and ten long, but turned up at either end, two hand-breadths on each side, to resemble in outline the ark of the covenant. The shewbread was prepared on Friday, unless that day happened to be a feast-day that required sabbatical rest; in which case it was prepared on Thursday afternoon. The renewal of the shewbread was the first of the priestly functions on the commencement of the Sabbath. The bread which was taken off was deposited on the golden table in the porch of the sanctuary, and distributed among the outgoing and incoming courses of priests (compare save for the priests ) . It was eaten during the Sabbath, and in the temple itself, but only by such priests as were Levitically pure. This old bread, removed on the Sabbath morning, was that which David ate.

Wesley: Mar 2:26 - -- Abimelech, the father of Abiathar, was high priest then; Abiathar himself not till some time after. This phrase therefore only means, In the time of A...

Abimelech, the father of Abiathar, was high priest then; Abiathar himself not till some time after. This phrase therefore only means, In the time of Abiathar, who was afterward the high priest. 1Sa 21:6.

Clarke: Mar 2:26 - -- The days of Abiathar the high priest - It appears from 1Sa 21:1, which is the place referred to here, that Ahimelech was then high priest at Nob: an...

The days of Abiathar the high priest - It appears from 1Sa 21:1, which is the place referred to here, that Ahimelech was then high priest at Nob: and from 1Sa 22:20; 1Sa 23:6, and 1Ch 18:16, it appears that Abiathar was the son of Ahimelech. The Persic reads Abimelech instead of Abiathar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Abimelech the high priest, and thus endeavors to reconcile both the sacred historians. Others reconcile the accounts thus: Ahimelech was called Ahimelech Abiathar, אב ab , father, understood; and Abiathar was called Abiathar Ahimelech, בן ben , son, understood. Probably they both officiated in the high priesthood; and the name of the office was indifferently applied to either

Clarke: Mar 2:26 - -- Shew-bread - See Mat 12:4.

Shew-bread - See Mat 12:4.

Defender: Mar 2:26 - -- Jesus knew that Abiathar's father Ahimelech was still high priest at this time (1Sa 21:1-6). However, Abiathar was no doubt present at the time, and s...

Jesus knew that Abiathar's father Ahimelech was still high priest at this time (1Sa 21:1-6). However, Abiathar was no doubt present at the time, and soon thereafter became high priest under David. The account here by Mark simply says that this event occurred in the time of Abiathar, not necessarily in the time when he served as high priest."

TSK: Mar 2:26 - -- Abiathar : It appears from the passage referred to here, that Ahimelech was then high priest at Nob; and from other passages, that Abiathar was his so...

Abiathar : It appears from the passage referred to here, that Ahimelech was then high priest at Nob; and from other passages, that Abiathar was his son. Various conjectures have been formed in order to solve this difficulty; and some, instead of untying, have cut the knot, by pronouncing it an interpolation. The most probable opinion seems to be, that both father and son had two names, the father being also called Abiathar; and this appears almost certain from 2Sa 8:17; 1Ch 18:16, where Ahimelech seems evidently termed Abiathar, while Abiathar is called Ahimelech or Abimelech. (Compare 1Ki 2:26, 1Ki 2:27.) 1Sa 22:20-22, 1Sa 23:6, 1Sa 23:9; 2Sa 8:17, 2Sa 15:24, 2Sa 15:29, 2Sa 15:35, 2Sa 20:25; 1Ki 1:7; 1Ki 2:22, 1Ki 2:26, 1Ki 2:27, 1Ki 4:4

which is not lawful : Exo 29:32, Exo 29:33; Lev 24:5-9

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mar 2:23-28 - -- See Mat 12:1-8. The cornfields - The fields sown with wheat or barley. The word "corn,"in the Bible, refers only to grain of that kind, and ne...

See Mat 12:1-8.

The cornfields - The fields sown with wheat or barley. The word "corn,"in the Bible, refers only to grain of that kind, and never to "maize"or "Indian corn."

To pluck the ears of corn - They were hungry, Mat 12:1. They therefore gathered the wheat or barley as they walked and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method of supplying their wants. When Jesus, thus "with"his disciples, suffered them to be "poor,"we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was "lawful"for them thus to supply their needs. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy their desires when hungry. See Deu 23:25.

Mar 2:24

That which is not lawful - That is, that which they esteemed to be unlawful on the "Sabbath day."It was made lawful by Moses, without any distinction of days, but "they"had denied its lawfulness on the Sabbath. Christ shows them from their own law that it was "not"unlawful.

Mar 2:25

Have ye never read ... - See the notes at Mat 12:3.

Mar 2:26

Abiathar the priest - From 1Sa 21:1, it appears that Ahimelech was high priest at the time here referred to. And from 1Sa 23:6, it appears that "Abiathar"was the son of "Ahimelech."Some difficulty has been felt in reconciling these accounts. The probable reason as to why Mark says it was in the days of "Abiathar"is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest even during the life of his father, especially as that was the name by which he was afterward known. "Abiathar,"moreover, in the calamitous times when David came to the throne, left the interest of Saul and fled to David, bringing with him the ephod, one of the special garments of the high priest. For a long time, during David’ s reign, he was high priest, and it became natural, therefore, to associate "his"name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of rather than his father. At the same time this was strictly true, that this was done in the days of "Abiathar,"who was afterward high priest, and was familiarly spoken of as such; as we say that "General"Washington was present at the defeat of Braddock and saved his army, though the title of "General"did not belong to him until many years afterward. Compare the notes at Luk 2:2.

showbread - See the notes at Mat 12:4.

Mar 2:27

The sabbath was made for man - For his rest from toil, his rest from the cares and anxieties of the world, to give him an opportunity to call off his attention from earthly concerns and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labors; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof that no institution has been more signally blessed to man’ s welfare than the Sabbath. To that we owe, more than to anything else, the peace and order of a civilized community. Where there is no Sabbath there is ignorance, vice, disorder, and crime. On that holy day the poor and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favor is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was therefore pre-eminently intended for man’ s welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven intended for our best good, and, where improved aright, infallibly resulting in our temporal and eternal peace.

Not man for the sabbath - Man was made "first,"and then the Sabbath was appointed for his welfare, Gen 2:1-3. The Sabbath was not "first"made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man’ s "good,"the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man’ s "real good on the whole,"and with the law of God. The law of God contemplates man’ s "real good on the whole;"and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our "real good,"but for our real and eternal injury, to devote the Sabbath to vice, to labor, or to amusement.

Mar 2:28

Therefore the Son of man ... - See the notes at Mat 12:8.

Poole: Mar 2:23-28 - -- Ver. 23-28. We had also this history in Mat 12:1-8 , in our notes upon which we considered all those passages relating to it which this evangelist ha...

Ver. 23-28. We had also this history in Mat 12:1-8 , in our notes upon which we considered all those passages relating to it which this evangelist hath, for the explication of which I refer my reader thither. See Poole on "Mat 12:1" , and following verses to Mat 12:8 . It refers to a story, 1Sa 21:1 , where Ahimelech is said to have been the high priest. Abiathar was his son, as appeareth by 1Sa 22:20 , who escaped the slaughter of his father’ s family upon the information of Doeg the Edomite, and followed David. It was in the latter end of the priesthood of Ahimelech, and probably Abiathar assisted his father in the execution of the office, and so suddenly succeeded, that Mark calls it the time of his priesthood. Besides that those words, epi ’ Abiayar , do not necessarily signify in the days of Abiathar, as we translate it, no more than epi metoicesiav signifies in the carrying into captivity, but about the time, or near the time; which it was, for Ahimelech was presently after it (possibly within a few days) cut off, as we read, 1Sa 22:17,18 ; and Abiathar was a more noted man than his father Ahimelech, enjoying the priesthood more than forty years, and being the person who was made famous by carrying the ephod to David.

Lightfoot: Mar 2:26 - -- How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priest...

How he went into the house of God in the days of Abiathar the high priest, and did eat the showbread, which is not lawful to eat but for the priests, and gave also to them which were with him?   

[In the days of Abiathar the high priest.] It is well enough known what is here said in defence of the purity of the text; namely, that Ahimelech the father was called Abiathar; and Abiathar the son was called also Ahimelech. But I suppose that something more was propounded by our Saviour in these words. For it was common to the Jews under Abiathar to understand the Urim and Thummim. Nor without good reason, when it appears, that under the father and the son, both of that name, the mention of inquiring by Urim and Thummim is more frequent than it is ever anywhere else; and, after Abiathar the son, there is scarcely mention of it at all. Christ therefore very properly adds, in the days of Abiathar the high priest; therein speaking according to a very received opinion in the nation: as though he had said, "David ate the shewbread given him by the high priest, who had the oracle by Urim and thummim present with him, and who acted by the divine direction."  

"Ahitophel, that is, a counsellor, Benaiah, the son of Jehoiada, that is, the Sanhedrim; Abiathar, that is, Urim and Thummim."

Haydock: Mar 2:26 - -- Under Abiathar. The priest from whom David had these loaves, is called Achimelech, 1 Kings xxi. The most probable answer to this difficulty is,...

Under Abiathar. The priest from whom David had these loaves, is called Achimelech, 1 Kings xxi. The most probable answer to this difficulty is, that the priest had both these names of Achimelech and of Abiathar, as also his father had before him. For he that (1 Kings xxii.) is called Abiathar, the son of Achimelech, is called 2 Kings viii. 17, Achimelech, the son of Abiathar. See also 1 Paralipomenon xviii. 16. (Witham) ---

Others say that Abiathar, son of Achimelech, was present, and sanctioned the deed of his father, thus making it his own. (Denis the Carthusian)

Gill: Mar 2:26 - -- How he went into the house of God,.... The tabernacle; for the temple was not yet built: thither David went to get bread for himself and his men, bein...

How he went into the house of God,.... The tabernacle; for the temple was not yet built: thither David went to get bread for himself and his men, being hungry: so in a spiritual sense, where should such go, who are hungering and thirsting after righteousness, but into the house of God? Here is bread enough, and to spare; here is a table furnished with excellent provisions; here the Gospel is dispensed, which is milk for babes, and meat for strong men; here Christ, the bread of life, is set forth, whose flesh is meat indeed, and whose blood is drink indeed; here the ordinances are administered, which are breasts of consolation to the children of God; here is a feast of fat things, all things are ready, and souls are welcome, and therefore it must be right to attend here. And this was on the sabbath day that David went into the house of God: when the showbread loaves were removed, and divided, among the priests, and new ones were placed in their room: and so under the Gospel dispensation, on the Lord's day, the day set apart for public worship, it becomes the saints to go up to the house of the Lord, and feed upon the provisions of it: they are a royal priesthood, they are priests, as well as kings to God; and their business is in the house of the Lord, to offer up spiritual sacrifices to him; and as the goodness and fulness of his house appertains to them, they do well to attend and partake thereof.

In the days or Abiathar the high priest: and yet from the history it is clear, that it was in the days of Ahimelech the high priest, the father of Abiathar; wherefore the Jew charges k Mark with an error, and Matthew and Luke too: whereas the two last make no mention of the name of any high priest; and it might be observed, that in the Persic version of Mark it is rendered, "under Abimelech the high priest"; and in an ancient copy of Beza's, the whole clause is omitted; though it must be owned, that so it is read in other Greek copies, and in the ancient versions, the Vulgate Latin, Syriac, Arabic, and others: wherefore let it be further observed, that the fact referred to was done in the days of Abiathar, though it was before he was an high priest; and the particle επι may be so rendered, about, or "before Abiathar was high priest", as it is in Mat 1:11. Besides, Abiathar was the son of an high priest, and succeeded his father in the office: and might be at this time his deputy, who acted for him, or he by has advice; and according to a rule the Jews l themselves give,

"the son of an high priest, who is deputed by his father in his stead, הרי כהן גדול אמור, "lo! he is called an high priest".''

So that Abiathar might at this time be called the high priest; and is the rather mentioned, because he was the more eminent and famous man; and whom the Jews call m Urim and Thummim, because there was much inquiry made by them; in his and his father's days, and very little after: to which may be added, that the names of the father and the son are sometimes changed; Ahimelech is called Abiathar, and this Abiathar is called Ahimelech, the son of Abiathar, 2Sa 8:17, and Abimelech the son of Abiathar, 1Ch 18:16. And it seems as if both father and son had two names, and were sometimes called by the one, and sometimes by the other: for as the father is sometimes called Abiathar, the son is called Ahimelech, or Abimelech, as in the places mentioned; and which refer to the times when David was king of Israel, and long after the death of Saul, and consequently long after Ahimelech, and the rest of the priests at Nob, were killed by the order of Saul: wherefore Ahimelech, or Abimelech, in the said places, must be the son of Abiathar; and who afterwards was thrust out of the priesthood by Solomon, for joining with Adonijah in his usurpation, 1Ki 1:25. And from whence it appears, that his father was called Abiathar also, and which some take to be their family name; and if so, then there is no difficulty, and the evangelist rightly says, that this affair was in the days of Abiathar: but be it that he intends the son, what has been before observed is a sufficient solution of this difficulty; for the evangelist does not say that Abiathar was high priest, when David came and eat the showbread; he only says, "it was in the days of Abiathar the high priest": for certain it is, that this happened in his days; and as certain, that he was an high priest; and Mark might with great propriety call him so, though he was not strictly one, till after this business was over: besides, he was not only the son of an high priest, and it may be his deputy, and some have thought officiated at this time, his father being sick or infirm through old age; but inasmuch as his father was directly killed by the order of Saul, he narrowly escaping, immediately succeeded him in the office of the high priesthood; and therefore his being an high priest so very near the time of this action, without any impropriety and impertinence, and especially without incurring the charge of falsehood, the evangelist might express himself as he does.

And did eat the showbread, which is not lawful to eat, but for the priests, and gave also to them which were with him? Who not only ate the showbread, which was set before the Lord, and was sacred, and which none but the priests might eat of, after it was removed from the table; but he did this on the sabbath day; and he not only eat of it himself, but the soldiers that were with him: and all this with the knowledge and leave of the high priest: for the Jews n have no reason to charge this evangelist and the others with an error, that others besides David ate of the showbread, urging that he came alone to Ahimelech; since it is evident from 1Sa 21:2,

that David had servants in company with him when he fled, though they did not attend him when he went to the high priest; and that he asked bread, and it was given him, not only for himself, but for the young men that he had appointed to be at such a place: and therefore, if this was allowed to David and his men, when hungry, it ought not to be charged as an evil upon the disciples, for plucking and rubbing a few ears of corn to satisfy their hunger, though on a sabbath day; and especially when he, who was Lord of the sabbath, was present, and admitted of it; See Gill on Mat 12:4.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mar 2:26 See 1 Sam 21:1-6.

Geneva Bible: Mar 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 pri...

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Commentary -- Verse Range Notes

TSK Synopsis: Mar 2:1-28 - --1 Christ followed by multitudes,3 heals one sick of the palsy;13 calls Matthew from the receipt of custom;15 eats with Publicans and sinners;18 excuse...

Maclaren: Mar 2:23-28 - --Works Which Hallow The Sabbath And it came to pass, that He went through the corn fields on the Sabbath day! and His disciples began, as they went, t...

MHCC: Mar 2:23-28 - --The sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefor...

Matthew Henry: Mar 2:18-28 - -- Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do ac...

Barclay: Mar 2:23-28 - --Once again Jesus cut right across the scribal rules and regulations. When he and his disciples were going through the corn fields one Sabbath day, h...

Constable: Mar 1:14--3:7 - --II. The Servant's early Galilean ministry 1:14--3:6 Mark omitted Jesus' year of early Judean ministry (John 1:15...

Constable: Mar 2:1--3:7 - --D. Jesus' initial conflict with the religious leaders 2:1-3:6 Mark next recorded five instances in which...

Constable: Mar 2:23--3:7 - --4. The controversies about Sabbath observance 2:23-3:6 The remaining two instances of opposition...

Constable: Mar 2:23-28 - --Picking grain on the Sabbath 2:23-28 (cf. Matt. 12:1-8; Luke 6:1-5) 2:23-24 Jesus' disciples did something that the Mosaic Law permitted when they plu...

College: Mar 2:1-28 - --MARK 2 G. STORIES OF CONTROVERSY BETWEEN JESUS AND THE RELIGIOUS AUTHORITIES (2:1-3:6) In 2:1-3:6 Mark provides five stories of controversy between...

McGarvey: Mar 2:23-28 - -- XXXVIII. JESUS DEFENDS DISCIPLES WHO PLUCK GRAIN ON THE SABBATH. (Probably while on the way from Jerusalem to Galilee.) aMATT. XII. 1-8; bMARK II. 23...

Lapide: Mar 2:1-28 - --CHAPTER 2 1 Christ healeth one sick of the palsy, 14 calleth Matthew from the receipt of custom, 15 eateth with publicans and sinners, 18 excuse...

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Commentary -- Other

Contradiction: Mar 2:26 80. Was the high priest Abiathar (Mark 2:26), or Ahimelech (1 Samuel 21:1; 22:20) when David went into the house of God and ate the consecrated brea...

Critics Ask: Mar 2:26 MARK 2:26 —Was Jesus wrong when He mentioned Abiathar as high priest instead of Ahimelech? PROBLEM: Jesus says that at the time David ate the c...

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Introduction / Outline

Robertson: Mark (Book Introduction) THE GOSPEL ACCORDING TO MARK By Way of Introduction One of the clearest results of modern critical study of the Gospels is the early date of Mark...

JFB: Mark (Book Introduction) THAT the Second Gospel was written by Mark is universally agreed, though by what Mark, not so. The great majority of critics take the writer to be "Jo...

JFB: Mark (Outline) THE PREACHING AND BAPTISM OF JOHN. ( = Mat 3:1-12; Luke 3:1-18). (Mar 1:1-8) HEALING OF A DEMONIAC IN THE SYNAGOGUE OF CAPERNAUM AND THEREAFTER OF SI...

TSK: Mark 2 (Chapter Introduction) Overview Mar 2:1, Christ followed by multitudes, Mar 2:3, heals one sick of the palsy; Mar 2:13, calls Matthew from the receipt of custom; Mar 2:1...

MHCC: Mark (Book Introduction) Mark was a sister's son to Barnabas, Col 4:10; and Act 12:12 shows that he was the son of Mary, a pious woman of Jerusalem, at whose house the apostle...

MHCC: Mark 2 (Chapter Introduction) (Mar 2:1-12) Christ heals one sick of the palsy. (Mar 2:13-17) Levi's call, and the entertainment given to Jesus. (Mar 2:18-22) Why Christ's discipl...

Matthew Henry: Mark (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Mark We have heard the evidence given in by the first witness to the doctri...

Matthew Henry: Mark 2 (Chapter Introduction) In this chapter, we have, I. Christ's healing a man that was sick of a palsy (Mar 2:1-12). II. His calling of Matthew from the receipt of custom,...

Barclay: Mark (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MARK The Synoptic Gospels The first three gospels, Matthew, Mark and Luke, are always known as the s...

Barclay: Mark 2 (Chapter Introduction) A Faith That Would Not Be Denied (Mar_2:1-6) The Unanswerable Argument (Mar_2:7-12) The Call Of The Man Whom All Men Hated (Mar_2:13; Mar_2:14) W...

Constable: Mark (Book Introduction) Introduction Writer The writer did not identify himself as the writer anywhere in this...

Constable: Mark (Outline) Outline I. Introduction 1:1-13 A. The title of the book 1:1 B. Jesus' pr...

Constable: Mark Mark Bibliography Adams, J. McKee. Biblical Backgrounds. Nashville: Broadman Press, 1965. Alexa...

Haydock: Mark (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MARK. INTRODUCTION. St. Mark, who wrote this Gospel, is called by St. Augustine, the abridge...

Gill: Mark (Book Introduction) INTRODUCTION TO MARK This is the title of the book, the subject of which is the Gospel; a joyful account of the ministry, miracles, actions, and su...

College: Mark (Book Introduction) FOREWORD No story is more important than the story of Jesus. I am confident that my comments do not do it justice. Even granting the limitations of a...

College: Mark (Outline) OUTLINE I. INTRODUCTION - Mark 1:1-15 A. The Beginning of the Gospel - 1:1-8 B. John Baptizes Jesus - 1:9-11 C. Temptation in the Wildernes...

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