Marcos 2
Bob Utley · Citado em PreceptAustin
Marcos 2
Utley writes "It must be remembered that the rabbis called disciples to bind themselves to the Law, but Jesus called these men to bind themselves to Him. Jesus, not human performance of Mosaic rules (i.e. the Talmud), is the way of salvation. Repentance is not a turning back to the Mosaic Law, but a turning to Jesus, YHWH’s Messiah. Jesus did not reject the Law, but put Himself in its traditional place and as its only proper interpretation (cf. Matt. 5:17–48). Salvation is a person, not just a creed or the performance of a code. This issue is basically the reason Jesus came into purposeful conflict with the religious leaders." R C H
Marcos 2
Utley points out that "Jesus uses proverbial statements often in His teaching (cf. Mark 2:17, 21, 22, 27; Mark 3:27; Mark 4:21, 22, 25; Mk 7:15; Mark 8:35, 36, 37; Mark 9:40, 50; Mark 10:25, 27, 31, 43–44). No one is more blind than those who think they see!" Righteous (1342)(dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. The meaning of the root word dike is based on the assumption that men expect a certain standard of behavior and if this is not attained judgment may result. It follows that the basic meaning of the adjective dikaios describes that which is proper, right, fitting, fair, righteous, just (acting or being in conformity with what is morally upright or good). From a forensic or legal viewpoint dikaios refers to one who is law-abiding (doing all that law or justice requires), honest and good in behavior and from a religious viewpoint one who is rightly related to God. Those who are truly righteous have God’s verdict in their favor; they are acquitted and pronounced just. Jesus! What a Friend for Sinners by J. Wilbur Chapman (1910) Play beautiful version from Matthew Smith Jesus! What a Friend for sinners! Jesus! Lover of my soul! Friends may fail me, foes assail me, He, my Savior, makes me whole. Jesus! What a Strength in weakness! Let me hide myself in Him; Tempted, tried, and sometimes failing, He, my Strength, my vict’ry wins. Jesus! What a Help in sorrow! While the billows o’er me roll, Even when my heart is breaking, He, my Comfort, helps my soul. Jesus! What a Guide and Keeper! While the tempest still is high, Storms about me, night o’ertakes me, He, my Pilot, hears my cry. Jesus! I do now receive Him, More than all in Him I find, He hath granted me forgiveness, I am His, and He is mine. Refrain Hallelujah! What a Savior! Hallelujah! What a Friend! Saving, helping, keeping, loving, He is with me to the end. ILLUSTRATION - A businessman well known for his ruthlessness once announced to writer Mark Twain, "Before I die I mean to make a pilgrimage to the Holy Land. I will climb Mount Sinai and read the 10 Commandments aloud at the top." "I have a better idea," replied Twain. "You could stay in Boston and keep them." Twain was rebuking this man's hypocrisy and self-righteousness and stressed his need to start "walking" the truth instead of just "talking" about it. The attitude of self-righteousness was not the case with some of the tax collectors who realized they were sinners and needed to be saved from their sins. Christ was calling sinners to repentance and continues to do so today. If you want to march to the drum beat of the Lord, you will need to change your attitude about the Lord, about yourself, and the needs of others. God wants us to implement into our lives His way of living. (Mattoon ) Diagnosis And Cure Read: Matthew 9:1-13 Those who are well have no need of a physician, but those who are sick. —Matthew 9:12 One of my favorite stories concerns the old country doctor who gave his patient a thorough examination, scratched his head in bewilderment, and asked, “Have you had this before?” When the patient answered, “Yes,” the doctor wrinkled his brow and said, “Well, you’ve got it again.” There’s nothing quite so frustrating as a problem that defies diagnosis. What a relief it is to find a skilled practitioner who can say with confidence, “This is your problem and this treatment will help.” Jesus Christ always correctly identified the condition of anyone who came to Him for help. From physically blind Bartimaeus (Mk. 10:46-52) to spiritually blind Nicodemus (Jn. 3:1-21+), Jesus put His finger on the person’s true need and offered an opportunity to trust Him for the solution. Nineteenth-century hymn writer Oscar Clute celebrated this truth in a very personal way as he wrote: Come and rejoice with me, I, once so sick at heart, Have met with One who knows my case, And knows the healing art. Come and rejoice with me, I, once so sick at heart, Have met with One who knows my case, And knows the healing art. Jesus is the master of diagnosis and cure. Come As You Are Read: Luke 5:27-32 I have not come to call the righteous, but sinners, to repentance. —Luke 5:32 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) There’s a story about an artist who wanted to paint a picture of the prodigal son (described by Jesus in Luke 15:11-32). He saw an unkempt beggar on the street and asked him to come to his studio and pose. The man showed up the next day, but he was neatly shaven and clean. When the artist saw him, he exclaimed, “Oh no, I can’t use you as you are now!” God asks us to come to Him just as we are, admitting that we are sinners who deserve nothing but judgment. This is humbling, but it is the only way we can receive the forgiveness Christ paid for on the cross and be accepted and used by God. The scribes and Pharisees were scrupulous lawkeepers. They thought God was pleased with them because they were all “cleaned up.” So when they saw Jesus eating with people who had bad reputations, they complained. But Jesus said, “I have not come to call the righteous, but sinners, to repentance” (Lk. 5:32). This was a rebuke to their self-righteous attitude. They needed to admit their sin. Then Jesus could receive them too. Sinners are the only people who can be saved. An Eye-Opener Read: Matthew 9:9-13 Go and learn what this means: "I desire mercy and not sacrifice.. —Matthew 9:13 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) A man left his house for church one Sunday just as his neighbor was loading his golf clubs into his car. “Henry,” the neighbor called, “come play golf with me today.” Henry answered firmly, “I always go to church on the Lord’s Day.” After a pause the golfer said, “You know, Henry, I’ve often wondered about your church and I really admire your faithfulness. But I’ve invited you to play golf with me seven or eight times, and you’ve never once invited me to go to church with you.” What an eye-opener! To all the “Henrys” in today’s church, Jesus gives the same challenge He gave to the Pharisees: “I desire mercy and not sacrifice” (Mt. 9:13). In other words, He wants us to show mercy and love to those who need salvation, not just go through the motions of our own religious beliefs. Jesus further explained His mercy by saying, “I did not come to call the righteous, but sinners, to repentance” (v.13). We need to see through Jesus' eyes Our neighbors who are lost; For then we will reach out to them, Regardless of the cost. —Sper We are to be channels of God's truth, not reservoirs. A Fresh Start Read: Luke 5:17-26 Those who are well have no need of a physician, but those who are sick. —Luke 5:31+ (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) In many countries, health laws prohibit reselling or reusing old mattresses. Only landfills will take them. Tim Keenan tackled the problem and today his business employs a dozen people to extract the individual components of metal, fabric, and foam in old mattresses for recycling. But that’s only part of the story. Journalist Bill Vogrin wrote, “Of all the items Keenan recycles . . . it’s the people that may be his biggest success” (The Gazette, Colorado Springs). Keenan hires men from halfway houses and homeless shelters, giving them a job and a second chance. He says, “We take guys nobody else wants.” Luke 5:17-26 tells how Jesus healed the body and the soul of a paralyzed man. Following that miraculous event, Levi answered Jesus’ call to follow Him and then invited his fellow tax collectors and friends to a banquet in honor of the Lord (Lk 5:27-29+). When some people accused Jesus of associating with undesirables (Lk 5:30), He reminded them that healthy people don’t need a doctor—adding, “I have not come to call the righteous, but sinners, to repentance” (Lk 5:32). The power of God can turn a heart From evil and the power of sin; The love of God can change a life And make it new and cleansed within. —Fasick Salvation is receiving a new life. (Christ our life! Col 3:4+) INSIGHT: The religious leaders accused Jesus of blasphemy for claiming divine attributes for Himself (Luke 5:21+). Blasphemy is showing contempt or a lack of reverence for God or something sacred (v.20). A violation of the third commandment, it was punishable by death (Lev. 24:15-16+). Mark 2:18 John's disciples and the Pharisees were fasting; and they came and said to Him, "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast?" NET Mark 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?" GNT Mark 2:18 Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες. καὶ ἔρχονται καὶ λέγουσιν αὐτῷ, Διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν; NLT Mark 2:18 Once when John's disciples and the Pharisees were fasting, some people came to Jesus and asked, "Why don't your disciples fast like John's disciples and the Pharisees do?" KJV 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? ESV Mark 2:18 Now John's disciples and the Pharisees were fasting. And people came and said to him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples do not fast?" NIV Mark 2:18 Now John's disciples and the Pharisees were fasting. Some people came and asked Jesus, "How is it that John's disciples and the disciples of the Pharisees are fasting, but yours are not?" ASV Mark 2:18 And John's disciples and the Pharisees were fasting: and they come and say unto him, Why do John's disciples and the disciples of the Pharisees fast, but thy disciples fast not? CSB Mark 2:18 Now John's disciples and the Pharisees were fasting. People came and asked Him, "Why do John's disciples and the Pharisees' disciples fast, but Your disciples do not fast?" John's disciples: Mt 9:14-17 Lu 5:33-39 Why do John's disciples: Mt 6:16,18 23:5 Lu 18:12 Ro 10:3 Parallel Passages Mt. 9:14–17; Mk 2:18–22; Lk 5:33–39 Matthew 9:14+ Then the disciples of John came to Him, asking, “Why do we and the Pharisees fast, but Your disciples do not fast?” Luke 5:33+ And they said to Him, “The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink.” Another way to look at Mark 2:18-22 is three illustrations using pairs of things that do not mix, all pointing out that the old way of Judaism does not mix with the new way of the Gospel. First Illustration -- Feasting and Fasting (Mk 2:18-20) Second Illustration -- New patch on Old garment (Mk 2:21) Third Illustration -- New/old Wine in new/old wineskins (Mk 2:22) JESUS' DISCIPLES NOT FASTING BUT FEASTING Evans points out that "Controversy over Jesus’ teaching and style of ministry is growing. He provoked controversy when he healed the paralyzed man and assured him that his sins were forgiven (Mark 2:1–12). Jesus provoked more controversy when he was observed eating with sinners (Mark 2:15–17). He and his disciples now face criticism for not fasting, a criticism that has been accentuated by falling right on the heals of the dinner party in the previous passage. Sabbath controversies will follow (in Mark 2:23–28 and 3:1–6)." (BKBC) Jesus’ response to their question is that the NEW way (His way) and the OLD way (the way of John and the Pharisees) simply do not mix. And so in Mark 2:18-22 Jesus gives three illustrations which depict the contrast between the NEW and the OLD, the NEW represented by the coming of God’s kingdom inaugurated by Jesus (Lk 16:16) and the OLD represented by the religion of Judaism practiced by the Pharisees. (1) First Illustration -- Feasting and Fasting (Mk 2:18-20) (2) Second Illustration -- New patch on Old garment (Mk 2:21) (3) Third Illustration -- New/old Wine in new/old wineskins (Mk 2:22) John's disciples and the Pharisees were fasting - Were is in the imperfect tense and fasting in present tense vividly depicting fasting as their frequent/habitual practice which fits with Luke's description that they "often (occurring at frequent intervals) fast and offer prayers." (Lk 5:33+) Only Luke mentions "offer prayers." The point is that the disciples "made a practice of fasting." The zealous Jews fasted twice a week on Monday and Thursday (cf Lk 18:12+). John's disciples refers to those men who followed John the Baptist. While we cannot be dogmatic, this event seems to logically follow the preceding description of the banquet at Matthew's house, where the disciples of Jesus were eating and clearly not fasting. This context would be a perfect segue leading to the question of why Jesus' disciples not fast? Luke's parallel version also suggests that their question follows the banquet. In other words, immediately after Jesus' declaration in Lk 5:32+ “I have not come to call the righteous but sinners to repentance” Luke writes "And they said to Him, “The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink.” (Lk 5:33+). Some have proposed that the banquet at Matthew's house occurred on one of the weekly fast days which were usually the second and fifth days of the week for the stricter Jews. If that is the case, it helps explain why they immediately question Jesus about why His disciples were not fasting. Disciples (3101) see note on mathetes All three synoptic accounts include the fact that the Pharisees were fasting, which is very important in interpreting this section. As we have seen, the Pharisees were practicing a religion of ritual, a religion of externals, a religion based on law, a religion of works aimed at fostering self-righteousness, all of this diametrically in contrast to the "religion" which Jesus brought, which was one of relationship (with God), of internals (heart change) , of grace (not law), and of faith in Jesus with imputation of His righteousness. The Pharisees practice was "bad news," while Jesus introduced a "religion" of "good news." One is reminded of the statement in Hebrews 8:13+ "When He said, “A new covenant,” He has made the first obsolete. But whatever is becoming obsolete and growing old is ready to disappear." The ritualistic practices of the Pharisees were about to disappear! It might seem surprising to see the disciples of John on the same side as the Pharisees in criticizing Jesus. Why do I say that? Clearly John was no favorite of the Pharisees, for he had sternly castigated the Pharisees calling them a "brood of vipers" (Mt 3:7+), commanding them to "bear fruit in keeping with repentance," (M 3:8+) and not to think they were safe from hell because they had Abraham as their physical father (Mt 3:9+)! And yet here we see these two somewhat discordant groups of disciples seem to be "strange bed-fellows" so to speak! Even though John's ministry was preparatory for Jesus' ministry, it was still different from that of Jesus, as Jesus Himself alludes to declaring that "John came neither eating nor drinking, and they say, ‘He has a demon!’ 19 “The Son of Man came eating and drinking, and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.” (Mt 11:18-19) Craig Blomberg explains this difference between John and Jesus this way noting that "Preparation for the Messiah’s coming required repentance and a certain austerity, but now the time for joy has arrived. Neither the Pharisees nor John’s disciples were wrong in fasting as a prelude to the reception of spiritual blessings, but now those blessings are present. Jesus’ inauguration of the kingdom stimulates celebration and rejoicing, as at wedding festivities." (NAC) And they came and said to Him, "Why do John's disciples and the disciples of the Pharisees fast, but Your disciples do not fast - Robertson on John's disciples - These learners (mathētai) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers.....Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making common cause against Jesus Christ. So today we find various hostile groups combining against our Lord and Saviour. A T