Marcos 2
Marvin Vincent · Citado em PreceptAustin
Marcos 2
Vincent on pallet - The pallet (krabattos different word from Luke's "stretcher" - klinidion = a small couch). One of Mark’s Latin words, grabatus, and condemned by the grammarians as inelegant. A rude pallet, merely a thickly padded quilt or mat, held at the corners, and requiring no cords to let it down. They could easily reach the roof by the steps on the outside, as the roof is low (Ed: some say only 6 feet); or they could have gone into an adjoining house and passed along the roofs. Some suppose that the crowd was assembled in an upper chamber, which sometimes extended over the whole area of the house. It is not possible accurately to reproduce the details of the scene. Dr. Thomson says that Jesus probably stood in the lewan or reception-room, a hall which is entered from the court or street by an open arch; or he may have taken his stand in the covered court in front of the house itself, which usually has open arches on three sides, and the crowd was around and in front of him. I like what John Butler said commenting on Christ's instructions - First, the rising part. "Arise." Christ is in the rising business. He lifts men. Sin lowers men. Preachers and churches need to lift the standard rather than lower it through compromise. Second, the rolling part. "Take up thy bed." This was not a wooden bed like our beds but more of a roll that was stretched out. Thus the precept was not without responsibility for the healed one. Third, the returning part. "Go unto thine house." Not a glamorous command, but one that said we are to live our Christianity in the home. No one would know better the greatness of his healing than those in his own home, who knew full well his paralytic condition. Thus the best testimony of the healing would be in the home, not on the stage in public. (Analytical Bible Expositor – Matthew) Spurgeon WHEREVER OUR LORD WORKS THE DOUBLE MIRACLE, IT WILL BE APPARENT. The man's healing was proved by his obedience. Openly to all onlookers an active obedience became indisputable proof of the poor creature's restoration. Notice, our Lord bade him rise — he rose; he had no power to do so except that power which comes with Divine commands. He did his Lord's bidding, and he did it accurately, in detail, at once, and most cheerfully. Oh! how cheerfully; none can tell but those in like case restored. So, the true sign of pardoned sin, and of paralysis removed from the heart, is obedience.(Carried by Four) All Rise Arise, take up your bed, and go to your house. —Mark 2:11 Today's Scripture: Mark 2:1-12 When I asked my husband to buy eggs on his way home so I could make cornbread for supper, he said, “I’ve got something better than cornbread.” Coming from Jay, that was a surprising statement. But I learned what he meant when he walked into the house and handed me a fresh loaf of homemade cinnamon bread. A label on the wrapper said, “Thanks for the dough. We kneaded it.” The bread was made by Sue Kehr and given as a “thank you” for a donation to a youth organization. Sue started making bread after she had to quit her job as a nurse because of a head injury. Instead of letting circumstances pull her down when she could no longer help people in her usual ways, Sue rose to the challenge and created a unique expression of gratitude. She now makes and gives away delicious homemade bread to ministries that can then distribute the loaves to others. Although Sue did not receive complete physical healing like the paralytic Jesus healed (Mark 2), she did rise up and cause many to be amazed at the work of God in her life. Reflect & Pray When God asks you to lay aside Some cherished work you loved to do, Accept His choice of someone else And let Him give new work to you. —Fasick Step up to the tasks and do what God asks. Mark 2:12 And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, "We have never seen anything like this." NET Mark 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!" GNT Mark 2:12 καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι Οὕτως οὐδέποτε εἴδομεν. NLT Mark 2:12 And the man jumped up, grabbed his mat, and walked out through the stunned onlookers.They were all amazed and praised God, exclaiming, "We've never seen anything like this before!" KJV 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. ESV Mark 2:12 And he rose and immediately picked up his bed and went out before them all, so that they were all amazed and glorified God, saying, "We never saw anything like this!" NIV Mark 2:12 He got up, took his mat and walked out in full view of them all. This amazed everyone and they praised God, saying, "We have never seen anything like this!" ASV Mark 2:12 And he arose, and straightway 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. CSB Mark 2:12 Immediately he got up, picked up the mat, and went out in front of everyone. As a result, they were all astounded and gave glory to God, saying, "We have never seen anything like this!" so that they were all amazed: Mk 1:27 Mt 9:8 12:23 Lu 7:16 were glorifying God: Mt 15:31 Lu 5:26 13:13 17:15 Ac 4:21 We have never seen anything like this: Mt 9:33 Joh 7:31 9:32 IMMEDIATE OBEDIENCE AND AMAZEMENT Related Passages: Mt 9:7+ And he got up and went home. 8 But when the crowds saw this, they were awestruck, and glorified God, who had given such authority Luke 5:25+ Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. And he got up and immediately (see euthus) picked up (airo) the pallet (krabattos) - He immediately (one of Mark's favorite words euthus) put his faith into action and obeyed the Lord's commands. The three commands are matched by the three instantaneous effects. Mark it down that just as smoke must come out of the chimney to prove there is a fire in the fireplace, so too faith that obeys demonstrates that it is true, saving faith. Mark it well - faith alone saves, but the faith that saves is not alone! THOUGHT - This note repeats the thought above because this principle is so important and is not well understood by many believers. The paralytic's obedient response is a perfect illustration of the principle that what God commands, He enables! And this applies to all of His commands, none of which could be fulfilled without the empowering presence of His Spirit. And went out in the sight of (emprosthen) everyone - In the sight (Lk 5:25+ is similar) attests to the reality of this miracle, one which occurred in a public place before the eyes of all present (O, to have been there that day!) One writer says "He did the miracle which they could see that they might know that he had done the other one that they could not see." In the sight of everyone would include the skeptical, critical leaders! This unequivocal healing unequivocally authenticated Jesus' declaration of forgiveness. So just as healing followed Jesus charge to "Get up," so too did forgiveness occur when He declared "your sins are forgiven!" Did this miracle result in belief in Jesus? None of the 3 synoptic accounts make any mention of belief, except BEFORE the miracle the four men who carried the man (Jesus seeing their faith - Mk 2:5) and the paralyzed man (whose faith was evidenced by his obedience)! For these hard hearted skeptical scribes (and pharisees) the old saying was not to prove true that "Seeing is believing." The saw and yet did not believe! THOUGHT - Those who argue that Jesus never claimed to be God ignore this passage. Forgiving and healing are equally impossible for man, equally easy for God. So that - Term of purpose or result, in this case the latter. The walking miracle stimulated the Jewish audience to give glory to God. They were all amazed and were glorifying God - What a contrast with the grousing Scribes in Mark 2:7! All is interesting -- does this include the religious leaders? Amazed is in the present tense indicating they continued in this state. Glorifying (doxazo) is also in the present tense indicating he was continually praising God - a good pattern for all of us to emulate! Giving glory to God was often the (appropriate) reaction when someone was healed (cf. Lk 13:13; Lk 17:15; Lk 18:43). Bock adds that "Luke often notes that with the saving action of God, there comes gratitude and joy (Luke 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47 [at the cross!]; Acts 4:21; 11:15–18; 21:20). God’s saving work brings a song to one’s heart." (Ibid) Mark speaks of everyone glorifying God while Luke records that the healed paralytic "went home glorifying God" (Luke 5:25+) in addition to all the crowd "glorifying God" (Lk 5:26+). Amazed (astonished, astounded, besides one's self) (1839)(existemi from ek = out + hístemi = to stand) literally means to stand out from or to stand outside oneself (to be beside oneself). All NT uses of existemi are related in some way to the human mind. Richards "suggests astonishment mixed with anxiety, stimulated by extraordinary events that cannot be explained." Mark's uses - Mk. 2:12; Mk. 3:21; Mk. 5:42; Mk. 6:51 "To “glorify” God means to give glory to Him. The word glory as related to God in the Old Testament bears with it the idea of greatness of splendor. In the New Testament, the word translated “glory” means "dignity, honor, praise and worship." Putting the two together, we find that glorifying God means to acknowledge His greatness and give Him honor by praising and worshiping Him, primarily because He, and He alone, deserves to be praised, honored and worshipped. God’s glory is the essence of His nature, and we give glory to Him by recognizing that essence. " (See full article What does it mean to glorify God?) NET Note - Joy at God’s work is also a key theme in Luke: Luke 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47. Spurgeon on glorifying God - ALL THIS TENDS TO GLORIFY GOD. Those four men had been the indirect means of bringing much honour to God and much glory to Jesus, and they, I doubt not, glorified God in their very hearts on the housetop. Happy men to have been of so much service to their bedridden friend I When a man is saved his whole manhood glorifies God; he becomes instinct with a new-born life which glows in every part of him, spirit, soul, and body. But who next glorified God? The text does not say so, but we feel sure that his family did, for he went to his own house. Well, but it did not end there. A wife and family utter but a part of the glad chorus of praise, though a very melodious part. There are other adoring hearts who unite in glorifying the healing Lord. The disciples, who were around the Saviour, they glorified God too. And there was glory brought to God, even by the common people who stood around. We must, one and all, do the same.(Carried by Four) Saying, "We have never seen anything like this" - Of course not, because God had not been in their presence before (nor for over 400 years)! Luke 5:26+ adds that "they were filled with fear, saying, "We have seen remarkable things today." This is somewhat surprising, as the residents of Capernaum had witnessed Jesus performing miracles. What was different about this miracle was the association with the forgiveness of sins. As Evans says "They had witnessed the efforts of other healers and exoricsts, who with varying degrees of success brought relief to some, but they had never before seen the kind of power at work in Jesus." (Ibid) Excursus: Five Questions We Always Ask of Every Text (in section on Mark 2:5-12) What does this text teach me about God? If the Bible is, in fact, God’s revelation of Himself in written form, then we should first be concerned not with what it teaches about us but primarily with what it teaches us about Him. In this text we can surely say that only God can forgive our sins. Jesus, the religious leaders, and even the crowds clearly understood that. We can also say that God is compassionate to those wounded by sin. Jesus did not leave the man paralyzed or in sin. He healed him both physically and spiritually. Finally, we see that God honors all who come to Him in faith. What does this text teach me about sinful humanity? When studying Scripture, we must take into account that we are created in the glorious image of God, but that image is marred by sin. This text shows that our greatest need is not physical healing but spiritual forgiveness. It also teaches that those who are the most religious are often the most judgmental. The scribes and Pharisees exhibit this truth throughout the Gospels. We also see that sometimes, though not always, physical maladies and personal sin are related. What does this text teach me about Jesus Christ? He is the crux of the entire Bible, so we must ask how this text relates to His person, work, and teaching. Mark reveals Jesus as God—who knows our hearts, who forgives our sins, and who heals our diseases. Ultimately He is the Son of Man who fulfills the glorious vision of Daniel 7:13-14, who has all authority in heaven and earth. What does God want me to know? In other words, what truths are there in this passage that I need to learn? Here we learn that we need the ministry of the Word. God’s Word spoken into our heart is what He uses to transform our lives. Also, we need to flee to Jesus and Jesus only for the forgiveness of sins. Finally, God wants us to know that Jesus can forgive sins because He is God. What does God want me to do? How does this text change the way I live? Mark reveals here that God wants us to act on our faith, just as these men did. He also wants us to glorify Him for all He does for us in Jesus. Indeed, worship is the only appropriate response to the work of God in the life, death, and resurrection of His Son, Jesus. (Exalting Jesus in Mark) Amazing! All were amazed and glorified God. —Mark 2:12 Today's Scripture: Mark 2:1-12 When Jesus healed a paralytic as proof of His authority to forgive the man’s sins, the people who witnessed the event were amazed, and they “glorified God, saying, ‘We never saw anything like this!'” (Mark 2:12). More than a dozen times in the gospel of Mark, we read accounts of people reacting in a similar way to the words and works of Jesus. The word translated as “amazed” or “astonished” carries the meaning of “being thrown into a state of surprise or fear, or both.” We may sometimes feel that way when we encounter Jesus Christ as we read God’s Word. Like the disciples, we may be amazed when we read of Jesus saying, “How hard it is for those who have riches to enter the kingdom of God!” (10:23). So often we think that having lots of money would solve all our problems. Those who saw a man delivered from a legion of demons reacted with amazement (5:20). But why? Did they think he was beyond God’s power to save? Do we feel the same way when God saves certain people? Reflect & Pray I bow, O Lord, before Your throne In awed humility When I reflect on who You are And all You've done for me. —Sper Never measure God's unlimited power by your limited expectations. Miracles in Mark - Some think that Mark pours scorn on the miraculous and encourages faith in the powerless Jesus of the passion instead of the miracle-working Jesus of his earlier chapters. However, Mark uses miracles to interpret the passion (Mark 15:33, 38; 16:1–8) and to encapsulate (Mark 9:26–27) as well as adumbrate (Mark 6:41; 8:6) Jesus’ self-giving death. Mark gives so much space to Jesus as a spectacularly powerful miracle worker whose clothes, touch and words bring healing or raise the dead (Mark 5:41–42) that he can hardly regard the miracles as less significant than, or separable from, the self-giving weakness described in the passion narrative. Further, in his portrait of the ministry of Jesus (Mark 1:21–32) Mark establishes the primacy of his miracles in relation to his teaching and other activities.The primary function of the miracles in Mark is to be the principal means of revealing the identity of Jesus (*cf. Mark 1:21–28) as ‘of God’ (Mark 1:24), ‘Son of God’ (Mark 5:7), one empowered by the Holy Spirit (Mark 3:22–30), the Messiah (Mark 8:22–30), one acting for God (Mark 2:1–12) and as God himself, uniquely present and active (Mark 6:47–52). Therefore the miracles, encapsulating the whole of Jesus’ ministry, bring eschatological salvation. In so far as the disciples are called to emulate the ministry of Jesus, the miracle stories also provide models for ministry (Mark 9:14–29). However, the miracles are not unequivocal heavenly signs, but parabolic. They provoke hostility and criticism as well as acclamation. Faith is required in order to understand the miracle worker’s identity and the purpose of the miracles. As ‘parables’, the miracles (especially the exorcisms) represent and are in themselves the destruction and plundering of Satan’s kingdom and the realizing of God’s kingdom (Mark 3:27). Thus Mark indicates that Jesus’ ministry involves a conflict, with Satan and the religious leaders; this reaches its climax in the passion. Faith or prayer (Mk 11:24), personal or vicarious, is so integral to Jesus’ healing of the sick that, apart from the exorcism narratives, there is no healing story that does not include some expression of trust in Jesus’ willingness or ability to perform miracles either before, during or after the healing. The miracles are an encouragement, a summons or demand to repentance and faith, to be with Jesus, to follow him, or to serve him, on the basis of the eschatological salvation they offer. The virtual absence of miracle stories after Jesus arrives in Jerusalem allows full rein to the hints of the theme of Jesus’ self-giving expressed in the earlier miracle stories. Jesus the powerful miracle worker chooses to offer himself, powerless, into the hands of the authorities in order to die ‘for many’ (Mk 10:45). (New Dictionary of Biblical Theology) Mark 2:13 And He went out again by the seashore; and all the people were coming to Him, and He was teaching them. NET Mark 2:13 Jesus went out again by the sea. The whole crowd came to him, and he taught them. GNT Mark 2:13 Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς. NLT Mark 2:13 Then Jesus went out to the lakeshore again and taught the crowds that were coming to him. KJV Mark 2:13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. ESV Mark 2:13 He went out again beside the sea, and all the crowd was coming to him, and he was teaching them. NIV Mark 2:13 Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them. ASV Mark 2:13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. CSB Mark 2:13 Then Jesus went out again beside the sea. The whole crowd was coming to Him, and He taught them. by the seashore: Mt 9:9 13:1 and all the people were coming to Him: Mk 2:2 3:7,8,20,21 4:1 Pr 1:20-22 Lu 19:48 21:38 Parallel Passages: Wordd in Bold are not found in Mark's account Mt. 9:9–13+ As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He *said to him, “Follow Me!” And he got up and followed Him. 10 Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. 11 When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” 12 But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Lk 5:27–32+ (Words in Bold are not in Mark's account) After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, “Follow Me.” 28 And he left everything behind, and got up and began to follow Him. 29 And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. 30 The Pharisees and their scribes began grumbling at His disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” 31 And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. 32 “I have not come to call the righteous but sinners to repentance.” And He went out again by the seashore - As
Marcos 2
Vincent adds that "In Judea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride’s good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Ex 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. John the Baptist represents himself as standing in the same relation to Jesus." EXPLANATORY NOTES - It helps to understand the marriage customs of that day. After the wedding, there was a week long marriage feast. As long as the bridegroom was there, there was much celebrating. That was not a time for mourning. This is Kingdom imagery. The one who is bringing in the kingdom, the Messiah, is here! (Keathley - Parabolic Sayings) STEPS IN JEWISH MARRIAGE CEREMONY - Charles Ryrie - Jewish marriage included a number of steps: first, betrothal (which involved the prospective groom’s traveling from his father’s house to the home of the prospective bride, paying the purchase price, and thus establishing the marriage covenant); second, the groom’s returning to his father’s house (which meant remaining separate from his bride for 12 months, during which time he prepared the living accommodations for his wife in his father’s house); third, the groom’s coming for his bride at a time not known exactly to her; fourth, his return with her to the groom’s father’s house to consummate the marriage and to celebrate the wedding feast for the next seven days (during which the bride remained closeted in her bridal chamber). (Come Quickly, Lord Jesus) STEPS IN JEWISH MARRIAGE CEREMONY - Arnold Fruchtenbaum - First, the father of the groom made the arrangements for the marriage and paid the bride price. The timing of the arrangement varied. Sometimes it occurred when both children were small, and at other times it was a year before the marriage itself. Often the bride and groom did not even meet until their wedding day. The second step, which occurred a year or more after the first step, was the fetching of the bride. The bridegroom would go to the home of the bride in order to bring her to his home. In connection with this step, two other things should be noted. First, it was the father of the groom who determined the timing. Second, prior to the groom’s leaving to fetch the bride, he must already have a place prepared for her as their abode. This was followed by the third step, the wedding ceremony, to which a few would be invited. Prior to the wedding ceremony, the bride underwent a ritual immersion for ritual cleansing. The fourth step, the marriage feast, would follow and could last for as many as seven days. Many many more people would be invited to the feast than were to the marriage ceremony. In the Marriage of the Lamb all four of these steps of the Jewish wedding ceremony are evident. (Footsteps of Messiah) Bridegroom (in phrase "attendants of the bridegroom")(3567)(numphon) is a wedding hall, the place where the wedding ceremonies are held (Mt 22:10) or a bridal chamber, as the place where the marriage is consummated, the chamber containing the bridal bed. The bridal chamber in which the marriage bed was prepared, usually in the house of the bridegroom where the bride was brought in procession (See Jewish Wedding Analogy). In the present passage it refers to the friends of the bridegroom whose duty it was to provide and care for whatever pertained to the bridal chamber, i. e. whatever was needed for the due celebration of the nuptials in the bridal chamber. Found only 4x in NT - bridegroom(3), wedding hall(1). - Matt. 9:15; Matt. 22:10; Mk. 2:19; Lk. 5:34. No uses in the Septuagint. So long as they have the bridegroom with them, they cannot fast. - Jesus depicts Himself as the Bridegroom. Cannot fast is absolute negative (ou) which literally reads "the absolutely cannot fast." For fast see note above on nesteuo. The bridegroom (the actual individual)(3566)(numphios) is distinct from "the sons of the bride-chamber" and here is the actual spouse, the one newly married. In classical Greek numphios carries the meaning of “bridegroom,” “betrothed,” and “young husband.” In Homer’s Iliad it refers to “one lately married” (cf. Liddell-Scott). In addition to the singular form the plural numphiois is used to signify the “bridal pair” (e.g., Euripides [Fifth Century B.C.]). Also, numphios is used adjectivally with the meaning “bridal.” Numphios - 12x - Matt. 9:15; Matt. 25:1; Matt. 25:5; Matt. 25:6; Matt. 25:10; Mk. 2:19; Mk. 2:20; Lk. 5:34; Lk. 5:35; Jn. 2:9; Jn. 3:29; Rev. 18:23 Numphios in Septuagint - Jdg. 15:6; Jdg. 19:5; Neh. 13:28; Ps. 19:5; Isa. 61:10; Isa. 62:5; Jer. 7:34; Jer. 16:9; Jer. 25:10; Jer. 33:11; Joel 2:16; Gilbrant - In the Septuagint numphios is translated as “bridegroom” and is used both literally and figuratively. Literally, Jeremiah spoke of the coming conditions of Israel and how, along with other occurrences, the voice of the “bridegroom” would be heard no more (Jeremiah 7:34; 16:9; 25:10). Later, when speaking of the return and restoration of Israel from her captivity, the picture is used of the voice of the “bridegroom” again being heard in the land. Symbolically, the implication is that of the loss and eventual regaining of joy by a people who had disobeyed God, who had repented, and who then were restored. Figuratively, numphios is used with regard to the relationship between God and the nation of Israel. Isaiah 61:10 and Isa 62:5 picture God as a numphios, “bridegroom.” In this relationship Israel is God’s bride. A prominent theme throughout these passages is that of the joy which is present in the relationship. (Complete Biblical Library Greek-English Dictionary) Gilbrant on NT - In the New Testament the various referents found in the classical writings (e.g., “young husband”) and the Septuagint (e.g., “son-in-law”) are absent. Only “bridegroom” is carried into the New Testament. However, this usage is primarily a reflection of the Jewish customs and concepts. The use of numphios in the New Testament is relatively rare, being found primarily in the Gospels and once in Revelation. In the New Testament numphios is used both literally and figuratively. In John 2:9 and Revelation 18:23 numphios literally denotes “bridegroom.” In John 3:29 the “bridegroom” is called aside by the master of the banquet in order to comment on the quality of the wine. In Revelation 18:23—at the fall of Babylon—the voice of the “bridegroom” will be heard no more in the city. Figuratively, the two numphios usages (Matthew 9:15 with parallel passages and Matthew 25:1-13) offer a fulfillment of an Old Testament concept in the New Testament. However, the Old Testament references of the bride and bridegroom are to Israel and God (Isaiah 62:5), whereas the New Testament uses this imagery in referring to the community of believers and Christ. This use of “bridegroom” as it relates to the Messiah is unique to the New Testament. Surrounding the imagery of the “bridegroom” are other important aspects that further study brings into focus. In John 3:29 reference is made to ho philos tou numphiou, “the friend of the bridegroom,” who played a key role in the marriage picture. Further imagery of this concept of Christ as the “bridegroom” and the Church as the “bride” is found in the writings of Paul in 2 Corinthians 11:2 and Ephesians 5:22-32. Although numphios is not specifically found in these passages the picture is clearly one of the marriage relationship. (Complete Biblical Library Greek-English Dictionary). CHRIST THE BRIDEGROOM OF THE CHURCH - Regarding the term bridegroom it should be noted bridegroom is never used as a messianic title either in the OT or in the Rabbinical writings. The point is that Jesus did not use bridegroom as a specific messianic claim. The reference to Jesus as the Church's Bridegroom is strictly a NT concept which Jesus introducing in this passage as a reference to Himself especially in this context in which the next verse describes the time when the Bridegroom would be taken away. The parallel passages in Matthew and Mark present the same picture (Mt. 9:15; Mk 2:19–20). In addition John the Baptist also uses a similar analogy in John 3:29 declaring "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full." Finally, in the Revelation, the Church is depicted as the bride of Christ which of course implies Christ is the Bridegroom. For example, John writes "“Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” (Rev 19:7+; see also Rev 21:2, 9; Rev 22:17). Mark 2:20 "But the days will come when the bridegroom is taken away from them, and then they will fast in that day. NET Mark 2:20 But the days are coming when the bridegroom will be taken from them, and at that time they will fast. GNT Mark 2:20 ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ. NLT Mark 2:20 But someday the groom will be taken away from them, and then they will fast. KJV 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. ESV Mark 2:20 The days will come when the bridegroom is taken away from them, and then they will fast in that day. NIV Mark 2:20 But the time will come when the bridegroom will be taken from them, and on that day they will fast. ASV Mark 2:20 But the days will come, when the bridegroom shall be taken away from them, and then will they fast in that day. CSB Mark 2:20 But the time will come when the groom is taken away from them, and then they will fast in that day. the bridegroom: Ps 45:11 Song 3:11 Isa 54:5 62:5 Joh 3:29 2Co 11:2 Rev 19:7 21:9 be taken: Zec 13:7 Mt 26:31 Joh 7:33,34 12:8 13:33 16:7,28 17:11,13 Ac 1:9 3:21 and then they will fast: Ac 13:2,3 14:23 1Co 7:5 2Co 6:5 11:27 Parallel Passages Mt. 9:14–17; Mk 2:18–22; Lk 5:33–39 Matthew 9:15+ And Jesus said to them, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast. Luke 5:35+ “But the days will come; and when the bridegroom is taken away from them, then they will fast in those days.” GROOM'S GOING FOLLOWED BY FASTING But (de) term of contrast. Now Jesus changes direction so to speak and in so doing actually gives them a prophecy picturing His crucifixion and also probably His ascension as both events were in a sense His being taken away from them. The days will come when the bridegroom is taken away from them - The days is not specified as to when they will occur but it would prove to be in the next 3 years. As noted Jesus is making a reference to His crucifixion and this is the first time He does this in Mark's Gospel. The disciples did not initially understand Christ’s predictions of His suffering and death and even later they still did not completely understand, Mark recording... For He was teaching His disciples and telling them, “The Son of Man is to be delivered into the hands of men, and they will kill Him; and when He has been killed, He will rise three days later.” But they did not understand this statement, and they were afraid to ask Him. (Mk 9:31-32). OLD WAY NEW WAY Law Grace "Bad News" Good News Mourning Rejoicing Self-righteousness by self-effort Divine righteousness by God's grace Denied sinners in need of repentance Preached sinners needed repentance from sin Proud of religion before men Humble before God External Ceremony Internal Transformation Loved applause of men Provision of approval of God Dead Ritual Dynamic Relationship Promoted legalistic system Provided salvation by grace MacArthur sums up this section - Jesus’ point to His questioners was simply this: Judaism at its most devout level, as exemplified by the scribes and Pharisees, was completely out of touch with God’s plan of salvation. They were mourning when they should have been rejoicing, because they had rejected Jesus the Savior and clung to their own rules and regulations to earn salvation. Consequently, they had nothing in common with Him. They were consumed with self-righteousness; He preached divine grace. They denied they were sinners; He preached repentance from sin. They were proud of their religiosity; He preached humility. They embraced external ceremony and tradition; He preached a transformed heart. They loved the applause of men; He offered the approval of God. They had dead ritual; He offered a dynamic relationship. They promoted a system; He provided salvation. Taken away (522)(apairo from from apo = from + airo = to take away) means to lift off, carry off, take away, to remove from, snatched away. Apairo conveys the idea of a sudden, violent removal. Ellis says the verb means "to take away, implying rejection and violent death." Only uses are in Jesus' description of the Bridegroom taken away! - Matt. 9:15; Mk. 2:20; Lk. 5:35. This verb was prophetic of the Crucifixion and Ascension. Apairo in the Septuagint - Gen. 12:9; 13:11; 26:21-22; 33:12,17; 35:16; 37:17; 46:1; Exod. 12:37; 16:1; 17:1; Num. 9:17-18,20-23; 14:25; 20:22; 21:4,10,12-13; 22:1; 33:3,5ff,41ff; Deut. 1:7,19; 2:1,13,24; 10:6-7,11; Jos. 3:1,3,14; 9:17; Jdg. 5:4; 18:11; 1 Ki. 20:9; 2 Ki. 3:27; 19:8,36; Ps. 78:26,52; Ezek. 10:4; Nah. 3:18 And then they will fast in that day - When is "then?" The disciples’ celebration would come to an abrupt end when the bridegroom is taken away, when Jesus is crucified (cf. Isa. 53:8+). How will they react? They will "fast" with mourning in those days (cf Mt 9:14-15 where "fast...mourn...fast" are paralleled). On the night before His death, Jesus told His disciples in the Upper Room: Truly, truly, I say to you, that you will weep and lament (MOURNING WHEN HE WAS CRUCIFIED), but the world will rejoice; you will grieve, but your grief will be turned into joy (JOYFUL WHEN HE ROSE FROM THE DEAD). Whenever a woman is in labor she has pain, because her hour has come; but when she gives birth to the child, she no longer remembers the anguish because of the joy that a child has been born into the world. Therefore you too have grief now; but I will see you again, and your heart will rejoice, and no one will take your joy away from you. (Jn 16:20–22) Mark 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 a worse tear results. NET Mark 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. GNT Mark 2:21 οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα ἀπ᾽ αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ καὶ χεῖρον σχίσμα γίνεται. NLT Mark 2:21 "Besides, who would patch old clothing with new cloth? For the new patch would shrink and rip away from the old cloth, leaving an even bigger tear than before. KJV 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. ESV Mark 2:21 No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear is made. NIV Mark 2:21 "No one sews a patch of unshrunk cloth on an old garment. If he does, the new piece will pull away from the old, making the tear worse. ASV Mark 2:21 No man seweth a piece of undressed cloth on an old garment: else that which should fill it up taketh from it, the new from the old, and a worse rent is made. CSB Mark 2:21 No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new patch pulls away from the old cloth, and a worse tear is made. sews: Ps 103:13-15 Isa 57:16 1Co 10:13 Parallel Passages Mk 2:18–22—Mt. 9:14–17; Lk 5:33–39 Matthew 9:16+ “But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. Luke 5:36+ And He was also telling them a parable: “No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. PARABLE OF PATCHES Only Luke 5:36+ says that Jesus "was also telling them a parable (parabole)."
Marcos 2
Vincent says "In Matthew and Mark there is only a single damage, that, namely, to the old garment, the rent in which is enlarged. In Luke the damage is twofold; first, in injuring the new garment by cutting out a piece; and second, in making the old garment appear patched, instead of widening the rent, as in Matthew and Mark." Stein comments on another difference in Luke's version which places emphasis in the analogy on "the new garment and new wine, for the term “new” appears seven times in Luke 5:36–38 compared to only four times in the Markan parallel. Thus in Luke the emphasis falls on the “newness” of the kingdom brought by Jesus, whereas in Mark it falls on the tearing of the old garment. For Luke, to patch the old with the new not only did not help the old but, more importantly, tore apart the new." (NAC-Luke) Craig Evans - Both figures (old and new cloth; old and new wineskins) underscore the incompatibility of the (old) age of John and the (new) age of Jesus. Up until the close of John’s preaching, it was an era of mourning, fasting, preparation. With the presence of Jesus, it is now an era of celebration. Jesus’ conduct (no fasting; rather, eating and drinking with sinners) cannot be made to fit within the context of the Baptist’s earlier ministry of austerity, any more than a new piece of cloth can repair an old garment, or new wine can be placed in old wineskins. (BKBC-Mt-Lk)