4 When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on.
5 Jesus, seeing their faith, said to the paralytic, “Son, your sins are forgiven you.”
6 But there were some of the scribes sitting there and reasoning in their hearts,
7 “Why does this man speak blasphemies like that? Who can forgive sins but God alone?”
8 Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, “Why do you reason these things in your hearts?
9 Which is easier, to tell the paralytic, ‘Your sins are forgiven;’ or to say, ‘Arise, and take up your bed, and walk’?
10 But that you may know that the Son of Man has authority on earth to forgive sins”—he said to the paralytic—
11 “I tell you, arise, take up your mat, and go to your house.”
12 He arose, and immediately took up the mat and went out in front of them all, so that they were all amazed and glorified God, saying, “We never saw anything like this!”
13 He went out again by the seaside. All the multitude came to him, and he taught them.
14 As he passed by, he saw Levi the son of Alphaeus sitting at the tax office. He said to him, “Follow me.” And he arose and followed him.
15 He was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him.
16 The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, “Why is it that he eats and drinks with tax collectors and sinners?”
17 When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.”
18 John’s disciples and the Pharisees were fasting, and they came and asked him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples don’t fast?”
19 Jesus said to them, “Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can’t fast.
20 But the days will come when the bridegroom will be taken away from them, and then they will fast in that day.
21 No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made.
22 No one puts new wine into old wineskins; or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins.”
23 He was going on the Sabbath day through the grain fields; and his disciples began, as they went, to pluck the ears of grain.
24 The Pharisees said to him, “Behold, why do they do that which is not lawful on the Sabbath day?”
25 He said to them, “Did you never read what David did when he had need and was hungry—he, and those who were with him?
26 How he entered into God’s house at the time of Abiathar the high priest, and ate the show bread, which is not lawful to eat except for the priests, and gave also to those who were with him?”
27 He said to them, “The Sabbath was made for man, not man for the Sabbath.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:5It may indeed be seen how much each person’s own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man’s merit, another should have his sins forgiven him.
It may indeed be seen how much each person’s own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man’s merit, another should have his sins forgiven him.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:27For greater is the care to be taken of the health and life of a man, than the keeping of the sabbath. Therefore the sabbath was ordered to be observed in such a way, that, if there were a neccesity, he should not be guilty, who broke the sabbath-day; therefore it was not forbidden to circumcise on the sabbath, because that was a necessary work. And the Maccabees, when necessity pressed on them, fought on the sabbath-day. Wherefore, His disciples being hungry, what was not allowed in the law became lawful through their necessity of hunger; as now, if a sick man break a fast, he is not held guilty in any way.
For greater is the care to be taken of the health and life of a man, than the keeping of the sabbath. Therefore the sabbath was ordered to be observed in such a way, that, if there were a neccesity, he should not be guilty, who broke the sabbath-day; therefore it was not forbidden to circumcise on the sabbath, because that was a necessary work. And the Maccabees, when necessity pressed on them, fought on the sabbath-day. Wherefore, His disciples being hungry, what was not allowed in the law became lawful through their necessity of hunger; as now, if a sick man break a fast, he is not held guilty in any way.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:5He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he’d had faith to be healed.
He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he’d had faith to be healed.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:8–11the Lord proves to them the cure of the soul by that of the body, shewing the invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such. … The Saviour, therefore, shewing that He can do both, says, "Which is easier?" as if He said, I indeed by the healing of the body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.
the Lord proves to them the cure of the soul by that of the body, shewing the invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such. … The Saviour, therefore, shewing that He can do both, says, "Which is easier?" as if He said, I indeed by the healing of the body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:8–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 2:4–5It is God alone, indeed, who knows faith: but they had given evidence of faith by the laboriousness of that attempt: for they would never have submitted to so much trouble, nor contended with such formidable hindrances, if they had not derived courage from entire confidence of success. The fruit of their faith appeared in their not being wearied out, when they found the entrance closed up on all sides. … though Christ is said to have been moved by the faith of others, yet the paralytic could not have obtained the forgiveness of his sins, if he had had no faith of his own. … There is a synecdoche, therefore, in the word their, when it is said that Jesus saw their faith: for Christ not only looked at those who brought the paralytic, but looked also at his faith.
It is God alone, indeed, who knows faith: but they had given evidence of faith by the laboriousness of that attempt: for they would never have submitted to so much trouble, nor contended with such formidable hindrances, if they had not derived courage from entire confidence of success. The fruit of their faith appeared in their not being wearied out, when they found the entrance closed up on all sides. … though Christ is said to have been moved by the faith of others, yet the paralytic could not have obtained the forgiveness of his sins, if he had had no faith of his own. … There is a synecdoche, therefore, in the word their, when it is said that Jesus saw their faith: for Christ not only looked at those who brought the paralytic, but looked also at his faith.
John Calvin, Commentaries, on 2:1–12 (Harmony, on Matthew 9:2); Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 2:3–4it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him … This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing.
it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him … This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing.
Matthew Henry, Commentary on the Whole Bible, on 2:1–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 2:27This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. … He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world … He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving
This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. … He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world … He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving
Matthew Henry, Commentary on the Whole Bible, on 2:27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 2:15Many publicans and notorious sinners sat with Jesus - Some of them doubtless invited by Matthew, moved with compassion for his old companions in sin. But the next words, For there were many, and they followed him, seem to imply, that the greater part, encouraged by his gracious words and the tenderness of his behaviour, and impatient to hear more, stayed for no invitation, but pressed in after him, and kept as close to him as they could.
Many publicans and notorious sinners sat with Jesus - Some of them doubtless invited by Matthew, moved with compassion for his old companions in sin. But the next words, For there were many, and they followed him, seem to imply, that the greater part, encouraged by his gracious words and the tenderness of his behaviour, and impatient to hear more, stayed for no invitation, but pressed in after him, and kept as close to him as they could.
John Wesley, Explanatory Notes upon the New Testament, on 2:15; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Mark 2
Mark 2:3–27, World English Bible
Mark 2 in the Bible · Told in the Story: Chapter 18, Through the Roof, Chapter 19, Lord of the Sabbath
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:5It may indeed be seen how much each person’s own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man’s merit, another should have his sins forgiven him.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Bedec. 673–735Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:27For greater is the care to be taken of the health and life of a man, than the keeping of the sabbath. Therefore the sabbath was ordered to be observed in such a way, that, if there were a neccesity, he should not be guilty, who broke the sabbath-day; therefore it was not forbidden to circumcise on the sabbath, because that was a necessary work. And the Maccabees, when necessity pressed on them, fought on the sabbath-day. Wherefore, His disciples being hungry, what was not allowed in the law became lawful through their necessity of hunger; as now, if a sick man break a fast, he is not held guilty in any way.
Bede, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:27; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A monk of Jarrow in northern England, called the Venerable Bede, who wrote on the Gospels and the history of the English church.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:5He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he’d had faith to be healed.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:5; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
Theophylact of Ohridc. 1050–1107Orthodoxin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Mark 2:8–11the Lord proves to them the cure of the soul by that of the body, shewing the invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such. … The Saviour, therefore, shewing that He can do both, says, "Which is easier?" as if He said, I indeed by the healing of the body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.
Theophylact of Ohrid, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 2:8–11; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A Byzantine archbishop in Ohrid (in today’s North Macedonia), whose commentaries on the Gospels gather the Greek Fathers.
John Calvin1509–1564ReformedCommentaries · on Mark 2:4–5It is God alone, indeed, who knows faith: but they had given evidence of faith by the laboriousness of that attempt: for they would never have submitted to so much trouble, nor contended with such formidable hindrances, if they had not derived courage from entire confidence of success. The fruit of their faith appeared in their not being wearied out, when they found the entrance closed up on all sides. … though Christ is said to have been moved by the faith of others, yet the paralytic could not have obtained the forgiveness of his sins, if he had had no faith of his own. … There is a synecdoche, therefore, in the word their, when it is said that Jesus saw their faith: for Christ not only looked at those who brought the paralytic, but looked also at his faith.
John Calvin, Commentaries, on 2:1–12 (Harmony, on Matthew 9:2); Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 2:3–4it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him … This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing.
Matthew Henry, Commentary on the Whole Bible, on 2:1–12; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Mark 2:27This we had not in Matthew. The sabbath is a sacred and divine institution; but we must receive and embrace it as a privilege and a benefit, not as a task and a drudgery. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. … He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world … He had much more regard to our souls. The sabbath was made a day of rest, only in order to its being a day of holy work, a day of communion with God, a day of praise and thanksgiving
Matthew Henry, Commentary on the Whole Bible, on 2:27; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Mark 2:15Many publicans and notorious sinners sat with Jesus - Some of them doubtless invited by Matthew, moved with compassion for his old companions in sin. But the next words, For there were many, and they followed him, seem to imply, that the greater part, encouraged by his gracious words and the tenderness of his behaviour, and impatient to hear more, stayed for no invitation, but pressed in after him, and kept as close to him as they could.
John Wesley, Explanatory Notes upon the New Testament, on 2:15; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.