Mark 2:27-28: And he said to them, 'The Sabbath was made for man, not man for the Sabbath. So the Son of Man is lord even of the Sabbath.'
Briefly, these verses are a finely crafted, holy response by Jesus to those who falsely accused his disciples of breaking the Sabbath when one Sabbath the disciples were walking by some fields and plucked heads of grain and rubbed them together in their hands and ate the kernels (Mark 2:23-28; cf. Matt. 12:1-8; Luke 6:1-5). The Pharisees had made their false accusations by using the example of David in 1 Samuel 21:1-6 where David had eaten some consecrated bread that only the priests were supposed to eat. Jesus' point was that just as the bread served the practical needs of David, the disciples’ gleaning served their practical needs as well. He concluded his scriptural argument with Mark 2:27-28.
In Matthew 9:18-26; Mark 5:22-43; and Luke 8:41-56 appears the account of the resurrection of Jairus' twelve-year-old daughter. Having recently performed the astonishing exorcism of the legion of demons, Jesus' renown was quickly spreading. As He is thronged by a multitude of curious and desperate people, a distraught father bows to Him, desperately asking Him to heal his dying.
Now that we understand a little of the background, in Mark 2:27-28, Jesus made at least two devastating points regarding the theology of the Pharisees: (1) the Sabbath was for mankind and thus wasn't supposed to be a burden for them, and (2) Jesus himself is the Lord of the Sabbath. In other words, the I AM THAT I AM is in charge of it (Exod. 3:14).
Mark 2:26 And He said to them, 'Have you never read what David did when he was in need and he and his companions became hungry; Jump to: Coffman Commentaries. Gill's Exposition. Vincent's Studies. Trapp's Commentary. Alford's Commentary. Poole's Annotations. Cambridge Greek Testament. Haydock's Catholic Commentary. Pastor Michael Todd from Transformation Church shows us how God has marked us for a purpose – even when it feels like He hasn’t. Subscribe to the latest serm. Ὥστε, therefore) The more obvious sense of this remarkable enigmatical aphorism is, Whatever right as regards the Sabbath any man hath, I also have.The more august sense, though one kept hidden recondite then, as suited to the relations in which that time stood to the whole divine scheme, is this, The end of the institution of the Sabbath is the salvation welfare of man as.
As to the first point, the Pharisees had made the Sabbath a burden. They placed ungodly restrictions upon God's people (cg. Matt. 23:4, 13; Luke 11:46) which weren't included within God's law (Exod. 20:8-11; 31:14-17; Lev. 23:3; Deut. 5:12-15). By their false doctrine they had made a celebration an immense burden. However, God alone has the right to determine man's responsibilities on his Sabbath. In essence, the disciples weren't breaking God's law, but just the ungodly Pharisaical restrictions, so Jesus reminded the Pharisees of God's original intent of his Sabbath.
The Pharisees did something similar to Jesus when he healed a man on the Sabbath (Matt. 12:9-14; Mark 3:1-6; Luke 6:6-11). In this case Jesus asked his accusers, “’Is it lawful on the Sabbath to do good or to do harm, to save life or to kill?’ But they were silent' (Mark 3:4). Why the silence? Because, it's more than okay to do good on the Sabbath (cf. Luke 14:5).
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Jesus' second argument in Mark 2:27-28 was just as devastating to the Pharisees’ false accusation against the disciples. Calibre 4 6 0 4. He says, “The Son of Man [Jesus] is Lord even of the Sabbath.' In other words, it's his and he's in charge. He is the Sovereign One who makes the Sabbath rules. In their pride as teachers of the law, the Pharisees had not only promoted their restrictions of the Sabbath above God's law, but were even attempting to rebuke the Lawgiver himself!
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Mark 2:26—Was Jesus wrong when He mentioned Abiathar as high priest instead of Ahimelech?
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Problem: Jesus says that at the time David ate the consecrated bread, Abiathar was high priest. Yet 1 Samuel 21:1–6 mentions that the high priest at that time was Ahimelech. Pixelmator 3 7 3 – powerful layer based image editor.
Solution: First Samuel is correct in stating that the high priest was Ahimelech. On the other hand neither was Jesus wrong. When we take a closer look at Christ’s words we notice that He used the phrase “in the days of Abiathar” (v. 26) which does not necessarily imply that Abiathar was high priest at the time David ate the bread. After David met Ahimelech and ate the bread, King Saul had Ahimelech killed (1 Sam. Flare 2 2 4 download free. 22:17–19). Abiathar escaped and went to David (v. 20) and later took the place of the high priest. So even though Abiathar was made high priest after David ate the bread, it is still correct to speak in this manner. After all, Abiathar was alive when David did this, and soon following he became the high priest after his father’s death. Thus, it was during the time of Abiathar, but not during his tenure in office.
Marked 2 2 5 26 Mm
This excerpt is from When Critics Ask: A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992). © 2014 Norman Geisler and Thomas Howe. All rights reserved. Used by permission. Click here to purchase this book.