Mark 2:7

[Bible] and he saith to them, `We may go to the next towns, that there also I may preach, for for this I came forth.` And he was preaching in their synagogues, in all Galilee, and is casting out the demons, and there doth come to him a leper, calling on him, and kneeling to him, and saying to him — `If thou mayest will, thou art able to cleanse me.` And Jesus having been moved with compassion, having stretched forth the hand, touched him, and saith to him, `I will; be thou cleansed;` and he having spoken, immediately the leprosy went away from him, and he was cleansed. And having sternly charged him, immediately he put him forth, and saith to him, `See thou mayest say nothing to any one, but go away, thyself shew to the priest, and bring near for thy cleansing the things Moses directed, for a testimony to them.` And he, having gone forth, began to proclaim much, and to spread abroad the thing, so that no more he was able openly to enter into the city, but he was without in desert places, and they were coming unto him from every quarter. Chapter 2 And again he entered into Capernaum, after [some] days, and it was heard that he is in the house, and immediately many were gathered together, so that there was no more room, not even at the door, and he was speaking to them the word. And they come unto him, bringing a paralytic, borne by four, and not being able to come near to him because of the multitude, they uncovered the roof where he was, and, having broken [it] up, they let down the couch on which the paralytic was lying, and Jesus having seen their faith, saith to the paralytic, `Child, thy sins have been forgiven thee.` And there were certain of the scribes there sitting, and reasoning in their hearts, `Why doth this one thus speak evil words? who is able to forgive sins except one — God?` And immediately Jesus, having known in his spirit that they thus reason in themselves, said to them, `Why these things reason ye in your hearts?

[Bible] And he having come to the other side, to the region of the Gergesenes, there met him two demoniacs, coming forth out of the tombs, very fierce, so that no one was able to pass over by that way, and lo, they cried out, saying, `What — to us and to thee, Jesus, Son of God? didst thou come hither, before the time, to afflict us?` And there was far off from them a herd of many swine feeding, and the demons were calling on him, saying, `If thou dost cast us forth, permit us to go away to the herd of the swine;` and he saith to them, `Go.` And having come forth, they went to the herd of the swine, and lo, the whole herd of the swine rushed down the steep, to the sea, and died in the waters, and those feeding did flee, and, having gone to the city, they declared all, and the matter of the demoniacs. And lo, all the city came forth to meet Jesus, and having seen him, they called on [him] that he might depart from their borders. Chapter 9 And having gone to the boat, he passed over, and came to his own city, and lo, they were bringing to him a paralytic, laid upon a couch, and Jesus having seen their faith, said to the paralytic, `Be of good courage, child, thy sins have been forgiven thee.` And lo, certain of the scribes said within themselves, `This one doth speak evil.` And Jesus, having known their thoughts, said, `Why think ye evil in your hearts? for which is easier? to say, The sins have been forgiven to thee; or to say, Rise, and walk? `But, that ye may know that the Son of Man hath power upon the earth to forgive sins — (then saith he to the paralytic) — having risen, take up thy couch, and go to thy house.` And he, having risen, went to his house, and the multitudes having seen, wondered, and glorified God, who did give such power to men. And Jesus passing by thence, saw a man sitting at the tax-office, named Matthew, and saith to him, `Be following me,` and he, having risen, did follow him.

Jesus quotes from four out of the five books of Moses, and from the Psalms, Isaiah, Malachi, and Zechariah, with the formula, “it is written”; see _Mat. 4:4, 6, 7_; _11:10_; _Mark 14:27_; _Luke 4:4-12_. This formula among the Jews indicated that the quotation was from a sacred book and was divinely inspired. Jesus certainly regarded the Old Testament with as much reverence as the Jews of his day. He declared that “one jot or one tittle shall in no wise pass away from the law”_ (Matthew 5:18)_. He said that “the scripture cannot be broken”_ (John 10:35)_ = “the normative and judicial authority of the Scripture cannot be set aside; notice here [in the singular, ἡ γραφή] the idea of the unity of Scripture” (Meyer). And yet our Lord’s use of O. T. Scripture was wholly free from the superstitious literalism which prevailed among the Jews of his day. The phrases “word of God”_ (John 10:35; Mark 7:13)_, “wisdom of God”_ (Luke 11:49)_ and “oracles of God”_ (Romans 3:2)_ probably designate the original revelations of God and not the record of these in Scripture; _cf._ _1 Sam. 9:27_; _1 Chron. 17:3_; _Is. 40:8_; _Mat. 13:19_; _Luke 3:2_; _Acts 8:25_. Jesus refuses assent to the O. T. law respecting the Sabbath (_Mark 2:27_ _sq._), external defilements (_Mark 7:15_), divorce (_Mark 10:2_ _sq._)

2. In the argument from the nature of necessary existence, (the 2nd a priori,) the 7th point was : "There can be but one necessarily existent Being, for two necessarily existent Beings could in no respect whatever differ from each other; that is they would be one and the same Being." The nature of necessary existence therefore proves the unity of God. 5. The proofs we have thus far presented from nature for the unity of God are abundantly confirmed by the statements of Scripture. 1. The passages which declare explicitly that God is one. Deuteronomy 6:4. Mai. 2:10. "Hath not one God created us." Mark. ,12:29, 32. Galatians 3:20. 1. Tim. 2:5. Ephesians 4:6. James 2:19. 2. Those that assert that there is none else or none beside Him. Deuteronomy 4:35. 39. Deuteronomy 32:12. 1. Sam 2:2. 2. Sam. 7:22. 1. Kings 8.60. 1. Chron. 7:20. Isaiah 44:6.8. Isaiah 45:5.6.21.22. Isaiah 46:5. Joel 2:27. 3. That there is none like Him nor to be compared with Him. Exodus 8:10. Exodus 9:14. Exodus 15:11. 2. Sam. 7:22. 1. Kings 8:23. 1. Chron. 7:20. 2. Chron. 6:14. Isaiah 40:25. Isaiah 46:5. Isaiah 45:22. Jeremiah 10:6. Abstract of Theology. 60 4. That He alone is God. 2. Sain 22:32. 1. Kings 19:15. Ezra 6. Which forbid any one else to be accepted as God. Exodus 20:3. Deuteronomy 5:7. Isaiah 42:8. Hosea 13:4. 7. Which proclaim Him as supreme over all so-called Gods. 8. Which declare Him to be the true God. Jeremiah 10:10. 1. Thess. 1=9.

] [211:6] Matt. xii. 7. [212:2] Mark ii. 27. [212:3] Matt. xxiv. 20. [212:4] See Heb. xiii. 10, 15, 16; Ps. li. 17. [212:5] Isa. lvi. 6, 7. Compare with Isa. ii. 2. [212:6] Mark ii. 28. [212:7] John xx. 19, 26. According to the current style of speaking," after eight days" means _the eighth day after_. See Matt, xxvii. 63. [213:1] Acts ii. 1. That the day of Pentecost was the first day of the week appears from Lev. xxiii. 11, 15. The same inference may be drawn from John xviii. 28, and xix. 31, compared with Lev. xxiii. 5, 6. See also Schaff's "History of the Apostolic Church," i. p. 230, note, and the authorities there quoted. [213:2] In the same way the Eucharist is called the Lord's Supper: [Greek: Kuriakon deipnon] (1 Cor. xi. 20). Thus also we speak of the Lord's house, and the Lord's people. [213:6] [Greek: Sabbatiamos]. See Owen "On the Hebrews," iv. 9. [213:8] Rom. xiv. 5. [214:2] The ordinary temple service could scarcely be called congregational. It was almost exclusively ceremonial and typical, consisting of sacrificing, burning incense, and offering various oblations. The worshippers generally prayed apart. See Luke i. 10, xviii. 10, 11.

] [206:1] Irenaeus, i. 25, 26; Tertullian, "De Praescrip. Haeret." 33; Epiphanius, "Haer." xxx. 2, lxix. 23. [206:2] Irenaeus, iii. 3, 4. [206:3] Irenaeus, iii. 11. [206:5] Acts vi. 5. Others conceive, however, that the name Nicolaitanes is merely equivalent to Balaamites (as Balaam in Hebrew is nearly equivalent to Nicolas in Greek, each word signifying _Ruler, or Conqueror of the people_), and that the apostle does not here refer to any party already known by this designation, but to all who, like Balaam, were seducers of God's people. See Neander, "General History," ii. 159. Edinburgh edition, 1847. [207:2] Acts xxiii. 1, 6. [207:4] Compare Jude 19, and Heb. x. 25. [208:3] Hegesippus in Euseb., iv. 22. [208:4] Eusebius, iv. 22. [209:1] James iii. 17. [210:1] Luke xxiv. 21. [211:1] Acts xx. 7. [211:2] Rev. i. 10, [Greek: hê kurtakê hêmera]. The day was ever afterwards distinguished by this designation. See a letter from Dionysius of Corinth in Eusebius, iv. 23. See also Kaye's "Clement of Alexandria," p. 418. The first day of the week is called "the Christian Sabbath" in the Ethiopic version of the "Apostolical Constitutions." See Platt's "Didascalia," p. 99. But these Constitutions are of comparatively late origin. [211:4] Matt. iii. 15. [211:5] Matt. xii. 3-5; Mark ii. 25, 26. [211:6] Matt. xii. 7. [212:2] Mark ii. 27. [212:3] Matt. xxiv. 20. [212:4] See Heb. xiii. 10, 15, 16; Ps. li. 17. [212:5] Isa. lvi. 6, 7. Compare with Isa. ii. 2. [212:6] Mark ii. 28.

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[Reformed Biblical] erse 5. Their faith . Their confidence, or belief, that he could heal him. Son . Literally, child . The Hebrews used the words son and child with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. See Barnes "Matthew 1:1" . In this place, it denotes affection, or kindness. It was a word of consolation:—an endearing appellation, applied by the Saviour to the sick man, to show his compassion , to inspire confidence, and to assure him that he would heal him. {g} "saw their faith" Acts 14:9; Ephesians 2:8 ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 6 Verse 6. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 7 Verse 7. No Barnes text on this verse. {h} "forgive sins" Isaiah 43:25; Daniel 9:9 ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 8 Verse 8. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 9 Verse 9. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 10 Verse 10. No Barnes text on this verse. {i} "power on earth" Acts 5:31" ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 11 Verse 11. No Barnes text on this verse. ## THE GOSPEL ACCORDING TO MARK - Chapter 2 - Verse 12 Verse 12. We never saw it on this fashion. Literally, "we never saw it so." We never saw anything like this.

As long as I is in ourfleih, there is danger. Indeed he fai the young men, thzt they are Jlronz^ and thai have overcome the VQJcked one ; but he does no they have kjlPd him : As long as the Devil Jive there is danger, and tho'aftrong Chri may be too hard for, and may overcome hi one thing, he may be too hard for, yea, and oierccme him two for owe afictwaiAs. TV of Jtfus Clmfk. 57 UD our day has fcrv'd many more. 1 he flron^clt are weak, the wlfefl arc Fools, when fulfirr'd to be Iftcd as Wheat in S4tan*s Sieve ; yea, and ha/c [often been foprov'd, to the wounding of theic i|reac Hearts, and the diflioiiour of Rcligif.n. > To conclude this : God, of his nurcy, ha:h fafficientiy declared the ftrongtft and moft fan- Aificd, as well as for the leaft, weakeft, and mon: feeble Saint, an Advocate. My little Child' en^ I write unto you that you flu not ; and if any man fviy we have an Advocate with the Father, Jefus Chriji the righteous. Obj. But fome may objeB^ That what has been fiid as to difcoveringfor whom Chriji is an Advocate^ his been too general, and therefore would have me C9me more to particular s, elfe they can get no comfort. Atif, Well, enquiring Soul, fo I will, and-therefore hearken to what I fay. . FirftjWOuldft thou know whether Chrift is ihlne Advocate or no ? 1 ask, Haft thouentertain'd him fo to be ? When men have Suits of Law depending in any of the King's Courts above, they entertain their Attorney or Advocate to plead their Caufe, and fo he pleads for them.

itself. Help^ succour, therefore, first my unbelief (i. e. my insufficiency of faith), and then my wretched child whose cure depends upon it. There is sing;ular beauty in the repetition of tlie same expressive verb which he had used before in praying for his son's relief On hearing that the only requisite is faith, and feeling that his own was weaker than it should be, he withdraws, as it were for a moment, his original petition, to implore another kind of help or succour, in default of which the first was unattainable. As if he had said, 'I cried for help or succour, in the name of my afflicted child; but finding that my faith is the condition, and that although I believe my faith is still defective, I now cry for help and succour in my own name, that m}-- weak faith may be strengthened, and that thus my child may be relieved at last.' The episode contained in these four verses (21-24), which is one of the most exquisite in scripture or in history, authentic or fictitious, is preserved to us exclusively by Mark, and commonly regarded as among the vivid reminiscences of Peter, under whose authority- an old tradition jepresents this evangelist as having written. In this, as in the case of the paiaUtic at Capernaum (2, 5)