I. The purpose of The sabbath IS TO BE KEPT IN VIEW IN INTERPRETING ITS OBLIGATIONS.

II. RULES WHICH DO NOT HAVE REGARD TO THIS MAY VIOLATE WHAT THEY PROFESS TO PRESERVE.

1. The disciples were within the written permission of the Law. "To pluck and rub with the hand ears from the field of a neighbor was allowed; Moses forbade only the sickle (Deuteronomy 23:25). But the matter belonged to the thirty-nine chief classes (fathers), each of which had its subdivisions (daughters), in which the works forbidden on the sabbath were enumerated. This was their hypocritical way, to make of trifling things matters of sin and vexation to the conscience" (Braune).

2. "Men see that others neglect rules, when they see not their own violation of principles" (Godwin).

III. THE BEST INTERESTS OF MAN ARE TO SERVED BY THE SABBATH.

1. "The sabbath was made for man, and not man for the sabbath. This is proved by an incident from the life of David. As they revered David, the allusion was an argumentum ad hominem as well as an illustration of a general principle. By that occurrence it was shown that even the sanctities of the temple were subordinated to the welfare of God's anointed and his followers. If, then, these things bent to the highest interests of man, so must the sabbath.

2. The Son of man is Lord of the sabbath. This is an inference from the foregoing principle. For Christ claimed this authority not merely as a man, but as the Son of man in his inviolable holiness, and in his mysterious dignity (intimated in Daniel) as the holy Child and Head of humanity appearing in the name of God" (Lange). He summed up in his own person the highest interests of the race. And as Lord of the sabbath he uses it ever for the advancement of holiness and the development of spiritual freedom in his saints. - M.

He who has only the knowledge without the spirit of the law, very often opposes when he thinks he is defending it. Pharisaical pride makes men set themselves up for judges of everything, and require an account of everything to be given them. When a man is once full of himself, he decides confidently, especially when it is to condemn others. Those who love to domineer are not content to exercise their authority upon their own disciples, but would fain bring those of others under their dominion.

(Quesnel.)

Scrupulosity is considered by some as identical with conscientiousness. It is not so. It is a tare that resembles the wheat, but is not wheat; a disease of the conscience, not a refinement of it. You must not judge an eye by its sensitiveness to light, but by its power of seeing. When light pains the eye it is because there is inflammation, not because the organ is a fine one. So it is with conscience. The health of conscience is not to be measured by its sensitiveness, its protests, and its objections; but by its power to lead a man into all genial activities and self-denying charities. Conscientiousness is a happy child, whose language is — "What shall I render to the Lord for all His benefits?" Scrupulosity is a slave, whose language is — "What must I do to avoid God's rebuke?" Conscientiousness acts on great principles; scrupulosity on little rules. Conscientiousness serves God, blesses man, and protects him who cherishes it; scrupulosity is often useless to everybody. Conscientiousness makes man an Israelite indeed, in whom is no guile; but scrupulosity often makes him an Ishmaelite indeed, in whom there is often a good deal. The Pharisees were full of scrupulosity, and it produced in them all uncharitableness.

(R. Glover.)

Looking out upon the cornfields of wheat we see —

I. UNITY IN VARIETY. To the unaccustomed eye the wheat seems one, and yet it is various. There is the white wheat, the rod wheat, and beneath these, varieties and sub-varieties in great number. Yet what unity in the variety. Variety, too, meets us as we look out upon the vast field of humanity; yet what unity. One hand has made us all; in Christ "there is neither Greek nor Jew, bond nor free." In Him "all we are brethren."

II. FRUITFULNESS THROUGH DEATH is taught us by the fields of wheat. The field of burial shall become the field of resurrection.

III. THE PERMANENCE OF CHARACTER is suggested to us by the ripening fields of wheat — "Whatsoever a man soweth, that shall he also reap."

IV. THE VAST PRODUCTIVENESS OF GOOD is suggested by the fields of wheat — "And bring forth fruit, some an hundredfold." Christianity, truth, work for God, yield "much fruit."

V. HUMAN DEPENDENCE is taught us by the cornfields; God giveth the increase.

(G. T. Coster.)

Abiathar, Alphaeus, David, Jesus, John, LeviCapernaum, GalileeAlong, Corn, Cornfields, Corn-fields, Disciples, Ears, Fields, Grain, Grainfields, Grain-fields, Heads, Pass, Passing, Pick, Picking, Pluck, Plucking, Sabbath, Sabbaths, Walk, Walked, Walking, Wheat, Wheatfields1. Jesus followed by multitudes,
3. heals a paralytic;
13. calls Matthew;
15. eats with tax collectors and sinners;
18. excuses his disciples for not fasting;
23. and for picking the heads of grain on the Sabbath day.

Mark 2:23-3:6

     5381   law, letter and spirit
     7428   Sabbath

Mark 2:23-24

     5379   law, Christ's attitude
     5822   criticism, against believers
     7540   Judaism
     7551   Pharisees, beliefs
     7552   Pharisees, attitudes to Christ

Mark 2:23-28

     2057   Christ, obedience
     4418   bread
     4428   corn

December 28 Morning
Thy sins be forgiven thee.--MARK 2:5. I will forgive their iniquity, and I will remember their sin no more.--Who can forgive sins but God only? I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.--Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.--Who is a God like unto thee, that pardoneth iniquity? God for Christ's sake hath forgiven you.--The blood of Jesus Christ …
Anonymous—Daily Light on the Daily Path

June 8 Evening
Why reason ye these things in your hearts?--MARK 2:8. Being not weak in faith, [Abraham] considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. Is it easier to say to the sick of the palsy, Thy sins be forgiven thee or to say, Arise, and take up thy bed, and walk?--If thou canst believe, all things are possible to him that believeth. …
Anonymous—Daily Light on the Daily Path

The Secret of Gladness
'And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them?'--Mark ii. 19. This part of our Lord's answer to the question put by John's disciples as to the reason for the omission of the practice of fasting by His followers. The answer is very simple. It is--'My disciples do not fast because they are not sad.' And the principle which underlies the answer is a very important one. It is this: that all outward forms of religion, appointed by man, ought only …
Alexander Maclaren—Expositions of Holy Scripture

Christ's Authority to Forgive
'And again He entered into Capernaum after some days; and it was noised that He was in the house. 2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door; and He preached the word unto them. 3. And they come unto Him, bringing one sick of the palsy, which was borne of four. 4. And when they could not come nigh unto Him for the press, they uncovered the roof where He was: and when they had broken it up, they let down the bed …
Alexander Maclaren—Expositions of Holy Scripture

The Publicans' Friend
'And He went forth again by the sea side; and all the multitude resorted unto Him, and He taught them. 14. And as He passed by, he saw Levi the son of Alphaus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed Him. 15. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and His disciples: for there were many, and they followed Him. 16. And when the scribes and Pharisees saw Him eat with publicans …
Alexander Maclaren—Expositions of Holy Scripture

Works which Hallow the Sabbath
'And it came to pass, that He went through the cornfields on the Sabbath day; and His disciples began, as they went, to pluck the ears of corn. 24. And the Pharisees said unto Him, Behold, why do they on the Sabbath day that which is not lawful? 25. And He said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 28. How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful …
Alexander Maclaren—Expositions of Holy Scripture

The Friend of Sinners
(Preached in London.) MARK ii. 15, 16. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners they said onto his disciples, How is it that he eateth and drinketh with publicans and sinners? We cannot wonder at the scribes and Pharisees asking this question. I think that we should most of us ask the …
Charles Kingsley—The Good News of God

The Sick of the Palsy
"And when He entered again into Capernaum after some days, it was noised that He was in the house." MARK 2:1 (R.V.) [And when He had come back to Capernaum several day s afterward, it was heard that He was at home. And many were gathered together, so that there was no longer room, even near the door; and He was speaking the word to them. And they came, bringing to Him a paralytic, carried by four men. And being unable to get to Him on account of the crowd, they removed the roof above Him; and when …
G. A. Chadwick—The Gospel of St. Mark

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone …
G. A. Chadwick—The Gospel of St. Mark

The Controversy Concerning Fasting
"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?" MARK 2:18 (R.V.) THE Pharisees had just complained to the disciples that Jesus ate and drank in questionable company. Now they join with the followers of the ascetic Baptist in complaining to Jesus that His disciples eat and drink at improper seasons, when others fast. And as Jesus had then replied, that being a Physician, …
G. A. Chadwick—The Gospel of St. Mark

The Call and Feast of Levi
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphaeus sitting at the place of toll, and He saith unto him, Follow Me. And he arose and followed Him. And it came to pass, that He was sitting at meat in his house, and many publicans and sinners sat down with Jesus and His disciples: for there were many, and they followed Him. And the scribes of the Pharisees, when they saw that He was eating with the …
G. A. Chadwick—The Gospel of St. Mark

The Sabbath
"And it came to pass, that He was going on the sabbath day through the cornfields; and His disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful? And He said unto them, Did ye never read what David did, when he had need, and was an hungered, he, and they that were with him? How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat …
G. A. Chadwick—The Gospel of St. Mark

Wesley's Living Arguments
Sunday, 20.--Seeing many of the rich at Clifton Church, my heart was much pained for them and I was earnestly desirous that some even of them might "enter into the kingdom of heaven." But full as I was, I knew not where to begin in warning them to flee from the wrath to come till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance" [Mark 2:17]; in applying which my soul was so enlarged that methought I could have cried out (in another sense than poor vain …
John Wesley—The Journal of John Wesley

Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely: 9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.--Matt. ix. 9. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, …
J. W. McGarvey—The Four-Fold Gospel

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

Matthew's Feast. Discourse on Fasting.
(Capernaum.) ^A Matt. IX. 10-17; ^B Mark II. 15-22; ^C Luke V. 29-39. ^c 29 And Levi [another name for the apostle Matthew] made him a great feast in his house: ^b 15 And it came to pass, that he was sitting { ^a as he sat} at meat in the { ^b his} ^a house, ^c and there was a great multitude of publicans [Matthew had invited his old friends] and of others ^b and ^a behold, many publicans and sinners came and sat down with Jesus and his disciples. ^b for there were many, ^c that were sitting at meat …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Paralytic at Capernaum.
^A Matt. IX. 2-8; ^B Mark II. 1-12; ^C Luke V. 17-26. ^c 17 And it came to pass on one of those days, ^b when he entered again into Capernaum after some days, ^c that he was teaching; ^b it was noised that he was in the house. [Luke uses the general expression "those days," referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, …
J. W. McGarvey—The Four-Fold Gospel

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralysed
It is a remarkable instance of the reserve of the Gospel-narratives, that of the second journey of Jesus in Galilee no other special event is recorded than the healing of the leper. And it seems also to indicate, that this one miracle had been so selected for a special purpose. But if, as we have suggested, after the Unknown Feast,' the activity of Jesus assumed a new and what, for want of a better name, may be called an anti-Judaic character, we can perceive the reason of it. The healing of leprosy …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Kingdom of God: Its Values
The Right Social Order is the Highest Good for All The first three chapters dealt with simple human principles which are common and instinctive with all real men. Jesus simply expanded the range of their application, clarified our comprehension of them, placed them in the very center of religious duty, and so lifted them to the high level of great social and religious principles. In the next three chapters we shall take up a conception which is not universally human, but which Jesus derived from …
Walter Rauschenbusch—The Social Principles of Jesus

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