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Commentary on Mark 2 verses 18–28
Christ had been put to justify himself in conversing with publicans and sinners: here he is put to justify his disciples; and in what they do according to his will he will justify them, and bear them out.
I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week (Luk 18:12), and probably the disciples of John did so too; and, it should seem, this very day, when Christ and his disciples were feasting in Levi's house, was their fast-day, for the word is nēsteuousi - they do fast, or are fasting, which aggravated the offence. Thus apt are strict professors to make their own practice a standard, and to censure and condemn all that do not fully come up to it. They invidiously suggest that if Christ went among sinners to do them good, as he had pleaded, yet the disciples went to indulge their appetites, for they never knew what it was to fast, or to deny themselves. Note, Ill-will always suspects the worst.
Two things Christ pleads in excuse of his disciples not fasting.
1.That these were easy days with them, and fasting was not so seasonable now as it would be hereafter, Mar 2:19, Mar 2:20. There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, and yet, during the nuptial solemnity, they are merry, and think it becomes them to be so; it was very absurd for Samson's bride to weep before him, during the days that the feast lasted, Jdg 14:17. Christ and his disciples were but newly married, the bridegroom was yet with them, the nuptials were yet in the celebrating (Matthew's particularly); when the bridegroom should be removed from them to the far country, about his business, then would be a proper time to sit as a widow, in solitude and fasting.
2.That these were early days with them, and they were not so able for the severe exercises of religion as hereafter they would be. The Pharisees had long accustomed themselves to such austerities; and John Baptist himself came neither eating nor drinking. His disciples from the first inured themselves to hardships, and thus found it easier to bear strict and frequent fasting, but it was not so with Christ's disciples; their Master came eating and drinking, and had not bred them up to the difficult services of religion as yet, for it was all in good time. To put them upon such frequent fasting at first, would be a discouragement to them, and perhaps drive them off from following Christ; it would be of as ill consequence as putting new wine into old casks, or sewing new cloth to that which is worn thin and threadbare, Mar 2:21, Mar 2:22. Note, God graciously considers the frame of young Christians, that are weak and tender, and so must we; nor must we expect more than the work of the day in its day, and that day according to the strength, because it is not in our hands to give strength according to the day. Many contract an antipathy to some kind of food, otherwise good, by being surfeited with it when they are young; so, many entertain prejudices against the exercises of devotion by being burthened with them, and made to serve with an offering, at their setting out. Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant.
II. He justifies them in plucking the ears of corn on the sabbath day, which, I will warrant you, a disciples of the Pharisees would not dare to have done; for it was contrary to an express tradition of their elders. In this instance, as in that before, they reflect upon the discipline of Christ's school, as if it were not so strict as that of theirs: so common it is for those who deny the power of godliness, to be jealous for the form, and censorious of those who affect not their form.
Observe, 1. What a poor breakfast Christ's disciples had on a sabbath-day morning, when they were going to church (Mar 2:23); they plucked the ears of corn, and that was the best they had. They were so intent upon spiritual dainties, that they forgot even their necessary food; and the word of Christ was to them instead of that; and their zeal for it even ate them up. The Jews made it a piece of religion, to eat dainty food on sabbath days, but the disciples were content with any thing.
2.How even this was grudged them by the Pharisees, upon supposition that it was not lawful to pluck the ears of corn on the sabbath day, that that was as much a servile work as reaping (Mar 2:24); Why do they on the sabbath day that which is not lawful? Note, If Christ's disciples do that which is unlawful, Christ will be reflected upon, and upbraided with it, as he was here, and dishonour will redound to his name. It is observable, that when the Pharisees thought Christ did amiss, they told the disciples (Mar 2:16); and now when they thought the disciples did amiss, they spoke to Christ, as make-bates, that did what they could to sow discord between Christ and his disciples, and make a breach in the family.
3.How Christ defended them in what they did.
(1.)By example. They had a good precedent for it in David's eating the show-bread, when he was hungry, and there was no other bread to be had (Mar 2:25, Mar 2:26); Have ye never read? Note, Many of our mistakes would be rectified, and our unjust censures of others corrected, if we would but recollect what we have read in the scripture; appeals to that are most convincing. "You have read that David, the man after God's own heart, when he was hungry, made no difficulty of eating the show-bread, which by the law none might eat of but the priests and their families." Note, Ritual observances must give way to moral obligations; and that may be done in a case of necessity, which otherwise may not be done. This, it is said, David did in the days of Abiathar the High-Priest; or just before the days of Abiathar, who immediately succeeded Abimelech his father in the pontificate, and, it is probable, was at that time his father's deputy, or assistant, in the office; and he it was that escaped the massacre, and brought the ephod to David.
(2.)By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,
[1.]Whom the sabbath was made for (Mar 2:27); it was made for man, and not man for the sabbath. 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. Man was made for God, and for his honour and service, and he just rather die than deny him; but he was not made for the sabbath, so as to be tied up by the law of it, from that which is necessary to the support of his life. Secondly, God did design it to be an advantage to us, and so we must make it, and improve it. He made if for man. 1. 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 (Deu 5:14); that thy man-servant and thy maid-servant may rest. Now he that intended the sabbath-rest for the repose of our bodies, certainly never intended it should restrain us, in a case of necessity, from fetching in the necessary supports of the body; it must be construed so as not to contradict itself - for edification, and not for destruction. 2. 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; and the rest from worldly business is therefore necessary, that we may closely apply ourselves to this work, and spend the whole time in it, in public and in private; but then time is allowed us for that which is necessary to the fitting of our bodies for the service of our souls in God's service, and the enabling of them to keep pace with them in that work. See here, (1.) What a good Master we serve, all whose institutions are for our own benefit, and if we be so wise as to observe them, we are wise for ourselves; it is not he, but we, that are gainers by our service. (2.) What we should aim at in our sabbath work, even the good of our own souls. If the sabbath was made for man, we should then ask ourselves at night, "What am I the better for this sabbath day?" (3.) What care we ought to take not to make those exercises of religion burthens to ourselves or others, which God ordained to be blessings; neither adding to the command by unreasonable strictness, nor indulging those corruptions which are adverse to the command, for thereby we make those devout exercises a penance to ourselves, which otherwise would be a pleasure.
[2.]Whom the sabbath was made by (Mar 2:28); "The Son of man is Lord also of the sabbath; and therefore he will not see the kind intentions of the institution of it frustrated by your impositions." Note, The sabbath days are days of the Son of man; he is the Lord of the day, and to his honour it must be observed; by him God made the worlds, and so it was by him that the sabbath was first instituted; by him God gave the law at mount Sinai, and so the fourth commandment was his law; and that little alteration that was shortly to be made, by the shifting of it one day forward to the first day of the week, was to be in remembrance of his resurrection, and therefore the Christian sabbath was to be called the Lord's day (Rev 1:10), the Lord Christ's day; and the Son of man, Christ, as Mediator, is always to be looked upon as Lord of the sabbath. This argument he largely insists upon in his own justification, when he was charged with having broken the sabbath, Joh 5:16.
(non occ. sed v. Chrys. Hom. 39, in Matt) But being hungry, they ate simple food, not for pleasure, but on account of the necessity of nature. The Pharisees however, serving the figure and the shadow, accused the disciples of doing wrong. Wherefore there follows, But the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful.
(de Op. Monach. 23) For it was a precept in Israel, delivered by a written law, that no one should detain a thief found in his fields, unless he tried to take something away with him. For the man, who had touched nothing else but what he had eaten, they were commanded to allow to go away free and unpunished. Wherefore the Jews accused our Lord's disciples, who were plucking the ears of corn, of breaking the sabbath, rather than of theft.
(Vict. Ant. e Cat. in Marc.) The disciples of Christ, freed from the figure, and united to the truth, do not keep the figurative feast of the sabbath, wherefore it is said, And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.
(Vict. Ant. e Cat. in Marc.) But our Lord brings forward David, to whom it once happened to eat though it was forbidden by the law, when he touched the Priest's food, that by his example, he might do away with their accusation of the disciples. For there follows, Have ye never read, &c.
(Vict. Ant. e Cat. in Marc.) He calls himself properly, Lord of the sabbath, and Son of man, since being the Son of God, he deigned to be called Son of man, for the sake of men. Now the law has no authority over the Lawgiver and Lord, for more is allowed the king, than is appointed by the law. The law is given to the weak indeed, but not to the perfect and to those who work above what the law enjoins.
(ubi sup.) Neither was it fitting to sew on a, new piece; that is, a portion of doctrine which teaches a general fast from all the joy of temporal delights; for if this be done, the teaching is rent, and agrees not with the old part. But by a new garment is intended good works, which are done externally, and by the new wine, is expressed the fervour of faith, hope, and charity, by which we are reformed in our minds.
(in Marc. 1, 13) We read also in the following part, that they who came and went away were many, and that they had not time enough to take their food, wherefore, according to man's nature, they were hungry.
(ubi sup.) There is, however, no discrepancy, for both were there, when David came to ask for bread, and received it: that is to say, Abimelech, the High Priest, and Abiathar his son; but Abimelech having been slain by Saul, Abiathar fled to David, and became the companion of all his exile afterwards. When he came to the throne, he himself also received the rank of High Priest, and the son became of much greater excellence than the father, and therefore was worthy to be mentioned as the High Priest, even during his fathers life-time. It goes on: And he said to them, The sabbath was made for man, and not man for the sabbath. 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 necessity, 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. It goes on: Therefore the Son of man is Lord, &c. As if he said, David the king is to be excused for feeding on the food of the Priests, how much more the Son of man, the true King and Priest, and Lord of the sabbath, is free from fault, for pulling ears of corn on the sabbath-day.
(ubi sup.) But in a mystical sense the disciples pass through the corn fields, when the holy doctors look with the care of a pious solicitude upon those whom they have initiated in the faith, and who, it is implied, are hungering for the best of all things, the salvation of men. But to pluck the ears of corn means to snatch men away from the eager desire of earthly things. And to rub with the hands is by examples of virtue to put from the purity of their minds the concupiscence of the flesh, as men do husks. To eat the grains is when a man, cleansed from the filth of vice by the mouths of preachers, is incorporated amongst the members of the Church. Again, fitly are the disciples related to have done this, walking before the face of the Lord, for it is necessary that the discourse of the doctor should come first, although the grace of visitation from on high, following it, must enlighten the heart of the hearer. And well, on the sabbath-day, for the doctors themselves in preaching labour for the hope of future rest, and teach their hearers to toil over their tasks for the sake of eternal repose.
(ubi sup) Again, they walk through the corn fields with the Lord, who rejoice in meditating upon His sacred words. They hunger, when they desire to find in them the bread of life; and they hunger on sabbath days, as soon as their minds are in a soothing rest, and they rejoice in freedom from troubled thoughts; they pluck the ears of corn, and by rubbing, cleanse them, till they come to what is fit to eat, when by meditation they take to themselves the witness of the Scriptures, to which they arrive by reading, and discuss them continually, until they find in them the marrow of love; this refreshment of the mind is truly unpleasing to fools, but is approved by the Lord.
For David, when flying from the face of Saul, went to the Chief Priest, and ate the show-bread, and took away the sword of Goliath, which things had been offered to the Lord. (1 Sam. 21.) But a question has been raised how the Evangelist called Abiathar at this time High Priest, when the Book of Kings calls him Abimelech.
Or else, because when they hare rest from their passions, then are they made doctors to lead others to virtue, plucking away from them earthly things.
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SUMMARY
Mark 2:24 captures a pivotal moment of confrontation in Jesus' early ministry, where the Pharisees challenge Him regarding His disciples' actions on the Sabbath. This verse directly quotes their accusation, highlighting their rigid adherence to traditional interpretations of the Law and setting the stage for Jesus' profound teaching on the true purpose of the Sabbath and His own authority over it. It underscores the growing tension between the liberating spirit of the Kingdom of God proclaimed by Jesus and the legalistic framework upheld by the religious establishment.
CONTEXT
Literary Context: This verse is deeply embedded within a series of five conflict stories in Mark 2:1-28 and Mark 3:1-6, each demonstrating Jesus' authority and clashing with the religious leaders. Specifically, Mark 2:24 follows immediately after the disciples are observed plucking grain as they walk through a field on the Sabbath (Mark 2:23). While Mosaic Law permitted plucking grain for immediate consumption by a traveler (Deuteronomy 23:25), the Pharisees' extensive oral traditions (Halakha) classified this act as "reaping" and "threshing," forbidden labor on the Sabbath. Their question in Mark 2:24 is not merely an inquiry but an accusation, designed to trap Jesus and expose what they perceived as a violation of God's Law, as interpreted by their traditions. This sets the stage for Jesus' authoritative response concerning the Sabbath's true purpose and His Lordship over it in the subsequent verses (Mark 2:25-28).
Historical & Cultural Context: The Sabbath, a cornerstone of Jewish life, was established by God as a day of rest and holiness, commemorating creation and the Exodus (Exodus 20:8-11 and Deuteronomy 5:12-15). By the time of Jesus, the Pharisees, a prominent Jewish sect, had developed an elaborate system of oral traditions to define and safeguard Sabbath observance, often exceeding the written Law. They meticulously categorized 39 types of forbidden labor (e.g., reaping, threshing, winnowing), and any activity that could be construed as such was prohibited. This rigid interpretation, while intended to promote holiness, often overshadowed the Sabbath's original intent of rest, refreshment, and mercy. The Pharisees' question in Mark 2:24 reflects their deep commitment to these traditions and their role as guardians of the Law, viewing any deviation as a serious transgression against God.
Key Themes: The conflict in Mark 2:24 contributes significantly to several overarching themes in Mark's Gospel. Firstly, it highlights the clash between legalism and grace, where the Pharisees' emphasis on strict, man-made rules stands in stark contrast to Jesus' focus on the spirit of the Law, compassion, and human need. Secondly, it underscores Jesus' authority; His response in Mark 2:25-28 asserts His unique position as the Son of Man, who is "Lord even of the sabbath day" (Mark 2:28), demonstrating His right to interpret and fulfill the Law. This theme of Jesus' authority is central to Mark, particularly in His teachings, healings, and control over nature and demons. Finally, the passage explores the true purpose of the Sabbath, moving beyond mere prohibitions to its original intent as a blessing for humanity, designed for rest and renewal, not as a burden. This re-orientation of the Sabbath's meaning is a recurring motif in the Gospels, often seen in Jesus' healing on the Sabbath, as in Luke 13:10-17.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark employs Direct Discourse in this verse, quoting the Pharisees' question verbatim, which immediately immerses the reader in the tension of the scene and highlights the direct confrontation between Jesus and His critics. This use of direct speech makes the accusation feel immediate and personal. Furthermore, the verse functions as a Foil to Jesus' subsequent teaching; the Pharisees' rigid, legalistic question serves to contrast sharply with Jesus' compassionate and authoritative reinterpretation of the Sabbath's purpose in the verses that follow (Mark 2:25-28). The question itself is a form of Rhetorical Question, not seeking information but rather implying a clear condemnation and challenging Jesus' leadership and interpretation of the Law.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 2:24 encapsulates the fundamental conflict between a legalistic understanding of God's commands and a grace-centered approach rooted in divine intention and human flourishing. The Pharisees' accusation reveals a system where external observance and man-made traditions had supplanted the spirit of the Law, turning the Sabbath from a blessing into a burdensome obligation. Jesus' subsequent response (Mark 2:27-28) directly challenges this, asserting that the Sabbath was made for humanity, not humanity for the Sabbath, and that He, as the Son of Man, holds ultimate authority over it. This passage thus serves as a powerful theological statement on the nature of true righteousness, emphasizing mercy and necessity over rigid adherence to rules, and highlighting Jesus' divine prerogative to redefine and fulfill the Law.
REFLECTION AND APPLICATION
The scene in Mark 2:24 challenges us to critically examine our own spiritual lives and the traditions we uphold. Are we, like the Pharisees, sometimes so focused on external rules and regulations that we miss the heart of God's commands—His desire for mercy, love, and justice? This passage calls us to move beyond a superficial legalism to a deeper understanding of God's purposes, recognizing that true faith is not merely about what we do or don't do, but about the posture of our hearts and our relationship with Christ. It encourages us to prioritize compassion and human flourishing, especially when faced with conflicting interpretations of religious duty. Ultimately, it invites us to submit to Jesus' authority as the ultimate interpreter of God's will, finding true freedom and rest in Him rather than in the endless pursuit of perfect external performance.
Questions for Reflection
FAQ
Why were the Pharisees so upset about the disciples plucking grain?
Answer: The Pharisees were upset because they interpreted the disciples' actions as "work" forbidden on the Sabbath. While the Mosaic Law in Deuteronomy 23:25 permitted a traveler to pluck grain from a neighbor's field for immediate consumption, the Pharisees had developed an extensive oral tradition (Halakha) that categorized 39 types of labor prohibited on the Sabbath. They viewed plucking grain as "reaping" and rubbing it in their hands as "threshing" or "winnowing"—activities that fell under their strict prohibitions. Their concern was not with the act itself, but with its performance on the holy day of rest, as defined by their elaborate system of rules.
CHRIST-CENTERED FULFILLMENT
Mark 2:24, with its Pharisaic accusation, sets the stage for Jesus to reveal Himself as the ultimate fulfillment of the Sabbath's true meaning and purpose. The Pharisees, in their legalistic zeal, had burdened the Sabbath with countless man-made restrictions, obscuring God's original intent for it to be a day of rest, refreshment, and blessing for humanity. Jesus, however, declares in Mark 2:27-28 that "The sabbath was made for man, and not man for the sabbath: Therefore the Son of man is Lord also of the sabbath day." This profound statement reveals that the Sabbath finds its true rest and meaning not in rigid adherence to rules, but in the person of Christ Himself. He is the one who provides true spiritual rest for weary souls (Matthew 11:28-30), the one who frees us from the bondage of legalism and sin (Galatians 5:1), and the one through whom God's purposes for humanity are perfectly realized. The conflict over the Sabbath foreshadows the greater truth that salvation and righteousness are found not in human works or adherence to external laws, but in the finished work of Christ, who is our Sabbath rest (Hebrews 4:9-10). He is the Lord of all, including the Sabbath, embodying the grace and truth that the Law could only point towards (John 1:17).