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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.
In the same manner that he, according to his humanity, is like Abraham, even so, according to his divinity, he is before Abraham. As he is, according to his humanity, the Son of David, so is he also, as God, the Lord of David. As he is, according to his humanity, born under the law, so is he as God, the Lord of the sabbath.
(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 2:28 serves as the climactic declaration in a significant Sabbath controversy, where Jesus asserts His ultimate authority over the very institution of the Sabbath. Following His defense of His disciples' actions and His foundational statement that "the Sabbath was made for man, not man for the Sabbath," Jesus identifies Himself as "the Son of Man" and unequivocally declares His lordship over the Sabbath, thereby revealing His divine sovereignty and His compassionate reinterpretation of God's law.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Mark 2:28 employs several powerful literary devices. The most prominent is Christological Declaration, where Jesus explicitly reveals a profound truth about His identity and authority. His self-designation as "the Son of Man" is a key example of Symbolism and Allusion, drawing on the prophetic imagery of Daniel 7:13-14 to convey both His humanity and His divine, eschatological role. The statement itself is an Assertion of Authority, a direct and unambiguous claim of sovereignty over a foundational divine institution. There is also an element of Irony, as the humble "Son of Man" (a title that often implies suffering and service) is simultaneously declared "Lord" of a sacred institution, subverting the expectations of His opponents and highlighting the paradoxical nature of His divine power manifested in human form.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 2:28 is a profound theological statement that redefines the understanding of the Sabbath and Jesus' relationship to God's law. It asserts that Jesus, as the "Son of Man," possesses ultimate authority, not merely to interpret the Sabbath law, but to be its very Lord. This implies that the Sabbath, originally given as a gift for humanity's benefit, finds its true meaning and purpose in Him. Jesus is not abolishing the Sabbath, but fulfilling it by restoring its compassionate intent over legalistic burdens. This declaration elevates Jesus' status significantly, placing Him above the law and revealing His divine prerogative to govern all aspects of life and worship.
REFLECTION AND APPLICATION
Mark 2:28 challenges believers to re-evaluate their understanding of rules, traditions, and divine commands in light of Jesus' ultimate authority and compassionate heart. It calls us away from a rigid, legalistic adherence to external regulations for their own sake and towards a spirit of love, mercy, and human flourishing that Jesus embodies. As Lord of the Sabbath, Jesus invites us to find our true rest, not in the observance of a specific day or a list of do's and don'ts, but in a relationship with Him. Our faith should prioritize the spirit of God's law—love for God and neighbor—over the letter, ensuring that our practices are life-giving and liberating, rather than burdensome. This verse reminds us that Jesus' lordship extends to every area of our lives, calling us to submit all our traditions, practices, and even our understanding of holiness to His sovereign will and loving purpose.
Questions for Reflection
FAQ
What does "Son of Man" mean in this context?
Answer: The title "Son of Man" (Greek: huios tou anthrōpou) is Jesus' most frequent self-designation in the Gospels. In this context, it carries a dual meaning. Firstly, it emphasizes Jesus' genuine humanity, connecting Him to the human experience. Secondly, and more profoundly, it alludes to the authoritative, heavenly figure described in Daniel 7:13-14, who receives dominion, glory, and an everlasting kingdom. By using this title, Jesus subtly but powerfully asserts His divine authority and messianic identity, indicating that He is the one appointed by God to rule and to interpret divine law.
Why was Jesus' declaration so controversial to the Pharisees?
Answer: Jesus' declaration was deeply controversial because it challenged the Pharisees' understanding of divine authority and the Sabbath's sanctity. For them, the Sabbath was a direct commandment from God, meticulously defined by centuries of tradition. By declaring Himself "Lord of the Sabbath," Jesus was essentially claiming an authority equal to or even superior to God's law, implying He had the right to redefine or even supersede its traditional interpretations. This was perceived as blasphemous and a direct affront to their religious authority and the Mosaic Law itself, leading to their increased opposition as seen in Mark 3:6.
CHRIST-CENTERED FULFILLMENT
Mark 2:28 stands as a pivotal Christological declaration, revealing Jesus as the ultimate fulfillment and true meaning of the Sabbath. The Old Testament Sabbath, a day of rest and cessation from labor, was a shadow pointing to a greater reality. In Christ, we find the substance. As "Lord of the Sabbath," Jesus is not merely an interpreter of the law but its very embodiment and master. He provides the true rest that the Sabbath foreshadowed, inviting us to cease from our own works and find spiritual peace and completion in Him (Hebrews 4:9-10). He liberates us from the burden of legalism, demonstrating that the law, including the Sabbath, was given for humanity's benefit, not as an oppressive yoke. His lordship over the Sabbath foreshadows His ultimate authority over all creation and every aspect of God's redemptive plan, culminating in His atoning sacrifice that brings ultimate rest from the striving of sin (Matthew 11:28-30). Thus, the Sabbath finds its perfect and compassionate fulfillment in the person and work of Jesus Christ, the one who is Lord of all.