2:1 at home Might refer to Simon Peter and Andrew’s house, where Jesus had previously stayed (1:29–34).

2:2 the word The Greek phrase used here, ho logos, refers in this instance to the gospel that Jesus has been proclaiming throughout Galilee (1:15, 38–39; see note on 1:1).

2:4 removed the roof Most buildings in ancient Palestine had flat roofs made of a mixture of clay and brush, reinforced by wooden beams.

2:5 Child Since the paralytic needs four people to lift him, he likely is an adult. In a way similar to his statement here, Jesus later speaks of the children—Israel—as the intended recipients of His ministry (7:27; 10:24).

your sins are forgiven Jesus’ words to the man suggest a connection between sin and illness, an assumption rooted in the ot understanding of disobedience to God’s law resulting in various curses (Deut 28:15–46). The healing that follows authenticates Jesus’ claim to forgive sins.

2:6 scribes Introduced indirectly in Mark 1:22. The people’s increasing recognition of Jesus’ authority provokes conflict with these teachers.

Scribes

reasoning In Mark, the Greek term used here, dialogizomai, is often used in contexts where a sense of disapproval or disagreement is involved (8:16–17; 9:33; 11:31).

2:7 Why Each episode of controversy in this chapter is provoked by a question about the behavior of Jesus or His disciples (vv. 16, 18, 24; compare 3:4).

He is blaspheming The scribes (teachers of the law) accuse Jesus of blasphemy because He, a human being, claims to do something only God can. Blasphemy—a significant theme in Mark’s Gospel—is the first and last charge Jesus’ Jewish adversaries will bring against Him (14:64).

God alone In the ot, only God is able to forgive sins (e.g., Psa 32:5; Isa 43:25).

2:9 Which is easier For Jesus’ opponents, His claim to forgive the man’s sins—equivalent to claiming divinity—is easily dismissible since there is no proof of the success of His claim. Jesus’ rhetorical question and following action are meant to stimulate His audience, and especially His accusers, to recognize that He had authority to act with God’s power.

2:10 the Son of Man The phrase, which may be literally rendered “human one” (compare Ezek 2:1), refers in Dan 7:13–14 to a Messiah figure who comes to Yahweh (called the Ancient of Days), with the clouds surrounding him, to be given dominion over all of the world. Yahweh is also depicted as riding on the clouds (e.g., Isa 19:1), which means the Son of Man is depicted like Yahweh himself—indicating that the Son of Man figure is also divine. This is fitting as a description for Jesus’ ministry, since He is divine and human, and is establishing the kingdom of God on earth (Mark 1:15). Compare note on Dan 7:13; Mark 13:24–27; 14:62.

2:12 never seen anything like this Jesus acted with an unprecedented authority over physical maladies and demons.

2:13 the sea Refers to the Sea of Galilee; Capernaum was on its northern shore.

2:14 Levi the son of Alphaeus Possibly the brother of James the son of Alphaeus (see 3:18), not to be confused with James the son of Zebedee (1:16–20) or James the brother of Jesus (6:3). Levi is called Matthew in Matthew’s Gospel (Matt 9:9; compare Luke 5:27).

tax booth Likely a booth for collecting transport tolls and customs duties. Galilee was subject to Roman administration in the time of Jesus. Tax collectors would have gathered revenues for Herod Antipas, the local representative of Roman rule in Galilee.

2:15 his house The Greek text here, literally rendered as “his house,” is ambiguous. Jesus may be eating at Levi’s house or Simon Peter and Andrew’s house in Capernaum, where Jesus stayed in the past (Mark 1:29–34; compare v. 1).

sinners In the Gospels, this term is generally used for people who are considered sinful by Jewish leaders. While certainly many of these people were involved in habits, lifestyles or occupations that led to unrighteous behavior, the label seems to be applied primarily to distinguish between those who were considered pious and those who were not. Jesus’ ministry was often focused on outsiders, including this group of people (see Mark 2:17).

dining with Jesus In the ancient world, dining together was a primary expression of identity and belonging. For tax collectors and sinners to seek out table fellowship with Jesus implies they were interested in the kingdom of God that Jesus proclaimed (1:15).

2:16 scribes of the Pharisees Some scribes (teachers of the law) in Jesus’ day may have identified themselves with the agenda of the Pharisaic movement.

2:17 to call the righteous With this statement, Jesus is neither affirming nor denying that the Pharisees are righteous. He is simply pointing out that the call to repentance and offering of forgiveness are for those who need it—sinners.

2:18 Pharisees Luke 18:11–12 indicates that fasting was a characteristic of the Pharisees’ piety.

said to him In both Jewish and Graeco-Roman culture, a teacher was held responsible for the behavior of his students (compare Mark 2:23–24). Previously, the Pharisees asked Jesus’ disciples to explain Jesus’ behavior (v. 16); now they ask Jesus to explain His disciples’ behavior.

2:19 fast Mourning or penitential activity would be inappropriate at a joyous occasion such as a wedding.

2:20 is taken away from them Jesus’ remark foreshadows His own future—His betrayal, arrest, and execution.

2:21 the new from the old Jesus emphasizes the change brought about by the kingdom’s arrival. While the previous analogy (vv. 19–20) contrasted present and future, this verse distinguishes between old and new. See note on Matt 9:16.

2:24 what is not permitted Jews at this time debated about when human need could legitimately override the command to observe the Sabbath, and many people had strict rules regarding the Sabbath, the Jewish day of rest (see note on Matt 12:11).

2:26 which it is not permitted to eat Because David had need, his action was justified (compare Exod 25:30; Lev 24:5–9); the same is true for Jesus’ disciples.

2:27 Sabbath was established for people This enigmatic statement likely means that the Sabbath was established in order to give people rest. The Pharisees’ overzealous protection of the Sabbath has lost sight of its purpose and turned it into something burdensome.

2:28 lord even of the Sabbath Jesus’ ministry often takes place on the Sabbath (Mark 1:21–27; 3:1–5; 6:1–5). By asserting lordship over the Sabbath, He claims authority over its laws and limitations, and he claims the ability to heal on the Sabbath (3:1–5; compare note on v. 10).