mark 2:20 22 commentary

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Otherwise, the wine will burst the skins, and both the wine and the wineskins will be ruined. "No man having drunk old wine desireth new; for he saith, The old is good" (Luke 5:89). To take God's truth and try to press it into some other form would change it into a lie, making the truth of God useless. Psalms 119:83; Job 13:28; and esp. Everything becomes new. PRAYER OF THE DAYLord of forgiveness, you healed a paralytic by forgiving his sins. The Pharisees' ritual fasting was an old garment for which a new piece of cloth was useless. Three things hold this section together compositionally: It’s more or less a “ring composition,” or “chiasm,” in which the healing of the paralytic and its controversy (Mark 2:1-12) correspond to the healing of the man with the withered hand at the end of the series, which also generates controversy in much the same way (Mark 3:1-6); moving inward, two controversies about eating — dinner with Levi (Mark 2:13-17) and plucking grain on the Sabbath (23-28) — frame the central story about fasting, which issues in sayings about the bridegroom, the cloth, and new wineskins at the center of the composition. HYMNS O Morning Star, how fair and bright! Verse-by-Verse Bible Commentary Mark 2:22. - "Bottles" in this verse is better rendered literally wine-skins ἀσκούς). BibliographyTorrey, R. A. https: III. BibliographyNicol, W. Robertson, M.A., L.L.D. We cannot trust in our own works for salvation in Christ, nor follow the world and God. They have ceased to be pliable. when the bridegroom shall be taken away from them, and then shall they fast in those days: referring to the time of the sufferings and death of Christ, which would be, and was a sorrowful season to his disciples. They are thus unable to contain the action of the new wine. [2] In Mt. 1999. (13-17) Why Christ's disciples did not fast. lxxxiii. note. Used by permission of Broadman Press (Southern Baptist Sunday School Board). See Hort, Judaistic Christianity, pp. — is an understanding of what time it is: Jesus begins his ministry in Mark with the proclamation that “The time is fulfilled, and the Kingdom of God has come near!” So what’s new about Jesus isn’t exactly what he’s saying and doing — his elevation of concern for human need over ritual observance of the law is a firm part of Israel’s tradition: “I hate, I despise your festivals,” said the prophet Amos, for example, “…but let justice roll down like the waters, and righteousness like an ever flowing stream” (Amos 5; see also Hosea 6:6 — “I desire mercy, not sacrifice”). This second parable [1] puts the lesson that a new system needs a new form more strongly, and [2] carries it further. Verse 22. "The New John Gill Exposition of the Entire Bible". The old clothing—our sinful, selfish life—cannot be mended but must be replaced. The second thing that holds the section together is the increasing level of hostility and opposition Jesus engenders from the scribes and Pharisees: first they question in their hearts (Mark 2:6); then they question his disciples (Mark 2:16); and finally, they confront Jesus himself (Mark 2:24). I. Βάλλει illustrates the tendency of words to become weaker in meaning; not “throws,” but simply “puts,” as in Mark 7:33. The power of Jesus to forgive and to heal. But Mark plays a trick on us that shows this is not a conflict between the “good” church on one side and “bad” Judaism on the other: More than any other Gospel, he portrays the disciples as also lacking the insight and knowledge necessary to hear and follow Jesus, due to the same fear of such a radical new way of being in the world; they are also blind and deaf, and their own hearts are hardened (e.g., Mark 8:17-18). This lack of recognition on the part of Jesus’ opponents will have ominous consequences (foreshadowed in his saying about the bridegroom being “taken away,” Mark 2:20); the world’s present order is built not around serving human need, but about domination and drawing clear boundaries between insiders and outsiders to preserve power and status. "Commentary on Mark 2:22". And no man putteth new wine into old wine-skins: else the wine will burst the skins, and the wine perisheth, and the skins: but they put new wine into fresh wine-skins. It’s easy to simply take Jesus’ side and dismiss the concerns of his fellow Jews — the Pharisees — for the way in which Jesus is playing fast and loose with the tradition. Jesus adds two similes, which are condensed parables, to deal with a wider question rising out of the preceding principles. These two cases are designed to express the incongruity of mourning and fasting on the part of the disciples, while their Lord was with them. "E.W. The righteous system Christ came to establish cannot be forced into an old system. 22 And no one pours new wine into old wineskins. John 13:5 is parallel; cf. [22] The meaning is: the new piece put in to patch up the rent, takes away with it some of the old cloth. See note on Matt. p. 42. "Commentary on Mark 2:22". David C. Grabbe 2013. In fact, Mark’s first chapter is pretty much the only one in the Gospel that doesn’t reflect some form of conflict or controversy arising from Jesus’ activity (though even here you have a reference to John the Baptist’s death, and the ominous comparison between Jesus’ authority and that of the scribes). Quemadmodum musto dolia ipsa rumpuntur, et omne quod in imo jacet in summam partem vis caloris ejectat (Seneca, Ep.

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