Mar 2:23-3:6 | RWP | e4.org | Through the cornfields ( δια των σποριμων ). See on . So Matt. and . But Mark uses παραπορευεσθα , to go along beside, unless διαπορευεσθα (BCD) is accepted. Perhaps now on the edge, now within the grain. Mark uses also οδον ποιειν , to make a way like the Latin iter facere , as if through the standing grain, plucking the ears ( τιλλοντες τους σταχυας ). Work of preparing food the rabbis called it. The margin of the Revised Version has it correctly: They began to make their way plucking the ears of corn (grain, wheat or barley, we should say). See on for discussion of this passage, parallel also in .

‏ Mark 2:23-28

Through the cornfields ( δια των σποριμων ). See on Mt 12:1. So Matt. and Lu 6:1. But Mark uses παραπορευεσθα, to go along beside, unless διαπορευεσθα (BCD) is accepted. Perhaps now on the edge, now within the grain. Mark uses also οδον ποιειν, to

make a way like the Latin iter facere, as if through the standing grain,

plucking the ears ( τιλλοντες τους σταχυας ). Work of preparing food the rabbis called it. The margin of the Revised Version has it correctly: They began to make their way plucking the ears of corn (grain, wheat or barley, we should say). See on Mt 12:1-8 for discussion of this passage, parallel also in Lu 6:15.

The house of God ( τον οικον του θεου ). The tent or tabernacle at Nob, not the temple in Jerusalem built by Solomon.

When Abiathar was high priest ( επ Αβιαθαρ αρχιερεως ). Neat Greek idiom, in the time of Abiathar as high priest. There was confusion in the Massoretic text and in the LXX about the difference between Ahimelech (Abimelech) and Abiathar (2Sa 8:17), Ahimelech's son and successor (1Sa 21:2; 22:20). Apparently Ahimelech, not Abiathar was high priest at this time. It is possible that both father and son bore both names (1Sa 22:20; 2Sa 8:17; 1Ch 18:16), Abiathar mentioned though both involved. Επ may so mean in the passage about Abiathar. Or we may leave it unexplained. They had the most elaborate rules for the preparation of the shewbread ( τους αρτους της προθεσεως ), the loaves of presentation, the loaves of the face or presence of God. It was renewed on the commencement of the sabbath and the old bread deposited on the golden table in the porch of the Sanctuary. This old bread was eaten by the priests as they came and went. This is what David ate.

For man ( δια τον ανθρωπον ). Mark alone has this profound saying which subordinates the sabbath to man's real welfare (mankind, observe, generic article with ανθρωπος, class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, et cetera. See 2Macc. 5:19 and Mechilta on Ex 31:13: "The sabbath is delivered unto you and ye are not delivered unto the sabbath." Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church.

Even of the sabbath ( κα του σαββατου ). Mark, Matthew (Mt 12:8), and Luke (Lu 6:5) all give this as a climax in the five reasons given by Christ on the occasion for the conduct of the disciples, but Mark has the little word "even" ( κα ) not in the others, showing that Jesus knew that he was making a great claim as the Son of Man, the Representative Man, the Messiah looked at from his human interest, to lordship ( κυριος ) even of the sabbath. He was not the slave of the sabbath, but the master of it. "Even of the sabbath, so invaluable in your eyes. Lord, not to abolish, but to interpret and keep in its own place, and give it a new name" (Bruce).

‏ Mark 3:1-6

Had his hand withered ( εξηραμμενην εχων την χειρα ). He had his ( the in the Greek, common idiom with article as possessive) hand (right hand, Lu 6:6) in a withered state, perfect passive participle (adjective ξηραν in Matthew and Luke), showing that it was not congenital, but the result of injury by accident or disease. Bengel: Non ex utero, sed morbo aut vulnere.

They watched ( παρετηρουν ). Imperfect tense, were watching on the side (or sly). Luke uses the middle voice, παρετηρουντο, to accent their personal interest in the proceedings. It was the sabbath day and in the synagogue and they were there ready to catch him in the act if he should dare to violate their rules as he had done in the wheat fields on the previous sabbath. Probably the same Pharisees are present now as then.

That they might accuse him ( ινα κατηγορησωσιν αυτου ). So Mt 12:10. Luke has it "that they might find how to accuse him" ( ινα ευρωσιν κατηγορειν αυτου ). They were determined to accuse him. The sabbath controversy offered the best opening. So here they are ready for business.

Stand forth ( εγειρε εις το μεσον ). Step into the middle of the room where all can see. It was a bold defiance of the Christ's spying enemies. Wycliff rightly puts it:

They aspieden him. They played the spy on Jesus. One can see the commotion among the long-bearded hypocrites at this daring act of Jesus.

But they held their peace ( ο δε εσιωπων ). Imperfect tense. In sullen silence and helplessness before the merciless questions of Jesus as the poor man stood there before them all. Jesus by his pitiless alternatives between doing good ( αγαθοποιεω, late Greek word in LXX and N.T.) and doing evil ( κακοποιεω, ancient Greek word), to this man, for instance,

to save a life or to kill ( ψυχην σωσα η αποκτεινα ), as in this case. It was a terrible exposure.

When he had looked round on them with anger ( περιβλεψαμενος αυτους μετ' οργης ). Mark has a good deal to say about the looks of Jesus with this word (3:5, 34; 5:37; 9:8; 10:23; 11:11) as here. So Luke only once, Lu 6:10. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould).

Being grieved at the hardness of their hearts ( συνλυπουμενος επ τη πωρωσε της καρδιας αυτων ). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification ( πωρωσις ) like hardened hands or feet. Πωρος was used of a kind of marble and then of the callus on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on Mt 12:9-14.

And straightway with the Herodians took council ( ευθυς μετα των Hηρωιδιανων ). The Pharisees could stand no more. So out they stalked at once in a rage of madness (Lu 6:11) and outside of the synagogue took counsel ( συμβουλιον εποιησαν ) or gave counsel ( συμβουλιον εδιδουν, as some MSS. have it, imperfect tense, offered counsel as their solution of the problem) with their bitter enemies, the Herodians, on the sabbath day still "how they might destroy him" ( οπως αυτον απολεσωσιν ), a striking illustration of the alternatives of Jesus a few moments before, "to save life or to kill." This is the first mention of the Herodians or adherents of Herod Antipas and the Herod family rather than the Romans. The Pharisees would welcome the help of their rivals to destroy Jesus. In the presence of Jesus they unite their forces as in Mr 8:15; 12:13; Mt 22:16.