Lexham Discourse Greek NT Short Study Mark 2:7-12


Mark 2:7–12 (LDGNT): 7

7 Τί οὗτος οὕτως λαλεῖ βλασφημεῖ τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός

8 καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν

9 τί ἐστιν εὐκοπώτερον εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι ἢ εἰπεῖν Ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει

10 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς λέγει τῷ παραλυτικῷ

11Σοὶ λέγω ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων ὥστε ἐξίστασθαι πάντας

12 καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι Οὕτως οὐδέποτε εἴδομεν

Runge, S. E. (2008–2014). The Lexham Discourse Greek New Testament (Mk 2:7–12). Lexham Press.

Lexham English Bible Translation

Harris, W. H., III, Ritzema, E., Brannan, R., Mangum, D., Dunham, J., Reimer, J. A., & Wierenga, M., eds. (2012). The Lexham English Bible (Mk 2:7–12). Lexham Press.

CROSS REFERENCES

Matthew 9:2 | Just then some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.”

Matthew 9:5 | Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’?

Matthew 9:8 | When the crowd saw this, they were afraid and honored God who had given such authority to men.

Matthew 9:33 | After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!”

John 15:22 | If I had not come and spoken to them, they would not be guilty of sin. But they no longer have any excuse for their sin.

PARALLEL PASSAGES

Eusebian Canons

Matthew §70 / Mark §20 / Luke §37 / John §38

Matthew 9:1–8 || Mark 2:1–12 || Luke 5:18–26 || John 5:1–10

Records of the Life of Jesus

§ 29 Criticism of Free Forgiveness for Sin

Matthew 9:3 || Mark 2:6–7 || Luke 5:21

Matthew 9:4–5 || Mark 2:8–9 || Luke 5:22–23

Matthew 9:6 || Mark 2:10–11 || Luke 5:24

Matthew 9:7–8 || Mark 2:12 || Luke 5:25–26

Synopsis of Matthew, Mark and Luke

Healing and Forgiving a Paralytic

Matthew 9:1–3 || Mark 2:1–7 || Luke 5:17–21

Matthew 9:4–6 || Mark 2:8–11 || Luke 5:22–25

Matthew 9:7 || Mark 2:12 || Luke 5:25

LITERARY TYPING

Mark 1:2–16:20Narrative, Gospel
Mark 1:39–2:12Narrative, Miracle
Mark 2:1–12Controversial Miracle
Mark 2:7Allusion, Old Testament
Mark 2:8–11Saying, Authority
Mark 2:12–14Narrative, Commission

Faithlife Study Bible

2:7 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).

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)

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

2:9 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 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.

Note Dan 7:13

7:13 The Aramaic phrase used here is an idiom that can be translated as “one like a human being.” Jesus adopts this phrase as a title (“Son of Man”).

The visions in chs. 7–12 describe the unfolding of history and its subsequent effects on the Jewish people. The situation in view is the persecution of the Jews by Antiochus in the mid-160s bc. The persecuted Jews needed a deliverer to arise and re-establish the autonomy of the Jewish state. The “one like a son of man” has been identified with Judas Maccabeus, the military leader of the Maccabean Revolt against Antiochus in the 160s bc. However, given the scarcity of references or allusions to the Maccabees in Daniel, this connection is less warranted than the others.

The figure could also be the angel Michael (10:13, 21; 12:1)—angelic forces are often depicted in the Second Temple period. “One like a son of man” is probably best understood as a messianic reference—which makes the most sense in light of v. 14. If the vision of ch. 7 parallels that of ch. 2, the figure refers to the fifth kingdom (2:44). Messianic expectations of the time anticipated one who would drive out foreign enemies, legitimize the temple religion, and usher in a period of utopia for the people of Israel. All of these describe the needs of the Jewish people under the oppressive reign of Antiochus.

Barry, J. D., Mangum, D., Brown, D. R., Heiser, M. S., Custis, M., Ritzema, E., Whitehead, M. M., Grigoni, M. R., & Bomar, D. (2012, 2016). Faithlife Study Bible (Da 7:13). Lexham Press.

Blasphemy

The act of cursing or slandering the name of God. It is not only an act committed against God (Exod. 22:28 [MT 27]) but also an act of slandering, abusing, or reviling other people or groups (Rom. 3:8; 1 Cor. 4:13; 1 Pet. 4:4). Blasphemy also appears in Assyrian legal texts (cf. Dan. 3:29).

Generally, OT laws emphasize the personal responsibility of the individual who commits blasphemy, and thus it is the blasphemer, not his or her family, who incurs punishment for the sin (Lev. 24:10–16). Since one person’s blasphemy can pollute the entire community, punishment administered by the community itself functions to “purge the evil from from [its] midst” (Deut. 17:7). Nehemiah, however, accuses all of Israel of committing “great provocations (blasphemies)” (Heb. neʾāṣâ) when they made and worshipped a molten calf during their wanderings in the wilderness (Neh. 9:18). Jesus’ opponents accuse him of blasphemy on several occasions (e.g., Matt. 9:3).

At his trial, the Sanhedrin publicly accuse Jesus of “uttering blasphemy” and recommend the death sentence for him (Matt. 26:65–66 = Mark 14:64). Jewish authorities accuse many of Jesus’ followers of blasphemy and put them to death by stoning (Acts 6:11; cf. John 10:31–39). Before his conversion Paul “blasphemed and persecuted and insulted Christ” (1 Tim. 1:13) and reviled Christians (Acts 26:11). After his conversion, Paul admonishes Christians to “put no obstacle in anyone’s way” (2 Cor. 6:3), to avoid the sin of blasphemy.

In Matthew and Mark, Jesus teaches that blasphemy against the Holy Spirit is an eternal sin. Matt. 12:31–32 reports that while “people will be forgiven for every sin and blasphemy … whoever speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come.” Mark 3:29 cautions that “whoever blasphemes against the Holy Spirit … is guilty of an eternal sin.”

Carrigan, H. L., Jr. (2000). Blasphemy. In D. N. Freedman, A. C. Myers, & A. B. Beck (Eds.), Eerdmans dictionary of the Bible (p. 191). W.B. Eerdmans.

Advertisement

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

Connecting to %s