Jesus’ Authority to Forgive Sins and Call Levi: A Coptic Orthodox Commentary on Mark 2

✨ Executive Summary

Mark chapter 2 unveils the profound authority of Jesus, demonstrating His power not only to heal physical ailments but, more significantly, to forgive sins – a prerogative traditionally reserved for God alone. This chapter, pivotal in understanding Jesus’ divinity, begins with the healing of the paralytic, whose faith, and that of his friends, prompts Jesus to declare his sins forgiven. This bold claim sparks controversy with the scribes, who question His authority. Jesus then calls Levi, a tax collector, to follow Him, further challenging societal norms. The chapter culminates with discussions on fasting and the Sabbath, revealing Jesus’ intention to fulfill, not abolish, the Law, offering a “new wine” in “new wineskins” – a transformative approach to spirituality. Through healing, calling, and teaching, Mark 2 reveals Jesus as the Messiah, ushering in a new covenant and offering radical forgiveness and transformation, particularly emphasizing His authority to forgive sins.

The second chapter of Mark’s Gospel explodes with divine power and startling claims. Jesus’ Authority to Forgive Sins is vividly displayed as He heals a paralytic and calls Levi, a tax collector, to discipleship. He further challenges religious norms with His teachings on fasting and the Sabbath. This chapter is a cornerstone for understanding Christ’s identity and the nature of the New Covenant.

📖 Commentary Sections

Mark 2:1-2: Jesus Returns to Capernaum

Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι’ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν. καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. (Greek, Nestle-Aland 28)
And again He entered Capernaum after some days, and it was heard that He was in the house. Immediately many gathered together, so that there was no longer room to receive them, not even near the door. And He preached the word to them. (NKJV)

The return of Jesus to Capernaum highlights its importance as a center for His early ministry. The sheer number of people gathering underscores the burgeoning popularity and profound impact of His teachings. The phrase “He preached the word to them” (τὸν λόγον) emphasizes the centrality of the Gospel message. This Gospel is the divine logos, the very essence of God revealed.

Spiritual Application: Are we eagerly seeking the presence and teachings of Christ? Do we prioritize hearing the Word of God amidst the busyness of our lives? Make use of our digital ministry service for online outreach to grow.

Mark 2:3-5: The Paralytic Healed

καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. καὶ μὴ δυνάμενοι προσεγγίσαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσιν τὸν κράβαττον ἐφ’ ᾧ ὁ παραλυτικὸς κατέκειτο. ἰδὼν δὲ ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφέωνταί σου αἱ ἁμαρτίαι. (Greek, Nestle-Aland 28)
Then they came to Him, bringing a paralytic who was carried by four men. And when they could not come near Him because of the crowd, they uncovered the roof where He was. So when they had broken through, they let down the bed on which the paralytic was lying. When Jesus saw their faith, He said to the paralytic, “Son, your sins are forgiven you.” (NKJV)

The unwavering faith of the four men who lowered the paralytic through the roof is a powerful testament to intercessory prayer and the lengths we should go to bring others to Christ. Their ingenuity reveals the power of collaborative faith. Jesus, seeing “their faith” (τὴν πίστιν αὐτῶν), emphasizes the collective faith of the community, not solely the paralytic’s. More significantly, Jesus declares, “Son, your sins are forgiven you” (ἀφέωνταί σου αἱ ἁμαρτίαι). This declaration of forgiveness, preceding physical healing, highlights the primacy of spiritual healing in Coptic Orthodox theology. Saint Athanasius states, “Αυτὸς γὰρ ἐγένετο ἄνθρωπος, ἵνα ἡμεῖς θεοποιηθῶμεν” (“For He became man so that we might become God,” *De Incarnatione*, 54). This underscores that the forgiveness of sins is the foundation for our deification (theosis).

The environment likely consisted of houses with flat roofs constructed of mud and straw, a typical design for the region. The action of digging through the roof highlights the determination and faith of those seeking healing. Archaeological digs in Capernaum have revealed the layouts of ancient houses, providing insight into the logistics of this event.

Spiritual Application: Do we demonstrate such unwavering faith in bringing others to Christ? Are we willing to overcome obstacles to share the Gospel and seek healing, both physical and spiritual, for ourselves and others? The sacrament of confession is a key component to forgiveness within the church.

Mark 2:6-12: Controversy and Proof of Authority

ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν· τί οὗτος οὕτως λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτῶν ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς· τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; τί ἐστιν εὐκολώτερον εἰπεῖν τῷ παραλυτικῷ· ἀφέωνταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει; ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς— λέγει τῷ παραλυτικῷ· σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐκστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι οὕτως οὐδέποτε εἴδομεν. (Greek, Nestle-Aland 28)
And some of the scribes were sitting there and reasoning in their hearts, “Why does this Man speak like this? Who can forgive sins but God alone?” But immediately, when Jesus perceived in His spirit that they reasoned thus within themselves, He said to them, “Why do you reason about these things in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Arise, take up your bed and walk’? But that you may know that the Son of Man has power on earth to forgive sins”—He said to the paralytic, “I say to you, arise, take up your bed, and go to your house.” Immediately he arose, took up the bed, and went out in the presence of them all, so that all were amazed and glorified God, saying, “We never saw anything like this!” (NKJV)

The scribes rightly recognize that only God can forgive sins, highlighting the enormity of Jesus’ claim. Jesus’ ability to perceive their thoughts (ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτῶν) further demonstrates His divine nature. The healing of the paralytic serves as tangible proof of His authority to forgive sins, validating His claim to be the Son of Man. This is not merely a physical healing; it’s a validation of Jesus’ divine power. Saint Cyril of Alexandria, in his commentary on John, states, “Θεὸς ὢν ἐνηνθρώπησεν, ἵνα ἡμᾶς θεοποιήσῃ” (“Being God, He became man, so that He might deify us”). This healing is a foreshadowing of the greater healing offered through Christ – salvation and theosis.

Spiritual Application: Do we recognize Jesus’ authority to forgive sins in our own lives? Do we accept His forgiveness and strive to live a life worthy of His grace? Are we open to the possibility of encountering God in unexpected ways, even when it challenges our preconceived notions?

Mark 2:13-17: The Calling of Levi

Καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν· καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς. καὶ παράγων εἶδεν Λευῒν τὸν τοῦ Ἀλφαίου καθήμενον ἐπὶ τὸ τελώνιον, καὶ λέγει αὐτῷ· ἀκολούθει μοι. καὶ ἀναστὰς ἠκολούθησεν αὐτῷ. καὶ γίνεται κατακεῖσθαι αὐτὸν ἐν τῇ οἰκίᾳ αὐτοῦ, καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ καὶ τοῖς μαθηταῖς αὐτοῦ· ἦσαν γὰρ πολλοί, καὶ ἠκολούθουν αὐτῷ. καὶ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι ἰδόντες ὅτι ἐσθίει μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἔλεγον τοῖς μαθηταῖς αὐτοῦ· τί ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει καὶ πίνει; καὶ ἀκούσας ὁ Ἰησοῦς λέγει αὐτοῖς· οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ ἀλλ’ οἱ κακῶς ἔχοντες· οὐκ ἦλθον καλέσαι δικαίους ἀλλὰ ἁμαρτωλούς. (Greek, Nestle-Aland 28)
Then He went out again by the sea; and all the multitude came to Him, and He taught them. As He passed by, He saw Levi the son of Alphaeus sitting at the tax office. And He said to him, “Follow Me.” So he arose and followed Him. Now it happened, as He was dining in Levi’s house, that many tax collectors and sinners also sat together with Jesus and His disciples; for there were many, and they followed Him. And when the scribes and Pharisees saw Him eating with the tax collectors and sinners, they said to His disciples, “How is it that He eats and drinks with tax collectors and sinners?” When Jesus heard it, He said to them, “Those who are well have no need of a physician, but those who are sick. I did not come to call the righteous, but sinners, to repentance.” (NKJV)

The calling of Levi, a tax collector, demonstrates Jesus’ radical inclusivity and challenges societal prejudices. Tax collectors were often despised for their collaboration with the Roman authorities and their perceived dishonesty. Jesus’ invitation, “Follow Me” (ἀκολούθει μοι), is a direct call to discipleship, a call Levi immediately obeys. Jesus’ willingness to eat with “tax collectors and sinners” (μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν) scandalizes the religious leaders but reflects His mission to seek and save the lost. The analogy of the physician highlights Jesus’ role as the healer of souls. As Saint Isaac the Syrian wrote, “The measure of love is to serve the beloved.” Christ’s love extends to those considered outcasts, inviting them into a life of repentance and transformation.

Spiritual Application: Are we willing to extend grace and acceptance to those whom society marginalizes? Do we recognize our own need for spiritual healing and turn to Christ for forgiveness and transformation? Do we judge others when we should be working to help them come closer to Christ?

Mark 2:18-22: The Question About Fasting

Καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες· καὶ ἔρχονται καὶ λέγουσιν αὐτῷ· διατί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν; καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς· μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν; ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ’ αὐτῶν, οὐ δύνανται νηστεύειν. ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις. καὶ οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή, αἴρει τὸ πλήρωμα αὐτοῦ τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή, ῥήσσει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπολοῦνται· ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς [βαλλουσιν]. (Greek, Nestle-Aland 28)
The disciples of John and of the Pharisees were fasting. Then they came and said to Him, “Why do the disciples of John and of the Pharisees fast, but Your disciples do not fast?” And Jesus said to them, “Can the friends of the bridegroom fast while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast. But the days will come when the bridegroom will be taken away from them, and then they will fast in those days. No one sews a piece of unshrunk cloth on an old garment; or else the new piece pulls away from the old, and the tear is made worse. And no one puts new wine into old wineskins; or else the new wine bursts the wineskins, the wine is spilled, and the wineskins are ruined. But new wine must be put into new wineskins.” (NKJV)

Jesus addresses the question about fasting by using the analogy of the bridegroom. While He is present, it is a time of feasting and celebration, not mourning. However, He foretells a time when He will be taken away, and His followers will then fast. The parables of the unshrunk cloth and new wine in old wineskins illustrate the incompatibility of the old covenant and the new. The “new wine” (οἶνον νέον) represents the new covenant and the Holy Spirit, which cannot be contained within the rigid structures of the old system. This imagery resonates with the Coptic Orthodox understanding of the Holy Spirit as the source of renewal and transformation. As Saint Basil the Great wrote, “The Spirit is the treasury of life, the source of sanctification.” The new covenant requires a new heart and a new perspective.

Spiritual Application: Do we understand the purpose and timing of fasting in our spiritual lives? Are we clinging to outdated traditions that hinder our spiritual growth? Are we embracing the transformative power of the Holy Spirit and allowing Him to mold us into “new wineskins”? The Coptic church follows many fasting days, this is the period to grow closer to the Lord.

Mark 2:23-28: The Sabbath Question

Καὶ ἐγένετο αὐτὸν ἐν τοῖς σάββασιν παραπορεύεσθαι διὰ τῶν σπορίμων, καὶ οἱ μαθηταὶ αὐτοῦ ἤρξαντο ὁδὸν ποιεῖν τίλλοντες τοὺς στάχυας. καὶ οἱ Φαρισαῖοι ἔλεγον αὐτῷ· ἴδε τί ποιοῦσιν ἐν τοῖς σάββασιν ὃ οὐκ ἔξεστιν. καὶ λέγει αὐτοῖς· οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυὶδ ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν αὐτὸς καὶ οἱ μετ’ αὐτοῦ; πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως καὶ τοὺς ἄρτους τῆς προθέσεως ἔφαγεν οὓς οὐκ ἔξεστιν φαγεῖν εἰ μὴ τοῖς ἱερεῦσιν, καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν; καὶ ἔλεγεν αὐτοῖς· τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον· ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου. (Greek, Nestle-Aland 28)
Now it happened that He went through the grainfields on the Sabbath, and His disciples began to make their way by plucking the heads of grain. And the Pharisees said to Him, “Look, why do they do what is not lawful on the Sabbath?” But He said to them, “Have you never read what David did when he was in need and hungry, he and those with him: how he went into the house of God in the days of Abiathar the high priest, and ate the showbread, which is not lawful to eat except for the priests, and also gave some to those who were with him?” And He said to them, “The Sabbath was made for man, and not man for the Sabbath. Therefore the Son of Man is also Lord of the Sabbath.” (NKJV)

The final section of Mark 2 addresses the Pharisees’ concerns regarding Jesus’ disciples plucking grain on the Sabbath. Jesus defends their actions by citing the example of David eating the showbread when he was hungry, demonstrating that human need takes precedence over ritualistic observance. He then declares, “The Sabbath was made for man, and not man for the Sabbath” (τὸ σάββατον διὰ τὸν ἄνθρωπον ἐγένετο καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ σάββατον), emphasizing the Sabbath’s purpose as a day of rest and restoration, not a burden. Finally, He proclaims, “Therefore the Son of Man is also Lord of the Sabbath” (ὥστε κύριός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου καὶ τοῦ σαββάτου), asserting His authority even over the Sabbath law. The deuterocanonical book of Jubilees provides further context, emphasizing the importance of Sabbath observance while also underscoring its intended purpose as a blessing for humanity, not a restrictive imposition.

Spiritual Application: Do we prioritize the needs of others over rigid adherence to rules? Do we understand the true purpose of the Sabbath (or Sunday, the Lord’s Day) as a time for rest, worship, and service to others? Do we recognize Jesus’ authority over all aspects of our lives, including our observance of religious traditions?

💡 Key Reflections and Teachings

Mark 2 offers several key reflections and teachings for contemporary believers:

• The Authority of Forgiveness: Jesus’ declaration of forgiveness for the paralytic underscores His divine authority and the primacy of spiritual healing.
• The Power of Intercession: The unwavering faith of the four men who lowered the paralytic demonstrates the efficacy of intercessory prayer.
• Radical Inclusivity: The calling of Levi and Jesus’ willingness to associate with “sinners” challenge us to embrace those whom society marginalizes.
• New Covenant Spirituality: The parables of the unshrunk cloth and new wine emphasize the need for a transformed heart and a new approach to faith.
• The Purpose of the Sabbath: Jesus’ teachings on the Sabbath remind us that religious practices should serve humanity, not the other way around.
• The Primacy of Love: Above all, Christ’s actions in Mark 2 show that the greatest law is one of love and grace for ourselves and for others.

❓ FAQ

Q: Why did Jesus forgive the paralytic’s sins before healing him physically?
A: In Coptic Orthodox theology, spiritual healing takes precedence over physical healing. Forgiveness of sins is the foundation for our salvation and deification (theosis). The physical healing served as a visible sign of the invisible spiritual transformation.

Q: What is the significance of Jesus eating with tax collectors and sinners?
A: Jesus’ actions demonstrate His radical inclusivity and His mission to seek and save the lost. He challenged societal prejudices and extended grace to those whom others rejected. As St. John Chrysostom says, “No sin is greater than God’s mercy.”

Q: How does Jesus’ teaching on the Sabbath apply to Christians today?
A: While Christians observe Sunday as the Lord’s Day, the principle remains the same: it is a day for rest, worship, and service to others, not a day of legalistic restrictions. It should be a day of spiritual refreshment and renewal.

Q: What are the “new wineskins” that Jesus refers to?
A: The “new wineskins” represent a new heart and a new perspective – a willingness to embrace the transformative power of the Holy Spirit and move beyond rigid adherence to outdated traditions. It is about embracing the life-giving presence of Christ in all aspects of our lives.

🕊️ Conclusion

Jesus’ Authority to Forgive Sins is undeniably portrayed in Mark 2. Through healing, calling, and teaching, Jesus reveals Himself as the Messiah, ushering in a new covenant. The chapter emphasizes that faith is not a passive acceptance but an active participation in God’s transformative work. The healing of the paralytic illustrates that through faith, physical and spiritual wholeness is possible. The calling of Levi reminds us that God’s grace extends to all, regardless of their past. The discussions on fasting and the Sabbath challenge us to examine our own spiritual practices and ensure that they are motivated by love and compassion, rather than legalism. Mark 2 ultimately calls us to embrace the “new wine” of the Gospel and allow it to reshape us into “new wineskins,” vessels of grace and love in a world desperately in need of both.

Tags

forgiveness, healing, discipleship, new covenant, Sabbath, grace, Levi, paralytic, Capernaum, Coptic Orthodox

Meta Description

Explore Jesus’ authority to forgive sins, call Levi, and teach about fasting and the Sabbath in Mark 2. A Coptic Orthodox commentary with practical applications.