The Gospel of Mark, rightly Divided Mark 2:13-20 | Session 9 | Mark Rightly Divided

Mark 2:13-22 | The Calling of Levi

Verse 13 -

Once again we are not given a time frame for this next segment, but all indications are that it was fairly soon after the healing of the palsied man in the previous verses.

As the crowd gathered around Jesus, he taught them. Mark's gospel, notable for its emphasis on action over discourse, doesn't provide specific details about the content of this teaching.

👉 The Greek verb "ἔρχομαι" (erchomai) is a versatile word that can mean "to come" or "to go." However, its usage in Mark 2:13 as "they resorted to him" in the King James Version captures a more nuanced understanding. In the 17th century, when the KJV was translated, "resorted" commonly meant "to come back or again" or "to gather together." This translation suggests that people were continually or habitually coming to Jesus, perhaps in groups. While the word's meaning has shifted in modern English, understanding its original connotations can enrich our comprehension of the passage.

Verse 14 -

“Levi the son of Alphaeus" is introduced in this verse. Based on a parallel account in Matthew 9:9, we recognize Levi as Matthew. Both names are of Hebrew origin, and it's unclear whether his name was changed, or if he was known by both names. Drawing theological conclusions from the use of these two names would be speculative.

Interestingly, another apostle, often called James the Less to distinguish him from James the brother of John, is also described as the son of Alphaeus. They could possibly be brothers, but definitive evidence is lacking.

Levi was situated at the tax collector's booth, signifying his role in society. While the text simply mentions he was "sitting" there, the context implies his occupation as a tax collector. This position meant he worked for the Roman government, indicating some level of political compromise with the Romans. (Matthew is confirmed as a tax collector in Matt. 10:3).

Despite this, Levi immediately heeds Jesus' call, leaving everything behind. Mark likely includes this account to show the diverse societal backgrounds of Jesus' followers. Yet, noticeably, the religious leaders remain aloof.

Verse 15 -

The phrase “And it came to pass” is a classic example of a Hebraism — a characteristic feature of Hebrew language or thought, often employed in the Old Testament. It is also used 63 times in the New Testament, always giving indication of an author and audience familiar with the Hebrew language.

Other examples of Hebraisms include:

"Son of man," which is a Hebrew way of saying "human being." This phrase is found frequently in the Old Testament and is used by Jesus as his preferred self-designation in the New Testament.
"Peace be upon you," is a common Hebrew greeting that is equivalent to saying "hello" or "goodbye" in English. In Hebrew, the term is "Shalom aleichem."

Similarly, we find distinct terms or phrases that are characteristic of other regions or cultures. For example:

In American English, the term "sidewalk" is used to refer to a paved path for pedestrians alongside a road. This is an example of an "Americanism" - a word or phrase that originated in the United States or is used primarily by Americans.
In British English, the term "lorry" is used to refer to a large, heavy motor vehicle for transporting goods or troops. This is an example of a "Britishism" - a word or phrase that originated in the United Kingdom or is used primarily by the British.

Such regionalisms or cultural expressions provide a unique perspective into the language, history, and worldview of their respective cultures.

Jesus "sat at meat," which in the ancient Near East, implies reclining at a table while dining. This event took place "in his house," referring to Levi's house, with many publicans, or tax collectors, in attendance. The Greek word for "publican" is τελώνης (telōnēs), and the "receipt of custom" (v.14) is τελώνιον (telōnion). Given that publicans were tax collectors, it's not surprising to see them gathered at Levi's house. Also present were many of Jesus' "disciples"—they were not yet called apostles. At this point in Jesus' ministry, crowds were a common occurrence wherever he went.

Verse 16 -

In this verse, we meet two influential groups in the Jewish religious landscape of Jesus' time: the scribes (to whom we were introduced in verse 6) and the Pharisees.

👉 The Pharisees were a significant religious group in the first-century Jewish world, known for their rigorous observance of Jewish Law. They believed in the divine inspiration of the Hebrew Scriptures and accepted additional oral traditions as authoritative interpretations of these laws. This set them apart from other Jewish groups, such as the Sadducees, who only accepted the written Torah as authoritative.

Pharisees believed in the resurrection of the dead, angels and spirits, and they expected the coming of the Messiah. However, they often conflicted with Jesus in the Gospels due to their legalistic interpretations of the law and their concern for maintaining ritual purity. They saw Jesus' associations with sinners and tax collectors as a violation of their stringent social and religious norms.

Jesus, on the other hand, criticized the Pharisees for their hypocrisy and their focus on outward conformity rather than inward righteousness.

The Pharisees questioned why Jesus was eating and drinking with tax collectors and sinners. They asked His close followers, likely as a political ploy to plant doubt in their minds about Jesus' Messianic credentials. The Pharisees expected the Messiah to be a righteous judge, not one who would empower sinners to become faithful servants of God by proclaiming good news to the captive. Isaiah 61:1-3 presents the Messiah as bringing good news to the “down and out,” while Ezekiel 34:11-16 presents the Messiah as a shepherd with concern for His lost sheep. The Pharisees, it seems, fixated on the judgment aspects of His coming. As believers, it is easy for us to become equally pharisaical, forgetting that Jesus brings redemption and restoration to any who receive it, including those who are lost and marginalized, a message that challenges us to be kind, even to sinners.

Verse 17 -

Jesus was never one to let something slide. Upon hearing their conversation, He confronted them directly and honestly. He used a proverb to make His point: “They that are whole have no need of the physician, but they that are sick.” He then explained that calling sinners to repentance was one of the purposes of His coming. According to Isaiah 55:7, this repentance involves forsaking one's wicked ways and unrighteous thoughts, and returning to the LORD, who will show mercy. It was up to the sinners to repent, but Jesus was going to give them plenty of opportunity.

Verse 18 -

In Mark's narrative, a question is posed to Jesus by "the disciples of John and of the Pharisees." At the time, John had been imprisoned but was not yet dead, and it is unclear whether he remained in prison. Both groups were known to fast, although Mark puts this statement in the past tense, leaving it ambiguous whether they were fasting at the time of the question. The question was why Jesus's disciples did not fast.

Many people are surprised to learn that the Torah Scriptures do not instruct fasting. Leviticus 23:27 instructs Jews to “afflict your souls” on the day of atonement, which was later interpreted as fasting. However, the Pharisees' oral tradition had created a number of fasts, and the disciples of John seemed to have accepted these traditional interpretations.

As the disciples of John were believers in Jesus' ministry, it's possible that they were concerned about public perceptions of Jesus and wanted to assist Him by encouraging traditional fasting.

Verses 19-20 -

As before, Jesus responds with parables. In verses 19-20, He uses a wedding illustration and gives the first hint in the Gospel of Mark that He will be leaving, which will bring a time of fasting. The use of the passive tense in "the bridegroom shall be taken away" may even indicate the manner of His departure from them. If this is the case, then even early on, Jesus was aware of His mission and knew that the religious leadership would never be convinced. This may explain why He never attempted to persuade them, instead focusing on those who were willing to believe.

It can be concluded that, according to Jesus, fasting was to be used as a means of mourning for unfulfilled desires. Therefore, it would be inappropriate when the Messiah is present. In our age of grace, we are complete in Christ, and thus fasting is not taught as a spiritual discipline.

Verses 21-22 -

Jesus concludes with His now-famous twin parables of new patches and new wine-skins. Rather than any spiritualized interpretations of new and old, it seems Jesus is making a plain and simple observation that there are times for new things and times for old things, but that some of these things simply do not mix. There is a time for gathering the righteous, but also a time for calling the unrighteous. There is a time for fasting, but also a time for rejoicing. A wise follower of God’s Word will “rightly divide” these seasons.

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