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Selected Verse: Mark 2:23 - Strong Concordance

Verse	Translation	Text
Mr 2:23	Strong Concordance	And [2532] it came to pass [1096], that he [846] went [3899] through [1223] the corn fields [4702] on [1722] the sabbath day [4521]; and [2532] his [846] disciples [3101] began [756], as they went [3598] [4160], to pluck [5089] the ears of corn [4719].
	King James	And it came to pass, that he went through the corn fields on the sabbath day; and his disciples began, as they went, to pluck the ears of corn.

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Notes on the Bible, by Albert Barnes, [1834]
See Mat 12:1-8. The cornfields - The fields sown with wheat or barley. The word "corn," in the Bible, refers only to grain of that kind, and never to "maize" or "Indian corn." To pluck the ears of corn - They were hungry, Mat 12:1. They therefore gathered the wheat or barley as they walked and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method of supplying their wants. When Jesus, thus "with" his disciples, suffered them to be "poor," we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was "lawful" for them thus to supply their needs. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy their desires when hungry. See Deu 23:25. Mar 2:24 That which is not lawful - That is, that which they esteemed to be unlawful on the "Sabbath day." It was made lawful by Moses, without any distinction of days, but "they" had denied its lawfulness on the Sabbath. Christ shows them from their own law that it was "not" unlawful. Mar 2:25 Have ye never read ... - See the notes at Mat 12:3. Mar 2:26 Abiathar the priest - From Sa1 21:1, it appears that Ahimelech was high priest at the time here referred to. And from Sa1 23:6, it appears that "Abiathar" was the son of "Ahimelech." Some difficulty has been felt in reconciling these accounts. The probable reason as to why Mark says it was in the days of "Abiathar" is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest even during the life of his father, especially as that was the name by which he was afterward known. "Abiathar," moreover, in the calamitous times when David came to the throne, left the interest of Saul and fled to David, bringing with him the ephod, one of the special garments of the high priest. For a long time, during David's reign, he was high priest, and it became natural, therefore, to associate "his" name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of rather than his father. At the same time this was strictly true, that this was done in the days of "Abiathar," who was afterward high priest, and was familiarly spoken of as such; as we say that "General" Washington was present at the defeat of Braddock and saved his army, though the title of "General" did not belong to him until many years afterward. Compare the notes at Luk 2:2. showbread - See the notes at Mat 12:4. Mar 2:27 The sabbath was made for man - For his rest from toil, his rest from the cares and anxieties of the world, to give him an opportunity to call off his attention from earthly concerns and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labors; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof that no institution has been more signally blessed to man's welfare than the Sabbath. To that we owe, more than to anything else, the peace and order of a civilized community. Where there is no Sabbath there is ignorance, vice, disorder, and crime. On that holy day the poor and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favor is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was therefore pre-eminently intended for man's welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven intended for our best good, and, where improved aright, infallibly resulting in our temporal and eternal peace. Not man for the sabbath - Man was made "first," and then the Sabbath was appointed for his welfare, Gen 2:1-3. The Sabbath was not "first" made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man's "good," the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man's "real good on the whole," and with the law of God. The law of God contemplates man's "real good on the whole;" and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our "real good," but for our real and eternal injury, to devote the Sabbath to vice, to labor, or to amusement. Mar 2:28 Therefore the Son of man ... - See the notes at Mat 12:8.

Notes on the Bible, by Albert Barnes, [1834]

See Mat 12:1-8.

The cornfields - The fields sown with wheat or barley. The word "corn," in the Bible, refers only to grain of that kind, and never to "maize" or "Indian corn."

To pluck the ears of corn - They were hungry, Mat 12:1. They therefore gathered the wheat or barley as they walked and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method of supplying their wants. When Jesus, thus "with" his disciples, suffered them to be "poor," we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was "lawful" for them thus to supply their needs. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy their desires when hungry. See Deu 23:25.

Mar 2:24

That which is not lawful - That is, that which they esteemed to be unlawful on the "Sabbath day." It was made lawful by Moses, without any distinction of days, but "they" had denied its lawfulness on the Sabbath. Christ shows them from their own law that it was "not" unlawful.

Mar 2:25

Have ye never read ... - See the notes at Mat 12:3.

Mar 2:26

Abiathar the priest - From Sa1 21:1, it appears that Ahimelech was high priest at the time here referred to. And from Sa1 23:6, it appears that "Abiathar" was the son of "Ahimelech." Some difficulty has been felt in reconciling these accounts. The probable reason as to why Mark says it was in the days of "Abiathar" is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest even during the life of his father, especially as that was the name by which he was afterward known. "Abiathar," moreover, in the calamitous times when David came to the throne, left the interest of Saul and fled to David, bringing with him the ephod, one of the special garments of the high priest. For a long time, during David's reign, he was high priest, and it became natural, therefore, to associate "his" name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of rather than his father. At the same time this was strictly true, that this was done in the days of "Abiathar," who was afterward high priest, and was familiarly spoken of as such; as we say that "General" Washington was present at the defeat of Braddock and saved his army, though the title of "General" did not belong to him until many years afterward. Compare the notes at Luk 2:2.

showbread - See the notes at Mat 12:4.

Mar 2:27

The sabbath was made for man - For his rest from toil, his rest from the cares and anxieties of the world, to give him an opportunity to call off his attention from earthly concerns and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labors; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof that no institution has been more signally blessed to man's welfare than the Sabbath. To that we owe, more than to anything else, the peace and order of a civilized community. Where there is no Sabbath there is ignorance, vice, disorder, and crime. On that holy day the poor and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favor is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was therefore pre-eminently intended for man's welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven intended for our best good, and, where improved aright, infallibly resulting in our temporal and eternal peace.

Not man for the sabbath - Man was made "first," and then the Sabbath was appointed for his welfare, Gen 2:1-3. The Sabbath was not "first" made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man's "good," the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man's "real good on the whole," and with the law of God. The law of God contemplates man's "real good on the whole;" and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our "real good," but for our real and eternal injury, to devote the Sabbath to vice, to labor, or to amusement.

Mar 2:28

Therefore the Son of man ... - See the notes at Mat 12:8.

Vincent's Word Studies, by Marvin R. Vincent [1886]
He went (αὐτὸν παραπορεύεσθαι) Lit., went along beside, along the stretches of standing grain. Matthew and Luke use διά, through, as Mark does, but not παρά. Began, as they went, to pluck (ἤρξαντο ὁδὸν ποιεῖν τίλλοντες) Lit., began to make a way plucking the ears. This does not mean that the disciples broke a way for themselves through the standing corn by plucking the ears, for in that event they would have been compelled to break down the stalks. The:), could not have made a way by plucking the heads of the grain. Mark, who uses Latin forms, probably adopted here the phrase iter facere, to make a way, which is simply to go. The same idiom occurs in the Septuagint, Judges 17:8; ποιῆσαι ὁδὸν αὐτοῦ, as he journeyed. The offence given the Pharisees was the preparation, of food on the Sabbath. Matthew says to eat, stating the motive, and Luke, rubbing with their hands, describing the act. See on Mat 12:2.. The Rev. rightly retains the rendering of the A. V.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Mat 12:1; Luk 6:1.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Went through the corn fields - See on Mat 12:1 (note).

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⁸ For [1063] the Son [5207] of man [444] is [2076] Lord [2962] even [2532] of the sabbath day [4521].

²⁸ Therefore [5620] the Son [5207] of man [444] is [2076] Lord [2962] also [2532] of the sabbath [4521].

¹ Thus the heavens [08064] and the earth [0776] were finished [03615], and all the host of them [06635].
² And on the seventh [07637] day [03117] God [0430] ended [03615] his work [04399] which he had made [06213]; and he rested [07673] on the seventh [07637] day [03117] from all his work [04399] which he had made [06213].
³ And God [0430] blessed [01288] the seventh [07637] day [03117], and sanctified [06942] it: because [03588] that in it he had rested [07673] from all his work [04399] which God [0430] created [01254] and made [06213].

²⁷ And [2532] he said [3004] unto them [846], The sabbath [4521] was made [1096] for [1223] man [444], and not [3756] man [444] for [1223] the sabbath [4521]:

⁴ How [4459] he entered into [1525] [1519] the house [3624] of God [2316], and [2532] did eat [5315] the shewbread [740] [4286], which [3739] was [2258] not [3756] lawful [1832] for him [846] to eat [5315], neither for [3761] them which [3326] were with him [846], but [1508] only [3441] for the priests [2409]?

² (And this [3778] taxing [582] was [1096] first [4413] made [1096] when Cyrenius [2958] was governor [2230] of Syria [4947].)

⁶ And it came to pass, when Abiathar [054] the son [01121] of Ahimelech [0288] fled [01272] to David [01732] to Keilah [07084], that he came down [03381] with an ephod [0646] in his hand [03027].

¹ Then came [0935] David [01732] to Nob [05011] to Ahimelech [0288] the priest [03548]: and Ahimelech [0288] was afraid [02729] at the meeting [07125] of David [01732], and said [0559] unto him, Why art thou alone, and no man [0376] with thee?

²⁶ How [4459] he went [1525] into [1519] the house [3624] of God [2316] in the days [1909] of Abiathar [8] the high priest [749], and [2532] did eat [5315] the shewbread [740] [4286], which [3739] is [1832] not [3756] lawful [1832] to eat [5315] but for [1508] the priests [2409], and [2532] gave [1325] also [2532] to them which were [5607] with [4862] him [846]?

³ But [1161] he said [2036] unto them [846], Have ye [314] not [3756] read [314] what [5101] David [1138] did [4160], when [3753] he [846] was an hungred [3983], and [2532] they [3326] that were with him [846];

²⁵ And [2532] he [846] said [3004] unto them [846], Have ye never [3763] read [314] what [5101] David [1138] did [4160], when [3753] he had [2192] need [5532], and [2532] was an hungred [3983], he [846], and [2532] they that were with [3326] him [846]?

²⁴ And [2532] the Pharisees [5330] said [3004] unto him [846], Behold [2396], why [5101] do they [4160] on [1722] the sabbath day [4521] that which [3739] is [1832] not [3756] lawful [1832]?

²⁵ When thou comest [0935] into the standing corn [07054] of thy neighbour [07453], then thou mayest pluck [06998] the ears [04425] with thine hand [03027]; but thou shalt not move [05130] a sickle [02770] unto thy neighbour's [07453] standing corn [07054].

¹ At [1722] that [1565] time [2540] Jesus [2424] went [4198] on the sabbath day [4521] through [1223] the corn [4702]; and [1161] his [846] disciples [3101] were an hungred [3983], and [2532] began [756] to pluck [5089] the ears of corn [4719], and [2532] to eat [2068].
² But [1161] when the Pharisees [5330] saw [1492] it, they said [2036] unto him [846], Behold [2400], thy [4675] disciples [3101] do [4160] that which [3739] is [1832] not [3756] lawful [1832] to do [4160] upon [1722] the sabbath day [4521].
³ But [1161] he said [2036] unto them [846], Have ye [314] not [3756] read [314] what [5101] David [1138] did [4160], when [3753] he [846] was an hungred [3983], and [2532] they [3326] that were with him [846];
⁴ How [4459] he entered into [1525] [1519] the house [3624] of God [2316], and [2532] did eat [5315] the shewbread [740] [4286], which [3739] was [2258] not [3756] lawful [1832] for him [846] to eat [5315], neither for [3761] them which [3326] were with him [846], but [1508] only [3441] for the priests [2409]?
⁵ Or [2228] have ye [314] not [3756] read [314] in [1722] the law [3551], how that [3754] on the sabbath days [4521] the priests [2409] in [1722] the temple [2411] profane [953] the sabbath [4521], and [2532] are [1526] blameless [338]?
⁶ But [1161] I say [3004] unto you [5213], That [3754] in this place [5602] is one [2076] greater than [3187] the temple [2411].
⁷ But [1161] if [1487] ye had known [1097] what [5101] this meaneth [2076], I will have [2309] mercy [1656], and [2532] not [3756] sacrifice [2378], ye would [302] not [3756] have condemned [2613] the guiltless [338].
⁸ For [1063] the Son [5207] of man [444] is [2076] Lord [2962] even [2532] of the sabbath day [4521].

² But [1161] when the Pharisees [5330] saw [1492] it, they said [2036] unto him [846], Behold [2400], thy [4675] disciples [3101] do [4160] that which [3739] is [1832] not [3756] lawful [1832] to do [4160] upon [1722] the sabbath day [4521].

¹ And [1161] it came to pass [1096] on [1722] the second [1207] sabbath [4521] after the first [1207], that he [846] went [1279] through [1223] the corn fields [4702]; and [2532] his [846] disciples [3101] plucked [5089] the ears of corn [4719], and [2532] did eat [2068], rubbing [5597] them in their hands [5495].