Mark 2:13 - Printer Friendly

ESV: He went out again beside the sea, and all the crowd was coming to him, and he was teaching them.

NIV: Once again Jesus went out beside the lake. A large crowd came to him, and he began to teach them.

NASB: And He went out again by the seashore; and all the people were coming to Him, and He was teaching them.

CSB: Jesus went out again beside the sea. The whole crowd was coming to him, and he was teaching them.

NLT: Then Jesus went out to the lakeshore again and taught the crowds that were coming to him.

KJV: And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.

NKJV: Then He went out again by the sea; and all the multitude came to Him, and He taught them.

Mark's depiction of Jesus' ministry in Capernaum has shifted from healing masses of people (Mark 1:32–34) to more of a focus on teaching (Mark 2:2). While Jesus wanted to teach, primarily, He was often interrupted by healing requests and even by demons (Mark 1:21–25; 1:31–45). It is by the sea that Jesus had chosen His first four disciples (Mark 1:16–20), and now He chooses His fifth.

Jesus sometimes preaches in a synagogue or a home, but often teaches outdoors, in open spaces. This is significant for the audience He wishes to reach. In a synagogue, He can debate the finer points of theology with Jewish scholars. Out of doors, away from the physical and religious confinement of a room restricted to a group of men, His words reach a larger and more diverse audience. While women were in general welcome to come to a synagogue, they were separated from the men, and often could not hear or see the teacher. Women, girls, and boys under the age of thirteen also did not have as many Pharisaical duties imposed on them that would necessitate going to the synagogue. Although Jesus does heal a woman in a synagogue (Luke 13:10–13), most of His interactions with women are outside (John 8:1–11) or in private homes (Mark 14:3–9).

Preaching outside the synagogue also gives Jesus opportunities to reach those who are not welcome, including Gentiles and "sinners." In the same way, we are called to exhort other people in the context of a gathering. This is an obligation for Christ–followers (Hebrews 10:25), but is also meant to reach non-Christians with the news of the gospel, wherever we may be (Matthew 28:19–20).

Mark 2:13–17 presents the second of five stories, found in the gospel of Mark, wherein Jesus asserts His authority. Here, He takes on the belief that sinners are not worth saving. The fifth man Jesus calls to be a disciple is Levi the tax collector. At the time, Jews assumed most such men were swindlers, using their traitorous service for the Roman occupiers to also steal from fellow Israelites. To make the situation even more controversial, Jesus goes home with Levi and has a meal with him and other ''sinners.'' The scribes, who work so hard making sure the good people follow more laws than God gave them, have no interest in turning sinful hearts to God. In fact, they seriously doubt it can be done. This account is also found in Matthew 9:9–13 and Luke 5:27–32.

Mark chapter 2 follows the typical style of Mark's gospel with a rapid succession of stories. Jesus heals a man who cannot walk, but only after declaring the man's sins to have been forgiven. Jesus then calls Levi, one of the publically-reviled tax collectors, as a disciple and is seen eating with those the Pharisees view as ''sinners.'' Jesus then answers a challenge about fasting and defends His disciples when they violate the Pharisees' views on keeping the Sabbath. All of these events are met with some resistance from Jesus' critics. He responds in each case with a spiritual, reasonable defense.

In Mark chapter 1, Jesus was baptized by John the Baptist then led into the wilderness by the Holy Spirit where He was tempted by Satan. He also taught and healed in Capernaum and throughout Galilee. In chapter 2, having returned to Capernaum, Jesus displays authority over four particular areas: the forgiveness of sins, social traditions, extra-biblical religious traditions, and the Sabbath. In response, the Pharisees—legalistic religious leaders—escalate their antagonism toward Him, culminating in a direct condemnation of His teachings. This sets the scene for Mark 3:6 when the religious and national leadership first get the idea to destroy Jesus.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.