Mark 2:21 - Printer Friendly

ESV: No one sews a piece of unshrunk cloth on an old garment. If he does, the patch tears away from it, the new from the old, and a worse tear is made.

NIV: No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new piece will pull away from the old, making the tear worse.

NASB: No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from it, the new from the old, and a worse tear results.

CSB: No one sews a patch of unshrunk cloth on an old garment. Otherwise, the new patch pulls away from the old cloth, and a worse tear is made.

NLT: Besides, who would patch old clothing with new cloth? For the new patch would shrink and rip away from the old cloth, leaving an even bigger tear than before.

KJV: No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse.

NKJV: 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.

Anonymous persons have asked Jesus' disciples why they don't fast when John the Baptist's disciples and the Pharisees do. Jesus explains that it's all a matter of context. In addition to the one God-ordained fast (Leviticus 16:29–31) and the four additional corporate fasts (Zechariah 7:3–5; 8:19), the Pharisees fast twice a week, on Mondays and Thursdays, to practice discipline and express their piety. Jesus does not condemn their fasting, but does criticize the public spectacle they make (Matthew 6:16–18). Such a fast should be between themselves and God, not used to earn attention.

Jesus compares the rigid, dry religion of the Pharisees to an old garment. As Jesus points out, He did not come to patch Judaism with a new piece of unshrunk cloth, because it would result in the destruction of the entire piece. He came to complete Judaism and renew it into what God intended. To wash the garment as white as snow (Psalm 51:7). If He "patches" Judaism, the patch will tear away from the old, leaving the Jews worse off than ever. Jesus comes to redeem, not plug holes.

The noun translated "tear" comes from the Greek root schisma. The verb form, schizo is used in Mark 15:38 to describe how "the curtain of the temple was torn in two, from top to bottom." The curtain separated the altar from the Holy of Holies where the Ark of the Covenant was once held. When Jesus is crucified, the curtain, or veil, tears, top to bottom, to show that the barrier between God and the people is no more. This same verb is used in Mark 1:10 when the sky splits open at Jesus' baptism and the Holy Spirit descends like a dove.

Jesus' relationship to Judaism isn't a patch that will tear away at first washing, ruining everything. When God splits something, it is to remove the barriers that keep His people from Him.

Mark 2:18–22 contains the third of four altercations Jesus has with questioners and critics in this chapter. This incident focuses on the tradition of fasting, and is also found in Luke 5:33–39. The Pharisees and John the Baptist's disciples fast on a regular basis, but Jesus' disciples don't. The scribes—religious scholars that belong to the Pharisee sect—have imposed fasts on the people that God did not ordain. Jesus is not opposed to fasting (Luke 4:1–2; Matthew 6:16–18), but only in the proper context. While He is there, His disciples should celebrate, not mourn. Making a public spectacle to brag about how pious you are is not the proper context.

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.