Teks -- Mark 2:28 (NET)

2:28 For this reason the Son of Man is lord even of the Sabbath.”

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Robertson: Mar 2:28 - Even of the sabbath

Even of the sabbath ( kai tou sabbatou ).

Mark, Matthew (Mat 12:8), and Luke (Luk 6:5) all give this as a climax in the five reasons given by Christ on the occasion for the conduct of the disciples, but Mark has the little word "even"(kai ) not in the others, showing that Jesus knew that he was making a great claim as the Son of Man, the Representative Man, the Messiah looked at from his human interest, to lordship (kurios ) even of the sabbath. He was not the slave of the sabbath, but the master of it. "Even of the sabbath, so invaluable in your eyes. Lord, not to abolish, but to interpret and keep in its own place, and give it a new name"(Bruce).

Wesley: Mar 2:28 - Moreover the Son of man is Lord even of the Sabbath

Being the supreme Lawgiver, he hath power to dispense with his own laws; and with this in particular.

Clarke: Mar 2:28 - The Son of man is Lord

The Son of man is Lord - See on Mat 12:7, Mat 12:8 (note). Some have understood this as applying to men in general, and not to Christ. The Son of man, any man is Lord of the Sabbath; i.e. it was made for him, for his ease, comfort, and use, and to these purposes he is to apply it. But this is a very harsh, and at the same time a very lax, mode of interpretation; for it seems to say that a man may make what use he pleases of the Sabbath; and, were this true, the moral obligation of the Sabbath would soon be annihilated

God ordained the Sabbath not only to be a type of that rest which remains for the people of God, but to be also a mean of promoting the welfare of men in general

The ordinances of religion should be regulated according to their end, which is the honor of God, and the salvation of men. It is the property of the true religion to contain nothing in it but what is beneficial to man. Hereby God plainly shows that it is neither out of indigence or interest that he requires men to worship and obey him; but only out of goodness, and to make them happy. God prohibited work on the Sabbath day, lest servants should be oppressed by their masters, that the laboring beasts might have necessary rest, and that men might have a proper opportunity to attend upon his ordinances, and get their souls saved. To the Sabbath, under God, we owe much of what is requisite and necessary as well for the body as the soul.

TSK: Mar 2:28

Mar 3:4; Mat 12:8; Luk 6:5, Luk 13:15, Luk 13:16; Joh 5:9-11, Joh 5:17, Joh 9:5-11, Joh 9:14, Joh 9:16; Eph 1:22; Rev 1:10

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Mar 2:23-28

Ver. 23-28. We had also this history in Mat 12:1-8 , in our notes upon which we considered all those passages relating to it which this evangelist hath, for the explication of which I refer my reader thither. See Poole on "Mat 12:1" , and following verses to Mat 12:8 . It refers to a story, 1Sa 21:1 , where Ahimelech is said to have been the high priest. Abiathar was his son, as appeareth by 1Sa 22:20 , who escaped the slaughter of his father’ s family upon the information of Doeg the Edomite, and followed David. It was in the latter end of the priesthood of Ahimelech, and probably Abiathar assisted his father in the execution of the office, and so suddenly succeeded, that Mark calls it the time of his priesthood. Besides that those words, epi ’ Abiayar , do not necessarily signify in the days of Abiathar, as we translate it, no more than epi metoicesiav signifies in the carrying into captivity, but about the time, or near the time; which it was, for Ahimelech was presently after it (possibly within a few days) cut off, as we read, 1Sa 22:17,18 ; and Abiathar was a more noted man than his father Ahimelech, enjoying the priesthood more than forty years, and being the person who was made famous by carrying the ephod to David.

Haydock: Mar 2:28

The maker of the law may abrogate or dispense with it when and where, for just cause, it seemeth good to him: thus the Church can dispense with, change, or abrogate, for just reasons, the disciplines of the Church founded upon Church authority. This we prove also from the action of David, (ver. 26, above) which the Scripture notices without blaming it, because the observance of the law, prescribed for the utility of man, must yield to the necessities of man.

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Gill: Mar 2:28 - Therefore the son of man is Lord also of the sabbath.

Therefore the son of man is Lord also of the sabbath. Meaning himself, who had a power not only to dispense with it, but to abrogate it as he did, with the rest of the rituals of the ceremonial law; See Gill on Mat 12:8. So that it did not become them to find fault with what his disciples did, with his leave and approbation.