Mark 2:25f – ‘When Abiathar was high priest’

This entry is part 48 of 101 in the series: Tough texts
- 1 Corinthians 15:28 – ‘The Son himself will be subjected to [God]’
- 1 Samuel 16:14 – ‘An evil spirit from the Lord’
- Genesis 1:26 – Why a plural name for God?
- Genesis 3 – traditional and revisionist readings
- Genesis 3:16b – ‘Your desire shall be for your husband’
- Genesis 5 – the ages of the antedeluvians
- Genesis 6:1f – ‘The sons of God’
- Genesis 6-8 – A worldwide flood?
- Genesis 12:3 – ‘I will bless those who bless you’
- Genesis 22 – “Abraham, kill your son”
- Exodus – Who hardened Pharaoh’s heart?
- Exodus 12:37 – How many Israelites left Egypt?
- Leviticus 19:18 “Love your neighbour as yourself”
- Joshua 6 – the fall of Jericho
- Joshua 10 – Joshua’s ‘long day’
- Judges 19:11-28 – The priest and the concubine
- 2 Sam 24:1, 1 Chron 21:1 – Who incited David?
- 1 Kings 20:30 – ‘The wall collapsed on 27,000 of them’
- Psalm 105:15 – ‘Touch not my anointed’
- Psalm 137:8f – ‘Happy is he who dashes your infants against the rocks’
- Isaiah 7:14/Matthew 1:23 – “The virgin will conceive”
- Daniel 7:13 – ‘Coming with the clouds of heaven’
- Jonah – history or fiction?
- Mt 1:1-17 and Lk 3:23-38 – the genealogies of Jesus
- Matthew 2:1 – ‘Magi from the east’
- Matthew 2:2 – The star of Bethlehem
- Matthew 2:8f – Can God speak through astrology?
- Matthew 2:23 – ‘Jesus would be called a Nazarene’
- Matthew 5:21f – Did Jesus reject the Old Testament?
- Matthew 7:16,20 – ‘You will recognise them by their fruit’
- Matthew 8:5/Luke 7:3 – Who asked Jesus to help?
- Matthew 8:5/Luke 7:7 – son? servant? male lover?
- Matthew 8:28 – Gadara or Gerasa?
- Matthew 10:23 – ‘Before the Son of Man comes’
- Matthew 11:12 – Forceful entry, or violent opposition, to the kingdom?
- Matthew 12:40 – Three days and three nights
- The Parable of the Sower – return from exile?
- Mt 15:21-28/Mk 7:24-30 – Jesus and the Canaanite woman
- Matthew 18:10 – What about ‘guardian angels’?
- Matthew 18:20 – ‘Where two or three are gathered…’
- Matthew 16:18 – Peter the rock?
- Matthew 21:7 – One animal or two?
- Mt 24:34/Mk 13:30 – ‘This generation will not pass away’
- Matthew 25:40 – ‘These brothers of mine’
- Matthew 27:46/Mark 15:34 – Jesus’ cry of dereliction
- Matthew 27:52f – Many bodies raised?
- Mark 1:41 – ‘Compassion’, or ‘anger/indignation’?
- Mark 2:25f – ‘When Abiathar was high priest’
- Mark 3:29; Luke 12:10 – The unpardonable sin
- Mark 4:31 – ‘The smallest of all the seeds’?
- Mark 6:45 – ‘To Bethsaida’
- Mark 12:41-44/Luke 21:1-4 – ‘The widow’s mite’
- Luke 2:1f – Quirinius and ‘the first registration’
- Luke 2 – Was Joseph from Nazareth, or Bethlehem?
- Luke 2:7 – ‘No room at the inn’
- Luke 2:8 – Shepherds: a despised class?
- Luke 4:16-19 – An incomplete quotation?
- Luke 7:2 – ‘Highly valued servant’ or ‘gay lover’?
- John 1:1 – ‘The Word was God’
- John 2:6 – symbol or history?
- John 2:12 – Did Mary bear other children?
- When did Jesus cleanse the Temple?
- John 3:16f – What is meant by ‘the world’?
- John 4:44 – ‘His own country’
- John 7:40-44 – Did John know about Jesus’ birthplace?
- John 7:53-8:11 – The woman caught in adultery
- John 14:6 – “No one comes to the Father except through me”
- John 14:12 – ‘Greater deeds’
- John 20:21 – “Just as the Father has sent me, I also send you.”
- John 21:11 – One hundred and fifty three fish
- Acts 5:1-11 – Ananias and Sapphira
- Acts 5:34-37 – a (minor) historical inaccuracy?
- Romans 1:5 – ‘The obedience of faith’
- Romans 1:18 – Wrath: personal or impersonal?
- Rom 3:22; Gal 2:16 – faith in, or faithfulness of Christ?
- Romans 5:18 – ‘Life for all?’
- Rom 7:24 – Who is the ‘wretched man’?
- Romans 11:26a – ‘And so all Israel will be saved’
- 1 Corinthians 14:34 – ‘Women should be silent in the churches’
- 1 Corinthians 15:29 – ‘Baptized for the dead’
- 1 Corinthians 15:44 – ‘Raised a spiritual body’
- 2 Corinthians 5:21 – ‘God made Christ to be sin for us’
- Galatians 3:17 – How much later?
- Galatians 3:28 – ‘Neither male nor female’
- Galatians 6:2 – ‘The law of Christ’
- Galatians 6:16 – The Israel of God
- Ephesians 1:10 – ‘The fullness of the times’
- Philippians 2:10 – ‘The name that is above every name’
- 1 Cor 11:3/Eph 5:23 – ‘Kephale’: ‘head’? ‘source’? ‘foremost’?
- Colossians 1:19f – Universal reconciliation?
- 1 Thessalonians 2:14f – ‘The Jews, who killed Jesus’
- 1 Timothy 2:4 – ‘God wants all people to be saved’
- 1 Timothy 2:15 – ‘Saved through child-bearing’
- 1 Timothy 4:10 – ‘The Saviour of all people’
- Hebrews 6:4-6 – Who are these people?
- Hebrews 12:1 – Who are these witnesses?
- 1 Peter 3:18-20 – Christ and the spirits in prison
- 2 Peter 3:9 – ‘The Lord wishes all to come to repentance’
- Jude 7 – ‘Unnatural desire’
- Revelation 7:4 – The 144,000
- Revelation 14:11 – ‘No rest day or night’
Mark 2:25f – “Have you never read what David did when he was in need and he and his companions were hungry—2:26 how he entered the house of God when Abiathar was high priest and ate the sacred bread…?”
According to 1 Sam 21:1-6, Ahimelech was high priest at this time. His son, Abiathar, became high priest shortly afterwards. Various attempts at reconciling this apparent discrepancy have been made:-
(a) Some think that Mark is plainly mistaken. For Bart Ehrman, a New Testament scholar who moved from conservative evangelicalism to agnosticism, this text was instrumental in undermining his belief in the truthfulness of Scripture. As a student, he had written an extensive essay defending the accuracy of the text. His tutor, however, raised the question, “Perhaps Mark simply made a mistake.” It is remarkable that this had such an effect on Ehrman, given that there are many Christians who would allow for the presence of minor inexactitudes in the Bible while still accepting its overall trustworthiness in matters of faith and practice. For John Byron, this same text raised similar questions about the Bible’s historical value, although with less devastating effects on his personal faith.
(b) Others think that Mark originally wrote ‘Ahimelech’, but this was changed by early copyists to ‘Abiathar’.
(c) William Hendriksen proposes the rather desperate expedient of suggesting that both father and son gave the bread to David(!)
(d) According to Cranfield, ‘in the days of Abiathar the High Priest’ need not imply that he was actually High Priest at the time. He suggests that there may be some confusion between Ahimelech and Abiathar in the OT itself – citing 1 Sam 22:20 with 2 Sam 8:17; 1 Chron 18:16; 24:6.
(e) Blomberg (Historical Reliability) notes that ‘in the days of’ translates the Gk. word ‘epi‘. Following John Wenham, he suggests that Mark means, ‘In the passage about Abiathar‘ (Abiathar, mentioned in 1 Sam 22, was the better-known of the two, and note the similar construction in Mk 12:26). Blomberg has also posted on this question here.
In Hermeneutics, Authority and Canon (p148), Blomberg writes:
Ahimelech is certainly the more dominant of the two high priests in the larger context of the latter portion of 1 Samuel, making Wenham’s application to Mark 2:26 extremely plausible. Moreover, in eighteen of the twenty-one Markan uses of the preposition, ἐπί has a local or spatial rather than a temporal sense, rendering the traditional translation (“when Abiathar was high priest”) less likely.
The last of these explanations seems the most likely. The problem is, of course, fairly trivial, except for those who feel the need to defend the inerrancy of the Bible in every detail, and those whose faith is too flimsy to withstand any uncertainty. There is some indication that Matthew and Luke recognised that there was a problem here, because both Matthew 12:4 and Luke 6:4 drop the offending name.