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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>M A R K.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. II.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter, we have,
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I. Christ's healing a man that was sick of a palsy,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:1-12">ver. 1-12</A>.
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II. His calling of Matthew from the receipt of custom, and his eating,
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upon that occasion, with publicans and sinners, and justifying himself
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in so doing,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:13-17">ver. 13-17</A>.
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III. His justifying his disciples in not fasting so much as those
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plucking the ears of corn on the sabbath day,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:23-28">ver. 23-28</A>.
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All which passages we had before,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:1-38,12:1-50">Matt. ix. and xii.</A></P>
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<A NAME="Mr2_1"> </A>
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<A NAME="Mr2_2"> </A>
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<A NAME="Mr2_3"> </A>
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<A NAME="Mr2_4"> </A>
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<A NAME="Mr2_5"> </A>
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<A NAME="Mr2_6"> </A>
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<A NAME="Mr2_7"> </A>
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<A NAME="Mr2_8"> </A>
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<A NAME="Mr2_9"> </A>
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<A NAME="Mr2_10"> </A>
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<A NAME="Mr2_11"> </A>
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<A NAME="Mr2_12"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Healing of a Paralytic.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And again he entered into Capernaum after <I>some</I> days; and it
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was noised that he was in the house.
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2 And straightway many were gathered together, insomuch that
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there was no room to receive <I>them,</I> no, not so much as about the
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door: and he preached the word unto them.
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3 And they come unto him, bringing one sick of the palsy, which
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was borne of four.
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4 And when they could not come nigh unto him for the press,
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they uncovered the roof where he was: and when they had broken
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<I>it</I> up, they let down the bed wherein the sick of the palsy lay.
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5 When Jesus saw their faith, he said unto the sick of the
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palsy, Son, thy sins be forgiven thee.
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6 But there were certain of the scribes sitting there, and
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reasoning in their hearts,
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7 Why doth this <I>man</I> thus speak blasphemies? who can forgive
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sins but God only?
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8 And immediately when Jesus perceived in his spirit that they
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so reasoned within themselves, he said unto them, Why reason ye
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these things in your hearts?
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9 Whether is it easier to say to the sick of the palsy, <I>Thy</I>
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sins be forgiven thee; or to say, Arise, and take up thy bed, and
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walk?
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10 But that ye may know that the Son of man hath power on earth
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to forgive sins, (he saith to the sick of the palsy,)
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11 I say unto thee, Arise, and take up thy bed, and go thy way
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into thine house.
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12 And immediately he arose, took up the bed, and went forth
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before them all; insomuch that they were all amazed, and
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glorified God, saying, We never saw it on this fashion.
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</FONT></P>
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<P>
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Christ, having been for some time preaching about in the country, here
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returns to Capernaum his head-quarters, and makes his appearance there,
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in hopes that by this time the talk and crowd would be somewhat abated.
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Now observe,</P>
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<P>
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I. The great resort there was to him. Though he was <I>in the
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house,</I> wither Peter's house, or some lodgings of his own which he
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had taken, yet people came to him as soon as it was <I>noised</I> that
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he was in town; they did not stay till he appeared in the synagogue,
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which they might be sure he would do on the <I>sabbath day,</I> but
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<I>straightway many were gathered together to him.</I> Where the king
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is, there is the court; where Shiloh is, there <I>shall the gathering
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of the people be.</I> In improving opportunities for our souls, we must
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take care not to <I>lose time.</I> One invited another (Come, let us go
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see Jesus), so that his house could not contain his visitants. <I>There
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was no room to receive them,</I> they were so numerous, <I>no not so
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much as about the door.</I> A blessed sight, to see people thus flying
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like a cloud to Christ's house, though it was but a poor one, and <I>as
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the doves to their windows!</I></P>
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<P>
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II. The good entertainment Christ gave them, the best his house would
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afford, and better than any other could; he <I>preached the word unto
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them,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:2"><I>v.</I> 2</A>.
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Many of them perhaps came only for cures, and many perhaps only for
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curiosity, to get a sight of him; but when he had them together he
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<I>preached to them.</I> Though the synagogue-door was open to him at
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proper times, he thought it not at all amiss to preach in a house, on a
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week day; though some might reckon it both an improper place and an
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improper time. <I>Blessed are ye that sow beside all waters,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+32:20">Isa. xxxii. 20</A>.</P>
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<P>
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III. The presenting of a poor cripple to him, to be helped by him. The
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patient was one <I>sick of the palsy,</I> it should seem not as that,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+8:6">Matt. viii. 6</A>,
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<I>grievously tormented,</I> but perfectly disabled, so that he was
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<I>borne of four,</I> was carried upon <I>a bed,</I> as if he had been
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upon <I>a bier,</I> by four persons. It was his misery, that he needed
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to be so carried, and bespeaks the calamitous state of human life; it
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was their charity, who did so carry him, and bespeaks the compassion
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that it is justly expected should be in the children of men toward
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their fellow-creatures in distress, because we know not how soon the
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distress may be <I>our own.</I> These kind relations or neighbours
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thought, if they could but carry this poor man once to Christ, they
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should not need to carry him any more; and therefore made hard shift to
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get him to him; and when they could not otherwise get to him, they
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<I>uncovered the roof where he was,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:4"><I>v.</I> 4</A>.
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I see no necessity to conclude that Christ was preaching in an <I>upper
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room,</I> though in such the Jews that had stately houses, had their
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oratories; for then to what purpose should the crowd stand <I>before
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the door,</I> as wisdom's clients used to do?
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+8:34">Prov. viii. 34</A>.
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But I rather conjecture that the house he was in, was so little and
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mean (agreeable to his present state), that it had no <I>upper
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room,</I> but the <I>ground-floor</I> was open to the roof: and these
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petitioners for the poor paralytic, resolving not to be disappointed,
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when they could not get through the crowd at the door, got their friend
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by some means or other to the roof of the house, took off some of the
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tiles, and so let him down upon his bed with cords into the house where
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Christ was preaching. This bespoke both their <I>faith</I> and their
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<I>fervency</I> in this address to Christ. Hereby it appeared that
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they were in earnest, and would not go away, nor <I>let Christ go
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without a blessing.</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+32:26">Gen. xxxii. 26</A>.</P>
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<P>
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IV. The kind word Christ said to this poor patient; <I>He saw their
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faith;</I> perhaps not so much his, for his distemper hindered him from
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the exercise of faith, but <I>theirs</I> that brought him. In curing
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the centurion's servant, Christ took notice of it as an instance of
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<I>his faith,</I> that he did not bring him to Christ, but believed he
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could cure him at a distance; here he commended <I>their faith,</I>
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because they did bring their friend through so much difficulty. Note,
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True faith and strong faith may work variously, conquering sometimes
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the objections of reason, sometimes those of sense; but, however
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manifested, it shall be accepted and approved by Jesus Christ. Christ
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said, <I>Son, thy sins be forgiven thee.</I> The <I>compellation</I> is
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very <I>tender-Son;</I> intimating a fatherly <I>care</I> of him and
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<I>concern</I> for him. Christ owns true believers as his sons: <I>a
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son,</I> and yet sick of the palsy. Herein God <I>deals with you as
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with sons.</I> The <I>cordial</I> is very rich; <I>Thy sins are
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forgiven thee.</I> Note,
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1. Sin is the procuring cause of all our pains and sicknesses. The word
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of Christ was to take his thoughts off from the disease, which was the
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effect, and to lead them to the sin, the cause, that he might be more
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concerned about that, to get that pardoned.
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2. God doth <I>then</I> graciously take away the sting and malignity of
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sickness, when he forgives sin; recovery from sickness is <I>then</I> a
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mercy indeed, when way is made for it by the pardon of sin. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+38:17,Ps+103:3">Isa. xxxviii. 17; Ps. ciii. 3</A>.
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The way to remove the effect, is, to take away the cause. Pardon of sin
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strikes at the root of all diseases, and either cures them, or alters
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their property.</P>
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<P>
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V. The cavil of the scribes at that which Christ said, and a
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demonstration of the unreasonableness of their cavil. They were
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expositors of the law, and their doctrine was <I>true</I>--that it is
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blasphemy for any creature to undertake the pardon of sin, and that it
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is God's prerogative,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+43:25">Isa. xliii. 25</A>.
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But, as is usual with such teachers, their application was
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<I>false,</I> and was the effect of their ignorance and enmity to
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Christ. It is <I>true, None can forgive sins but God only;</I> but it
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is false that therefore Christ cannot, who had abundantly proved
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himself to have a divine power. But Christ <I>perceived in his spirit
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that they so reasoned within themselves;</I> this proves him to be God,
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and therefore confirmed what was to be proved, that he had authority to
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<I>forgive sins;</I> for he <I>searched</I> the heart, and knew <I>what
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was in man,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+2:23">Rev. ii. 23</A>.
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God's royalties are inseparable, and he that could <I>know
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thoughts,</I> could <I>forgive sins.</I> This magnifies the grace of
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Christ, in <I>pardoning sin,</I> that he knew men's thoughts, and
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therefore knows more than any other can know, both of the sinfulness of
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their sins and the particulars of them, and yet is ready to pardon. Now
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he proves his power to <I>forgive sin,</I> by demonstrating his power
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to cure the <I>man sick of the palsy,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:9-11"><I>v.</I> 9-11</A>.
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He would not have pretended to do <I>the one,</I> if he could not have
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done <I>the other; that ye may know that the Son of man,</I> the
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Messiah, <I>has power on earth to forgive sin,</I> that I have that
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power, <I>Thou that art</I> sick of the palsy, <I>arise, take up thy
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bed.</I> Now,
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1. This was a <I>suitable</I> argument in itself. He could not have
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cured the disease, which was the effect, if he could not have taken
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away the sin, which was the cause. And besides, his curing diseases was
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a figure of his pardoning sin, for sin is the disease of the soul; when
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it is pardoned, it is healed. He that could by a word accomplish the
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sign, could doubtless perform the thing signified,
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2. It was suited to them. These carnal scribes would be more affected
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with such a suitable effect of a pardon as the cure of the disease, and
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be sooner convinced by it, than by any other more spiritual
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consequences; therefore it was proper enough to appeal, whether it is
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easier to say, <I>Thy sins are forgiven thee,</I> or to say, <I>Arise,
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and walk?</I> The removing of the punishment as such, was the remitting
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of the sin; he that could go so far in the cure, no doubt could perfect
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it. See
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+33:24">Isa. xxxiii. 24</A>.</P>
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<P>
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VI. The cure of the sick man, and the impression it made upon the
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people,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:12"><I>v.</I> 12</A>.
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He not only <I>arise</I> out of his bed, perfectly well, but, to show
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that he had perfect strength restored to him, <I>he took up his
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bed,</I> because it lay in the way, <I>and went forth before them
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all;</I> and <I>they were all amazed,</I> as well they might, and
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<I>glorified God,</I> as indeed they ought; saying, "<I>We never saw it
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on this fashion;</I> never were such wonders as these done before in
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our time." Note, Christ's works were without precedent. When we see
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what he does in healing souls, we must own that we <I>never saw the
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like.</I></P>
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<A NAME="Mr2_13"> </A>
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<A NAME="Mr2_14"> </A>
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<A NAME="Mr2_15"> </A>
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<A NAME="Mr2_16"> </A>
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<A NAME="Mr2_17"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Christ among Publicans and Sinners.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>13 And he went forth again by the sea side; and all the
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multitude resorted unto him, and he taught them.
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14 And as he passed by, he saw Levi the <I>son</I> of Alphæus
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sitting at the receipt of custom, and said unto him, Follow me.
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And he arose and followed him.
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15 And it came to pass, that, as Jesus sat at meat in his
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house, many publicans and sinners sat also together with Jesus
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and his disciples: for there were many, and they followed him.
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16 And when the scribes and Pharisees saw him eat with
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publicans and sinners, they said unto his disciples, How is it
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that he eateth and drinketh with publicans and sinners?
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17 When Jesus heard <I>it,</I> he saith unto them, They that are
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whole have no need of the physician, but they that are sick: I
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came not to call the righteous, but sinners to repentance.
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</FONT></P>
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<P>
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Here is,</P>
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<P>
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I. Christ preaching by the <I>sea-side</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:13"><I>v.</I> 13</A>),
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whither he went <I>for room,</I> because he found, upon second trial,
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no house or street large enough to contain his auditory; but upon the
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strand there might come as many as would. It should seem by this, that
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our Lord Jesus had a strong voice, and could and did speak loud; for
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<I>wisdom crieth without</I> in the <I>places of concourse.</I>
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Wherever he goes, though it be to the sea-side, <I>multitudes resort to
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him.</I> Wherever the doctrine of Christ is faithfully preached, though
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it be driven into corners or into deserts, we must follow it.</P>
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<P>
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II. His calling Levi; the same with Matthew, who had a place in the
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custom-house at Capernaum, from which he was denominated a
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<I>publican;</I> his place fixed him by the water-side, and thither
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Christ went to meet with him, and to give him an effectual call. This
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Levi is here said to be <I>the son of Alpheus</I> or <I>Cleophas,</I>
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husband to that Mary who was sister or near kinswoman to the virgin
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Mary and if so, he was own brother to James the less, and Jude, and
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Simon the Canaanite, so that there were four brothers of them apostles,
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It is probable that Matthew was but a loose extravagant young man, or
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else, being a Jew, he would never have been a publican. However, Christ
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called him to <I>follow him.</I> Paul, though a Pharisee, had been one
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of the chief of sinners, and yet was called to be an apostle. With God,
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through Christ, there is mercy to pardon the greatest sins, and grace
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to sanctify the greatest sinners. Matthew, that had been a publican,
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became an evangelist, the <I>first</I> that put pen to paper, and the
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<I>fullest</I> in writing the life of Christ. Great sin and scandal
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before conversion, are no bar to great gifts, graces, and advancements,
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after; nay, God may be the more glorified. Christ prevented him with
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this call; in bodily cures, ordinarily, he was <I>sought unto,</I> but
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in these spiritual cures, he was <I>found of them that sought him
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not.</I> For this is the great evil and peril of the disease of sin,
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that those who are under it, desire not to be <I>made whole.</I></P>
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<P>
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III. His familiar converse with <I>publicans and sinners,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:15"><I>v.</I> 15</A>.
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We are here told,
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1. That Christ <I>sat at meat in Levi's house,</I> who invited <I>him
|
|
and his disciples</I> to the farewell-feast he made to his friends,
|
|
when he left all to attend on Christ: such a feast he made, as Elisha
|
|
did
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+19:21">1 Kings xix. 21</A>),
|
|
|
|
to show, not only with what cheerfulness in himself, but with what
|
|
thankfulness to God, he quitted all, in compliance with Christ's call.
|
|
Fitly did he make the <I>day of his espousals</I> to Christ a festival
|
|
day. This was also to testify his respect to Christ, and the grateful
|
|
sense he had of his kindness, in snatching him from the receipt of
|
|
custom as a brand out of the burning.
|
|
|
|
2. That <I>many publicans and sinners</I> sat with Christ in Levi's
|
|
house (for <I>there were many</I> belonging to that custom-house); and
|
|
<I>they followed him.</I> They followed Levi; so some understand it,
|
|
supposing that, like Zaccheus, he was <I>chief among the publicans,</I>
|
|
and was <I>rich;</I> and for that reason, the inferior sort of them
|
|
attended him for what they could get. I rather take it, that they
|
|
<I>followed Jesus</I> because of the report they had heard of him. They
|
|
did not <I>for conscience-sake</I> leave all to follow him, but <I>for
|
|
curiosity-sake</I> they came to Levi's feast, to see him; whatever
|
|
brought them thither, they were sitting with <I>Jesus and his
|
|
disciples.</I> The publicans are here and elsewhere ranked with
|
|
<I>sinners,</I> the worst of <I>sinners.</I>
|
|
|
|
(1.) Because commonly they <I>were such;</I> so general were the
|
|
corruptions in the execution of that office, oppressing, exacting, and
|
|
taking bribes or fees to extortion, and <I>accusing falsely,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+3:13,14">Luke iii. 13, 14</A>.
|
|
|
|
A faithful fair-dealing publican was so rare, even at Rome, that one
|
|
Sabinus, who kept a clean reputation in that office, was, after his
|
|
death, honoured with this inscription, <B><I>Kalos
|
|
telonesanti</I></B>--<I>Here lies an honest publican.</I>
|
|
|
|
(2.) Because the Jews had a particular antipathy to them and their
|
|
office, as an affront to the liberty of their nation and a badge of
|
|
their slavery, and therefore put them into an ill name, and thought it
|
|
scandalous to be seen in their company. Such as these our blessed Lord
|
|
was pleased to converse with, when he appeared <I>in the likeness of
|
|
sinful flesh.</I></P>
|
|
|
|
<P>
|
|
|
|
IV. The <I>offence</I> which the scribes and Pharisees took at this,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:16"><I>v.</I> 16</A>.
|
|
|
|
They would not come to hear him preach, which they might have been
|
|
convinced the edified by; but they would come themselves to <I>see
|
|
him</I> sit with publicans and sinners, which they would be provoked
|
|
by. They endeavoured to put the disciples out of conceit with their
|
|
Master, as a man not of such sanctity and severe morals as became his
|
|
character; and therefore put the question to them. <I>How is it, that
|
|
he eateth and drinketh with publicans and sinners?</I> Note, It is no
|
|
new thing for that which is both well-<I>done,</I> and
|
|
well-<I>designed,</I> to be misrepresented, and turned to the reproach
|
|
of the wisest and best of men.</P>
|
|
|
|
<P>
|
|
|
|
V. Christ's justification of himself in it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:17"><I>v.</I> 17</A>.
|
|
|
|
He stood to what he did, and would not withdraw, though the Pharisees
|
|
were offended, as Peter afterwards did,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+2:12">Gal. ii. 12</A>.
|
|
|
|
Note, Those are too tender of their own <I>good name,</I> who, to
|
|
preserve it with some nice people, will decline a <I>good work.</I>
|
|
Christ would not do so. They thought the publicans were to be
|
|
<I>hated.</I> "No," saith Christ, "they are to be <I>pitied,</I> they
|
|
are <I>sick</I> and <I>need a physician;</I> they are sinners, and need
|
|
a Saviour." They thought Christ's character should separate him from
|
|
them; "No," saith Christ, "my commission directs me to them; <I>I came
|
|
not to call the righteous, but sinners to repentance.</I> If the world
|
|
had been <I>righteous,</I> there had been no occasion for my coming,
|
|
either to <I>preach</I> repentance, or to <I>purchase</I> remission. It
|
|
is to a <I>sinful world</I> that I am sent, and therefore my business
|
|
lies most with those that are the greatest sinners in it." Or thus;
|
|
"<I>I am not come to call the righteous,</I> the proud Pharisees that
|
|
think themselves righteous, that ask, <I>Wherein shall we return?</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:7">Mal. iii. 7</A>),
|
|
|
|
Of what shall we repent? But poor publicans, that own themselves to be
|
|
sinners, and are glad to be invited and encouraged to repent." It is
|
|
good dealing with those that there is hope of; now there is <I>more
|
|
hope of a fool</I> than of one that is <I>wise in his own conceit,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+26:12">Prov. xxvi. 12</A>.</P>
|
|
|
|
<A NAME="Mr2_18"> </A>
|
|
<A NAME="Mr2_19"> </A>
|
|
<A NAME="Mr2_20"> </A>
|
|
<A NAME="Mr2_21"> </A>
|
|
<A NAME="Mr2_22"> </A>
|
|
<A NAME="Mr2_23"> </A>
|
|
<A NAME="Mr2_24"> </A>
|
|
<A NAME="Mr2_25"> </A>
|
|
<A NAME="Mr2_26"> </A>
|
|
<A NAME="Mr2_27"> </A>
|
|
<A NAME="Mr2_28"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Hypocritical Rigour of the Pharisees.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 And the disciples of John and of the Pharisees used to fast:
|
|
and they come and say unto him, Why do the disciples of John and
|
|
of the Pharisees fast, but thy disciples fast not?
|
|
19 And Jesus said unto them, Can the children of the
|
|
bridechamber fast, while the bridegroom is with them? as long as
|
|
they have the bridegroom with them, they cannot fast.
|
|
20 But the days will come, when the bridegroom shall be taken
|
|
away from them, and then shall they fast in those days.
|
|
21 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.
|
|
22 And no man putteth new wine into old bottles: else the new
|
|
wine doth burst the bottles, and the wine is spilled, and the
|
|
bottles will be marred: but new wine must be put into new
|
|
bottles.
|
|
23 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.
|
|
24 And the Pharisees said unto him, Behold, why do they on the
|
|
sabbath day that which is not lawful?
|
|
25 And he said unto them, Have ye never read what David did,
|
|
when he had need, and was an hungred, he, and they that were with
|
|
him?
|
|
26 How he went into the house of God in the days of Abiathar
|
|
the high priest, and did eat the showbread, which is not lawful
|
|
to eat but for the priests, and gave also to them which were with
|
|
him?
|
|
27 And he said unto them, The sabbath was made for man, and not
|
|
man for the sabbath:
|
|
28 Therefore the Son of man is Lord also of the sabbath.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Christ had been put to <I>justify</I> himself in conversing with
|
|
<I>publicans and sinners:</I> here he is put to justify his disciples;
|
|
and in what they do according to his will he will justify them, and
|
|
bear them out.</P>
|
|
|
|
<P>
|
|
|
|
I. He justifies them in their <I>not fasting,</I> which was turned to
|
|
their reproach by the Pharisees. Why do the Pharisees and the disciples
|
|
of John fast? They <I>used to fast,</I> the Pharisees fasted <I>twice
|
|
in the week</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:12">Luke xviii. 12</A>),
|
|
|
|
and probably the disciples of John did so too; and, it should seem,
|
|
this very day, when Christ and his disciples were feasting in Levi's
|
|
house, was their <I>fast-day,</I> for the word is
|
|
<B><I>nesteuousi</I></B>--<I>they do fast,</I> or <I>are fasting,</I>
|
|
which aggravated the offence. Thus apt are strict professors to make
|
|
their own practice a standard, and to censure and condemn all that do
|
|
not fully come up to it. They invidiously suggest that if Christ went
|
|
among sinners to do them <I>good,</I> as he had pleaded, yet the
|
|
disciples went to indulge their appetites, for they never knew what it
|
|
was to fast, or to deny themselves. Note, Ill-will always suspects the
|
|
worst.</P>
|
|
|
|
<P>
|
|
|
|
Two things Christ pleads in excuse of his disciples <I>not
|
|
fasting.</I></P>
|
|
|
|
<P>
|
|
|
|
1. That these were <I>easy days</I> with them, and fasting was not so
|
|
<I>seasonable</I> now as it would be hereafter,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:19,20"><I>v.</I> 19, 20</A>.
|
|
|
|
There is a time for all things. Those that enter into the married
|
|
state, must expect care and <I>trouble in the flesh,</I> and yet,
|
|
during the nuptial solemnity, they are merry, and think it becomes them
|
|
to be so; it was very absurd for Samson's bride to <I>weep before</I>
|
|
him, <I>during the days that the feast lasted,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jdg+14:17">Judg. xiv. 17</A>.
|
|
|
|
Christ and his disciples were but newly married, the bridegroom was
|
|
<I>yet with them,</I> the nuptials were yet in the celebrating
|
|
(Matthew's particularly); when the bridegroom should be removed from
|
|
them to the far country, about his business, then would be a proper
|
|
time to sit as a widow, in solitude and fasting.</P>
|
|
|
|
<P>
|
|
|
|
2. That these were <I>early days</I> with them, and they were not so
|
|
able for the severe exercises of religion as hereafter they would be.
|
|
The Pharisees had long accustomed themselves to such austerities; and
|
|
John Baptist himself came neither eating nor drinking. His disciples
|
|
from the first inured themselves to hardships, and thus found it easier
|
|
to bear strict and frequent fasting, but it was not so with Christ's
|
|
disciples; their Master came <I>eating and drinking,</I> and had not
|
|
bred them up to the difficult services of religion as yet, for it was
|
|
all in good time. To put them upon such frequent fasting at first,
|
|
would be a discouragement to them, and perhaps drive them off from
|
|
following Christ; it would be of as ill consequence as <I>putting new
|
|
wine into old casks,</I> or sewing <I>new cloth</I> to that which is
|
|
worn thin and threadbare,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:21,22"><I>v.</I> 21, 22</A>.
|
|
|
|
Note, God graciously <I>considers the frame</I> of young Christians,
|
|
that are <I>weak</I> and <I>tender,</I> and so must we; nor must we
|
|
expect more than the <I>work of the day in its day,</I> and that day
|
|
according to the strength, because it is not in our hands to give
|
|
strength according to the day. Many contract an antipathy to some kind
|
|
of food, otherwise good, by being surfeited with it when they are
|
|
young; so, many entertain prejudices against the exercises of devotion
|
|
by being burthened with them, and <I>made to serve with an
|
|
offering,</I> at their setting out. Weak Christians must take heed of
|
|
<I>over-tasking</I> themselves, and of making the yoke of Christ
|
|
otherwise than as it is, easy, and sweet, and pleasant.</P>
|
|
|
|
<P>
|
|
|
|
II. He justifies them in <I>plucking the ears of corn on the sabbath
|
|
day,</I> which, I will warrant you, a disciples of the Pharisees would
|
|
not dare to have done; for it was contrary to an express tradition of
|
|
their elders. In this instance, as in that before, they reflect upon
|
|
the discipline of Christ's school, as if it were not so strict as that
|
|
of theirs: so common it is for those who deny the <I>power of
|
|
godliness,</I> to be jealous for the <I>form,</I> and censorious of
|
|
those who affect not <I>their</I> form.</P>
|
|
|
|
<P>
|
|
|
|
Observe,
|
|
|
|
1. What a poor breakfast Christ's disciples had on a sabbath-day
|
|
morning, when they were going to church
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:23"><I>v.</I> 23</A>);
|
|
|
|
they <I>plucked the ears of corn,</I> and that was the best they had.
|
|
They were so intent upon spiritual dainties, that they forgot even
|
|
their <I>necessary food;</I> and the word of Christ was to them instead
|
|
of that; and their zeal for it even <I>ate them up.</I> The Jews made
|
|
it a piece of religion, to eat dainty food on sabbath days, but the
|
|
disciples were content with any thing.</P>
|
|
|
|
<P>
|
|
|
|
2. How even this was <I>grudged them</I> by the Pharisees, upon
|
|
supposition that it was not lawful to <I>pluck the ears of corn</I> on
|
|
the sabbath day, that that was as much a servile work as <I>reaping</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:24"><I>v.</I> 24</A>);
|
|
|
|
<I>Why do they on the sabbath day that which is not lawful?</I> Note,
|
|
If Christ's disciples do that which is unlawful, Christ will be
|
|
reflected upon, and upbraided with it, as he was here, and dishonour
|
|
will redound to his name. It is observable, that when the Pharisees
|
|
thought Christ did amiss, they told the disciples
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:16"><I>v.</I> 16</A>);
|
|
|
|
and now when they thought the disciples did amiss, they spoke to
|
|
Christ, as make-bates, that did what they could to sow discord between
|
|
Christ and his disciples, and make a breach in the family.</P>
|
|
|
|
<P>
|
|
|
|
3. How Christ defended them in what they did.</P>
|
|
|
|
<P>
|
|
|
|
(1.) By example. They had a good precedent for it in David's eating the
|
|
<I>show-bread,</I> when he was hungry, and there was no other bread to
|
|
be had
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:25,26"><I>v.</I> 25, 26</A>);
|
|
|
|
<I>Have ye never read?</I> Note, Many of our mistakes would be
|
|
rectified, and our unjust censures of others corrected, if we would but
|
|
recollect what <I>we have read</I> in the scripture; appeals to that
|
|
are most convincing. "You have read that David, the man after God's own
|
|
heart, <I>when he was hungry,</I> made no difficulty of eating <I>the
|
|
show-bread,</I> which by the law none might eat of but the priests and
|
|
their families." Note, Ritual observances must give way to moral
|
|
obligations; and that may be done in a case of necessity, which
|
|
otherwise may not be done. This, it is said, David did in the days of
|
|
<I>Abiathar the High-Priest;</I> or <I>just before</I> the days of
|
|
Abiathar, who immediately succeeded Abimelech his father in the
|
|
pontificate, and, it is probable, was at that time his father's deputy,
|
|
or assistant, in the office; and he it was that escaped the massacre,
|
|
and brought the ephod to David.</P>
|
|
|
|
<P>
|
|
|
|
(2.) By argument. To reconcile them to the disciples' <I>plucking the
|
|
ears of corn,</I> let them consider,</P>
|
|
|
|
<P>
|
|
|
|
[1.] Whom the sabbath was <I>made for</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:27"><I>v.</I> 27</A>);
|
|
|
|
<I>it was made for man, and not man for the sabbath.</I> This we had
|
|
not in Matthew. The sabbath is a sacred and divine institution; but we
|
|
must receive and embrace it as a privilege and a benefit, not as a task
|
|
and a drudgery. <I>First,</I> God never designed it to be an
|
|
<I>imposition</I> upon us, and therefore we must not make it so to
|
|
ourselves. <I>Man was not made for the sabbath,</I> for he was made a
|
|
day before the sabbath was instituted. Man was made <I>for God,</I> and
|
|
for his honour and service, and he just rather die than deny him; but
|
|
he was not <I>made for the sabbath,</I> so as to be tied up by the law
|
|
of it, from that which is necessary to the support of his life.
|
|
<I>Secondly,</I> God did design it to be an <I>advantage</I> to us, and
|
|
so we must make it, and improve it. He made if <I>for man.</I>
|
|
|
|
1. He had <I>some</I> regard to our <I>bodies</I> in the institution,
|
|
that they might rest, and not be tired out with the constant business
|
|
of this world
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+5:14">Deut. v. 14</A>);
|
|
|
|
<I>that thy man-servant and thy maid-servant may rest.</I> Now he that
|
|
intended the <I>sabbath-rest</I> for the <I>repose</I> of our bodies,
|
|
certainly never intended it should restrain us, in a case of necessity,
|
|
from fetching in the necessary <I>supports</I> of the body; it must be
|
|
construed so as not to contradict itself--for <I>edification,</I> and
|
|
not for <I>destruction.</I>
|
|
|
|
2. He had <I>much more</I> regard to our <I>souls.</I> The
|
|
<I>sabbath</I> was made a day of rest, only in order to its being a day
|
|
of holy work, a day of communion with God, a day of praise and
|
|
thanksgiving; and the rest from worldly business is <I>therefore</I>
|
|
necessary, that we may closely apply ourselves to this work, and spend
|
|
the whole time in it, in public and in private; but then time is
|
|
allowed us for that which is necessary to the fitting of our bodies for
|
|
the service of our souls in God's service, and the enabling of them to
|
|
<I>keep pace</I> with them in that work. See here,
|
|
|
|
(1.) What a <I>good Master</I> we serve, all whose institutions are for
|
|
our own benefit, and if we be so wise as to observe them, we are
|
|
<I>wise for ourselves;</I> it is not he, but we, that are gainers by
|
|
our service.
|
|
|
|
(2.) What we should aim at in our <I>sabbath work,</I> even the good of
|
|
our own souls. If the sabbath was made for man, we should then ask
|
|
ourselves at night, "What am I the better for this sabbath day?"
|
|
|
|
(3.) What care we ought to take not to make those exercises of religion
|
|
burthens to ourselves or others, which God ordained to be blessings;
|
|
neither adding to the command by unreasonable strictness, nor indulging
|
|
those corruptions which are adverse to the command, for thereby we make
|
|
those devout exercises a penance to ourselves, which otherwise would be
|
|
a pleasure.</P>
|
|
|
|
<P>
|
|
|
|
[2.] Whom the sabbath was <I>made by</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+2:28"><I>v.</I> 28</A>);
|
|
|
|
"<I>The Son of man is Lord also of the sabbath;</I> and therefore he
|
|
will not see the kind intentions of the institution of it frustrated by
|
|
your impositions." Note, The sabbath days are <I>days of the Son of
|
|
man;</I> he is the Lord of the day, and to his honour it must be
|
|
observed; by him God made the worlds, and so it was by him that the
|
|
sabbath was first instituted; by him God gave the law at mount Sinai,
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and so the <I>fourth</I> commandment was <I>his law;</I> and that
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little alteration that was shortly to be made, by the shifting of it
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one day forward to the first day of the week, was to be in remembrance
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of <I>his</I> resurrection, and therefore the Christian sabbath was to
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be called <I>the Lord's day</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+1:10">Rev. i. 10</A>),
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the Lord Christ's day; and the <I>Son of man,</I> Christ, as Mediator,
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is always to be looked upon as Lord of the sabbath. This argument he
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largely insists upon in his own justification, when he was charged with
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having broken the sabbath,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+5:16">John v. 16</A>.</P>
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