mh_parser/vol_split/41 - Mark/Chapter 2.xml

<div2 id="Mark.iii" n="iii" next="Mark.iv" prev="Mark.ii" progress="37.47%" title="Chapter II">
<h2 id="Mark.iii-p0.1">M A R K.</h2>
<h3 id="Mark.iii-p0.2">CHAP. II.</h3>
<p class="intro" id="Mark.iii-p1">In this chapter, we have, I. Christ's healing a
man that was sick of a palsy, <scripRef id="Mark.iii-p1.1" osisRef="Bible:Mark.2.1-Mark.2.12" parsed="|Mark|2|1|2|12" passage="Mk 2:1-12">ver.
1-12</scripRef>. II. His calling of Matthew from the receipt of
custom, and his eating, upon that occasion, with publicans and
sinners, and justifying himself in so doing, <scripRef id="Mark.iii-p1.2" osisRef="Bible:Mark.2.13-Mark.2.17" parsed="|Mark|2|13|2|17" passage="Mk 2:13-17">ver. 13-17</scripRef>. III. His justifying his
disciples in not fasting so much as those plucking the ears of corn
on the sabbath day, <scripRef id="Mark.iii-p1.3" osisRef="Bible:Mark.2.23-Mark.2.28" parsed="|Mark|2|23|2|28" passage="Mk 2:23-28">ver.
23-28</scripRef>. All which passages we had before, <scripRef id="Mark.iii-p1.4" osisRef="Bible:Matt.9.1-Matt.9.38 Bible:Matt.12.1-Matt.12.50" parsed="|Matt|9|1|9|38;|Matt|12|1|12|50" passage="Mt 9:1-38,12:1-50">Matt. ix. and xii.</scripRef></p>
<scripCom id="Mark.iii-p1.5" osisRef="Bible:Mark.2" parsed="|Mark|2|0|0|0" passage="Mr 2" type="Commentary"/>
<scripCom id="Mark.iii-p1.6" osisRef="Bible:Mark.2.1-Mark.2.12" parsed="|Mark|2|1|2|12" passage="Mr 2:1-12" type="Commentary"/><div class="Commentary" id="Bible:Mark.2.1-Mark.2.12">
<h4 id="Mark.iii-p1.7">The Healing of a Paralytic.</h4>
<p class="passage" id="Mark.iii-p2">1 And again he entered into Capernaum after
<i>some</i> days; and it was noised that he was in the house.
  2 And straightway many were gathered together, insomuch that
there was no room to receive <i>them,</i> no, not so much as about
the door: and he preached the word unto them.   3 And they
come unto him, bringing one sick of the palsy, which was borne of
four.   4 And when they could not come nigh unto him for the
press, they uncovered the roof where he was: and when they had
broken <i>it</i> up, they let down the bed wherein the sick of the
palsy lay.   5 When Jesus saw their faith, he said unto the
sick of the palsy, Son, thy sins be forgiven thee.   6 But
there were certain of the scribes sitting there, and reasoning in
their hearts,   7 Why doth this <i>man</i> thus speak
blasphemies? who can forgive sins but God only?   8 And
immediately when Jesus perceived in his spirit that they so
reasoned within themselves, he said unto them, Why reason ye these
things in your hearts?   9 Whether is it easier to say to the
sick of the palsy, <i>Thy</i> sins be forgiven thee; or to say,
Arise, and take up thy bed, and walk?   10 But that ye may
know that the Son of man hath power on earth to forgive sins, (he
saith to the sick of the palsy,)   11 I say unto thee, Arise,
and take up thy bed, and go thy way into thine house.   12 And
immediately he arose, took up the bed, and went forth before them
all; insomuch that they were all amazed, and glorified God, saying,
We never saw it on this fashion.</p>
<p class="indent" id="Mark.iii-p3">Christ, having been for some time preaching
about in the country, here returns to Capernaum his head-quarters,
and makes his appearance there, in hopes that by this time the talk
and crowd would be somewhat abated. Now observe,</p>
<p class="indent" id="Mark.iii-p4">I. The great resort there was to him.
Though he was <i>in the house,</i> wither Peter's house, or some
lodgings of his own which he had taken, yet people came to him as
soon as it was <i>noised</i> that he was in town; they did not stay
till he appeared in the synagogue, which they might be sure he
would do on the <i>sabbath day,</i> but <i>straightway many were
gathered together to him.</i> Where the king is, there is the
court; where Shiloh is, there <i>shall the gathering of the people
be.</i> In improving opportunities for our souls, we must take care
not to <i>lose time.</i> One invited another (Come, let us go see
Jesus), so that his house could not contain his visitants. <i>There
was no room to receive them,</i> they were so numerous, <i>no not
so much as about the door.</i> A blessed sight, to see people thus
flying like a cloud to Christ's house, though it was but a poor
one, and <i>as the doves to their windows!</i></p>
<p class="indent" id="Mark.iii-p5">II. The good entertainment Christ gave
them, the best his house would afford, and better than any other
could; he <i>preached the word unto them,</i> <scripRef id="Mark.iii-p5.1" osisRef="Bible:Mark.2.2" parsed="|Mark|2|2|0|0" passage="Mk 2:2"><i>v.</i> 2</scripRef>. Many of them perhaps came only for
cures, and many perhaps only for curiosity, to get a sight of him;
but when he had them together he <i>preached to them.</i> Though
the synagogue-door was open to him at proper times, he thought it
not at all amiss to preach in a house, on a week day; though some
might reckon it both an improper place and an improper time.
<i>Blessed are ye that sow beside all waters,</i> <scripRef id="Mark.iii-p5.2" osisRef="Bible:Isa.32.20" parsed="|Isa|32|20|0|0" passage="Isa 32:20">Isa. xxxii. 20</scripRef>.</p>
<p class="indent" id="Mark.iii-p6">III. The presenting of a poor cripple to
him, to be helped by him. The patient was one <i>sick of the
palsy,</i> it should seem not as that, <scripRef id="Mark.iii-p6.1" osisRef="Bible:Matt.8.6" parsed="|Matt|8|6|0|0" passage="Mt 8:6">Matt. viii. 6</scripRef>, <i>grievously tormented,</i> but
perfectly disabled, so that he was <i>borne of four,</i> was
carried upon <i>a bed,</i> as if he had been upon <i>a bier,</i> by
four persons. It was his misery, that he needed to be so carried,
and bespeaks the calamitous state of human life; it was their
charity, who did so carry him, and bespeaks the compassion that it
is justly expected should be in the children of men toward their
fellow-creatures in distress, because we know not how soon the
distress may be <i>our own.</i> These kind relations or neighbours
thought, if they could but carry this poor man once to Christ, they
should not need to carry him any more; and therefore made hard
shift to get him to him; and when they could not otherwise get to
him, they <i>uncovered the roof where he was,</i> <scripRef id="Mark.iii-p6.2" osisRef="Bible:Mark.2.4" parsed="|Mark|2|4|0|0" passage="Mk 2:4"><i>v.</i> 4</scripRef>. I see no necessity to
conclude that Christ was preaching in an <i>upper room,</i> though
in such the Jews that had stately houses, had their oratories; for
then to what purpose should the crowd stand <i>before the door,</i>
as wisdom's clients used to do? <scripRef id="Mark.iii-p6.3" osisRef="Bible:Prov.8.34" parsed="|Prov|8|34|0|0" passage="Pr 8:34">Prov.
viii. 34</scripRef>. But I rather conjecture that the house he was
in, was so little and mean (agreeable to his present state), that
it had no <i>upper room,</i> but the <i>ground-floor</i> was open
to the roof: and these petitioners for the poor paralytic,
resolving not to be disappointed, when they could not get through
the crowd at the door, got their friend by some means or other to
the roof of the house, took off some of the tiles, and so let him
down upon his bed with cords into the house where Christ was
preaching. This bespoke both their <i>faith</i> and their
<i>fervency</i> in this address to Christ. Hereby it appeared that
they were in earnest, and would not go away, nor <i>let Christ go
without a blessing.</i> <scripRef id="Mark.iii-p6.4" osisRef="Bible:Gen.32.26" parsed="|Gen|32|26|0|0" passage="Ge 32:26">Gen. xxxii.
26</scripRef>.</p>
<p class="indent" id="Mark.iii-p7">IV. The kind word Christ said to this poor
patient; <i>He saw their faith;</i> perhaps not so much his, for
his distemper hindered him from the exercise of faith, but
<i>theirs</i> that brought him. In curing the centurion's servant,
Christ took notice of it as an instance of <i>his faith,</i> that
he did not bring him to Christ, but believed he could cure him at a
distance; here he commended <i>their faith,</i> because they did
bring their friend through so much difficulty. Note, True faith and
strong faith may work variously, conquering sometimes the
objections of reason, sometimes those of sense; but, however
manifested, it shall be accepted and approved by Jesus Christ.
Christ said, <i>Son, thy sins be forgiven thee.</i> The
<i>compellation</i> is very <i>tender-Son;</i> intimating a
fatherly <i>care</i> of him and <i>concern</i> for him. Christ owns
true believers as his sons: <i>a son,</i> and yet sick of the
palsy. Herein God <i>deals with you as with sons.</i> The
<i>cordial</i> is very rich; <i>Thy sins are forgiven thee.</i>
Note, 1. Sin is the procuring cause of all our pains and
sicknesses. The word of Christ was to take his thoughts off from
the disease, which was the effect, and to lead them to the sin, the
cause, that he might be more concerned about that, to get that
pardoned. 2. God doth <i>then</i> graciously take away the sting
and malignity of sickness, when he forgives sin; recovery from
sickness is <i>then</i> a mercy indeed, when way is made for it by
the pardon of sin. See <scripRef id="Mark.iii-p7.1" osisRef="Bible:Isa.38.17 Bible:Ps.103.3" parsed="|Isa|38|17|0|0;|Ps|103|3|0|0" passage="Isa 38:17,Ps 103:3">Isa.
xxxviii. 17; Ps. ciii. 3</scripRef>. The way to remove the effect,
is, to take away the cause. Pardon of sin strikes at the root of
all diseases, and either cures them, or alters their property.</p>
<p class="indent" id="Mark.iii-p8">V. The cavil of the scribes at that which
Christ said, and a demonstration of the unreasonableness of their
cavil. They were expositors of the law, and their doctrine was
<i>true</i>—that it is blasphemy for any creature to undertake the
pardon of sin, and that it is God's prerogative, <scripRef id="Mark.iii-p8.1" osisRef="Bible:Isa.43.25" parsed="|Isa|43|25|0|0" passage="Isa 43:25">Isa. xliii. 25</scripRef>. But, as is usual with such
teachers, their application was <i>false,</i> and was the effect of
their ignorance and enmity to Christ. It is <i>true, None can
forgive sins but God only;</i> but it is false that therefore
Christ cannot, who had abundantly proved himself to have a divine
power. But Christ <i>perceived in his spirit that they so reasoned
within themselves;</i> this proves him to be God, and therefore
confirmed what was to be proved, that he had authority to
<i>forgive sins;</i> for he <i>searched</i> the heart, and knew
<i>what was in man,</i> <scripRef id="Mark.iii-p8.2" osisRef="Bible:Rev.2.23" parsed="|Rev|2|23|0|0" passage="Re 2:23">Rev. ii.
23</scripRef>. God's royalties are inseparable, and he that could
<i>know thoughts,</i> could <i>forgive sins.</i> This magnifies the
grace of Christ, in <i>pardoning sin,</i> that he knew men's
thoughts, and therefore knows more than any other can know, both of
the sinfulness of their sins and the particulars of them, and yet
is ready to pardon. Now he proves his power to <i>forgive sin,</i>
by demonstrating his power to cure the <i>man sick of the
palsy,</i> <scripRef id="Mark.iii-p8.3" osisRef="Bible:Mark.2.9-Mark.2.11" parsed="|Mark|2|9|2|11" passage="Mk 2:9-11"><i>v.</i> 9-11</scripRef>.
He would not have pretended to do <i>the one,</i> if he could not
have done <i>the other; that ye may know that the Son of man,</i>
the Messiah, <i>has power on earth to forgive sin,</i> that I have
that power, <i>Thou that art</i> sick of the palsy, <i>arise, take
up thy bed.</i> Now, 1. This was a <i>suitable</i> argument in
itself. He could not have cured the disease, which was the effect,
if he could not have taken away the sin, which was the cause. And
besides, his curing diseases was a figure of his pardoning sin, for
sin is the disease of the soul; when it is pardoned, it is healed.
He that could by a word accomplish the sign, could doubtless
perform the thing signified, 2. It was suited to them. These carnal
scribes would be more affected with such a suitable effect of a
pardon as the cure of the disease, and be sooner convinced by it,
than by any other more spiritual consequences; therefore it was
proper enough to appeal, whether it is easier to say, <i>Thy sins
are forgiven thee,</i> or to say, <i>Arise, and walk?</i> The
removing of the punishment as such, was the remitting of the sin;
he that could go so far in the cure, no doubt could perfect it. See
<scripRef id="Mark.iii-p8.4" osisRef="Bible:Isa.33.24" parsed="|Isa|33|24|0|0" passage="Isa 33:24">Isa. xxxiii. 24</scripRef>.</p>
<p class="indent" id="Mark.iii-p9">VI. The cure of the sick man, and the
impression it made upon the people, <scripRef id="Mark.iii-p9.1" osisRef="Bible:Mark.2.12" parsed="|Mark|2|12|0|0" passage="Mk 2:12"><i>v.</i> 12</scripRef>. He not only <i>arise</i> out of
his bed, perfectly well, but, to show that he had perfect strength
restored to him, <i>he took up his bed,</i> because it lay in the
way, <i>and went forth before them all;</i> and <i>they were all
amazed,</i> as well they might, and <i>glorified God,</i> as indeed
they ought; saying, "<i>We never saw it on this fashion;</i> never
were such wonders as these done before in our time." Note, Christ's
works were without precedent. When we see what he does in healing
souls, we must own that we <i>never saw the like.</i></p>
</div><scripCom id="Mark.iii-p9.2" osisRef="Bible:Mark.2.13-Mark.2.17" parsed="|Mark|2|13|2|17" passage="Mr 2:13-17" type="Commentary"/><div class="Commentary" id="Bible:Mark.2.13-Mark.2.17">
<h4 id="Mark.iii-p9.3">Christ among Publicans and
Sinners.</h4>
<p class="passage" id="Mark.iii-p10">13 And he went forth again by the sea side; and
all the multitude resorted unto him, and he taught them.   14
And as he passed by, he saw Levi the <i>son</i> of Alphæus sitting
at the receipt of custom, and said unto him, Follow me. And he
arose and followed him.   15 And it came to pass, that, as
Jesus sat at meat in his house, many publicans and sinners sat also
together with Jesus and his disciples: for there were many, and
they followed him.   16 And when the scribes and Pharisees saw
him eat with publicans and sinners, they said unto his disciples,
How is it that he eateth and drinketh with publicans and sinners?
  17 When Jesus heard <i>it,</i> he saith unto them, They that
are whole have no need of the physician, but they that are sick: I
came not to call the righteous, but sinners to repentance.</p>
<p class="indent" id="Mark.iii-p11">Here is,</p>
<p class="indent" id="Mark.iii-p12">I. Christ preaching by the <i>sea-side</i>
(<scripRef id="Mark.iii-p12.1" osisRef="Bible:Mark.2.13" parsed="|Mark|2|13|0|0" passage="Mk 2:13"><i>v.</i> 13</scripRef>), whither he
went <i>for room,</i> because he found, upon second trial, no house
or street large enough to contain his auditory; but upon the strand
there might come as many as would. It should seem by this, that our
Lord Jesus had a strong voice, and could and did speak loud; for
<i>wisdom crieth without</i> in the <i>places of concourse.</i>
Wherever he goes, though it be to the sea-side, <i>multitudes
resort to him.</i> Wherever the doctrine of Christ is faithfully
preached, though it be driven into corners or into deserts, we must
follow it.</p>
<p class="indent" id="Mark.iii-p13">II. His calling Levi; the same with
Matthew, who had a place in the custom-house at Capernaum, from
which he was denominated a <i>publican;</i> his place fixed him by
the water-side, and thither Christ went to meet with him, and to
give him an effectual call. This Levi is here said to be <i>the son
of Alpheus</i> or <i>Cleophas,</i> husband to that Mary who was
sister or near kinswoman to the virgin Mary and if so, he was own
brother to James the less, and Jude, and Simon the Canaanite, so
that there were four brothers of them apostles, It is probable that
Matthew was but a loose extravagant young man, or else, being a
Jew, he would never have been a publican. However, Christ called
him to <i>follow him.</i> Paul, though a Pharisee, had been one of
the chief of sinners, and yet was called to be an apostle. With
God, through Christ, there is mercy to pardon the greatest sins,
and grace to sanctify the greatest sinners. Matthew, that had been
a publican, became an evangelist, the <i>first</i> that put pen to
paper, and the <i>fullest</i> in writing the life of Christ. Great
sin and scandal before conversion, are no bar to great gifts,
graces, and advancements, after; nay, God may be the more
glorified. Christ prevented him with this call; in bodily cures,
ordinarily, he was <i>sought unto,</i> but in these spiritual
cures, he was <i>found of them that sought him not.</i> For this is
the great evil and peril of the disease of sin, that those who are
under it, desire not to be <i>made whole.</i></p>
<p class="indent" id="Mark.iii-p14">III. His familiar converse with
<i>publicans and sinners,</i> <scripRef id="Mark.iii-p14.1" osisRef="Bible:Mark.2.15" parsed="|Mark|2|15|0|0" passage="Mk 2:15"><i>v.</i>
15</scripRef>. We are here told, 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 (<scripRef id="Mark.iii-p14.2" osisRef="Bible:1Kgs.19.21" parsed="|1Kgs|19|21|0|0" passage="1Ki 19:21">1 Kings xix. 21</scripRef>), 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> <scripRef id="Mark.iii-p14.3" osisRef="Bible:Luke.3.13-Luke.3.14" parsed="|Luke|3|13|3|14" passage="Lu 3:13,14">Luke iii. 13, 14</scripRef>. 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 class="indent" id="Mark.iii-p15">IV. The <i>offence</i> which the scribes
and Pharisees took at this, <scripRef id="Mark.iii-p15.1" osisRef="Bible:Mark.2.16" parsed="|Mark|2|16|0|0" passage="Mk 2:16"><i>v.</i>
16</scripRef>. 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 class="indent" id="Mark.iii-p16">V. Christ's justification of himself in it,
<scripRef id="Mark.iii-p16.1" osisRef="Bible:Mark.2.17" parsed="|Mark|2|17|0|0" passage="Mk 2:17"><i>v.</i> 17</scripRef>. He stood to
what he did, and would not withdraw, though the Pharisees were
offended, as Peter afterwards did, <scripRef id="Mark.iii-p16.2" osisRef="Bible:Gal.2.12" parsed="|Gal|2|12|0|0" passage="Ga 2:12">Gal.
ii. 12</scripRef>. 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> (<scripRef id="Mark.iii-p16.3" osisRef="Bible:Mal.3.7" parsed="|Mal|3|7|0|0" passage="Mal 3:7">Mal. iii. 7</scripRef>),
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> <scripRef id="Mark.iii-p16.4" osisRef="Bible:Prov.26.12" parsed="|Prov|26|12|0|0" passage="Pr 26:12">Prov. xxvi.
12</scripRef>.</p>
</div><scripCom id="Mark.iii-p16.5" osisRef="Bible:Mark.2.18-Mark.2.28" parsed="|Mark|2|18|2|28" passage="Mr 2:18-28" type="Commentary"/><div class="Commentary" id="Bible:Mark.2.18-Mark.2.28">
<h4 id="Mark.iii-p16.6">The Hypocritical Rigour of the
Pharisees.</h4>
<p class="passage" id="Mark.iii-p17">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.</p>
<p class="indent" id="Mark.iii-p18">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 class="indent" id="Mark.iii-p19">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>
(<scripRef id="Mark.iii-p19.1" osisRef="Bible:Luke.18.12" parsed="|Luke|18|12|0|0" passage="Lu 18:12">Luke xviii. 12</scripRef>), 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 class="indent" id="Mark.iii-p20">Two things Christ pleads in excuse of his
disciples <i>not fasting.</i></p>
<p class="indent" id="Mark.iii-p21">1. That these were <i>easy days</i> with
them, and fasting was not so <i>seasonable</i> now as it would be
hereafter, <scripRef id="Mark.iii-p21.1" osisRef="Bible:Mark.2.19-Mark.2.20" parsed="|Mark|2|19|2|20" passage="Mk 2:19,20"><i>v.</i> 19,
20</scripRef>. 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> <scripRef id="Mark.iii-p21.2" osisRef="Bible:Judg.14.17" parsed="|Judg|14|17|0|0" passage="Jdg 14:17">Judg. xiv. 17</scripRef>.
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 class="indent" id="Mark.iii-p22">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, <scripRef id="Mark.iii-p22.1" osisRef="Bible:Mark.2.21-Mark.2.22" parsed="|Mark|2|21|2|22" passage="Mk 2:21,22"><i>v.</i> 21, 22</scripRef>. 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 class="indent" id="Mark.iii-p23">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 class="indent" id="Mark.iii-p24">Observe, 1. What a poor breakfast Christ's
disciples had on a sabbath-day morning, when they were going to
church (<scripRef id="Mark.iii-p24.1" osisRef="Bible:Mark.2.23" parsed="|Mark|2|23|0|0" passage="Mk 2:23"><i>v.</i> 23</scripRef>); 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 class="indent" id="Mark.iii-p25">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> (<scripRef id="Mark.iii-p25.1" osisRef="Bible:Mark.2.24" parsed="|Mark|2|24|0|0" passage="Mk 2:24"><i>v.</i> 24</scripRef>); <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 (<scripRef id="Mark.iii-p25.2" osisRef="Bible:Mark.2.16" parsed="|Mark|2|16|0|0" passage="Mk 2:16"><i>v.</i> 16</scripRef>); 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 class="indent" id="Mark.iii-p26">3. How Christ defended them in what they
did.</p>
<p class="indent" id="Mark.iii-p27">(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 (<scripRef id="Mark.iii-p27.1" osisRef="Bible:Mark.2.25-Mark.2.26" parsed="|Mark|2|25|2|26" passage="Mk 2:25,26"><i>v.</i> 25, 26</scripRef>); <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 class="indent" id="Mark.iii-p28">(2.) By argument. To reconcile them to the
disciples' <i>plucking the ears of corn,</i> let them consider,</p>
<p class="indent" id="Mark.iii-p29">[1.] Whom the sabbath was <i>made for</i>
(<scripRef id="Mark.iii-p29.1" osisRef="Bible:Mark.2.27" parsed="|Mark|2|27|0|0" passage="Mk 2:27"><i>v.</i> 27</scripRef>); <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 (<scripRef id="Mark.iii-p29.2" osisRef="Bible:Deut.5.14" parsed="|Deut|5|14|0|0" passage="De 5:14">Deut. v. 14</scripRef>); <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 class="indent" id="Mark.iii-p30">[2.] Whom the sabbath was <i>made by</i>
(<scripRef id="Mark.iii-p30.1" osisRef="Bible:Mark.2.28" parsed="|Mark|2|28|0|0" passage="Mk 2:28"><i>v.</i> 28</scripRef>); "<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, and so the <i>fourth</i> commandment was <i>his law;</i> and
that little alteration that was shortly to be made, by the shifting
of it one day forward to the first day of the week, was to be in
remembrance of <i>his</i> resurrection, and therefore the Christian
sabbath was to be called <i>the Lord's day</i> (<scripRef id="Mark.iii-p30.2" osisRef="Bible:Rev.1.10" parsed="|Rev|1|10|0|0" passage="Re 1:10">Rev. i. 10</scripRef>), the Lord Christ's day; and the
<i>Son of man,</i> Christ, as Mediator, is always to be looked upon
as Lord of the sabbath. This argument he largely insists upon in
his own justification, when he was charged with having broken the
sabbath, <scripRef id="Mark.iii-p30.3" osisRef="Bible:John.5.16" parsed="|John|5|16|0|0" passage="Joh 5:16">John v. 16</scripRef>.</p>
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