Mark 2 commentary

It was this man's misery that he needed to be so carried, and shows the suffering state of human life; it was kind of those who so carried him, and teaches the compassion that should be in men, toward their fellow-creatures in distress. True faith and strong faith may work in various ways; but it shall be accepted and approved by Jesus Christ. Sin is the cause of all our pains and sicknesses. The way to remove the effect, is to take away the cause. Pardon of sin strikes at the root of all diseases. Christ proved his power to forgive sin, by showing his power to cure the man sick of the palsy. And 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. When we see what Christ does in healing souls, we must own that we never saw the like. Most men think themselves whole; they feel no need of a physician, therefore despise or neglect Christ and his gospel. But the convinced, humbled sinner, who despairs of all help, excepting from the Saviour, will show his faith by applying to him without delay.

Matthew was not a good character, or else, being a Jew, he would never have been a publican, that is, a tax-gatherer for the Romans. However, Christ called this publican to follow him. With God, through Christ, there is mercy to pardon the greatest sins, and grace to change the greatest sinners, and make them holy. A faithful, fair-dealing publican was rare. And because the Jews had a particular hatred to an office which proved that they were subject to the Romans, they gave these tax-gatherers an ill name. But such as these our blessed Lord did not hesitate to converse with, when he appeared in the likeness of sinful flesh. And it is no new thing for that which is both well done and well designed, to be slandered, and turned to the reproach of the wisest and best of men. Christ would not withdraw, though the Pharisees were offended. If the world had been righteous, there had been no occasion for his coming, either to preach repentance, or to purchase forgiveness. We must not keep company with ungodly men out of love to their vain conversation; but we are to show love to their souls, remembering that our good Physician had the power of healing in himself, and was in no danger of taking the disease; but it is not so with us. In trying to do good to others, let us be careful we do not get harm to ourselves.

Strict professors are apt to blame all that do not fully come up to their own views. Christ did not escape slanders; we should be willing to bear them, as well as careful not to deserve them; but should attend to every part of our duty in its proper order and season.

The sabbath is a sacred and Divine institution; a privilege and benefit, not a task and drudgery. God never designed it to be a burden to us, therefore we must not make it so to ourselves. The sabbath was instituted for the good of mankind, as living in society, having many wants and troubles, preparing for a state of happiness or misery. Man was not made for the sabbath, as if his keeping it could be of service to God, nor was he commanded to keep it outward observances to his real hurt. Every observance respecting it, is to be interpreted by the rule of mercy.

Mark 2:24. Why do they on the Sabbath what is not lawful? The Pharisees do not blame the disciples of Christ for plucking ears of corn from a field that was not their own, but for violating the Sabbath; as if there had been a precept to this effect, that famishing men ought rather to die than to satisfy their hunger. Now the only reason for keeping the Sabbath was, that the people, by sanctifying themselves to God, might be employed in true and spiritual worship; and next, that, being free from all worldly occupations, they might be more at liberty to attend the holy assemblies. The lawful observation of it, therefore, must have a reference to this object; for the Law ought to be interpreted according to the design of the Legislator. But this shows clearly the malicious and implacable nature of superstition, and particularly the proud and cruel dispositions of hypocrites, when ambition is joined to hatred of the person. It was not the mere affectation of pretended holiness, as I have said, that made the Pharisees so stern and rigorous; but as they expressly wished to carp at every thing that Christ said or did, they could not do otherwise than put a wrong meaning in cases where there was nothing to blame, as usually happens with prejudiced interpreters. The accusation was brought—according to Matthew and Mark—against our Lord, and—according to Luke—against his disciples. But there is no inconsistency here; for the disciples were in all probability so harassed, that the charge was directed chiefly against the Master himself. It is even possible that the Pharisees first wrangled with the disciples, and afterwards with Christ, and that, in the rage of their malice, they blamed him for remaining silent, and permitting his disciples to break the Sabbath.

Mark 2:27. The Sabbath was made for man. This Fifth argument is related by Mark alone. The general meaning is, that those persons judge amiss who turn to man’s destruction, “Lesquels convertissent au dommage et a la ruine de l’homme;”— “who turn to the injury and to the ruin of man.” the Sabbath which God appointed for his benefit. The Pharisees saw the disciples of Christ employed in a holy work; they saw them worn out with the fatigue of the journey, and partly with want of food; and yet are offended that, when they are hungry, they take a few grains of corn for the support of their wearied bodies. Is not this a foolish attempt to overturn the purpose of God, when they demand to the injury of men that observation of the Sabbath which he intended to be advantageous? But they are mistaken, I think, who suppose that in this passage the Sabbath is entirely abolished; for Christ simply informs us what is the proper use of it. Though he asserted, a little before, that he is Lord of the Sabbath, yet the full time for its abolition “La vraye saison et le temps opportun de l’abolissement d’iceluy;”— “the true season and appropriate time for the abolition of it.” was not yet come, because the veil of the temple was not yet rent, (Matthew 27:51.)

Matthew 12:9-13; Mark 3:1-5; Luke 6:6-10

Matthew 12:9-13

Mark 3:1-5

Luke 6:6-10

9. And having departed thence, he came into their synagogue: 10. And, lo, there was a man having a withered hand, and they asked him, saying, Is it lawful to heal on the Sabbaths? that they might accuse him. 11. But he said to them, What man shall there be among you who shall have one sleep, and if it fall on the Sabbath into a ditch, will not lay hold on it, and lift it out? 12. How much more then is a man better than a sheep? Therefore it is lawful to do well on the Sabbaths. 13. Then he saith to the man, Stretch out thy hand. And he stretched it out, and it was restored to soundness like the other.

1. And he entered again into the synagogue, and there was a man there having a withered hand. 2. And they watched him, if he would heal that man on the Sabbath, that they might accuse him. 3. And he said to the man having the withered hand, Rise up in the midst. 4. Whether is it lawful on the Sabbath to do good or to do evil? to save life or to kill? But they were silent. 5. And when he had looked round upon them with indignation, grieving on account of the blindness of their heart, he saith to the man, Stretch out thy hand; and he stretched it out, and his hand was restored to soundness like the other.

6. And it happened also on another Sabbath, that he entered into the synagogue, and taught; and there was a man there whose right hand was withered. 7. And the scribes and Pharisees watched him, if he would heal on the Sabbath, that they might find an opportunity of accusing him. 8. But he knew their thoughts, and said to the man that had the withered hand, Rise up, and stand in the midst. And he rose up and stood. 9. Jesus therefore saith to them, I will ask you, Whether is it lawful on the Sabbaths to do good or to do evil? to save life or to destroy it? 10. And when he had looked round about upon them all, he said to the man, Stretch out thy hand. And he did so: and his hand was restored sound like the other.

CHAPTER 2

Mr 2:1-12. Healing of a Paralytic. ( = Mt 9:1-8; Lu 5:17-26).

This incident, as remarked on Mt 9:1, appears to follow next in order of time after the cure of the leper (Mr 1:40-45).

1. And again he entered into Capernaum--"His own city" (Mt 9:1).

and it was noised that he was in the house--no doubt of Simon Peter (Mr 1:29).

2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door--This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.

and he preached the word unto them--that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (Lu 5:17) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.

3. And they come unto him--that is, towards the house where He was.

bringing one sick of the palsy--"lying on a bed" (Mt 9:2).

which was borne of four--a graphic particular of Mark only.

4. And when they could not come nigh unto him for the press--or, as in Luke (Lu 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.

they uncovered the roof where he was: and when they had broken it up, they let down the bed--or portable couch

wherein the sick of the palsy lay--Luke (Lu 5:19) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.

5. When Jesus saw their faith--It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.

he said unto the sick of the palsy, Son--"be of good cheer" (Mt 9:2).

thy sins be forgiven thee--By the word "be," our translators perhaps meant "are," as in Luke (Lu 5:20). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Lu 7:41, &c.).

6. But there were certain of the scribes--"and the Pharisees" (Lu 5:21)

sitting there--those Jewish ecclesiastics who, as Luke told us (Lu 5:17), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.

and reasoning in their hearts.

7. Why doth this man thus speak blasphemies? who can forgive sins but God only?--In this second question they expressed a great truth. (See Is 43:25; Mi 7:18; Ex 34:6, 7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.

8. Why reason ye these things in your hearts--or, as in Matthew, (Mt 9:4) "Wherefore think ye evil in your hearts?"

9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee--or "are forgiven thee";

or to say, Arise, and take up thy bed and walk?--"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."

10. But that ye may know that the Son of man hath power on earth to forgive sins--that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.

(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--This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.

12. And immediately he arose, took up the bed--"Sweet saying!" says Bengel: "The bed had borne the man: now the man bore the bed."

and went forth before them all--proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."

We never saw it on this fashion--"never saw it thus," or, as we say, "never saw the like." In Luke (Lu 5:26) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (Mt 9:8) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!

Mr 2:13-17. Levi's (OR Matthew's) Call and Feast. ( = Mt 9:9-13; Lu 5:27-32).

See on Mt 9:9-13.

Mr 2:18-22. Discourse on Fasting. ( = Mt 9:14-17; Lu 5:33-39).

See on Lu 5:33-39.

Mr 2:23-28. Plucking Corn-ears on the Sabbath Day. ( = Mt 12:1-8; Lu 6:1-5).

See on Mt 12:1-8.

In the house - The house of Peter, with whom Christ lodged when at Capernaum. See the notes on Mat 4:13; Mat 8:13.

So much as about the door - Meaning the yard or court before the house.

Preached The Word - Τον λογον. The doctrine of the kingdom of God; for so ὁ λογος is repeatedly used.

One sick of the palsy - A paralytic person. See on Mat 9:2 (note), etc.

Borne of four - Four men, one at each corner of the sofa or couch on which he lay: this sick man appears to have been too feeble to come himself, and too weak to be carried in any other way.

They uncovered the roof - The houses in the east are generally made flat-roofed, that the inhabitants may have the benefit of taking the air on them; they are also furnished with battlements round about, Deu 22:8; Jdg 16:27; and 2Sam 11:2, to prevent persons from falling off; and have a trap door by which they descend into the house. This door, it appears, was too narrow to let down the sick man and his couch; so they uncovered the roof, removed a part of the tiles; and having broken it up, taken away the laths or timber, to which the tiles had been attached, they then had room to let down the afflicted man. See Luk 5:19, and on Mat 10:27 (note); Mat 24:17 (note).

Why doth this man thus speak blasphemies? - See this explained Mat 9:3 (note), etc.

He - took up the bed - The words of Prosper, on this place, are worthy of notice: - "What is sin but a deplorable fall, a grovelling on the earth, a repose in the creature, often followed by a universal palsy of the soul; namely, an utter inability to help itself, to break off its evil habits, to walk in the ways of God, to rise or to take one good step towards him? Grace can repair all in a moment: because it is nothing but the almighty will of God, who commands and does whatever he commands."

Levi - The same as Matthew; he appears to have been a Jew, though employed in the odious office of a tax-gatherer. For an account of his call, see his Gospel, Mat 9:9, etc.

Sinners - By ἁμαρτωλοι, the Gentiles or heathens are generally to be understood in the Gospels, for this was a term the Jews never applied to any of themselves, See the note on Mat 9:10.

How is it that he eateth - Some very good MSS., several versions, with Chrysostom and Augustin, read, Why doth Your Master eat?

To repentance - This is omitted by ABDKL, twenty-seven others; both the Syriac, Persic, Coptic, Ethiopic, Armenian, Gothic, Vulgate; six copies of the Itala; Euthymius and Augustin. Griesbach has left it out of the text; Grotius, Mill, and Bengel approve of the omission. See on Mat 9:13 (note). I leave it as in the parallel place above quoted. Properly speaking, the righteous cannot be called to repentance. They have already forsaken sin, mourned for it, and turned to God. In the other parallel place, Luk 5:32, all the MSS. and versions retain μετανοιαν, repentance.

Why do the disciples of John and of the Pharisees fast - See this largely explained on Mat 9:14 (note), etc. The following vices are very common to Pharisees.

1. They are more busied in censuring the conduct of others than in rectifying their own.

2. They desire that every one should regulate his piety by theirs; and embrace their particular customs and forms of devotion.

3. They speak of and compare themselves with other people, only that they may have an opportunity of distinguishing and exalting themselves.

On the nature, times, and duration of fasting, see Mat 6:16; Mat 9:15.

Can the children of the bride-chamber fast while the bridegroom is with them? - Among the Hindoos, large parties of friends, belonging both to the bride and bridegroom, attend on both during the wedding day; on the following day, when the bridegroom leaves the house of his father-in-law, the attendants are filled with sorrow, especially the near relations. - Ward's Customs.

In those days - But instead of εν εκειναις ταις ἡμεραις, many of the best MSS. and versions read, εν εκεινῃ τῃ ἡμερᾳ, in that day; viz. the day in which Jesus Christ should be delivered up to the Jews and Gentiles. Mill and Bengel approve of this reading, and Griesbach adopts it. The former part of the verse seems to vindicate the common reading.

No man - seweth - See Mat 9:16. No man seweth a piece of unscoured cloth upon an old garment. In the common editions this verse begins with και, and, but this is omitted by almost every MS. and version of note. The construction of the whole verse is various in the MSS. The translation given here, and in Mat 9:16, is intelligible, and speaks for itself.

Went through the corn fields - See on Mat 12:1 (note).

The days of Abiathar the high priest - It appears from 1Sam 21:1, which is the place referred to here, that Ahimelech was then high priest at Nob: and from 1Sam 22:20; 1Sam 23:6, and 1Chr 18:16, it appears that Abiathar was the son of Ahimelech. The Persic reads Abimelech instead of Abiathar. Theophylact supposes that Abiathar was the priest, and Ahimelech or Abimelech the high priest, and thus endeavors to reconcile both the sacred historians. Others reconcile the accounts thus: Ahimelech was called Ahimelech Abiathar, אב ab, father, understood; and Abiathar was called Abiathar Ahimelech, בן ben, son, understood. Probably they both officiated in the high priesthood; and the name of the office was indifferently applied to either.

Shew-bread - See Mat 12:4.

The Sabbath was made for man - That he might have the seventh part of his whole time to devote to the purposes of bodily rest and spiritual exercises. And in these respects it is of infinite use to mankind. Where no Sabbath is observed, there disease, poverty, and profligacy, generally prevail. Had we no Sabbath, we should soon have no religion. This whole verse is wanting in the Codex Bezae, and in five of the Itala.

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

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

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

And again - After having been in desert places for some time, he returned privately to the city. In the house - In Peter's house.

And immediately many were gathered together - Hitherto continued the general impression on their hearts. Hitherto, even at Capernaum, all who heard received the word with joy.

Mt 9:2; Lu 5:18.

They uncovered the roof - Or, took up the covering, the lattice or trap door, which was on all their houses, (being flat roofed.) And finding it not wide enough, broke the passage wider, to let down the couch.

But certain of the scribes - See whence the first offence cometh! As yet not one of the plain unlettered people were offended. They all rejoiced in the light, till these men of learning came, to put darkness for light, and light for darkness. Wo to all such blind guides! Good had it been for these if they had never been born. O God, let me never offend one of thy simple ones! Sooner let my tongue cleave to the roof of my mouth!

They were all amazed - Even the scribes themselves for a time.

All the multitude came to him - Namely, by the sea side. And he as readily taught them there as if they had been in a synagogue.

Mt 9:9; Lu 5:27.

Many publicans and notorious sinners sat with Jesus - Some of them doubtless invited by Matthew, moved with compassion for his old companions in sin. But the next words, For there were many, and they followed him, seem to imply, that the greater part, encouraged by his gracious words and the tenderness of his behaviour, and impatient to hear more, stayed for no invitation, but pressed in after him, and kept as close to him as they could.

And the scribes and Pharisees said - So now the wise men being joined by the saints of the world, went a little farther in raising prejudices against our Lord. In his answer he uses as yet no harshness, but only calm, dispassionate reasoning.

I came not to call the righteous - Therefore if these were righteous I should not call them. But now, they are the very persons I came to save.

Mt 9:14; Lu 5:33.

Mt 12:1; Lu 6:1.

In the days of Abiathar the high priest - Abimelech, the father of Abiathar, was high priest then; Abiathar himself not till some time after. This phrase therefore only means, In the time of Abiathar, who was afterward the high priest. 1Sa 21:6.

The Sabbath was made for man - And therefore must give way to man's necessity.

Moreover the Son of man is Lord even of the Sabbath - Being the supreme Lawgiver, he hath power to dispense with his own laws; and with this in particular.

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.

We read the History of this Miracle, Matth. 9.1. to our Notes upon which I shall refer my Reader, having there taken in those passages in this Evangelists Relation, which Matthew had not, I shall only take notice of some few things (not there touched upon) he Preached the Word unto them. The Word of God, the Gospel. There are other Words, but that is the Word, Matth. 13.20. and in this Gospel, Ch. 8.32. Ch. 16.20. Luke 1.2. Acts 17.11. The mo[illegible: 1 letter]t excellent Word, and the only Word to be Preached, v. 7. Why doth this Man spea[illegible: 1 letter] Blasphemies? who can forgive Sins but God? So as it was on all Hands then received, that none but the Creditor could discharge the Debt, none but God could forgive Sins. But how spight Cankers things? Our Saviour did not say till afterward, that he forgave him his Sins. What Blasphemy was there in this saying, Thy Sins are forgiven thee? But what if none but God could forgive Sins? could also any but God, tell unto Men their thoughts? 1 Chron. 28.9. 2 Chron. 6.30. Psal. 7.9. Ier. 17.10. 1 Sam. 26.7. That Christ could tell their thoughts, was matter of Demonstration to them, v. 6.8. why might they not also have allowed him a Power to forgive Sins? But they could not for this Charge him with Blasphemy, which was their Malicious Design.

13 And he went again forth by the sea side, and all the multitude resorted to him, and he taught them.

Still it is said he taught them thereby, letting his Ministers know, what is their Great Work. And therefore they should be Persons Apt to Teach, as Paul directeth Timothy.

17 When Jesus heard it, he said 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.

We had this piece of History with some addition in Matth. Ch. 9.9. (where he was called Matthew, Mark and Luke both call him Levi) it was ordinary with the Jews to have two Names. See the Notes on Matth. 9.

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.

See all this opened in the Notes, on Matth. 9.9. &c. the Sum of all teacheth us. 1. That Fasting is an exercise suted to Afflictive Dispensations of Providence, and ought to be proportioned to its Season. 2. That new Converts are not to be discouraged by too severe Exercises of Religion, but to be Trained up to them by degrees.

28 Therefore the son of man is Lord also of the sabbath.

We had also this History in Matth. 12.3. In our Notes uppon which we considered all those passages relating to it, which this Evangelist hath, for the Explication of which I refer my Reader thither. It referreth to a Story, 1 Sam. 21.1. where Ahimelech, is said, to have been the High Priest, Abiathar was his Son, as appeareth by 1 Sam. 22.20. who escaped the Slaughter of his Fathers Family, upon the information of Do[illegible: 1 letter]g the Edomite, and followed David. It was in the latter end of the Priesthood of Ahimelech, and probably Abiathar assisted his Father in the Execution of the Office, and so suddenly succeeded, that Mark calls it the time of his Priest-hood. Besides that those words [non-Latin text not transcribed] do notnecessarily signify in the Days of Abiathar, as we Translate it, no more then [non-Latin text not transcribed] signifies in the carrying into Captivity, but about the time, or near the time which it was, for Ahimelech was presently after it (possibly within a few days) cut off, as we Read, 1 Sam. 22.17, 18. and Abiathar was a more Noted Man, than his Father Ahimelech, enjoying the Priesthood more then forty years, and being the Person who was made famous by carrying the Ephod to David.

The Healing of a Paralytic.

1 And again he entered into Capernaum after some 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 them, 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 it 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 man 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, Thy 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.

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,

I. The great resort there was to him. Though he was in the house, wither Peter's house, or some lodgings of his own which he had taken, yet people came to him as soon as it was noised 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 sabbath day, but straightway many were gathered together to him. Where the king is, there is the court; where Shiloh is, there shall the gathering of the people be. In improving opportunities for our souls, we must take care not to lose time. One invited another (Come, let us go see Jesus), so that his house could not contain his visitants. There was no room to receive them, they were so numerous, no not so much as about the door. A blessed sight, to see people thus flying like a cloud to Christ's house, though it was but a poor one, and as the doves to their windows!

II. The good entertainment Christ gave them, the best his house would afford, and better than any other could; he preached the word unto them, v. 2. 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 preached to them. 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. Blessed are ye that sow beside all waters, Isa. xxxii. 20.

III. The presenting of a poor cripple to him, to be helped by him. The patient was one sick of the palsy, it should seem not as that, Matt. viii. 6, grievously tormented, but perfectly disabled, so that he was borne of four, was carried upon a bed, as if he had been upon a bier, 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 our own. 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 uncovered the roof where he was, v. 4. I see no necessity to conclude that Christ was preaching in an upper room, though in such the Jews that had stately houses, had their oratories; for then to what purpose should the crowd stand before the door, as wisdom's clients used to do? Prov. viii. 34. But I rather conjecture that the house he was in, was so little and mean (agreeable to his present state), that it had no upper room, but the ground-floor 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 faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing. Gen. xxxii. 26.

IV. The kind word Christ said to this poor patient; He saw their faith; perhaps not so much his, for his distemper hindered him from the exercise of faith, but theirs that brought him. In curing the centurion's servant, Christ took notice of it as an instance of his faith, that he did not bring him to Christ, but believed he could cure him at a distance; here he commended their faith, 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, Son, thy sins be forgiven thee. The compellation is very tender-Son; intimating a fatherly care of him and concern for him. Christ owns true believers as his sons: a son, and yet sick of the palsy. Herein God deals with you as with sons. The cordial is very rich; Thy sins are forgiven thee. 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 then graciously take away the sting and malignity of sickness, when he forgives sin; recovery from sickness is then a mercy indeed, when way is made for it by the pardon of sin. See Isa. xxxviii. 17; Ps. ciii. 3. 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.

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 true—that it is blasphemy for any creature to undertake the pardon of sin, and that it is God's prerogative, Isa. xliii. 25. But, as is usual with such teachers, their application was false, and was the effect of their ignorance and enmity to Christ. It is true, None can forgive sins but God only; but it is false that therefore Christ cannot, who had abundantly proved himself to have a divine power. But Christ perceived in his spirit that they so reasoned within themselves; this proves him to be God, and therefore confirmed what was to be proved, that he had authority to forgive sins; for he searched the heart, and knew what was in man, Rev. ii. 23. God's royalties are inseparable, and he that could know thoughts, could forgive sins. This magnifies the grace of Christ, in pardoning sin, 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 forgive sin, by demonstrating his power to cure the man sick of the palsy, v. 9-11. He would not have pretended to do the one, if he could not have done the other; that ye may know that the Son of man, the Messiah, has power on earth to forgive sin, that I have that power, Thou that art sick of the palsy, arise, take up thy bed. Now, 1. This was a suitable 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, Thy sins are forgiven thee, or to say, Arise, and walk? 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 Isa. xxxiii. 24.

VI. The cure of the sick man, and the impression it made upon the people, v. 12. He not only arise out of his bed, perfectly well, but, to show that he had perfect strength restored to him, he took up his bed, because it lay in the way, and went forth before them all; and they were all amazed, as well they might, and glorified God, as indeed they ought; saying, "We never saw it on this fashion; 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 never saw the like.

Christ among Publicans and Sinners.

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 son 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 it, 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.

Here is,

I. Christ preaching by the sea-side (v. 13), whither he went for room, 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 wisdom crieth without in the places of concourse. Wherever he goes, though it be to the sea-side, multitudes resort to him. Wherever the doctrine of Christ is faithfully preached, though it be driven into corners or into deserts, we must follow it.

II. His calling Levi; the same with Matthew, who had a place in the custom-house at Capernaum, from which he was denominated a publican; 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 the son of Alpheus or Cleophas, 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 follow him. 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 first that put pen to paper, and the fullest 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 sought unto, but in these spiritual cures, he was found of them that sought him not. For this is the great evil and peril of the disease of sin, that those who are under it, desire not to be made whole.

III. His familiar converse with publicans and sinners, v. 15. We are here told, 1. That Christ sat at meat in Levi's house, who invited him and his disciples 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 (1 Kings xix. 21), 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 day of his espousals 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 many publicans and sinners sat with Christ in Levi's house (for there were many belonging to that custom-house); and they followed him. They followed Levi; so some understand it, supposing that, like Zaccheus, he was chief among the publicans, and was rich; and for that reason, the inferior sort of them attended him for what they could get. I rather take it, that they followed Jesus because of the report they had heard of him. They did not for conscience-sake leave all to follow him, but for curiosity-sake they came to Levi's feast, to see him; whatever brought them thither, they were sitting with Jesus and his disciples. The publicans are here and elsewhere ranked with sinners, the worst of sinners. (1.) Because commonly they were such; so general were the corruptions in the execution of that office, oppressing, exacting, and taking bribes or fees to extortion, and accusing falsely, Luke iii. 13, 14. 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, Kalos telonesanti—Here lies an honest publican. (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 in the likeness of sinful flesh.

IV. The offence which the scribes and Pharisees took at this, v. 16. They would not come to hear him preach, which they might have been convinced the edified by; but they would come themselves to see him 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. How is it, that he eateth and drinketh with publicans and sinners? Note, It is no new thing for that which is both well-done, and well-designed, to be misrepresented, and turned to the reproach of the wisest and best of men.

V. Christ's justification of himself in it, v. 17. He stood to what he did, and would not withdraw, though the Pharisees were offended, as Peter afterwards did, Gal. ii. 12. Note, Those are too tender of their own good name, who, to preserve it with some nice people, will decline a good work. Christ would not do so. They thought the publicans were to be hated. "No," saith Christ, "they are to be pitied, they are sick and need a physician; 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 came not to call the righteous, but sinners to repentance. If the world had been righteous, there had been no occasion for my coming, either to preach repentance, or to purchase remission. It is to a sinful world that I am sent, and therefore my business lies most with those that are the greatest sinners in it." Or thus; "I am not come to call the righteous, the proud Pharisees that think themselves righteous, that ask, Wherein shall we return? (Mal. iii. 7), 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 more hope of a fool than of one that is wise in his own conceit, Prov. xxvi. 12.

The Hypocritical Rigour of the Pharisees.

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.

Christ had been put to justify himself in conversing with publicans and sinners: 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.

I. He justifies them in their not fasting, which was turned to their reproach by the Pharisees. Why do the Pharisees and the disciples of John fast? They used to fast, the Pharisees fasted twice in the week (Luke xviii. 12), 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 fast-day, for the word is nesteuousi—they do fast, or are fasting, 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 good, 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.

Two things Christ pleads in excuse of his disciples not fasting.

1. That these were easy days with them, and fasting was not so seasonable now as it would be hereafter, v. 19, 20. There is a time for all things. Those that enter into the married state, must expect care and trouble in the flesh, 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 weep before him, during the days that the feast lasted, Judg. xiv. 17. Christ and his disciples were but newly married, the bridegroom was yet with them, 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.

2. That these were early days 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 eating and drinking, 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 putting new wine into old casks, or sewing new cloth to that which is worn thin and threadbare, v. 21, 22. Note, God graciously considers the frame of young Christians, that are weak and tender, and so must we; nor must we expect more than the work of the day in its day, 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 made to serve with an offering, at their setting out. Weak Christians must take heed of over-tasking themselves, and of making the yoke of Christ otherwise than as it is, easy, and sweet, and pleasant.

II. He justifies them in plucking the ears of corn on the sabbath day, 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 power of godliness, to be jealous for the form, and censorious of those who affect not their form.

Observe, 1. What a poor breakfast Christ's disciples had on a sabbath-day morning, when they were going to church (v. 23); they plucked the ears of corn, and that was the best they had. They were so intent upon spiritual dainties, that they forgot even their necessary food; and the word of Christ was to them instead of that; and their zeal for it even ate them up. The Jews made it a piece of religion, to eat dainty food on sabbath days, but the disciples were content with any thing.

2. How even this was grudged them by the Pharisees, upon supposition that it was not lawful to pluck the ears of corn on the sabbath day, that that was as much a servile work as reaping (v. 24); Why do they on the sabbath day that which is not lawful? 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 (v. 16); 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.

3. How Christ defended them in what they did.

(1.) By example. They had a good precedent for it in David's eating the show-bread, when he was hungry, and there was no other bread to be had (v. 25, 26); Have ye never read? Note, Many of our mistakes would be rectified, and our unjust censures of others corrected, if we would but recollect what we have read in the scripture; appeals to that are most convincing. "You have read that David, the man after God's own heart, when he was hungry, made no difficulty of eating the show-bread, 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 Abiathar the High-Priest; or just before 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.

(2.) By argument. To reconcile them to the disciples' plucking the ears of corn, let them consider,

[1.] Whom the sabbath was made for (v. 27); it was made for man, and not man for the sabbath. 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. First, God never designed it to be an imposition upon us, and therefore we must not make it so to ourselves. Man was not made for the sabbath, for he was made a day before the sabbath was instituted. Man was made for God, and for his honour and service, and he just rather die than deny him; but he was not made for the sabbath, so as to be tied up by the law of it, from that which is necessary to the support of his life. Secondly, God did design it to be an advantage to us, and so we must make it, and improve it. He made if for man. 1. He had some regard to our bodies in the institution, that they might rest, and not be tired out with the constant business of this world (Deut. v. 14); that thy man-servant and thy maid-servant may rest. Now he that intended the sabbath-rest for the repose of our bodies, certainly never intended it should restrain us, in a case of necessity, from fetching in the necessary supports of the body; it must be construed so as not to contradict itself—for edification, and not for destruction. 2. He had much more regard to our souls. The sabbath 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 therefore 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 keep pace with them in that work. See here, (1.) What a good Master we serve, all whose institutions are for our own benefit, and if we be so wise as to observe them, we are wise for ourselves; it is not he, but we, that are gainers by our service. (2.) What we should aim at in our sabbath work, 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.

[2.] Whom the sabbath was made by (v. 28); "The Son of man is Lord also of the sabbath; and therefore he will not see the kind intentions of the institution of it frustrated by your impositions." Note, The sabbath days are days of the Son of man; 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 fourth commandment was his law; 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 his resurrection, and therefore the Christian sabbath was to be called the Lord's day (Rev. i. 10), the Lord Christ's day; and the Son of man, 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, John v. 16.

CHAP. II.

Verse 1. And it was noysed] THe Sun of rightcousnesse could as little lie hid, as the Sun in Heaven.

Verse 2. Many were gathered together] Erasmus observeth, that Origen, in his Sermons to the people, chideth them for nothing more, then for their thin assemblies to hear the Word, and for their carelesse hearing of that, which they ought to attend to [illegible: 1 word]. in vita Orig. operib. praefix. with utmost diligence: recte judicans, saith he, hinc osse [illegible: 2 words] profectum aut defectum.

Verse 3. Which was borne of foure] apprehensis quatuor [illegible: 2 words], vivo cadaveri [illegible: 1 word]. Wicked men are living ghosts, walking Sepulchers of themselves. Bring them to Christ that they may be cured.

Verse 5. When he saw their faith] By their works; as the goodnesse of the promised Land was known by the grapes and fruits, brought back by the Spyes. In all our good works, Christs eye is upon our faith, without which, it's impossible to please God.

Verse 6. But there were certain of the Scribes] Little do [illegible: 1 word] know when they preach, what hearers sit before them. [illegible: 1 word] fel est, quod [illegible: 1 word]. Some of our hearers carry fel in aure, as its said of some creatures, they carry their gall in their ears.

Verse 7. Who [illegible: 1 word] forgive sinnes, &c?] Man may remit the [illegible: 1 word], God only the transgression.

Verse 8. Perceived in his spirit] That is, by his Deity, as 1 Tim. 3. 16. Heb. 9. 14. Or, by his own spirit, as 1 Pet. 3. 8. not by inspiration, as 2 Pet 1. 21.

Verse 10. Hath power on earth] Christus [illegible: 1 word] divino omnia [illegible: 1 word], non injustâ aliqua virtute ac tyrannicâ. Christ did [illegible: 1 word] in his Fathers right, and not perforce.

Verse 11. I say unto thee, arise] See here our Saviours letters testimoniall, whereby he approves his authority and power to be authentick. Ye are our Epistle saith the Apostle, 1 Cor. 3. 2.

Verse 13. And he taught them] To teach us, that nothing can be better and more usefull to the Church, then wholsome teaching; which therefore our Saviour never neglected. It was grown to a Proverb at Constantinople, Better the Sun should not shine, then Chrysostome not preach.

Verse 14. And as he passed by he saw Levi] Our calling is of free grace, Ezeck. 16. 6. Esay 65. 1. The Scribes and Pharisees are let alone, and this Publican called to the work. And he arose and followed him] Leaving his gainfull trade, and following his own ignominy, ruine, death. Nihil hic disputat [illegible: 1 word] vivere debeat: faith fears no famine: Christ is an universall Good, an All in all.

Verse 15. Many Publicans and [illegible: 1 word] sate also] All at Matthewes charge; and he thought it well bestowed, to bring them to Christ. So Paul, being himself assured of salvation, could do or suffer any thing for the salvation of his poor country-men, Rom. 8. 38, 39. with Rom. 9. 1, 2.

Verse 16. They said unto his Disciples] They durst not say itHorat. de Arts. Poet. to Him: Where the hedge is lowest the beast breaks over. The Devill, as the Poet — quae desperat reniteseere posse, [illegible: 1 word]. What he hopes not to effect he never attempts.

Verse 17. He saith unto them] Though not for their sakes (for hee knew it was to no purpose) yet for his other hearers sakes, he makes Apology, Jer. 3. 14, 15. God oft gives a Pastour after his own heart, for a few that are to be converted.

Verse 18. The Disciples of John and of the Pharisoes] Beza notes that onely here and Matth. 22. 16. Luke 5. 24. is mention made in the Gospel of the Pharisees Disciples; unhappy doubtlesse in such perverse Tutors, somewhat a kin to Protagoras of whom Plato writeth that he bragged of this, that whereas he had lived threescore years, he had spent forty of them in corrupting ofPlato in Menone. youth.

Verse 19. While the Bridegroom is with them?] Christ is [illegible: 1 word] in ore, melos in aure, jubilum in corde. There cannot be but musick in his Temple.

Verse 20. Then shall they fast] Novices are not to be tied to the austerity of Religion. The Pharisees are revived in the Anabaptists, qui initiatis Christo ne risum quidem mediocrem admittunt, [illegible: 1 word]. in Mat. 9. 15. saith Calvin. Capistranus the Minorite, sent by the Pope into Germany and other Countries Anno 1453. to preach obedience to the See of Rome, gat a great deale of credit to his corrupt doctrine, by such a Pharisaicall severity. Sed tales Doctores meretur mundus suo fastidio veritatis, saith one, they that wil not receive the [illegible: 1 word] in Chronolog. truth in love, are left to the efficacy of error. 16, 17.

Verse 21. No man seweth] See the Notes on Matthew 9. 16, 17.

Verse 25. Have ye never read?] Satis salse q. d. Ignorat is adhuc, quod adeo notum & tritum. Miror ego vestram vel inscitiam, vel ignaviam. Its a shame for you, that you are yet so stupid, or so stubborn.

Verse 26. And to them that, &c.] Though meaner men [illegible: 1 word] David.

Verse 27. The Sabbath was made for man] That is, for mans safety and advantage. As he would be undone without it, hee would grow wild, and forget God: so, if it stand in the way of his safety, it is not to be observed; as if an enemy then assault us, [illegible: 1 word] Cassius. we may fight with him. Pompey could never have taken Jerusalem, but that the superstitious Jewes refused to defend themselves on the Sabbath: which when he observed, he then, on that day most feircely assaulted them and took their City.

Verse 28. Therefore the Son of man] This Lordship taking beginning in Christ, seems to be, from him, derived to all that are in Christ. As Psal. 8. 4, 5. compared with Heb. 2. 6, 7. Whatever David speaks of man, is applied to Christ, and so is proper to the Saints, by vertue of their union with Christ.

Into Capernaum. Mt 4:13.

After some days. The number of days is not known. Probably he remained long enough in the desert to heal the sick that were brought to him, and to give instructions to the multitudes that attended his preaching. Capernaum was not the city mentioned in Mk 1:45, and it is probable that there was no difficulty in his remaining there and preaching.

And it was noised, etc. He entered the city, doubtless, privately; but his being there was soon known; and so great had his popularity become, that multitudes pressed to hear him.

So much as about the door. In the court or yard before the door. They could not get near enough to hear him.

Preached the word unto them. The word of God; the revelation or doctrine which he came to deliver, called the word; and the word of God, because it was spoken or revealed by God. Compare Acts 6:2-7.

Mt 9:2, also Mt 9:3-8.

Borne of four. Borne on a couch. Mt 9:2 by four men.

(f) "And they come" Mt 9:1, Lk 5:18

The press. The crowd, the multitude of people. Jesus was probably in the large open area, or hall, in the centre of the house. Mt 9:2. The people pressed into that area, and blocked up the door, so that they could not have access to him.

They uncovered the roof where he was. Mt 9:2. Houses were flat. In cities they joined each other, and the roofs constituted an agreeable place for walking. It is not improbable that they ascended a neighbouring house, and came over the hall, where Jesus was. They removed the curtain or awning, drawn over the area, where Jesus was, so that they might let the man down before him.

When they had broken it up. When they had removed the awning, and a part of the banisters, so that they could let the man down.

Their faith. Their confidence, or belief, that he could heal him.

Son. Literally, child. The Hebrews used the words son and child with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. Mt 1:1. In this place, it denotes affection, or kindness. It was a word of consolation:--an endearing appellation, applied by the Saviour to the sick man, to show his compassion, to inspire confidence, and to assure him that he would heal him.

(g) "saw their faith" Acts 14:9, Eph 2:8

We never saw it on this fashion. Literally, "we never saw it so." We never saw anything like this.

(k) "We never" Jn 7:31, 9:32

By the sea side. That is, by the sea of Tiberias, on the shore of which Capernaum was situated. Mt 4:13.

Levi the son of Alpheus. The same, undoubtedly, as Matthew the writer of the Gospel. It was not uncommon among the Jews to have two names.

The receipt of custom. Mt 9:9.

(l) "And as" Mt 9:9 (1) "sitting at" or, "at the place where the custom was received"

Sat at meat in his house. The words "at meat" are not in the original. The phrase means, as he reclined at his meal "--or "as he was eating." This feast was made by Matthew, in honour of the Saviour. See Lk 5:29.

Publicans. Mt 5:47.

Sinners. Sinners of abandoned character--of the same character that publicans commonly sustained--fit companions of publicans--great sinners.

There were many. That is, many disciples. Their following him, leaving their homes, and going with him from place to place, was proof of their attachment to him, There is no doubt that our Saviour, in the early part of his ministry, was extremely popular. Multitudes of the common people attended him, and gave conclusive evidence that they were his real disciples, And it was only after much opposition and ridicule from the rich, and the great, that he ever became unpopular among the people. Perhaps no preacher has ever attracted so universal attention, and produced so decisive effects on mankind, as our Lord did in his personal ministry.

(m) "And it came to pass" Mt 9:10 (n) "Publicans" Lk 15:1-5

And the disciples of John and of the Pharisees used to fast. Were accustomed often to fast. Compare Lk 5:33, 18:12.

See Mt 9:15-17

(q) "the bridegroom is with" Mt 25:1

(1) "of new cloth" or, "raw", or "unwrought"

See Mt 12:1-8. The corn fields. The fields sown with grain, wheat, or barley. The word corn, in the Bible, refers only to grain of that kind, and never to maize or Indian corn.

To pluck the ears of corn. They were hungry, (Matthew.) They therefore gathered the wheat, or barley, as they walked, and rubbed it in their hands to shell it, and thus to satisfy their appetite. Though our Lord was with them, and though he had all things at his control, yet he suffered them to resort to this method to supply their wants. When Jesus, thus with his disciples, suffered them to be poor, we may learn that poverty is not disgraceful; that God often suffers it for the good of his people; and that he will take care, in some way, that their wants shall be supplied. It was lawful for them thus to supply their wants. Though the property belonged to another, yet the law of Moses allowed the poor to satisfy theft wants when hungry. See De 23:25.

(t) "And it came" Mt 12:1, Lk 6:1 (u) "to pluck" De 23:25

That which is not lawful. That is, that which they esteemed to be unlawful on the sabbath day. It was made lawful by Moses, without any distinction of days; but they had denied its lawfulness on the sabbath. Christ shows them, from their own law, that it was not unlawful.

Have ye never read, etc. Mt 12:3.

(v) "what David did" 1Sam 21:6

Abiathar the priest. From 1Sam 21:1, it appears that Ahimelech was high priest at the time here referred to. And from 1Sam 23:6, it appears that Abiathar was the son of Ahimelech. Some difficulty has been felt in reconciling these accounts. The probable reason why Mark says it was in the days of Abiathar, is that Abiathar was better known than Ahimelech. The son of the high priest was regarded as his successor, and was often associated with him in the duties of his office. It was not improper, therefore, to designate him as high priest, even during the life of his father, especially as that was the name by which he was afterwards known. Abiathar, moreover, in the calamitous times when David came to the throne, left the interest of Saul, and fled to David, bringing with him the ephod, one of the peculiar garments of the high priest. For a long time, during David's reign, he was high priest, and it became natural, therefore, to associate his name with that of David; to speak of David as king, and Abiathar the high priest of his time. This will account for the fact that he was spoken of, rather than his father. At the same time this was strictly true, that this was done in the days of Abiathar, who was afterwards high priest, and was familiarly spoken of as such; as we say that General Washington was present at the defeat of Braddock, and saved his army; though the title of general did not belong to him till many years afterwards.

Shewbread. Mt 12:4.

(w) "shewbread" Ex 29:32,33, Lev 24:9

The sabbath was made for man. For his rest from toil, his rest from the cares and anxieties of the world, to give an opportunity to call off his attention from earthly concerns, and to direct it to the affairs of eternity. It was a kind provision for man that he might refresh his body by relaxing his labours; that he might have undisturbed time to seek the consolations of religion to cheer him in the anxieties and sorrows of a troubled world; and that he might render to God that homage which is most justly due to him as the Creator, Preserver, Benefactor, and Redeemer of the world. And it is easily capable of proof, that no institution has been more signally blessed to man's welfare than the Christian Sabbath. To that we owe, more than to anything else, the peace and older of a civilized community. Where there is no Sabbath, there is ignorance, vice, disorder, and crime. On that holy day, the poor, and the ignorant, as well as the learned, have undisturbed time to learn the requirements of religion, the nature of morals, the law of God, and the way of salvation. On that day, man may offer his praises to the Great Giver of all good, and in the sanctuary seek the blessing of him whose favour is life. Where that day is observed in any manner as it should be, order prevails, morals are promoted, the poor are elevated in their condition, vice flies away, and the community puts on the appearance of neatness, industry, morality, and religion. The Sabbath was, therefore, pre-eminently intended for man's welfare, and the best interests of mankind demand that it should be sacredly regarded as an appointment of merciful heaven, intended for our best good; and, where improved aright, infallibly resulting in our temporal and eternal peace.

Not man for the sabbath. Man was made first, and then the Sabbath was appointed for his welfare, Gen 2:1-3. The Sabbath was not first made or contemplated, and then the man made with reference to that. Since, therefore, the Sabbath was intended for man's real good, the law respecting it must not be interpreted so as to oppose his real welfare. It must be explained in consistency with a proper attention to the duties of mercy to the poor and the sick, and to those in peril. It must be, however, in accordance with man's real good on the whole, and with the law of God. The law of God contemplate man's real good on the whole; and we have no right, under the plea that the Sabbath was made for man, to do anything contrary to what the law of God admits. It would not be for our real good, but for our real and eternal injury, to devote the Sabbath to vice, to labour, or to amusement.

(x) "for man" Neh 9:14, Isa 58:13, Eze 20:12,20 (y) "Therefore" Col 2:16

Therefore the Son of man, etc. Mt 12:8.

(z) "Therefore the Son" Jn 9:14, Eph 1:22, Rev 1:10

[They uncovered the roof, &c.] Here I recollect that phrase the way of the roof: "When Rabh Houna was dead, his bier could not be carried out through the door," the door being too strait; "therefore they thought good to draw it out and let it down through the roof, or through the way of the roof. But Rabh Chasda said to them, 'Behold, we have learned from him that it redounds to the honour of a wise man to be carried out by the door.'"

"It is written, 'And they shall eat within thy gates' (Deut 26:12); that is, when the entrance into the house is by the gate, to except the way through the roof." "Does he enter into the house, using the way through the gate, or using the way through the roof?" The place treats of a house, in the lower part of which the owner dwells; but the upper part, is let out to another. It is asked, what way he must enter who dwells in an upper room, whether by the door and the lower parts, where the owner dwells; or whether he must climb up to the roof by the way to the roof: that is, as the Gloss hath it, "That he ascend without the house by a ladder set against it for entrance into the upper room, and so go into the upper room."

By ladders set up, or perhaps fastened there before, they first draw up the paralytic upon the roof, Luke 5:19. Then seeing there was a door in every roof through which they went up from the lower parts of the house into the roof, and this being too narrow to let down the bed and the sick man in it, they widen that space by pulling off the tiles that lay about it.

Well, having made a hole through the roof, the paralytic is let down into the upper chamber. There Christ sits, and the Pharisees and the doctors of the law with him, and not in the lower parts of the house. For it was customary for them, when they discoursed of the law or religion, to go up into the upper chamber.

"These are the traditions which they taught in the upper chamber of Hananiah, Ben Hezekiah, Ben Garon." "The elders went up into an upper chamber in Jericho. They went up also into an upper chamber in Jabneh." "Rabh Jochanan and his disciples went up to an upper chamber, and read and expounded." Compare Mark 14:15; Acts 1:13, 20:8.

[Who can forgive sins?] "A certain heretic said to Rabh Idith, It is written, 'And he said unto Moses, Come up unto the Lord,' Exodus 24:1. It should rather have been said, 'Come up to me.' He answereth, This is Mitatron, whose name is like the name of his Lord, as it is written, 'My name is in him,' Exodus 23:21. If it be so, then said the other, he is to be worshipped. To whom Idith replied, It is written properly, Do not embitter or provoke him; but they illy and perversely read, Do not change for him, do not exchange me for him. If that be the sense, said the other, what is the meaning of that, 'He will not forgive your sins?' He answered, True indeed, for we received him not so much as for a messenger." The Gloss is, "'He will not forgive your sins'; that is, He cannot pardon your sins; and then, what advantage is there from him? For he had not the power of pardoning our sins; we therefore rejected him," &c. Ye rejected him, indeed, in whom was the name of Jehovah; but alas! how much to your own mischief!

[Whether is it easier to say, &c.] He that observes the use of the word it is easy and it is hard, in the Jewish schools (and the schoolmen were now with Christ), cannot think it improper that is it easier should be of the same import with it is easy, which word denotes the thing or the sense plain, smooth, and without scruple; it is hard, denotes the contrary. As if our Saviour had said, "Were not the sense plainer, and more suited to the present business to have said, 'Arise and take up thy bed,' than to say, 'Thy sins are forgiven thee?' But I say thus, that ye may know that the Son of man hath power," &c. He does not speak of the easiness of the pronunciation of the words, but of the easiness of the sense. And I should thus render the words, "It is easier to say to the paralytic, Thy sins are forgiven thee, than to say," &c. 'Whether to say,' as it is vulgarly rendered, hath a sense not to be disapproved of; but, 'than to say,' hath a sense more emphatical. Is not the sense easier as to the present business to say, 'Thy sins are forgiven,' than to say, 'Rise up and walk?'

[He went out before them all.] It is very well rendered, "before them all": and it might truly be rendered "against them all," according to another signification of the word. That is, when the multitude was so crowded that there was no way of going out through it, he, being not only made whole, but strong and lusty, pressed through the press of the multitude, and stoutly made his way with his bed upon his shoulders.

[Please see the excellent treatise by John Bunyan, entitled A Discourse Upon the Pharisee and the Publican, (341k)]

[And sinners.] Who were they? "Dicers, usurers, plunderers, publicans, shepherds of lesser cattle, those that sell the fruit of the seventh year," &c.

[In the days of Abiathar the high priest.] It is well enough known what is here said in defence of the purity of the text; namely, that Ahimelech the father was called Abiathar, and Abiathar the son was called also Ahimelech. But I suppose that something more was propounded by our Saviour in these words. For it was common to the Jews under Abiathar to understand the Urim and Thummim. Nor without good reason, when it appears, that under the father and the son, both of that name, the mention of inquiring by Urim and Thummim is more frequent than it is ever anywhere else; and, after Abiathar the son, there is scarcely mention of it at all. Christ therefore very properly adds, in the days of Abiathar the high priest, therein speaking according to a very received opinion in the nation: as though he had said, "David ate the shewbread given him by the high priest, who had the oracle by Urim and thummim present with him, and who acted by the divine direction."

"Ahitophel, that is, a counsellor, Benaiah, the son of Jehoiada, that is, the Sanhedrim; Abiathar, that is, Urim and Thummim."

In the last verse of the foregoing chapter we find how industriously our blessed Saviour withdrew himself from the concourse and throng of people which flocked after him from every quarter; and to show how little he affected the applause and commendation of the multitude, he left the cities and was without in desert places. Hereby giving his ministers an instructive example to decline vain-glory, and to shun popular applause. But now the words before us show that our Saviour having entered (privately, as is probable) into the city of Capernaum, it is presently, noised and reported that he was in the house, and a mighty concourse and throng of people are after him; insomuch that neither the house, nor hardly the streets, could contain them.

Thence learn, That such as least seek after honour and applause from men, are oft-times most famous and renowned. Our Saviour was so far from seeking the people's praise and commendation, that he came into Capernaum without observation, and betook himself to his dwelling-house there; but the more he sought to lie hid, the more he was taken notice of.

Honour flies from them that pursue it, and pursues those that fly from it. The way to be honoured, is to be humble. God seldom honours a proud man, by making him either eminently serviceable or successful.

Observe farther, The people being come together, our Saviour takes the opportunity to preach; And he preached the word unto them. Teaching his ministers by his example, to embrace all opportunities, in season and out of season, on the Lord's day and on the week day, to edify our people by our ministry, by our public exhortations, by our private instructions, prudent admonitions, and holy examples.

Here we have the relation of our Saviour's miraculous healing of one sick of the palsy at Capernaum.

Where observe, 1. The diseased and distressed person; one sick of the palsy, which disease being a resolution and weakness of the nerves, enfeebles the joints, and confines the person to his bed or couch. As a demonstration of Christ's divine power, he was pleased to single out the palsy and leprosy, incurable diseases, to work a cure upon such as were afflicted with them.

Now this person was so great a cripple by reason of the palsy, that he was borne of four. He could not go, nor was capable of being led, but was carried by four in his bed or couch.

Observe, 2. As the grievousness of the disease, so the greatness of their faith. The man and his friends had a firm persuasion that Christ was clothed with a divine power, and able to help him, and they hoped in his goodness that he was also willing to help him. Accordingly, the roof of the Jewish houses being flat, they uncovered some part of it, and let the bed down with the sick man in it into the room where Christ was.

Observe, 3. No sooner did they exercise their faith in believing, but Christ exerts his divine power in healing. And see the marvellous efficacy of faith; it obtained not only what was desired, but more than was expected. They desired only the healing of the body, but Christ heals body and soul too. Son, be of good cheer, thy sins are forgiven thee.

Thereby our Saviour shows them, that sin is the original cause of all bodily diseases; and consequently, that in sickness, the best way to find ease and deliverance from pain, is first to seek for pardon. The sense of pardon in some degree will take away the sense of pain.

Observe, 4. The exception which the scribes took against our Saviour for pronouncing that this man's sins were forgiven him. They accuse him of the sin of blasphemy: urging, that it is God's peculiar prerogative to pardon sin. Their doctrine was true, but their application false. Nothing more true, than that it is the greatest degree of blasphemy for any mere man to arrogate to himself the incommunicable prerogative of God, which consists, in an absolute and authoritative power to forgive sin. But then their denying this power to Christ of forgiving sin, which he had as God from all eternity, and as Mediator, God and man in one person, when here upon earth; this was blasphemy in them; the challenging of it, none in him.

Observe, 5. Our Saviour gives these scribes a twofold demonstration of his Godhead,

(1.) By letting them understand that he knew their thoughts: Jesus perceiving in his spirit that they reasoned within themselves. To search the hearts, and to know the thoughts and reasonings of men, but the prerogative of God only.

(2.) By assuming to himself a power to forgive sin; for our Saviour here, by assuming to himself a power to forgive sins in his own name, and by his own authority, doth give the world an undeniable proof and convincing evidence of his Godhead. For who can forgive sins but God only?

Observe, 6. The effect of this miracle upon the minds of the people; they marvelled and were amazed, but did not believe. They admire our Saviour for an extraordinary man, but did not believe him to be God.

Learn thence, That the sight of Christ's miracles is not sufficient to work faith in the soul, without the concurring operation of the Holy Spirit. The one may make us marvel, the other must make us believe.

Observe here, 1. The unwearied pains and diligence which our Saviour used in the execution of his ministerial office and calling; no sooner had he done preaching in Capernaum, and healing the sick of the palsy; but he goeth out thence to the sea-side to preach there.

O blessed Saviour! How perpetually wert thou employed in the labours of thy calling, in the service of thy Father, and for the good of mankind! Thou wentest about doing good, setting a pattern for all thy ministers to follow. How doth the example of thy laborious diligence at once instruct and shame us!

Observe, 2. The number of our Lord's disciples not being filled up, observe what a free and gracious, unexpected and undeserved, choice he makes. Levi, that is, Matthew, (for he hath both names,) a grinding publican, who gathered the taxes for the Romans, and was probably guilty, as others were, of the sins of covetousness, extortion, and oppression; yet he is called to follow Christ as a special disciple.

Learn thence, That such is the freeness of God's grace, that it calls and converts sinners unto Christ when they think not of him, nor seek unto him. Little did Levi now think of a Saviour, much less seek after him, yet he is at this time called by him.

Matthew, a publican, Zaccheus, an extortioner, Saul, a persecutor, all these are brought home to God, as instances and evidences of the mighty power of converting grace.

Observe, 3. Matthew's ready compliance with Christ's call; he arose, and followed him. When the inward call of the Holy Spirit accompanieth the outward call of the word, the soul readily complies, and presently yields obedience to the voice of Christ. Christ oft-times speaks by his word to our ears, and we hear not, we stir not; but when he speaks by his Spirit efficaciously to our hearts, Satan shall not hold us down, the world shall not keep us back, but we shall with Levi instantly arise and follow our Saviour.

Observe, 4. Levi, or Matthew, to show his thankfulness to Christ, makes him a great feast. Christ invited Matthew to a discipleship, Matthew invites Christ to a dinner. The servant invites his Master, a sinner invites his Saviour. We do not find, that when Christ was invited to any table, that he ever refused to go: if a publican, if a Pharisee invited him, he constantly went; not so much for the pleasure of eating, as for the opportunity of conversing and doing good. Christ feasts us when we feast him.

Learn hence, That new converts are full of affection towards Christ, and very expressive in their love unto him. Matthew, touched with a sense of Christ's rich love, makes him a royal feast.

Observe, 5. The cavil and exception which the scribes and Pharisees made at our Lord's free conversation. They censure him for conversing with sinners; he justifies himself, telling them, that he conversed with them as their physician, not as their companion. They that are whole need no physician, says Christ, but they that are sick.

As if our Lord had said, "With whom should a physician converse, but with his sick patients? Now I am come into the world to do the office of a kind physician unto men, surely then I am to take all opportunities of conversing with them, that I may help and heal them, for they that are sick need the physician: but as for you scribes and Pharisees, who are well and whole in your own opinion and conceit, I have no hopes of doing good upon you: for such as think themselves whole desire no physician's help."

From this assertion of our Saviour these truths are suggested to us,

1. That sin is the soul's malady, its spiritual disease and sickness.

2. That Christ is the Physician appointed by God for the cure and healing of this disease.

3. That there are multitudes of sinners spiritually sick, whole yet think themselves sound and whole.

4. That such, and only such, as find and feel themselves spiritually sick, are the subjects capable of Christ's healing.

They that are whole need not the physician, but they that are sick. I came not to call the (opiniatively) righteous, but the (sensible) sinner to repentance.

Observe here, 1. A great difference betwixt John's disciples and Christ's in the matter of fasting. John's disciples imitated him, who was a man of an austere life, and much given to fasting; therefore he is said to come neither eating nor drinking, Matt 11:18.

On the other side, Christ's disciples follow him, who came eating and drinking, as other men did; and yet, though there was a great difference betwixt John's disciples and Christ's in matters of practice, they were all of one faith and religion.

Thence learn, That there may be unity of faith and religion among those who do not maintain an uniformity in practice. Men may differ in some outward religious observances and customs, and yet agree in the fundamentals of faith and religion. Thus did John's disciples and Christ's; the one fasted often, the other fasted not.

Observe, 2. In that the disciples of the Pharisees used to fast as well as John's disciples, we may learn, That hypocrites and wicked men may be, and sometimes are, as strict and forward in the outward duties of religion, as the holiest and best of christians; they pray, they fast, they hear the word, they receive the sacraments: they do, yea, it may be, they outdo and go beyond, the sincere christian in external duties and outward performances.

Observe, 3. The defensative plea which our blessed Saviour makes for the not fasting of his disciples; he declares that it was neither suitable to them, nor tolerable for them, thus to fast at present. Not suitable, in regard of Christ's bodily presence with them. This made it a time of joy and rejoicing, not of mourning and fasting.

Christ is the Bridegroom, and his church the bride; whilst therefore his spouse did enjoy his bodily presence with her, it was a day of joy and rejoicing to her, and mourning and fasting were improper for her. But when Christ's bodily presence shall be removed, there will be cause enough to fast and mourn.

Again, this discipline of fasting was not at present tolerable for the disciples; for they were raw, green, and tender, not fit for austerities; nor could bear as yet the severities of religion, no more than an old garment could bear a piece of new stiff cloth to be set into it, which will make the rent worse, if the garment comes to a stretch; or no more than old bottles can keep new wine.

As if our Saviour had said, "My disciples at present are tender and weak, newly called and converted; they cannot therefore bear the severities of religion presently; but ere long I shall leave them, and go to heaven, from whence I will send down the Holy Spirit upon them, which shall enable them to do all the duties which the gospel enjoins.

Now the intended lesson of instruction from hence is this, That it is hurtful and dangerous for young converts, for weak christians, to be put upon the severer exercises of religion, or to be urged to the performance of such duties as are above their strength. But they ought to be handled with that tenderness which becomes the mild and gentle dispensation of the gospel. Our Saviour here commends prudence to his ministers in treating their people according to their strength, and putting them upon duties according to their time and standing.

Observe here, 1. The poverty, the low estate and condition, of Christ's own disciples in this world; they wanted bread, and are forced to pluck the ears of corn to satisfy their hunger. God may, and sometimes doth, suffer his dearest children to fall in streights, to taste of want, for the trial of their faith, and dependence upon his power and providence.

Observe, 2. How the Pharisees (who accompanied our Saviour only with a design to cavil at, and quarrel with, every thing that either he or his disciples did) blame this action of the disciples, namely, the plucking the ears of corn on the sabbath-day.

Yet note, 1. It was not any theft which the disciples were charged with; for to take in our necessity so much of our neighbour's goods as we may reasonably suppose that, if he were present, and knew our circumstances, he would give us, is no theft. But it is the servile labour on the sabbath, in gathering the ears of corn, which the Pharisees scruple.

Whence observe, How zealous hypocrites are for the lesser things of the law, whilst they neglect the greater, and are superstitiously addicted to outward ceremonies, placing all holiness in the observation of them, neglecting moral duties.

Observe farther, 3. How our Saviour defends the action of his disciples in gathering the ears of corn in their necessity, by the practice and example of David. Necessity freed him from fault and blame in eating the consecrated bread, which none but the priests might lawfully eat. For in cases of necessity a ceremonial precept must give way to a moral duty. Works of mercy and necessity for preserving our lives, and for the better fitting us for sabbath-services, are certainly lawful for the sabbath-day.

Observe, 4. A double argument which our Saviour uses, to prove that the sabbath's observation may be dispensed with in a case of absolute necessity; 1. Drawn from the end of the sabbath's institution: the sabbath was made for man; that is, instituted of God for the good and benefit of mankind, both with respect to their souls and to their bodies. The outward observing and keeping of the sabbath is subordinate to the good of man, and therefore the good of man is to be preferred before the outward keeping of the sabbath.

2. Argument is drawn from the authority which Christ, the Institutor of the sabbath, has over it. The Son of man is Lord also of the sabbath; that is, he has authority and power, both as God and as Mediator, to institute and appoint a sabbath, to alter and change the sabbath, to dispense with the breach of it upon a just and great occasion; and consequently, acts of mercy, which tend to fit us for works of piety, not only may, but ought to be done upon the sabbath-day: which was the proposition which our Saviour undertook to prove.