Matthew Poole and continuators on Mark 2

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.