The rooms of the house were ranged around this court. The roof was flat, formed often by layers of boughs, matting, and earth laid over the rafters, and trodden down; then coverea with a compost, which hardened when dry. This roof was protected by battlements, so that on the house-top, persons walked at evening, and sometimes slept at night. 2 Sam. 11. 2, &c. Kitto. This cut shows the mode in oriental countries of covering the open court with an awning, stretched upon columns. The sun was thus excluded, and the air was admitted. Kitto. scribes said within themselves, to This man blasphemeth. 4 And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts? 5 For whether is easier to say, Thy sins be forgiven thee; or forgiven thee; or c Ps.139.2. Jno.2.24,25. He.4.12,13. Re.2.23. ways viewed in this connexion, and men could not fully understand His work otherwise than in this light. See James 5. 14, 15. It would also appear to them, from this language, that the forgiveness of sin was of first consequence and included every blessing. And so also He shows His gospel grace by this visible illustration. He gives before we ask, and then gives more than we ask. The faith here was mostly a deep sense of need, and of Christ as the only helper. Others spoke to Christ, but Christ addressed the paralytic. Forgiveness must be spoken to us, and cannot be spoken to another for us. The sense of personal forgiveness has power with us for a Christian life. 3. The Scribes and Pharisees, in their murmuring, acknowledged that to forgive sins was strictly a Divine work. They had always regarded this prerogative as a characteristic of their Messiah when He should come. Hence they were offended in Him. T Blasphemeth. In other writings, blasphemy was evil speaking of any kind, and evil foreboding in regard to In the Scripture, to_blaspheme the name of the Lord (Levit. 24. 16), was to impiously profane the Divine titles, attributes or works, and especially to violate the honour of Jehovah by assuming it for the creature. So here, "Who can forgive sins, but God only?" (See Matt. 26. 65. John 10. 36.) any one. 4. Knowing their thoughts. Christ here again shows to them His Divinity by showing to them their thoughts. So, with the Samaritan woman, "Come see a man who told me all things that ever I did. Is not this the Christ?" See 1 Sam. 16. 7. 1 d to say, Arise, and walk ? 6 But that ye may know that the Son of man hath power on earth to forgive a sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. d Mi.7.18. Chron. 28. 9. 2 Chron. 6. 30. Jer. 17. 10. Rom. 8. 27. Rev. 2. 23. Mark adds, "Jesus knew by His Spirit," or perceived in His Spirit, their thoughts, or carnal reasonings. He might easily say this, thought they, and only blaspheme; for He could safely pretend to a work which admitted no proof. How could we know that the man's sins are forgiven? 5. Whether is easier. It was not because it was easier to Him, as they supposed, that He so said, but for another reason-to call their attention to His redeeming, sin-forgiving work. And He would presently show them that He could as easily say “ Arise.” His object was to have them know that He-the Son of man-had power on earth to forgive sin, and was therefore God and Saviour. Properly speaking, His prerogative extended equally to both departments, "Who forgiveth all thine iniquities-who healeth all thy diseases" (Psalm 103). But the greater, that included the less, should be put foremost. Disease is but a feature of the curse, and forgiveness virtually removes it, as it takes away its sting, even the sting of death. His object He now declares to be their instruction in His saving work. "But that ye may know," &c. And hence, to convince them that this assumption of His was authorized, and not blasphemous, He will work the miracle in attestation of His claim. He will show them by a visible exertion of Divine power and grace, on His own authority, that He had power on earth to forgive sin. 6. Arise, take up thy bed. There is a reason for this form of the healing word. As forgiveness of sin is the great substance of blessing which in 7 And he arose, and departed to his house. 8 But when the multitude saw it, they marvelled, and glorifiede God, which had given such power unto men. e Ac.4.21. Ga.1.24. cludes all good things, so the restoration is most triumphant when it is shown at once in the effects. Christ would deliver the blessing in the form of a command, which He very commonly did, that the first exercise of faith might be an effort of obedience. To the maid he said, "Arise" (Mark 5. 41); to Lazarus, "Come forth" (John 11.43); to the paralytic, "Arise, take up thy bed, and go unto thine house."-Mather on the Types, p. 140. This incident gave our Lord an opportunity to prove His Messiahship; for a miracle in His own name, "I say unto thee," proved His claim to Divinity; and His claim, if proved, was such as proved Him their Messiah. Indeed, in all His miracles, He would assert or illustrate this truth. 9 T And f as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him. f Mar.2.14. Lu.5.27,&c. tles. Every minister of Christ must needs first be a true follower. Church office could not suffice, in His view, without piety. Christ would have, among the twelve, this proof of Judah's low estate-an apostle from the officers of tribute. The customhouse among the Jews, in their subjection to Roman authority, was a place for plundering and extortion. Hence, the call of this apostle was a striking instance of Divine grace. Mark and Luke call him Levi, which must have been his common name, as he was so called by the people of the country. But his being a publican, and an officer under the Romans, is a reason why he took a foreign name, though not a foreigner. But he would not here employ the name in which 8. Such power unto men. They he served as a publican. Christ saw Divine power in this miracle, "calls His servants by another but they did not observe how Christ name ”—“ a new name." The wrought it by His own word, "I say promptness with which he followed unto thee." They could not conceive Christ, shows us not so much his or admit His Divinity, though this natural character for decision and was proof. They did not own that promptitude, as the Divine power of He was more than man, though some- Christ's call. He was sitting-busy times they were forced to say, What at his work. He "left all," adds Luke, manner of man is this? Yet here and he was made an example of that their confessions make them the un-effectual calling, which renews the willing witnesses to this truth of His heart, and converts the life. Luke proper Godhead. "The Son of man" gives an account (ch. 5. 29) of a great -He whom ye regard only in the banquet made by Levi, or Matthew. light of His humanity, hath Divine The freeness of God's grace is such, power, and thinks it no robbery to be that he often chooses the worst, and equal with God (Phil. 2. 6). takes the most notoriously wicked as chosen vessels for himself. So with Saul, the persecutor. OBSERVE, The effectual calling is seen from the effects. 1. The promptness of action at Christ's word-" He arose." 2. The 9. Matthew sitting at the receipt of self-denial-" He left all" (Luke)→ custom. This is the call of Matthew his self-righteousness, and sins, and as a disciple. Afterward, Christ chose, vain pursuits. 3. The steadfast obefrom all the disciples, twelve, for apos-dience-" and followed Him.” [ 35. THE CALL OF MATTHEW.] Matt. 9.9 Capernaum. Mark. Luke. 2. 13, 14 | 5. 27, 27, 28 John. 10 ¶ And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11 And when the Pharisees saw it, they said unto his disci ples, Why eateth your Master with publicans and sinners ? s 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what g c.11.19. Lu.15.2. He.5.2. § 58. LEVI'S (or Matthew's) FEAST. these proud murmurers, not under Matt. Capernaum. Mark. Luke. 9. 10-17 2. 15-22 5.29-39. John There elapsed an interval of some months between Matthew's call and this feast, as will be observed by the Harmony. 10, 11. As Jesus sat. This feast Matthew made as an act of gratitude to Christ, and a parting entertain ment to his former associates, in which he would at once make them acquainted with his new Master, and make an open profession of his discipleship before them. A convert should surely not be ashamed of Christ: he should not fear to profess Him; nor should he be willing that his own former associates should remain ignorant of Him. And as Christ has made us a great feast in His house, and invited us all, we should pay Him our best honours in our own house, and before all our acquaintances. Luke calls it a great feast, which Matthew, in modesty, omits. In the house. Matthew T does not call it his own house, though Luke does. "What things were gain to me, those I counted loss for Christ." "Neither said any of them that aught of the things which he possessed was his own (Acts 4. 32). Christ's excellency makes even a close calculator reckon Him more than all things. How few large entertainments are given where Christ is invited. ¶ Publicans and sinners-or heathens. The Pharisees complained to the disciples that their Master was keeping unhallowed company. Eating and drinking with any was a mark of great intimacy and fellowship, which | standing Christ's work among sinners, sought to lay to His discredit. They were offended at Christ and His claims, and hence they loved to excite prejudice against Him. Their pride revolted at Christ's ways, and at His humiliating, soul-abasing religion. Christ is called on to explain His intercourse with sinners! How the natural man misunderstands the gospel. The very grace is a blot. The love of Christ must be shed abroad in the heart by the Holy Ghost given unto us. Of the sacramental table, the world might ask, why eateth your Master with publicans and sinners? 12, 13. We learn that it belongs to the true spirit and end of the gospel dispensation to seek and save the lost, to call sinners, to preach glad tidings to the poor and meek, and to justify the ungodly. This is most important for us to know; this was our Lord's vindication. Herein lies our hope. The gospel is good newsglad tidings to the weary and heavyladen, and guilty, and undone. This we are to believe. To the self-sufficient, like the Pharisees, the ways of Christ will always be objectionable, and they feel not their need of His help. They objected on the ground of strict ceremonial purity. Christ refers them to their own prophet. Hosea 6. 6. They misunderstood what God proposed and required. He proclaimed mercy to sinners, and not sacrifice; and it was love or mercy that He claimed of men, rather than mere outward observance with severity. Where truth was not found toward God and man, ritual sacrifice was of small account, especially where malice and ill-will toward fel that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance. i 14 ¶ Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the children of the bride h Pr.21.3. Ho.6.6. Mi.6.8. c.12.7. i Lu.24.47. Ac. 5.31. 2 Pe.3.9. chamber mourn, as long as the bridegroom is with them? but the days will come when the bridegroom shall be taken from them, and then shall they fast. 16 No man putteth a piece of new cloth unto an old garment; for that which is put in to fill it up taketh from the garment, and the rent is made worse. j c.25.1,10. Jno.3.29. Re.21.2. k Is.22.12. 1 Or, raw, or, unwrought cloth. the carelessness and sensuality of life. But it was abused to self-righteousness by the Pharisees, and John's disciples had not fully come into the light. - The bridegroom. Christ low-men were indulged. God demands mercy or love first of all; and all His precepts (even the 4th Command) must have an eye to mercy. See Matt. 12. 7, where this is referred to, as excusing the pluck-points out the circumstances as justiing of corn by the disciples on the fying this. It was not a time to fast Sabbath. For I am not come. any more than at a wedding. His This was not the object of His mis- presence with the disciples was fit to sion, to company with such as proud excite joy, as at a marriage feast, Pharisees who count themselves al- where the festivity would seem highly ready righteous, but to call sinners and proper. He is the bridegroom; they furnish them a perfect righteousness, were the children of the bride-cham and thereby lead them to righteous- ber-the groomsmen, who conducted ness of life, in genuine repentance. the arrangements, and took special His object was not to get a mere part in the joy. Can they mourn at punctilious Pharisaic obedience, but such a time? Luke has it, "Can to show mercy, and preach mercy. ye make" them mourn? It is not Here was also a proverbial expres- fit that they fast, and use the expression, to signify the consistency of sions of grief while the marriage is one's course with his object-"Phy-going on and the groom is with them; sicians are with the diseased." 14, 15. The disciples of John were drawn into the controversy by the Pharisees, whom Luke represents as speaking, while Mark seems to connect the two. John's disciples were trained to fastings, twice a week at least, in keeping with all that austerity and seclusion which belonged to John's ministry in the wilderness. It served the purpose of Christ's enemies to oppose this strictness against His apparent indulgences. Fasting is abstinence from food, either wholly or in part. Its design is to deny the fleshly appetites, and its use is more exclusively to cultivate spiritual dispositions, to humble us at the thought of our dependence for daily food on the goodness of God, and to check but when He should be taken away from them, then the expressions of grief would be fit. 16. The illustration here used applies to the same effect, viz.: to show that there is a fitness of things. It would be as unfit and hurtful even to put on these forms of sorrow and lamentation, while Christ is present with them, as to patch an old garment with new cloth, or to put new wine into old bottles; for in both cases, there would not only be impropriety, but injury done. So, He would say, my doctrines do not suit the old and legal rites of the Pharisees. They who have embraced Christ, and find Him present, have no right to go in mourning, any more than they have to turn Jews. Because joy is appropriate to |