Mark 2

ANd again he entred into Capernaum, after some days, and it was noised that he was in the house.

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.

And they come unto him, bringing one sick of the palsie, which was born of four.

And when they could not come igh 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 palsie lay.

When Jesus saw their faith, he said to the sick of the palsie, Son, thy sins be forgiven thee.

But there were certain of the scribes sitting there and reasoning in their hearts.

Why does this man thus speak blasphemies? who can forgive sins but God only?

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?

Whether is it easier to say to the sick of the palsie, Thy sins be forgiven thee, or to say, Arise, take up thy bed and walk?

But that ye may know the Son of man has power upon earth to forgive sins, (he says to the sick of the palsie,)

I say unto thee, Arise, and take up thy bed, and go thy way into thine house.

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 t excellent Word, and the only Word to be Preached, v. 7. Why does this Man spea 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.

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.

And as he passed by, he saw Levi, the son of of Alpheus, sitting at the receit of custom, and said unto him, Follow me. And he arose, and followed him.

And it came to pass, that as Jesus sate at meat in his house, many publicanes, and sinners sate also with Jesus, and his disciples, for there were many, and they followed him.

And when the scribes, and Pharisees saw him eat with publicanes, and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicanes and sinners.

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.

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?

And Jesus says unto them, Can the children of the bride-chamber fast, while the bridegroom is with them? As long as they have the bridegroom with them they cannot fast.

But the days will come when the bridegroom shall be taken away from them, and then shall they fast in those days.

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.

And no man putteth new wine into old bottles, else the new wine does 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.

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.

And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful?

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?

How he went into the house of God, in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful to eat, but for the priests, and gave also to them which were with him?

And he said to them, The sabbath was made for man, and not man for the sabbath.

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 has, 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 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 do notnecessarily signify in the Days of Abiathar, as we Translate it, no more then 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.