| Scripture |
Expanded Comments |
| |
|
| 1 And again he entered into Capernaum after some days; and it was noised that he was in the house. |
Capernaum – Jesus' home at the time. (Matt. 4:13) R3728:3, 2583:1
It was noised – It was soon widely known. R2583:1
In the house – Probably Jesus' own home, but possibly that of Peter and Andrew, though not likely. R2583:1, 3314:2
Dr. Schaff suggests that according to the Greek text this might read "at home," instead of "in the house." R2583:1
|
| 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. |
No room – Middle class houses at that time usually had one room only, about 20 by 40 feet in size. R3728:3, 3314:2
Preached the word – Doubtless respecting the kingdom of God long promised, which he proclaimed to be nigh, even at the door. R3728:6
Probably respecting sin, its defilement and its penalty--death. R3314:2
Undoubtedly the same message delivered in Nazareth respecting the Lord's spirit being upon him, anointing him to preach and heal. R2583:2
His chief work, healings and miracles being merely incidental. R2583:2
We note a difference between our Lord's ministry and that of the apostles. Jesus taught mainly surface and introductory truths, the time not yet being due for opening up the deep things of God. R1722:2
|
| 3 And they come unto him, bringing one sick of the palsy, which was borne of four. |
Bringing one sick – The first business of every member of Christ, aside from his own development, is to help others to the Redeemer. R3315:6
Of the palsy – Paralysis. R2584:4
A broad term for any disease which would render the individual helpless, this incident evidently being a serious case. R2583:5
Represents a condition of sin in which the individual loses his power; helpless, with a deadness of conscience to principles of righteousness. R2584:4
His helpless condition probably hindered him from applying to Jesus on the day when so many of the sick at Capernaum were cured. R3728:6
Borne of four – Similarly we can help to bring one another to the Lord, to the truth, to the influences and benefits sure to come from contact with Jesus or his body members. R3315:3
A large proportion of the blessing which has been bestowed upon the Lord's people through the Gospel has come through individual and private effort. R3315:4
|
| 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. |
Uncovered the roof – A porch-roof, covered with tiles, which could be removed without much difficulty. R2583:3, 4980:3, 3314:2,3
A flat roof formed by heavy timbers about two feet apart, on which were placed slabs of either wood or stone, the whole being covered with earth or sod. R3728:3, 3729:1
An extemporaneous device of plain peasants accustomed to opening their roofs and letting down grain, straw and other articles, as they still do in the East. R2583:3*
We too, in bringing friends to the Good Physician of the soul, should not be readily stopped by impediments or obstacles. R2584:4
They let down – Apparently without ropes. R3314:3
Using improvised ropes. R3729:1
Showing strong faith, not only in the Lord's power to heal, but also in his gentleness and goodness in reacting to this rude intrusion. R3729:1
|
| 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
|
Saw their faith – Faith in the Lord as the sent of God, a condition indispensable to pardon. R3314:5
Such implicit faith, manifested by such heroic effort, could not fail to be appreciated by the Redeemer. R4980:3
The faith of the sick man and those interested in him. R1921:2, 3314:3, 1722:5
Some are inclined to put doctrine ahead of faith and repentance, but this will not do. R2584:5
The circumstances warrant the belief that the sick man himself exercised the faith and prompted his friends to take the steps they did. R2583:5
He said – Not first asking respecting his previous course in life, nor waiting for him to express sorrow for sin. R3314:5
Our Lord was not offended by the intrusion, doubtless remembering that all things work together for good to the Lord's people, who will accept them thus. R2583:4
Let us learn also to overlook and forget rudeness, especially where there is evidence of sincerity of heart, faith, good intentions. R2583:4
Thy sins – Not original sin and its death penalty, but sins in the plural, the man's own sins. R3730:5
Under the Law Covenant the Jews were held to account for their own transgressions; hence, serious sickness implied serious sins. R4980:3, 3730:5
Thus Jesus showed the great difficulty afflicting the whole family is sin, without which there would be no sickness. R3314:5
Putting the most important thing foremost: Jesus was primarily the sin-bearer and teacher, his work of healing being secondary. R3729:1
Be forgiven thee – Thus, Jesus declared I am the Father's special agent and representative. R3729:2, 1921:3
Our Lord here assuming the office of the antitypical High Priest. R2584:2
This was justified because our Lord was making satisfaction for the sins of the whole world, and the Father had already indicated the acceptance of the sacrifice which was then in process. R4981:4, 3315:1, 1921:3
Suggesting the willingness of our Lord to forgive sins and heal the body in "the times of restitution." (Acts 3:21) R2584:2
Teaching the willingness of the Lord to forgive sins, to ignore them, to deal with us as though we were free from sin. R3314:5
Not blotted out, though forgiven. R3730:4
Implied full restitution to health and life. R1722:5
We Mark a wide distinction between the blotting out of sin at the second coming of Christ, and the forgiveness of sins which may be enjoyed now by all who will exercise the necessary faith and obedience. R3729:6, 3314:6
But the man still lay helpless, his sins not blotted out though forgiven; still an illustration of the terrible effects of sin. R3730:4
Perfect creatures need no forgiveness, no allowance. R4981:1
Under the Law Covenant God arranged with the nation of Israel a certain kind and degree of forgiveness and reconciliation through Moses their Mediator. R3730:4
Our Lord must have seen a very proper condition in the young man's heart, else he would not have said these words unsolicited. R2583:5
Apparently the Lord was going to let him wait for the appointed time, with this simple assurance of the present favor of God, to thus test his faith and the measure of his satisfaction in that assurance. R1722:5
The palsied man had not brought a sin-offering under the terms of the Jewish Law, but had brought the sacrifice appropriate to the new dispensation, "a broken and a contrite heart." (Psa. 51:17) R2584:2
Members of the Body of Christ are fully qualified to declare to all true believers in Jesus these very words. R3315:2
|
| 6 But there were certain of the scribes sitting there, and reasoning in their hearts, |
The scribes – The Rabbis, the Doctors of the Law. R2583:6
Reasoning – We may suppose that it was partly to start this very line of reasoning that our Lord expressed himself as he did. R3729:2
|
| 7 Why doth this man thus speak blasphemies? who can forgive sins but God only? |
Why doth this man – The question was a very proper one, and they are not to be blamed for making the enquiry. R2583:6
Who can forgive – A claim impossible to dispute, but one which Jesus substantiated by his power to heal this man physically. R2583:6
They did not consider that if he were the Messiah he would possess the authority. R4980:6
But God only – All sin is primarily against God, whose law of righteousness is infringed. R3730:2
Claiming that Jesus was arrogating to himself a power which belonged to God alone. R4980:6, 3729:1
According to the plan of redemption Jesus was the only one who could forgive sins; or the Heavenly Father through him. R3730:2
God never gave power to bishops, priests or ministers of any denomination to forgive sins; nor did Jesus give authority to the apostles to forgive sins. They might preach forgiveness, but only in his name. HG737:5
|
| 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?
|
Is it easier – They had incorrectly thought that the forgiveness of sins would represent greater power and authority than the doing of miracles. R3314:6
Which is the greater power, to work miracles upon the natural body or to work a miracle of grace in the heart? R3315:2
The healing of the soul from the sickness and condemnation of sin should far outrank physical conditions and blessings. R2584:1
Arise – Our Lord healed the sick to foreshadow the great work of his Millennial reign, to attract attention and establish his authority as a teacher, and to manifest his love and sympathy. R1722:1
Take up thy bed – Although in the nature of restitution, this is not a blotting out of the man's sins. R3730:4
And walk – Healing the man of the result of his sins. R3729:2
|
| 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,) |
That ye may know – It will be a lesson respecting the truthfulness of my statement. R2583:6
|
| 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. |
He arose – Not completely out of all imperfections. Jesus merely healed him of a measure of his special difficulty. R3730:5
|
| |
|
| 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them.
|
Went forth again – The tense of the Greek would seem to indicate that our Lord kept going by the seashore, stopping here and there to discourse to the people, multitudes of whom flocked to hear him. R2590:3
|
| 14 And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me.
And he arose and followed him. |
He saw Levi – His name was changed to Matthew when he became a member of the Lord's company. Matthew signifies "the gift of God." R2260:3, 4986:6, 2591:1
The receipt of custom – He belonged to the Levitical tribe, but his service as a Roman tax collector socially degraded him and classed him as a "publican." R4986:6, 2591:1
The name "publican" and the profession were extremely odious to the Jews, as unpatriotic and disloyal. R2591:1
He was independent and humble-minded, braving the scorn of his fellow-countrymen. R4986:6
Perhaps the independence, humble-mindedness and the braving of the scorn of his fellow-countrymen were favorable qualities to becoming a disciple of Jesus. R4986:6
Follow me – A special invitation to become Jesus' disciple. R4987:1
Not being previously invited to become one of Jesus' immediate disciples, Matthew could not essay to become one earlier. R2591:1
Followed him – Forsaking all earthly goods that he might be a member of the Messianic class. R4987:1
We are not to suppose that Matthew left his money-drawer open, and his accounts with the Roman government unsettled, to immediately follow the Master. It may have taken weeks. R2591:1
The Lord and his disciples were well known. Probably Matthew had not only knowledge of our Lord, but also faith in him, as the Messiah. R2591:1
|
| |
|
| 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. |
And it came to pass – Probably several weeks after Matthew's call. R2591:5
In his house – Matthew was a householder. R4987:1
A man of influence, Matthew immediately set about to use his influence in drawing others to the Savior. R2591:2
In consecrated homes the first consideration should be the service of the Master. R2591:3
Many – Of his friends and business associates. R2591:2
So today, each should seek to exert his influence where it is greatest, upon his acquaintances, upon whom either his past honesty and good character should have an influence, or else those to whom his radical change of life would be most manifest. R2591:3
Publicans – A term applied in Jesus' day to Jews who served the Roman government as tax collectors in Palestine. R4986:3
They were looked upon with disdain as being unfaithful to their religion and their nation. R4986:3, 2591:1
Like himself, of the ostracized class. R4987:1
Ones not professing holiness, but rather confessing estrangement from God and lack of harmony with his Law. R5464:1
Counted unpatriotic, disloyal to their own nation, in that they accepted the service of an alien government, and made use of their knowledge of their country and people in assisting to collect revenues deemed unjust. R2591:1
And sinners – Jews who were careless in respect to the orthodoxy of their day; non-religious. R4986:3, 2591:2
Not necessarily evil-doers. R2591:2
They followed him – The common people heard him gladly. R4967:3
|
| 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? |
Pharisees – Signifies "holy person"--one scrupulously careful in observing the smallest details of the Law. R4986:3,6
Publicans – Disdained as being unfaithful to their religion and to their nation. R4986:3
Sinners – Styled "sinners" by the Pharisees because less particular in form, regardless of their having true moral status. R4986:6
How is it – Jesus looked not upon the outward appearance, but the heart. He did not love the publicans because they were sinners, nor disapprove of the Pharisees because they outwardly kept God's Law. R5464:1
Eateth and drinketh with – Not objecting that he taught the publicans and sinners, but that he ate with them, implying a social equality. R2591:5
But the Pharisees would tolerate and eat with the Sadducees, although the latter were practically unbelievers, because they were of the wealthier and therefore more respectable class. R4986:3
Publicans and sinners – Not that our Lord made companions of the rowdies or moral lepers of his time. R2591:3
Ostracized, not because they were wicked, but because their business was disesteemed, thus forcing them to have most of their social intercourse with the non-religious, by way of contrast called "sinners." R2591:2
|
| 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.
|
He saith unto them – This afforded Jesus the opportunity to give a great lesson in a few words. R4987:1
They that are whole – Not implying that the Pharisees were not sick, and did not need our Lord's ministry; but that they did not admit that they were sin-sick and were not disposed to receive his good medicine of doctrine. R2591:6
Of the physician – Implying the physician had a right to mingle with those whom he sought to relive. R2591:6
Not to call the righteous – Those that did not admit their sinfulness and imperfection; the self-righteous. R4987:2, 2591:6, 2260:2
Those who, not admitting their sinfulness and imperfection, do not seek divine forgiveness. R4987:2
Those who thought themselves righteous had a barrier before them which hindered their coming to the Lord. R4987:2
By these words Jesus sought to call attention to the fact that although the Pharisees claimed to be righteous, they were not so. They were sin-sick, imperfect, needing a Savior. R5464:3, 2591:6
"There is none righteous, no, not one." (Rom. 3:10) R4987:2
But sinners – All sin is condemned of God, the little and the large; all unrighteousness is sin. R4987:1
Those that admitted they were unrighteous and had need of mercy. R2260:5, 2591:6
Admitting their sins, they were more ready to accept forgiveness. R4987:2
The disciples were nearly all from this lower, less orthodox, less educated class of Jews. R4986:6
Not that God is more pleased with those who live in sin than with those who strive to live in harmony with him; but the contrary. R5464:2
To repentance – There is a great difference between calling men to repentance and calling them to the high calling. F87
Anyone who considered himself to be righteous would be beyond the call to repentance. R2591:6
|
| |
|
| 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? |
Pharisees – See Verse 16. Used to fast -- At that time a fasting season was observed by the Pharisees and by those who had accepted the teachings of John the Baptist. R4987:2
The Pharisees fasted "twice in the week." (Luke 18:12) R2592:1
Probably the banquet of verse 15 was on one of the regular fast days of the Pharisees. R2591:5
|
| 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.
|
Fast – So long as Jesus was honored by the multitudes, it required comparatively little self-denial to be one of his followers. R2592:2
The bridegroom – Jesus personally, not Jesus and the overcomers. R398:4
There is as much evidence of Christ's being the bridegroom to the typical church, as that he was reaper in the harvest of the typical age. R109:2*, 114:6*
Is with them – Now in the Lord's second presence, we might say that the feast has begun again. It almost appears as though the fasting time has passed, and that the feasting and "joys of the Lord" have begun. R2592:2
They cannot fast – It would be inappropriate for his followers to be in sadness and mourning at a time when they were receiving such wonderful blessings. R2592:1, 4987:4
They would have plenty of opportunity to weep and fast after he would be gone. R4987:4, 2592:2
|
| 20 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
|
Shall be taken – Causing an abundance of perplexity and sorrow, then fasting would be in order. R2592:2
Then shall they fast – Later on when trials came, when the Master got into the toils of his enemies, when his cause was unpopular, and the multitudes clamored for his death--then it required self-denial, antitypical fasting, to confess him and follow him. R2592:2
Thus for eighteen centuries God's people have been fasting, praying, and longing for the Bridegroom's return. R4987:4, 2592:2
In loneliness, and especially at the thought of the long delay in his coming to receive her to become his wife. R4987:4
Fasting is not obligatory, but a voluntary sacrifice of present and temporal good things that the mind and heart might go out more earnestly after the things not yet seen, but hoped for. R4987:4
Fasting signifies self-denial, a disciplining of the body by abstaining from delicacies, relishes, etc. R3659:5, 2592:2
Fasting is proper enough when intelligently done and from a right motive. A very plain diet or total abstinence may assist the full blooded and impulsive to self control. R2260:5
Fasting, under the Jewish dispensation was a symbol of self-denial under the Christian dispensation. R955:3
|
| 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.
|
No man – These two parables illustrate that before the blessing could come to natural Israel, spiritual Israel must be selected. R4987:5, 2592:5
This was perhaps the first intimation our Lord gave that Israel would be rejected. R2260:6
A piece of new – Unshrunken. R4987:5
Cloth – The fuller light of truth due at the first and second advents of the Lord. C160, C161
The imputed righteousness according to faith, based upon the merits of Christ's own sacrifice for sin. R2592:4
On an old garment – An old sect or organization. C160
The Jewish system and arrangement. R2592:4
The impossible (absolute) righteousness required by the Law. R2592:4
The Gospel teaching is not a patch upon the Jewish Law, but is a new proposition. R4987:5, 2592:4
Away from the old – Make the weakness of the old garment more noticeable. C160
None of the old systems are fit to be patched, or to receive the new doctrines. C160
Rent is made worse – The shrinking of the new cloth would pull away the old and increase the difficulty. R4987:5
To combine Christianity with Judaism would have been disastrous to both--the one demanding absoluteness of righteousness; the other demanding acknowledgment of the impossibility of personal righteousness. R2592:4
|
| 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.
|
And no man – See Verse 21. Putteth new wine -- Wine which had not yet finished its fermentation. R4987:5, 2592:5
Our Lord's new doctrines, the fuller light of truth. C160
The message of the Gospel dispensation. R4987:5, 2592:5
Into old bottles – Wineskins out of which all the stretch and elasticity had gone; symbolically, old systems. R4987:5, 2592:5
In the Lord's day--Judaism; now, in the end of the Gospel age--sectarianism. R2592:5; C160
It was not the divine intention that Judaism should be reformed. R2592:5
Burst the bottles – By the fermentation of the new wine. R4987:5, 2592:5
Picturing trials, disciplines and testings incidental to the preparation for the kingdom. R4987:5
Present truth, put into the denominations, would unquestionably mean the utter wreck of the denominations. R2592:5
The new truths would have destroyed any Jewish sect or organization built upon sectarian pride, errors, superstitions, and traditions. C160; R2592:5
The wine is spilled – The new doctrines would have been left stranded, hampered by all the old errors and traditions of the sect. C160
New wine – Today, the doctrine of the new dispensation. R2592:6
To put into Judaism the new doctrines would have meant that not only the Jewish nation would have been convulsed and wrecked by the spirit of the new teachings, but also that the doctrines themselves would have gone down with the wreck of that nation. R2592:5
Into new bottles – New wineskins that will be able to stand the stress of the fermentation sure to come. R4987:5
God is now, as in the end of the Jewish age, calling out of the sectarian systems such as are Israelites indeed. R2592:5; C161
It is to this called out class that the new wine of the Gospel message is committed, and these experience the fermentation of trials, disciplines, and testings. R4987:5
|
| |
|
| 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. |
That he went – Probably on the way to the synagogue. R3316:6
Through the corn fields – Wheat-field. R3754:1
On the sabbath day – Signifies rest day. (Verse 27) R4996:2, 5405:1; OV281:1
To pluck the ears – The Rabbis ruled that rubbing the grain in both hands and blowing the chaff constituted winnowing and threshing, and violated the Sabbath. R3754:2, 5405:6, 4995:6
The Pharisees had a rule that no food should be eaten until after worship in the synagogue. R3316:6
|
| 24 And the Pharisees said unto him, Behold, why do they on the sabbath day that which is not lawful? |
On the sabbath day – Jesus is supposed by some to have taught a laxity in the matter of Sabbath observance. This is a misunderstanding for Jesus was born a Jew and as much obligated to keep that Law as any other Jew. OV278:3
Not lawful – Charging them with breaking the Sabbath. R5405:6, 3754:2; Q608:T
|
| 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?
|
He said – Objecting, not to the Sabbath Law, but to the nonsensical misinterpretations that were being made. R4995:6
When he had need – David was not punished nor considered blameworthy because of the emergency of his situation. R4996:1
|
| 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?
|
Did eat the shewbread – In an emergency, thus not considered blameworthy. R4996:1
|
| 27 And he said unto them, The sabbath was made for man, and not man for the sabbath:
|
The sabbath – Signifies rest day. R4996:2, 5405:1; OV281:1
Antitypical meaning to the Christian is the rest of faith. OV281:1; F392; R5405:5
Quite probably the early disciples kept the Sabbath day and the first day as well, for a time. R5405:3, 4600:2; F384
The great Messiah's reign of a thousand years will be the Sabbath of the world in general--the antitypical Sabbath. R5405:5, 4600:5; B40; D579; Q607:4; OV279:T
Israel's Law provided two Sabbaths; one every seventh year as well as one every seventh day. R5405:5
Was made – There was no Sabbath day before the Jewish Law. R5405:1
Enoch and Abraham knew nothing about the Sabbath. R5405:1
For man – Not "for all mankind." R1732:6
The Law not made to hinder any good or necessary work, but to benefit the people. R5405, R1732
For the benefit of mankind, for physical, mental and moral rest, recuperation and strengthening. R3316:2
God did not make man merely to keep a Sabbath, but he made the Sabbath for, in the interest of, mankind. OV279:1
Our Lord is showing the Jews they were putting an extreme construction upon the command. R1732:6
Not man for the sabbath – It is a mistake to suppose, as some then and now do, that God made man simply to keep the Sabbath. R4995:6, 3316:2; OV279:1
|
| 28 Therefore the Son of man is Lord also of the sabbath.
|
Lord – Signifies master, ruler, governor. R61:1*
Husband is a definition of Lord. The Anglo-Saxon word, Hlaford, from which our English word Lord is derived signifies breadkeeper, and is applied to one who has the general care over, and control of a family. R61:1*
Also of the sabbath – He was the proper teacher to set forth its real significance. R3754:4, 4996:1
Lord of the great antitypical Sabbath, the great seventh day of a thousand years, the great antitypical Jubilee. R4996:4
Jesus could correct certain misapprehensions of the Law but the real meaning of the Sabbath could not be explained until after Pentecost. R5405:6
To the Church, every day is a Sabbath; God's consecrated people rest as God rests--in faith, hope and trust. But also "there remaineth a rest for the people of God." (Heb. 4:9)--a different rest from that which we now enjoy--an actual rest after the resurrection change. R4996:4
|