The Pulpit Commentary — Mark — Volume 1 — Section 99

may exercise this authority and power. "What they did not think of was the possibility of him whom they accused being "very God of very God." IV. DIFl!'IOULTIEB ARE CREATED WHERE FAITH 18 ABSE:!."'T. The simple soul of the paralytic grasped the secret of Divinity which escaped the subtlety of the scribes. Their very knowledge stood in their way, because it was not spiritually acquired and employed. v. TIIE POWER OF CmusT IS A PRACTICAL DEMONSTRATION OF HIS AUTHORITY. 1. Strictly speaking, healing the paralysis of the man was not, when taken by itself, on the same level with the forgiveness of his sins; but the two actions are distinctly declared to be in connection with one another. They both appealed to the same Divine power. If, therefore, the pretension to this power made in the former utterance was blasphemous, the ability to perform the consequent miracle would not have been forth- coming. It is also possible that the visible fact of the cure may have been meant as a making good of the invisible transaction declared in the first words. They were shown thereby not to be mere words. 2. And similarly, but even more cogently, is the proof of our Lord's divinity furnished by the spiritual experience of those whom he redeems. That they are forgiven is witnessed to in the subsequent power given to live righteously, and to continue in fellowship with a reconciled God. To those who are conscious of this inward result(" kept by the power of God through faith, unto salvation") there is no other evidence so conclusive.-M. Vera. 13-22.-Lem"'s feast: the moral questions it o«aSwned. 1. (Vers. 13-17.) Eating with publicans and sinners. In calling Matthew (Levi) from the receipt of custom, our Saviour made him relinquish all his old pursuits and companions, and con- ferred upon him an unexpected honour. The feast given by him was, therefore, partly a farewell, partly a celebration. In overstepping the boundary line of Jewish religious and social etiquette, the Lord performed an act of great significance, which was sure to call forth remark. I. SUPERFICIAL KNOWLEDGE, WHEN LINKED WITH MALICE, WILL PUT THE WORST CON- STRUCTION UPON THE BEST ACTIONS. Conventional morality was invoked to condemn Christ in mingling with the publicans. No trouble was taken to ascertain the true character of the feast. By their criticism the Pharisees exposed their own hollowness and unspirituality. They condemned themselves in seeking to condemn Christ. For such judgments men are responsible. The greatest care and most spiritual view should be taken ere judgment is passed upon the actions of others, especially when their character is known to be good. II. IT IS THE MOTIVE WHICH IS THE TRUE KEY TO THE NATURE OF ACTIONS, 1. This applies absolutely in the case of actions in themselves indifferent, or only conventionally forbidden ; but in all actions it is an indispensable canon of ultimate judgment. Even where the external nature of an action is unmistakable, the utmost care should be taken in forming an opin.:m. Absolute and unqualified judgment is for God alone. 2. When challenged/or our conduct it is well to explain the principles upon which we act. Christ at once makes known his motives, and with no anger. Yet in so doing he judged his accusers. They pretended to be whole, and so could not object to him doing good to those who required his aid. Why were they dissatisfied, if not from secret disquietude with their own condition and attitude? Irony proceeding from deepest spiritual discernment I Ill. 'l'HE lioLIEBT BOUGHT OUT AND COMPANIED WITH SINNERS THAT BE MIGHT MAKJ!I THEM HOLY. It is only by sympathy, and by appeals to their highest nature, that. sinful men can be won to God.-M. Vera. 13-22.-Levi'sfeast: the moral questions it occasioned. 2. (Ven.18-22.) The rationale of fasting. I. THE ORIGIN OF THE QUESTION. '!'his seemed to be natural enough. A real perplexity was created which required to be removed. There is no malice or bitterness in the inquiry. Amongst spiritual associates all such difficulties ought to be frankly faced and kindly discussed. 1. The/east of Levi was coincident with a tra- ditional fast. The Pharisees and the disciples of John both observed the fast, were observing it at the time the others were feasting. Now, within the band of Christ's disciples were two sections-one formerly wholly, and still to a great extent, identified with the doctrines and observances of John; the other following without question tho 9S THE GOSPEL ACCORDING TO ST. MARK. [ OB. U, 1-28,.