LECTURE XIV.

THE FEAST AT MATTHEW'S HOUSE.

MARK ii. 15-17.

15. And it came to pass, that as Jesus sat at meat in his (i.e. Matthew's) house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.

16. And when the scribes and Pharise-s saw him eat with publicans and sinners, they said unto his disciples, How is it that he eateth and drinketh with publicans and sinners?

The same feeling which led Matthew to arise and follow Jesus as soon as he had received the summons, led him also to entertain him with honour. As St. Luke describes it, " Levi made him a great feast at his own house," ' at which his acquaintances and those of the same vocation were assembled: for they were many, and they followed him.

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This furnished cause of reproach to the scribes and Pharisees of Capernaum. It might possibly be with real surprise that they said unto his disciples, Why eateth your master with publicans and sinners? How comes it to pass that the preacher of righteousness should be found in company with ungodly men? This will happen to no good man from choice or without a reason. And St. Paul

1 Luke v. 29.

severely reproves the Corinthians for not being sufficiently careful in this matter; he considers it a proof of falling off in grace that they kept company with persons who lived unworthily of their profession, and did not deserve to be treated as brethren who were one with them in the Lord. Unless therefore we knew concerning the scribes and Pharisees that they were a class which "thought themselves righteous, and despised others," we might be willing to believe them sincere in expressing their surprise that Jesus was present at an entertainment in the house of the publican Levi, and that there sat at meat with him many who paid no attention to religion.

More probably, however, they seized the opportunity of casting reproach upon his character and doctrine. It gave occasion for the cry, "Behold a gluttonous man, and a wine-bibber, a friend of publicans and sinners." 3

Their remark drew forth a memorable reply, declaring the object of his incarnation and ministry; and, as such, reported by three Evangelists without the alteration of a single word.

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.

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Let no one suppose, from this sentence, that whilst some are sinners who must be called to repentance, others are righteous, and need no repentance, no

4

21 Cor. v. 11.

3 Matt. xi. 19.

See Matt. ix. 12, 13; Luke v.

31, 32.

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redemption. "The Scripture has concluded all under sin:" and except through the propitiation which Jesus came to render, and completed on the cross, their "sin remaineth" upon all." Cornelius was "a devout man, who feared God with all his house:"6 not only very different from the ordinary race of heathens, but far superior to the general character of the Jews around him. Notwithstanding Peter was sent to bring him to "the knowledge of the truth as it is in Jesus," to proclaim to him that gospel of which he had before heard only the general report to acquaint him with one by whom alone men "have access to the Father;" to "tell him words, by which both he and all his house might be saved." The young ruler who came to inquire of our Lord the way of eternal life, was neither a publican nor a gross sinner. On the contrary, we are informed that "the Lord, beholding him, loved him ;" and that when questioned about the commandments, he was able to answer, "All these have I kept from my youth up." Yet he was not sent away, and told, Why comest thou to me? I came to call sinners to repentance, not the righteous, who have observed the commands of God. The answer was given: "One thing thou lackest go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me." Follow me, whom God hath sent into the world, that as many as receive me, and believe in my name, may not perish, but have everlasting life.

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6 Acts x. 2. Ch. x. 17-22.

5 John iii. 18 and 36. 8 Ib. xi. 14.

7

Ib. 37.

I came to save, not a godly but an ungodly race. If the world had been righteous, it would no more have needed a redeemer, than they that are whole need a physician. But as the world was not whole, but labouring under mortal disease; blame not the physician who seeks out the sick; saves those that are lost those whom the disease has most fearfully attacked, but who yet may be recovered, and brought to life and health.

The scribes and Pharisees, therefore, who heard the Lord's answer, ought to have understood from it, that though they might be better (if indeed they were better) than the ungodly, the disobedient, the blasphemer, still in the sight of God all are sinners: for" that all have sinned," (though not all in the same degree,)" and come short of the glory of God," and must be "justified freely by his grace through the redemption that is in Christ Jesus."1

ness.

We, at least, have "so learned Christ," as to know that none are to be accounted righteous except those whom he has brought into the way of righteousAnd those are accounted righteous "through his merits, and not for their own works or deservings." They, indeed, are not, like the publicans and sinners in the house of Levi, now called for the first time to "cast off the works of darkness," and walk in the light of God's word. This may have shone upon them from the beginning, and preserved them from "the power of Satan." Still they dare not appear before God, trusting in their own

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Articles of Religion, xi.

righteousness" and would be without hope if he were to weigh their merits," instead of "pardoning their offences," for his sake who is "the propitiation for our sins."

LECTURE XV.

THE DISCIPLES EXCUSED FROM FASTING.

MARK ii. 18-22.

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?

The law of Moses gave no regulations upon the subject of fasting. "A day of atonement" was ordained, of which it was said, "It shall be unto you a sabbath of rest, and ye shall afflict your souls: for whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. To abstain from their usual food, or from anything approaching to superfluity and self-indulgence, would be part of that affliction of soul here prescribed. As feasting is a sign of joy, so fasting would belong to sorrow. We find it in Scripture connected with grief and mourn

Lev. xxiii. 32-39.