Page:An Exposition of the Old and New Testament (1828) vol 5.djvu/107

Rh If to do well ourselves is better than sacrifice, as Samuel shows, (1 Sam. 15. 22, 23.) much more to do good to others. Christ's conversing with sinners is here called mercy: to promote the conversion of souls is the greatest act of mercy imaginable; it is saving a soul from death, Jam. 5. 20. Observe how Christ quotes this, Go ye and learn what that meaneth. Note, It is not enough to be acquainted with the letter of scripture, but we must learn to understand the meaning of it. And they have best learned the meaning of the scriptures, that have learned how to apply them as a reproof to their own faults, and a rule for their own practice. This scripture which Christ quoted, served not only to vindicate him, but, [1.] To show wherein true religion consists; not in external observances; not in meats and drinks and shows of sanctity; not in little particular opinions and doubtful disputations, but in doing all the good we can to the bodies and souls of others; in righteousness and peace; in visiting the fatherless and widows. [2.] To condemn the Pharisaical hypocrisy of those who place religion in rituals, more than in morals, ch. 23. 23. They espouse those forms of godliness which may be made consistent with, and perhaps subservient to, their pride, covetousness, ambition, and malice, while they hate that power of it which is mortifying to those lusts.

2. He urges the nature and end of his own commission. He must keep to his orders, and prosecute that for which he was appointed to be the great Teacher; now, says he, "I am not come to call the righteous, but sinners to repentance, and therefore must converse with publicans." Observe, (1.) What his errand was; it was to call to repentance. This was his first text, (ch. 4. 17.) and it was the tendency of all his sermons. Note, The gospel-call is a call to repentance; a call to us to change our mind and to change our way. (2.) With whom his errand lay; not with the righteous, but with sinners. That is, [1.] If the children of men had not been sinners, there had been no occasion for Christ's coming among them. He is the Saviour, not of man as man, but of man as fallen. Had the first Adam continued in his original righteousness, we had not needed a second Adam. [2.] Therefore his greatest business lies with the greatest sinners; the more dangerous the sick man's case is, the more occasion there is for the physician's help. Christ came into the world to save sinners, but especially the chief; (1 Tim. 1. 15.) to call not those so much, who, though sinners, are comparatively righteous, but the worst of sinners. [3.] The more sensible any sinners are of their sinfulness, the more welcome will Christ and his gospel be to them; and every one chooses to go where his company is desired, not to those who would rather have his room. Christ came not with an expectation of succeeding among the righteous, those who conceit themselves so, and therefore will sooner be sick of their Saviour, than sick of their sins, but among the convinced, humble sinners; to them Christ will come, for to them he will be welcome.

14. Then came to him the disciples of John, saying, Why do we and the Pharisees fast often, but thy disciples fast not? 15. And Jesus said unto them, Can the children of the bride-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. 17. Neither do men put new wine into old bottles; else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved.

The objections which were made against Christ and his disciples, gave occasion to some of the most profitable of his discourses; thus are the interests of truth often served, even by the opposition it meets with from gainsayers, and thus the wisdom of Christ brings good out of evil. This is the third instance of it in this chapter; his discourse of his power to forgive sin, and his readiness to receive sinners, was occasioned by the cavils of Scribes and Pharisees; so here, from a reflection upon the conduct of his family, arose a discourse concerning a tenderness for it. Observe,

I. The objection which the disciples of John made against Christ's disciples, for not fasting so often as they did; which they are charged with, as another instance of the looseness of their profession, besides that of eating with publicans and sinners; and it is therefore suggested to them, that they should change that profession for another more strict. It appears by the other evangelists, (Mark 2. 18. and Luke 5. 33.) that the disciples of the Pharisees joined with them, and we nave reason to suspect that they instigated them, making use of John's disciples as their spokesmen, because they, being more in favour with Christ and his disciples, could do it more plausibly. Note, It is no new thing for bad men to set good men together by the ears: if the people of God differ in their sentiments, designing men will take that occasion to sow discord, and to incense them one against another, and alienate them one from another, and so make an easy prey of them. If the disciples of John and of Jesus clash, we have reason to suspect the Pharisees have been at work underhand blowing the coals. Now the complaint is, Why do we and the Pharisees fast often, but thy disciples fast not? It is pity the duties of religion, which ought to be the confirmations of holy love, should be made the occasion of strife and contention; but they often are so, as here; where we may observe,

1. How they boasted of their own fasting. We and the Pharisees fast often. Fasting has in all ages of the church been consecrated, upon special occasions, to the service of religion; the Pharisees were much in it; many of them kept two fast-days in a week, and yet the generality of them were hypocrites and bad men. Note, False and formal professors often excel others in outward acts of devotion, and even of mortification. The disciples of John fasted often, partly in compliance with their master's practice, for he came neither eating nor drinking; (ch. 11. 18.) and people are apt to imitate their leaders, though not always from the same inward principle; partly in compliance with their master's doctrine of repentance. Note, The severer part of religion is often most minded by those that are yet under the discipline of the spirit, as a spirit of bondage, whereas though these are good in their place, we must pass through them to that life of delight in God and dependence on him, to which these should lead. Now they come to Christ to tell him that they fasted often, at least they thought it often. Note, Most men will proclaim every one his own goodness, Prov. 20. 6. There is a proneness in professors to brag of their own performances in religion, especially if there be any thing extraordinary in them; nay, and not only to boast of them before men, but to plead them before God, and confide in them as a righteousness.