ment, to hear the ease and render the verdiet (Jno. V:22-27). He had power on earth to forgive sins because sins were committed on earth and must be judged here"; if forgiven, milst be for- given here. He was anointed for this (Acts Y:31). He was accessible to the sinners (Luke XV:l-2), and by His atonement, provided the basis for forgiveness. Blood is the foundation for forgiveness. " T h i s is my blood of the New Cove- nant, which is shed for many, for the remission of s i n s" (Matt. XXVI:28). ' ' Without shedding of blood there is no remission" (Heb. IX:22). How can men know that their sins are forgiven? Not by any emotion; not by sorrow for sin; not by the word of preacher or priest, but by the Word of God. " I n whom we have redemption, through His blood, even the forgiveness of s i n s" (Col. 1:14). Forgiveness does not in- clude bodily healing, any more than bodily healing includes forgiveness of sins. The Sick Restored. The proof of His power to forgive sins was to be proven by His ability to restore the man to health. He said, "Arise, take up thy bed and w a l k ," and the man did it. The same voice that spoke for- giveness spoke healing. There could be no proof to men that sins were for- given, but there was ocular demonstra- tion of healing. The challenge of Jesus is to the Scribes to believe. The bed that bore the man" he now bore. The proof to the world that our sins are forgiven is the power He gives us to overcome the habits that held us as slaves. , The Scribes rebuked. The Scribes reasoned in their hearts (Mk. 11:8), and He read their hearts. They were ready to believe that His words were devilish; slow to believe that they were Divine. Had they been fair, they would have acknowledged that only God could read the hearts of men (1 Cor. 11:10; 2 Chron. YI:30). Their own hearts laid bare, the paralyzed man healed was the answer He gave to their evil hearts. The multitudes glorified God. This is the aim and end of all the works of the Lord. 2. The Provision for Publicans and Sinners. " M a ny publicans and sinners came." To Matthew, as he sat in his office, the King said, " f o l l ow Me . " He was a despised tax-gathered, but Jesus read his heart and saw in it the willingness
to respond to His call. ' ' The publican's trade is dirty and sordid." " T a k e not a wife from the family of a publican," were orthodox maxims. From such a class came one of the disciples who proved to be a trusted and trustworthy apostle. Gentiles, who refused to obey the law of Moses, were counted sinners (Gal. 11:15; Kom. V:8). Feasting the Teacher. Matthew made a feast and invited his friends, both publicans and sinners, to the banquet. In obeying the call of the Lord, Mat- thew forsook all (Matt. X:24; Luke I X: 57-58). He knew something of the pain of persecution, being a publican, but in that he profited pecuniarily; now he was to know thè sorrow of separation from his own and from his possessions. He lost prestige with the politicians, but he gained the fame of a name that has been heralded through centuries and the world around. Matthew may have made this feast on purpose to bring his sinner friends into contact with the Lord. Finding fault. The fault-finding Pharisees were there, with their quib- bling questions, " W h y does your Mas- ter ' eat with publicans and sinners?" The question afforded the Lord an op- portunity to declare the purpose of His coming into the world; He came to call sinners (Jno. XIX:10; 1 Thess. 1:15; Luke XV:1). He was a Physician and He came to minister to the sick. The Pharisees recognized a teacher of the Law as a "Physieian of the soul." The world is a great hospital, full of impotent folk—blind, deaf, dumb, halt, fever-stricken, paralyzed, lepers. The whole need no physician. The Phari- sees were among those who say " S t a nd by thyself—come not near me, for I am holier than t h o u ." Of them, the Lord says, " T h e y are a smoke in my hose; a fire that burneth all the d a y " (Isa. LXY:5). They, alas, were sore in need, though they knew it not; the publicans and sinners pressed into the Kingdom before them. Faithful reproof. ' ' Go and learn what that meaneth, I will have mercy and not sacrifice." Sacrifices were be- ing offered there upon the Jewish al- tar, but it availed nothing for them. When He came into the world, the Messiah said, "Sacrifice and offering thou wouldst not, but a body hast thou prepared me (Psa. XL:6-8; Heb. X:5- 10). They were punctiliously particu- lar concerning the formal observances, but they knew no mercy; all such are
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