Miles de Libros Cristianos Gratis. Accede a nuestra Biblioteca Virtual

Exegetical and Hermeneutical Commentary of Matthew 9:2

Para un estudio avanzado de: “Exegetical and Hermeneutical Commentary of Matthew 9:2” utilice nuestra app.

And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

2. sick of the palsy ] not “grievously tormented” (see ch. Mat 8:6), therefore suffering from a less severe type of paralysis.

lying ] The same word and tense translated “laid,” ch. Mat 8:6, where see note.

their faith ] The faith of those who brought him, as well as his own. Cp. Mar 9:23-24.

Son, be of good cheer ] Bengel infers from this that the sufferer was a young man.

thy sins be forgiven thee ] Translate, have been forgiven thee. Christ assigns sin as the cause of this paralytic seizure. Paralysis is not uncommonly the result of sinful indulgence.

Fuente: The Cambridge Bible for Schools and Colleges

2 6. When Jesus said “Thy sins have been forgiven thee” the young man did not immediately rise (see Mat 9:7). Instantly the scribes thought with a sneer “this fellow blasphemes,” i. e. pretends to a divine power which he does not possess. They said in their hearts it is easy to say, “Thy sins have been forgiven,” let him say, “Arise, and walk,” then we shall discover his blasphemy. Jesus answers their thoughts. His words are not “ whether,” as in E. V., but “ why is it easier to say, Thy sins have been forgiven thee, than to say, Arise, and walk?” In truth it was not easier to say “Thy sins have been forgiven” as Jesus says those words, for to say them implied the cure of soul and of body too; but in order to convince the Scribes of His power He adds the words, “Arise, and walk;” and implicitly bids them infer that the inner work of forgiveness had as surely followed the first words as the outward and visible result followed the command to rise and walk.

Fuente: The Cambridge Bible for Schools and Colleges

A man sick of the palsy – See the notes at Mat 4:24.

Lying on a bed – This was probably a mattress, or perhaps a mere blanket spread to lie on, so as to be easily borne. Being light, Jesus might with propriety command him to take it up and walk, Mat 9:6.

Mark says they uncovered the roof, Mar 2:4. Luke says they went upon the housetop, and let him down through the tiling, Luk 5:19. To us it would appear that much injury must have been done to the house where Jesus was, and that they must be much incommoded by the removal of tiles and rafters, etc. An acquaintance, however, with the mode of building in the East removes every difficulty of this nature. Houses in Eastern countries are commonly square in their form, and of a single story. On approaching them from the street a single door is seen in the center, and usually, directly above it, a single latticed window. This destitution of doors and lights from the streets, though it gives their dwellings a sombre appearance, is yet adapted to the habits of retirement and secrecy among the people of the East, where they are desirous of keeping their females from observation. See the notes at Mat 6:6. On entering the only door in front, the first room is a small square room, surrounded with benches, called the porch. In this room the master of the family commonly transacts business, and on private occasions receives visits. Passing through the porch, you enter a large square room directly in the center of the building, called the court. Luke says that the paralytic was let down into the midst; not in the midst of the people, but of the building – the middle place of the house. This court is paved commonly with marble; and, if possible, a fountain of water is formed in the center, to give it beauty, and to diffuse a grateful coolness. This room is surrounded by a gallery or covered walk on every side. From that covered walk doors open into the other apartments of the house.

This center room, or court, is commonly uncovered or open above. In wet weather, however, and in times of great heat of the sun, it is covered with an awning or canvas, stretched on cords and capable of being easily removed or rolled up. This is what Mark means when he says they uncovered the roof. They rolled up or removed this awning.

From the court to the roof the ascent is by flights of stairs, either in the covered walk or gallery or in the porch. The roof is nearly flat. It is made of earth; or, in houses of the rich, is a firmly; constructed flooring, made of coals, chalk, gypsum, and ashes, made hard by repeated blows. On those roofs spears of grass. wheat, or barley sometimes spring up; but these are soon withered by the sun, Psa 129:6-8. The roof is a favourite place for walking, for repose in the cool of the day, for conversation, and for devotion. See the notes at Mat 6:6. On such a roof Rahab concealed the spies Jos 2:6, Samuel talked with Saul 1Sa 9:25, David walked at eventide 2Sa 11:2), and Peter went up to pray Act 10:9. This roof was surrounded with a balustrade, or railing, breast-high, on the sides; but where a house was contiguous to another, and of the same height, the railing was lower, so as to walk from one roof to another. In cities where the houses were constructed in this manner, it was possible to walk through a considerable part of the city on the roofs. A breastwork or railing was of course built in the same manner around the open space in the center, to prevent persons from falling into the court below. This railing, or breastwork, is what Luke Luk 5:19 says they let him down through. They removed it, probably, so that the couch could be conveniently let down with cords; and, standing on the roof over the Saviour, they let the man down directly before him. The perseverance they had manifested was the evidence of their faith or confidence in his power to heal the sick man.

Be of good cheer: thy sins be forgiven thee – It may seem remarkable, since the man came only to be healed, that Jesus should have first declared his sins forgiven. For this the following reasons may be suggested:

1. The man might have brought on this disease of the palsy by a long course of vicious indulgence. Conscious of guilt, he may have feared that he was so great a sinner that Christ would not regard him. He therefore assured him that his offences were pardoned, and that he might lay aside his fears.

2. Jesus might be willing to show his power to forgive sins. Had he stated it without any miracle, the Jews would not have believed it, and even his disciples might have been staggered. In proof of it, he worked a miracle; and no one, therefore, could doubt that he had the power. The miracle was performed in express attestation of the assertion that he had power to forgive sins. As God would not work a miracle to confirm a falsehood or to deceive people, the miracle was a solemn confirmation, on the part of God, that Jesus had the power to forgive sins.

3. The Jews regarded disease as the effect of sin, Joh 9:2; Jam 5:14-15. There is a real connection between sin and suffering, as in the case of gluttony, intemperate drinking, lewdness, debauchery. Jesus might be willing to direct the minds of the spectators to this fact; and, by pointing them to a manifest instance of the effect of sin, to lead them to hate and forsake it. Diseases are sometimes the direct judgment of God for sin, 1Co 5:3-5; 1Co 11:30; 2Sa 24:10-14. This truth, also, Christ might have been desirous of impressing on the people.

Fuente: Albert Barnes’ Notes on the Bible

Verse 2. Sick of the palsy] See Mt 4:24.

Lying on a bed] , a couch or sofa, such as they reclined on at meals.

Seeing their faith] The faith of the paralytic person, and the faith of those who brought him; See Clarke on Mr 2:4.

Be of good cheer] , Son, take courage! Probably he began to despond, and Christ spoke thus to support his faith.

Thy sins be forgiven thee.] Moral evil has been the cause of all the natural evil in the world. Christ goes to the source of the malady, which is sin; and to that as the procuring cause we should refer in all our afflictions. It is probable that this paralytic person had, in the earnest desires of his heart, entreated the cure of his soul, leaving his body to the care of others, as the first miracle of healing is wrought on his soul. In a state of helplessness, when we seek above all things to please God, by giving him our hearts, he often inspires others with the care of our temporal necessities. It may be necessary to be observed, that it was a maxim among the Jews that no diseased person could be healed till all his sins were blotted out. See Nedarim, fol. 41. Hence our Lord first forgives the sins, and then heals the body of the paralytic person. This appears to have been founded on Ps 103:3. Who forgiveth all thine iniquities, and healeth all thy diseases. Here pardon precedes health. See also Ps 41:3-4. It may be observed, also, that most people are more in earnest about their souls when in sickness than in health, and therefore are more earnest in prayer for salvation.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

The history of this miracle is reported by Mar 2:3-12; by Luke, Luk 5:18-26; by both with more circumstances than Matthew doth report it. Mark saith, He entered into Capernaum after some days; and it was noised that he was in the house. And straightway many were gathered together, insomuch that there was not room to receive them, no, not so much as about the door: and he preached the word unto them. And they came unto him, bringing one sick of the palsy, which was borne of four. 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. When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee, Mar 2:1-5. Luke mentions not the place, nor our Saviours being preaching, but saith, And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. And when they could not find by what way they might bring him in, they went upon the house top, and let him down through the thing with his couch into the midst before Jesus. And when he saw their faith, he said unto him, Man, thy sins are forgiven thee, Luk 5:18-20. All interpreters agree it to be the same history. Mark, in his preface to the report of the miracle, tells us where Christ was, viz. in Capernaum; what he was doing, preaching the word; the occasion of the people breaking up the roof of the house, viz. the press of the people, so as they could not come nigh to Christ. All three evangelists agree the sick mans disease to be the palsy, which being the resolution of the nerves, besides the pain that attends it, debilitates the person, and confines him to his bed, or couch, which was the reason of his being brought in his bed, and by four men. All the evangelists mention Jesus seeing their faith, their inward persuasion of his Divine power, and their confidence in his goodness, both the faith of the sick person and of those who brought him. He saw it in their hearts, for the inward principles and habits are not visible to us, yet they are seen and known to him who searcheth the heart, and knoweth what is in the heart of man. He saw it in the fruits, their endeavouring to lay him before Christ. He said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee. But what was this to his palsy? Our Saviour by this lets him, and those who brought him, know,

1. That sin is the root from which our evils spring.

2. That being forgiven, bodily distempers (how fatal soever) can do a man no hurt.

3. That his primary end of coming into the world was to save his people from their sins.

4. That in the hour wherein remission of sins is granted to a soul, it becomes Gods son, dear to Christ.

5. That remission of sins followeth the exercise of faith in Christ.

6. Possibly he begins with this to give the scribes and Pharisees occasion of some discourse.

Fuente: English Annotations on the Holy Bible by Matthew Poole

And behold, they brought to him a man sick of the palsy,…. That is, some of the inhabitants of Capernaum, four men of that city particularly; for Mark says, Mr 2:3 he “was borne of four”: these brought him to Jesus,

lying on a bed, or couch, he being so enfeebled by the disease upon him, his nerves so weak, and the members of his body in such a tremor, that he was not able to walk himself, nor even to be carried by others in any other way than this.

And Jesus seeing their faith; the faith of the bearers of him, his friends, who brought out a man to be healed, who was otherwise incurable; and though they could not, for the multitude, bring him directly to Christ, they were not discouraged, but took the pains to carry him to the top of the house, and there let him down through the roof, or tiling; as both Mark and Luke say; and then set him down before him, believing he was able to cure him: moreover, Christ took notice not only of their faith, but of the sick man’s too, who suffered himself to be brought out in this condition, and was contented to go through so much fatigue and trouble, to get at him; when he

said unto the sick of the palsy, son, be of good cheer, thy sins are forgiven thee. He calls him son, either meaning by it no more than “man”; see Lu 5:20 or using it as a kind, tender, and endearing appellation; or as considering him in the grace of adoption, as one that God had put among the children, had given to him as such, and whom he should bring to glory. He bids him “be of good cheer”, whose animal spirits were fainting through the disease that was upon him, and the fatigue he had underwent in being brought to him; and his soul more distressed and dejected, under a sense of his sins and transgressions; which Jesus knowing, very pertinently says, “thy sins be forgiven thee”; than which, nothing could be more cheering and reviving to him: or Christ says this to show, that sin was the cause of the disease and affliction that were upon him, for

, “there are no chastisements without sin”, as the Jews say f; and that the cause being removed, the effects would cease; of both which he might be assured, and therefore had good reason to cheer up, and be of good heart. This was a wonderful instance of the grace of Christ, to bestow a blessing unasked, and that of the greatest moment and importance.

f T. Bab. Sabbat, fol. 55. 1. Midrash Hohelet, fol. 70. 4. Tzeror. Hammor, fol. 99. 1.

Fuente: John Gill’s Exposition of the Entire Bible

They brought (). Imperfect, “were bringing,” graphic picture made very vivid by the details in Mr 2:1-4 and Lu 5:17. “ Lying on a bed ” (stretched on a couch), perfect passive participle, a little bed or couch () in Lu 5:19, “a pallet” () in Mark 2:4; Mark 2:9; Mark 2:11.

Thy sins are forgiven (). Present passive indicative (aoristic present). Luke (Lu 5:21) has , Doric and Ionic perfect passive indicative for the Attic , one of the dialectical forms appearing in the Koine.

Fuente: Robertson’s Word Pictures in the New Testament

1) “And, behold, they brought to him a man sick of palsy,” (kai idon proespheron auto paralutikon) “And behold they brought to him a paralytic;” The Gk. term “idou” introduces an important, dramatic incident, no less real than that of His healing the demon possessed, as recounted Mat 8:1-34 This man was palsied, ill with a muscular and nerve disorder.

2) “Lying on a bed:” (epi klines belemenon) “Who had been laid upon a mattress:” It is also recounted Mr 2:3-12; Luk 5:18-26. The man could not come to Jesus on his own, but did by the aid of four men of faith. Like sinners, he needed help and found it, before too late.

3) “And Jesus seeing their faith,” (kai ison ho lesous ten pistin auton) “And Jesus perceiving their faith;” The faith of the four men who brought him, and the faith of the one who was brought, without which it is impossible to please God, Heb 11:6; Mat 8:10; Jas 1:6-7.

4) “Said unto the sick of the palsy;” (eipen to paralutiko) “Said directly to the paralytic;” Jesus responds to the faith and doubt he sees in men.

5) “Son, be of good cheer;” (tharsei teknon) “Child be of good cheer;” These were words of comfort and compassion to one who needed such. Though believing that Jesus could heal and save him, perhaps he was burdened with remorse and self blame for a life of sin.

6) “Thy sins be forgiven thee.” (aphientai iou hai hamartiai) “Your sins are forgiven,” Mat 12:31-32; Mat 26:28; Eph 1:7. Whatever the paralytic’s past sins may have been, they were pronounced forgiven, on the basis of faith, Psa 32:1-2; Luk 5:20; Rom 4:6-8; Rom 5:11.

MUTUAL HELP

Two neighbors, one blind and the other lame, were called to a place at a great distance. What was to be done? The blind man could not see, and the lame man could not walk. Why, the blind man carried the lame one: this former assisted by his legs, the other by his eyes. Say to no one, then, I can do without you,” but be ready to help those who ask your aid; and then, when it is needed, you may ask theirs.

H. Smith

Fuente: Garner-Howes Baptist Commentary

2. And when Jesus saw their faith. It is God alone, indeed, who knows faith: but they had given evidence of faith by the laboriousness of that attempt: for they would never have submitted to so much trouble, nor contended with such formidable hindrances, if they had not derived courage from entire confidence of success. The fruit of their faith appeared in their not being wearied out, when they found the entrance closed up on all sides. The view which some take of these words, that Christ, as a divine person, knew their faith, which lay concealed within them, appears to me a forced interpretation.

Now, as Christ granted to their faith the favor which he bestowed on the p aralytic, a question is usually raised on this passage how far do men derive advantage from the faith of others? And, first, it is certain, that the faith of Abraham was of advantage to his posterity, when he embraced the free covenant offered to him and to his seed. We must hold a similar belief with regard to all believers, that, by their faith, the grace of God is extended to their children and their children’s children even before they are born. The same thing takes place in infants, who are not yet of such an age as to be capable of faith. With regard to adults, on the other hand, who have no faith of their own, (whether they be strangers, or allied by blood,) the faith of others can have nothing more than an indirect influence in promoting the eternal salvation of their souls. As the prayers, by which we ask that God will turn unbelievers to repentance, are not without advantage, our faith is evidently of such advantage to them, that they do not arrive at salvation, till they have been made partakers of the same faith with us in answer to our prayers. But where there is a mutual agreement in faith, it is well known that they promote the salvation of each other. It is also beyond all question, that earthly blessings are often, for the sake of the godly, bestowed on unbelievers.

With regard to the present passage, though Christ is said to have been moved by the faith of others, yet the paralytic could not have obtained the forgiveness of his sins, if he had had no faith of his own. Unworthy persons were often restored by Christ to health of body, as God daily maketh his sun to rise on the evil and the good, (Mat 5:45) but there is no other way in which he is reconciled to us than by faith. There is a synecdoche, therefore, in the word their, when it is said that Jesus saw their faith: for Christ not only looked at those who brought the paralytic, but looked also at his faith.

Thy sins are forgiven thee. Christ appears here to promise to the paralytic something different from what he had requested: but, as he intends to bestow health of body, he begins with removing the cause of the disease, and at the same time reminds the paralytic of the origin of his disease, and of the manner in which he ought to arrange his prayers. As men usually do not consider that the afflictions which they endure are God’s chastisements, they desire nothing more than some alleviation in the flesh, and, in the meantime, feel no concern about their sins: just as if a sick man were to disregard his disease, and to seek only relief from present pain. (509) But the only way of obtaining deliverance from all evils is to have God reconciled to us. It does sometimes happen, that wicked men are freed from their distresses, while God is still their enemy: but when they think that they have completely escaped, the same evils immediately return, or more numerous and heavier calamities overwhelm them, which make it manifest that they will not be mitigated or terminated. until the wrath of God shall be appeased, as God declares by the Prophet Amos

If thou escape a lion, a bear shall meet thee; if thou shut thyself up at home, a serpent shall bite thee, (Amo 5:19.)

Thus it appears that this is a frequent and ordinary way of speaking in the Scriptures, to promise the pardon of sins, when the mitigation of punishments is sought. It is proper to attend to this order in our prayers. When the feeling of afflictions reminds us of our sins, let us first of all be careful to obtain pardon, that, when God is reconciled to us, he may withdraw his hand from punishing.

(509) “ Cherchoik seulement remede a la douleur presente, qui n’est qu’un accident particulier de son mal;” — “sought only a remedy for the present pain, which is but a particular accident of his disease.”

Fuente: Calvin’s Complete Commentary

Section 18

JESUS FORGIVES AND HEALS A PARALYTIC

(Parallels: Mar. 2:1-12; Luk. 5:17-26)

TEXT: 9:28

And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, Son, be of good cheer; thy sins are forgiven.

And behold, certain of the scribes said within themselves, This man blasphemeth.

And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

For which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk?

But that ye may know that the Son of man hath authority on earth to forgive sins (then saith he to the sick of the palsy), Arise, and take up thy bed, and go unto thy house.

And he arose, and departed to his house.

But when the multitudes saw it, they were afraid, and glorified God, who had given such authority unto men.

THOUGHT QUESTIONS

Why do you suppose so many theologians began to gather around Jesus on this occasion? Were they slowly becoming His disciples too?

Why did Jesus declare first the forgiveness of the mans sins? Would it not have been better first to heal the man and then declare his sins forgiven? It certainly would not have scandalized the religious leaders so drastically. What do you think about Jesus method? What was He trying to accomplish by this abrupt approach? Did He not know that He would shock them by this method?

Why did Jesus command the man to carry off his pallet?

Why could not the four men have waited until Jesus finished teaching and dismissed the crowds? What was so important about their friends illness that demanded that they interrupt Jesus teaching?

If the four men had had the opportunity to express their desire to Jesus regarding their sick friend, would they have been more likely to ask for healing for him or forgiveness? Why do you say that? If you think they would have asked for healing, then why does Jesus give them what they would not have requested? Is not He being a bit presumptuous?

PARAPHRASE AND HARMONY

After several days He returned to Capernaum. On one of those days the news spread that He was at home, and so many people gathered together that there was soon no longer room for them even about the doorway. He was preaching the word to them. Now as He was teaching, there were some Pharisees and teachers of the law sitting near Him. They had come from every town in Galilee and Judea, even from Jerusalem. The power of the Lord was with Him to heal people.
Meanwhile, there came some men bringing to Him a paralytic lying on his pallet which was carried by four men. They were trying to bring him in to lay him down before Jesus. However, finding no way to get near Him on account of the crowd, they went up on the roof. They removed the roof above Him, and when they had dug an opening, they lowered the stretcher on which the paralyzed man lay, down through the tiles into the midst of the crowd in front of Jesus.
When Jesus saw their faith, He addressed the paralytic, Take courage, my son, your sins have been forgiven you.
At this some of the scribes and Pharisees who were sitting there began debating in their minds, saying to themselves, This fellow is blaspheming. Who is this blasphemer? Why is he talking this way? It is blasphemy! For who can forgive sins but God alone?
Now Jesus, knowing their thoughts, realized in His spirit that they were reasoning in this fashion within themselves, answered them, Why do you argue this way and think evil in your hearts? For which is easier to say to a paralyzed man, Your sins have been forgiven you, or to tell him. Get up, take up your stretcher and begin walking? But, to make you know that the Son of man has on earth the right to forgive sins (He then said to the paralyzed man) Stand up, I tell you; pick up your pallet and return to your home!
And immediately he stood up in their presence, took up the pallet he had been lying on, and went out in the sight of them all. He walked home, giving praise to God.
When the crowds saw what had happened, they were afraid, for astonished amazement seized them all. They began praising God who had granted such authority to men. They were filled with awe, saying, We have never seen anything like this! We have seen wonderful things today!

SUMMARY

Jesus returned to Capernaum after His first general tour evangelizing Galilee. While teaching, He was the center of immediate attention, especially of investigating committees from all Palestine. Four friends of a paralytic show real ingenuity in placing their friend before Jesus. The Lord took the opportunity to demonstrate His divine prerogative to forgive sin, by showing Himself to possess power that only God could claim. This He did by healing the paralytic.

NOTES

Mat. 9:2 And behold, they brought to him a man sick of the palsy. The brevity of Matthew here emphasizes the fact that he has sharpened this story down to the barest facts in order to set in sharp contrast just the major points. Mark and Luke, however, add the following details:

There were four men who carried the paralytic on a portable mattress or pallet-type bed, easily rolled up and carried over the shoulder.

The room in which Jesus sat teaching was packed with people, primarily the Pharisees and teachers of the law who had come from many cities. Secondarily, other people jammed into all the rest of the available space, blocking all entrance to the house. This concentration of religious leaders around Jesus is probably no accident. This is a congressional investigation carried out by these recognized authorities in Israel. Certainly these rabbis had gathered at this time in Capernaum from as far away as Judea and Jerusalem! Considering the distance, we may conclude that they were not merely dropping in on Jesus after a Sunday afternoon jaunt! They had probably walked the 75100 miles to be here in Capernaum at this moment. Why? There is a revolution afoot, not only religious but possibly political, for all they knew about it, They were here to hear Jesus and arrive at some definite conclusion about Him: what is the general trend of His doctrine? What of His authority or right to teach? Where is His movement leading? What does He say about himself? For these reasons what occurs on this occasion becomes the more significant, Jesus is literally on trial before the leaders of Israel and He well knows that their report will be circulated throughout the higher echelons of the highest governing body of Judaism. One can not be too careful how he talks before such an august assembly. But observe well how Jesus comports Himself in their presence! Luke (Luk. 5:17) records that the power of the Lord was with Him to heal. Is this a simple, general statement, prefacing what is to follow or does this imply that other miracles had been wrought that day prior to the climactic cure of the paralytic? If the former, then it is made abundantly clear by Luke that Jesus power to work miracles was not at all hindered by the critical disbelief of the opponents present. This incident, along with other similar situations, becomes the best kind of evidence that Jesus miracles are historic fact, since they were done in the presence of enemies who had everything to gain by successfully disproving the reality of the miracle.

The four men, finding they could not enter by usual means, went up on the roof of the house. They either climbed the outside stairway leading to the flat roof, or else they went from roof to roof over the neighboring, contiguous houses until they stood above where Jesus was teaching. Then, by removing the roof tiles, they made an opening just above Jesus through which they lowered their friend into Jesus presence.

Why did they not simply wait until Jesus message was over and the crowds dismissed, before they brought their helpless friend to Jesus? These mens hearts were probably so burdened with the real need of their friend, that they were driven by the urgency to seize this precious opportunity to help him. Nothing else is said in the text of the seriousness or urgency of the mans condition, except the hurry of these his friends to take emergency measures to get help for him fast. Was his paralysis of such nature as to lead to heart stoppage and death? If so, it was now or never. Certainly, the one element that caused these men to overcome the practical obstacles, even the objection that they should have waited until Jesus were free to help them, is their great faith in Jesus Christ as Healer. Such a One as He, could also be merciful about interruptions.

Though Jesus was concentrating all His efforts and attention upon teaching the word to this representative cross-section of His people, He did not regard the interruption, caused by the four mens de-tiling the roof above Him, as an unwelcome intrusion. As the event which follows indicates, He saw it as but the opportunity for perfect confirmation of the authority of His teaching. Also, since the entire event takes place in a private house (for this is the distinct impression given by Mar. 2:1-2), the entire situation was less formal than would be a synagogue service. Thus, the interruption would be less offensive, however unusual the method used by four men to make their need known.

sick of the palsy (paralytikon) Luke (Luk. 5:18) follows better medical terminology, apparently, since he uses the more specific phrase a man who was paralyzed, whereas the other two call him a paralytic. (See Plummer, Luke, in loc.) Lying on a bed: this oriental bed consisted of perhaps no more than a low mattress upon which the man was carried by his four friends, each one holding up a corner. For lowering the pallet into the presence of Jesus, they may have tied ropes to the four corners.

Jesus, seeing their faith. Mark and Luke tell in detail what hindered these intrepid friends of the paralytic and to what lengths they went to overcome these obstacles. Jesus saw their faith and was pleased. Their vivid, detailed planning which they dared execute is more eloquent than words. No great confessions or pious words were uttered. All three Gospel writers unite here in describing their deeds as their faith. Jesus apparently spoke first. Either the paralytic had no strength to utter his request for healing or else Jesus gave him no opportunity, his faith being so obvious. He had permitted himself to be laid before Jesus, regardless of the unusual method or the social or physical obstacles they must overcome. Their faith cheered Jesus too, because of the contrast to the unbelief and critical prejudices in the scribes and Pharisees in the room with Him.

Jesus . . . said unto the sick of the palsy, Again, Jesus may have spoken first in order to speak, not about the obvious disease of the man, but about forgiveness of sins. Jesus seizes here the initiative, temporarily taken from Him by the interruption caused by the four mens digging through the roof. Dust and small clods of dirt had been falling down on the Pharisees fine robes and while they were brushing themselves off, half laughing at the interruption Jesus followers brought Him, half complaining at the disagreeable soiling of their clothes and warm air in the crowded room, Jesus graciously takes charge of the moment. He knows what He will ultimately do about the paralytics disease, but He must speak first, before the request for healing is made, lest this cloud the issue He has chosen to bring before the critics in the room: His identity and consequent authority.

Son, or as some Greek texts have it in Mar. 2:5, My son, as well as Man, (Luk. 5:20) all indicate that Jesus is being especially friendly, speaking in this kind, familiar way to the man lying helpless at His feet.

In the article nthropos, Arndt and Gingrich, 67, say that in address nthrope, friend, indicates a close relationship between the speaker and the one addressed, Luk. 5:20. However it can also have a reproachful connotation, as well as express some familiarity between the one who uses it and the one addressed. (See Luk. 12:14; Luk. 22:58; Luk. 22:60.)

Jesus did not hold Himself aloof from sinners, as might the reverend doctors from Jerusalem seated around Him. He dared show his affection for these weak, helpless sinners who came to Him!

Be of good cheer, your sins are forgiven. Jesus saw more than their faith: He saw also the despair of a guilty conscience facing judgment. He saw the discouragement of an enslaved heart that has learned, through long experience of failure, to take sin for granted. With a gesture of loving tenderness, Jesus dealt with the mans greater need for forgiveness. Your sins are forgiven. This was no mere wish or description of some future pardon, but a declaration of fact. Jesus speaks as a kindly Father (Son) and an acquitting Judge (your sins are forgiven.) For the moment Jesus turns His full attention on this man, seemingly ignoring the scribes and others around Him, disregarding their attention almost as if it mattered not what they thought, while He took time to encourage and save this lost soul hanging between the hospital and hell. The urgency with which the man was brought suggests that his paralysis was critical and could become fatal if not helped immediately. If so, this man, staring death and judgment in the face, needed pardon before God, even if he were NEVER healed! Jesus gave him both pardon and healing!

Why did Jesus address the man first in relationship to his sins, and not rather regarding the healing of his paralysis? Because a man who is right with God and KNOWS it certainly, can endure all manner of suffering and waiting. (Consider 2Co. 12:5-10) He can even face death calmly, though horribly paralyzed, because he knows that death in Gods grace is his final freedom and highest joy. But a man who is merely healed but not forgiven before God does not share this certainty, until he makes it right with God. But why had not Jesus forgiven other people before He healed them prior to this occasion? Why begin here? Why not forgive, then heal, in every ease? There had been many other opportunities to say it before now. It is obvious that Jesus has a special purpose at this time and place:

Jesus deliberately brought up the question of forgiveness for clarification and teaching. He must communicate the message to men that He has authority on earth to forgive sins. This is as good a time as any to start telling them. But this fact, that He must clarify this doctrine for the scribes, must not obscure the greater truth that He was helping the sinner who had the need.

Jesus needed, in the nature of evidence, just such occasions to connect His claims to divine prerogatives with demonstrations that verify His claims as true. He had come to earth, not to work miracles, but to identify Himself as the Forgiver of sins.

The fact that Jesus mentioned forgiveness in place of a declaration of the healing of the paralytic must not be taken to mean that Jesus sees a direct and necessary causal connection between ones individual sickness, disease or death, and his personal sins. Even though Jesus declared the mans sins forgiven, he was not immediately healed. A discussion about Jesus alleged blasphemy intervened before the man was casually released from his paralysis.

However, it is true that in SOME cases diseases are directly attributable to a course of indulgence in certain sins or vicious practices, as for example, intemperate eating and drink, fornication or any other misuse of the body. (See Rom. 1:24-27; 1Co. 6:13-18) If this is the case with this paralytic, then Jesus removes whatever fears the paralytic may have had that Jesus would not help so great a sinner. The Lord speaks forgiveness to his soul, a far greater need than mere freedom from his paralysis.

One may well doubt whether the mans paralysis be caused by a consciousness of guilt, even though psychosomatic paralysis is not impossible. One may doubt the psychosomatic connection, since Jesus argument is based on the evidence presented through a real healing uniquely produced by the instantaneous exercise of the power of God. But, even if the mans paralysis were 100% psychologically based, still the obvious instantaneity of his total cure, without weeks of consultations and therapy, is miraculous, in the supernatural sense of the word.
And even if all the rabbis in Palestine had taught, as some of them actually did (see citations by Barclay, Matthew, I, 334), that there is no sickness without some transgression back of it, is it necessary for Jesus to accommodate Himself to that view, in order to deal with this paralytic whose personal views may have been influenced by that thinking? (Cf. Joh. 9:1-3) While it is true that Jesus dealt with men in their own situation and culture, yet it is not necessary to conceive of Him as leaving men in this belief, if He knew it were not true, While it is true that disease and death are in the world because of sin (Rom. 5:12), yet we err greatly in presuming to describe as sinners everyone whom we find personally afflicted, as if God had smitten them on the basis of the greatness of their sins. If this paralyzed man has been attacked by some malady that is paralyzing him, then there may be no direct connection between his present condition and specific, past sins. A person who is bitten by a poisonous spider or serpent is not morally responsible for the physical results that ensue.

Whatever Jesus reasons may have been, the scribes personal views certainly affected their understanding of Jesus words. Barclay (I, 334) notes:

Rabbi Alexander said, The sick arises not from his sickness, until his sins are forgiven . . . Rabbi Chija ben Abba said, No sick person is cured from sickness, until all his sins are forgiven him. This unbreakable connection between suffering and sin was part of the orthodox Jewish belief of the time of Jesus. . . . Now remember that these scribes believed that no one could get up and walk unless his sins were forgiven. If Jesus was able to make this man get up and walk. then that was unanswerable proof that the mans sins were forgiven, and that Jesus claim was true.

Mat. 9:3 And behold, certain of the scribes said within themselves, this man blasphemeth. If they had been surprised at the intrusion, and disgusted by the discomfort of dust falling down into the room around them, and contemptuous at Jesus common familiarity with the paralytic, this is all forgotten in the greater shock caused by Jesus claim to forgive sins. Not only is this a surprise to the Jewish scholars present, since the Mosaic law of pardon was then in vigor. But this would surprise Jesus closest disciples also, since this is apparently the first of very few times in Jesus personal ministry when He pronounced a person forgiven. (See Luk. 7:48; Luk. 23:43). We moderns can share this sense of shock only to the extent that we have learned to feel deeply the horror for and heinousness of blasphemy. This depends upon the depth of our jealousy for Gods honor. But Jesus purpose for risking this jolting of the conscience of all present is clear and necessary (Mat. 9:6 a). Jesus could have eased tensions by simply healing the man without a word about forgiveness. The oppositions and anger He aroused might have been avoided. But Jesus must reveal the astounding truth that the whole human race has Someone who understands them perfectly, whose perfect life condemns all their sins, but whose divine prerogatives qualify Him to bring forgiveness and righteousness to all who trust Him. This is truth in which not only that generation was interested, but which all honest men have longed to hear. And, best of all, Jesus announced this truth in the presence of those most interested in exposing it, if false, and most able to explode it, had it not been true. Whether His words were truth or blasphemy, was the controversy between Christ and the rulers from that day to the end of His Ministry, Mat. 26:65. (McGarvey Fourfold Gospel, 186)

The scribes said within themselves. See on Mat. 9:4

This man blasphemeth. This secret declaration of their consciences signaled the beginning of the scribes hostility and opposition to Jesus. The criticisms developed into open confrontations in five specific areas:

Alleged blasphemy: here

Having common fellowship with people with whom no self-respecting rabbi would ever be found: (Mat. 9:11; Luk. 7:36-50)

Neglect of traditional religion with its ascetic practices, such as the ablutions (Mat. 15:1-20); the fasts (Mat. 9:14-17)

Violation of the sabbath: (Joh. 5:15-18; Mat. 12:1-14)

Being in league with Satan: (Mat. 9:34; Mat. 12:22-45)

Although from a Jewish standpoint, all these charges were serious enough, it was this charge of blasphemy for which they crucified the Lord. (See Mat. 26:63-66)

There are two means of blasphemy: direct, by which one calls God unjust or unholy, or disparages anything that speaks of the sovereign majesty of God; or indirect, by which one holds anything or anyone as equal with God, hence, placing oneself in the place of God, or assuming any of His unique prerogatives. Thus, Jesus deserved to die, if He were not the very incarnation of God Himself! The Jews were right in their attack. Their horror in the presence of this apparently common human being, who lays claim to one of Gods unique rights, is proper. But when they refuse the evidence that He IS the Son of God, then THEY become the blasphemers. But their horror was not so innocent as it may seem at first glance. Their contempt is unwarranted, since all Jesus other miracles should have identified Him to them as possessing this right without further proof. This man, on the lips of these accusers, is decidedly emphatic: Who does this guy think He is anyway? (Cf. Luk. 4:22; Luk. 7:39; Luk. 7:49; Luk. 9:9; Luk. 14:30; Luk. 15:2; Joh. 9:33 for other emphatic uses of hotos, this one, this fellow, this man,)

The Pharisees arrived at this conclusion through a syllogism perhaps similar to this one:

Major Premise: No man can forgive sins but God alone.
Minor Premise: But Jesus of Nazareth is not God in any sense.
Conclusion: Therefore, Jesus is blaspheming God in arrogating to himself authority to forgive sins, a prerogative which is Gods alone.

Their major premise is a right principle, (Isa. 43:25; Isa. 44:22 etc.) The fundamental question lay in the minor premise: is Jesus God in any sense that affects the truth of His claim to forgive sins? For the correction of this false conclusion drawn by the Jews, see on Mat. 9:5, where Jesus argument shows the fallacy of their minor premise and conclusion.

Mat. 9:4 And Jesus knowing their thoughts said. Several factors combine to lead us to the unshakeable conviction that Jesus super-naturally perceived the content of their mind. While the probability is great that anyone could have read the minds of these scribes, given the knowledge of their views on blasphemy and the overt expressions on their face and perhaps the tearing of their garments, yet the capacity to divulge with unerring accuracy what had not been said is an obvious miracle of omniscience. At first view Luke (Luk. 5:21) gives the impression that at least some of the scribes expressed their thoughts openly in words, which are, in fact, reported by all three Evangelists. Or is Lukes expression to be interpreted in light of the supposedly fuller statements reported by the other two? This is the case here, for, as Plummer (Luke, 155) demonstrates, lgantes, saying, may be used of thoughts, even when not uttered. (See Luk. 12:17; Mat. 21:25) So, if we conclude that the scribes said nothing about what was going on in their minds, although they were deeply agitated, this event identifies Jesus as God who knows mens hearts, come in the flesh. (Cf. 1Sa. 16:7; 1Ch. 28:9; 2Ch. 6:30; Eze. 11:5; Jer. 17:10; Act. 1:24; Rev. 2:23; Joh. 2:24-25) While Jesus did not here directly claim omniscience, yet he challenged their thoughts with such pointed reference to them, that had this not been the direction of their thoughts, the scribes could have objected to Jesus misrepresentation of their reaction to His words. No such objection is recorded. Rather:

Matthew and Mark describes the objectors as saying to themselves or questioning in their hearts.

All three Evangelists picture Jesus as knowing their thoughts, or as perceiving in His spirit that they thus questioned within themselves, or perceiving their questionings.

Jesus did locate openly the place where their evil thoughts and questionings arose: in your hearts, a fact cited by all three Gospel writers.

This power to pronounce with certainty the hidden, innermost thoughts of the human mind, qualifies Jesus as the perfect Judge, not only of the Pharisees and scribes whose hearts He has just laid bare before them all, but He, as Judge, can acquit the paralytic too!

Wherefore think ye evil in your hearts? The scribes conclusion was not illogical, granted the premises. But they refused to admit the evidence which would have corrected their minor premise and led them to a different conclusion. Their reasoning was evil, not merely faulty or incorrect, since it was produced by hearts bent upon rejecting evidence, bent upon destroying Jesus. Jesus question, therefore challenges the motivations and purposes behind their rejection of His deity. These hidden reasons for their objections were morally indefensible. And their objections lay in their own preconceived notions about what Gods Messiah had to be like. The evil lay in adhering to these prejudices rather than follow the clear evidence He had so faithfully and continuously presented of His divine right.

Note that Jesus does not object to the right principle upon which the theologians state their case. He respected their zeal for Gods honor, by claiming to forgive sins, not in His right but upon Gods authority. He tacitly admits that they are right in affirming that anyone who would presume to forgive sins on his own authority would be guilty of blasphemy. As we follow Jesus method of argument, we see that if He had claimed to forgive this mans sins, without Gods authority to do so, He Himself would be what they had claimed, a blasphemer. The fact that He virtually accepts their way of stating the case, makes His further declarations and proof of His right so much stronger.

Mat. 9:5 For which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk? The twice repeated expression to say, is the key to Jesus meaning. Even though Jesus asks which is easier to claim, His obvious intention is to place both claims on the same level, because both statements are ridiculous claims for the man who can do neither. Both claims demand the identical power and authority of God, before either can be seriously meant. Jesus is not asking which is the easier to do, but which is easier to claim. Naturally, the easier to claim is to forgive sins, for none can examine any external, visible evidence that proves it. But to claim to heal a paralytic is capable of visible, immediate verification. It is here that the real test of Jesus authority will lie, if He can demonstrate through this latter claim that He is God and possesses therefore the proper and personal authority to forgive sins. This He proceeds to do, because, even though He has proven it over and over again, Jesus would not ask these present to believe without evidence. They must have a rational ground on which to rest their faith in His word. Though they have more than enough evidence to convince the honest heart, mercifully Jesus gives them more. But this is not simply more evidence, since it is inextricably linked with His majestic claim to forgive sins here on earth.

Mat. 9:6 But that you may know, i.e. with the specific purpose of making my authority clear and obvious to you. Here Jesus draws the direct, immediate connection between His works and His claims. (See Joh. 10:38; Joh. 14:10-11) that the Son of man (See Notes on Mat. 8:20) This use of this title by Jesus forms the conclusive proof that Jesus does not intend thereby to identify Himself with mankind, in the sense of making the title equivalent to man or Everyman, as opposed to Son of God. The authority to forgive sins does not belong to men. Jesus uses this title in its true Messianic sense, determined from Daniel (Mat. 7:13-14). For fuller notes on Son of man, see also Plummer (Luke, 156, 157).

But that you may know that the Son of man hath authority on earth to forgive sins (then saith he to the sick of the palsy), Arise, and take up thy bed, and go unto thy house. Jesus establishes hereby His entire claim to the possession of personal authority to forgive sins on the reality of this miracle. In effect, He was saying to His critics: You presume that it is a safe, easy thing for me to pretend that I can forgive sins, since no one on earth can verify whether, when I address this paralytic, saying, Your sins are forgiven, they are actually pardoned or not. So, let me provide you a test that you can verify. You know that only a person possessing Gods full authority could say to this paralyzed man, Rise and walk. with the result that he be actually healed, in exactly the same way that it really demands Gods authority to say, Your sins have been forgiven you, with the result that he has the certainty that God really has forgiven him. Now, if a physical cure of his paralysis takes place when I say to him, Get up, pick up your bed and go home, then you can be certain that when I say to him, Your sins have been pardoned, his forgiveness is a reality. In which case, of course, I am not guilty of blasphemy, as you charge. On the contrary, my high claim to Gods authority shall be vindicated.

The logic of Jesus argument may be stated like this:
Major Premise (tacitly): No man but God can heal paralysis with a word of power.
Minor Premise (demonstration): But I have power on earth to heal paralysis with a word of power.
Conclusion: I possess on earth the authority of God to heal paralysis.

This conclusion becomes the minor premise of further argument:

Major Premise: None can forgive sins but God alone.
Minor Premise: But I have shown that I possess Gods authority.
Conclusion: Therefore, I have power on earth to forgive sins.

Or, the alternative, implicit reasoning arrives at the same conclusion:

Major Premise: Only those who pretend to divine prerogative without right or authority are guilty of blasphemy.
Minor Premise: But Jesus has demonstrated by this miracle that He does possess the proper right or authority to exercise divine prerogatives.
Conclusion: Therefore, Jesus is not guilty of Blasphemy.

Arise, take up thy bed, and go unto thy house. There could be no bolder challenge than this. It is at this point that Jesus claim to the right to exercise divine prerogatives stands or falls. If the paralytic can do what Jesus says, then his forgiveness is real. Jesus healed the man, not merely because He was anxious to vindicate Himself, but out of great tenderness and mercy He felt for the mans need Instantly He healed him, that the people might have the required evidence upon which they could base their trust in Him.

Mat. 9:7 And he arose, and departed to his house. That settles the question. One fact is worth more than a thousand theories. Luke (Luk. 5:25) reports the man as arising immediately on the presence of the people. Then he probably rolled up his pallet and walked through the amazed crowd. The point to be noticed is that Jesus knew with unerring certainty exactly what would happen before anything took place. In one sense He was taking no chances, for with divine foresight He could see the paralyzed man arising even before He forgave him. But from a strictly human point of view, Jesus had taken an awful chance of losing everything He had won! Who but Jesus could have had the necessary knowledge? Who but Jesus could have had the power demanded to heal the paralytic? Who else could have given the required proof of His identity?

Whereas the mans friends could not even carry him into the house due to the crowd jammed into the doorways, now the astounded people open the way for him to leave. Luke (Luk. 5:25) reports that this grateful ex-paralytic walked out glorifying God. Whereas the scribes had accused Jesus of blasphemy, this man had nothing but praise for God. Had he understood the connection between Jesus and God? Whatever he may have understood, his exuberant example of rejoicing and praise was contagious.

Mat. 9:8 But when the multitudes saw it, they were afraid, and glorified God, who had given such authority unto men. This mixed reaction stands in perfect harmony with human nature and is psychologically sound, since these people felt their own sinfulness in the almost touchable presence of God. They knew they were standing in that no-mans land, that twilight zone between the natural world and the supernatural. They knew that this earth had just been invaded from outer space where they supposed God dwells. And they recognized the Invader as God, and they feared. Yet the joyful surprise and marvel of the seemingly impossible healing drew out of them this glorifying praise for the God they feared so near. They had heard Jesus pronounce that word which the honest heart of sinful mankind longs to hear more than any other. They had not believed Him. Rather they had concluded that He had blasphemed, saying something incapable of proving. They had questioned His right to say something they could not accept as truth. Now they had to reckon with the shock of truth breaking into their personality: they could not deny its reality without denying the dependability of their own senses with which they observed it. In response to this manifestation of Gods presence seen among them, they glorified God. (Compare similar experiences of the Jews on mount Carmel as the fire fell from heaven after Elijahs prayer, 1Ki. 18:36-39, and Peters reaction to the miraculous catch of fish with his own nets and boat, Luk. 5:8.)

They glorified God, saying in their amazement and awe, We never saw anything like thiswe have seen strange things today! (Mar. 2:12; Luk. 5:26) They had seen things transcending ordinary human experience and reason: sins forgiven, omniscience and healing of paralysis. But they had also seen the greatest difference between Christs religion and the message of all other isms: while all other philosophies glorify and save the fittest through survival of all natural forces or through perseverance in progression through an infinite number of stages or steps or through the endless accumulation of an undefined number of merits or, to sum them all up, while all other systems save the powerful, the good and the worthy, the greater glory of Jesus mission lay in His stooping to concentrate divine attention upon the lowly, the sinful, the poor, the weak, the damned. He brought forgiveness within reach of all. And this miracle proved it! The crowd is convinced that the charge has been disproved and that Jesus is acting with the full authority of God. What effect this miracle produced in the theologians present is not mentioned in the text, but it may be suggested from their growing opposition on later occasions that they remained unconvinced.

God who had given such authority unto men. Though Matthew does not cite the words of the crowd directly, it is probable that he is quoting the content of their praise, even as Mark and Luke cite directly their words: McGarvey (Matthew-Mark, 82) well says: It was to the man, Jesus, that the power was given, and to men only as He was contemplated as one of the race. These people were honest enough to admit that God had actually granted such authority to Jesus. His claim was vindicated in their eyes.

What does this miracle prove about Jesus? It proves that Jesus has the right to speak with all the authority of God. It means that He can be relied upon to speak authoritatively the message of God. It means that we must accept Jesus word provided by this miracle and we do not need to ask for more miracles to back up everything else He may affirm. It means that we may be 100% certain that what we had asked of God, i.e. forgiveness, we may now ask of Jesus of Nazareth, for He is God come in person to tell us that He is the real Ruler who is able to present us without spot or blemish before God, forgiven, pardoned, cleansed, fit for fellowship with God.

COMPARE

For a similar case which touches this narrative at several points, see the healing of the paralytic in Jerusalem. (Joh. 5:1 ff.) Edersheim (Life, I, 500) suggests the following interesting points of similarity:

The unspoken charge of the Scribes, that in forgiving sins Jesus blasphemed by making Himself equal with God, has its exact counterpart in the similar charge against Him in St. Joh. 5:18, which kindled in them the wish to kill Jesus;

as in that case the final reply of Jesus pointed to the authority (exousia) which the Father had given Him for Divine administration on earth, (Joh. 5:27), so the healing of the paralytic was to show the Scribes that He had authority (exousia) for the dispensation upon earth of the forgiveness of sins, which the Jews rightly regarded as a Divine prerogative.

the words which Jesus spake to the paralytic . . . are to the very letter the same . . .

alike in the words which Jesus addressed to the Scribes at the healing of the paralytic, and in those at the Unknown Feast, He made final appeal to His works as evidential of His being sent by, and having received of, the Father the authority to which He laid claim. (Joh. 5:36; cf. Mar. 2:10)

FACT QUESTIONS

Locate this incident in the chronological history given by Mark and Luke. When did this miracle occur during Jesus ministry?

Identify the city meant by Matthew when he used the cryptic expression His own city. Prove your answer.

Describe the situation on this occasion, borrowing materials from Mark and Luke, which give clarity to the situation here narrated by Matthew. In other words, explain why it was necessary for the four men to bring their paralyzed friend to Jesus in the exact manner they used.

What more important need did this man have than the cure of his paralysis?

State the evidences of Jesus deity expressed in this passage.

What kind of bed did the four men hoist up on the roof? How did they manage to get the friend into the presence of Jesus? What was hindering them?

Is there any evidence in the narratives of this miracle that the paralytic himself expressed any faith in Jesus? If so, what is the evidence?

What did Jesus see, when, as the Gospel writers put it, He saw their faith? What was visible about so invisible a quality as faith?

What was the effect of the miracle on the crowds present?

10.

State the response of Jesus to the expression of faith on the part of the four men who had brought their friend. What did Jesus actually say?

11.

What was the response made by the Pharisees and theologians to Jesus declaration? Express the principles behind their assertions about Jesus declaration. Though you may disallow their application to Jesus, justify their conclusion when applied to anyone else who said what Jesus said. Quote Jesus answer to their complaint.

12.

Show the conclusiveness of Jesus rebuttal of the theologians conclusion. Explain the relationship between what Jesus said and the miracle He performed in the presence of these people.

13.

What did Jesus mean by the expression: authority on earth to forgive sins?

14.

Explain why these reverend doctors from Jerusalem were even present on this occasion. What was their special interest in Jesus message and ministry?

15.

What kind of roof do Mark and Luke describe the house as having, wherein Jesus sat with the crowd of people? What does this fact have to do with the event itself?

Fuente: College Press Bible Study Textbook Series

(2) Behold, they brought to him.From the other Gospels we learn:(1) That He was teaching (Luk. 5:17) in a house (apparently, from what follows, from the upper room of a house), while the people stood listening in the courtyard. (2) That the court-yard was crowded, so that even the gateway leading into the street was filled (Mar. 2:2). (3) That among the hearers were Pharisees and Doctors of the Law, who had come, not only from every village of Galilee and Juda, but also from Jerusalem. The last fact is important as one of the few traces in the first three Gospels of an unrecorded ministry in Jerusalem, and, as will be seen, throws light on much that follows. They had apparently come to see how the new Teacher, who had so startled them at Jerusalem, was carrying on His work in Galilee, and, as far as they could, to hinder it. (4) That the power of the Lord was present to heal them (Luk. 5:17), i.e., that as He taught, the sick were brought to Him, and, either by word or touch, were cured.

A man sick of the palsy.St. Matthew and St. Mark use the popular term paralytic; St. Luke, with perhaps more technical precision, the participle of the verb, who was paralysed. The man was borne on a couch (St. Mark uses the Greek form of the Latin grabatum, the bed or mattress of the poor) carried by four bearers (Mar. 2:3). They sought to bring him through the door, but were hindered by the crowd; and then going outside the house, they got upon the roof, removed part of the roof (the light structure of Eastern houses made the work comparatively easy), let him down with ropes through the opening into the midst of the crowd, just in front of the Teacher (Mar. 2:4; Luk. 5:19). This persistency implied faith in His power to heal on the part both of the sick man and the bearers.

Son, be of good cheer.Better, child. The word implies, perhaps (as in Luk. 2:48), comparative youth, or, it may be, a fatherly tone of love and pity on the part of the speaker. Here, as elsewhere, pity is the starting-point of our Lords work of healing, and He looked with infinite tenderness on the dejected expression of the sufferer, who had lost heart and hope.

Thy sins be forgiven thee.The English is to modern ears ambiguous, and suggests the thought of a prayer or wish. The Greek is, however, either the present or the perfect passive of the indicative, Thy sins are or have been forgiven thee. The words were addressed, we must believe, to the secret yearnings of the sufferer. Sickness had made him conscious of the burden of his sins, perhaps had come (as such forms of nervous exhaustion often do come) as the direct consequence of his sin. The Healer saw that the disease of the soul must first be removed, and that then would come the time for restoring strength to the body.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

2. Behold, they brought palsy It appears by the parallel passage in Luke, that there were present a number of Pharisees and doctors from north and south, even from as far as Jerusalem. Our Lord either addressed the crowd from the court gallery, or in the large reception room. They brought lying on a bed Mark says he was brought by four men. Palsy seems to be a contraction of the word paralysis. It implies the loss of the power of muscular motion. Seeing their faith But what special display of faith, calling even for the forgiveness of the man’s sins, does there here appear? We should not know from Matthew’s brief account: but Mark and Luke, without any such design, explain the matter. They furnish the absent fact, and thus unintentionally show how a true event is the basis of all the common narrative. Such was the crowd in the room where our Lord was, that they could not bring their couch before him. They therefore ascended a flight of stairs which ran up the house from the court, or perhaps stairs belonging to some adjoining house, and mounted the roof. They tore up the matting, of which the slight roof was composed, and let the palsied man down into the room or gallery where our Lord and the assembly were.

From this two things are evident: First, the man himself was probably a personage of no ordinary consequence, to presume on such a procedure; and, second, his faith must have been strong to induce him to force his bearers through such a process. For a description of an Oriental house and explanation of the circumstances of the narrative, see supplementary note at end of the chapter. Son, be of good cheer Disease had rendered him desperate; perhaps the consciousness of having, by evil courses, brought on his condition, induced penitence; so that in the presence of our Lord his heart had sunk. Sweet, then, were the words of the blessed Jesus, calling him son, encouraging his heart, and forgiving his sin. Thy sins be forgiven thee Our Lord here has a double purpose. In the man he sees repentance and faith, and his first purpose is to show him mercy. In the scribes’ hearts he knows there is impenitence and cavil, and he means to refute, and even, if it were possible, furnish argument to convince them.

SUPPLEMENTARY NOTE TO Mat 9:2 .

The Oriental houses, very unlike our own, were low frames with flat roofs, so constructed as to enclose a square yard or court under the open sky in the centre.

They are built for privacy, and so present to the street (which is very narrow) almost a blank wall; and the doors and windows open and front inwardly toward the court.

From the street you enter such a house by a small door into a passage way leading directly to the court. The court is generally paved, with perhaps a fountain or well in its centre. As you enter the court from the passage way you see opposite you, across the court, the ordinary reception room for visitors. Or, ascending a flight of steps, as you have entered the court, you mount to the floor of the upper story. This upper story is lined with a gallery or piazza, projecting from all the four walls toward the court, with its edges made safe for walkers by a railing or balustrade.

It has been made a matter of much skeptical query how this paralytic could be thus let down through the roof to Jesus. Mr. Kitto supposes that our Saviour stood in the crowded gallery and addressed the multitude who densely filled the court below. The bearers of the paralytic, ascending the stairs near the entry of the court, and finding the gallery crowded, mounted the stairs leading to the roof. As the gallery had a slight covering, the man was easily let down by its removal.

Dr. Thomson says:

“The houses of Capernaum, as is evident from the ruins, were like those of modern villages in this same region, low, very low, with flat roofs, reached by a stairway from the yard or court. Jesus probably stood in the open lewan, [or reception room,] and the crowd were around and in front of him. Those who carried the paralytic, not being able ‘to come at him for the press ascended to the roof, removed so much of it as was necessary, and let their patient down through the aperture.

“The roof is only a few feet high, and by stooping down and holding the corners of the couch, merely a thickly padded quilt, as at present in this region, they could let down the sick man without any apparatus of ropes or cords to assist them. I have often seen it done, and done it myself, to houses in Lebanon, but there is always more dust than is agreeable. The materials now employed for roofs are beams about three feet apart, across which short sticks are arranged close together and covered with thickly matted thorn-brush, called bellan. Over this is spread a coat of stiff mortar, and then comes the marl or earth, which makes the roof. Now it is easy to remove any part of this without injuring the rest. No objection therefore would be made on this account by the owners of the house. They had merely to scrape back the earth from a portion of the roof over the lewan, take up the thorns and short sticks, and let down the couch between the beams at the very feet of Jesus. The end achieved, they could easily restore the roof as it was before.”

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And behold, they brought to him a man sick of the palsy, lying on a bed.’

‘And behold.’ Compare Mat 9:3. See also Mat 8:2; Mat 8:24; Mat 8:29; Mat 8:34. In each case it introduces something new and startling that he wants to draw attention to. It does not necessarily tie in what has been said previously. The leper did not necessarily come to Jesus immediately after the Sermon on the Mount. He simply came at some undefined time. But his coming was something to be noted. What follows did not necessarily happen after the trip across the sea. It is simply being connected with it in order to bring out what Matthew wants his readers to understand about the coming of Jesus. It is something worthy of notice.

Here, in Matthew’s usual abbreviated form, we learn that a man was brought to Him lying on a bed. He was ‘sick of the palsy’, he had a weakness of the limbs, that is in this case, he was paralysed. Nevertheless the ‘they’ who carried him are important, for they feature in the next verse. Mark tells us a little more about them and the difficulties that they had in getting to Jesus. But what matters to Matthew is that they did get to Jesus, and what the condition of the man was.

Fuente: Commentary Series on the Bible by Peter Pett

‘And Jesus seeing their faith said to the sick of the palsy, “Son, be of good cheer; your sins are forgiven.” ’

Jesus saw the faith of the men who had brought the paralytic and also the eager faith of the paralytic himself, and so He said to him, “Son, be of good cheer; your sins are forgiven.” This must have surprised everyone. But it suggests that Jesus was aware not only of the man’s condition, but of his inner pain. He had only to look into his eyes to see that he was troubled. And that what he was troubled about was sin.

Sin is indeed often the thing that most concerns many people. The Psalmist recognised that forgiveness of it was his first need, for he cried, ‘Bless the Lord, O my soul, — Who forgives all your iniquities, who heals all your diseases’ (Psa 103:3). He was aware in the depths of his soul that forgiveness was the first of all God’s benefits. And this man’s heart was clearly crying out for forgiveness. So Jesus first went to the core of his real need.

The fact that Jesus addressed him as ‘Son’ suggests that he was a young man, and it is quite possible that his condition had made him more aware of sin than most, for he would often have asked himself, ‘why has this happened to me?’ And the answer that he would have received from most people at that time was that he must have done something which had greatly displeased God, that there must be something deeply wrong within him. So it would not be surprising if he bore a great burden of guilt. And it was that burden that Jesus wanted to remove. But this was something that did not please certain people who were listening at all.

What they cavilled at was not that Jesus was saying that God could forgive him. They also would have said that, on condition of course that he went through all the rigmaroles that they considered necessary in order for a man to find forgiveness. What they objected to was the clear statement of the man’s forgiveness as an undoubted fact no longer open to dispute, simply on Jesus’ word. This was to have a certainty that they could not allow.

Fuente: Commentary Series on the Bible by Peter Pett

Mat 9:2-3 . ] the paralytic, and those who were carrying him .

] affectionately; Mar 2:5 ; Mar 10:24 ; Luk 16:25 , and elsewhere. Comp. , Mat 9:22 .

] are forgiven ; Doric (Suidas), not an Attic ( Etym. M .) form of the perf. ind. pass.; Herod, ii. 165, , [437] with (so Bhr), however, as a different reading; Winer, p. 77 [E. T. 96]; Buttmann, neut. Gr . p. 42 [E. T. 49]. Beza correctly observes, that in the perf. is “emphasis minime negligenda.” The view that Christ’s words imply an accommodation to the belief of the Jews, and also of the paralytic himself, that diseases are inflicted by way of punishment for sins, is all the more to be rejected that Jesus elsewhere (Joh 9:3 ; Luk 13:1 ) contradicts this belief. He saw into the moral condition of the sick man, precisely as afterwards, Mat 9:4 , He read the thoughts of the scribes (Joh 5:14 ; Joh 2:25 ), and knew how it came that this paralysis was really the punishment of his special sins (probably of sensuality). Accordingly, he first of all pronounces forgiveness, as being the moral condition necessary to the healing of the body (not in order to help the effect upon the physical system by the use of healing psychical agency, Krabbe), and then, having by forgiveness removed the hindrance, He proceeds to impart that healing itself by an exercise of His supernatural power.

.] as in Mat 3:9 .

.] through the assumption of divine authority (Exo 34:7 ; comp. with Mat 20:5 f.). He thereby appeared to be depriving God of the honour that belongs to Him, and to be transferring it to Himself; for they did not ascribe to Him any prophetic authority to speak in the name of God.

[437] See also Phavorinus, p. 330, 49, and Gttling, Lehre vom Accent . p. 82; Ahrens, Dial. Dor . p. 344; Giese, Dor. Dial . p. 334 f.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

XXVI

OUR LORD’S GREAT MINISTRY IN GALILEE

Part I

Harmony pages 85-39 and Mat 4:17-25 ; Mat 8:2-17 ; Mat 9:2-26 ; Mar 1:14-2:22 ; Mar 5:22-43 ; Luk 4:14-5:39 ; Luk 8:41-56 ; Joh 4:46-54 .

We now come to our Lord’s great ministry m Galilee. We will take a sort of preview of this whole division and then follow it up with more detailed discussions. The general theme of this division of the Harmony is “The kingdom of heaven.” We are prone at times to fall into errors of interpretation concerning the kingdom similar to those which led ancient Israel so far and so harmfully astray concerning the advent of the Messiah. Either we so fill our minds with the sublimity of world redemption, as applied to the race, in the outcome, so satisfy our hearts with rhetorical splendor in the glowing description of universal dominion that we lose sight of its application to individuals in our day, and the responsibilities arising from the salvation of one man, or we so concentrate our fancy upon the consummation that we forget the progressive element in the development of the kingdom and the required use of means in carrying on that progress. The former error breeds unprofitable dreamers the latter promotes skeptics. The preacher is more liable to be led astray by the one, the average church member by the other.

Perhaps the most unprofitable of all sermons is the one full of human eloquence and glowing description excited by the great generalities of salvation, and perhaps the most stubborn of all skepticism is that resulting from disappointment as not witnessing and receiving at once the very climax of salvation, both as to the individual and the race.

Such a spirit of disappointment finds expression in words like these: “The prophecies here of the kingdom are about 1,900 years old. Nineteen centuries have elapsed since the Child was born. Wars have not ceased. The poor are still oppressed. Justice, equity, and righteousness do not prevail. Sorrow, sin, and death still reign. And I am worried and burdened and perplexed. My soul is cast down and disquieted within me.” In such case we need to consider the false principles of interpretation which have misled us, and inquire: Have we been fair to the Book and its promise?

Here I submit certain carefully considered statements: (1) The consummation of the Messiah’s kingdom was never promised as an instantaneous result of the birth of the Child. (2) The era of universal peace must follow the utter and eternal removal of things and persons that offend. This will be the harvest of the world. (3) Again, this consummation was never promised as an immediate result, i.e., without the use of means to be employed by Christ’s people. (4) Yet again, this aggregate consummation approaches only by individual reception of the kingdom and individual progress in sanctification. (5) It is safe to say that the promises have been faithfully fulfilled to just the extent that individuals have received the light, walked in the light and discharged the obligations imposed by the gift of the light. These receptive and obedient ones in every age have experienced life, liberty, peace, and joy, and have contributed their part to the ultimate glorious outcome. (6) And this experience in individuals reliably forecasts the ultimate race and world result, and inspires rational hope of its coming. This is a common sense interpretation. In the light of it our duty is obvious. Our concern should be with our day and our lot and our own case as at present environed. The instances of fulfilment cited by the New Testament illustrate and verify this interpretation, particularly that recorded by Matthew as a fulfilment of the prophecies of Isaiah 4-13 inclusive, of his gospel. What dispassionate mind can read these ten chapters of Matthew, with the parallel passages in Mark and Luke, without conceding fulfilment of Isaiah’s prophecies uttered seven centuries before?

Here is the shining of a great light, brighter than all of the material luminaries in the heavens which declare the glory of God and show his handiwork. This is, indeed, the clean, sure and perfect law of the Lord, converting the soul, making wise the simple, rejoicing the heart, enlightening the eyes, enduring forever, more desirable than gold and sweet “r than honey in the honeycomb. Here are judgments true and righteous altogether.

Here in sermon and similitude the incomparable Teacher discloses the principles and characteristics of a kingdom that, unlike anything earth-born, must be from heaven. Here is a fixed, faultless, supreme, and universal standard of morality. The Teacher not only speaks with authority and wisdom, but evidences divinity by supernatural miracles, signs, and wonders. But there is here more than a teacher and wonder worker. He is a Saviour, a Liberator, a Healer, conferring life, liberty, health, peace, and joy. To John’s question John in prison and in doubt the answer was conclusive that this, indeed, was the one foreshown by the prophets and there was no need to look for another: “Go and tell John the things which ye hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them. And whosoever shall find no occasion for stumbling in me, blessed is he” (Mat 11:1-4 ).

The special matter here most worthy of our consideration is that the kingdom of heaven was not expanded by instantaneous diffusion over a community, a nation, or the world, regardless of human personality, activity, and responsibility ill receiving and propagating it, but it took hold of each receptive individual’s heart and worked out on that line toward the consummation.

To as many as received him to them he gave the power to become the sons of God. Those only who walked in the light realized the blessings of progressive sanctification. To the sons of peace, peace came as a thrilling reality. From those who preferred darkness to light) who judged themselves unworthy of eternal life, the proffered peace departed, returning to the evangelists who offered it.

The poor woman whom Satan had bound for eighteen years experienced no imaginary or figurative release from her bonds (Luk 11:10-16 ). That other woman, who had sinned much, and who, in grateful humility, washed his feet with her tears was not forgiveness real and sweet to her? That blind Bartimeus who kept crying, “Jesus, thou Son of David, have mercy on me” did he not receive real sight? That publican, who stood afar off and beat upon his breast, crying, “God, be merciful to me, the sinner” was he not justified?

And when the Galilean disciples went forth in poverty and weakness preaching his gospel, did they not experience the Joy of the harvest on beholding the ingathering of souls? And when they saw even demons subject to them through the name of Jesus, was not that the joy of victory as when conquerors divide the spoil?

When the stronger than the strong man armed came upon him and bound him, might not our Lord justly say, “As lightning falls from heaven, I saw Satan fall before you”? And just so in our own time.

Every conversion brings life, liberty, peace, and joy to the redeemed soul. Every advance in a higher and better life attests that rest is found at every upward step in the growth of grace. Every talent or pound rightly employed gains 100 per cent for the capital invested, and so the individual Christian who looks persistently into the perfect law of liberty, being not a forgetful hearer but a doer of the Word, is blessed in every deed. Willing to do the will of God, and following on to know the Lord, he not only knows the doctrine to be of God, but experimentally goes on from strength to strength, from grace to grace, and is changed into the divine image from glory to glory.

In the light of these personal experiences he understands how the kingdom of God is invincible, and doubts not the certain coming of the glorious consummation foreshown in prophecy and graciously extended, in the hand of promise. His faith, staggering not through unbelief, takes hold of the invisible, and his hope leaps forward to the final recompense of the reward.

The opening incident of the Galilean ministry is the healing of the nobleman’s son, the second miracle of our Lord in Galilee, and a most remarkable one. The nobleman was Herod’s steward, maybe Chuza, as many suppose, but that is uncertain. The nobleman manifested great faith and it was amply rewarded. This is an illustration of the tenderness with which Jesus ministered to the temporal needs of the people, thus reaching their souls through their bodies. The effect of this miracle was like that of the first: “He himself believed, and his whole house.”

The next section (Luk 4:16-31 ) gives the incident of his rejection at Nazareth. The account runs thus: “And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.” How solemn, how sad in its immediate result how pathetic that scene in Nazareth when the Redeemer announced his mission and issued his proclamation of deliverance: The Spirit of the Lord is upon me, Because he anointed me to publish good tidings to the poor: He hath sent me to proclaim deliverance to the captives, And recovering of sight to the blind, To send crushed ones away free, To proclaim the acceptable year of the Lord.

Oh! what a day when this scripture was fulfilled in the hearing of the captives I But the Spirit on him was not on them.

As Jewish widows in Elijah’s day, perished of famine, through unbelief, and left to Sarepta’s far-off widow in a foreign land to believe and be blessed with unfailing meal and oil, as Jewish lepers, through unbelief, in Elisha’s day died in uncleanness and loathsomeness while touching elbows with One having power to heal, leaving to a Syrian stranger to wash in Jordan and be clean, so here where Jesus “had been brought up,” the people of Nazareth shut their eyes, bugged their chains and died in darkness and under the power of Satan died unabsolved from sin, died unsanctified and disinherited, and so yet are dying and shall forever die.

The Year of Jubilee came to them in vain. In vain its silver trumpets pealed forth the notes of liberty. They had no ear to hear, and so by consent became slaves of the Terrible One forever.

This brings us to church responsibility and ministerial agency in the perpetuation of this proclamation of mercy. As Paul went forth to far-off shores, announcing in tears, yet with faith and hope and courage, the terms of eternal redemption, so now the churches find in the same mission their warrant for existence, and so now are we sent forth as witnesses to stand before every prison house where souls are immured, commissioned “to open the eyes of the prisoners that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in Christ.” Ours to blow the silver trumpets and proclaim to captives the year of jubilee. Ours is the evangel of liberty ours to make known that “if the Son of God make men free, they shall be free indeed.”

Leaving Nazareth, Jesus went to Capernaum, where he made his residence from which he radiates in his ministry in Galilee, teaching and healing on a large scale. His work here in Zebulun and Naphtali is a distinct fulfilment of Isa 9:1-2 , in which he is represented as a great light shining in the darkness. By the sea of Galilee near Capernaum he calls four fishermen to be his partners Peter, Andrew, James, and John, two sets of brothers. Here he announces his purpose for their lives to be fishers of men. What a lesson! These men were skilled in their occupation and now Jesus takes that skill and turns it into another direction, toward a greater end, “fishers of men.” Here he gives them a sign of his authority and messiahship in the incident of the great draught of fishes. The effect on Peter was marvelous. He was conscious of Christ’s divinity and of his own sinfulness. Thus he makes his confession, Luk 5:8 : “Depart from me; for I am a sinful man, O Lord.” But our Lord replied to Peter: “Fear not, from henceforth thou shalt catch men.” Later (Joh 21 ), when Peter and his comrades went back to their old occupation, the risen Lord appeared to them and renewed their call, performing a miracle of a similar draught of fishes.

In Section 28 (Mar 1:21-28 ; Luk 4:31-37 😉 we have his first case of healing a demoniac. What is the meaning of the word “demoniac”? It means demon-possessed, and illustrates the fact of the impact of spirit on spirit, many instances of which we have in the Bible. Here the demons recognized him, which accords with Paul’s statement that he was seen of angels. They believed and trembled as James says, but they knew no conversion. The lesson there is one of faith. The effect of this miracle was amazement at his authority over the demons.

In Section 29 (Mat 8:14-17 ; Mar 1:29-34 ; Luk 4:38-41 ) we have an account of the healing of Peter’s mother-in-law, which incident gives us light on the social relations of the disciples. Peter was married, the Romanist position to the contrary notwithstanding. Further scriptural evidence of his marriage is found in 2Co 8:5 . It is interesting to compare the parallel accounts of this incident in the Harmony and see how much more graphic is Mark’s account than those of Matthew and Luke. There is a fine lesson here on the relation between the mother-in-law and the son-in-law. Peter is a fine example of such relation. Immediately following the healing of Peter’s wife’s mother those that had sick ones brought them to Jesus and he healed them, thus fulfilling a prophecy of Isaiah, that he should take our infirmities and bear our diseases. Our Lord not only healed their sick ones, but he cast out the demons from many, upon which they recognized him. But he would not let them speak because they knew that he was the Christ.

The effect of our Lord’s great work as described in Section 29 was that Peter tried to work a corner on salvation and dam it up in Capernaum. This is indicated in the account of the interview of Peter with our Lord as described in Section 30 (Mat 4:23-25 ; Mar 1:35-39 ; Luk 4:42-44 ). Here it is said that Jesus, a great while before day, went out into a desert place to pray, and while out there Peter came to him and complained that they were wanting him everywhere. To this our Lord responded that it was to this end that he had come into the world. So Jesus at once launched out and made three great journeys about Galilee. His first journey included a great mass of teaching and healing, of which we have a few specimens in Sections 31-36, which apparently occurred at Capernaum, his headquarters. A second journey is recorded by Luke in Section 47 (Luk 8:1-3 ) and a third journey is found in Section 55. (For Broadus’ statement of these tours, see Harmony, p. 31.)

Here we have the occasion of one of the special prayers of Jesus. There are four such occasions in his ministry: (1) At his baptism he prayed for the anointing of the Holy Spirit; (2) here he prayed because of the effort to dam up his work of salvation in Capernaum; (3) the popularity caused by the healing of a leper (Sec. 31 Mat 8:2-4 ; Mar 1:40-45 ; Luk 5:12-16 ) drove him to prayer; (4) the fourth occasion was the ordination of the twelve apostles. The immense labors of Jesus are indicated in Mat 4:23-24 . These labors gave him great popularity beyond the borders of Palestine and caused the multitudes from every quarter to flock to him. Attention has already been called to the popularity caused by the healing of the leper (Sec. 31) and Jesus’ prayer as the result.

In the incident of the healing of the paralytic we have a most graphic account by the synoptics and several lessons: (1) That disease may be the result of sin, as “thy sin be forgiven thee”; (2) that of intelligent cooperation; (3) that of persistent effort; (4) that of conquering faith. These are lessons worthy of emulation upon the part of all Christians today. Out of this incident comes the first issue between our Lord and the Pharisees, respecting the authority to forgive sins. This was only a thought of their hearts, but he perceived their thought and rebuked their sin. From this time on they become more bold in their opposition, which finally culminated in his crucifixion. Let the reader note the development of this hatred from section to section of the Harmony.

In Section 33 (Mat 9:9-13 ; Mar 2:13-17 ; Luk 5:27-32 ) we have the account of the call of Matthew, his instant response and his entertainment of his fellow publicans. Here arose the second issue between Christ and the Pharisees, respecting his receiving publicans and sinners and eating with them. This was contrary to their idea in their self-righteousness, but Jesus replied that his mission was to call sinners rather than the righteous. This issue was greatly enlarged later, in Luk 15 , to which he replied with three parables showing his justification and his mission. In this instance (Mat 9:13 ) he refutes their contention with a quotation from Hosea which aptly fitted this case: “I desire mercy, and not sacrifice.”

Then came to him the disciples of John and made inquiry about fasting, to which he replied with the parable of the sons of the bride chamber, the interpretation of which is that we should let our joy or sorrow fit the occasion, or set fasting ments and old bottles, the interpretation of which is to let the form fit the life; beware of shrinking and expansion.

In Section 35 (Mat 9:18-25 ; Mar 5:22-43 ; Luk 8:41-56 ) we have the account of his healing of Jairus’ daughter and the healing of the woman with the issue of blood. Usually in the miracles of Christ, and in all preceding miracles, there was the touch of some kind between the healer and the healed. We are informed that great multitudes of people came to Jesus with this confidence, “If I but touch him I shall be healed.” Accordingly we find that Christ put his fingers on the eyes of the blind, on the ears of the deaf, or took hold of the hand of the dead. In some way usually there was either presence or contact.

We will now consider the special miracle connected with the fringe of the garment of Jesus which the Romanists cite to justify the usage concerning the relics of the saints. In Num 15:38 we have a statute: “Thou shalt put fringes on the wings or ends of the outer garment,” and this fringe had in it a cord or ribbon of blue, and the object of it was to remind the wearer of the commandments of God. The outer garment was an oblong piece of cloth, one solid piece of cloth, say, a foot and a half wide and four feet long. The edge was fringed on all the four sides, and in the fringe was run a blue thread, and the object of the fringe and of the blue thread also was to make them remember the commandments of God. The statute is repeated in Deu 22 . Again in Deu 6 is the additional law of phylacteries, or frontlets little pieces of leather worn between the eyes on which were inscribed the commandments of God. The people were taught to instruct their children in the commandments of God: “And they shall be as frontlets between thine eyes, and thou shalt put them upon thy door posts, and when thou goest out and when thou comest in, and when thou sittest down and when thou gettest up, and when thou liest down, thou shalt at all times teach thy children the Word of God.” Now, because of these statutes a superstitious veneration began to attach to the fringe and to the phylacteries. So we learn in Mat 23 , as stated by our Saviour, that the Pharisees made broad the phylacteries between their eyes and enlarged the fringe of the outer garment. They made the fringe or tassel very large. They did it to be seen of men. The law prescribed that when the wearer should see this fringe on his garment he should remember the commandments of the Lord his God. But these Pharisees put it on that others might see it, and that it might be an external token to outsiders of their peculiar sanctity and piety. What was intended to be a sign to the man himself was converted by superstition into a sign for other people. Hence this woman said within herself, “If I but touch that sacred fringe the border of his garment.” She could not go up and touch the phylactery between his eyes, in case he wore one, but he did wear the Jewish costume with the fringe or border on his outer garment, and she could reach that from behind. She would not have to go in front of him. She argued: “Now, if I can in the throng get up so that I can reach out and just touch that fringe, I shall be saved.” We see how near her thought connected the healing with the fringe of the garment, because by the double statute of God it was required on the Jewish garment to signify their devotion to his Word the matchless Word of Jehovah. Mark tells us that she was not the only woman, not the only person healed by touching the border of his garment (Mar 6:56 ). Her sentiment was not an isolated one. It was shared by the people at large. Multitudes of people came to touch the fringe of his garment that they might be healed.

The question arises, Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed? He did do it. The question is, why? There shall be no god introduced unless there be a necessity for a god. There shall be no special miracle unless the case demands it. Why? Let us see if we cannot get a reason. I do not announce the reason dogmatically, but as one that seems sufficient to my own mind. Christ was among the people speaking as never man spake, doing works that no man had done. He was awakening public attention. He was the cynosure of every eye. They came to him from every direction. They thronged him. And right here at this juncture Jairus had said, “Master, my little girl, twelve years old, is even now dead. Go and lay thy hand upon her that she may live.” He arose and started, the crowd surging around him and following him, and all at once he stopped and said, “Who touched me?” “Master, behold the crowd presseth thee on every side, and thou sayest, who touched me?” Here was a miracle necessary to discriminate between the touches of the people. “Who touched me?” Hundreds sin sick touched him and were not saved. Hundreds that had diseases touched him and were unhealed. Hundreds that were under the dominion of Satan looked in his face and heard his words and were not healed. It was touch and not touch. They touched, but there was no real contact. They rubbed up against salvation and were not saved. Salvation walked through their streets and talked to them face to face. The stream of life flowed right before their doors and they died of thirst. Health came with rosy color and bright eye and glowing cheek and with buoyant step walked through their plague district) and they died of sickness. But some touched him. Some reached forth the hand and laid hold upon the might of his power. This woman did.

Poor woman! What probably was her thought? “I heard that ruler tell him that he had a little girl twelve years old that was just dead, and he asked him to go and heal her, she twelve years old, and for twelve years I have been dead. For twelve years worse than death has had hold on me and I have spent all my money; have consulted many physicians. I have not been benefited by earthly remedies, but rendered worse. Twelve years has death been on me, and if he can heal that, girl that died at twelve years of age, maybe he can heal me twelve years dead. If that ruler says, ‘If you will but go and lay your hand upon her even now she will revive,’ what can I do? In my timidity, in the ceremonial uncleanness of my condition, in my shame, I dare not speak. I cannot in this crowd, for if they knew that I were here they would cast me out; for if any of them touch me they are unclean in the eyes of the law. I cannot go and kneel down before him, and say, ‘Master, have mercy on me.’ The ceremonial law of uncleanness forbids my showing my face, and if I come in contact with his power it must be with a touch upon the garment. And I beg for that. I say within myself, that if I but touch the fringe with its blue thread in it that reminds him of God’s commands, I shall be healed.”

There was the association of her healing with the memento of the Word of God. There was the touch of her faith, that came into contact with that Word of God and with him. So her faith reasoned, and virtue going out from him responded to her faith. And she felt in herself that she was healed. Well, he healed her and there it stands out one of the most beautiful lessons in the Word of God. Oh, what a lesson! Some will say at the judgment, “Lord Jesus, thou hast taught in our streets and we have done many wonders in thy name,” and he will say, “I never knew you.” “You were close to the Saviour. You did not touch him. You were his neighbor. You did not touch him.” There were many lepers in Israel in the days of Elisha, the prophet lepers that could have been healed of leprosy by an appeal to the power of God in Elisha. They died in leprosy, but Naaman came from afar and touched the healing power of the prophet and was healed. There were many widows in Israel whose staff of life was gone, whose barrel of meal was empty, whose cruse of oil had failed, and here was the prophet of God, who by a word could supply that empty barrel, that failing cruse, but they did not touch him. They did not reach out in faith and come in contact with that power. The widow of Sarepta did, and her barrel of meal never failed, and her cruse of oil never wasted. Now, the special miracle: It was designed to show that if there be a putting forth of faith, even one finger of faith, and that one finger of faith touches but the fringe, the outskirts of salvation only let there be a touch, though that touch covers no more space than the point of a cambric needle “let there be the touch of faith and thou art saved.”

In the midst of this stir about the woman the news of the death of Jairus’ daughter burst forth upon them with the request to trouble not the Master any further. But that did not stop our Lord. He proceeded immediately to the house to find a tumult and many weeping and wailing, for which he gently rebuked them. This brought forth their scorn, but taking Peter, James, and John, he went in and raised the child to life and his praise went forth into all that land.

QUESTIONS

1. What is the general theme of this division of the Harmony?

2. What common errors of interpretation of the kingdom? Illustrate.

3. What was the offspring of these errors respectively and who the most liable to each?

4. What, perhaps, was the most unprofitable sermon and what was the most stubborn skepticism?

5. How does such disappointment find expression?

6. Give the author’s statements relative to the kingdom,

7. Where do we find the fulfilment of Isaiah’s prophecies relative to the kingdom?

8. What specific prophecy in Isaiah fulfilled in Matthew?

9. Where do we find the principles of the kingdom disclosed?

10. What great office did our Lord fill besides teacher and wonder worker and what proof did he submit to John the Baptist?

11. What thing most worthy of special consideration in connection with the kingdom?

12. What the opening incident of the Galilean ministry, what its importance, what its great lesson and what its effect?

13. Give an account of our Lord’s rejection at Nazareth.

14. Why was he thus rejected?

15. By what incidents in the lives of the prophets does he illustrate the folly of their unbelief?

16. What is the church responsibility and ministerial agency in the proclamation of mercy?

17. Where does Jesus make his home after his rejection at Nazareth and what his first work in this region?

18. Recite the incident of the call of the four fishermen and its lessons.

19. What was Christ’s first case of healing a demoniac and what the meaning of the term “demoniac”? Illustrate.

20. What was the lesson of this miracle and what was its effect?

21. Recite the incident of the healing of Peter’s mother-in-law and give its lessons.

22. What were the great results of this miracle and why would not Christ allow the demons to speak?

23. How did Peter try to work a “corner” on salvation and how did our Lord defeat the plan?

24. How many and what journeys did Jesus make about Galilee?

25. Give the four special prayers of Jesus here cited and the occasion of each.

26. Describe the incident of the healing of the paralytic and its les sons.

27. What issue arises here between our Lord and the Pharisees and what was the final culmination?

28. Give an account of the call of Matthew, his entertainment, the second issue between our Lord and the Pharisees and how Jesus met it.

29. What question here arises, how was it brought up, how did our Lord reply and what the meaning of his parables here?

30. What double miracle follows and what was the usual method of miracles?

31. What was the law of fringes and phylacteries and what were their real purpose?

32. Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed?

33. What, probably, was the thought of this woman as she contemplated this venture of faith?

34. What was the great lesson of this incident of her healing?

35. Describe the miracle of raising Jairus’ daughter and its effect.

Fuente: B.H. Carroll’s An Interpretation of the English Bible

2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

Ver. 2. They brought unto him a man sick, &c. ] Show we like mercy to our sin sick friends, bring them to the ordinances, present them to that Sun of righteousness that hath healing under his wings. To an Almighty physician no disease can be incurable. He is as able and as ready still to heal those that are brought unto him. He hath lost nothing by heaven, be sure. But as Aaron, though he might not lament over his dead sons, because as high priest he entered into the holy place, yet he still retained the affections and bowels of a father; so the Lord Christ, though in heaven, is no less loving and large hearted to his than when he was in the flesh. Bring therefore all your brethren for an offering to the Lord; and if they cannot or will not come otherwise, bring them as the prophet bids, “upon horses, and in chariots, and in litters,” Isa 66:20 : q.d. though sick, weakly, and unfit for travel, yet rather in litters than not at all.

Son, be of good cheer ] And well he might, when his sins were forgiven. This mercy is enough to make a man everlastingly merry. Viscount Lisle, in Henry VIII’s time, died for joy of an unexpected pardon from his prince. How great then is the comfort of pardon from God! Such are bidden to be glad, rejoice, and shout for joy, Psa 32:1 ; Psa 32:11 . And all others flatly forbidden to take any comfort, Hos 9:1 . Etiamsi tibi laeta obveniant omnia, non est tamen quod laeteris. (Ribera.)

Thy sins are forgiven thee ] And yet his disease remained upon him for some while after. Behold, “he whom thou lovest is sick,” said they of Lazarus, Joh 11:3 . We must make a new Bible, ere we can necessarily conclude that God is heavily offended because we are heavily afflicted. He that escapes affliction may suspect his adoption, Pro 3:12 .

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 8. ] HEALING OF A PARALYTIC AT CAPERNAUM. Mar 2:1-12 .Luk 5:17-26Luk 5:17-26 , in both of which the account is more particular.

Fuente: Henry Alford’s Greek Testament

2. . ] Namely, in letting him down through the roof, because the whole house and space round the door was full, Mar 2:4 .

must be supposed to include the sick man, who was at least a consenting party to the bold step which they took. These words are common to the three Evangelists, as also (or ) .

Neander (Leben Jesu, pp. 431, 432) has some excellent remarks on this man’s disease. Either it was the natural consequence of sinful indulgence, or by its means the feeling of sinfulness and guilt was more strongly aroused in him, and he recognized the misery of his disease as the punishment of his sins. At all events spiritual and bodily pain seem to have been connected and interchanged within him, and the former to have received accession of strength from the presence of the latter. Schleiermacher (on St. Luke, p. 80) supposes the haste of these bearers to have originated in the prospect of our Lord’s speedy departure thence; but, as Neander observes, we do not know enough of the paralytic’s own state to be able to say whether there may not have been some cause for it in the man himself.

] Winer remarks ( 14. 3), ‘The old grammarians themselves were divided about this word some, as Eustathius, (Il. . 590,) treat it as identical with , as in Homer for : others, more correctly, take it for the preterite (= ), e.g. Herodian, the Etymologicon, and Suidas, with this difference however, that Suidas believes it to be a Doric, the author of the Etym. an Attic form; the former is certainly right, and this perfect-passive form is cognate with the perf.-act. .’

Fuente: Henry Alford’s Greek Testament

Mat 9:2 . : usual formula for introducing an important incident. , the imperfect, implying a process, the details of which, extremely interesting, the evangelist does not give. By comparison with Mark and Luke the narrative is meagre, and defective even for the purpose of bringing out the features to which the evangelist attaches importance, e.g. , the value set by Jesus on the faith evinced. His eye is fixed on the one outstanding novel feature, the word of Jesus in Mat 9:6 . In view of it he is careful, while omitting much, to mention that the invalid in this instance was brought to Jesus, , lying on a couch. To the same cause also it is due that a second case of paralysis cured finds a place in this collection, though the two cases have different features: in the one physical torments, in the other mental depression. , the faith of the men who had brought the sick man to Him. The common assumption that the sick man is included in the is based on dogmatic grounds. : with swift sure diagnosis Jesus sees in the man not faith but deep depression, associated probably with sad memories of misconduct, and uttering first a kindly hope-inspiring word, such as a physician might address to a patient: cheer up, child! He deals first with the disease of the soul. : Jesus declares the forgiveness of his sins, not with the authority of an exceptional person, but with sympathy and insight, as the interpreter of God’s will and the law of the universe. That law is that past error need not be a doom; that we may take pardon for granted; forgive ourselves, and start anew. The law holds, Jesus believed, both in the physical and in the moral sphere. In combining pardon with healing of bodily disease in this case, He was virtually announcing a general law. “Who forgiveth all thine iniquities , who healeth all thy diseases ,” Psa 103:3 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mat 9:2-8

2And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, “Take courage, son; your sins are forgiven.” 3And some of the scribes said to themselves, “This fellow blasphemes.” 4And Jesus knowing their thoughts said, ” Why are you thinking evil in your hearts? 5Which is easier, to say, ‘Your sins are forgiven,’or to say, ‘Get up, and walk’? 6But so that you may know that the Son of Man has authority on earth to forgive sins” -then he said to the paralytic, “Get up, pick up your bed and go home.” 7And he got up and went home. 8But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men.

Mat 9:2 “they brought to Him a paralytic” Fuller details of this event are found in Mar 2:1-22. This is the account in which the friends of the paralytic man tear the roof apart and lower him to the floor at Jesus’ feet.

“Seeing their faith, Jesus” In context “their faith” referred not only to the man who needed healing, but primarily to his friends who had so much ingenuity and persistence.

“Take courage son; your sins are forgiven” This is a present active imperative (cf. Mat 9:22) and a present passive indicative. The Jews often related sin and sickness (cf. Joh 5:14; Joh 9:2; and Jas 5:15-16). Although Jesus apparently recognized the connection, He also seemed to resist a formal linkage (cf. Joh 9:3 and Luk 13:2-3). This is a powerful statement of Jesus’ self understanding. Only God can forgive sin (i.e., passive voice)!

Jesus addressed this man as “child” (teknon). However, this was not an indication of his age, but a term of endearment (cf. Mar 10:24; also possibly Luk 16:25 and Gen 43:29 in the LXX).

Mat 9:3 “the scribes” Since the Babylonian captivity, the Temple had been somewhat rivaled by the Synagogue as the place of honor in Jewish society. These local experts in the Jewish law, following the tradition of Ezra, became known as scribes (see Special Topic at Mat 12:38, Ezr 7:8; Ezr 7:10). They were from several theological backgrounds, but they were mostly Pharisees. Whether they were present because of genuine interest or to spy on Jesus is uncertain. They would certainly have been astonished at His claiming to have the power to forgive sin. They believed that only God had this power. In this context, they condemned the radical claims of Jesus as blasphemy (cf. Mar 2:7); indeed, they were blasphemy if Jesus was not the Incarnate Son of God!

Mat 9:4 “and Jesus knowing their thoughts” Whether this is an example of Jesus’ supernatural knowledge, which seems to be implied from the context, or whether someone in the crowd passed on their grumbling verbally is uncertain. There are passages in the New Testament which imply that Jesus knew human nature well and other passages which imply that He used His supernatural power.

There is a manuscript variation between

1. seeing (idn) – , C, D, L, W, and the old Latin, Vulgate, and Coptic translations

2. knowing (eids) – B, Ec, and the Syrian and Armenian translations

The UBS4 rates #1 as “B” (almost certain). The second option probably comes from Mat 12:25; Luk 6:8; Luk 9:47. The NASB, NKJV, and NJB follow option #2.

Mat 9:5 “Which is easier, to say ‘Your sins are forgiven’or to say ‘Get up, and walk'” To say, “Your sins are forgiven” is harder, but it is not as obvious as a physical healing. Both are impossible for sinful mortals!

Mat 9:6 “But so that you may know” Throughout the Gospels Jesus was concerned not only with the poor and needy, but also the Jewish leadership (cf. Joh 11:42; Joh 11:45). Jesus was confronting them for the purpose of turning them to faith in Himself. This healing was as much for the scribes as it was for the paralyzed man and his friends. As a matter of fact, this is true of most of Jesus’ healing ministry. Often these acts of power were to encourage the faith of the disciples or engender faith in by-standers.

“the Son of Man” This was an adjectival phrase from the OT. It was used in Eze 2:1 and Psa 8:4 in its true etymological meaning of ” human being.” However, it was used in Dan 7:13 in a unique context which implied both the humanity and deity of the person addressed by this title. Since this title was not used by rabbinical Judaism and, therefore, had none of the nationalistic, exclusivistic, militaristic implications, Jesus chose it as the perfect title of both veiling and revealing His dual nature (cf. 1Jn 4:1-6). It was His favorite self-designation.

“has authority on earth to forgive sins” This term ” authority” (exousia) was the word for “right,” ” power” or “authority.” It strongly implied Jesus’ Messiahship, if not His Deity. The Jews were not expecting the Messiah to be divine, but to be a supernaturally-empowered military/political leader, like the Judges of the OT. It is only through NT progressive revelation that believers recognized the incarnational nature of the Messiah (i.e., Joh 1:1; Joh 5:18; Joh 8:58; Joh 10:30; Joh 10:34-38; Joh 14:9-10; Joh 20:28; Rom 9:5; Php 2:6-7; Heb 1:8; 2Pe 1:1).

“He said to the paralytic, ‘Get up, pick up your bed, and go home'” There are three verbals in this phrase.

1. ” get up” is an aorist passive participle used as an imperative

2. ” pick up your bed” is an aorist active imperative

3. ” go home” is a present active imperative.

The implication of these tenses would have been that God was the agent of the passive voice, “be raised up.” The two imperatives would speak of the man’s actions immediately after his healing. Taking up his bed was a sign that his days of begging were over and he was returning home. This healing confirmed Jesus’ claim of Deity and Messiahship!

Mat 9:8 “But when the crowds saw this, they were awestruck” There is a Greek manuscript problem here connected to the term “awestruck.” The oldest and best Greek texts have “were afraid” (MSS , B, D, W). Later texts softened the term to “marveled” or NKJV “were astonished” (MSS C, L). Some Greek manuscripts simply left the phrase out (MS X). The UBS4 gives option #1 an “A” rating (certain).

The crowds were not accustomed to someone speaking with this kind of authority. Rabbinical Judaism had become trapped by tradition and the quoting of the ancient sayings of the rabbis. Jesus spoke with truth and authority, which this generation of Jewish people had never heard. They praised God for giving this kind of power to a man. This may be a veiled allusion to the humanity of Jesus which was questioned by the early church heresy called “Gnosticism.” It is also likely from further reading of the NT that the religious leaders were jealous of Jesus’ popularity.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

behold. Figure of speech Asterismos. App-6.

a man sick of the palsy = a paralytic.

bed = couch.

seeing = on seeing. See App-133.

their faith. Including of course that of the paralytic.

Son = Child. Greek. teknon.

be forgiven = stand remitted. L T Tr. and WH read the Indicatives “have been and are forgiven”, marking the Lord’s authority. Not the ambiguous “be forgiven”.

Fuente: Companion Bible Notes, Appendices and Graphics

2-8.] HEALING OF A PARALYTIC AT CAPERNAUM. Mar 2:1-12. Luk 5:17-26, in both of which the account is more particular.

Fuente: The Greek Testament

Mat 9:2. , they brought to Him) Many such offerings were made to the Saviour, and they were pleasing to Him.- , their faith) i.e. of him who was borne, and of them who bare him.-, , Son, be of good cheer[391]) Neither thy sins nor thy disease shall stand in thy way. Thus, at Mat 9:22, , , daughter, be of good comfort. Be of good comfort; neither thy sins shall prevail against thee, nor thy disease. Thus also, Be of good comfort, daughter, in Mat 9:22.- , are forgiven thee) Without doubt, great was the sense of great sins in that man.[392]- has here both emphasis and accent, but in Mat 9:5 the same words are repeated after the manner of a quotation, and or is enclitic.[393]

[391] The word used by Bengel is confide, which is repeated each time in the remarks which follow.-(I. B.)

[392] This was the principal benefit, by occasion of which chiefly the thoughts of the men present there were thrown open and made manifest, Mat 9:3; Mat 9:8.-Harm. p. 276.

[393] Never had that voice been heard put forth in this way, from the time that the earth had borne men on it.-V. g.

Fuente: Gnomon of the New Testament

they brought: Mat 4:24, Mat 8:16, Mar 1:32, Mar 2:1-3, Luk 5:18, Luk 5:19, Act 5:15, Act 5:16, Act 19:12

seeing: Mat 8:10, Mar 2:4, Mar 2:5, Luk 5:19, Luk 5:20, Joh 2:25, Act 14:9, Jam 2:18

Son: Mat 9:22, Mar 5:34, Joh 21:5

be: Psa 32:1, Psa 32:2, Ecc 9:7, Isa 40:1, Isa 40:2, Isa 44:22, Jer 31:33, Jer 31:34, Luk 5:20, Luk 7:47-50, Act 13:38, Act 13:39, Rom 4:6-8, Rom 5:11, Col 1:12-14

thy sins: Rather, “thy sins are forgiven thee;” the words being an affirmation, not a prayer or wish. The word be, however, was used by our translators in the indicative plural for are. As the palsy is frequently produced by intemperance, it is probable, from our Lord’s gracious declaration, that it was the case in the present instance.

Reciprocal: Gen 43:29 – God Rth 2:8 – my daughter 1Sa 3:6 – General Psa 25:18 – forgive Psa 103:3 – forgiveth Pro 1:8 – My son Pro 23:15 – My son Isa 6:7 – thine iniquity Mat 8:6 – palsy Mat 14:27 – Be Mar 2:3 – bringing Luk 7:48 – Thy Luk 8:48 – Daughter Act 23:11 – Be Rom 4:7 – General Jam 5:15 – if he

Fuente: The Treasury of Scripture Knowledge

CO-OPERATION IN RELIGION

And behold, they brought to Him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be for-given thee.

Mat 9:2

St. Mark and St. Luke give a much fuller account of the healing of the sick of the palsy than does Matthew.

I. A death in life.Paralysis has been aptly called a death in life, a living death; and may we not trace its exact counterpart in mans spiritual being? Are there not tens of thousands among ourselves who, from various causes, not always faults of their own, from ignorance or bad training, from corrupt environment and bad associates, quite as much as from innate indifference and love of vice, are spiritually past feeling, impervious to the finer sense, and the higher life, of temperance, purity, and holiness? There are others in as bad a plight, and, alas! with far less excuse. There are among the educated, the wealthy, and the so-called refined of the world, not simply a growing spirit of indifference to religion and a laxer view of morals, but an increase of those grosser forms of self-indulgence of which it is a shame even to speak. What is this but a tendency to be useless and unprofitableparalytics in the sight of God? Or are there not many who profess to love and serve God, and, indeed, have done so for many a year, but who are conscious as they near mid-life of a sense of disappointment? These are dangerous signs indeed; they are signs of that spiritual creeping paralysis, the growing weary in well-doing. Truly did Dean Stanley say, When the best men give up trying, the world falls back like lead.

II. Religious co-operation.Now, how shall we deal with those who are wholly or partly spiritually paralysed? We find the answer in the conduct of this poor paralytics friends. In one word, it is co-operation, religious co-operationthe working together of Christian men and women, in town or country village, for the glory of God and the good of their fellows, is the very superstructure of Christian effort. But for it to be of real and lasting use, internals must not be neglected or forgotten. Christian men of all degrees may and must unite to rescue their fellows who have fallen helpless, through sin, on lifes highway. Such co-operation must and will have its reward; it will invoke a double blessinga blessing on him who gives, and on him who, perhaps involuntarily, takes.

The Rev. E. F. Cavalier.

Illustration

Two neighbours, one blind and the other lame, were called to a place at a great distance. What was to be done? The blind man could not see, and the lame man could not walk! Why, the blind man carried the lame one; the former assisted by his legs, the other by his eyes. Say to none, then, I can do without you, but be ready to help those who ask your aid, and then, when it is needed, you may ask theirs.

(SECOND OUTLINE)

HEALING FOR BODY AND SOUL

We may take this narrative to illustrate

I. Mans greatest misery.Disease and sin both very closely allied. Palsy, with its terrible helplessness, speaks of the paralysis of will which sin produces (Rom 7:13-25).

II. Mans greatest joy.(1) Deliverance from sin. (2) Deliverance from diseasethe latter signifying a perfect restoration to spiritual health, and a power to walk in Gods righteous ways.

III. Mans greatest duty.The multitude glorified God. Praise is our noblest privilege, and our most pressing duty.

Fuente: Church Pulpit Commentary

9:2

The palsy was a form of paralysis and rendered a man helpless. Jesus knew the hearts of all men and hence the words seeing their faith does not mean that what he saw was what gave him the information. The conclusion must be that what Jesus saw was an outward indication of faith. But the palsied man was not doing anything, hence as far as the direct evidence shows, the men carrying the bed were the only ones who had faith. Thus we have no positive authority for saying that the patient had any faith, notwithstanding which, the Lord gave him forgiveness for his sins. We also have no evidence that such a favor was being sought when they brought him to Jesus, but rather that they merely wished to have the afflicted man cured. Son is from TEKNON and Thayer renders it in this place, “affectionate address, such as patrons, helpers, teachers, and the like, employ.”

Fuente: Combined Bible Commentary

Mat 9:2. The accounts of Mark and Luke are more particular.

And, merely resumes the narrative, without implying connection with what precedes.

Behold. A remarkable miracle. Luke intimates that many other cures were performed just before, and both he and Mark mention the crowd. The account of the latter renders it probable that this took place in the house where He generally resided.

They brought to him a paralytic. Not being able to enter the house, the four who bore him carried him to the housetop, and, actually breaking up the roof, let him down (Mark).

Lying, or, more literally, laid, on a bed.

Seeing their faith, not only of the bearers, but of the man himself, since what follows shows his strong faith.

Son, be of good cheer. Words of affectionate address, fully given by Matthew alone. Son implies that a new relation was now to exist between them, since Christ thus addressed His chosen disciples (Mar 10:24). The good cheer came before the bodily healing, as a result of a purely spiritual blessing.

Thy sins are forgiven. A positive declaration, they have been, and are now forgiven. Certainly not a concession to the popular notion that such sickness was a direct judgment for sin. There is no proof that the disease was in this case the fruit of indulgence. The mans conscience was aroused through his sickness; our Lord first of all gives him spiritual health; afterwards bodily health; proving His authority to pardon by His power to cure, He thus places forgiveness not only before but above miraculous healing. The general connection between sin and suffering is assumed throughout.

Fuente: A Popular Commentary on the New Testament

Observe, 1. The patient, One sick of the palsy; which being a resolution of the nerves, weakens the joints, and confines the person to his bed or couch. As a demonstration of Christ’s devine power, he was pleased to single out some incurable diseases (as the world accounts them) to work a cure upon, as the leprosy and palsy.

2. The physician, Jesus Christ; he alone is that wise, faithful, and compassionate physician, that can and doth cure both soul and body.

Observe, 3. The moving and impulsive cause of this cure, Jesus seeing their faith: that is, their firm persuasion that he was clothed with a divine power, and able to help; together with their confidence in his goodness, that he was as willing as he was able; and no sooner did they exercise their faith in believing, but Christ did exert his divine power in healing. It was not the sick man’s faith, but the faith of his friends: the faith of others may prevail for obtaining corporal benefits and temporal blessings for us; thus the centurion’s faith healed his servant, and Jairus’s faith raised his daughter.

Observe, 4. The marvellous afficacy and power of faith: it obtained not only what was desired, but more than was expected; they desired only the healing of the body, but Jesus seeing their faith, heals body and soul too, saying, Be of good cheer, thy sins are forgiven thee; intimating, that diseases proceed from sin, because Christ first speaks of forgiving them; yet it is conceived that Christ rather speaketh here of the temporal remission of the punishment, than of the eternal; because that depends on our own faith, and not on others.

Fuente: Expository Notes with Practical Observations on the New Testament

XXXV.

JESUS HEALS A PARALYTIC AT CAPERNAUM.

aMATT. IX. 2-8; bMARK II. 1-12; cLUKE V. 17-26.

c17 And it came to pass on one of those days, bwhen he entered again into Capernaum after some days, cthat he was teaching; bit was noised that he was in the house. [Luke uses the general expression [181] “those days,” referring to the early portion of our Lord’s ministry in Galilee. Mark says, “some days,” which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, Jesus kept out of the cities. He now, after the excitement has subsided, quietly enters Capernaum, and probably goes to the house of Simon Peter, now looked upon as his head quarters in Capernaum ( Mar 1:29). His entrance into Capernaum marks the end of his first missionary tour through Galilee.] 2 And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. [Oriental houses are one or two storied structures, built in the form of a square, or rectangle, with an open space in the center called the court. They have one door which opens from the street into an open space called the porch, and this porch in turn opens upon the court. In this porch there is usually a stairway leading to the roof. The roofs are invariably flat, and are surrounded by a breastwork or parapet to keep those on them from falling off. Roofs or housetops are used as we use yards, only they are somewhat private. Some think that this house was a two-storied structure, and that Jesus was teaching in the upper room or second story. If this were so, there would have been little profit to the people who clung about the street door, for they could neither see nor hear. Besides, a two-storied house would probably have been beyond the means of Simon Peter. It is more likely that Jesus was in the room opposite the porch across the court. If so, the crowd at the door might catch an occasional word, or by tiptoing obtain a momentary glance; and thus fan the hope of some ultimate satisfaction. The gospel is here called “the word,” for it is the Word among words, as the Bible is the Book among books.] cand there were Pharisees and doctors of the law sitting by [the fact that they were sitting, shows that they were honored above the rest: Jesus did not increase their ill-will by any needless disrespect], who were come out of every village of Galilee and Judaea and [182] Jerusalem [It is not likely that such a gathering came together by accident. Capernaum was known to be the headquarters of Jesus, and these leaders of the people had doubtless gathered there to wait for some opportunity to see or hear Jesus. They recognized the necessity of coming to some definite judgment regarding him. We shall see in this scene the beginning of their hostility to Jesus, which developed into four objections: 1. Alleged blasphemy; 2. Intercourse with publicans and sinners; 3. Supposed neglect of ascetic duties, such as washings, fastings, etc.; 4. Alleged violation of the sabbath]: and the power of the Lord was with him to heal. [That is to say, the power of God the Father was then working in Jesus to perform miracles ( Joh 14:10). Some take this as implying that other miracles had been wrought that day, before the arrival of the paralytic. But the words are more likely a preface for what follows; in which case the meaning is that the cold disbelief of the Pharisees did not prevent Jesus from working miracles, as disbelief usually did– Mat 13:58, Mat 16:1-4.] 18 And behold, men bring {athey brought bthey come, bringing} unto him a man sick of the palsy, {cthat was palsied:} alying on a bed: bborne of four [Palsy is an abbreviation of the word “paralysis.” It is caused by a cessation of the nervous activities. See Act 8:22). So far as the church forgives sins ( Joh 20:23), it does it merely as the organ of God, and must do so according to the methods and ordinances laid down by God. Those who profess to forgive sin by word of mouth, should be able to make good their claim to this boasted power by healing diseases or otherwise removing the consequences of sin. Failing to do this, they must forever rest under justified suspicion that they are, wittingly or unwittingly, guilty of blasphemy.] b6 But there were certain of the scribes cand the Pharisees bsitting there, a3 And behold, [they] cbegan to reason, band reasoning in their hearts, asaid within themselves, csaying, aThis man blasphemeth. b7 Why doth this that man thus speak? [A scornful expression, shown by the repetition, houtos houtoo, which means, literally, “this one these things.”] cWho is this that speaketh blasphemies? Who can forgive sins, bbut one, even God? calone? [In classic Greek to blaspheme means to speak evil or, or to slander a person, and it is used in this sense in the New Testament ( Tit 3:2, 2Pe 2:2, Jud 1:8). Its ordinary New Testament use, however, is quite different, since it is employed to designate something which reflects evil on the character and nature of God. This use is peculiar to monotheistic writers, and was unknown to the Greeks. Such blasphemies may be divided into three general heads, thus: 1. To attribute the unworthy to God. 2. To deny the worthy to God. 3. To arrogate or claim any attribute, power, authority, etc., which belongs to exclusively to God. It was under this third head that Jesus seemed to lay himself open to accusation–an accusation entirely just if he had not been the [185] Son of God. The Pharisees were not faulty in their logic, but were mistaken in their premises; hence Jesus does not deny their doctrine; he merely corrects their mistaken application of it to himself. As to this pronounced forgiveness of Jesus, two questions arise: 1. Why did he forgive the man’s sins? The haste with which the man was brought to Jesus suggests that his condition was critical; in which case the torment of sin would be the greater. As a searcher of hearts, Jesus saw the unuttered desire of the sick man, and at once responded to it. If his words meant nothing to the conscience of the man, they were wasted; but Jesus knew what was in man. 2. Why did he pronounce the forgiveness so publicly? As the terms of pardon prescribed in the law were yet in full force, this open speech of Jesus was a surprising assertion of authority. In fact, such assertions were exceptional in his ministry; for only on three recorded occasions did he thus forgive sins ( Luk 7:48, Luk 23:43). Being the exceptional and not the established method of pardon, and being thus employed in the presence of so representative an audience, it was evidently used for a special purpose; and that purpose was to show that Jesus had such power, that men seeing this power might believe him to be the Son of God. He was vindicating an eternal law of the universe, in which all human beings throughout all generations would be interested; viz.: that humanity has a Ruler who can present it spotless before the throne of God ( Jud 1:24). Jesus propounded his law in the presence of those most interested in exposing it if false, and most able to explode it had it not been true. Whether his words were truth or blasphemy, was the controversy between Christ and the rulers from that day to the end of his ministry– Mat 26:65.] b8 And straightway Jesus, perceiving in his spirit that they so reasoned {ctheir reasonings,} bwithin themselves, a4 And Jesus knowing their thoughts [Jesus read their thoughts by his divine insight, and not because of any recognized habit or tendency on their part to criticise him, for this is the first recorded indication of hostility on the part of the Pharisees, [186] though it is hinted at, at Joh 4:1. Such discernment of the thought was to be a characteristic mark of the expected Messiah ( Isa 11:2, Isa 11:3), and Jesus had it ( Joh 2:25). It also is an attribute peculiar to God– 1Ch 28:9, Jer 17:10, Rom 8:27, Rev 2:23] canswered and said {bsaith} unto them, aWherefore think ye evil in your hearts? [Jesus could see invisible sin, and could forgive it or condemn it, as the conditions moved him. The powers of discernment, forgiveness and condemnation make him the perfect Judge.] bWhy reason ye in your hearts? a5 For which is easier, bto say to the sick of the palsy, cThy sins are forgiven thee; bor to say, Arise, and take up thy bed, and walk? [To understand this sentence we should place the emphasis upon the word “say,” because the question at issue was the power or effect of his speech. The rabbis, after their first shock of surprise, thought that Jesus feared to attempt the fraud of a so-called miracle in the presence of learned men, lest he should be detected and exposed; and hence looked upon his present action as an attempt to bear himself safely off before the public, and to maintain his standing by the use of high-sounding words. They felt that he used words of unseen effect, because he dared not use those of seen effect. This was precisely the view that Jesus knew they would take, and that he wished them to take; for by showing his ability to work in the realms of sight that which is impossible; viz.: the healing of the sick man, he could place before them proof suited to their own reasoning that he had a like ability to work the impossible in the realms of the unseen; viz.: the forgiveness of the man’s sins. By thus demonstrating his authority in the eternal and physical world, Jesus assures us of his dominion over the internal and spiritual.] 10 But that ye may know that the Son of man [Daniel’s name for the Messiah– Dan 7:10-13] hath authority on earth to forgive sins [The words “on earth” are taken by some to indicate the then existing contrast between Christ’s present humiliation or ministry on earth, and his future glorification or enthronement in heaven; in which case they would [187] mean that Jesus could grant now that which some might think could only be exercised hereafter. Others take them to mean the same as if Jesus had said, “You think that forgiveness can only be granted by the Father in heaven, but it can also be granted by the Son upon earth. That which you have heretofore sought from the Father you may now seek from me.” The latter is probably the correct view. As to the test of power or authority, the miracle of Jesus was very convincing; for in the popular opinion sin was a cause of which disease was the effect. We are told, on the authority of later rabbis, that it was a maxim among the Jews that no diseased person could be healed till his sins were blotted out. We also recognize a correlation between sins and diseases, which the Saviour’s use of this miracle justifies. A mere miracle, such as swallowing fire or causing iron to float, would not prove his ability to forgive sins. The proof consisted in the relation which disease bears to sin, and the consequent relation which healing bears to forgiveness. The connection between disease and sin is a real and necessary one. The Jews were right in seeing this connection, but they erred in thinking that they were warranted in personally criminating every one whom they found afflicted, and in judging that the weight of the affliction indicated the quantity of the sin. The Book of Job should have corrected this error. Such unrighteous judgments are condemned by Christ ( Joh 9:3, Luk 13:2-5). Paralysis is, however, to-day looked upon as ordinarily the punishment of some personal sin, usually that of intemperance or sensuality], a(then saith he to the sick of the palsy), {c(he said unto him that was palsied),} I say unto thee, Arise, and take up thy couch, {bbed,} cand go up unto thy house. [What command could be more pleasant than that which bade this sick man go home forgiven and healed?] 25 And immediately he rose up {aarose,} cbefore them, band straightway took up the bed, cthat whereon he lay [“A sweet saying! The bed had borne the man; now the man bore the bed”–Bengel], band went forth before them all aand departed to his house. [188] cglorifying God. binsomuch that they were all amazed, 8 But when the multitudes saw it, they were afraid, c26 And amazement took hold on all, and they glorified God [The “all” of this passage hardly includes the scribes and Pharisees, or, if it does, their admiration of Jesus was but a momentary enthusiasm, which quickly passed away]; awho had given such authority unto men. [Some take the word “men” as the plural of category, and apply it to Christ. Others think that they regarded Jesus as a mere man among other men, and that they therefore looked upon his power as a gift given to men generally, and not as something peculiar to himself. If this latter view is correct, it is likely that they took the words “Son of man” as referring to men generally, and not as a reference to the Messiah, such as Jesus meant it to be.] bsaying, We never saw it on this fashion, cand they were filled with fear, saying, We have seen strange things to-day. [Literally, seen paradoxes: things contrary to common thought and ordinary experience. They had seen a threefold miracle: sins forgiven, thoughts read and palsy healed.]

[FFG 181-189]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

HE HEALS A PARALYTIC

Mat 9:2-8; Mar 2:1-12; & Luk 5:17-26. Mark: And again He came into Capernaum during those days, and it was heard that He is at home. And immediately the multitudes came together, so that there was no room, not even at the door; and He continued to speak the word to them. Luke says: The Pharisees and teachers of the law, who had come out of every village of Galilee and Judea and Jerusalem, were sitting around. In that day they had no newspapers, steam-engines, telegraphs, nor telephones, the news only going on the back of a camel, a fleet horse, or a swift pedestrian; yet, to our inextricable puzzle, the tidings flew everywhere with astounding velocity, notifying the people, as here Luke says, not only in the cities, but all the villages, that Jesus has come back from His retirement Into Capernaum, His headquarters, and is again preaching to the multitudes, healing the sick and casting out demons.

They come to Him, carrying a paralyzed man, borne by four. Not being able to reach Him, on account of the crowd, they took up the roof where He was, and lifting it out, let down the bed on which the paralyzed man was lying down. Luke says: Mounting up on top of the house, they let him down through the tiles, along with the bed, in the midst, in the presence of Jesus. The houses in that country have flat roofs, covered with stone, with stairways ascending up, and tiling arranged for removal at their option, when they wish to go out on the roof. The first time I ever entered Jerusalem, my guide escorted me through a lofty mansion by internal stairways, leading up through the roof, giving me a grand view of the city, which was impossible from the streets. As there is no doubt but this was Peter’s house in Capernaum, and the home of Jesus, the presumption is, it was not very high, the multitude being outside. These importunate friends of the paralytic, pressing their way through the crowd, use a ladder to climb the house from the outside, reaching the solid stone roof, cemented together so that it looked like a single great limestone rock covering the house, as I have so often seen and walked over them; coming to this movable door, take up the tiles, and let the man down, lying on his bed, lowering him to the very presence of Jesus, in the midst of His sermon.

And Jesus, seeing their faith, says to the paralytic, Child, thy sins are forgiven. Here we have a wonderful demonstration of prevailing faith.

There is no doubt but the paralytic had faith in Jesus to heal him, as these four friends, all round him during the long journey while carrying him on his bed, heaving like volcanoes, had inundated him with an atmosphere red- hot and electrified with indefatigable faith, so that, if he didn’t have it before, he certainly had imbibed it from his company by the time he reached the feet of Jesus; yet we have no allusion whatever to the faith of the patient, but it is unequivocally certified that the healing resulted from the faith of his four friends, who certainly abundantly proved their faith by their works in thus bringing him to the presence of Jesus, despite every conceivable difficulty. O that the perishing myriads all round us could only have friends enough to carry them to Jesus on the pinions of a faith that will take no denial! What a transcendent inspiration to all Christian workers, this notable case, where Jesus healed the man responsive to the faith of his friends!

Luk 5:21. And the scribes and Pharisees began to reason, saying, Who is this One who speaketh blasphemies? Who is able to forgive sins except God alone? And Jesus, knowing their thoughts, responding, said to them, Why do you reason in your hearts? Why is it easier to say, Thy sins are forgiven, than to say, Arise and walk? But in order that you may know that the Son of man hath power on earth to forgive sins, He said to the paralyzed man, I say unto thee, Arise, and taking up thy bed, go to thy home. And immediately arising in presence of them, taking up that on which he was lying down, he departed to his own home, glorifying God. And ecstasy seized all, and they continued to glorify God; and they were filled with fear, saying, That we have seen paradoxical things this day. While the Jewish Church was awfully unspiritual, and the preachers, as a rule, without an experimental knowledge of God, they held pertinaciously to the cardinal truths of the Bible, one of which here very lucidly crops out; i.e., that none but God can forgive sins. Many modern Churches, who are depending on priestly absolution, water baptism, sacraments, and good works, to take away their sins, would do well to heed this fundamental truth, here enunciated by the fallen clergy of apostate Judaism; i.e., that none but God alone can forgive sins. Therefore we must all pass by our own works, Church rites, water baptism, clerical intercession, and everything else, and go to God alone, on our knees, and stay till He, for Christ’s sake, forgives all our sins, and witnesses to the same by His blessed Holy Spirit. In this case, Jesus avails Himself of the smaller work i.e., bodily healing which was visible to mortal eyes, and incontestably demonstrated by the uprising of the patient, and the carrying of his bed away to his home, in order to illustrate the greater work i.e., the forgiving of his sins which either directly or indirectly had brought on him the paralysis, which is not hereditary, like leprosy, which typifies inbred sin; and consequently, as it originates from violation of the hygienical laws, represents actual sins, which must be removed by pardon, while original sin can only be expurgated by the cleansing blood of Jesus and the refining fire of the Holy Ghost. It is highly probable that this paralytic was a very bad case, of long standing, and extensively known by those people. Hence, his sudden and perfect healing, so clearly demonstrated, produced an intense excitement, not only filling the people with delight to see the mighty work, but Overawing them with profoundest reverence in the realization of the Divine presence.

Fuente: William Godbey’s Commentary on the New Testament

Verse 2

Bed; a portable bed or mattress, on which the sick were borne.–Thy sins be forgiven thee. As all the sorrows and sufferings of human life are the effects and consequences of sin, our Savior, by this reply, announces to the wretched patient effectual relief from his miseries; and also calmly takes his position as one entitled to exercise, in his own name, the highest prerogatives of divinity.

Fuente: Abbott’s Illustrated New Testament

9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus {b} seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

(b) Knowing by a manifest sign.

Fuente: Geneva Bible Notes

Jesus saw the faith of the men who were carrying their paralytic friend.

"The reason the reader is provided with inside views of characters is to shape his or her attitude toward them." [Note: Kingsbury, Matthew as . . ., p. 37.]

The evidence of their faith was that they brought him to Jesus for healing. However, Jesus spoke only to the paralytic. The term "son" (Gr. teknon) is an affectionate one that older people often used when speaking to the younger. What Jesus said implied a close connection between this man’s sin and his sickness (cf. Mat 8:17; Psa 103:3; Isa 33:24), and He implied that sin was the worse condition. Forgiveness of sins is basic to healing. Jesus told him that his sins were forgiven, not had been forgiven at a previous time. He used the present tense that here has punctiliar force. [Note: Ernest de Witt Burton, Syntax of the Moods and Tenses in NT Greek, p. 9; Turner, p. 64.] Punctiliar action is action that is regarded as happening at a particular point in time.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Disfruta de miles de canciones cristianas en exclusiva sólo en Bibles