Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven you.”
Behold, some of the scribes said to themselves, “This man blasphemes.”
Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? For which is easier, to say, ‘Your sins are forgiven;’ or to say, ‘Get up, and walk?’ But that you may know that the Son of Man has authority on earth to forgive sins-” (then he said to the paralytic), “Get up, and take up your mat, and go to your house.”
Geneva Bible translators 1599 · Public Domain On vv2–3 Knowing by a manifest sign.
Knowing by a manifest sign.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–6 2 And, behold, they brought to him a man…
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.
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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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv2–4 The history of this miracle is reported by Mar…
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 Saviour’s 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 man’s 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.
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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 God’s 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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv2–4 Observe, 1. The patient, One sick of the palsy;…
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.
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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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv2–6 And behold, they brought to him a man sick…
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, Mar 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.
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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 Luk 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv2, 3, 5, 6 Seeing their faith - Both that of the paralytic,…
Seeing their faith - Both that of the paralytic, and of them that brought him. Son - A title of tenderness and condescension. Mark ii, 3; Luke v, 18.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv2–6 Verse 2. Sick of the palsy] See Mt 4:24.
Verse 2. Sick of the palsy] See Mt 4:24.
Lying on a bed] κλινης, a couch or sofa, such as they reclined on at meals.
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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] θαρσει τεκνον, 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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Mat 9:3-8. Behold, certain of the scribes, (Luke adds,…
Mat 9:3-8. Behold, certain of the scribes, (Luke adds, and Pharisees,) said within themselves — That is, in their hearts, This man blasphemeth — Attributing to himself a power (that of forgiving sins) which belongs to God only. And Jesus, knowing their thoughts, which, it appears, they did not openly declare, (for Mark says, Mar 2:8, He perceived in his spirit that they so reasoned within themselves,) said: Wherefore think ye evil in your hearts — Namely, concerning me, on account of these words which I have spoken? For whether is easier, &c. — Do not both of them argue a divine power? Therefore: if I can heal his disease, I can forgive his sins, especially as his disease is the consequence of his sins, therefore these must be taken away, if that is. But that ye may know — May have evident proof, that the Son of man hath power on earth — Even in his state of humiliation, to forgive sins; then (turning from them) he saith to the sick of the palsy, Arise, &c., and he arose — Thus Jesus gave the Pharisees a twofold demonstration of his divinity: 1st, by showing that he knew their thoughts; for to search the hearts and know the thoughts of mankind is not in the power either of men or angels, but is the prerogative of God only; 2dly, by assuming to himself, and manifesting undeniably, that he possessed power to forgive sins. But when the multitude saw it, they marvelled — They were all amazed, says Mark, and glorified God, &c. — So, what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv2–6 A man sick of the palsy - See the…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2–6 Thy sins are forgiven thee. We do not find…
Thy sins are forgiven thee. We do not find that the sick man asked this; but it was the much greater benefit, and which every one ought to prefer before the health of the body. (Witham) --- He says this, because he wished to declare the cause of the disease, and to remove it, before he removed the disease itself. He might also desire to shew the paralytic, what he ought to have prayed for in the first place. (Menochius) --- The sick man begs for corporal health, but Christ first restores to him the health of his soul, for two reasons: 1st. That be might insinuate to the beholders, that the principal intent of his coming into the world was to cure the evils of the soul, and to let them know that the spiritual cure ought most to be desired and petitioned for. Corporal infirmities, as we learn in many places of the sacred text, are only the consequences of the sins of the patient. In St. John (chap. iii.), Christ bids the man whom he had healed, to sin no more, lest something worse should befall him; and St. Paul says, that many of the Corinthians were afflicted with various diseases, and with death, on account of their unworthily receiving the body of the Lord. A second reason why Christ forgave the sick man his sins, was, that he might take occasion from the murmurs of the Pharisees, to speak more plainly of his power and divinity, which he proved not only by restoring the man instantaneously to health, but by another miracle equally great and conclusive, which consisted in seeing the thoughts they had never expressed; for the evangelist observes, that they murmured in their hearts. He afterwards cures the sink man to shew, says he, that the Son of man has power to forgive sins. (Jansenius) --- We may here observe likewise, that when Christ afterwards gave his apostles their mission, and empowered them to preach to the whole world, he communicates this same power to them, and seems to refer to the miracles which he had wrought, to prove that he himself had the power which he gave to them. All power, says he, is given to me in heaven and on earth. As the Father sent me, so I send you. ... Whose sins you shall forgive, they are forgiven. (Haydock) --- Seeing their faith. It does not follow from hence, as Calvin would have it, that faith alone will save us. For St. John Chrysostom says, "Faith indeed is a great and salutary thing, and without it there is no gaining salvation." But this will not of itself suffice without good works; for St. Paul admonishes us, who have made ourselves deserving a participation of the mysteries of Christ, thus, (Hebrews chap. iv.) "Let us hasten, therefore, to enter into that rest." He tells us to hasten, that is, faith alone will not suffice, but we must also strive all our life by good works to render ourselves worthy to enter the kingdom of heaven: for if those Israelites, who murmured and would not bear the calamities of the desert, were not, on that account, permitted to enter the land of promise, how can we think ourselves worthy of the kingdom of heaven, (figured by the land of promise) if we will not in this world undergo the labours of good works. (St. John Chrysostom) --- From hence St. Ambrose concludes, that our Saviour is moved to grant our petitions through the invocation of saints, as he even forgave this man his sins through the faith of those that brought him. Of how much greater efficacy then will not the prayers of the saints be? Barardius. --- Christ does not always require faith in the sick who desire to be cured, but seems to have dispensed with it on many occasions; for example, in the cases of those he cured possessed by the devil. (St. John Chrysostom) --- Son, &c. O the wonderful humility of the God-man! Jesus looks with complacence on this miserable wretch, whom the Jewish priests disdain to look upon, and in the midst of all his miseries calls him his son. (St. Thomas Aquinas) --- They had read what Isaias had said: I am, I am he who destroyeth thy sins: ego sum, ego sum ipse, qui deleo iniquitates tuas, xliii. 25.: but they had not read, or, at least they had not understood what the same prophet says, liii. 6. The Lord hath heaped upon him the iniquity of us all: posuit Dominus in eo iniquitatem omnium nostrum. Nor had they remembered the testimony of the Baptist: behold the Lamb of God, behold him who taketh away the sins of the world. (John i. 29.) (Maldonatus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv2–6 2. Behold, they brought… palsy — It appears by…
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.
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SUPPLEMENTARY NOTE TO Mat_9:2.
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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.”
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv2, 6 2. sick of the palsy] not “grievously tormented” (see…
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.
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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.
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv2–6 (2) Behold, they brought to him.—From the other Gospels…
(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 Judæa,” 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.
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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 Lord’s 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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–6 And, behold, they brought to him (proseferon autw). Bengel"s…
And, behold, they brought to him (proseferon autw). Bengel"s remark, Offerebant Tales oblationes factae sunt Salvatori plurimae, gratae," though very beautiful, is, from its undue insistence on the sacrificial use of prosferw , hardly exegesis. Matthew omits the difficulty that was experienced in bringing him to our Lord (see parallel passages), yet this alone accounts for the special commendation of their faith. A man sick of the palsy, lying on a bed. Probably a mat or quilt (ver. 6). Professor Marshall, in the Expositor for March, 1891, p. 215, has a most interesting note showing that the differences between "lying on a bed" (Matthew) and "carried by four" (Mark), and even "they sought to bring him in, and to place him before him" (Luke, who has already mentioned "on a bed"), may be explained by being different translations of an original Aramaic sentence. And Jesus seeing their faith. Including that of the paralytic, who, as we may gather from the obedience he afterwards shows, had agreed to and had encouraged the special efforts of his bearers.
Said unto the sick of the palsy; Son, be of good cheer (Yarsei teknon). Son. So Mark, but Luke has "man" (anyrwpe), which, though more usual in Greek (though still Hebraic, for aner would have been in accordance with classical usage), is much more colourless. Teknon , as a term of address, is elsewhere in the New Testament used only where there is relationship physical (Mat_21:28 Luk_2:48 Luk_15:31; even Luk_16:25) or moral, especially that of pupil and teacher. (Mar_10:24; cf 1Ti_1:18 2Ti_2:1) It therefore implies that there is both sympathy and much common ground between the speaker and him whom he addresses. It is the antithesis of Mat_8:29 (cf. further, infra, ver. 22). Thus it here served affectionately to encourage the sufferer in soul and body, preparing him to receive the announcement following. Matthew emphasizes its purpose by prefixing yarsei . Thy sins be; Revised Version, are; expressing clearly that the words are the statement of a fact, not merely the expression of a command. Forgiven thee; Revised Version omits "thee" (genuine in Luke), with manuscripts (afientai sou ai amartiai). Matthew and Mark use the present of general statement, Luke the perfect (afewntai , Doric; Winer, 14:3. a), to express a past fact of permanent significance. Observe the order of the Lord"s assurance, as recorded in the true text. Courage, sympathy, forgiveness, and, only after all else, recalling individual sins. As the assurance of forgiveness is delightful to the soul, so is it often helpful to the body. Hence possibly our Lord"s method in this case, for the man "inter spem metumque dubius pendebat" (Wetstein). Compare for the conjunction of the two, Jam_5:15, and, as a still closer parallel to our passage, Talm. Bab., "Nedarim," 41 a. "R. Hija bar Abba said, The sick doth not recover from his sickness until all his sins be forgiven him, for it is said, "Who pardoneth all thy iniquities, who healeth all thy diseases. So also Qimbi: (on Psa_41:5, "Heal my soul, for I have sinned against thee "He does not say, Heal my body," for it is his sins that are the cause of his sickness, but if God heal his soul from its sickness, viz. by making atonement for his sins, then his body is healed.
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HOMILIES BY W.F. ADENEY Vers. 2-8. Christ and the forgiveness of sins.
After the series of miracles of healing recorded in the previous chapter, the evangelist passes to the more directly spiritual work of Christ, and the transition is marked by an incident which combines both kinds of ministry.
I THE WORLD"S FIRST NEED IS THE FORGIVENESS OF SINS. The sufferer was in a pitiably helpless condition so helpless that he had to be carried to Christ. Yet the Saviour saw that his bodily weakness was of secondary importance compared to the spiritual paralysis of sin that benumbed his soul. His friends thought only of the physical trouble; but the keen eye of the Physician of souls penetrated through the superficial symptoms to the more terrible spiritual disease beneath. It would seem that the man himself felt this most acutely, and that Jesus, who could read hearts at a glance, perceived his deep yearning for forgiveness, and answered his unexpressed desire. It may be that his present condition was the result of some form of intemperance, was the natural punishment of his sins. But if this was not the case, there was, and there always is, a general connection between sin and suffering. However this may be, we all need to be delivered from our sins more than we need to be cured of any bodily infirmity. He alone who can save from sin is man"s real Saviour.
II CHRIST HAS DIVINE AUTHORITY TO FORGIVE SIN. He does not pray for the man"s forgiveness. He grants the pardon himself. His action startled and alarmed the religious people in the assembly. Was not Jesus claiming a Divine prerogative? Now, one of their premises was perfectly sound. Only God has a right to forgive sin, and if a mere man claims to pronounce absolution in more than a general declaration of the gospel, i.e. as a direct act of forgiveness, he is guilty of blasphemy. We cannot both accept the gospel narrative and reject the Divinity of Christ without leaving the character of our Lord under suspicion of the gravest charges. There is no middle course here. A mild Unitarianism that believes in the Gospels and honours Jesus is most illogical. But knowing the character of Christ to be true and pure, must we not take his calm claim to forgive sins as an evidence of his Divinity?
III CHRIST"S MISSION ON EARTH BRINGS THE FORGIVENESS OF SINS. This is a new note in religion. Forgiveness was known in the Old Testament. (e.g. Psa_103:3) But Jesus brings it with a fresh graciousness, with a new fulness and directness.
1. By his incarnation. It was as the "Son of man" that Jesus opened up the wealth of Divine forgiveness to us. The people marvelled at the power that had been granted "unto men.
(1) In his human life Jesus shows us the sympathy of God.
(2) He also reveals true purity, and so strikes a deep note of penitence, and brings us into the spirit that is capable of receiving pardon.
2. Through his atonement. This was not seen at first. It was enough to perceive the great fact that Jesus brought forgiveness. But at the end of his life our Lord showed that his power to do this was confirmed by his death; that his blood was "shed for the remission of sins". (Mat_26:28) Thus by the sacrifice of himself he reconciles us to God, and reconciliation is the very essence of forgiveness.
3. In his present power. He showed one phase of his power in healing the bodily disease of the sufferer. This was a sign of the healing power that cures spiritual evil. He is the present, living Saviour, who both heals and pardons by his word of grace. W.F.A.
HOMILIES BY R. TUCK Ver. 2. The claim to forgive sin.
"Thy sins be forgiven thee." There is an important distinction between the claim to forgive sin, and the claim to declare sins forgiven. The Christian priest does not claim the power to forgive sin; he does claim the authority to declare sins forgiven. Which of these Christ claimed may be disputed, but it is clear that the scribes present understood him to claim "power to forgive;" such a claim alone could be regarded as "blasphemy." But, strictly treated, our Lord"s words do no more than declare a fact. Jesus treated the powers he possessed as Divine powers entrusted to his charge; what he asserts is that these powers concern two spheres, that of the body and that of the soul; that of sickness and that of sin, which is the real root of sickness. These men who brought their friend for healing, showed, by their devices and their energy, such faith in Jesus as a Healer of bodily diseases, that they were in a fit state of mind to receive the higher truth concerning him. "To him that hath shall more be given.
I THE POWER TO DEAL WITH SIN IS CHRIST"S SUPREME TRUST. "The Son of man hath power on earth to forgive sins." Our Lord"s healing of bodily disease then took men"s chief attention, and often prevented their heeding his spiritual work. This is true still. Jesus is now regarded as a Friend of the suffering, and this is pushing out of view his real work as the Saviour of sinners. Miracle for healing disease was not, and is not, man"s supreme reed. God would not bow the heavens and come down to effect merely that object. Genius, science, and skill suffice for effective dealing with such things. The Incarnation is relative to sin. The true miracle is the supernatural dealing with sin; the Divine removal of its penalties; the Divine restoration of the conditions it has broken up; the Divine deliverance from its power. Jesus has the miraculous power to save men from their sins.
II THE POWER TO DEAL WITH THE CONSEQUENCES OF SIN IS CHRIST"S ILLUSTRATION OF HIS POWER TO DEAL WITH SIN ITSELF. The Jews connected suffering with sin as its cause. They were so far right, and only went wrong when they tried to explain individual cases. Christ never healed for the simple sake of healing; the influence of the act on his higher work in souls was always in his mind. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John A. Broadus 1886 · Public Domain On v2 Mat 9:2-34.
Mat 9:2-34.
Further Miracles, With Call Of Matthew, And Discourse At Matthew’s Feast
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The series of miracles (see on "Mat 8:1; Mat 8:19") is now continued by giving—
I. The Paralytic Healed
Mat 9:2-8; compare Mar 2:1-12 Luk 5:17-26. The connection in Mark renders it probable that this miracle preceded the Sermon on the Mount. We have already observed that Matthew is evidently here not following the chronological order, but grouping together certain specimens of our Lord’s actions and sayings in the way best calculated to subserve his object, viz., to establish the Messiahship of Jesus, and exhibit the nature of the Messianic reign. We cannot always see the particular principle on which he groups. But in the present case Alexander has pointed out a natural relation between the events, which accounts for their being thrown together. Shortly after the miracle of the two demoniacs, (Mat 8:28-34) occurred the raising of the ruler’s daughter, (Mat 9:18-26) as we learn from Mar 5:22 Luk 8:41. But we see from Mat 9:18 that the ruler came to Jesus while he was talking with the Pharisees about fasting; and that conversation occurred (Mat 9:14) directly after what he said to the Pharisees in reply to their complaints that he had associated with publicans and sinners, at Matthew’s feast. (Mat 9:10-13) Now this feast would naturally suggest to the Evangelist’s mind his own call to follow Jesus, which led to the feast given some time after the call. (See on "Mat 9:10".) But the call occurred (Mat 9:9) while Jesus was going away from the house at which he healed the paralytic; and this was a very important, a peculiarly instructive miracle, which it was desirable to introduce. So instead of taking up at once the raising of the ruler’s daughter, Matthew first describes the healing of the paralytic, (Mat 9:2-8) and his own call, on that same day; (Mat 9:9) then passes (see on "Mat 9:10") to the feast he subsequently gave, and the conversation which ensued; (Mat 9:10-13, Mat 9:14-17) and thus approaches the case of the ruler’s daughter, and the other notable miracle connected therewith (Mat 9:18-26) afterwards appending two other miracles which took place the same day. (Mat 9:27-31, Mat 9:32-34) We may also note (Lutteroth) an internal relation between the complaint of the Scribes in Mat 9:3, and that of the Pharisees in v. ll, culminating in Mat 9:34; and this may have affected the grouping. That the Evangelist’s mind should thus have worked according to the natural laws of suggestion, is altogether compatible with the inspiration of his narrative; for every part of the Bible bears the impress of human thinking, only preserved by the Spirit from error and guided into all truth, so that the inspired writer says precisely what God would have him say.
The scene of this miracle was in Capernaum, (Mar 2:1, Mar 2:12) and quite probably at Peter’s house, which might well be our Lord’s recognized stopping place. Mark and Luke, as is frequently the case, give fuller details than Matthew. Weiss holds that Matthew makes this occur on the street, and thus conflicts with Mark; but Matthew gives not the slightest hint of locality. What in the world is gained by manufacturing discrepancies?
Mat 9:2.And behold, see on "Mat 8:2", also see on "Mat 8:24". They brought to him, literally, were bringing, a form of expression which not merely narrates the fact, but depicts it as going on. A man sick of the palsy, a paralytic—see on "Mat 4:24"; see on "Mat 8:6". Lying on a bed. ’Lying’ is the same word as in Mat 8:6, Mat 8:14. The ’bed’ was doubtless a thin mattress, or a well-wadded quilt, the inner material being wool. It may have been placed in the present case on a slight frame of wood, making it more comfortable and easier to carry; but it was usually for ordinary sleeping laid on the floor; while sometimes a more elevated bedstead was employed; see Mar 4:21, R. V., ’under a bed.’ We learn from Mark and Luke that four men were bearing the paralytic on the bed, and that in consequence of the great crowd in and about the house where Jesus was, they got on the housetop, broke through the roof, and let him down on his bed into the presence of Jesus. (Compare Edersheim) And Jesus seeing their faith, that is, the faith of the bearers and the paralytic. He was more ready to work miracles for those who had faith, (see on "Mat 9:19; Mat 9:28"); and where forgiveness of sins was also involved, it was indispensable that the person concerned should have faith. (Compare on Mat 8:3) ’Seeing’ their faith is of course a mere vivid expression for perceiving, as when we say "I see your motive." The pains they had taken (Mark and Luke) showed their faith all the more plainly. Son, be of good cheer. Literally, Be encouraged, child, or we should better imitate the simplicity and vigour of the originalby saying, ’Courage, child.’ ’Child’ is the literal rendering (marg. Rev. Ver., compare Darby, Davidson), and is often used in colloquial English as an expression of familiar affection, though not now suited to an elevated style. Compare ’daughter’, Mat 9:22. Thy sins be—-or, are—forgiven, as correctly rendered by Com. Ver. in Luke (Luk 5:20.) The Greek verb is not imperative, but indicative, while the old English ’be’ is used for either. The common Greek text has a perfect tense, meaning ’have been forgiven,’ stand forgiven (so in Luk 7:47 f.; 1Jn 2:12); Westcott and Hort have the present tense, which would cause the forgiveness to be conceived of as just then taking place; it is not easy to decide which form is the original text.[1] The position of the Greek words makes ’forgiven’ emphatic. No doubt all present were much surprised, when instead of healing the bodily disease, Jesus spoke to the man thus. It seems probable that the disease had in this case resulted from some form of dissipation, such as not infrequently produces paralysis. Compare the man at the Pool of Bethesda, (Joh 5:14, lit.) ’Thou hast become well; do not sin any more, lest something worse happen to thee.’ It would not at all follow that all peculiar diseases and remarkable misfortunes result from some special sin-an idea prevalent among the Jews, but distinctly corrected by our Lord. (Joh 9:3 Luk 13:2 f.)
[1] The perfect might have been introduced by way of assimilation to Luk 5:20 (where there is no variation), or might have been abandoned because it is an unusual form of the verb. There is a similar difficulty in Mar 2:5.
We may not unreasonably think that the poor paralytic was troubled and dispirited, because he felt that his sad disease was the consequence and the merited punishment of his sin; so the words of Jesus, which surprised all the bystanders, would be to him precisely in place and full of comfort. Yet it would suffice to say (Schaff) that "the man’s conscience was aroused through his sickness," without supposing the disease to have been caused by special sin.
Mat 9:3. And, behold, this too being remarkable. (compare Mat 9:2) As to the scribes, see on "Mat 2:4". Luke (Luk 5:17, Bib. Un. Ver.) mentions that there were present "Pharisees and teachers of the law (the latter being substantially the same as ’scribes’), who had come out of every village of Galilee and Judea and Jerusalem." Here was quite a crowd of critical hearers. Said within themselves. Compare on Mat 3:9. Blasphemeth. The Greek word, borrowed by us, signifies to speak injuriously, or insultingly, to defame, slander, etc., as in Rom 3:8, 1Pe 4:4 Tit 3:2. From this it was applied to reviling God; saying anything insulting to God, anything impious. The Scribes held Jesus to be blaspheming, because he arrogated to himself a power and right which belonged exclusively to God, viz., that of forgiving sins. This is distinctly expressed by them, in the additional words recorded by Mark and Luke, ’Who can (is able to) forgive sins but God only?’ He who claimed a power peculiar to God, spoke what was injurious and insulting to God. Yet it is not wise to find here a proof of our Lord’s divinity; for he speaks as the Son of man, and speaks of authority given him. (Mat 9:6-8, compare Mat 28:18)
Mat 9:4. Knowing—properly, seeing—their thoughts, like seeing their faith in Mat 9:2.[1] Mark (Mar 2:8) has the expression ’perceived in his spirit that they so reasoned within themselves.’ The faith of the paralytic and his bearers could be seen from their actions; but to see the unexpressed thoughts of the Scribes required superhuman perceptions. Compare Luk 6:8, Luk 9:47 Mar 12:15 Joh 2:24 f; Joh 4:29. Wherefore think ye evil in your hearts? The ’heart,’ according to Scripture use, is regarded as the seat of the thoughts as well as the affections. (See on "Mat 6:19".) Jesus replies not only with a mild rebuke, but with a proof that he was not blaspheming.
[1] Obvious as is the meaning of this, several MSS. (including B) and several early versions took the trouble to change it to ’knowing’; this is adopted of course by Westcott Hort (who cannot forsake B), and is unwisely followed by Rev. Version. How can we account for a change of ’knowing’ into ’seeing’?
Mat 9:5. For whether—or, which—is easier! It was as easy to say one as the other, viz., to say it with effect. Euthym: "Both were possible for God, both impossible for man."In the case of the healing they could test the reality of the power he claimed; and from this they ought to infer that he possessed the other power also, seeing that he claimed to possess it, and that one who could work a miracle ought to be believed. They had already had many proofs at Capernaum of his power to work miracles. We are often told at the present day that Jesus always relied on his teaching to convince men, and not at all on his miracles; but here he distinctly appeals to miracles as establishing the truth of his teachings.
Mat 9:6. The Son of man, our Lord’s favourite designation of himself, see on "Mat 8:20". Power. The word thus rendered is much used throughout the N. T. It signifies primarily, permission (license, privilege), then authority, (dominion, rule, etc.), and this sometimes suggests ability and power. The word very often conveys two of these ideas at once, as privilege and power, (Joh 1:12) authority and power. (Joh 19:10) Compare on Mat 7:29, Mat 28:18. The Rev. Ver. has everywhere else in Matt. rendered ’authority,’ and it would have been better to do so here, as is done by the American Revisers, Davidson, and Noyes. In this passage it is meant that Jesus has authority to forgive sins, and the power which such authority carries with it; this power is alluded to by the phrase, ’Who can ’, (Mar 2:7; Luk 5:21) and ’Which is easier’. (Mat 9:5, Bib. Un. Ver.) The word ’authority’ is in this passage so placed as to be emphatic, ’the Son of man hath authority,’ etc. And while they naturally thought of forgiveness of sins as performed only by God in heaven, he will show them that the Son of man hath authority on earth to forgive sins. Compare the authority to judge, Joh 5:27. He does not proceed to tell the Scribes what he will do to prove his authority, but turns to the paralytic and lets them see. Take up thy bed. Being such as described on Mat 9:2, a man could easily take it up and carry it. Go, or ’go along,’ not said severely, as in Mat 4:10, but kindly, as in Mat 8:13; the word taking colour from the connection.
Mat 9:7 f. What a moment of suspense for all the beholders—some hoping, others fearing, that the man would indeed show himself to be healed. What a thrill must have passed through the crowd, as he arose and went off. How the Scribes must have been abashed and confounded. The paralytic went away ’glorifying God’; (Luk 5:25) we can imagine his feelings of joy and gratitude, when he found himself carrying the bed which had carried him, treading the earth in vigour and health again, yea, and with his sins all forgiven. The effect upon the bystanders at large is stated in Mat 9:8. But when the multitudes—the crowds—saw it. ’Crowds’ is the same word as in Mat 5:1. They marvelled—better, feared—this, and not ’wondered,’ being pretty certainly the correct reading of the text.[1] They felt that alarm and painful uneasiness which is art to be awakened in the bosom of sinful man by anything that seems to bring God nearer to him. (Luk 5:8; compare above on Mat 8:34) But this alarm quickly passed into praise, and they glorified God, which had given such power unto men. (Compare Luk 5:26) Regarding Jesus as only a man, it was right that they should give the glory to God. (Mat 5:16) And they probably did not consider this authority and power as peculiar to him, but as bestowed on men, and possible for others also. It was true, in a sense which cannot have entered into their thoughts, that what was given to Jesus was given to mankind.
[1] Superficial students and copyists would fail to see the deep meaning of ’feared’ in this case, and change it to the more obvious term ’wondered.’ So the internal probability here concurs with the testimony of tim early MSS. and versions.
Before proceeding to further miracles, the Evangelist narrates-
II. The Call Of Matthew, And Conversation At A Feast He Gave, Mat 9:9-17
These are also described in Mar 2:13-22 Luk 5:27-39.
Mat 9:9. And as Jesus passed forth from thence. Mark (Mar 2:13) shows that this occurred immediately after the healing of the paralytic, as implied in Matthew’s ’from thence.’ Sitting at the receipt of custom—custom-house—(so translated in Rheims) probably the place for receiving tolls on the fishing and trade of the lake. The Romans laid taxes, as the Syrian kings had done before them, on almost everything. (See details in Edersheim) Matthew. Luke calls him ’Levi,’ and Mark ’Levi, the son of Alpheus.’ It had become very common for a Jew to bear two names; and probably the first readers of the different Gospels would readily understand that Levi, the son of Alpheus, was also called Matthew. (The name Matthaios, Mattai, might mean simply ’given,’ like Nathan; or else might be a contraction of Mattijah, ’gift of Jehovah,’ like Jonathan, Nethaniah.) It would be natural that Matthew should give only the name by which he was known as an apostle, which Mark and Luke also give in their lists of the apostles, (Mar 3:18 Luk 6:15) and should avoid, as Paul did, the name associated with his former life. Some argue that this Matthew was not the Evangelist, since he is spoken of in the third person; but it has always been common, in ancient and modern times, for writers thus to speak of themselves; and the apostle John, in his Gospel, employs elaborate circumlocutions to avoid even mentioning his own name. Luke here tells us (Luk 5:27) that Matthew was a publican, which is implied in the narratives of Matthew and Mark, and stated by Matthew in the list. (Mat 10:3) As to the publicans, see on "Mat 5:46"; and as to Matthew, see further on "Mat 10:3". And he arose and followed him. Luke says (Luk 5:28, Bib. Un. Ver.) ’And leaving all, he arose,’ etc. Matthew does not mention this, because it would have been speaking in his own praise, which the Evangelists never do. (Compare on Mat 9:10) We can account for his immediately leaving all and following Jesus by the reasonable supposition that at the place of toll by the lake-side he had often seen and heard him, and had gradually become prepared in mind to obey such a call. It is even possible that he had been following Jesus before, and only now attached himself permanently to him (compare on Mat 4:18 ff.). At the name time we may be sure there was something deeply impressive in the Saviour’s tone and look as he spoke the simple words. (Compare Joh 18:6) Observe that while all of the Twelve seem to have been men in humble life Matthew belonged to a class greatly despised. The Talmud (Edersheim) distinguishes customhouse officials from other tax-gatherers, and speaks of them with peculiar hate, probably because their extortions were more frequent and more manifest. This publican Matthew and the notorious persecutor Saul, were as unlikely, humanly speaking, to become apostles of Christ as any men that could be found Yet such has been the work of sovereign grace in every age of Christianity.
Mat 9:10. We have now the account of some conversation that arose while Jesus and his disciples were eating at Matthew’s house, in company with many publicans and sinners. It is clear from Mat 9:14 and Luk 5:33 that the inquiry about fasting and the Saviour’s reply occurred during this meal; and from Mat 9:18, that the ruler’s request to come and raise his daughter was made while Jesus was speaking in response to that inquiry. But from Mar 5:22 f., and Luk 8:41 f., we see that the raising of the ruler’s daughter took place after our Lord’s return from Gadara, and thus at a much later period than the healing of the paralytic and the call of Matthew. We therefore conclude that the feast was actually given by Matthew a considerable time after his call, and that it is merely introduced by him, and also by Mark and Luke, in connection with the call, because it was natural to bring the two together, thereby completing at once all that had any personal relation to this apostle. It thus appears that all three put the case of Jairus’ daughter in its actual chronological position, and all three bring together the call and the feast, although they were really separated by a considerable interval; the difference is, that Mark and Luke tell of the paralytic and the call at the early period when they occurred, adding the feast by anticipation, and then some time afterwards introduce the healing of Jairus’ daughter, which we know immediately followed the feast; while Matthew puts the feast in its real chronological connection with the application of Jairus, and just before the feast introduces the call (which had occurred earlier) and the healing of the paralytic, which preceded the call. (Compare on Mat 9:2) Any one who will take the trouble thoroughly to grasp the facts, will see that this view removes all the difficulty attendant upon harmonizing the three Gospels at this point, a thing which has often been declared impossible. We need not feel bound, nor imagine ourselves able, to remove all such discrepancies, but it is surely worth while to do so when practicable. If the nervous harmonizers stand at one extreme, the scornful despisers of harmonizing certainly stand at the other.
And it came to pass, the same word as in Mat 1:22, Mat 5:18, Mat 6:10, Mat 7:28, Mat 8:13. As Jesus sat at meat, etc., better, while he was reclining in the house, compare on Mat 8:11, where the Greek word is similar and substantially equivalent. Matthew omits to mention whose house it was; probably he omitted it through modesty (compare on Mat 9:9), or perhaps ’the house’ seemed enough in his vivid recollection; though it is implied in the connection; Mark (Mar 2:15) and Luke (Luk 5:29) distinctly state that it was Levi’s house, and Luke says that "Levi made a great feast (literally ’reception’) in his house." This would indicate that he possessed some means; he seems to have sacrificed a somewhat lucrative position in order to follow Jesus. Meyer’s attempt to make ’the house’ here mean Jesus’ own house, and thus to bring Matthew into conflict with Mark and Luke, is strained and uncalled for. Even Keim and Weiss understand it to be Matthew’s house. Behold, see on "Mat 8:2; Mat 8:29". Many publicans and sinners came and sat down, or, were reclining. As to the publicans, see on "Mat 5:46". The Jews were accustomed to call those persons ’sinners’ who lived in open violation of the moral or ceremonial law; and they shrank from contact with all such as polluting. Matthew’s previous associations had brought him into connection not only with publicans, but with all those other men, who, disregarding many of the prevailing religious observances, and feeling themselves to be objects of popular dislike, naturally flocked together. Luke’s expression as to the number present is still stronger, ’a great crowd.’ Mark (Mar 2:15) mentions that these ’followed’ Jesus, as if of their own accord. This is not inconsistent with the idea that Matthew invited them in, while it implies that the feast was a sort of public affair, which agrees with the fact that the Pharisees appear to have pressed in as spectators. (Mat 9:11) Matthew doubtless wished to show respect to his Teacher by inviting a numerous company to meet him, perhaps asking in every one who followed Jesus toward his house. At the same time he must have had some cherished friends among these despised men, some whom he knew to have better stuff in them than was generally supposed, and to have been driven by popular neglect and scorn into association with abandoned persons; and he would hope that they might be benefited by being in company with Jesus and hearing what he said. The example deserves imitation.
Imagine the character of the general conversation at this great entertainment. We should not suppose that the presence or the words of Jesus chilled the guests into a dead stillness; that he showed a lack of sympathy with the common concerns and feelings of mankind. He was not proud, haughty, and forbidding, like many of the Rabbis, but was meek and lowly, kind and gentle, and everything about him tended to attract men rather than repel. Whatever he spoke of, it would be in a spirit marked by fidelity to truth, and yet by delicate consideration for the feelings of others. And when it was appropriate to introduce distinctively religious topics, we can see with what ease and aptness he would bring them in, from striking examples in Luk 14:7, Luk 14:12, Luk 14:15-16, and Joh 4:10, Joh 4:16.
Mat 9:11. It is plain that these Pharisees were not themselves guests at the feast, for in that case they would have been doing the very thing they complained of in Jesus. Probably they pressed into the house before the feast ended, in order to hear what Jesus would be saying. In Luk 7:36 ff. no surprise is expressed at the woman’s entering the dining-room, and no objection made by the host. Pharisees, see on "Mat 3:7". Why eateth your master (or your teacher,didaskalos, see on "Mat 8:19"), with (the) publicans and sinners? The two nouns with but one article present the two classes as forming but one group. According to the prevailing Jewish ideas, a Rabbi, of all men, "ought carefully to avoid all intercourse with such persons." There was not only the social objection to "keeping low company," but the constant dread of ceremonial pollution, from coming in contact with persona likely to be ceremonially unclean; (Mar 7:4) and also that feeling so natural to man, which says, "Stand back; I am holier than thou." (Isa 65:5) Accordingly, our Lord was frequently met with the objection here made to his course. (Mat 11:19 Luk 15:2 ff.)
Mat 9:12 f. He said, the correct text omitting ’Jesus’ and ’to them.’ The disciples told their Teacher of the question which had been asked. They were themselves as yet very imperfectly freed from the erroneous Jewish conceptions of the Messiah’s work, and would probably find it difficult to explain why Jesus should pursue such a course. It was cunning in the Pharisees to ask them, in hope of turning them away from their Teacher. It appears from the connection, and is distinctly stated by Luke, (Luk 5:30-31) that his reply was addressed especially to the Pharisees, with whom the question had started. This reply embraces three points: (1) an argument from analogy; (2) an appeal to Scripture; (3) an express declaration that his mission was to men as sinners, and so he was now acting accordingly. In like manner Paul, 1Co 9:7, presents first an argument from the analogy of men’s common modes of action, and afterwards an argument from Scripture.—(1) They that be whole, or are strong, stout, well, compare the connection of the English words hale, health, whole. Luk 5:31 has literally, ’they that are in health.’ But they that are sick, or ill, the same expression as in Mat 4:24, Mat 8:16. The order of the Greek words puts an emphasis on need not. The force of the illustration is manifest; the physician goes among the sick, and why should not the teacher of salvation go among sinners? Here is a lesson needed in every age, for we are too apt to hold ourselves aloof from the vile and disreputable, when kind and patient efforts might win some of them to better things. At the same time we must, like the physician, take great pains to avoid the contagion of the diseases we seek to cure. And if our good is evil spoken of, as happened here to our Lord, we should be careful not to afford any just occasion or excuse for such reproach. (2) The second point of his reply is an appeal to Scripture. But go ye and learn. The Rabbis frequently employed the same formula, "go ye and learn," indicating that one needs further reflection or information on the subject in hand. This was a severe rebuke to Scribes (Luk 5:30) and Pharisees, who assumed and were popularly supposed to be particularly versed in Scripture. Learn what that meaneth (literally is), i.e., the following saying. The passage is referred to as familiar to them, while yet they were quite ignorant of its real meaning. The Old Testament throughout, when rightly understood, agreed with the teachings of Jesus. I will have (wish, desire) mercy, and not sacrifice, quoted according to the Hebrew. (Hos 6:6) The Hebrew word includes the ideas of kindness and compassion toward men, and of piety towards God. So piety and pity are originally the same word. Hosea’s connection shows that the word was by him taken in the widest sense, but the single idea of kindness or mercy is all that is here necessary to the connection. The absolute statement ’and not sacrifice,’ is not intended to he taken literally, but as a strong expression of preference for mercy. (Compare Luk 14:12) The idea is, I wish kindly feeling and conduct toward others, especially toward the needy and suffering, rather than the externals of religion—of which sacrifice was then the most important. So the Sept. translates, ’I wish mercy rather than sacrifice.’ Or the passage might be expressed, I wish kindness, and I do not want sacrifice without this. The rendering ’I will have mercy,’ which Com. Ver. took from Great Bible and Geneva, is very apt to mislead, because to have mercy now usually means to exercise St.—The mere externals of religion are offensive to God, where its spirit and life are absent. The Pharisees were extremely particular to avoid that external, ceremonial pollution which they might incur by mixing with the publicans and sinners, but were not anxious to show them kindness or do them good. Notice that it is Matthew only that records this argument drawn from the Old Testament, just as he most frequently refers to the prophecies fulfilled in the person of Jesus; this course being natural for one who wrote especially for Jewish readers. See the same passage quoted again in Mat 12:7. (3) I am not come(see on "Mat 5:17"), to call the righteous, but sinners. The words ’unto repentance’ are not properly a part of the text of Matthew, but they are genuine in the parallel passage of Luke, and so were actually spoken on this occasion. Such additions to one Gospel from a parallel passage in another, are often found in MSS. and versions. This third point of our Lord’s reply is that his conduct in associating with the very wicked accords with the design of his mission,’ for I came not,’ etc. The word translated ’righteous’ has no article. He is not speaking of any actually existing class as righteous, but uses the term in a general way for contrast. (Compare Luk 15:7) There is comfort to the burdened soul in the thought that our Lord’s mission was to men as sinners, even to the most vile.
Mat 9:14. The inquiry about fasting, and our Lord’s reply, (Mat 9:14-17) are also found in Mar 2:18-22 Luk 5:33-39. Then. The connection in Luke (Luk 5:33) also indicates that this conversation immediately followed the preceding (for the whole connection see on "Mat 9:2"). Luke represents the Pharisees, to whom Jesus had been speaking just before, as asking the question; Matthew has the disciples of John asking him, and Mark (Mar 2:18) says that both came and asked, and thus suggests a way in which many similar "discrepancies" may be explained. The questioners do not venture directly to find fault with Jesus himself. (Compare Mat 9:11) Who are these disciples of John, who in respect to fasting resemble the Pharisees rather than the disciples of Jesus? It was the design of John’s ministry (compare on Mat 3:1) to bring men to believe on Jesus as coming, and to follow him when he came; and he took great pains to prevent the people from regarding himself as the Messiah. (Joh 1:20, Joh 3:28-30 Act 19:4) Yet there were some who, failing to follow out their master’s teachings, felt jealous of the growing influence of Jesus, (Joh 3:26) and continued to hold exclusively to John; and in the second century we find heretics who maintained that John was the Messiah. How many there were at this time who kept themselves aloof from Jesus, and were simply disciples of John, and what were their precise views, we have no means of determining. As to their fasting frequently, like the Pharisees, (Luk 18:12) it is enough to understand that they had not really changed from the prevailing Jewish opinions and practices. Even among the Jewish Christians addressed in the Epistle of James we find many characteristic Jewish errors and evil practices. It is possible, besides, that these disciples of John found encouragement to fasting in that self-denying mode of life which John pursued for special reason. It seems likely from Mar 2:18 that they were for some reason fasting at this particular time; it may have been one of their regular days of fasting, or it may possibly have been from grief at John’s long-continued imprisonment.[1]. Jerome: "The disciples of John were certainly to blame, in calumniating him whom they knew to have been proclaimed by their teacher, and joining the Pharisees whom they knew to have been condemned by John."—The strict Jews not only fasted very often, but in many cases on very trivial occasions. The Talmud of Jerus, speaks of one rabbi as fasting four-score times to see another; and of a second who fasted three hundred times to see the same person, and did not see him at last.
[1] The word rendered ’oft,’ literally ’much,’ is wanting in B à and a few cursives, and hence omitted by Tischendorf, and Westcott Hort One cannot readily decide whether it was omitted to agree with Mark or inserted to agree with Luke. There is no important difference, as Matthew’s expression without ’oft’ naturally indicates that they were in the habit of fasting.
Mat 9:15. The reply of Jesus is conveyed by three illustrations. (Mat 9:15-16, Mat 9:17) Luke (Luk 5:39) has a fourth. The children(sons) of the bride chamber. The term ’son’ is employed, as explained on Mat 8:12, strongly to express the idea of intimate relation to the object mentioned, but in what precise sense must in every particular expression be determined by the nature of the case. Here it denotes (Edersheim) the guests invited to a wedding, while "friends of the bridegroom" meant his special attendants. (See Jud Mat 14:11 Joh 3:29) The festivities were commonly prolonged during a week. (See on "Mat 25:1 ff.") The word rendered can is so placed as to be emphatic: can it be, in the nature of things? And the Greek has the peculiar particle which denotes that a negative answer is taken for granted. The Talmud declares that the bridegroom, his personal friends, and the sons of the bride-chamber, were free from the obligation to dwell in booths during the Feast of Tabernacles—these being unsuited to their festivities; and were not expected to attend to the stated prayers. This shows how natural and probable, according to the prevailing ideas and usages, was our Lord’s illustration. Already in prophecy had the Messiah been spoken of as a bridegroom; (Psalms 45, etc.) and John the Baptist had employed a figure drawn from the nuptial ceremonies as setting forth his own relation to Jesus; (Joh 3:29) so that in answering John’s disciples this image was all the more appropriate. But the days will come when the bridegroom shall be taken I away from them—and then shall they fast. The term ’will come’ is so placed as to be emphatic. For "when" read whenever, which will indicate that the time of his being taken away is uncertain; this is the first instance recorded in Matthew of our Lord’s alluding to his death. Fasting is naturally and properly an expression of grief, and therefore unnatural and unsuitable at a time of great joy. Such a time was this when the disciples were delighting in their Teacher’s presence. But there was coming a time when it would be natural for them to grieve, and therefore appropriate to fast. The immediate reference is to the grief which would be felt by his disciples at the time of his death. After his resurrection, ascension, and glorious exaltation, their sorrow was turned into joy again. (Joh 16:22 ff.; Act 2:32-36, Act 3:13 ff., etc.) Yet often afterwards, and often ever since, have his followers grieved over his absence and longed for his coming again; so that the time for fasting still continues. By this illustration our Lord teaches that fasting is not to be regarded or observed as an arbitrary,"positive" institution, but as a thing having natural grounds, and to be practised or not, according to the dictates of natural feeling as growing out of the circumstances in which we find ourselves. In some situations it is appropriate and may be made beneficial; in others, it is out of place. We have no evidence that Jesus ever fasted himself, except in the quite extraordinary case of the forty days; (for Mat 17:21 is a spurious passage) but we know that the apostles and other Christians of their time fasted upon special occasion. (Act 13:2, Act 14:23, 1Co 11:27) The principle here laid down cuts at the root of fasting as a regulated observance, leaving it to be done or omitted, not indeed according to accidental or momentary impulse, but according as it is most suitable under the circumstances and likely to do good. (Compare on Mat 6:16-18)
Mat 9:16 f. Regulated fasting, though enjoined by Moses only on the occasion of the Day of Atonement (Luk 16:29), yet was now frequently practised among the Jews, and quite in accordance with the distinctive spirit of the Old Dispensation. But it did not suit the spirit of the gospel; and our Lord shows, by two homely and striking illustrations, how incongruous and injurious would be the connection with the new of what was peculiar to the old. Luke (Luk 5:36) calls this a ’parable,’ i. e., comparison for the purpose of illustration. The parables of the Gospel are usually in the form of narrative, but not necessarily. (See on "Mat 13:3".) No man putteth, etc.,—literally, patches, a patch of an unfilled piece (i.e., fragment of cloth) upon an old garment. The word rendered garment is here naturally taken in the general sense, and not to denote simply the outer garment. (Mat 5:40, Mat 9:20) What is meant is not simply new cloth, for that is often used for patching, but cloth which has not been completely dressed. A part of the process of preparing woollen cloth for use consists in shrinking it, and a patch of ’unfilled’ cloth, not duly shrunk, would contract the first time it should become wet, and as the older and weaker cloth all around must then give way, the result would be a worse rent. We must remember that Jewish garments of that day were usually all wool; and if unfilled, would shrink almost like our flannel. Mark’s statement of the comparison (Mar 2:21) is almost identical with this. Luke (Luk 5:36) gives it in quite a different form, though the general purport is the same. Neither do men put, literally, they, the usual impersonal expression, see on "Mat 5:11". Into old bottles—or, skins. The Greek word signifies properly and exclusively skins for containing liquids, such as the Orientals, ancient and modern, have largely employed. The skin is usually that of a goat or kid, which is tough and light. The head and feet of the animal being removed, the skin is stripped off whole. It is then sometimes tanned in a peculiar way to prevent a disagreeable taste, and the orifices are tied up, leaving one leg or the neck as the opening. The hairy side is of course outward. These skins are habitually used for transporting liquids, such as wine, water, milk, oil, and are admirably adapted to that purpose. Every traveller, in Egypt or Palestine, often sees them, and sometimes drinks water from them. They are mentioned by Homer and other classical writers, and in various passages of the Old Testament Both in ancient and modern times, larger vessels have sometimes been prepared of the skin of the ox or the camel. However preserved, these skins would of course become hard as they grew old, liable to crack and burst, through the fermentation of new wine. (Compare Psa 119:83 Job 32:19) It is a mistake to suppose that the Jews had no other vessels for holding liquids than these skins. Vessels of metal, as gold, of earthenware, even fine porcelain, of stone, and alabaster, and of variously coloured glass, were in use among the Egyptians from an early period, and most of them among the Greeks, Etruscans, and Assyrians; and the Jews, especially in New Testament times, would no doubt import and use them. (Compare Mat 26:7; Jer 19:1; Lam 4:2) This second illustration is to the same effect as that in Mat 9:16; just as we often find a pair of parables, in Matthew 13, and elsewhere. Both are drawn, as is usual in our Lord’s comparisons, from matters of common observation and experience. The "spiritualizing" as to what the ’skins’ represent, and what the ’wine’—what the ’garment’ stands for, and what the ’patch,’ is wholly unwarranted, (See on "Mat 13:3".) We have simply a vivid illustration of the general truth that the combination of the Old and the New Dispensations would be not merely unsuitable but injurious, tending to defeat, rather than to promote, the aims of the Messianic Dispensation. And in the second case there is added the positive statement, but they put new wine into new bottles, etc., showing (Meyer) that a new life needs new forms. While the principle here illustrated was introduced with regard to fasting, it is obviously of wider application, extending to everything in which the two dispensations characteristically differ; and the great mass of the Christian world, from an early period, has sadly exhibited the evil results of disregarding this principle. They would, notwithstanding this and numerous other warnings, connect Levitical rites with Christianity. The simple preacher and pastor must be regarded as a priest, and spiritual blessings must depend on his mediation, as if it were not true that all Christians are priests, and all alike have access through the one Mediator. The simple memento of the Saviour’s death must be a sacrifice, offered by the priest for men’s sins. Numerous religious festivals and stated fasts must be established and enjoined, tending to make religion a thing only of special seasons. The buildings in which Christians meet to worship must be consecrated as being holy ground, like the temple, land splendid rites, in imitation of the temple worship, must lead men’s minds away from the simple and sublime spirituality of that worship which the gospel teaches. With good motives, no doubt, on the part of many, was this jumble of Judaism and Christianity introduced, and with good motives do many retain it; but none the less is it the very kind of thing the Saviour here condemned; and with results as ruinous as he declared. It is not strange that Chrysostom and his followers (Theopbyl., Eutbym.), and Jerome, practising a Judaized Christianity, were unable to understand this passage.
Returning now to the series of miracles, Matthew gives—
III. The Ruler’s Daughter, And The Woman With A Flow Of Blood, Mat 9:18-26
This is found also in Mark (Mar 5:22-43) and Luke, (Luk 8:41-56) who as in many other cases give various details which Matthew omits. For the general connection, see on "Mat 9:2".
While he spake (was saying) these things unto them, with emphasis on "these things." It is thus plain that the application of the ruler, which led to these two miracles, was made while Jesus was in the act of speaking to John’s disciples and the Pharisees (compare on Mat 9:14) These miracles must therefore have taken place at Capernaum. Behold, something remarkable. A certain ruler, or, ’one ruler’(margin Rev. Ver.), as in Mar 8:19. The Greek text is here greatly confused, but there is little doubt that the true reading is that of the Rev. Ver. The term ’ruler’ is ambiguous, and might denote a member of the Sanhedrin, as Nicodemus is called a ’ruler of the Jews’; (Joh 8:1) but Mark (Mar 5:22) says he was ’one of the rulers of the synagogue.’ There were several of these, having authority over the conduct of public worship in the synagogue, (Act 13:15) and a certain influence rather than authority over the social relations and personal conduct of the people (compare on Mat 4:23). We see therefore that it was a man of importance who made this application. Luke (Luk 8:41) gives his name, Jairus; in Old Testament Jair. Came. The common Greek text would make it came in, viz., to the scene of the preceding conversation, probably Matthew’s residence; but the more probable reading (as in W. H.) would mean ’came near,’ ’approached.’ Worshipped him, bowed down before him as an expression of profound respect.(compare Mat 8:2) My daughter is even now dead. Luke (Luk 8:42, Bib. Un. Ver.) in giving the substance of what Jairus said, has it ’was dying.’ Mark (Mar 5:25, Rev. Ver.) has, ’My little daughter is at the point of death.’ And then Mark and Luke inform us that while Jesus was on his way to the ruler’s house, and after the healing of the woman, messengers came meeting him to tell the ruler that his daughter was now dead; and that Jesus told him not to fear, etc. Matthew makes no mention of this message, and we conclude (Calvin) that designing a very brief account, he has condensed the incidents so as to present at the outset what was actually true before Jesus reached the house. For a similar case of condensing see on "Mat 8:5". But come and lay thy hand upon her. Jairus probably thought it necessary that Jesus should be present and touch the person to be healed, as the nobleman in the same town thought; (Joh 4:47, Joh 4:49) the centurion of that town (Mat 8:8) had a juster view.
Mat 9:19. In Mark (Mar 5:24) and Luke (Luk 8:42) we are told that a great crowd thronged around Jesus as he was going, and that Jesus afterwards inquired, when in the midst of the crowd, as to who touched him (compare on Mat 9:22).
Mat 9:20-22. On the way to the ruler’s house occurred another miracle. And, behold, a fresh wonder. A woman.... with an issue of blood twelve years. We know nothing as to the particular nature of the haemorrhage, but the most obvious supposition is probably correct. We learn from Mark (Mar 5:26) and Luke (Luk 8:43) that she had been subjected to a variety of methods of treatment by numerous physicians, spending her entire estate in paying them, but instead of receiving benefit, had been growing worse—a chronic, aggravated, and unmanageable case. Strauss finds an unveracious element in the double occurrence of the number twelve in this narrative (the woman has suffered twelve years, and the maiden was twelve years old, Mar 5:42); some of our allegorizes would find in it a deep spiritual meaning—which is the sillier notion? Came, etc., or coming to him from behind, partly, no doubt, through general timidity, partly from a reluctance to have public attention called to her peculiar affliction; and perhaps also because the law made her ceremonially unclean, (Lev 15:25) and she was afraid of being censured and repelled if it should be known that in that condition she had come into the crowd, since any one would likewise become unclean by touching her. Touched the hem (border) of his garment. We know from Num 15:37 ff.; Deu 22:12, that the Israelites were directed to wear on the corners of the upper garment a fringe or tassel (we cannot certainly determine the exact meaning), with an occasional blue thread. These were designed, as being always before their eyes, to remind them continually of the commandments of the Lord, which they were solemnly bound to obey. If we think of the outer garment as merely an oblong cloth thrown around the person like a large shawl—as it undoubtedly was in many cases (see on "Mat 5:40")—then ’tassel’ is the more natural idea; and in that case ’the tassel’ would be simply the one nearest to her. The Jews attached great importance to this fringe or tassel, the ostentatious Pharisees making it very large (see on "Mat 23:5"); and it is possible that the woman thought there might be a peculiar virtue in touching this, which was worn by express divine command—though such a supposition is not necessary. See a good discussion of the probable dress of Jesus in Edersheim.
Mat 9:21. For she said within herself, as in Mat 9:3. Strictly it is, was saying; i.e., at the time when she pressed through the crowd and touched him. If I may but—better, if I only—touch his garment. The ’may’ of Com. Ver. is misleading. We do not know how far this feeling of hers was mingled with superstition, but in the main her conviction was just, since Jesus commends her faith, and power did go forth from him, (Luk 8:46) the moment she touched him. It was usual in miracles of healing that some manifest connection should be established, however slight, between the sufferer and the healer, as in Peter’s shadow (Act 5:15) and Paul’s handkerchiefs. (Act 19:12) See also Mat 14:36; Mar 6:56; Luk 8:19.I shall be (made) whole, literally, ’saved’; the word has been explained see on "Mat 1:21"as signifying ’preserve’ and ’deliver,’ and as applied to physical dangers, disease and death, as well as to sin and its consequences. What strong faith this woman possessed l And it was justified by the event; for immediately (Mar 5:29) she felt the disease was indeed healed—healed by merely touching the edge of Jesus’ garment, when all the skill of the ablest physicians, through all the weary years, had been unable to relieve it.
Mat 9:22. But Jesus turned, etc. Matthew omits the facts narrated at length by Mark and Luke, that she touched him in the midst of a great crowd, and he insisted on being told who it was that had touched him. We can see that it was not proper to let her be healed and go off, apparently without his knowledge; because this fact, as it should gradually become known, would confirm men in the superstitious notion that he performed healing involuntarily and unconsciously, as if by some magical virtue inherent in his person. His asking who it was is not inconsistent with the idea that he knew. Compare Elisha’s asking, ’Whence comest thou, Gehazi?’, (2Ki 5:25) though well aware of all that he had done; and God’s saying to Adam, ’Where art thou?’ See also Luk 24:19, where Jesus asks, ’What things?’ though he must have understood what they meant. He asked the woman in order to bring her to confession, which would be a benefit to herself—preventing superstition, strengthening faith, and deepening gratitude—as well as to others. Daughter, etc., or, Courage, daughter. Compare on Mat 9:2. ’Daughter,’ in this figurative and kindly use, appears nowhere in the New Testament, save in this narrative. (Mar 5:34 Luk 8:48) Thy faith hath made thee whole, literally, saved, as in Mat 9:21. The perfect tense vividly represents the healing as standing complete. Her faith was of course not the source of the healing, but its procuring cause, as leading her to apply to the healing power of Jesus. and as being the reason why the application was successful. See the same expression used in Luk 7:50, Luk 17:19, Luk 18:42. Was made whole (healed) from that hour. The healing took place at the moment of the touch; what is here said is that from that time forward she was no more sick, but well—not only delivered, but preserved. So in Mat 15:28, Mat 17:18. Eusebius ("Hist." VII. 17) gives a tradition that this woman’s name was Veronica.
Mat 9:23-26. This resumes the narrative of Mat 9:18 f. We learn from Mark (Mar 5:37) and Luke (Luk 8:51) that Jesus suffered no one to go into the house with him save Peter and James and John, and the parents of the girl. The other two occasions on which he took these three disciples only, viz., the Transfiguration and Gethsemane, were singularly solemn and momentous. What was there corresponding in this case? It was the first instance of our Lord’s raising the dead. And saw the minstrels etc., rather in Rev. Ver., the flute players, (compare Rev 18:22) and the crowd making a tumult, the same Greek word as in Mar 5:39; Act 17:5, Act 20:10. This last expression is confined in the original to the crowd, so that a comma is needed after ’flute players.’ It was the custom in the East and still is, for the relatives and special friends of the dying person to gather round the couch, and the moment the breath ceased they would break out into loud cries, with every exclamation and sign of the most passionate grief; and unable to continue this themselves, they would hire professional mourners, especially women, who would keep up the loud, wailing cry throughout the day and night. (Compare Jer 9:17, Jer 16:6 Eze 24:17 Amo 5:16, 2Ch 35:25) Persons of wealth might afford to hire musicians also; and Jairus being a man of consideration, a ruler of the synagogue, we find that the flute players have arrived, and although but a few minutes after the child’s decease, already there is a crowd present, making a tumultuous noise of lamentation. All these things are witnessed by travellers in Egypt or Palestine at the present day.
Mat 9:24. Is not dead, but sleepeth. Jesus speaks with reference to what he intends to do. She is going to rise up presently as one who had been asleep, so that her death will be, in the result, no death; it will only be as if she were sleeping. Likewise in Joh 11:11, he speaks of Lazarus as sleeping, because he was going to awake him out of sleep. Thus there was no occasion for the noisy mourning, and the preparations for a funeral; and the crowd must withdraw. Laughed him to scorn. This might only mean that anybody could see she was dead, (Luk 8:53) and it seemed silly to think otherwise. But there in Capernaum, where he had wrought many miracles, it may be that they supposed he would try to heal her, and thought the attempt absurd, as she was unquestionably dead, and it was too late. It is not likely they thought he was proposing to bring the dead to life, which he had never done. Their scornful laughter shows that the people were by no means swift to believe in his miraculous powers and his divine mission; and thus renders the wondering acknowledgment, repeatedly extorted from them by facts, an evidence all the more valuable and satisfactory.
Mat 9:25. But when the people were put forth, or, thrust out, the word implying some constraint or urgency. He was as yet in the more public reception room of the dwelling. Having expelled the crowd, he with the parents and his three followers, (Luk 8:51) went in, viz., into the inner room where the body was lying. Took her by the hand. Touching the dead body, like touching the leper, (Mat 8:3) or being touched by the woman with a flow of blood, would have the effect, according to the law, of producing the highest degree of ceremonial uncleanness; but in all these cases Jesus, instead of receiving pollution through the touch, imparted cleansing. Mark (Mar 5:41) and Luke (Luk 8:54) relate that in addition to grasping her hand he spoke, and bade her arise. Also that he charged her parents much, not to tell what had happened (compare on Mat 8:4), notwithstanding which we find here that the fame thereof went abroad into all that land, i.e., Galilee, or the parts of Galilee adjacent to Capernaum.
The woman, for one reason, was required to tell; Jairus, for another, was forbidden to tell. It cannot be that Jesus expected the matter to remain wholly unknown; he probably wished to prevent their speaking of it at once and generally, as they would have done, because in that case there would have been too much excitement produced, by the series of extraordinary miracles then occurring in immediate succession. (Compare on Mat 9:28) Stier : "Three awakenings from death the Spirit has caused to be recorded for us, though others may well have taken place; and these indeed, in a remarkable and significant progression.... the maiden is here dead upon her bed, the young man at Nain was carried forth upon his bier, Lazarus had lain four days in his grave."
The series of miracles in Matthew 9, and the whole group of Matthew 8, 9, ends with—
IV. Healing Two Blind Men, And A Dumb Demoniac, Mat 9:27-34
These miracles are not recorded by the other Evangelists.
Mat 9:27-31. Healing the blind men. And when Jesus departed thence—was passing along thence—the same expression as in Mat 9:9. It shows that the following miracles occurred immediately after the preceding. Followed him, in the purely literal sense, went along behind him. They may have been sitting beside the road when he passed by, as in Luk 18:35-37. Have mercy, or, have pity. The word really includes both ideas, and the latter is the one here prominent. (See on "Mat 5:7".) By saying, Son of David, they declare their belief that he is the Messiah. (Compare Mat 22:42, Mat 15:22) The order of the Greek shows that their first thought was for mercy on themselves—very naturally. They had probably heard of Jesus’ miracles, perhaps of the two wonderful works just wrought. If one inquires why they should believe him to be Messiah, while others did not, we can only reply by asking why there is a similar difference now. The Gospels frequently mention blind persons healed. (Mat 11:5, Mat 12:22, Mat 15:30, Mat 20:30, Mat 21:14; Mar 8:22; Joh 5:3, Joh 9:1) Blindness is much more common in the East than among us, in consequence of abounding dust, the practice of sleeping in the open air, the sudden change from darkened houses to dazzling light without, and the fact that their head-dress does not protect the eyes.
Mat 9:28. Into the house, viz., the house to which he returned from that of the ruler. (Mat 9:23) It may have been Matthew’s house, (Mat 9:10) or Peter’s, (Mat 8:14) or some other which Jesus made his usual place of abode at Capernaum. (Compare Mat 13:1, Mat 13:36, Mat 17:25) Observe that in Capernaum occurs all that is narrated in Luk 18:2-34, as well as in Luk 8:5-22. As they followed him along the street, Jesus gave them no answer or notice; but when he had entered the house, they approached and he spoke to them. This failure to notice them at first was doubtless designed (1) to develop and strengthen their faith; (compare Mat 15:23) (2) to avoid the excitement which another public miracle just then might have produced among the people, already stirred by the healing of the woman, and by the rapidly spreading news of the raising of Jairus’ daughter to life. (Compare on Mat 9:2-6) The question, Believe ye that I am able? developed into greater clearness the faith they bad already shown by following and asking. In their answer, Lord is probably no more than a very respectful form of address. (See on "Mat 8:2".) Jesus was more ready to work miracles where there was faith in him. (Compare on Mat 9:2, Mat 9:22, and Mat 13:58) But it is too much to say that he never wrought miracles without faith; instance the widow’s son at Nain, and Malchus’ ear. Observe that his question was simply whether they believed that he could heal them; his willingness remained to be seen. (Compare on Mat 8:2)
Mat 9:29. Touching the eyes of the blind (compare Mat 9:20-34), was a natural and kindly act, like taking the hand of one prostrate with fever. (Mat 8:15) According to your faith be it—let it happen—unto you. (Compare on Mat 8:13). An old German writer says that faith is like a bucket by which we draw from the inexhaustible fountain of God’s mercy and goodness, to which otherwise we cannot penetrate; and Calvin compares it to a purse, which may itself be worthless, but filled with money makes the man rich.
Mat 9:30. And their eyes were opened. We have no means of judging whether this physical blessing was attended with the pardon of their sins. (Compare on Mat 8:3.) The fact that they soon after disobeyed Christ’s explicit and emphatic command renders it improbable that they believed unto salvation, though not impossible. And Jesus straitly (sternly) charged them, an unclassical, but natural sense of the Greek word, found also in Mar 1:43. The expression implies that he would be seriously displeased if they disobeyed. As to the probable reasons for this, compare on Mat 8:4; and add here that they were virtually calling him Messiah, which might excite popular fanaticism. (Mat 16:20 Joh 6:15) He may have spoken with greater severity of manner, because a similar injunction in previous cases had been disregarded; yet it was disregarded again in this case. Spread abroad his fame in all that country, as in Mat 9:26. The Com. Ver., with its passion for variety, must needs give ’land’ in Mat 9:26, and ’country’ here, though the Greek has the same word and in the same connection, and though the earlier Eng. versions translate it alike in both places. Some have sought to excuse the disobedience of the two men on the ground that it was very natural, and was no doubt sincerely designed to do him honour. But still it was a fault. What can be so pleasing to him, or so conducive to his glory, as simple, unquestioning, loving obedience?
Mat 9:32-34. Healing a dumb demoniac. This is not related by the other Evangelists. And as they went (were going) out, namely, out of the house in which they had been healed. (Mat 9:28) ’They’ is slightly emphatic, standing in contrast to the next person who came to be healed. Behold, calling attention to what follows as wonderful. They brought to him, i.e., some persons brought; impersonal or indefinite, as in Mat 5:11, Mat 9:17, and often. A dumb man possessed with a devil, a demoniac, see on "Mat 8:28; Mat 8:31." Compare Mar 9:25 for a similar case. Mar 7:32 mentions a deaf man who spoke with difficulty, and says nothing of demoniacal influence. Mat 12:22 gives a demoniac who was both blind and dumb. And the multitudes, crowds, as in Mat 5:1, Mat 9:8, and often. Marvelled, etc. Wondered, saying, It never at any time appeared thus in Israel; there was never such a thing seen before, in all the wonderful history of the nation. (Compare Mar 2:12 Joh 9:32) Probably their wonder referred not merely to this last case of the dumb demoniac, but to the series of miracles that day wrought, and, it would seem, in quick succession—the woman, the daughter of Jairus, the two blind men, and now the dumb man. The Evangelists never stop to say themselves that the miracles of Jesus were wonderful. To them these things were not astonishing now as they looked back from the time of writing their narratives, for it was a fact long familiar to their minds that he who wrought them was divine; and so they calmly tell the story of miracle after miracle, without any exclamation or remark. But it was appropriate to mention, as they often do, the wonder felt by the persons witnessing a miracle, because this was one of the evidences of its manifest reality. Mat 9:34.[1] But the Pharisees said, strictly ’were saying,’ viz., while the people were expressing their wonder. Through, literally ’in ’(margin of Rev. Ver.), i.e., in union with, by power derived from, the prince of the devils, demons. This insulting charge was probably made on the present occasion in the absence of Jesus, but made afterwards in his presence; see on "Mat 12:24". The Pharisees; see on "Mat 3:7". They had been finding fault with Jesus in connection with all the preceding matters for undertaking to forgive sin, (Mat 9:3) for associating with publicans and sinners, (Mat 9:11) and for not fasting, (Mat 9:14) and now their opposition grows yet more bitter and bold, when they venture upon the accusation of union with Satan. The crowds, for their part, wondered at the unparalleled event, but the Pharisees tried to explain it away, by however baseless and blasphemous a supposition. So also ill Mat 12:28 f. They were not willing to acknowledge the truth about Jesus’ miracles, for it would diminish their own consideration among the people; and so they struck out madly after some explanation or other. Thus ends the remarkable series of miracles which Matthew has grouped (Matthew 8, 9), as specimens of our Lord’s wonderful works. (Compare on Mat 8:1).
[1] Westcott Hort bracket this verse, as of doubtful genuineness. But the only evidence for omitting is that of D, two copies of the old Latin, and two Latin Fathers of the fourth century, evidence exclusively "Western," and quite meagre. This often arbitrary "Western" type of text might easily have omitted the sentence, from the notion that such a thing occurred but once and that its true place is in Mat 12:24.
Homiletical And Practical
Mat 9:2-8. Sickness and sins: (1) Some kinds of sickness proceed directly from sin, and are its penalty. (2) Forgiveness of sin is far more important than cure of sickness. (3) He who could by a word heal the severest sickness can also forgive sin. (4) The usual condition of miraculous healing was faith, and faith is the indispensable condition of forgiveness (Mat 9:2). (5) The highest ground of cheerfulness and gratitude is to bare our sins forgiven (Mat 9:8).
Mat 9:2. Faith and healing. (1) In rare cases Jesus healed without faith, as Malchus. (2) Sometimes upon the faith of others, as the nobleman, (Joh 4:50) the centurion, (Mat 8:10) the Syrophcenician. (Mat 15:28) (3) Usually upon the faith of the sufferer, Mat 9:22, Mat 9:28, and often. (4) Here upon the faith both of the sufferer and of his friends.
Mat 9:3. Henry: "If we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah. Isa 38:17."
Isa 38:4 f. Chrys.: "Jesus here does two things superhuman—seeing thoughts, and forgiving sins."
Isa 38:6. Chrys.: "(1) Proof of the forgiveness by healing. (2) Proof of the healing, by carrying the bed."
Isa 38:8. Compare the effect produced at Carmel. (1Ki 18:29) Henry: "Others’ mercies should be our praises."
Mat 9:9-11. Matthew. (1) Abandoning a lucrative employment to follow Jesus in poverty. (2) Turning from a worldly occupation to follow Jesus in spirituality. (3) Bringing his former wicked companions to hear Jesus, if perchance they will follow him too. (4) Rising from despised publican to apostle and evangelist. —Chrys.: (1)"The power of the caller. (2) The obedience of the called."—Probably prepared before hand, yet still at his old business when called. —Henry: "As Satan chooses to come, with his temptations, to those that are idle, so Christ chooses to come, with his calls, to those that are employed."
Mat 9:11. Jesus eating with publicans and sinners. (1) Social intercourse affords a great opportunity for doing people good. (2) The worst men must be treated with respect, if we would win them to piety; and the worst men have in them something to be respected. (Hall: "I do not find where Jesus was ever bidden to any table, and refused.") (3) A man of despised calling may become a Christian, anal an eminent minister. (4) It may be lawful to associate with very wicked people, when we can be confident of doing them good, and are duly guarded against receiving injury.
Mat 9:13. Mercy and not sacrifice. (1) Professed teachers of Scripture may greatly mistake its meaning. (2) The externals of religion are unacceptable to God, without its true spirit. (3) The spirit of Christianity teaches a kindly pity for even the grossly wicked. Jesus seemed to be transgressing the law of ceremony; the Pharisees really were transgressing the law of mercy. (4) The greatest kindness we can do to wicked people, is to lead them to be truly pious. (5) In order to reach the most degraded with Christian influences, we must treat them with courtesy and respect.
Mat 9:14. Henry: "False and formal professors often excel others in outward acts of devotion, and even of mortification.... It is common for vain professors to make themselves a standard in religion, by which to try and measure persons and things, as if all who differed from them were so far in the wrong; as if all that did less than they, did too little, and all that did more than they, did too much."
Mat 9:15. Fasting is proper only when it has a natural basis in some actual grief.
Mat 9:16 f. Christianity and Judaism are in many respects incongruous; let us not Judaize our Christianity.
Mat 9:18-21. Parental grief and personal suffering both leading to Jesus.
Mat 9:20-22. The timid sufferer’s faith. (1) Follows the failure of all natural efforts; (Mar 5:26) (2) Overcomes timidity and shame; (3) Presses through an unfriendly throng; (4) Brings healing instantly and permanently; (5) Gains the Saviour’s approval; (6) Bears her away happy.
Mat 9:23-26. The ruler’s daughter. (1) The sorrowing, but believing father (Mat 9:18). (2) The noisy mourners, loudly proclaiming her dead. (3) The silent chamber, (compare Mar 5:40) and the young life restored. (4) The supernatural healing, followed immediately by giving natural food. (Mar 5:43) Compare Joh 6:12. (5) The restored life devoted, let us hope, to the good of man, and the glory of God.
Joh 6:27. Henry: "It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint petitioners. In Christ there is enough for all."
Joh 6:26. Luther: "Christ is rejoiced to see our faith persistent, unwearied, stiff-necked."
Joh 6:29. Henry: "They who apply themselves to Jesus Christ shall be dealt with according to their faith; not according to their fancies, not according to their professions, but according to their faith."—Joh 6:30 f. We often fail to speak for Jesus when we ought, but sometimes fail to be silent when we ought.
Joh 6:2-34. Striking examples of belief in Jesus, and of unbelief. (1) Of belief, (a) The paralytic, Joh 6:2; (b) The publican, Joh 6:9; (c) The ruler of the synagogue, Joh 6:18; (d) The long-afflicted woman, Joh 6:21 f; (e) The two blind men, Joh 6:28. (2) Of unbelief. (a) The scribes accusing him of blasphemy, Joh 6:3; (b) The Pharisees complaining that he eats with publicans and sinners, Joh 6:11; (c) The disciples of John, with their sceptical inquiry about fasting, Joh 6:14; (d) The crowd at Jairus’ house laughing scornfully, Joh 6:24; (e) The Pharisees charging league with Satan, Joh 6:34.
John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v6 But that ye may know that the Son of…
Mat_9:6
But that ye may know that the Son of Man.
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Forgiveness
This narrative is remarkable,
1. Because it is evident that while our Lord forgave the sick mans sins for his own sake, He healed his disease for the sake of those who stood by.
2. Because our Lord claims the power of forgiving sins, not because He is the Son of God, but because He is the Son of Man.
3. It is one of the very rare instances in which a miracle seems to have been performed for the purpose of convincing unbelief. What is this forgiveness? It must be the same thing as human forgiveness. Forgive us our trespasses, as we forgive them that trespass against us. It therefore cannot mean the remission of punishment. Forgiveness is reconciliation; the offence is no longer allowed to stand between the parties. When God forgives He receives us back to His favour. It is free, full, and outruns our repentance. But He does not destroy the consequences of sin; the punishment remains. But it entirely changes the character of the punishment. What we regarded as the blow of an angry Ruler, becomes the chastisement of a kind Father. Our Lord claims the power of forgiving sins, not because He is the Son of God, but because He is the Son of Man. Why does our Lord thus describe Himself? We are accustomed to think that the pardon of sin is a power possessed by God alone. When Christ calls Himself the Son of Man, He is displaying before our eyes a pattern of what we ought to be, and of powers we ought to possess. Were we perfect beings, the power of forgiving sins would be ours. The ministry of reconciliation is committed to man. The forgiveness of sins is the reconciliation of the sinner to God; people of great personal holiness have the power of reconciling sinners to God. This may fall short of the power to forgive; but it is because the holiest man falls short of the measure of Christ. We may now see why our Lord accepted the challenge of unbelief. He cured the man to show the bystanders that they ought to have like power. It was man, not God, who had made the way of forgiveness hard. Love raised the life that self-righteous scorn had trampled down. (J. P. Wright, M. A.)
The forgiveness of sins
Christ here addressed the soul of the man first; sometimes His first attention was given to the body. From the indiscriminate order of Christs procedure in this matter, we like to see how body and soul are equally dear to God. The power which is given to Christ upon earth to forgive sins.
1. There is a beautiful justice in the fact that He who purchased the pardon, at such an untold price of suffering, should be the one to whom it is permitted to have the joy of giving it.
2. At the moment when our blessed Lord said these words the apostles were all standing by; and He did His own work, in His own solitude, to His own glory.
3. In these words on earth I read the blessed promise that so long as this earth shall last, more and more wicked though it may grow, He will never leave this earth while it is an earth, but will be always here to do His forgiving work. (J. Vaughan, M. A.)
The forgiveness of sins
I. As the great want of man.
II. As the peculiar achievement of christ.
III. As the primary offer of the gospel. (J. A. Seiss, D. D.)
1. The force of the name Son of Man, implying
(1) Divine origin.
(2) Representative of manhood. Not the Son of the Jew, or carpenter.
(3) Brotherhood.
(4) Manlike sympathy.
2. His grand prerogative-power on earth to forgive sins.:Forgiveness is His own right by virtue of His
(1) Sacrifice;
(2) Intercession (Act_5:31).
3. The great blessing-forgiveness. The soul might have been healed and the body untouched; but the paralysis, both moral and physical, was removed.
(1) Forgiveness is obtainable on earth.
(2) Many realized it now. (J. Harris.)
The Son of Man
There have been two men in the world, says St. Paul: the fallen Adam, with his infantile and undeveloped perfections; and the Christ, with His full and complete humanity. All other men are fragments; He is the Entire and perfect Chrysolite. Aristotle is but the rubbish of an Adam, and Adam is but the dim outline sketch of a Jesus. And between the two there have been none. The one Man as God meant Him, the type of man, the perfect humanity, the realized ideal, the home of all the powers of manhood. (Dr. Maclaren.)
Eastern beds
The Oriental frequently spreads a mat upon the ground and sleeps in the open air. In the morning he rolls up his mat, and carries it away. (A. Cart, M. A.)
Forgiveness personal
The Rev. H. Wilkins, Cheltenham, in Good Cause for Good Cheer, writes: It is no general statement, but a personal assurance of the forgiveness of sins. Looking with His own keen glance of love into the sick mans eyes, He says: Thy sins be forgiven thee. The general truth of the pardon of sins is not enough for us, we want a personal forgiveness. One day when Martin Luther was almost overwhelmed with despair in his cell at Erfurth, an old monk tried to comfort him by repeating the article of the Apostles Creed, I believe in the forgiveness of sins. Luther often repeated the same words. Ah! said the good old monk, it is not enough to believe in the forgiveness of Davids sins or Peters sins; this the devils believe. Gods command is to believe that our own sins are forgiven. This was the assurance that Jesus gave here. He knew this mans life-history; He knew, probably, that there was a close connection between his suffering and his sin; but whatever his sins were, they were frankly forgiven.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv2–6 2. They brought to him a man sick of…
2. They brought to him a man sick of the palsy. Compare Mark 2:1–12; Luke 5:17–26. A helpless paralytic, unable even to walk, but anxious to be brought to the great Healer. Seeing their faith. That of the four bearers of the helpless man, and the man himself. The sick man and his friend showed their faith by overcoming great obstacles in order to come to Christ for help. Mark informs us that there was such a crowd that the palsied man had to be let down through the roof. Saith to the sick of the palsy. Palsy is a contraction of the word paralysis. A disease which deprives the part affected of sensation or the power of motion, or both. Thy sins be forgiven thee. The Revision says, “Thy sins are forgiven.” The Greek is in the past tense. Possibly he had brought his sickness upon himself by means of his sins; but was now penitent.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v2 Mat 9:2-8; Mar 2:1-12; & Luk 5:17-26. Mark: “And…
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.
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“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.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v2 J. W. McGarvey's The Fourfold Gospel [XXXV. Heals a…
J. W. McGarvey's The Fourfold Gospel [XXXV. Heals a Paralytic].
XXXV. JESUS HEALS A PARALYTIC AT CAPERNAUM. aMATT. IX. 2-8; bMARK II. 1-12; cLUKE V. 17-26.
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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 i 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]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv5–6 Sin. (See Scofield "Rom 3:23")
sins
Sin. (See Scofield "Rom 3:23")
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv3, 6 The condemnation of the scribes:
The condemnation of the scribes:
v. 3. And, behold, certain of the scribes said within themselves, This man blasphemeth.
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v. 4. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts?
v. 5. For whether is easier to say, Thy sins be forgiven thee, or to say, Arise, and walk?
As usual, the enemies of Christ had their representatives in the people surrounding Jesus, to counteract, if possible, the influence of His teaching and of His miracles. It was not a rude interruption which they tried here, but their objection, to the omniscient mind of Christ, was as open as though they had shouted it at the top of their voice. They bring the accusation of blasphemy against the Lord, of an impious assumption of divine rights and powers. They challenge His prerogative, correctly stating that it was God’s office to pardon sins, Luk 5:21. Jesus read their thoughts as He read the mental state of the paralytic. His very searching and knowing of their hearts reproved their wickedness, and to this He adds the spoken rebuke: To what end, with the expectation of what,—what do you propose to accomplish with the evil thoughts that are in your hearts? His question to them: Both being equally easy to say, which takes the greater power and authority, which would prove the stronger argument as to divine omnipotence, the healing of the body or the healing of the soul?
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 This marks the beginning of another event in the…
Behold
This marks the beginning of another event in the larger story. It may involve different people than the previous events. Your language may have a way of doing this.
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among themselves
Possible meanings are 1) each one was thinking to himself, or 2) they were speaking among themselves.
blaspheming
Jesus was claiming to be able to do things the scribes thought only God can do.
knew their thoughts
Jesus knew what they were thinking either supernaturally or because he could see them talking to each other.
Why are you thinking evil in your hearts?
Jesus used this question to rebuke the scribes. (See: Rhetorical Question)
evil
This is moral evil or wickedness, not simply error in fact.
in your hearts
Here "hearts" refers to their minds or their thoughts. (See: Metonymy)
For which is easier, to say, 'Your sins are forgiven,' or to say, 'Get up and walk'?
Jesus uses this question to make the scribes think about what might prove whether or not he could really forgive sins. AT: "I just said 'Your sins are forgiven.' You may think that it is harder to say 'Get up and walk,' because the proof of whether or not I can heal the man will be shown by whether or not he gets up and walks." or "You may think that it is easier to say 'Your sins are forgiven' than it is to say 'Get up and walk.'" (See: Rhetorical Question)
which is easier, to say, 'Your sins are forgiven,' or to say, 'Get up and walk'?
The quotes can be translated as indirect quotes. AT: "which is easier, to tell someone that his sins are forgiven, or to tell him to get up and walk?" or "you may think that it is easier to tell someone that his sins are forgiven than to tell him to get up and walk." (See: Direct and Indirect Quotations)
Your sins are forgiven
Here "your" is singular. This can be stated in active form. AT: "I have forgiven your sins" (See: Forms of You and Active or Passive)
that you may know
"I will prove to you." The "you" is plural. (See: Forms of You)
your mat ... your house
Here "you" is singular. (See: Forms of You)
go to your house
Jesus is not forbidding the man to go elsewhere. He is giving the man the opportunity to go home.
translationWords
scribe
blasphemy
Jesus
evil
heart
sin
forgive
Son of Man
authority
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5, 6 9:3 Does he think he’s God? God alone could…
9:3 Does he think he’s God? God alone could forgive sins (Ps 103:3; Isa 43:25; Jer 50:20). The teachers of religious law failed to comprehend Jesus’ mission as God’s incarnate Son (Matt 3:17; 11:25-27). As God’s Messiah (1:1; 11:2-6), he was saving mankind (8:17; 26:26-28).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.