Mark 2:1-12

5. FORGIVENESS AND HEALING2:1-12

TEXT 2:1-12

And when he entered again into Capernaum after some days, it was noised that he was in the house. And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto him. And they come, bringing unto him a man sick of the palsy, borne of four. And when they could not come nigh unto him for the crowd, they uncovered the roof where he was: and when they had broken it up, they let down the bed whereon the sick of the palsy lay. And Jesus seeing their faith saith unto the sick of the palsy, Son thy sins are forgiven. But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man thus speak? he blasphemeth: who can forgive sins but one, even God? And straightway Jesus, perceiving in his spirit that they so reasoned within themselves, saith unto them, Why reason ye these things in your hearts? Whether is easier, to say to the sick of the palsy, thy sins are forgiven; or to say, Arise, and take up thy bed, and walk? But that ye may know that the Son of man hath power on earth to forgive sins (he saith to the sick of the palsy), I say unto thee, Arise, take up thy bed, and go unto thy house. And he arose, and straightway took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.

THOUGHT QUESTIONS 2:1-12

72.

What had occurred between the healing of the leper and entering back into Capernaum?

73.

In which house in Capernaum was Jesus staying?

74.

Why so much interest in the words of Jesus?

75.

Was Jesus preaching to the people or merely conversing with them?

76.

Why bring the palsied man to Jesuswhy not just tell Jesus about him and let His power operate over the distance?

77.

Wasn-'t it wrong to destroy property to see Jesus? Why didn-'t Jesus rebuke them?

78.

Was there some connection between the sickness of the palsied man and sin in his past life? What?

79.

Just what was involved in speaking blasphemy?

80.

Why didn-'t Jesus heal the sickness first and then forgive sins?

81.

This was the first step of our Lord toward Calvaryshow how this was true.

COMMENT

TIMEMay-June, A. D. 28. The paralytic was cured some days after the healing of the leper on Jesus-' return from his first tour of Galilee. The calling of Matthew was not very long after. But Matthew's feast was probably several weeks later, in the autumn, A.D. 28, following Mark 5:21. See Andrew's Life of Christ, pp. 277-283.

PLACEThe paralytic was cured at Capernaum. Matthew's place for the receipt of custom was at Capernaum, probably, upon the Damascus road near its entrance into the city. The road from Damascus to the cities along the coast passed by Jacob's Bridge over the Jordan, and thence along the shore of the lakeAndrews. The feast of Matthew was also at Capernaum.

PARALLEL ACCOUNTSThe healing of the paralytic (Matthew 9:2-8; Luke 5:17-26).

LESSON OUTLINE1. Coming to Christ in Faith. 2. The Accusation of the Scribes. 3. The Power of the Son of Man.

LESSON ANALYSIS

I.

COMING TO CHRIST IN FAITH. Mark 2:1-4.

1.

The Lord Preaching in Capernaum. Mark 2:2; Luke 5:17.

2.

The Palsied Man Brought. Mark 2:3; Matthew 9:2; Luke 5:18.

3.

Faith Overcomes Difficulties. Mark 2:4; Luke 5:19.

II.

THE ACCUSATION OF THE SCRIBES. Mark 2:5-9.

1.

Sins Forgiven. Mark 2:5; Matthew 9:2; Luke 5:20.

2.

The Charge of Blasphemy. Mark 2:7; Matthew 9:3; Luke 5:21.

3.

The Lord's Reply. Mark 2:8-9; Matthew 9:4-5; Luke 5:22-23.

III.

THE POWER OF THE SON OF MAN. Mark 2:10-28.

1.

Power to Forgive Sins Asserted. Mark 2:10; Matthew 9:6; Luke 5:24.

2.

The Power to Forgive Sins Demonstrated. Mark 2:11-12; Matthew 9:6; Luke 5:25.

INTRODUCTION

The return to Capernaum and the healing of the paralytic followed, after a short period, the history of which is not recorded, the healing of the leper. The incident narrated in this text occurred at the close of our Lord's first missionary circuit of Galilee. His labors were now devoted to this northern district of Palestine, where prejudices and bigotry were not so intense as in Judea. He was now at the most popular period of his earthly ministry. He had shown his divine power by many miracles, healing the nobleman's son at Capernaum, bringing myriads of fish to the disciples-' net on the Sea of Tiberias, and restoring the demoniac in the synagogue. Though rejected at Nazareth, he was received with honor at Capernaum, His teachings, whether on the hill top, or beside the lake, or in the house of worship, were heard by wondering throngs, and his steps throughout Galilee were attended by multitudes, drawn by the fame of his miracles and the fascination of his words. The Pharisees and leaders, though suspicious, were not yet openly his enemies, and the unthinking masses followed him with blind expectation of a new Judean kingdom which was to transform the Romans at once from masters to slaves, and bend the world in homage. Just at this hour occurred two significant miracles: the one silently asserting Jesus as superior to all ceremonial regulations, the other calmly claiming for him the divine prerogative of forgiving sin.

EXPLANATORY NOTES

I. COMING TO CHRIST IN FAITHMark 2:1. Again he entered Capernaum. Matthew says, he entered his own city, the city he made his home, in which some have supposed that his mother now dwelt. It was after days, some time having been occupied in his teaching and healing tour of Galilee. The excitement that followed his displays of divine power, and especially the healing of the leper, had rendered seclusion necessary until it should subside and he had remained without in desert places for a time. He evidently entered Capernaum quietly, but the tidings soon spread that he was in the house, probably either the home occupied by his mother and brethren, or the home of Peter, where we recently found him. His own house, as far as he had one, was now in Capernaum (Matthew 4:13).

Mark 2:2. Many were gathered together, Luke (Luke 5:17) says, there were present Pharisees and doctors of the law from Galilee, Judea and Jerusalem. They had evidently gathered by a concerted arrangement to examine into the claims of a teacher who was creating so profound a sensation, and were moved by hostile purposes. This is the first time the antagonism of these classes shows itself. Hence, as he taught the throng that crowded the house, they sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies where the gospel is preached that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them. And he preached the word to them. The simple language of Mark outlines the picture so that we can almost see the eager throngs filling the house, crowding around the door on the outside until there was no more entrance, stretching their heads over each other in order to see and hear, and the Lord, without any formality, declaring the word of the kingdom. Preached. It is not the same Greek word that is found in Mark 1:39. That means to announce as a herald; thus simply to speak, as rendered in the Revision. The Savior was in a private house, and sat talking to the people. Such is the import of the term. It is almost always rendered speak in the Common Version, sometimes talk (or say or utter); never preach, except here and in four or five places in the Acts of the Apostles, and in all of these it would be better to render it speak.

Mark 2:3. They come. bringing one sick of the palsy. Four persons bear the invalid, who was perfectly helpless, to the house while Christ was engaged in teaching. Albert Barnes, in his notes (Matthew 4:24), classifies the infirmities which, in the New Testament, are included under the general name of palsy: (1) The paralytic shock affecting the whole body; (2) a stroke affecting only one side, or a part of the body; (3) paraplegy, affecting all the system below the neck; (4) catalepsy, caused by a contraction of the muscles in the whole or a part of the body (5) the cramps, a fearful and common malady. The disease, in its worst forms, was incurable. Borne of four. Borne on his pallet or bed, with one person at each corner.

Mark 2:4. Could not come nigh unto him for the press. The crowd. Here, then, we have a reason, as one has observed, why it was expedient that our Lord should depart, and that the Comforter should come. The throng of multitudes crowding after the bodily presence of Christ was a hindrance to the gospel; while many could not get at him by reason of the press, and even some, for a season, might go empty away. His body was necessarily limited by space, but the spirit of the Lord is in all places. Uncovered the roof. Unable to enter the house, they climbed to its roof, either by an outside staircase, a ladder, or from the roof of an adjoining house. The following from Thompson will make the account easily understood: The houses of Capernaum, as is evident from the ruins, were like those of modern villages in this same region, very low, with flat roofs reached by a stairway from the yard or court. The roof is only a few feet high, and by stooping down and holding the corner 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-bush, 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. The bed. This was a small, low couch or bed of the commonest description, such as was used by poor people, having a mere network of cords stretched over the frame to support the mattress. Sometimes merely a sheepskin, used for the service of the sick, or as a camp-bed.

II. THE ACCUSATION OF THE SCRIBESMark 2:5. When Jesus saw their faith. Their faith was shown by their action. A living faith is always a power that moves. It is not a strong conviction of any doctrine about Christ, but a strong trust in Christ. These men had no theories about Jesus, but had confidence in him as the great Healer and sought to come to him Matthew Henry quaintly says: When the centurion and the woman of Canaan were in no care at all to bring the patients they interceded for into Christ's presence, but believed that he could cure them at a distance, he commended their faith. But though in these there seemed to be a different notion of the thing, and an apprehension that it was requisite the patient should be brought into his presence, yet he did not censure and condemn their weakness, did not ask them, -Why do you give this disturbance to the assembly? Are you indeed under such a degree of infidelity as to think I could not have cured him though he had had been out of doors?-' But he made the best of it; and even in this he saw their faith. It is a comfort to us that we serve a Master that is willing to make the best of us. The palsied man had faith as well as his bearers, for they would not bring him against his will. Thy sins be forgiven thee. Matthew says, Be of good cheer, etc. The Jews held that

all disease was a punishment for sin (John 9:2), and in a deeper sense, all evil of every kind is the fruit of sin. Nor is it unlikely that in this case the paralysis was really the punishment of his special sins (probably of sensuality). Accordingly, he first of all promises forgiveness, as being the moral condition necessary to the healing of the body; and then, having by forgiveness removed the hindrance, he proceeds to impart that healing itself by an exercise of his supernatural power.

Mark 2:6. Certain of the scribes. The doctors of the law that Luke says had come from Judea and Jerusalem. They had come to criticise and condemn, and hence had eyes and ears open to discover a fault. Not long before Jesus had startled the theologians at Jerusalem when he attended the passover, and hearing of his wonderful popularity in Galilee they had come to scent out heresy. Reasoning in their hearts. Matthew says, within themselves. They did not speak out, but Christ read their hearts.

Mark 2:7. Why doth this man thus speak? Another reading adopted by the revisers and the critical editors. Tischendorf, Hort and Westcott is even more forcible: Why doth this man speak thus? He blasphemeth. Speak blasphemies. Blasphemy, says George Mackenzie, in his Laws and Customs of Scotland in Matters Criminal (Tit. iii., 1), is called in law, divine lese majesty or treason; and it is committed either (1) by denying that of God which belongs to him as one of his attributes, or (2) by attributing to him that which is absurd and inconsistent with his divine nature, or, as it may be added (3), by assuming one's self, or ascribing to others, what is an incommunicable property or prerogative of God. It is with a reference to this third form of the offense that the word is used in the passage before us. Who can forgive sins but God only? Christ had not yet said that he forgave sins; only that his sins were forgiven. Nor could he claim to forgive sins, were he only a man, without blasphemy, and when he asserts the power to forgive sins he declares that he is the Son of God. Says Geikie: His claim of this divine power was the turning point in the life of Christ, for the accusation of blasphemy, muttered in the hearts of the rabbis present, was the beginning of a process that ended after a time on Calvary, and he knew it.

Mark 2:9. Whether is it easier to say.. Thy sins be forgiven thee. To say, Thy sins be forgiven thee, was easy, for no visible result could test the saying. To say, Take up thy bed and walk, was not apparently so easy, for failure would cover with confusion. He said the last, leaving the inferenceIf I can do the most difficult, then, of course, I can do the easier. Here we have the true character of a miracle; it is the outward manifestation of the power of God, in order that we may believe in the power of God in things that are invisible.F. W. Robertson. As much as the soul excels the body does the forgiveness of sin rise above the cure of bodily sickness, But Christ adapts his mode of speech to their capacities, who in their carnal minds felt more influence by outward signs than by the whole putting forth of his spiritual power as availing to eternal life.Calvin.

III. THE POWER OF THE SON OF MAN.Mark 2:10. That ye may know. By doing that which is capable of being put to proof, I will vindicate my right and power to do that which in its very nature is incapable of being proved, By these visible tides of God's grace I will give you to know in what direction the great under-currents of his love are setting, and that both are obedient to my word. The Son of man cannot simply mean a man, or a mere man, for this would be untrue in fact, since the powers in question do not belong to men as such, nor could any reason be assigned for this circuitous expression of so simple an idea. The true sense is determined by Daniel 7:13, where the phrase is confessedly applied to the Messiah, as a partaker of our nature, a description which itself implies a higher nature, or, in other words, that he is called the Son of man because he is the Son of God. This official application of the term accounts for the remarkable and interesting fact that it is never used by any other person in the gospel, nor of Christ by any but himself. Hath power on earth to forgive sins, Authority is a better rendering than power, and it is so given by the American Revision Committee. He had authority from the Father who had sent him, and who had committed judgment to his hands on earth. Not merely authority while on the earth to forgive sins, nor authority to forgive sins committed on the earth, but authority to exercise the function of forgiveness of sins upon the earth; that is, that ye may know that this is the Messiah's earthly mission. Bengel finely remarks: This saying savors of heavenly origin. The Son of man, as God manifest in man's flesh, has on man's earth that power which in its fountain and essence belongs to God in heaven.Alford. Sins are against God, and therefore only God can forgive them; for in the nature of things only he can forgive against whom the offense has been committed.

Mark 2:11. Arise, take up thy bed. A light mattress. Other men brought him on the bed; he can now carry himself away, bed and all. Christ's argument here affords a fair test of all priestly claims to absolve from sin. If the priest has power to remit the eternal punishment of sin, he should be able, certainly, to remit the physical and temporal punishment of sin. This Christ did; this the priest does not, and cannot do. Any popish priest can say, Thy sins be forgiven thee, and the credulous may believe that a miracle of pardon is performed; but it is not quite so easy to perform the bodily miracle.

Mark 2:12. Insomuch that they were all amazed. Amazed at the high claims of Jesus and at the demonstration that his claims were well founded. The scribes had whispered in their hearts the charge of blasphemy, but the people saw a manifestation of divine power and glorified God, because, as Luke says, God had given such power to men. They looked upon Jesus, not as Divine, but as the commissioned agent of the Divine will.

IV. POWER TO FORGIVE SINS.This whole incident illustrates: (1) The difference between the spiritual authority of Christ and that of his apostles, none of whom assumed to forgive sins. See Acts 8:22-24. (2) It affords a test for all claims of priests or bishops to pardon sin, or to officially pronounce the absolution of sin. If they possessed the power to absolve from sin they should be able, like Christ, to relieve from the temporal consequences of sin. Romish priests claim a prerogative that was never claimed by Peter or the other apostles, which belongs to the Lord alone, and which it is not only presumption but blasphemy for any man or set of men to claim who cannot manifest divine credentials to confirm their claims.

FACT QUESTIONS 2:1-12

86.

When did the healing of the paralytic occur?

87.

What was the incident immediately before this? The one soon after?

88.

Where was this incident in relation to His first circuit of Galilee?

89.

Mention two miracles which promoted the popularity of Jesus. Where had He been rejected?

90.

What evidence do we have that the mother of Jesus and His brothers lived in Capernaum?

91.

Who came to the house from Judea and Jerusalem? Cf. Luke 5:17. Why were they there?

92.

Mark 1:39; Mark 2:2 both speak of the preaching of Jesus but they use two different wordswhat are they?

93.

Name three infirmities classified under the general heading of palsy.

94.

Explain the reason why the crowd suggested the need for the comforter.

95.

Discuss the procedure used in uncovering the roof. Was this necessarily destructive?

96.

How did Jesus see their faith?

97.

Show how Jesus made the best out of the failure of the four.

98.

In what way were the words of Jesus concerning the forgiveness of sins appropriate to the belief of the Jews? Cf. John 9:2.

99.

Did Jesus intend to teach His deity by His actions and words with the palsied man? Why didn-'t the scribes believe Him?

100.

Why use the word easier in reference to the forgiveness of sins?

101.

Explain the true character of a miracle?

102.

Read Daniel 7:13 and show its application in this connection.

103.

In the nature of things only he can forgive against whom the offense has been committed.how had the palsied man sinned against Jesus?

104.

What proof have we of the failure of present day priests to forgive sins?

105.

Who was amazed? Who were incensed? Why?

106.

This incident shows the difference between the spiritual authority of Christ and that of his apostlesin what manner?

SIDELIGHTS

MORAL PARALYSISIn one of our city hospitals a young woman of beautiful face and form had lain motionless for many months. Except for the brightness of her face, and the action of the hands, her body was apparently dead. Yet she spoke with great confidence of her restoration to health at some future time, and was enthusiastic in planning good works then to be executed. A physician remarked that it was the saddest case he had ever witnessed. It was a paralysis, not of the flesh, but of the mind: it was a moral paralysis. The will itself had lost its power of action. She could plan for the future, but not will anything at the present moment. After a few months the inactivity bred fatal disorder and she passed away. This is a picture of the moral paralysis of many. They mean to be Christians at some time; they do not determine to do it now.Anon.

LESSONS

1. Sin is like paralysisa weakness and torpor of the conscience, and the will to do good.
2. It is our privilege to bring those to Christ who cannot or will not come of themselves.
3. Difficulties are in the way of the sinner's cure, to prove and strengthen faith. Faith will find or make a way to come to Christ.
4. Christ forgives and saves only on condition of faith; for the faith that loves and chooses God is the beginning of heavenly life in the soul. It is useless to forgive those who immediately plunge into sin again.
5. The first need of the soul is forgiveness; then follows the healing of the soul from its sinful nature.
6. Christ knows our inmost thoughts and motivesa terror to the bad, but a comfort to the good.

7. THE LESSON.This may be regarded as an enacted parable of sin and redemption. The paralytic typifies the sinner by his original helplessness (Isaiah 40:30; John 6:44; John 15:5), faith, by his earnestness to come to Christ in spite of obstacle (Psalms 25:15; Psalms 86:2; Psalms 86:7), a common Christian experience, by the delay he suffers between his repentance and faith, and his cure (James 5:7-8) and the power of divine grace, in the ability to obey Christ's command, received in the very attempt to comply with it (Philippians 4:13).Abbott.

POINTS FOR TEACHERS

1. Consider Christ's return, from whence, and to what place and how received. 2. Note the evidences of strong faith in the palsied man and his bearers. 3. Bring opt the circumstances; Christ teaching in a house, crowds around, no way to reach him, the palsied man, helpless, brought on a couch by four men, no other way and they open the flat roof and let the sick man down to Christ. 4. Observe the language of Christ, the complaint of the scribes, and the answer of Christ. 5. Consider who forgives sins, blasphemy for a man to make such a claim, why Christ had power. 6. Point out how he demonstrated his power, as no pope or priest ever does. 7. Observe that we have in this lesson an ENACTED PARABLE OF SIN AND REDEMPTION, together with Christ's example in dealing with sinners. (1) The paralytica type of sinners (Mark 2:1-3). (2) He is brought to Christ (Mark 2:3-4), as we must bring sinners by our labors and our prayers. (3) He comes in faith and finds forgiveness (Mark 2:5). (4) Forgiveness is proved and followed by healing (Mark 2:6-12), as renewed lives follow and prove the forgiveness of our sins. (5) Then sinners, even of the worst class, are called to be the disciples of Christ.