This miracle is recorded also by Matthew and Luke. The former indicates its chronological position as occurring after the return from Gadara. Our gracious Lord "again entered into Capernaum," so slow is he to leave the most undeserving. The news of his arrival quickly spread; indeed, whenever he enters a home or a heart, he cannot be hid. True love and eager faith will surely find him, and in this passage we find an example of that truth.

I. THE COMING OF THE PARALYTIC is full of teaching for those who are now seeking the Saviour.

1. He had friends who helped him. Powerless to move, he was peculiarly dependent on their kindness. A sufferer from palsy not only needs much patience and resignation himself, but creates a demand for it in others, and so may prove by his presence in the home to be a means of grace to those called on to minister to him. To serve and help those who are permanent invalids is a holy service, to which many are secretly called, who therein may prove themselves good and faithful servants of the Lord. Such ministration needs a gentle hand, a patient spirit, a courageous heart, and a noble self-forgetfulness. Above all, we should endeavour to bring our sick ones to the feet of Jesus, that they may rejoice in his pardoning love. Our counsels, our example, and our prayers may do for them what these people did for their paralyzed friend.

2. He found difficulties in approaching Christ. The crowd was impassable. They ascended the staircase outside (Matthew 24:17), and so reached the fiat roof. Then they broke up the covering of the roof and let down the bed on which the sick of the palsy lay. These obstacles tried their faith, proved and purified it. There are difficulties in the way of our approach to Christ; some of which may be removed by our friends, others of which can only be overcome by our own faith and courage. Prejudices, easily besetting sins, evil companions, are examples.

3. The difficulties were victoriously surmounted. The fact that they were so was a manifest proof of the faith which animated this man and his friends. Some way is always open to those eager for salvation, though it may be one that seems unusual to onlookers.

II. THE GRACIOUSNESS OF THE SAVIOUR.

1. He knew the man's deepest wants. Probably the paralytic was more troubled about his sin than about his sickness, although his friends did not know it. We ought to be more anxious about the soul than about the body. Christ Jesus reads our secret thoughts. "He knew what was in man." He noticed and exposed the unexpressed anger of his enemies (ver. 8). But while he discovers the secret sin, far more readily does he discern the silent longing for pardon.

2. He was willing and waiting to bless. There was no delay. The strange interruption to teaching was not resented but welcomed. At once he spoke the word of pardon for which the man's heart was hungering, although he foresaw the indignation and scorn which would follow on the declaration, "Thy sins be forgiven thee." Divine love is not to be restrained by human narrowness, whether in the Church or outside it.

3. He showed himself ready and able to forgive. Possibly our Lord saw a connection between this illness and some special sin. He guards us, however, against supposing that it is always so (Luke 13:15; John 9:3). Perhaps the secret pangs of conscience were in the way of physical restoration here. Sometimes pardon was given after cure (Luke 17:19; John 5:14). The scribes were right in their declaration that none but God can forgive sins. The Levitical priests, under the old dispensation, were authorized to announce Divine forgiveness, as God's representatives, after the offering of appointed sacrifices; but the scribes very properly recognized that Jesus claimed to do far more than that. He admitted that it was so, and as the Son of man (Daniel 7:13) he claimed the power they denied him, and at once gave a proof that the power was actually his. They might have argued that there was no evidence that the man's sins were forgiven; that Jesus was making a safe claim, which could not be tested. In order to meet this he said in effect, "I will now claim and exercise a power the result of which you can see; and it shall either brand me as an impostor, or else it shall be a sign that my former utterance had effect." Then said he to the sick of the palsy, "Arise, and take up thy bed, and go thy way into thine house." Like that man, may our recovered and redeemed powers be instantaneously used in obedience to Christ. - A.

All true religion is located in the heart. Where the human heart goes the human life will go. The New Testament is a revelation addressed to the heart. Our Lord Jesus Christ was "set for the fall and rising again of many in Israel, and for a sign to be spoken against, that the thoughts of many hearts may he revealed." This story is remarkable for the exhibition it makes:(1) Of enterprise in bringing a helpless soul to the Saviour: how many ingenuities — there are for reaching men when only the friends around them are in earnest;(2) of the intimate connection existing between sin and suffering: our Lord's action in bestowing pardon with the cure was strictly logical;(3) of the great advantage it is to any man to have Christians for companions to become friends in his need: this palsied creature was healed because of the faith other people had;(4) of the force of mean motives in driving men to reject Christ: these scribes were moved by arguments which they cherished, but concealed from sight. Upon this last point it seems worth while to dwell for a little while just by itself. Let us group the illustrations of the narrative around two simple propositions in turn.

I. THE WORST OPPOSITION WHICH CHRISTIANS HAVE TO MEET IN OFFERING THE GOSPEL TO MEN IS FOUND IN THE MENTAL RESERVATIONS OF ITS REJECTORS, and the sullen silence of their hearts.

1. To begin with, there are unspoken objections which influence, if they do not control, one's intellectual views. Men insist that there are discrepancies in the records of the Old and New Testaments which vitiate their truth, and, if generally known, would mock their claim to exact inspiration. Other men make great parade in private over difficulties in doctrine, and challenge attention to the fact that theologians differ in relation to almost all the cardinal points of what is called the evangelical system. Still others cavil at the inconsistencies of Church members, and rail out against them for hypocrisy, if only they can manage to secure a safe and credulous audience that dares not contradict them. Hints and innuendoes are the usual signs of this disturbed and unwholesome state of mind. Where do the young men of the present day obtain so much sceptical information? It is thrust in upon them by the public press. Doubts drop down like loose feathers wherever croaking ravens are wont to fly. But why is it that these reasons are so often held in reserve? Why does the man preserve his sullen demeanour without a word?(1) Because he is not exactly certain he can state them: it is not everybody who can say clearly what he does not believe;(2) because he feels a misgiving that they may not stand when someone a little more scholarly gets hold of them;(3) and because he suspects that if he goes so far in his small infidelity, he really would have to go farther or give it up.

2. There are unconscious prejudices which arouse one's temper. Some persons conceive a violent spite at what they assert is a continuous rebuke whenever Christian life is praised or commended. This is not a new thing in history. Classic annals tell us that an unlettered countryman gave his vote against Aristides at the ostracism because, as he frankly said, he was tired of hearing him called "The Just." Other persons cherish implacable memories of indiscreet zeal practised upon them by those who supposed they were dutifully obeying the command, "Go, speak to that young man." They recite the grievance of revival extravagances, which they deemed offensive and never to be forgotten. They rehearse the biographies of preachers who bullied the patient congregations, and then ran into immorality and deplorable scandal. They plead rashness as an excuse for reserve.

3. There are unacknowledged sins which sway one's career. Come back to the story here in Mark's narrative. Hear the comments of these scribes accusing Jesus of blasphemy! Violent clamours for moral and theological perfectness are raised by many whose sole aim is to divert attention from some secret indulgences of their own. These people reason in their hearts. Sometimes in modern life a very showy conflict with Satan is kept up before the public in order to conceal the fact of one's friendship with him. It reminds us of plays in which the actors personate the devil fencing with some good antagonist behind the footlights, a knight, perhaps, the pink of virtue, battling fiercely with the demon clad in robe of fire. No one engaged for his soul could appear more bravely in earnest. But we are struck with a certain kind of wariness, which they both show in their hitting. Sparks fly from the weapons, but blood does not seem to be drawn. And if afterwards we were to go behind the scenes, there we should find those high-tempered combatants in a most surprising state of reconciliation; honourable knight and fiery devil seated in a friendly way at the table.

4. There results an unsubdued will sullenly closing one's lips. Many men live a double life; they mean to be courteous, but on religious matters they cultivate a cool, proud reserve. It often surprises us to find our Christian endeavours so ineffective with apparently kind, open, intelligent people. What is the real reason? Because the heart is what governs, and logic is not addressed to the heart. Arguments are made and meant for the intellect, and lose weight in the tenuous atmosphere of the feelings. It shows no difference whether we drop down feathers or dollars through the vacuum of an air pump.

II. Thus we reach our second proposition: ALL THESE REASONS IN RESERVE AVAIL NOTHING TO MEN THE MOMENT THE CONTEST IS SEEN TO BE, AS IT ALWAYS IS, A CONTEST WITH GOD AND NOT MAN.

1. Look at the facts here; first, see verse 8. Jesus understood those scribes(1) divinely — He "perceived in His spirit." He understood them(2) thoroughly — He saw what was "within themselves." He understood them(3) at once; note that old word "immediately." God knows all our surmises and suspicions.Jesus peremptorily challenged those scribes in their logic.(1) He announced His discovery. They were "amazed;" literally, thunderstruck.(2) He accepted their condition. They looked on while He healed the man by miracle.(3) He defeated them utterly. We read that "they all glorified God."

2. Now let us draw a few final inferences from the whole story. This scene is repeated every day in the full sight of a patient God. Human nature is always the same along the ages.(1) There cannot possibly be any reasoning in one's heart which our omniscient Judge is not able instantly to perceive and to answer. Once a French soldier fell asleep on his post, and was brought up for trial by court martial. The first witness called was the Emperor Napoleon. "I was visiting the sentinels' outposts," he said; "I saw this soldier myself."(2) True prudence consists in outspoken candour. "Come, let us reason together." Sometimes objections vanish with the statement; for they seem so insignificant when expressed. Mere articulation of difficulties often clears them of confusion.(3) Sullen reserve surely runs to swift ruin. The difference between an ignorant prejudice and a wilful conceit is shown in this: ignorance stands with its back to the sun, and so if it advances moves on in the line of its own shadow only a step deeper; but churlish conceit walks straight away into a forest of doubts, till its own shadow is darkened with other shadows gloomier still. Hence, a confessed ignorance is altogether more hopeful for good because all it has to do is to turn to the light. Sullen obstinacy has to retrace its path, and so journey clear back to where it started. It was considerations of this sort which forced the bright remark that "an ingenuous intellect is often better than an ingenious one."(4) Reasons in reserve have really nothing to do with actual life or eternal prospects.

(C. S. Robinson, D. D.)

I. An important aspect of human power. Secrecy and mental reservations.

II. A startling instance of Divine insight. Our silence is as loud as thunder to God! Our heart talk is overheard!

III. A splendid manifestation of Christ's fearlessness Be need not have answered more than was spoken.

IV. A solemn example of the confusion which will fall upon all Christ's objectors. Enquiry: What is your unspoken objection? Doctrinal? Disciplinary? Philosophical? Ethical? Grammatical?

(J. Parker, D. D.)

I. THAT HUMAN REASONINGS ARE BUSY WITH THE FACT OF THE DIVINE FORGIVENESS. "Why doth this man thus speak blasphemies? Who can forgive sins, but God only?"

1. Some men question the ability of Christ to forgive sin.

2. Some men seek to understand the process by which sin is forgiven. They wish to understand the mental philosophy of forgiveness, and because they cannot they deride it as a delusion. Is it to be expected that men shall be able to trace the Divine action in its method of forgiveness upon the human soul? Can men infallibly submit the subtle influences of heaven to their rude and vulgar tests, as they would the thoughts and mental actions of men? No! Who, by searching, can find out God? And certainly in His forgiving influence upon the human soul He is an unsearchable mystery.

3. Some men repudiate the evidences of the Divine forgiveness. They ask, how do we know that a man is forgiven; and what is the difference between him and any unforgiven individual? The evidence of it is in the hatred of sin, and in the purity of life which it inspires. And this witness is true. The world should receive it as such.

II. THAT CHRIST REFUTES THE MENTAL REASONINGS OF MEN IN REFERENCE TO THE FIAT OF DIVINE FORGIVENESS. The reasonings of these men were refuted:

1. By the test of consciousness. The palsied man knew that his sins were forgiven in response to the Divine voice.

2. By the miracle of healing. Forgiveness heals the life.Lessons:

1. Not to cavil at the method of the Divine forgiveness.

2. To receive it with adoring gratitude.

3. To attest it by a holy life.

Abiathar, Alphaeus, David, Jesus, John, LeviCapernaum, GalileeHearts, Law, Questioning, Reasoning, Scribes, Seated, Sitting, Themselves, Thinking1. Jesus followed by multitudes,
3. heals a paralytic;
13. calls Matthew;
15. eats with tax collectors and sinners;
18. excuses his disciples for not fasting;
23. and for picking the heads of grain on the Sabbath day.

Mark 2:1-12

     5162   lameness

Mark 2:3-12

     2012   Christ, authority
     5285   cures
     6040   sinners

Mark 2:5-8

     2045   Christ, knowledge of

Mark 2:5-10

     2018   Christ, divinity

Mark 2:5-12

     7464   teachers of the law

Mark 2:6-7

     2545   Christ, opposition to
     5800   blasphemy
     5822   criticism, against believers

Mark 2:6-8

     8281   insight

December 28 Morning
Thy sins be forgiven thee.--MARK 2:5. I will forgive their iniquity, and I will remember their sin no more.--Who can forgive sins but God only? I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.--Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.--Who is a God like unto thee, that pardoneth iniquity? God for Christ's sake hath forgiven you.--The blood of Jesus Christ …
Anonymous—Daily Light on the Daily Path

June 8 Evening
Why reason ye these things in your hearts?--MARK 2:8. Being not weak in faith, [Abraham] considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. Is it easier to say to the sick of the palsy, Thy sins be forgiven thee or to say, Arise, and take up thy bed, and walk?--If thou canst believe, all things are possible to him that believeth. …
Anonymous—Daily Light on the Daily Path

The Secret of Gladness
'And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them?'--Mark ii. 19. This part of our Lord's answer to the question put by John's disciples as to the reason for the omission of the practice of fasting by His followers. The answer is very simple. It is--'My disciples do not fast because they are not sad.' And the principle which underlies the answer is a very important one. It is this: that all outward forms of religion, appointed by man, ought only …
Alexander Maclaren—Expositions of Holy Scripture

Christ's Authority to Forgive
'And again He entered into Capernaum after some days; and it was noised that He was in the house. 2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door; and He preached the word unto them. 3. And they come unto Him, bringing one sick of the palsy, which was borne of four. 4. 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 …
Alexander Maclaren—Expositions of Holy Scripture

The Publicans' Friend
'And He went forth again by the sea side; and all the multitude resorted unto Him, and He taught them. 14. And as He passed by, he saw Levi the son of Alphaus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed Him. 15. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and His disciples: for there were many, and they followed Him. 16. And when the scribes and Pharisees saw Him eat with publicans …
Alexander Maclaren—Expositions of Holy Scripture

Works which Hallow the Sabbath
'And it came to pass, that He went through the cornfields on the Sabbath day; and His disciples began, as they went, to pluck the ears of corn. 24. And the Pharisees said unto Him, Behold, why do they on the Sabbath day that which is not lawful? 25. And He said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 28. How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful …
Alexander Maclaren—Expositions of Holy Scripture

The Friend of Sinners
(Preached in London.) MARK ii. 15, 16. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners they said onto his disciples, How is it that he eateth and drinketh with publicans and sinners? We cannot wonder at the scribes and Pharisees asking this question. I think that we should most of us ask the …
Charles Kingsley—The Good News of God

The Sick of the Palsy
"And when He entered again into Capernaum after some days, it was noised that He was in the house." MARK 2:1 (R.V.) [And when He had come back to Capernaum several day s afterward, it was heard that He was at home. And many were gathered together, so that there was no longer room, even near the door; and He was speaking the word to them. And they came, bringing to Him a paralytic, carried by four men. And being unable to get to Him on account of the crowd, they removed the roof above Him; and when …
G. A. Chadwick—The Gospel of St. Mark

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone …
G. A. Chadwick—The Gospel of St. Mark

The Controversy Concerning Fasting
"And John's disciples and the Pharisees were fasting: and they come and say unto Him, Why do John's disciples and the disciples of the Pharisees fast, but Thy disciples fast not?" MARK 2:18 (R.V.) THE Pharisees had just complained to the disciples that Jesus ate and drank in questionable company. Now they join with the followers of the ascetic Baptist in complaining to Jesus that His disciples eat and drink at improper seasons, when others fast. And as Jesus had then replied, that being a Physician, …
G. A. Chadwick—The Gospel of St. Mark

The Call and Feast of Levi
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphaeus sitting at the place of toll, and He saith unto him, Follow Me. And he arose and followed Him. And it came to pass, that He was sitting at meat in his house, and many publicans and sinners sat down with Jesus and His disciples: for there were many, and they followed Him. And the scribes of the Pharisees, when they saw that He was eating with the …
G. A. Chadwick—The Gospel of St. Mark

The Sabbath
"And it came to pass, that He was going on the sabbath day through the cornfields; and His disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful? And He said unto them, Did ye never read what David did, when he had need, and was an hungered, he, and they that were with him? How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat …
G. A. Chadwick—The Gospel of St. Mark

Wesley's Living Arguments
Sunday, 20.--Seeing many of the rich at Clifton Church, my heart was much pained for them and I was earnestly desirous that some even of them might "enter into the kingdom of heaven." But full as I was, I knew not where to begin in warning them to flee from the wrath to come till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance" [Mark 2:17]; in applying which my soul was so enlarged that methought I could have cried out (in another sense than poor vain …
John Wesley—The Journal of John Wesley

Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely: 9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.--Matt. ix. 9. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, …
J. W. McGarvey—The Four-Fold Gospel

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

Matthew's Feast. Discourse on Fasting.
(Capernaum.) ^A Matt. IX. 10-17; ^B Mark II. 15-22; ^C Luke V. 29-39. ^c 29 And Levi [another name for the apostle Matthew] made him a great feast in his house: ^b 15 And it came to pass, that he was sitting { ^a as he sat} at meat in the { ^b his} ^a house, ^c and there was a great multitude of publicans [Matthew had invited his old friends] and of others ^b and ^a behold, many publicans and sinners came and sat down with Jesus and his disciples. ^b for there were many, ^c that were sitting at meat …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Paralytic at Capernaum.
^A Matt. IX. 2-8; ^B Mark II. 1-12; ^C Luke V. 17-26. ^c 17 And it came to pass on one of those days, ^b when he entered again into Capernaum after some days, ^c that he was teaching; ^b it was noised that he was in the house. [Luke uses the general expression "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, …
J. W. McGarvey—The Four-Fold Gospel

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralysed
It is a remarkable instance of the reserve of the Gospel-narratives, that of the second journey of Jesus in Galilee no other special event is recorded than the healing of the leper. And it seems also to indicate, that this one miracle had been so selected for a special purpose. But if, as we have suggested, after the Unknown Feast,' the activity of Jesus assumed a new and what, for want of a better name, may be called an anti-Judaic character, we can perceive the reason of it. The healing of leprosy …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Kingdom of God: Its Values
The Right Social Order is the Highest Good for All The first three chapters dealt with simple human principles which are common and instinctive with all real men. Jesus simply expanded the range of their application, clarified our comprehension of them, placed them in the very center of religious duty, and so lifted them to the high level of great social and religious principles. In the next three chapters we shall take up a conception which is not universally human, but which Jesus derived from …
Walter Rauschenbusch—The Social Principles of Jesus

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