Jesus Heals a Paralytic at Capernaum.

  ^b 8 And straightway Jesus, perceiving in his spirit that they so reasoned {^c their reasonings,} ^b within themselves,

  ^a 4 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 though it is hinted at, at John 4:1 . Such discernment of the thought was to be a characteristic mark of the expected Messiah ( Isaiah 11:2 Isaiah 11:3 ), and Jesus had it ( John 2:25 ). It also is an attribute peculiar to God-- 1 Chronicles 28:9 ; Jeremiah 17:10 ; Romans 8:27 ; Revelation 2:23 ] ^c answered and said {^b saith} unto them, ^a Wherefore 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.]   ^b Why reason ye in your hearts?

  ^a 5 For which is easier, ^b to say to the sick of the palsy, ^c Thy sins are forgiven thee; ^b or 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.]

  ^a 4 And Jesus knowing their thoughts

  ^a 5 For which is easier, ^b to say to the sick of the palsy, ^c Thy sins are forgiven thee; ^b or to say, Arise, and take up thy bed, and walk?

  10 But that ye may know that the Son of man [Daniel's name for the Messiah-- Daniel 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 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 ( John 9:3 ; Luke 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, {^b bed,} ^c and 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 {^a arose,} ^c before them, ^b and straightway took up the bed, ^c that whereon he lay ["A sweet saying! The bed had borne the man; now the man bore the bed"--Bengel], ^b and went forth before them all ^c glorifying God. ^b insomuch that they were all amazed,

  8 But when the multitudes saw it, they were afraid,

  ^c 26 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]; ^a who 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.] ^b saying, We never saw it on this fashion, ^c and 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.]

  8 But when the multitudes saw it, they were afraid,

  ^c 26 And amazement took hold on all, and they glorified God