CHAPTER IX. him a man sick of the palsy, ly A over, utsus, and passed over, and came their faith, said unto the sick into his own city. of the palsy, Son, be of good cheer; thy sins be forgiven thee. 2 Anda behold, they brought to 3 And behold, certain of the a Mar.2.3,&c. Lu.5.18,&c. CHAPTER IX. 1. Our Lord would not obtrude His labours upon the unwilling, and so He yields to the request of the Gergesenes, and leaves their coasts. After He had got into the ship, the demoniac prayed that he might accompany Him. This was asked in a very different spirit from that of the scribe on the other side of the lake. -¶ His own city. Capernaum, where he dwelt, and whence he had started out. (See vs. 18, note.) [ 34. THE HEALING OF A PARALYTIC.] Capernaum. Sick of the palsy. Here Matthew relates a miracle which was wrought at Capernaum, but at a previous period. His object was to tell the works of Christ, though not in their order; and this return of Christ to Capernaum, naturally suggested a miracle previously wrought there, which as yet he had omitted to narrate. 34 and 35 are in parenthesis. 2. They brought to Him-or offered to Him. Many such grateful oblations were made to the Saviour. Christ was in the house (Mark 2. 1), sitting and teaching a great multitude, who crowded the house and porches. He was probably in the gallery, teaching the crowd that thronged the open court below and filled the doorways (fig. 1). He healed in the presence of Pharisees and doctors of the law, who came from Galilee, Judea and Jerusalem (Luke 5. 17). This paralytic was carried on a couch by four men (Mark). It was a case which fitly represented the utter helplessness of the sinner.- -T Seeing their faith. They showed their faith b Mar.5.34. by pressing through difficulties and discouragements. "Their faith" included doubtless that of the sick man also, however weakly exercised. The throng was so great that they could not get into the house with the sick man, and they resolved upon this expedient of letting him down through the roof (see Luke). The Eastern dwellings were built in the form of an open square, inclosing a court, with piazzas and rooms on the four sides, and thus securing light and air without exposure (fig. 1). From the front entrance, a stairway led directly to the roof, without the need of passing through any part of the house; which explains the passage, "Let him that is on the housetop not come down to take any thing out of his house" (fig. 2). The "tiling" referred to in Luke, was such as could be removed with some difficulty, and here it was probably the covering of the gallery that was actually taken up. Mark says, They uncovered the roof; "Luke adds, They let him down through the tiling in the midst." Faith presses and penetrates through all difficulties till it reaches Christ. The helpless sinner must be let down into His presence.- -¶ Thy sins be forgiven thee. Christ here attracts attention in a new and startling form to the great truth of His supreme Divinity. He did not say, "Be healed," but "Thy sins be forgiven thee." He thus refers sicknesses to sin-hints of this paralytic case as an expressive type of sin, and shows that His work is not merely nor mainly physical, but spiritual. He would even bring His redeeming work distinctly and strikingly before the people, asserting and sealing by a visible sign His authority to forgive sin. He would have His cures al The rooms of the house were ranged around this court. The roof was flat, formed often by layers of boughs, matting, and earth laid over the rafters, and trodden down; then covered with a compost, which hardened when dry. This roof was protected by battlements, so that on the house-top, persons walked at evening, and sometimes slept at night. 2 Sam. 11. 2, &c. Kitto. This cut shows the mode in oriental countries of covering the open court with an awning, stretched upon columns. The sun was thus excluded, and the air was admitted. Kitto. scribes said within themselves, to say, Arise, and walk? This man blasphemeth. c 4 And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts ? 5 For whether is easier to say, Thy sins be forgiven thee; or c Ps. 139.2. Jno.2.24,25. He.4.12,13. Re.2.23. ways viewed in this connexion, and men could not fully understand His work otherwise than in this light. See James 5. 14, 15. It would also appear to them, from this language, that the forgiveness of sin was of first consequence and included every blessing. And so also He shows His gospel grace by this visible illustration. He gives before we ask, and then gives more than we ask. The faith here was mostly a deep sense of need, and of Christ as the only helper. Others spoke to Christ, but Christ addressed the paralytic. Forgiveness must be spoken to us, and cannot be spoken to another for us. The sense of personal forgiveness has power with us for a Christian life. 3. The Scribes and Pharisees, in their murmuring, acknowledged that to forgive sins was strictly a Divine work. They had always regarded this prerogative as a characteristic of their Messiah when He should come. Hence they were offended in Him.T Blasphemeth. In other writings, blasphemy was evil speaking of any kind, and evil foreboding in regard to any one. In the Scripture, to blaspheme the name of the Lord (Levit. 24. 16), was to impiously profane the Divine titles, attributes or works, and especially to violate the honour of Jehovah by assuming it for the creature. So here, "Who can forgive sins, but God only?" (See Matt. 26. 65. John 10. 36.) 4. Knowing their thoughts. Christ here again shows to them His Divinity by showing to them their thoughts. So, with the Samaritan woman, "Come see a man who told me all things that ever I did. Is not this the Christ?" See 1 Sam. 16. 7. 1 6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. d Mi.7.18. Chron. 28. 9. 2 Chron. 6. 30. Jer. 17. 10. Rom. 8. 27. Rev. 2. 23. Mark adds, "Jesus knew by His Spirit," or perceived in His Spirit, their thoughts, or carnal reasonings. He might easily say this, thought they, and only blaspheme; for He could safely pretend to a work which admitted no proof. How could we know that the man's sins are forgiven? 5. Whether is easier. It was not because it was easier to Him, as they supposed, that He so said, but for another reason-to call their attention to His redeeming, sin-forgiving work. And He would presently show them that He could as easily say "Arise." His object was to have them know that He-the Son of man-had power on earth to forgive sin, and was therefore God and Saviour. Properly speaking, His prerogative extended equally to both departments, "Who forgiveth all thine iniquities-who healeth all thy diseases" (Psalm 103). But the greater, that included the less, should be put foremost. Disease is but a feature of the curse, and forgiveness virtually removes it, as it takes away its sting, even the sting of death. His object He now declares to be their instruction in His saving work. "But that ye may know," &c. And hence, to convince them that this assumption of His was authorized, and not blasphemous, He will work the miracle in attestation of His claim. He will show them by a visible exertion of Divine power and grace, on His own authority, that He had power on earth to forgive sin. 6. Arise, take up thy bed. There is a reason for this form of the healing word. As forgiveness of sin is the great substance of blessing which in cludes all good things, so the restoration is most triumphant when it is shown at once in the effects. Christ would deliver the blessing in the form of a command, which He very commonly did, that the first exercise of faith might be an effort of obedience. To the maid he said, "Arise" (Mark 5. 41); to Lazarus, "Come forth" (John 11. 43); to the paralytic," Arise, take up thy bed, and go unto thine house."-Mather on the Types, p. 140. This incident gave our Lord an opportunity to prove His Messiahship; for a miracle in His own name, "I say unto thee," proved His claim to Divinity; and His claim, if proved, was such as proved Him their Messiah. Indeed, in all His miracles, He would assert or illustrate this truth. f Mar.2.14. Lu.5.27,&c. tles. Every minister of Christ must needs first be a true follower. Church office could not suffice, in His view, without piety. Christ would have, among the twelve, this proof of Judah's low estate-an apostle from the officers of tribute. The customhouse among the Jews, in their subjection to Roman authority, was a place for plundering and extortion. Hence, the call of this apostle was a striking instance of Divine grace. Mark and Luke call him Levi, which must have been his common name, as he was so called by the people of the country. But his being a publican, and an officer under the Romans, is a reason why he took a foreign name, though not a foreigner. But he would not here employ the name in which he served as a publican. Christ "calls His servants by another name "a new name.' The promptness with which he followed Christ, shows us not so much his natural character for decision and promptitude, as the Divine power of Christ's call. He was sitting-busy at his work. He "left all," adds Luke, and he was made an example of that effectual calling, which renews the heart, and converts the life. Luke gives an account (ch. 5. 29) of a great banquet made by Levi, or Matthew. The freeness of God's grace is such, that he often chooses the worst, and takes the most notoriously wicked as chosen vessels for himself. So with Saul, the persecutor. OBSERVE, The effectual calling is seen from the effects. 1. The promptness of action at 9.9 2. 13, 14 5. 27, 28 Christ's word" He arose.' 2. The 9. Matthew sitting at the receipt of self-denial-" He left all" (Luke)— custom. This is the call of Matthew his self-righteousness, and sins, and as a disciple. Afterward, Christ chose, vain pursuits. 3. The steadfast obefrom all the disciples, twelve, for apos-dience-" and followed Him.” 8. Such power unto men. They saw Divine power in this miracle, but they did not observe how Christ wrought it by His own word, "I say unto thee." They could not conceive or admit His Divinity, though this was proof. They did not own that He was more than man, though sometimes they were forced to say, What manner of man is this? Yet here their confessions make them the unwilling witnesses to this truth of His proper Godhead. "The Son of man" -He whom ye regard only in the light of His humanity, hath Divine power, and thinks it no robbery to be equal with God (Phil. 2. 6). [ 35. THE CALL OF MATTHEW.] Matt. Capernaum. Mark. Luke. John. There elapsed an interval of some months between Matthew's call and this feast, as will be observed by the Harmony. 10, 11. As Jesus sat. This feast Matthew made as an act of gratitude to Christ, and a parting entertainment to his former associates, in which he would at once make them acquainted with his new Master, and make an open profession of his discipleship before them. A convert should surely not be ashamed of Christ: he should not fear to profess Him; nor should he be willing that his own former associates should remain ignorant of Him. And as Christ has made us a great feast in His house, and invited us all, we should pay Him our best honours in our own house, and before all our acquaintances. Luke calls it a great feast, which Matthew, in modesty, omits. In the house. Matthew does not call it his own house, though Luke does. "What things were gain to me, those I counted loss for Christ." "Neither said any of them that aught of the things which he possessed was his own (Acts 4. 32). Christ's excellency makes even a close calculator reckon Him more than all things. How few large entertainments are given where Christ is invited. Publicans and sinners—or heathens. The Pharisees complained to the disciples that their Master was keeping unhallowed company. Eating and drinking with any was a mark of great intimacy and fellowship, which ples, Why eateth your Master with publicans and sinners ? € 12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. 13 But go ye and learn what gc.11.19. Lu. 15.2. He.5.2. these proud murmurers, not understanding Christ's work among sinners, sought to lay to His discredit. They were offended at Christ and His claims, and hence they loved to excite prejudice against Him. Their pride revolted at Christ's ways, and at His humiliating, soul-abasing religion. Christ is called on to explain His intercourse with sinners! How the natural man misunderstands the gospel. The very grace is a blot. The love of Christ must be shed abroad in the heart by the Holy Ghost given unto us. Of the sacramental table, the world might ask, why eateth your Master with publicans and sinners? 12, 13. We learn that it belongs to the true spirit and end of the gospel dispensation to seek and save the lost, to call sinners, to preach glad tidings to the poor and meek, and to justify the ungodly. This is most important for us to know; this was our Lord's vindication. Herein lies our hope. The gospel is good newsglad tidings to the weary and heavyladen, and guilty, and undone. This we are to believe. To the self-sufficient, like the Pharisees, the ways of Christ will always be objectionable, and they feel not their need of His help. They objected on the ground of strict ceremonial purity. Christ refers them to their own prophet. Hosea 6. 6. They misunderstood what God proposed and required. He proclaimed mercy to sinners, and not sacrifice; and it was love or mercy that He claimed of men, rather than mere outward observance with severity. Where truth was not found toward God and man, ritual sacrifice was of small account, especially where malice and ill-will toward fel |