Friday of the 1st week in Ordinary Time

Let us, therefore, fear, &c. St. Paul continues his exhortation to them, not to be like the incredulous Jews, and so to be excluded from the place of eternal rest. (Witham)

To us....hath been declared, as well as to them. That is, as the riches of the country of Chanaan [Canaan], was told by Josue [Joshua] and Caleb to the people, but they would not believe them; so the happiness of the kingdom of heaven has been preached by us to you: but the word they heard (literally, the word of hearing ) did not profit them, not being mixed, or received with faith: let not this be your case. (Witham) --- As the want of a firm faith was the cause of the punishment of the Israelites, of their privation of a promised inheritance, so Christians will be eternally excluded from the kingdom promised them, unless they steadily believe and obey the gospel of Jesus Christ. The reason who so few profit of the word, is because few take care to meditate on it, to digest it, and as it were, incorporate it with themselves by proper considerations.

It is faith that opens heaven; but faith animated by charity, nourished by good works, and perfected by mortification of the senses. God only enters into his rest after the accomplishment of his works, and shall we expect to enter before we accomplish what he has given us to do? Let us fear, but in hoping; let us hope, but in labouring. --- The works....were finished.[1] This place is the same, and equally obscure in the Greek as in the Latin text. The apostle here examines what David, as a prophet, could mean, when he said of some: they shall not enter, or, if they shall enter into my rest. His argument is this: David could not prophesy of that rest, by which God, after he had created all things, (Genesis ii. 2.) is said to have rested the seventh day, when he had finished the works of creation. Nor could David speak of that other time of resting, which was promised and given to the Israelites, when, having conquered all their enemies, they were introduced by Jesus, or Josue [Joshua], into the promised land of Chanaan [Canaan]; for these two rests were passed long before his prophesy: therefore David must speak of some rest that was to come afterwards, when he said: To-day, if you shall hear his voice, harden not your hearts, &c. Therefore it must needs follow that some day of rest, some sabbatism, as he calls it, after his time, must remain for the people of God, that should not harden their hearts: and from hence he concludes that David had in view that eternal rest of happiness which the Messias was to obtain for us, a rest without end in the kingdom of heaven. --- Let us hasten, therefore, or as it is in the Greek, let us make it our endeavour, to gain that place of rest, by our persevering in faith and good works, and take heed not to be excluded with the unbelievers. (Witham)

Operibus ab institutione mundi perfectis, Greek: kai toi ton ergon apo kataboles kosmou genethenton.

1 Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it. 2 For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it. 3 For we which have believed do enter into rest, as he said, As I have sworn in my wrath, if they shall enter into my rest: although the works were finished from the foundation of the world. 4 For he spake in a certain place of the seventh day on this wise, And God did rest the seventh day from all his works. 5 And in this place again, If they shall enter into my rest. 6 Seeing therefore it remaineth that some must enter therein, and they to whom it was first preached entered not in because of unbelief: 7 Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice, harden not your hearts. 8 For if Jesus had given them rest, then would he not afterward have spoken of another day. 9 There remaineth therefore a rest to the people of God. 10 For he that is entered into his rest, he also hath ceased from his own works, as God did from his.

Here, I. The apostle declares that our privileges by Christ under the gospel are not only as great, but greater than those enjoyed under the Mosaic law. He specifies this, that we have a promise left us of entering into his rest; that is, of entering into a covenant-relation to Christ, and a state of communion with God through Christ, and of growing up therein, till we are made perfect in glory. We have discoveries of this rest, and proposals, and the best directions how we may attain unto it. This promise of spiritual rest is a promise left us by the Lord Jesus Christ in his last will and testament, as a precious legacy. Our business is to see to it that we be the legatees, that we lay our claim to that rest and freedom from the dominion of sin, Satan, and the flesh, by which the souls of men are kept in servitude and deprived of the true rest of the soul, and may be also set free from the yoke of the law and all the toilsome ceremonies and services of it, and may enjoy peace with God in his ordinances and providences, and in our own consciences, and so have the prospect and earnest of perfect and everlasting rest in heaven.

II. He demonstrates the truth of his assertion, that we have as great advantages as they. For says he ( v. 2 ), To us was the gospel preached as well as unto them; the same gospel for substance was preached under both Testaments, though not so clearly; not in so comfortable a manner under the Old as under the New. The best privileges the ancient Jews had were their gospel privileges; the sacrifices and ceremonies of the Old Testament were the gospel of that dispensation; and, whatever was excellent in it, was the respect it had to Christ. Now, if this was their highest privilege, we are not inferior to them; for we have the gospel as well as they, and in greater purity and perspicuity than they had.

III. He again assigns the reason why so few of the ancient Jews profited by that dispensation of the gospel which they enjoyed, and that was their want of faith: The word preached did not profit them because it was not mixed with faith in those that heard him, v. 2 . Observe, 1. The word is preached to us that we may profit by it, that we may gain spiritual riches by it; it is a price put into our hands to get wisdom, the rich endowment of the soul. 2. There have been in all ages a great many unprofitable hearers; many who seem to deal much in sermons, in hearing the word of God, but gain nothing to their souls thereby; and those who are not gainers by hearing are great losers. 3. That which is at the bottom of all our unprofitableness under the word is our unbelief. We do not mix faith with what we hear; it is faith in the hearer that is the life of the word. Though the preacher believes the gospel, and endeavours to mix faith with his preaching, and to speak as one who has believed and so spoken, yet, if the hearers have not faith in their souls to mix with the word, they will be never the better for it. This faith must mingle with every word, and be in act and exercise while we are hearing; and, when we have heard the word, assenting to the truth of it, approving of it, accepting the mercy offered, applying the word to ourselves with suitable affections, then we shall find great profit and gain by the word preached.

IV. On these considerations the apostle grounds his repeated and earnest caution and counsel that those who enjoy the gospel should maintain a holy fear and jealousy over themselves, lest latent unbelief should rob them of the benefit of the word, and of that spiritual rest which is discovered and tendered in the gospel: Let us fear lest, a promise being left us of entering into his rest, any of you should seem to come short of it, v. 1 . Observe, 1. Grace and glory are attainable by all under the gospel: there is an offer, and a promise to those who shall accept the offer. 2. Those who may attain them may also fall short. Those who may attain them may also fall short. Those who might have attained salvation by faith may fall short by unbelief. 3. It is a dreadful thing so much as to seem to fall short of the gospel salvation, to seem so to themselves, to lose their comfortable hope; and to seem so to others, so losing the honour of their holy profession. But, if it be so dreadful to seem to fall short of this rest, it is much more dreadful really to fall short. Such a disappointment must be fatal. 4. One good means to prevent either our real falling short or seeming to fall short is to maintain a holy and religious fear lest we should fall short. This will make us vigilant and diligent, sincere and serious; this fear will put us upon examining our faith and exercising it; whereas presumption is the high road to ruin.

V. The apostle confirms the happiness of all those who truly believe the gospel; and this he does,

1. By asserting so positively the truth of it, from the experience of himself and others: " We, who have believed, do enter into rest, v. 3 . We enter into a blessed union with Christ, and into a communion with God through Christ; in this state we actually enjoy many sweet communications of pardon of sin, peace of conscience, joy in the Holy Ghost, increase of grace and earnests of glory, resting from the servitude of sin, and reposing ourselves in God till we are prepared to rest with him in heaven."

2. He illustrates and confirms it that those who believe are thus happy, and do enter into rest. (1.) From God's finishing his work of creation, and so entering into his rest ( v. 3, 4 ), appointing our first parents to rest the seventh day, to rest in God. Now as God finished his work, and then rested from it, and acquiesced in it, so he will cause those who believe to finish their work, and then to enjoy their rest. (2.) From God's continuing the observance of the sabbath, after the fall, and the revelation of a Redeemer. They were to keep the seventh day a holy sabbath to the Lord, therein praising him who had raised them up out of nothing by creating power, and praying to him that he would create them anew by his Spirit of grace, and direct their faith to the promised Redeemer and restorer of all things, by which faith they find rest in their souls. (3.) From God's proposing Canaan as a typical rest for the Jews who believed: and as those who did believe, Caleb and Joshua, did actually enter into Canaan; so those who now believe shall enter into rest. (4.) From the certainty of another rest besides that seventh day of rest instituted and observed both before and after the fall, and besides that typical Canaan-rest which most of the Jews fell short of by unbelief; for the Psalmist has spoken of another day and another rest, whence it is evident that there is a more spiritual and excellent sabbath remaining for the people of God than that into which Joshua led the Jews ( v. 6-9 ), and this rest remaining, [1.] A rest of grace, and comfort, and holiness, in the gospel state. This is the rest wherewith the Lord Jesus, our Joshua, causes weary souls and awakened consciences to rest, and this is the refreshing. [2.] A rest in glory, the everlasting sabbatism of heaven, which is the repose and perfection of nature and grace too, where the people of God shall enjoy the end of their faith and the object of all their desires. (5.) This is further proved from the glorious forerunners who have actually taken possession of this rest—God and Christ. It is certain that God, after the creating of the world in six days, entered into his rest; and it is certain that Christ, when he had finished the work of our redemption, entered into his rest; and these were not only examples, but earnests, that believers shall enter into their rest: He that hath entered into rest hath also ceased from his own works as God did from his, v. 10 . Every true believer hath ceased from his own works of righteousness, and from the burdensome works of the law, as God and Christ have ceased from their works of creation and redemption.

11 Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief. 12 For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart. 13 Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do. 14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession. 15 For we have not a high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. 16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.

In this latter part of the chapter the apostle concludes, first, with a serious repeated exhortation, and then with proper and powerful motives.

I. Here we have a serious exhortation: Let us labour therefore to enter into that rest, v. 11 . Observe, 1. The end proposed—rest spiritual and eternal, the rest of grace here and glory hereafter—in Christ on earth, with Christ in heaven. 2. The way to this end prescribed—labour, diligent labour; this is the only way to rest; those who will not work now shall not rest hereafter. After due and diligent labour, sweet and satisfying rest shall follow; and labour now will make that rest more pleasant when it comes. The sleep of the labouring man is sweet, Eccl. v. 12 . Let us therefore labour, let us all agree and be unanimous in this, and let us quicken one another, and call upon one another to this diligence. It is the truest act of friendship, when we see our fellow-christians loiter, to call upon them to mind their business and labour at it in earnest. "Come, Sirs, let us all go to work; why do we sit still? Why do we loiter? Come, let us labour; now is our working time, our rest remains." Thus should Christians call upon themselves and one another to be diligent in duty; and so much the more as we see the day approaching.

II. Here we have proper and powerful motives to make the advice effectual, which are drawn,

1. From the dreadful example of those who have already perished by unbelief: Lest any man fall after the same example of unbelief. To have seen so many fall before us will be a great aggravation of our sin, if we will not take warning by them: their ruin calls loudly upon us; their lost and restless souls cry to us from their torments, that we do not, by sinning as they did, make ourselves miserable as they are.

2. From the great help and advantage we may have from the word of God to strengthen our faith, and excite our diligence, that we may obtain this rest: The word of God is quick and powerful, v. 12 . By the word of God we may understand either the essential or the written word: the essential Word, that in the beginning was with God, and was God ( John i. 1 ), the Lord Jesus Christ, and indeed what is said in this verse is true concerning him; but most understand it of the written word, the holy scriptures, which are the word of God. Now of this word it is said, (1.) That is quick; it is very lively and active, in all its efforts, in seizing the conscience of the sinner, in cutting him to the heart, and in comforting him and binding up the wounds of the soul. Those know not the word of God who call it a dead letter; it is quick, compared to the light, and nothing quicker than the light; it is not only quick, but quickening; it is a vital light; it is a living word, zon. Saints die, and sinners die; but the word of God lives. All flesh is grass, and all the glory thereof as the flower of grass. The grass withereth, and the flower thereof falleth away, but the word of the Lord endureth for ever, 1 Pet. i. 24, 25 . Your fathers, where are they? And the prophets, do they live for ever? But my words, which I commanded the prophets, did they not take hold of your fathers? Zech. i. 5, 6 . (2.) It is powerful. When God sets it home by his Spirit, it convinces powerfully, converts powerfully, and comforts powerfully. It is so powerful as to pull down strong holds ( 2 Cor. x. 4, 5 ), to raise the dead, to make the deaf to hear, the blind to see, the dumb to speak, and the lame to walk. It is powerful to batter down Satan's kingdom, and to set up the kingdom of Christ upon the ruins thereof. (3.) It is sharper than any two-edged sword; it cuts both ways; it is the sword of the Spirit, Eph. vi. 17 . It is the two-edged sword that cometh out of the mouth of Christ, Rev. i. 16 . It is sharper than any two-edged sword, for it will enter where no other sword can, and make a more critical dissection: it pierces to the dividing asunder of the soul and the spirit, the soul and its habitual prevailing temper; it makes a soul that has been a long time of a proud spirit to be humble, of a perverse spirit to be meek and obedient. Those sinful habits that have become as it were natural to the soul, and rooted deeply in it, and become in a manner one with it, are separated and cut off by this sword. It cuts off ignorance from the understanding, rebellion from the will, and enmity from the mind, which, when carnal, is enmity itself against God. This sword divides between the joints and the marrow, the most secret, close, and intimate parts of the body; this sword can cut off the lusts of the flesh as well as the lusts of the mind, and make men willing to undergo the sharpest operation for the mortifying of sin. (4.) It is a discerner of the thoughts and intents of the heart, even the most secret and remote thoughts and designs. It will discover to men the variety of their thoughts and purposes, the vileness of them, the bad principles they are actuated by, the sinister and sinful ends they act to. The word will turn the inside of a sinner out, and let him see all that is in his heart. Now such a word as this must needs be a great help to our faith and obedience.

3. From the perfections of the Lord Jesus Christ, both of his person and office.

(1.) His person, particularly his omniscience: Neither is there any creature that is not manifest in his sight, v. 13 . This is agreeable to what Christ speaks of himself: All the churches shall know that I am he that searches the reins and hearts, Rev. ii. 23 . None of the creatures can be concealed from Christ; none of the creatures of God, for Christ is the Creator of them all; and there are none of the motions and workings of our heads and hearts (which may be called creatures of our own) but what are open and manifest to him with whom we have to do as the object of our worship, and the high priest of our profession. He, by his omniscience, cuts up the sacrifice we bring to him, that it may be presented to the Father. Now as the high priest inspected the sacrificed beasts, cut them up to the back-bone to see whether they were sound at heart, so all things are thus dissected, and lie open to the piercing eye of our great high priest. An he who now tries our sacrifices will at length, as Judge, try our state. We shall have to do with him as one who will determine our everlasting state. Some read the words, to whom with us there is an account or reckoning. Christ has an exact account of us all. He has accounted for all who believe on him; and he will account with all: our accounts are before him. This omniscience of Christ, and the account we owe of ourselves to him, should engage us to persevere in faith and obedience till he has perfected all our affairs.

(2.) We have an account of the excellency and perfection of Christ, as to his office, and this particular office of our high priest. The apostle first instructs Christians in the knowledge of their high priest, what kind of high priest he is, and then puts them in mind of the duty they owe on this account.

[1.] What kind of high priest Christ is ( v. 14 ): Seeing we have such a high priest; that is, First, A great high priest, much greater than Aaron, or any of the priests of his order. The high priests under the law were accounted great and venerable person; but they were but faint types and shadows of Christ. The greatness of our high priest is set forth, 1. By his having passed into the heavens. The high priest under the law, once a year, went out of the people's sight within the veil, into the holiest of all, where were the sacred signals of the presence of God; but Christ once for all has passed into the heavens, to take the government of all upon him, to send the Spirit to prepare a place for his people, and to make intercession for them. Christ executed one part of his priesthood on earth, in dying for us; the other he executes in heaven, by pleading the cause, and presenting the offerings, of his people. 2. The greatness of Christ is set forth by his name, Jesus —a physician and a Saviour, and one of a divine nature, the Son of God by eternal generation; and therefore having divine perfection, able to save to the uttermost all who come to God by him. Secondly, He is not only a great, but a gracious high priest, merciful, compassionate, and sympathizing with his people: We have not a high priest who cannot be touched with the feeling of our infirmities, v. 15 . Though he is so great, and so far above us, yet he is very kind, and tenderly concerned for us. He is touched with the feeling of our infirmities in such a manner as none else can be; for he was himself tried with all the afflictions and troubles that are incident to our nature in its fallen state: and this not only that he might be able to satisfy for us, but to sympathize with us. But then, Thirdly, He is a sinless high priest: He was in all things tempted as we are, yet without sin. He was tempted by Satan, but he came off without sin. We seldom meet with temptations but they give us some shock. We are apt to give back, though we do not yield; but our great high priest came off clear in his encounter with the devil, who could neither find any sin in him nor fix any stain upon him. He was tried severely by the Father. It pleased the Lord to bruise him; and yet he sinned not, either in thought, word, or deed. He had done no violence, neither was there any deceit in his mouth. He was holy, harmless, and undefiled; and such a high priest became us. Having thus told us what a one our high priest is, the apostle proceeds to show us,

[2.] How we should demean ourselves towards him. First, Let us hold fast our profession of faith in him, v. 14 . Let us never deny him, never be ashamed of him before men. Let us hold fast the enlightening doctrines of Christianity in our heads, the enlivening principles of it in our hearts, the open profession of it in our lips, and our practical and universal subjection to it in our lives. Observe here, 1. We ought to be possessed of the doctrines, principles, and practice, of the Christian life. 2. When we are so, we may be in danger of losing our hold, from the corruption of our hearts, the temptations of Satan, and the allurements of this evil world. 3. The excellency of the high priest of our profession would make our apostasy from him most heinous and inexcusable; it would be the greatest folly and the basest ingratitude. 4. Christians must not only set our well, but they must hold out: those who endure to the end will be saved, and none but they. Secondly, We should encourage ourselves, by the excellency of our high priest, to come boldly to the throne of grace, v. 16 . Here observe, 1. There is a throne of grace set up, a way of worship instituted, in which God may with honour meet poor sinners, and treat with them, and they may with hope draw night to him, repenting and believing. God might have set up a tribunal of strict and inexorable justice, dispensing death, the wages of sin, to all who were convened before it; but he has chosen to set up a throne of grace. A throne speaks authority, and bespeaks awe and reverence. A throne of grace speaks great encouragement even to the chief of sinners. There grace reigns, and acts with sovereign freedom, power, and bounty. 2. It is our duty and interest to be often found before this throne of grace, waiting on the Lord in all the duties of his worship, private and public. It is good for us to be there. 3. Our business and errand at the throne of grace should be that we may obtain mercy and find grace to help in time of need. Mercy and grace are the things we want, mercy to pardon all our sins and grace to purify our souls. 4. Besides the daily dependence we have upon God for present supplies, there are some seasons in which we shall most sensibly need the mercy and grace of God, and we should lay up prayers against such seasons—times of temptation, either by adversity or prosperity, and especially a dying time: we should every day put up a petition for mercy in our last day. The Lord grant unto us that we may find mercy of the Lord at that day, 2 Tim. i. 18 . 5. In all our approaches to this throne of grace for mercy, we should come with a humble freedom and boldness, with a liberty of spirit and a liberty of speech; we should ask in faith, nothing doubting; we should come with a Spirit of adoption, as children to a reconciled God and Father. We are indeed to come with reverence and godly fear, but not with terror and amazement; not as if we were dragged before the tribunal of justice, but kindly invited to the mercy-seat, where grace reigns, and loves to exert and exalt itself towards us. 6. The office of Christ, as being our high priest, and such a high priest, should be the ground of our confidence in all our approaches to the throne of grace. Had we not a Mediator, we could have no boldness in coming to God; for we are guilty and polluted creatures. All we do is polluted; we cannot go into the presence of God alone; we must either go in the hand of a Mediator or our hearts and our hopes will fail us. We have boldness to enter into the holiest by the blood of Jesus. He is our Advocate, and, while he pleads for his people, he pleads with the price in his hand, by which he purchased all that our souls want or can desire.

Let Us Strive to Obtain It by Him, Our Sympathizing High Priest.

1. Let us ... fear-- not with slavish terror, but godly "fear and trembling" ( Php 2:12 ). Since so many have fallen, we have cause to fear ( He 3:17-19 ).

being left us-- still remaining to us after the others have, by neglect, lost it.

his rest-- God's heavenly rest, of which Canaan is the type. "To-day" still continues, during which there is the danger of failing to reach the rest. "To-day," rightly used, terminates in the rest which, when once obtained, is never lost ( Re 3:12 ). A foretaste of the rest Is given in the inward rest which the believer's soul has in Christ.

should seem to come short of it-- Greek, "to have come short of it"; should be found, when the great trial of all shall take place [Alford], to have fallen short of attaining the promise. The word "seem" is a mitigating mode of expression, though not lessening the reality. Bengel and Owen take it, Lest there should be any semblance or appearance of falling short.

2. gospel preached ... unto them-- in type: the earthly Canaan, wherein they failed to realize perfect rest, suggesting to them that they should look beyond to the heavenly land of rest, to which faith is the avenue, and from which unbelief excludes, as it did from the earthly Canaan.

the word preached-- literally, "the word of hearing": the word heard by them.

not being mixed with faith in them that heard-- So the Syriac and the Old Latin Versions, older than any of our manuscripts, and Lucifer, read, "As the world did not unite with the hearers in faith." The word heard being the food which, as the bread of life, must pass into flesh and blood through man's appropriating it to himself in faith. Hearing alone is of as little value as undigested food in a bad stomach [Tholuck]. The whole of oldest extant manuscript authority supports a different reading, "unmingled as they were (Greek accusative case agreeing with 'them') in faith with its hearers," that is, with its believing, obedient hearers, as Caleb and Joshua. So "hear" is used for "obey" in the context, He 4:7 , "To-day, if ye will hear His voice." The disobedient, instead of being blended in "the same body," separated themselves as Korah: a tacit reproof to like separatists from the Christian assembling together ( He 10:25 ; Jude 19).

3. For-- justifying his assertion of the need of "faith," He 4:2 .

we which have believed-- we who at Christ's coming shall be found to have believed.

do enter-- that is, are to enter: so two of the oldest manuscripts and Lucifer and the old Latin. Two other oldest manuscripts read, "Let us enter."

into rest-- Greek, "into the rest" which is promised in the ninety-fifth Psalm.

as he said-- God's saying that unbelief excludes from entrance implies that belief gains an entrance into the rest. What, however, Paul mainly here dwells on in the quotation is that the promised "rest" has not yet been entered into. At He 4:11 he again, as in He 3:12-19 already, takes up faith as the indispensable qualification for entering it.

although, &c.-- Although God had finished His works of creation and entered on His rest from creation long before Moses' time, yet under that leader of Israel another rest was promised, which most fell short of through unbelief; and although the rest in Canaan was subsequently attained under Joshua, yet long after, in David's days, God, in the ninety-fifth Psalm, still speaks of the rest of God as not yet attained. Therefore, there must be meant a rest still future, namely, that which "remaineth for the people of God" in heaven, He 4:3-9 , when they shall rest from their works, as God did from His, He 4:10 . The argument is to show that by "My rest," God means a future rest, not for Himself, but for us.

finished-- Greek, "brought into existence," "made."

4. he spake-- God ( Ge 2:2 ).

God did rest the seventh day-- a rest not ending with the seventh day, but beginning then and still continuing, into which believers shall hereafter enter. God's rest is not a rest necessitated by fatigue, nor consisting in idleness, but is that upholding and governing of which creation was the beginning [Alford]. Hence Moses records the end of each of the first six days, but not of the seventh.

from all his works-- Hebrew, Ge 2:2 , "from all His work." God's "work" was one, comprehending, however, many "works."

5. in this place-- In this passage of the Psalm again, it is implied that the rest was even then still future.

11. Let us ... therefore-- Seeing such a promise is before us, which we may, like them, fall short of through unbelief.

labour-- Greek, "strive diligently."

that rest-- which is still future and so glorious. Or, in Alford's translation of He 4:10 , "That rest into which Christ has entered before" ( He 4:14 ; He 6:20 ).

fall-- with the soul, not merely the body, as the rebel Israelites fell ( He 3:17 ).

after the same example-- Alford translates, "fall into the same example." The less prominent place of the "fall" in the Greek favors this. The sense is, "lest any fall into such disobedience (so the Greek for 'unbelief' means) as they gave a sample of" [Grotius]. The Jews say, "The parents are a sign (warning) to their sons."

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 came unto Him, bringing one sick of the palsy, who was carried by 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 wherein the sick of the palsy lay.5. When Jesus saw their faith, He said unto the sick of the palsy, "Son, thy sins be forgiven thee."6. But there were certain of the Scribes sitting there, and reasoning in their hearts,7. Why doth this man thus speak blasphemies? who can forgive sins but God only?8. And immediately when Jesus perceived in His spirit that they so reasoned within themselves, He said unto them, "Why reason ye these things in your hearts?9. Whether 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?10. 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,) 11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house."12. And immediately he arose, 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."

Because the compassion of God deserts not even carnal persons, He accords to them the grace of His presence, by which even they may be made spiritual. After the desert, the Lord returns into the city. Wherefore it is said, "And again He entered into Capernaum, etc."

But Matthew writes this miracle as if it were done in the city of the Lord, whilst Mark places it in Capernaum, which would be more difficult of solution, if Matthew had also named Nazareth. But seeing that Galilee itself might be called the city of the Lord, who can doubt but that the Lord did these things in His own city, since He did them in Capernaum, a city of Galilee; particularly as Capernaum was of such importance in Galilee as to be called its metropolis?

Or else, Matthew passed by the things which were done after He came into His own city, until He came to Capernaum, and so adds on the story of the paralytic healed, subjoining, "And, behold, they presented to Him a man sick of the palsy," after he had said that He came into His own city.

, Vict. Ant. e Cat. in Marc.: Or else, Matthew called Capernaum His city because He went there frequently, and there did many miracles. It goes on: "And it was noised that He was in the house, etc."

For the desire of hearing Him was stronger that the toil of approaching Him. After this, they introduce the paralytic, of whom Matthew and Luke speak; wherefore there follows: "And they came unto Him bearing one sick of the palsy, who was carried by four."

Finding the door blocked up by the crowd, they could not by any means enter that way. Those who carried him, however, hoping that he could merit the grace of being healed, raising the bed with their burden, and uncovering the roof, lay him with his bed before the face of the Saviour.

"And when they could not lay him before Him, etc." There follows: "But when Jesus saw their faith, He said to the sick of the palsy, Son, thy sins be forgiven thee." He did not mean the faith of the sick man, but of his bearers; for it sometimes happens that a man is healed by the faith of another.

It may indeed be seen how much each person’s own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man’s merit, another should have his sins forgiven him.

He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he’d had faith to be healed.

Moreover, the Lord being about to cure the man of the palsy, first loosed the chains of his sins, in order to shew that he was condemned to the loosening of his joints, because of the bonds of his sins, and could not be healed to the recovery of his limbs, unless these were first loosened.

But Christ’s wonderful humility calls this man, despised, weak, with all the joints of his limbs unstrung, a son, when the priests did not deign to touch him. Or at least, He therefore calls him a son because his sins are forgiven him.

"But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man speak blasphemies?"

Nicolai observes on this passage, Nihil tale occurrit in Cyrillo, tametsi blasphemiae ideo a Judaeis improperatae Christo meminit in Johannem, Lib. ii, e.3.): Now they accuse Him of blasphemy, anticipating the sentence of His death: for there was a command in the Law, that whosoever blasphemed should be put to death. And this charge they laid upon Him, because He claimed for Himself the divine power of remitting sins. Wherefore it is added, "Who can forgive sin, save God only?" For the Judge of all alone has power to forgive sin.

Who remits sin by those also to whom He has assigned the power of remitting, and therefore Christ is proved to be very God, for He is able to remit sins as God.

The Jews then are in error, who although they hold the Christ both to be God, and to be able to remit sins, do not however believe that Jesus is the Christ. But the Arians err much more madly, who although overwhelmed with the words of the Evangelist, so that they cannot deny that Jesus is the Christ, and can remit sin, nevertheless fear not to deny that He is God.

But He Himself, desiring to shame the traitors both by His knowledge of things hidden and by the virtue of His works, manifests Himself to be God. For there follows: "And immediately when Jesus perceived in His spirit that they so reasoned, He said unto them, Why reason ye these things in your hearts?"

In which He shews Himself to be God, since He can know the hidden things of the heart; and in a manner though silent He speaks thus, With the same power and majesty, by which I look upon your thoughts, I can forgive the sins of men.

But though their thoughts were laid bare, still they remain insensible, refusing to believe that He who knew their hearts could forgive sins, wherefore the Lord proves to them the cure of the soul by that of the body, shewing the invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such.

For the Pharisees thought it more difficult to heal the body, as being more open to view; but the soul more easy to cure, because the cure is invisible; so that they reasoned thus, Lo, He does not now cure the body, but heals the unseen soul; if He’d had more power, He would at once have cured the body, and not have fled for refuge to the unseen world.

The Saviour, therefore, shewing that He can do both, says, "Which is easier?" as if He said, I indeed by the healing of the body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.

And because it is easier to say than to do, there was still manifestly something to say in opposition, for the work was not yet manifested. Wherefore He subjoins, "But that ye may know, etc." as if He said, Since ye doubt My word, I will bring on a work which will confirm what was unseen.

But He says in a marked manner, "On earth to forgive sins," that He might shew that He has joined the power of the divinity to the human nature by an inseparable union, because although He was made man, yet He remained the Word of God; and although by an economy He conversed on the earth with men, nevertheless He was not prevented from working miracles and from giving remission of sins.

For His human nature did not in any thing take away from these things which essentially belonged to His Divinity, nor the Divinity hinder the Word of God from becoming on earth, according to the flesh, the Son of Man without change and in truth.

Again, He says, "Take up thy bed," to prove the greater certainty of the miracle, shewing that it is not a mere illusion; and at the same time to shew that He not only healed, but gave strength; thus He not only turns away souls from sin, but gives them the power of working out the commandments.

A carnal sign therefore is given, that the spiritual sign may be proved, although it belongs to the same power to do away with the distempers of both soul and body. Whence it follows: "And immediately he arose, took up the bed, and went forth before them all."

Further, He first healed by the remission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.

We are also informed, that many sicknesses of body arise from sins, and therefore perhaps sins are first remitted, that the causes of sickness being taken away, health may be restored. For men are afflicted by fleshly troubles for five causes, in order to increase their merits, as Job and the Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan; or that they may perceive and correct their sins, as Miriam, the sister of Moses, and this paralytic; or for the glory of God, as the man born blind and Lazarus; or as the beginnings of the pains of damnation, as Herod and Antiochus.

But wonderful is the virtue of the Divine power, where without the least interval of time, by the command of the Saviour, a speedy health accompanies His words. Wherefore there follows: "Insomuch that they were all amazed." Leaving the greater thing, that is, the remission of sins, they only wonder at that which is apparent, that is, the health of the body.

Moreover, whilst the Lord is preaching in the house, there is not room for them, not even at the door, because whilst Christ is preaching in Judaea, the Gentiles are not yet able to enter to hear Him, to whom, however, though placed without, he directed the words of His doctrine by His preachers.

If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.

Or else, because there are four virtues, by which a man is through an assured heart exalted so that he merits safety; which virtues some call prudence, fortitude, temperance and justice. Again, they desire to bring the palsied man to Christ, but they are impeded on every side by the crowd which is between them, because often the soul desires to be renewed by the medicine of Divine grace, but through the sluggishness of the grovelling body is held back by the hindrance of old custom. Oftentimes amidst the very sweetness of secret prayer, and, as it may be called, the pleasant converse with God, a crowd of thoughts, cutting off the clear vision of the mind, shuts out Christ from its sight.

Let us not then remain in the lowest ground, where the crowds are bustling, but aim at the roof of the house, that is, the sublimity of the Holy Scripture, and meditate on the law of the Lord.

But how should I be borne to Christ, if the roof be not opened. For the roof is the intellect, which is set above all those things which are within us; here it has much earth about it in the tiles which are made of clay, I mean, earthly things: but if these be taken away, the virtue of the intellect within us is freed from its load. After this let it be let down, that is, humbled. For it does not teach us to be puffed up, because our intellect has its load cleared away, but to be humbled still more.

Or else, the sick man is let down after the roof is opened, because, when the Scriptures are laid open to us we arrive at the knowledge of Christ, that is, we descend to His lowliness, by the dutifulness of faith. But by the sick man being let down with his bed, it is meant that Christ should be known by man, whilst yet in the flesh.

But by rising from the bed is meant the soul’s rousing itself from carnal desires, in which it was lying in sickness. To take up the bed is to bridle the flesh itself by the bands of continence, and to separate it from earthly pleasures, through the hope of heavenly rewards.

But to take up the bed and to go home is to return to paradise. Or else the man, now healed, who had been sick carries back home his bed, when the soul, after receiving remission of sins, returns, even though encompassed with the body, to its internal watch over itself.

CHAPTER 2

1 Christ healeth one sick of the palsy, 14 calleth Matthew from the receipt of custom, 15 eateth with publicans and sinners, 18 excuseth his disciples for not fasting, 23 and for plucking the ears of corn on the Sabbath-day.

Ver. 1. And again He entered into Capernaum after some days. A few MSS. read, after eight days.

Ver. 2. And many came together, so that there was no room, &c. See what is said in the Introduction to this Gospel.

Ver. 5. Son, thy sins are forgiven thee. Hear Bede, "When He is about to heal, He first forgives the man his sins, to show that he was suffering for his faults." For men are afflicted with bodily ills, either for the increase of merit, as Job and the martyrs; or for the preservation of humility, as Paul; or for the correction of sin, as the sister of Moses, and this paralytic; or for the glory of God, as the man who was born blind; or for a beginning of damnation, as Herod.

Bede adds that this paralytic was carried by four bearers, to signify that a man in the faith of his soul is lifted up by four virtues to deserve soundness, namely, by prudence, fortitude, justice, and temperance.

Ver. 14. He saw Levi (the son) of Alphæus, i.e., He saw Matthew, who by another name is called Levi before he was called by Christ, for after his vocation he is always called Matthew. 0f Alphæus, i.e., the son, as the Syriac expresses it. This Alphæus is a different person from the Alphæus who was the husband of Mary of Cleopas, who was the father of James the Less and Jude (Mat 10:3). Luke and Mark call Matthew Levi, out of regard for his good name, because this name of Levi was known but to few. But he calls himself Matthew, to humiliate himself, and to profess openly that he was a sinner and a publican.

And rising up, &c., i.e., leaving everything. Wherefore Bede saith, "He left his own possessions who was wont to seize those of others. He left also the accounts of his taxes imperfect, and not cast up, because the Lord had so inflamed him that he straightway followed Him who called him."

Ver. 26. Under Abiathar. You will say that it is said in Isa_21:6 that this was done under Ahimelech, the father of Abiathar. I answer, first, that Abiathar was even then the pontiff together with his father, because when his father was absent, or sick, or otherwise engaged, he discharged the High Priest's office; and he was shortly to succeed his father, at his death, in the pontificate. Listen to Bede: That the Lord calls Abiathar the High Priest instead of Ahimelech involves no discrepancy, for both were on the spot when David came and asked for and received the loaves. And when Ahimelech was slain by Saul, Abiathar fled to David, and was his companion through the whole of his exile. Afterwards, when David was king, he received the rank of the high-priesthood; and continuing in the pontificate during the whole of David's reign, he became much more celebrated than his father, and so was more worthy to be called High Priest by the Lord, even during his father's lifetime.

Second, and better, It is clear from Scripture that both father and son bore both names, and were called sometimes Abiathar, sometimes Ahimelech. This appears from 2Sa_8:17,  1Ch_18:16 and 1Ch_24:6.  So Jansen, Toletus, &c.

The Sabbath was made (Syr. created) for man, &c. That is, the Sabbath was instituted for the benefit of man, that man, by the rest of the Sabbath, should refresh and restore his body, fatigued by the continuous labour of six days of the week; and that he should apply his mind to the things which concern his eternal salvation, such as hearing and meditating upon the law of God. The force of the argument is this: Since the Sabbath was instituted for the sake of man, and not man for the sake of the Sabbath, therefore, if the Sabbatical rest be hurtful to man, it must be abandoned, and the labour undertaken that man may be benefited. Therefore rightly do I permit My disciples to engage in the moderate labour of plucking the ears of corn on the Sabbath, to satisfy their hunger. For it is better that the rest of the Sabbath should be broken than that men should perish.

Therefore the Son of Man, &c. Some understand the therefore in this place as properly inferential from what has gone before, thus: Since the Sabbath was made for man, and the Son of Man, that is, Christ, is Lord of all men, and of all things which pertain to man's health, therefore He is Lord also of the Sabbath, so as to be able to dispense from it. But it is better and simpler to take the therefore not as inferential, but as complementary for lastly, in short. Wherefore the Arabic so translates, and makes the passage of the following effect: "Lastly, the Son of Man, that is, I, Christ, because I am the Messias and God, am Lord of the Sabbath, I who instituted it at the beginning for man's benefit, and therefore am able for the benefit of man to order, to relax, or to abolish it. This is the fresh and final reason by which Christ proves to the Scribes that it was lawful to pluck the ears of corn on the Sabbath to satisfy hunger."

Mystically: Says Theophylact, Christ healing on the Sabbath signifies that those who have rest in their passions are able to heal sinners agitated by their passions, and lead them to virtue. More fully Bede. The disciples, he says, are teachers. The corn means those planted in the faith, whom the teachers visit, and hungering for their salvation, pluck away from earthly things. And by their hands, i.e., by their examples, they bring them away from the lust of the flesh, as it were out of husks. They eat them, that is, they incorporate them as members into the Church. And they do it upon the Sabbath, because this is for the hope of future rest. Return to top

Some Greek and Latin copies have, after eight days.

Such diligence ought to be used to bring sinners to Christ, by means of the sacraments, as was used to procure for this man, through Christ, the health of his body. (Bristow)

When Jesus saw their faith. Our Lord is moved to shew mercy to sinners, by the faith and desires, and prayers of others; for this man was not more helpless in his limbs, than in his soul. From this example, we are taught that in sickness the sacraments and helps of the Church, which are the medicines of the soul, should be called for in the first instance; for Christ first healed the sick man's soul, before he removed his bodily infirmity. We also learn that many diseases originate in sin, and that we are to remove the effect by removing the cause.

The Son of man. Jesus Christ here proveth that himself as man, and not as God only, hath power to forgive sins; by this, that he was able to do miracles, and make the sick man suddenly rise; so the apostles and their successors, though they be not God, may in like manner have authority from God to remit sins, not as God, but as God's ministers, and acting in his name, and vested with his delegated authority. --- On earth. This power which the Son of man hath to remit sins on earth, was never taken from him, but is perpetuated in his sacraments and ministers, by whom he still remitteth sins in the Church, and not in heaven only. Relative to sin, there is one court of conscience on earth, and another in heaven, and the judgment of heaven followeth and approveth this on earth; as is plain by the words of our Saviour, to Peter first, and then to all the apostles: Whatsoever thou shalt bind upon earth, it shall by bound also in heaven; and whatsoever thou shalt loose upon earth, it shall be loosed also in heaven. See Matthew xvi. 19. and xviii. 18. Whereupon St. Jerome sayeth: that priests having the keys of the kingdom of heaven, judge in some manner before the day of judgment. (Ep. v. ad Heliod; and St. John Chrysostom, more at large, lib. iii. de Sacerd.)

This paralytic is not the same as that mentioned in St. John; for that distressed man had no one to assist him, whereas this person had four; the former was by the side of the Probatica, but the latter in a house at Capharnaum. (Theophylactus)

1 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 wherein the sick of the palsy lay. 5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee. 6 But there were certain of the scribes sitting there, and reasoning in their hearts, 7 Why doth this man thus speak blasphemies? who can forgive sins but God only? 8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts? 9 Whether 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? 10 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,) 11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, 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.

Christ, having been for some time preaching about in the country, here returns to Capernaum his head-quarters, and makes his appearance there, in hopes that by this time the talk and crowd would be somewhat abated. Now observe,

I. The great resort there was to him. Though he was in the house, wither Peter's house, or some lodgings of his own which he had taken, yet people came to him as soon as it was noised that he was in town; they did not stay till he appeared in the synagogue, which they might be sure he would do on the sabbath day, but straightway many were gathered together to him. Where the king is, there is the court; where Shiloh is, there shall the gathering of the people be. In improving opportunities for our souls, we must take care not to lose time. One invited another (Come, let us go see Jesus), so that his house could not contain his visitants. There was no room to receive them, they were so numerous, no not so much as about the door. A blessed sight, to see people thus flying like a cloud to Christ's house, though it was but a poor one, and as the doves to their windows!

II. The good entertainment Christ gave them, the best his house would afford, and better than any other could; he preached the word unto them, v. 2 . Many of them perhaps came only for cures, and many perhaps only for curiosity, to get a sight of him; but when he had them together he preached to them. Though the synagogue-door was open to him at proper times, he thought it not at all amiss to preach in a house, on a week day; though some might reckon it both an improper place and an improper time. Blessed are ye that sow beside all waters, Isa. xxxii. 20 .

III. The presenting of a poor cripple to him, to be helped by him. The patient was one sick of the palsy, it should seem not as that, Matt. viii. 6 , grievously tormented, but perfectly disabled, so that he was borne of four, was carried upon a bed, as if he had been upon a bier, by four persons. It was his misery, that he needed to be so carried, and bespeaks the calamitous state of human life; it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him; and when they could not otherwise get to him, they uncovered the roof where he was, v. 4 . I see no necessity to conclude that Christ was preaching in an upper room, though in such the Jews that had stately houses, had their oratories; for then to what purpose should the crowd stand before the door, as wisdom's clients used to do? Prov. viii. 34 . But I rather conjecture that the house he was in, was so little and mean (agreeable to his present state), that it had no upper room, but the ground-floor was open to the roof: and these petitioners for the poor paralytic, resolving not to be disappointed, when they could not get through the crowd at the door, got their friend by some means or other to the roof of the house, took off some of the tiles, and so let him down upon his bed with cords into the house where Christ was preaching. This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing. Gen. xxxii. 26 .

IV. The kind word Christ said to this poor patient; He saw their faith; perhaps not so much his, for his distemper hindered him from the exercise of faith, but theirs that brought him. In curing the centurion's servant, Christ took notice of it as an instance of his faith, that he did not bring him to Christ, but believed he could cure him at a distance; here he commended their faith, because they did bring their friend through so much difficulty. Note, True faith and strong faith may work variously, conquering sometimes the objections of reason, sometimes those of sense; but, however manifested, it shall be accepted and approved by Jesus Christ. Christ said, Son, thy sins be forgiven thee. The compellation is very tender-Son; intimating a fatherly care of him and concern for him. Christ owns true believers as his sons: a son, and yet sick of the palsy. Herein God deals with you as with sons. The cordial is very rich; Thy sins are forgiven thee. Note, 1. Sin is the procuring cause of all our pains and sicknesses. The word of Christ was to take his thoughts off from the disease, which was the effect, and to lead them to the sin, the cause, that he might be more concerned about that, to get that pardoned. 2. God doth then graciously take away the sting and malignity of sickness, when he forgives sin; recovery from sickness is then a mercy indeed, when way is made for it by the pardon of sin. See Isa. xxxviii. 17 ; Ps. ciii. 3 . The way to remove the effect, is, to take away the cause. Pardon of sin strikes at the root of all diseases, and either cures them, or alters their property.

V. The cavil of the scribes at that which Christ said, and a demonstration of the unreasonableness of their cavil. They were expositors of the law, and their doctrine was true —that it is blasphemy for any creature to undertake the pardon of sin, and that it is God's prerogative, Isa. xliii. 25 . But, as is usual with such teachers, their application was false, and was the effect of their ignorance and enmity to Christ. It is true, None can forgive sins but God only; but it is false that therefore Christ cannot, who had abundantly proved himself to have a divine power. But Christ perceived in his spirit that they so reasoned within themselves; this proves him to be God, and therefore confirmed what was to be proved, that he had authority to forgive sins; for he searched the heart, and knew what was in man, Rev. ii. 23 . God's royalties are inseparable, and he that could know thoughts, could forgive sins. This magnifies the grace of Christ, in pardoning sin, that he knew men's thoughts, and therefore knows more than any other can know, both of the sinfulness of their sins and the particulars of them, and yet is ready to pardon. Now he proves his power to forgive sin, by demonstrating his power to cure the man sick of the palsy, v. 9-11 . He would not have pretended to do the one, if he could not have done the other; that ye may know that the Son of man, the Messiah, has power on earth to forgive sin, that I have that power, Thou that art sick of the palsy, arise, take up thy bed. Now, 1. This was a suitable argument in itself. He could not have cured the disease, which was the effect, if he could not have taken away the sin, which was the cause. And besides, his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. He that could by a word accomplish the sign, could doubtless perform the thing signified, 2. It was suited to them. These carnal scribes would be more affected with such a suitable effect of a pardon as the cure of the disease, and be sooner convinced by it, than by any other more spiritual consequences; therefore it was proper enough to appeal, whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? The removing of the punishment as such, was the remitting of the sin; he that could go so far in the cure, no doubt could perfect it. See Isa. xxxiii. 24 .

This incident, as remarked on Mt 9:1 , appears to follow next in order of time after the cure of the leper ( Mr 1:40-45 ).

1. And again he entered into Capernaum-- "His own city" ( Mt 9:1 ).

and it was noised that he was in the house-- no doubt of Simon Peter ( Mr 1:29 ).

2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door-- This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.

and he preached the word unto them-- that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke ( Lu 5:17 ) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.

3. And they come unto him-- that is, towards the house where He was.

bringing one sick of the palsy-- "lying on a bed" ( Mt 9:2 ).

which was borne of four-- a graphic particular of Mark only.

4. And when they could not come nigh unto him for the press-- or, as in Luke ( Lu 5:19 ), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.

they uncovered the roof where he was: and when they had broken it up, they let down the bed-- or portable couch

wherein the sick of the palsy lay-- Luke ( Lu 5:19 ) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.

5. When Jesus saw their faith-- It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.

he said unto the sick of the palsy, Son-- "be of good cheer" ( Mt 9:2 ).

thy sins be forgiven thee-- By the word "be," our translators perhaps meant "are," as in Luke ( Lu 5:20 ). For it is not a command to his sins to depart, but an authoritative proclamation of the man's pardoned state as a believer. And yet, as the Pharisees understood our Lord to be dispensing pardon by this saying, and Jesus not only acknowledges that they were right, but founds His whole argument upon the correctness of it, we must regard the saying as a royal proclamation of the man's forgiveness by Him to whom it belonged to dispense it; nor could such a style of address be justified on any lower supposition. (See on Lu 7:41 , &c.).

6. But there were certain of the scribes-- "and the Pharisees" ( Lu 5:21 )

sitting there-- those Jewish ecclesiastics who, as Luke told us ( Lu 5:17 ), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.

and reasoning in their hearts.

7. Why doth this man thus speak blasphemies? who can forgive sins but God only?-- In this second question they expressed a great truth. (See Is 43:25 ; Mi 7:18 ; Ex 34:6 , 7 , &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.

8. Why reason ye these things in your hearts-- or, as in Matthew, ( Mt 9:4 ) "Wherefore think ye evil in your hearts?"

9. Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee-- or "are forgiven thee";

or to say, Arise, and take up thy bed and walk?-- "Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."

10. But that ye may know that the Son of man hath power on earth to forgive sins-- that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.

(he saith to the sick of the palsy),

11. I say unto thee, Arise, and take up thy bed, and go thy way into thine house-- This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.

12. And immediately he arose, took up the bed-- "Sweet saying!" says Bengel: "The bed had borne the man: now the man bore the bed."

and went forth before them all-- proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."

We never saw it on this fashion-- "never saw it thus," or, as we say, "never saw the like." In Luke ( Lu 5:26 ) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew ( Mt 9:8 ) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!

See on Mt 9:9-13 .

See on Lu 5:33-39 .