Opening
Matthew 9:1-2.
Matthew 9:1-2.
And He got on a boat, crossed over, and arrived in His own city. Then some people brought to Him a paralyzed man lying on a bed. When Jesus saw their faith, He said to the paralyzed man, "Son, be encouraged; your sins are forgiven."
And He entered into a ship, and passed over, and came into His own city. And, behold, they brought to Him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said to the sick of the palsy; Son, be of good cheer; your sins be forgiven you.
By His own city here he means Capernaum. The city that gave Him birth was Bethlehem; the city that brought Him up was Nazareth; the city where He continually lived was Capernaum.
By His own city here he means Capernaum. For that which gave Him birth was Bethlehem; that which brought Him up, Nazareth; that which had Him continually inhabiting it, Capernaum.
This paralytic was different from the one described in John. That man lay at the pool, but this one was at Capernaum. That man had been sick for thirty-eight years, but nothing like this is mentioned about this one. The other man had no one to help him, but this one had people caring for him who also carried him. To this man Jesus says, "Son, your sins are forgiven," but to that one He says, "Do you want to be made well?" The other man He healed on a Sabbath day, but this one not on a Sabbath—otherwise the Jews would have brought this charge against Him too. In the case of this man they said nothing, but in the case of the other they urgently persecuted Him.
This paralytic, however, was different from that one who is set forth in John. John 5:1 For he lay at the pool, but this at Capernaum; and that man had his infirmity thirty and eight years, but concerning this, no such thing is mentioned; and the other was in a state destitute of protectors, but this had some to take care of him, who also took him up, and carried him. And to this He says, Son, your sins be forgiven you, but to that He says, Will you be made whole? John 5:6 And the other He healed on a sabbath day, but this not on a sabbath, for else the Jews would have laid this also to His charge; and in the case of this man they were silent, but in that of the other they were instant in persecuting him.
I have said this for a reason: to prevent anyone from thinking there is a contradiction by assuming this is one and the same paralytic.
And this I have said, not without purpose, lest any one should think there is a discrepancy from suspecting it to be one and the same paralytic.
But please notice, I ask you, the humility and meekness of our Lord. For He had also put away the crowds from Him before this, and moreover when they sent Him away at Gadara, He did not resist, but withdrew—though not to any great distance.
But do thou, I pray you, mark the humility and meekness of our Lord. For He had also before this put away the multitudes from Him, and moreover when sent away by them at Gadara, He withstood not, but retired, not however to any great distance.
And again He got into the boat and crossed over, when He could have gone over on foot. For it was His will not to be always performing miracles, so that He would not undermine the doctrine of His humanity.
And again He entered into the ship and passed over, when He might have gone over afoot. For it was His will not to be always doing miracles, that He might not injure the doctrine of His humanity.
Now Matthew says that they brought him, but the others say that they also broke through the roof and let him down. And they put the sick man before Christ, saying nothing, but committing the whole matter to Him. For though in the beginning He Himself went about and did not require so much faith from those who came to Him, yet in this case they both approached Him and had faith required on their part. For it says, "Seeing their faith"—that is, the faith of those who had let the man down. For He does not always require faith on the part of the sick person only, such as when they are insane or in some other way, through their disease, are out of their own control. Or rather, in this case the sick man too had a part in the faith, for he would not have allowed himself to be let down unless he had believed.
Now Matthew indeed says, that they brought him, but the others, that they also broke up the roof, and let him down. And they put the sick man before Christ, saying nothing, but committing the whole to Him. For though in the beginning He Himself went about, and did not require so much faith of them that came unto Him; yet in this case they both approached Him, and had faith required on their part. For, Seeing, it is said, their faith; that is, the faith of them that had let the man down. For He does not on all occasions require faith on the part of the sick only: as for instance, when they are insane, or in any other way, through their disease, are out of their own control. Or rather, in this case the sick man too had part in the faith; for he would not have suffered himself to be let down, unless he had believed.
Since they had shown such great faith, He also demonstrated His own power, absolving the man's sins with complete authority and indicating in every way that He is equal in honor with the One who begot Him. And notice: He implied this from the beginning through His teaching, when He taught them as one having authority; through the leper, when He said, "I will, be thou clean"; through the centurion, when after the centurion said, "Speak the word only, and my servant shall be healed," He marveled at him and praised him above all people; through the sea, when He rebuked it with a mere word; through the demons, when they acknowledged Him as their judge and He cast them out with great authority.
Forasmuch then as they had evinced so great faith, He also evinces His own power, with all authority absolving his sins, and signifying in all ways that He is equal in honor with Him that begot Him. And mark; He implied it from the beginning, by His teaching, when He taught them as one having authority; by the leper, when He said, I will, be thou clean, Matthew 8:3 by the centurion, when upon his saying, Speak the word only, and my servant shall be healed, He marvelled at him, Matthew 8:8 and celebrated him above all men; by the sea, when He curbed it with a mere word; by the devils, when they acknowledged Him as their judge, and He cast them out with great authority.
Here again, in another and greater way, He forces His very enemies to confess His equality in honor, and by their own mouths He makes it clear. For He, to show His indifference to honor (since there was a large crowd of spectators blocking the entrance, which is why they lowered him down from above), did not immediately rush to heal the visible body. Instead, He took His opportunity from them and healed first what is invisible, the soul, by forgiving his sins. This indeed saved the other, but brought no great glory to Himself. Rather, they themselves, troubled by their malice and wanting to attack Him, caused what was done to become conspicuous even against their will. He, in fact, in His abundance of wisdom, made use of their envy for the revealing of the miracle.
Here again in another and a greater way He constrains His very enemies to confess His equality in honor, and by their own mouth He makes it manifest. For He, to signify His indifference to honor (for there stood a great company of spectators shutting up the entrance, wherefore also they let him down from above), did not straightway hasten to heal the visible body, but He takes His occasion from them; and He healed first that which is invisible, the soul, by forgiving his sins; which indeed saved the other, but brought no great glory to Himself. They themselves rather, troubled by their malice, and wishing to assail Him, caused even against their will what was done to be conspicuous. He, in fact, in His abundance of counsel, made use of their envy for the manifestation of the miracle.
When they murmured and said, "This man blasphemes; who can forgive sins but God only?" let us see what He says. Did He remove their suspicion? If He were not equal to God, He should have said, "Why do you attribute to me a notion that is not appropriate? I am far from having this power." But He said none of these things. Instead, He did quite the opposite. He both affirmed and confirmed this power, both by His own words and by performing the miracle. Since saying certain things about Himself offended His hearers, He establishes what He had to say about Himself through others. What is truly marvelous is that He does this not only through His friends but also through His enemies, for this shows the excellence of His wisdom. He uses His friends when He said, "I will, be clean," and when He said, "I have not found so great faith, no, not in Israel." But He also uses His enemies, as in this case. Because they had said, "No one can forgive sins but God only," He added,
Upon their murmuring, then, and saying, This man blasphemes; who can forgive sins but God only? let us see what He says. Did He indeed take away the suspicion? And yet if He were not equal, He should have said, Why fix upon me a notion which is not convenient? I am far from this power. But now has He said none of these things, but quite the contrary He has both affirmed and ratified, as well by His own voice, as by the performance of the miracle. Thus, it appearing that His saying certain things of Himself gave disgust to his hearers, He affirms what He had to say concerning Himself by the others; and what is truly marvellous, not by His friends only, but also by His enemies; for this is the excellency of His wisdom. By His friends on the one hand, when He said, I will, be thou clean, Matthew 8:3 and when He said, I have not found so great faith, no, not in Israel; Matthew 8:10 but by His enemies, now. For because they had said, No man can forgive sins but God only, He subjoined,
But so that you may know that the Son of Man has power to forgive sins on earth (then He says to the paralytic), "Get up, take your bed, and go to your house."
But that you may know that the Son of Man has power to forgive sins upon the earth (then says He to the sick of the palsy), Arise, and take up your bed, and go unto your house.
And not only here, but also in another case again, when they were saying, "We do not stone you for a good work, but for blasphemy, and because you, being a man, make yourself God," He did not reject this understanding even then, but confirmed it again, saying, "If I do not do the works of my Father, do not believe me; but if I do, even if you do not believe me, believe the works."
And not here only, but also in another case again, when they were saying, For a good work we stone you not, but for blasphemy, and because that thou, being a man, makest yourself God, John 10:33 neither in that instance did He put down this opinion, but again confirmed it, saying, If I do not the works of my Father, believe me not; but if I do, though ye believe not me, believe the works. John 10:37-38
In this case He reveals another sign, and no small one, of His own Godhead and of His equality in honor with the Father. For whereas they said that to unbind sins belongs to God alone, He not only unbinds sins, but even before this He makes another kind of display in something that belonged to God alone: the publishing of the secrets in the heart. For they had not spoken aloud what they were thinking.
2. In this case indeed He discloses also another sign, and that no small one, of His own Godhead, and of His equality in honor with the Father. For whereas they said, To unbind sins pertains to God only, He not only unbinds sins, but also before this He makes another kind of display in a thing which pertained to God only; the publishing the secrets in the heart. For neither had they uttered what they were thinking.
For look, it says that certain of the scribes said within themselves, "This man blasphemes." And Jesus, knowing their thoughts, said, "Why do you think evil in your hearts?" Matthew 9:3-4
For behold, certain of the scribes, it says, said within themselves, This man blasphemes. And Jesus knowing their thoughts, said, Wherefore think ye evil in your hearts? Matthew 9:3-4
But that knowing men's secrets belongs to God alone, hear what the prophet says: "You alone know the hearts entirely" (2 Chronicles 6:30); and again, "God tests the hearts and reins"; and Jeremiah also says, "The heart is deep above all things, and it is man, and who shall know him?"; and "Man shall look on the face, but God on the heart" (1 Samuel 16:7). And one may see through many examples that knowing what is in the mind belongs to God alone.
But that it belongs to God only to know men's secrets, hear what says the prophet, Thou most entirely alone know the hearts; 2 Chronicles 6:30 and again, God tries the hearts and reins; and Jeremiah too says, The heart is deep above all things, and it is man, and who shall know him? and, Man shall look on the face, but God on the heart. 1 Samuel 16:7 And by many things one may see, that to know what is in the mind belongs to God alone.
By showing that He is God, equal to the one who begot Him, He reveals and makes clear what they were reasoning within themselves (for because of their fear of the crowd, they did not dare to speak their thoughts aloud). In doing this, He also demonstrates His great gentleness.
Implying therefore that He is God, equal to Him that begot Him; what things they were reasoning in themselves (for through fear of the multitude, they dared not utter their mind), this their opinion He unveils and makes manifest, evincing herein also His great gentleness.
For why, He says, do you think evil in your hearts? Matthew 9:4
For wherefore, says He, think ye evil in your hearts? Matthew 9:4
And yet if there were reason for displeasure, it should have been the sick man who was displeased, since he was completely deceived, and he should have said: I came to have one thing healed, and You are fixing something else? How is it clear that my sins are forgiven?
And yet if there were cause for displeasure, it was the sick man who should have been displeased, as being altogether deceived, and should have said One thing I came to have healed, and amendest Thou another? Why, whence is it manifest that my sins are forgiven?
But now the sick man says no such thing. Instead, he surrenders himself to the power of the healer. But these people, being curious and envious, plot against the good deeds of others. Therefore He rebukes them, but with complete gentleness. Why, if you disbelieve what went before and consider my saying to be a boast, He says, behold I add to it another thing as well: the uncovering of your secrets. And after that, yet another. What is this? The giving of tone to the paralyzed man's body.
But now he for his part utters no such word, but gives himself up to the power of the healer; but these being curious and envious, plot against the good deeds of others. Wherefore He rebukes them indeed, but with all gentleness. Why, if you disbelieve, says He, what went before, and account my saying a boast; behold I add to it also another, the uncovering of your secrets; and after that again another. What then is this? The giving tone to the body of the paralyzed.
And while He spoke to the paralytic without clearly showing His own authority—for He did not say "I forgive you your sins" but "your sins be forgiven you"—when they forced the issue, He reveals His authority more clearly, saying, "But that you may know that the Son of Man has power on earth to forgive sins."
And whereas, when He spoke unto the sick of the palsy, He spoke without clearly manifesting His own authority: for He said not, I forgive you your sins, but, your sins be forgiven you: upon their constraining, He discloses His authority more clearly, saying, But that you may know that the Son of Man has power on earth to forgive sins.
Do you see how far He was from being unwilling to be thought equal to the Father? For He did not say, "The Son of Man has need of another," or "He has given Him authority," but rather "He has authority." Neither does He say this for love of honor, but to convince you—so He speaks—that "I do not blaspheme in making myself equal with God."
Do you see, how far He was from unwillingness to be thought equal to the Father? For He said not at all, The Son of Man has need of another; or, He has given Him authority, but, He has authority. Neither does He say it for love of honor, but to convince you, so He speaks, that I do not blaspheme in making myself equal with God.
Thus everywhere His intention is to offer proofs that are clear and undeniable. This is like when He says, "Go your way, show yourself to the priest," and when He points to Peter's mother-in-law serving them, and permits the pigs to throw themselves down the cliff. And in the same way here also: first, as a definite sign of the forgiveness of his sins, He provides the restoration of strength to his body, and as proof of that in turn, his carrying of his bed—to prevent the event from being thought a mere illusion. And He does not do this before He had asked them a question. "For which is easier," He says, "to say, 'Your sins are forgiven you,' or to say, 'Take up your bed and go to your house'?" Now what He means is this: Which seems to you easier, to restore a broken body or to undo the sins of a soul? It is quite obvious: to restore a body. For by as much as a soul is better than a body, by that much is the removal of sins a greater work than this. But because the one is unseen and the other visible, I offer that which, although a lesser thing, is yet more open to the senses, so that the greater and unseen work may also receive its proof through this. Thus by His works He is already anticipating the revelation of what had been said by John, that He takes away the sins of the world.
Thus everywhere His will is to offer proofs clear and indisputable; as when He says, Go your way, show yourself to the priest; Matthew 8:4 and when He points to Peter's wife's mother ministering, and permits the swine to cast themselves down headlong. And in the same manner here also; first, for a certain token of the forgiveness of his sins, He provides the giving tone to his body: and of that again, his carrying his bed; to hinder the fact from being thought a mere fancy. And He does not this, before He had asked them a question. For whether is easier, says He, to say, Your sins be forgiven you? Or to say, Take up your bed, and go unto your house? Matthew 9:5-6 Now what He says is like this, Which seems to you easier, to bind up a disorganized body, or to undo the sins of a soul? It is quite manifest; to bind up a body. For by how much a soul is better than a body, by so much is the doing away sins a greater work than this; but because the one is unseen, the other in sight, I throw in that, which although an inferior thing, is yet more open to sense; that the greater also and the unseen may thereby receive its proof; thus by His works anticipating even now the revelation of what had been said by John, that He takes away the sins of the world.
Well then, having raised him up, He sends him to his house. Here again He demonstrates His lack of boastfulness, and that the event was not merely imaginary. For He makes the same people witnesses of both his illness and his health. "For I indeed desired," He says, "through your suffering to heal those also who seem to be healthy but are diseased in mind. But since they will not, you depart home to heal those who are there."
Well then, having raised him up, He sends him to his house; here again signifying His unboastfulness, and that the event was not a mere imagination; for He makes the same persons witnesses of his infirmity, and also of his health. For I indeed had desired, says He, through your calamity to heal those also, that seem to be in health, but are diseased in mind; but since they will not, depart thou home, to heal them that are there.
Do you see how He shows Himself to be Creator of both souls and bodies? He heals the palsy in each of the two substances, and makes the invisible evident through what is visible. But nevertheless they still creep upon the earth.
Do you see how He indicates Him to be Creator both of souls and bodies? He heals therefore the palsy in each of the two substances, and makes the invisible evident by that which is in sight. But nevertheless they still creep upon the earth.
For when the crowds saw it, they marveled and glorified God, who (it is said) had given such power to men, because the flesh was a stumbling block to them. But He did not rebuke them. Instead, He continued through His works to stir them up and lift their thoughts higher. At that time it was no small thing for Him to be considered greater than all men, as having come from God. For if they had firmly established these things in their minds, they would have gone on in an orderly way to know that He was even the Son of God. But they did not hold onto these things clearly, and so they were not able to approach Him. For they said again, "This man is not of God," and "How is this man of God?" They kept repeating these things constantly, putting them forward as covers for their own passions.
For when the multitudes saw it, they marvelled, and glorified God, which (it is said) had given such power unto men: for the flesh was an offense unto them. But He did not rebuke them, but proceeds by His works to arouse them, and exalt their thoughts. Since for the time it was no small thing for Him to be thought greater than all men, as having come from God. For had they well established these things in their own minds, going on orderly they would have known, that He was even the Son of God. But they did not retain these things clearly, wherefore neither were they able to approach Him. For they said again, This man is not of God; John 9:16 how is this man of God? And they were continually harping on these things, putting them forward as cloaks for their own passions.
Many people do this same thing even now. They think they are defending God, but they are actually just acting on their own passions, when they should be approaching everything with moderation. Even the God of all, who has the power to strike down with lightning those who blaspheme Him, makes the sun rise and sends rain and provides all other things in abundance. We ought to imitate Him, and in the same way appeal to people, advise them, and admonish them with gentleness, not with anger, not making ourselves like wild beasts.
3. Which thing many now also do; and thinking to avenge God, fulfill their own passions, when they ought to go about all with moderation. For even the God of all, having power to launch His thunderbolt against them that blaspheme Him, makes the sun to rise, and sends forth the showers, and affords them all other things in abundance; whom we ought to imitate, and so to entreat, advise, admonish, with meekness, not angry, not making ourselves wild beasts.
For no harm at all comes to God from their blasphemy that you should become angry, but the person who blasphemed has wounded himself. Therefore groan and mourn, for this disaster truly deserves tears. And as for the wounded person—nothing can heal him as well as gentleness. Gentleness, I say, is mightier than any force.
For no harm at all ensues unto God by their blasphemy, that you should be angered, but he who blasphemed has himself also received the wound. Wherefore groan, bewail, for the calamity indeed deserves tears. And the wounded man, again — noth ing can so heal him as gentleness: gentleness, I say, which is mightier than any force.
Look at how God Himself, the one who has been insulted, speaks to us in both the Old Testament and the New. In the one He says, "O my people, what have I done unto you?" (Micah 6:3), and in the other, "Saul, Saul, why do you persecute me?" (Acts 9:4). Paul also commands us to "instruct with gentleness those who oppose themselves" (2 Timothy 2:25). And Christ again, when His disciples came to Him asking for fire to come down from heaven, firmly rebuked them, saying, "You do not know what manner of spirit you are of."
See, for example, how He Himself, the insulted one, discourses with us, both in the Old Testament, and in the New; in the one saying, O my people, what have I done unto you? Micah 6:3 in the other, Saul, Saul, why do you persecute me. Acts 9:4 And Paul too bids, In meekness instruct those that oppose themselves. 2 Timothy 2:25 And Christ again, when His disciples had come to Him, requiring fire to come down from heaven, strongly rebuked them, saying, You know not what manner of spirit you are of.
And here again He did not say, "You accursed ones, you sorcerers; you envious ones, you enemies of human salvation," but rather, "Why do you think evil in your hearts?"
And here again He said not, O accursed, and sorcerers as you are; O you envious, and enemies of men's salvation; but, Wherefore think ye evil in your hearts?
You see, we must use gentleness to remove the disease. Someone who becomes better through fear of human beings will quickly return to wickedness again. For this reason, He also commanded that the tares be left, giving an appointed day for repentance. Indeed, many of them actually did repent and became good who were previously bad—for instance, Paul, the tax collector, and the thief. These people, being truly tares, turned into good wheat. While this cannot happen with actual seeds, it is both manageable and easy in the human will. Our will is not bound by any limits of nature, but has freedom of choice as its privilege.
We must, you see, use gentleness to eradicate the disease. Since he who has become better through the fear of man, will quickly return to wickedness again. For this cause He commanded also the tares to be left, giving an appointed day of repentance. Yea, and many of them in fact repented, and became good, who before were bad; as for instance, Paul, the Publican, the Thief; for these being really tares turned into kindly wheat. Because, although in the seeds this cannot be, yet in the human will it is both manageable and easy; for our will is bound by no limits of nature, but has freedom of choice for its privilege.
So when you see an enemy of the truth, be patient with him, take care of him, and lead him back to virtue. Do this by demonstrating an excellent life, by using speech that cannot be condemned, by giving him attention and tender care, and by trying every possible means of correction, following the example of the best physicians. For physicians don't cure in only one way. When they see that a wound doesn't respond to the first remedy, they add another, and then another after that. Sometimes they use the knife, and sometimes they bind up the wound. In the same way, you should become a physician of souls and put into practice every method of healing according to Christ's laws. Then you will receive the reward both for saving yourself and for benefiting others, doing everything for the glory of God and being glorified yourself as well. For he says, "Those who glorify me, I will glorify; and those who despise me shall be lightly esteemed."
Accordingly, when you see an enemy of the truth, wait on him, take care of him, lead him back into virtue, by showing forth an excellent life, by applying speech that cannot be condemned, Titus 2:8 by bestowing attention and tender care, by trying every means of amendment, in imitation of the best physicians. For neither do they cure in one manner only, but when they see the wound not yield to the first remedy, they add another, and after that again another; and now they use the knife, and now bind up. And do thou accordingly, having become a physician of souls, put in practice every mode of cure according to Christ's laws; that you may receive the reward both of saving yourself and of profiting others, doing all to the glory of God, and so being glorified also yourself. For them that glorify me, says He, I will glorify; and they that despise me, shall be lightly esteemed.
Let us do all things for His glory, so that we may attain that blessed portion. May God grant that we all attain it, through the grace and love toward mankind of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.
Let us, I say, do all things unto His glory; that we may attain unto that blessed portion, unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.