Mark 2:3

Mar_2:3

And they came unto Him, bringing one sick of the palsy, which was borne of four.

The charities of the poor

Borne of four. The charities of the rich are published far and wide, and all men talk of them. Let us turn from them to think for a little of the charities of the poor. But how do we know that the paralytic in this story belonged to the poor? From St. Mark. When he says (Mar_2:4) They let down the bed, he employs a different word for bed from St. Matthew, viz., the Greek form of the Latin grabatus, the pallet or camp bed used by the poor (Cf. Joh_5:8; Act_5:15; Act_9:33). This is one of those graphic touches by which he so often gives additional interest and pictorial vividness to his narrative. (Cf. in the context, Capernaum, verse 1, about the door, verse 2, broken it up, verse 4, son, verse 5, and text, borne of four.) The story suggests as to the charities of the poor-

I. That they generally spring from neighbourhood-Four. Who were they, friends or kinsfolk? Most probably neighbours. There is something sacred in neighbourhood. It is an ordinance of God, and the source of countless kindnesses and sweet humanities.

II. That they are often nameless-Four. The deed of love is chronicled, but nothing is said to identify the doers. So of thousands. Their simple, unostentatious charities are unnamed and unhonoured. But their record is on high.

III. That they are called forth in cases of great distress-Palsy, Type of many. No place exempt from trouble. Multitudes of the poor suffer grievously.

IV. That they are characterized by much disinterestedness and generosity. Of the charities of the poor it may be said, as Spenser says of the angels, that they are all for love and nothing for reward.

V. That they are personally exercised. Most of the rich act by proxy. How different with the poor. They act for themselves.

VI. That they reach their highest form when they are the means of bringing souls to Christ.

VII. That they shall have a great reward. Happy day for this poor man and his friends. (W. Forsyth, M. A.)

Mutual help

Two, says Solomon, are better than one; for if one fall he can help the other, but woe unto him that is alone when he falleth! The cobbler could not paint the picture, but he could tell Apelles that the shoe latchet was not quite right, and the painter thought it well to take his hint. Two neighbours, one blind and the other lame, were called to a place at a great distance. What was to be done? The blind man could not see, and the lame man could not walk! Why, the blind man carried the lame one; the former assisted by his legs, the other by his eyes. Say to no one, then, I can do without you; but be ready to help those who ask your aid, and then, when it is needed, you may ask theirs. (Smith.)

A man with a palsy

Learn:

I. The blessedness of faithful friends.

II. The power of sin.

III. The result of perseverance.

IV. The philosophy of religion-Seek ye first, etc. (Anon.)

The sick man let down through the roof to Christ

I. Those who would be healed by Christ must come to him. Though in exceptional cases our Lord did cure sick people who were at a distance (e.g. Luk_7:1-10)

, His general rule was to heal by look, word, and touch-by the giving out of virtue from His living presence (Mar_5:30). Thus in the case before us the man was not cured till he reached Christ.

1. It is not enough to hear much of Christ. It is not enough to hear of a surgeon; a cure can be effected only by personal treatment.

2. It is not enough to seek help of those who are near to Christ. The crowd about the door could not heal the sick man.

II. There are those who will never reach Christ unless they are brought to him by others. The sick man was borne of four, and could not have reached Jesus without this help. It is the mission of the Church to bring to Christ those who are too helpless in spiritual indifference to seek Him of their own accord (Luk_14:21-23). Note-

1. The Church cannot cure the world of its sin.

2. Those who cannot do more, may be able to bring others under the sound of the word, by inducing them to attend places of worship, etc.

III. The selfishness of some who are enjoying Christian privileges is one of the greatest impediments to the spread of the blessings of the gospel among those who are as yet without them. The selfish crowd would not give place for the sick man.

IV. Earnest perseverance in seeking Christ will overcome the greatest difficulties. The readiness to give up before difficulties is a sure proof of half-heartedness. It is the sluggard who says, There is a lion in the path. Christ is always accessible, though not always with ease.

V. Though the way of coming to Christ may be irregular, His healing blessing will be certainly given when once He is truly found. There are cases in which the regular methods of the Church fail, and irregular methods seem to succeed. (W. F. Adeney, M. A.)

Healing the paralytic

I. Forgiveness is the chief blessing.

II. Adoption-Son.

III. Gladness-Be of good cheer.

IV. Faith-When He saw their faith. (D. Brotchie.)

Christs way of dealing with sin

I. The malady presented to Christ. The malady, apparently, was nothing more than palsy. But not as such did Christ treat it. As with their faith, so it was here. He went deeper than perseverance or ingenuity. He goes deeper than the outward evil; down to the evil, the root of all evil, properly the only evil-sin. Now sin has a twofold set of consequences.

1. The natural. By the natural, we mean those results which come inevitably in the train of wrong-doing, by what we call the laws of nature visiting themselves on the outward condition of a sinner, by which sin and suffering are linked together. Here, apparently, palsy had been the natural result of sin; for otherwise the address of Christ was meaningless. These natural consequences are often invisible as well as inevitable. Probably not one of the four friends, or even the physician, suspected such a connection. But the conscience of the palsied man and the all-seeing eye of Christ traced the connection. Such an experience is true much oftener than we imagine. The irritable temperament, the lost memory, are connected with sins done long ago. For nothing here stands alone and causeless. The Saviour saw in this palsied man the miserable wreck of an ill-spent life.

2. Now quite distinct from these are the moral consequences of guilt: by which I mean those which tell upon the character and inward being of the man who sins. In one sense, no doubt, it is a natural result, inasmuch as it is by a law, regular and unalterable, a man becomes by sin deteriorated in character, or miserable. Now these are twofold, negative and positive-the loss of some blessing: or the accruing of some evil to the heart. Loss-as when by sinning we lose the capacity for all higher enjoyments; for none can sin without blunting his sensibilities. He has lost the zest of a pure life, the freshness and the flood of happiness which come to every soul when it is delicate, and pure, and natural. This is no light loss. If anyone here congratulates himself that sin has brought to him no positive misery, my brother, I pray you to remember that Gods worst curse was pronounced upon the serpent tempter. Apparently it was far less than that pronounced on the woman, but really it was far more terrible. Not pain, not shame-no, these are remedial, and may bring penitence at last-but to sink the angel in the animal-the spirit in the flesh; to be a reptile, and to eat the dust of degradation as if it were natural food. Eternity has no damnation deeper than that. Then, again, a positive result-the dark and dreadful loneliness that comes from doing wrong-a conscious unrest which plunges into business, or pleasure, or society, not for the love of these things, but to hide itself from itself as Adam did in the trees of the garden, because it dare not hear the voice of God, nor believe in His presence.

II. Christs treatment of that malady. By the declaration of Gods forgiveness. The forgiveness of God acts upon the moral consequences of sin directly. Remorse passes into penitence and love. There is no more loneliness, for God has token up His abode there. No more self-contempt, for he whom God has forgiven learns to forgive himself. There is no more unrest, for being justified by faith, we have peace with God. Upon the natural consequences, not directly, but indirectly and mediately. The forgiveness of Christ did not remove the palsy, that was the result of a separate act of Christ. It is quite conceivable that it might not have been removed at all. Consider too, that without a miracle, they must have remained in this mans case. It is so in everyday life. If the intemperate man repents he will receive forgiveness, but will that penitence give him back the steady hand of youth? Or if the suicide between the moment of draining the poisoned cup and that of death repent of his deed, will that arrest the operation of the poison? A strong constitution or the physician may possibly save life; but penitence has nothing to do with it. Say that the natural penal consequence of crime is the scaffold:-Did the pardon given to the dying thief unnail his hands? Did Christs forgiveness interfere with the natural consequences of his guilt? And thus, we are brought to a very solemn and awful consideration, awful because of its truth and simplicity. The consequences of past deeds remain. They have become part of the chain of the universe-effects which now are causes, and will work and interweave themselves with the history of the world forever. You cannot undo your acts. If you have depraved anothers will, and injured anothers soul, it may be in the grace of God that hereafter you will be personally accepted and the consequences of your guilt inwardly done away, but your penitence cannot undo the evil you have done, and Gods worst punishment may be that you may have to gaze half frantic on the ruin you have caused, on the evil you have done. And yet even here the grace of Gods forgiveness is not in vain; it may transform the natural consequences of sin into blessings. It would give meekness, patience, and change even the character of death itself. A changed heart will change all things around us.

III. The true aim and meaning of miracles. It is the outward manifestation of the power of God, in order that we may believe in the power of God in things that are invisible. Miracles were no concession to that infidel spirit which taints our modern Christianity, and which cannot believe in Gods presence, except it can see Him in the supernatural. Rather, they were to make us feel that all is marvellous, all wonderful, all pervaded with a Divine presence, and that the simplest occurrences of life are miracles. In conclusion. Let me address those who, like this sufferer, are in any degree conscious either of the natural or moral results of sin, working in them. My Christian brethren, if the crowd of difficulties which stand between your soul and God succeed in keeping you away, all is lost. Right into His presence you must force your way, with no concealment. (F. W. Robertson, M. A.)

Body and soul cured

I. Pardon, as such, is not a progressive thing. There is no such thing as half a pardon. There are no processes of forgiveness-Thy sins are forgiven thee. The sense of pardon will progress with growing holiness; but not the pardon.

II. We may notice further that the forgiveness of sins took the initiative of all the blessings. It was the first act of grace which led on to all the rest. Remember, we do not work up to our pardon, but from it. We receive it in the free, undeserved, sovereign grace of God.

III. And further, we gather from the story, that any temporal blessings that we receive may, to a devout mind, give evidence of gods love to the soul and of his tower to bestow further spiritual gifts.

IV. It is strengthening and assuring also to see by what tenures we hold our pardon-The Son of man, etc. (J. Vaughan, M. A.)

The paralytic let down through the roof

The scribes were right in their instinctive reflection; that none can forgive sins but God. As an illustration of the whole covenant of our redemption from guilt, and its penal consequences, Christ first forgives the sins of the paralytic, and then throws health into every fibre of his body. Does it not intimate that all judgment hath been committed unto the Son. Does it not cast a new light upon those passages of Holy Writ, in which the prerogative of giving life is attributed to Jesus, as though He were the original source of vitality. Let us regard this as an instance of Divine faith; it will help us to a view of faith as contrasted with reason, and of faith exercised in its proper department; also an example of the moral necessity of faith to the obtaining of blessings from heaven.

I. The consideration of the text will help us to a right view of faith as contrasted with reason. It was clearly faith which brought the men to the city where our Lord was; whereas reason might have kept them at home. Let it be assumed that faith and reason are independent processes of the mind, as being exercised on different things; faith cometh by hearing, and simply accepting testimony; reason, on the other hand, looks rather to the lessons of experience. The four friends of the palsied man having heard of the cures wrought by Jesus, determined at all hazards to carry their friend to Him. Now we call the moral temper which so influenced them-it may be in the twinkling of an eye-faith. They accepted the statements of those who had been at Capernaum. They did not argue concerning the supernatural power of our Lord, or inquire whether it was consonant with the usual course of nature; such would have been the exercise of reason. Reason would have contended that no force of words could restore palsied limbs to health. Faith, so far contrasted with reason, was ready to make the journey. To put the contrast in another view. There are many who would contend, that our last remark goes to depreciate faith, and to say that it is a moral quality, lower than reason; dependent, after all, upon it, and content to make its decisions and pursue its conduct upon a less precise and more vague amount of evidence. Nay, more, that it may be confused with reason, and is but a certain form or process of reason. This is practically the view of all those modern thinkers, who, wanting to get rid of the motive powers of the gospel, seek first to depreciate the very principles of which they are constituted. But it may be replied, that reason is not the origin and source of faith, because it sometimes comes in to test and verify its discoveries, any more than the judge at your tribunals is the origin of the innocence of those whom he righteously acquits; or the critic who decides about the structure and the plot of an epic, is to be confounded with the poet, from the depths of whose abounding genius its rich thoughts have welled forth. From what we have said it may be presumed that we claim for faith something not unlike a separate identity in the breast. We think that we hardly disparage conscience-itself not far apart from reason, as exercised in a high and holy manner, and yet, though near, distinct-if we seat faith by her side, in the banquet of the souls uppermost chamber: if we claim for faith the prerogatives of a separate instinct and power-a moral temper and standing, apart in the breast; and coming in its brighter forms not merely of ourselves, not as a natural evolution of any ordinary inward powers, but as the special gift of God. Nor is this to confound it with that superstition of fanaticism by which the pretended votaries of faith are sometimes led away, and which renders it so obnoxious to men of the world. But not to continue longer this desultory contrast of faith and reason than the necessity of the times requires, and leaving its development rather to your private meditations, we shall only dwell on one more point, as displayed in the case of the earnest friends of the paralytic. This conduct forms a strong illustration of the truth that faith is a principle of action, as reason of minute investigations. We may, if we will, think that such investigations are of high value; though, in truth, they have a tendency to blunt the practical energy of the mind while they improve its scientific exactness. This remark brings us to the gist of our whole argument. We are surrounded by men who would persuade us that the world is to be regenerated, and all its paralytic prostrations healed, by the careful balancing of certain philosophical truths, by courses of speculative inquiry, by the exercise of the reason alone. Of the height of faith in its higher forms they know nothing. We venture to tell them that whether for the rescue of a pauper or a world their plans and principles are powerless. While reason is speculating and balancing things, and doubts which way to proceed, faith moves rapidly and majestically forward, and sheds blessings at every footstep. While reason inquires whether the waters can possess any healing power, faith steps in, and is made whole. If, then, reason and faith are to stand opposed, let us stand, with the just, by faith. Reason, set up in denial of faith-in morals, gave men the fictions of Rousseau-in religion, of Thomas Paine-in politics, of the French Revolution. Irreverence, captiousness, the spirit of division, the denial of the divinity of our blessed Lord and all sacramental mysteries, the sneers at prayer-these are the genuine products of reason, attired as a harlot, carried as an idol, and set in antagonism to faith. Of extremes, that of the rationalist is the worst. I had rather be superstitions than sceptical. Wherever I am, oh Jesus Christ, give me the spirit of simplicity, learning, and loving; lest Thou shouldest be near, and I knew it not-lest others should be pressing to hear Thy words and seek Thy face, taking, with holy violence, the kingdom of heaven by force, and I should linger apart from Thee; lest my soul should be left with its leprous taint of sin uncured, while others came from Thy presence, with souls like that of a little child; lest my spiritual powers should be palsied still, while others, borne by the faith of four, had their sins forgiven, their maladies healed, and took up their bed, and departed to their house.

II. Without apologising for the length of the discussion just closed-because it seems necessary to meet the rationalist and utilitarian direction of this iron age-we turn with minds relieved and rejoicing to a few practical reflections immediately suggested by the text. It furnishes, first, an example of earnest industry on the part of the friends and attendants of the poor paralytic, such as we shall do well to imitate as well as admire. Brethren, beloved in the Lord, is your substantiation of things hoped for simple and uncompromising like this? Believing, as we trust you do, in the Lord Jesus Christ, do ye use contrivance as earnest, and labour as hard, in fulfilling that best office of friendship, which places the diseased in the presence of their Saviour? Do you send up their case to the house of God, that it may be borne, as it were, not of four, but of many, to the throne of heavenly grace? If there be in your families any paralyzed by sin and wickedness, men whose moral principles are deadened, and sensibilities benumbed, by the poison of licentiousness, or infidelity, or worldliness, do you try by importunate application, and kind but constant entreaty, to bring them to the living fountain, open for sin and uncleanness? Christ is in His Church; do you try and persuade them to join you in its holy services? Do you ply them with every kind and tender office, bearing them, as it were, in your arms, that your importunity may be successful? Do you take as much pains for their souls health, as they who carried the palsied cripple, and let him down through the roof of the house? And you cannot but remark the reward which our blessed Lord vouchsafes to their exertions. His omniscient eye followed them as they toiled up the staircase to the roof; He perceived their confidence. It is not, we trust, irreverent to suppose that His spirit rejoiced within Him, and felt serene satisfaction at the flow of faith in the hearts of these people. Mysteriously restrained or free, rapid or slow, plenteous, or frugal, in the disbursal of His miraculous blessings, according to the faith of those around Him, grieved as He often was at the hardness of mens hearts, doing hero and there not many mighty works, because of their unbelief; we may suppose the joyous contrast of emotion, as He perceived the paralytic let down in His presence. Similar, beloved brethren, shall be your reward; if you, with the same quiet constancy and steadfastness, seek to bring souls to Him, who is the good Physician. It may be, that your toil will long appear mere unprofitable waste. You will long wonder at the little result which ensues on your earnest effort. The deeper laws of Gods eternal kingdom, the manner in which He subdues minds to Himself, will be entirely hidden from your most searching investigation. Still, with faith, toil on; toil on. Carry your wicked and morally paralysed friends, on the arms of prayer, to Christ; persuade them, if possible, to seek the sacred scenes where the shadows of Christs mysterious presence fall; in due time ye shall reap, if ye faint not. (T. Jackson.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mar 2:3-4. And they come, bringing one sick of the palsy — See on Mat 9:2, &c. Which was borne of four — One at each corner of the sofa or couch. And when they could not come nigh unto him for the press — The great crowd of people collected together, and feared a delay might lose so precious an opportunity, they uncovered the roof — Of the apartment where he was — Which was a room that had no chamber over it, the houses in the East being low, having generally a ground floor only, or one upper story. This house also, like other houses in that country, had doubtless a flat roof with a battlement round it, (Deu 22:8,) and a kind of trap-door, by which persons within could come out upon it to walk and take the air, or perform their devotions. (See 2Ki 23:12; Act 10:9.) This door, when shut, lying even with the roof, made a part of it, and was probably well fastened to secure the house against thieves. The bearers therefore of the paralytic, prevented from bringing him in at the door by the crowd, bear him up by some other stair to the roof of this room, and finding this trap-door fastened below, were obliged to break it open before they could get entrance; and probably also, in order to let down the sick man and his couch, to make the opening wider, which they might do, either by removing the frame of the trap-door, or some of the tiles adjoining to it, with the laths supporting them; all which Mark fitly expresses by the words: απεστε γαδαν την στεγην οπου ην, και, εξορυξαντες χαλωσι τον κραββατον, they took up the covering, and having broken, or pulled up, namely, as much of the frame or adjoining tiles as was necessary, they let down the couch, which they held by the corners, or by ropes fastened to the corners of it, and so placed him before Jesus while he was preaching to the people who were within, and to as many of those who stood without in the court as could hear.

Some think a more satisfactory interpretation of this passage may be given by referring to Dr. Shaw’s account of the houses in the East. “They are built,” he says, “round a paved court, into which the entrance from the street is through a gateway, or passage-room, furnished with benches, and sufficiently large to be used in receiving visits, or transacting business. The stairs, which lead to the roof, are never placed on the outside of the house in the street, but usually in the gateway or passage-room to the court, and sometimes at the entrance within the court. This court is called in Arabic, the middle of the house, and answers to the midst, in Luke. It is customary to fix cords from the parapet-walls (Deu 22:8) of the flat roofs across this court, and upon them to expand a veil or covering, as a shelter from the heat. In this area, probably, our Saviour taught. The paralytic was brought upon the roof by making a way through the crowd to the stairs in the gateway, or by the terraces of the adjoining houses. They rolled back the veil, and let the sick man down over the parapet-wall of the roof into the area or court of the house before Jesus.” This interpretation, however, seems hardly consistent with the original expressions used by Mark and Luke: particularly the latter, who says, Luk 5:19, Δια των κεραμων καθηκαν αυτον συν τω κλινιδιω, They let him down through the tiling with his couch.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Mar 2:3. Ὑπὸ τεσσαρων, by four) He was then fall grown, though not far advanced in years: comp. Mar 2:5, Son [implying he was not old].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 2:3 . ἔρχονται : historic present with lively effect. The arrival creates a stir. φέροντες : this may mean more than the four who actually carried the sick man ( ὑπὸ τεσσάρων ), friends accompanying. The bearers might be servants (Schanz).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

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

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

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

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 3. One sick of the palsy] A paralytic person.

See Clarke on Mt 9:2, &c.

Borne of four.] Four men, one at each corner of the sofa or couch on which he lay: this sick man appears to have been too feeble to come himself, and too weak to be carried in any other way.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(3) Borne of four.—The number of the bearers is given by St. Mark only.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

3. borne of four] Notice the pictorial definiteness of the Evangelist.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And when they could not come nigh unto him for the press,.... To the room where Jesus was, nor into the house, nor even to the door, the crowd about it was so great,

they uncovered the roof where he was. The Arabic version reads it, "they went up to the roof"; and the Persic thus, "they carried him up upon the roof". The place where Christ was, seems to be an upper room; for in such an one the Jewish doctors used to meet, and discourse together about religious matters; see Act 1:13. Though some think this was a mean house in which Christ was, and had no upper room, but the ground floor was open to the roof, through which the man, sick of the palsy, was let down on his bed to Christ; and the rather, because the people crowded about the door to get in, and there was no room to receive them, no not about it: but even from this circumstance it seems most reasonable, that there was an upper room in which Christ was, and at a window in which he might preach to the people, with much more convenience, than at, or about the door, where they were pressing: for, certain it is, that he did preach the word to them, Mar 2:2, and many instances may be given of the above mentioned doctors, whose usages, when indifferent, and not sinful, might be complied with by Christ, as these were, of their meeting and conversing together in upper rooms. Instead of many, take the few following (a):

"It happened to Rabban Gamaliel, and the elders, who were sitting "in an upper room in Jericho", that they brought them dates, and they did eat, &c,''

Again (b),

"these are some of the traditions which they taught, "in the upper chamber" of Hananiah ben Hezekiah, ben Garon.''

So it is likewise said (c), that

"R. Tarphon, or Tryphon, and the elders, were sitting "in the chamber" of the house of Nithzah, in Lydda, and this question was asked before them, is doctrine greatest, or practice greatest?''

Once more (d),

"the elders of the house of Shammai, and the elders of the house of Hillell, went up, "to the upper chamber" of Jochanan ben Bethira, and said, that the Tzitzith, or fringes, had no measure, &c.''

Now, over this upper room, was a flat roof, with battlements about it; for so the Jews were obliged to build their houses, Deu 22:8, to which they had a way of going to and from, both within and without side their houses; See Gill on Mat 24:17. Hence we so often read (e) of , "the way of the roofs", in distinction from "the way of the doors"; by which they entered into their houses, and by which means, things might be carried from a court to a roof, and from a roof to a court; about which the doctors dispute, saying, that on a sabbath day (f),

"it is forbidden to ascend and descend from the roofs to the court, and from the court to the roofs; and the vessels, whose abode is in the court, it is lawful to move them in the court, and which are in the roofs, it is lawful to move them in the roofs.--Says Rabbi, when we were learning the law with R. Simeon at Tekoah, we brought up oil, and a confection of old wine, water, and balsam, from roof to roof, and from roof to court, and from court to court, and from the court to a close, and from one close to another, till we came to the fountains, in which they washed. Says R. Judah, it happened in a time of danger, and we brought the book of the law from court to roof, and from roof to court, and from court to a close, to read in it.''

Now, in these roofs, there was a door, which they call, , "the door of the roofs" (g); now when they had brought up the sick man to the roof of the house, by a ladder fastened on the outside, which was common (h); they took up this door, and let him down in his bed into the room where Jesus was: and because they wrenched the roof door open with violence, therefore it is said,

and when they had broken it up, they let down the bed wherein the sick of the palsy lay: opening the door, and perhaps taking up the frame of it, and removing some tiles about it, to make the way wider, they let down with ropes, the bed, and the man on it, together. The Persic version thus renders it, "and the paralytic man being put upon a bed, at the four corners of the bed so many ropes being fastened, they let him down through a window to Jesus, into the place where he was sitting"; which is rather a paraphrase, or exposition of the words, than a translation.

(a) T. Bab. Beracot, fol. 37. 1. (b) T. Bab. Sabbat, fol. 12. 1. & Misn. Sabbat, c. 1. sect. 4, (c) T. Bab. Kiddushin, fol. 40. 2. Vid. T. Hieros. Pesachim, fol. 30. 2. & T. Bab. Sanhedrin, fol. 74. 1. (d) T. Bab. Menachot, fol. 41. 2. Vid. Targum in Cant. iii. 4. (e) T. Pesach. fol. 92. 1. Moed. Katon, fol. 25. 1. Cetubot, fol. 10. 2. Gittin, fol. 81. 1. Bava Metzia, fol. 88. 1, in 117. 1. (f) T. Bab. Erubin, fol. 91. 1. & Hieros. ib. fol. 25. 3. (g) T. Hieros. Erubin, fol. 26. 2. (h) Gloss. in T. Bab. Bava Metzia, fol. 117. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

3 And they come unto him, bringing one sick of the palsy, which was borne of four.

Ver. 3. Which was borne of four] Apprehensis quatuor lecti extremitatibus, vivo cadaveri persimilis. Wicked men are living ghosts, walking sepulchres of themselves. Bring them to Christ that they may be cured.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See this miracle explained in Mat 9:2-8.

Palsy - See the notes at Mat 4:24.

Borne of four - Carried upon a couch Mat 9:2 by four men.

Mar 2:4

The press - The crowd, the multitude of people. Jesus was probably in the large open area or hall in the center of the house. See the notes at Mat 9:2. The people pressed into the area, and blocked up the door so that they could not have access to him.

They uncovered the roof where he was - See the notes at Mat 9:2.

When they had broken it up - When they had removed the awning or covering, so that they could let the man down. See the notes at Mat 9:2.

Mar 2:5

Their faith - Their confidence or belief that he could heal them.

Son - Literally, “child.” The Hebrews used the words “son” and “child” with a great latitude of signification. They were applied to children, to grandchildren, to adopted children, to any descendants, to disciples, followers, young people, and to dependents. See the notes at Mat 1:1. In this place it denotes affection or kindness. It was a word of consolation - an endearing appellation, applied by the Saviour to the sick man to show his “compassion,” to inspire confidence, and to assure him that he would heal him.

We never saw it on this fashion - Literally, “We never saw it so.” We never saw anything like this.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

3. Borne of four — Each holding him by a limb. Or more probably, each holding a corner of the litter.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 3, 4. And they come, bringing unto him a man sick of the palsy, borne of four. Here again the minuteness of detail is very observable. It is also interesting to notice how the three writers of the synoptic Gospels supplement and illustrate one another. St. Matthew gives the outline, St. Mark and St. Luke fill up the picture. St. Luke (Luk_5:18) tells us how they sought means to bring the paralytic into Christ"s presence. They carried him on his bed up the flight of steps outside the house, and reaching to the roof; and then both St. Mark and St. Luke tell us how, having first removed a portion of the tiling and broken up the roof, they then let him down through the opening thus made into the midst before Jesus. The chamber into which he was thus abruptly lowered was most probably what is elsewhere called the "upper chamber," a large central room, convenient for the purpose of addressing both those who filled it and also the crowd that thronged the outer court below.

HOMILIES BY A. ROWLAND Vers. 3-5. The pardon of the paralytic.

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

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

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

2. He found difficulties in approaching Christ. The crowd was impassable. They ascended the staircase outside, (Mat_24:17) and so reached the fiat roof. Then they broke up the covering of the roof and let down the bed on which the sick of the palsy lay. These obstacles tried their faith, proved and purified it. There are difficulties in the way of our approach to Christ; some of which may be removed by our friends, others of which can only be overcome by our own faith and courage. Prejudices, easily besetting sins, evil companions, are examples.

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

II THE GRACIOUSNESS OF THE SAVIOUR.

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

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

3. He showed himself ready and able to forgive. Possibly our Lord saw a connection between this illness and some special sin. He guards us, however, against supposing that it is always so. (Luk_13:15 Joh_9:3) Perhaps the secret pangs of conscience were in the way of physical restoration here. Sometimes pardon was given after cure. (Luk_17:19 Joh_5:14) The scribes were right in their declaration that none but God can forgive sins. The Levitical priests, under the old dispensation, were authorized to announce Divine forgiveness, as God"s representatives, after the offering of appointed sacrifices; but the scribes very properly recognized that Jesus claimed to do far more than that. He admitted that it was so, and as the Son of man (Dan_7:13) he claimed the power they denied him, and at once gave a proof that the power was actually his. They might have argued that there was no evidence that the man"s sins were forgiven; that Jesus was making a safe claim, which could not be tested. In order to meet this he said in effect, I will now claim and exercise a power the result of which you can see; and it shall either brand me as an impostor, or else it shall be a sign that my former utterance had effect." Then said he to the sick of the palsy, "Arise, and take up thy bed, and go thy way into thine house." Like that man, may our recovered and redeemed powers be instantaneously used in obedience to Christ. A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Matt. ix, 2; Luke v, 18.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The palsied man:

v. 3. And they come unto Him, bringing one sick of the palsy, which was borne of four.

v. 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.

v. 5. When Jesus saw their faith, He said unto the sick of the palsy, Son, thy sins be forgiven thee.

While Jesus was in the house, and the conditions were such that hardly another person could be wedged in between the crowd, there came men that brought or carried a paralytic man. So severe was the sickness and so great the consequent weakness of the man that he could neither be led nor supported in an upright position. He was lying on a sofa or hammock-like couch, which was carried by four men. It was out of the question to approach Christ, to come anywhere near Him. The crowd effectually blocked the doorway. But these men were neither dismayed nor baffled. Taking their precious burden up the stairway, which, after the custom of the Jews, led from the ground on the side to the flat roof, they proceeded to uncover the roof above the spot where Jesus was standing, as nearly as they could estimate the location. Here they took off the tiles, making an opening large enough to permit the lowering of the bed with its occupant before the feet of Jesus. There must never be a lack of determination on the part of men that actually want to bring any matter to the attention of Jesus. Away can be found to make known your wants to Him, if there is the persistence of firm faith to show the way. Note: It was this that Jesus looked for as soon as the sick man was placed before Him, the faith of them all, the undoubting trust that He could and would help in this great trouble, since He was the Messiah, who had come to take away sin, with its guilt and with its curse. It should also be remembered: the intercessory groanings of the heart for the trouble of any friend or any person in the world have great power with Christ, when they flow from a heart full of faith in Him. So it proved in this case. For the first assurance of Jesus was that addressed to the sick man: Son, forgiven be thy sins. That was glorious, comforting news. For though the present sickness may not have been caused by any direct fault of the sufferer, yet it is true that sin has caused all the suffering in the world from the beginning. "For if we had remained without sin," as our church-book has it, "death could not have prevailed over us, much less any other affliction. " That assurance alone, therefore, benefited the sufferer greatly, since it transmitted to him the continual forgiveness of all his sins through the merits of the Savior.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Here we have the relation of our Saviour’s miraculous healing of one sick of the palsy at Capernaum.

Where observe, 1. The diseased and distressed person; one sick of the palsy, which disease being a resolution and weakness of the nerves, enfeebles the joints, and confines the person to his bed or couch. As a demonstration of Christ’s divine power, he was pleased to single out the palsy and leprosy, incurable diseases, to work a cure upon such as were afflicted with them.

Now this person was so great a cripple by reason of the palsy, that he was borne of four. He could not go, nor was capable of being led, but was carried by four in his bed or couch.

Observe, 2. As the grievousness of the disease, so the greatness of their faith. The man and his friends had a firm persuasion that Christ was clothed with a divine power, and able to help him, and they hoped in his goodness that he was also willing to help him. Accordingly, the roof of the Jewish houses being flat, they uncovered some part of it, and let the bed down with the sick man in it into the room where Christ was.

Observe, 3. No sooner did they exercise their faith in believing, but Christ exerts his divine power in healing. And see the marvellous efficacy of faith; it obtained not only what was desired, but more than was expected. They desired only the healing of the body, but Christ heals body and soul too. Son, be of good cheer, thy sins are forgiven thee.

Thereby our Saviour shows them, that sin is the original cause of all bodily diseases; and consequently, that in sickness, the best way to find ease and deliverance from pain, is first to seek for pardon. The sense of pardon in some degree will take away the sense of pain.

Observe, 4. The exception which the scribes took against our Saviour for pronouncing that this man’s sins were forgiven him. They accuse him of the sin of blasphemy: urging, that it is God’s peculiar prerogative to pardon sin. Their doctrine was true, but their application false. Nothing more true, than that it is the greatest degree of blasphemy for any mere man to arrogate to himself the incommunicable prerogative of God, which consists, in an absolute and authoritative power to forgive sin. But then their denying this power to Christ of forgiving sin, which he had as God from all eternity, and as Mediator, God and man in one person, when here upon earth; this was blasphemy in them; the challenging of it, none in him.

Observe, 5. Our Saviour gives these scribes a twofold demonstration of his Godhead,

(1.) By letting them understand that he knew their thoughts: Jesus perceiving in his spirit that they reasoned within themselves. To search the hearts, and to know the thoughts and reasonings of men, but the prerogative of God only.

(2.) By assuming to himself a power to forgive sin; for our Saviour here, by assuming to himself a power to forgive sins in his own name, and by his own authority, doth give the world an undeniable proof and convincing evidence of his Godhead. For who can forgive sins but God only?

Observe, 6. The effect of this miracle upon the minds of the people; they marvelled and were amazed, but did not believe. They admire our Saviour for an extraordinary man, but did not believe him to be God.

Learn thence, That the sight of Christ’s miracles is not sufficient to work faith in the soul, without the concurring operation of the Holy Spirit. The one may make us marvel, the other must make us believe.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

four people were carrying him

"four of them were carrying him." It is likely that there were more than four people within the group that brought the man to Jesus.

were bringing a paralyzed man

"were bringing a man who was unable to walk or use his arms"

could not get near him

"could not get close to where Jesus was"

they removed the roof ... they lowered

Houses where Jesus lived had flat roofs made of clay and covered with tiles. The process of making a hole in the roof can be explained more clearly or made more general so that it may be understood in your language. AT: "they removed the tiles from the part of the roof above where Jesus was. And when they had dug through the clay roof, they lowered" or "they made a hole in the roof above where Jesus was, and then they lowered"

translationWords

Jesus

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

3. παραλυτικόν. Lk., as usual (Act 8:7; Act 9:33), has the more classical παραλελυμένος.

αἰρόμενον ὑπὸ τεσσάρων. Mk alone has this detail. There is perhaps design in using the same verb of his being carried and of his carrying his bed (Mar 2:9; Mar 2:11-12), a point which Lk. makes clearer by saying ἄρας ἐφʼ ὃ κατέκειτο. If so, the point is lost in A.V. and R.V., “borne of four” and “took up the bed”; also in Vulg., with porto and tollo. Cf. ἐπὶ χειρῶν ἀροῦσίν σε (Psa 91:12).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

3. παραλυτικὸν—a paralytic.3

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Born of four. A detail peculiar to Mark.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.