Mark 2:5

Mar_2:5

When Jesus saw their faith.

Faith for others

The perfect concurrence of the paralytic cannot be doubted, and probably he had already poured out his soul in confession; still, we have no right to ignore what the Holy Spirit has here recorded, viz., that it was the sight of his bearers faith which drew from Christs lips the words of forgiveness. It is a fact full of mystery, but full also of consolation, that not a few of the gifts of healing and restoration-on the centurions servant, on Jairus child, on the blind man at Bethsaida, on the Syro-Phoenicians daughter-were obtained through the faith and prayers, not so much of the sick and afflicted themselves, as of their relations and friends. Surely this dependence of man upon his fellow creatures was intended to foreshadow the great mystery of Redemption through Anothers Blood. It may well have been placed on record by the Holy Spirit to teach us that whenever we try to bring others to the feet of Jesus to be healed of their souls sickness-be they friends or enemies-whenever we offer up the prayer of faith, which we are assured shall save the sick, we are associating ourselves in deeds of mercy and acts of intercession with the Great High Priest of the world-the One Mediator between God and Man-the Man Christ Jesus, our Lord. (H. M. Luckock, D. D.)

Faith visible

Faith is sure to be visible to the naked eye. That which never manifests itself in action is not the faith which Jesus sees with approval Faith that cannot be seen is dead faith-dead and buried. (H. C. Trumbull.)

Jesus saw their faith

Here was the explanation of their strange conduct, and the secret motive power of their determined action. The crowd saw their eccentricity, Jesus saw their faith. If there be anything good within us Christ will be sure to see it. Here, then, we see the power of faith.

I. It deepened their sympathy for this sufferer. If they pitied before, they would have a keener sympathy now they believed that a cure was possible.

II. It devised a scheme for bringing him to Christ.

III. It carried out that scheme in the most extraordinary way.

IV. It attracted the admiration of Christ. He saw their faith.

V. It obtained a cure for the sufferer. Their faith. (Anon.)

The faith of a child

An evangelist of today tells that, after one of his meetings, he observed that a little girl kept her seat after all others had left. Thinking that the child was asleep, he stepped forward to awaken her, but found she was praying that God would send her drunken father to that meeting house that very night, there to be converted. The evangelist waited, and soon a man came rushing in from the street, and knelt tremblingly at the childs side. He had been brought thither by a sudden impulse which he could not resist, and then and there he found Christ. The childs faith was honoured in the conversion of her father. (The Sunday School Times.)

A paralytic healed on the faith of others

What I would especially remark in these words, is the benefit which this sick man received from the faith of others. He was healed upon the faith of the men who brought him to Jesus. Several instances of the same kind occur in the history of Christs miracles. The conduct of the Saviour, in these instances, is agreeable to the general plan of Gods moral government. As He has placed mankind in a state of mutual dependence, so it is an essential part of the constitution of His government, that some shall be benefited by the faith and piety, or shall be liable to suffer by the vice and wickedness of others. The bestowment indeed of future and eternal blessings must depend on personal qualifications. Observation shows us that this is no uncommon case. The virtue and happiness of communities greatly depend on the wisdom and integrity of rulers. The advantages which one enjoys by his connection with the virtuous, and the dangers to which another is exposed by his connection with the vicious, are not always owing merely to himself, but often to the immediate providence of God, who allots to each one such trials and such assistances as His wisdom sees fit. From this part of the Divine constitution we may derive some useful instructions.

I. We see the reasonableness of intercession. If God is pleased to employ some men as visible instruments of general good, we may rationally suppose that He often, in a more secret and invisible manner, connects the happiness of many with the fervent prayers of a few, or even one godly soul. Of the Jews, in a corrupt period, the apostle says, they were beloved for their fathers sake. Some will ask, perhaps, how is it reasonable that our future happiness should be made to depend on anothers prayers? We have not the command of their hearts, we cannot oblige them to pray for us; why should we be exposed to suffer for their neglect? What if, in His good providence, He brings you in the way of some useful warnings and instructions, and grants you some awakened and convincing influences of His kind spirit, when you have not sought them? And what if He does this in answer to the fervent prayers of others? Will you say that all this is wrong?

II. We see from this subject that the doctrine of Scripture concerning our being involved in the consequences of the primitive apostasy is agreeable to the analogy of providence.

III. That our salvation through the atonement and righteousness of a redeemer appears to correspond with the general constitution of gods moral government. It is an essential part of the Divine plan that the virtue of some should not only benefit themselves, but extend its kind and salutary influence to others. We see this to be the case among men; and probably it is the case among all moral beings except those who are in a state of punishment. The angels, we are told, are ministering spirits, sent forth to minister to the heirs of salvation.

IV. Our subject removes the principal objection urged against the dedication of infants to god in the ordinance of baptism. For it shows that some may be benefited by the faith of others. It is often asked, What advantage is baptism to infants? They have no knowledge of the use and design of it. They have not that faith which is required to baptism. If they are baptized, it cannot be on their own faith, it must be on the faith of their parents; and what benefit can they derive from the faith of another? But this is no more an objection against the baptism of infants than against intercession for infants

V. Our subject teaches us the importance of the station in which we are placed. We are acting not merely for ourselves, but for others, for many others, how many we cannot tell; for we know not how many are connected with us; nor how extensive may be the influence of our good or bad conduct. A holy and religious life is certainly of vast importance to ourselves; for on this depends the happiness of our existence through all the succeeding ages of eternal duration. But when we consider ourselves as standing in a near connection with our fellow probationers; when we realize how much good a sinner may destroy, or a saint promote; how many souls may be corrupted by the example of the one, and how many may be converted by the influence of the other; the importance of our personal religion rises beyond all conception.

VI. We see that benevolence must be an essential part of true religion. If God has placed us in such a connection with those around us that their virtue and happiness will be affected by our conduct, we are evidently bound to act with a regard to their interest. (J. Lathrop, D. D.)

Son, thy sins be forgiven thee.

Power of these words

These words, so it is recorded, saved the life of that zealous minister of God, Donald Cargill. He had been for some time under conviction of sin, and his mind was harassed by Satans assaults. Being naturally reserved, he could not prevail upon himself to lay his troubles before others. At last, in a paroxysm of despair, he resolved to bring his life on earth to a close. Again and again did he seek the banks of the Clyde, with a steadfast resolution to drown himself; and repeatedly was he interrupted by meeting persons he knew. Not to be frustrated, he rose one morning and walked to an old coal pit, intending to throw himself into the abyss. At the verge, the words above quoted flashed across his mind; the effect was powerful and instantaneous; he returned to praise God for a free salvation, and to serve Him in a faithful and consistent Christian life.

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

Mar 2:5-12. When Jesus saw their faith — The faith of the bearers of the paralytic, as well as of the paralytic himself, manifested by their making these extraordinary efforts to bring him to Jesus, he had compassion on the afflicted person, and, previously to his cure, declared publicly that his sins were forgiven. But there were certain of the scribes, &c. — See whence the first offence cometh! — As yet not one of the plain, unlettered people, were offended. They all rejoiced in the light, till these men of learning came, to put darkness for light, and light for darkness. We to all such blind guides! Good had it been for these if they had never been born. O God, let me never offend one of thy simple ones! Sooner let my tongue cleave to the roof of my mouth! These scribes, hearing what Christ said, were exceedingly provoked. And though they did not openly find fault, they said in their own minds, or, perhaps, whispered to one another, Why doth this man thus speak blasphemies? — “The word βλασφημια, blasphemy, in profane writings, signifies slander, calumny, or any kind of opprobrious language. But in Scripture it denotes opprobrious speeches against God’s being, attributes, or operations, such as when we ascribe to God the infirmities of men, or to men the perfections and operations of God; it signifies also irreverent speeches, addressed immediately to God, such as when we curse God, as Job’s wife desired him to do.” — Macknight. The meaning of the word here is, Why doth this fellow arrogantly assume to himself what belongs to God? a sense which it has 16:65, and in other passages. These Pharisees and teachers of the law, being ignorant of our Lord’s divinity, thought he was guilty of blasphemy in pretending to forgive the man his sins, because it was an assuming of what God had declared to be his incommunicable prerogative, Isa 43:25. Whereupon Jesus, knowing all that passed, immediately reasoned with them on the subject of their thoughts, by which he gave them to understand that it was impossible for any thought to come into their minds without his knowledge, and consequently proved himself to be endued with the omniscient Spirit of God. He next demonstrated, by what he said to them, that the power he claimed did really belong to him, demanding, Whether is it easier to say — Namely, with authority, so as to effect what is said; Thy sins be forgiven thee, or to say, (to command, as the word ειπειν often signifies,) Arise and walk — That is, whether is easier, to forgive sins, or to remove that which is inflicted as their punishment? The Pharisees could not but be sensible that these things were one and the same, and therefore they ought to have acknowledged that the power which did the one could really do the other also. If it be objected to this, that the prophets of old wrought miraculous cures of diseases, but never claimed the power of forgiving sins, neither could claim it; the answer is, that the cases are widely different; none of the prophets ever pretended to work miracles by his own power, as Jesus did. The Pharisees making no answer, Jesus, without troubling himself any further, (except to tell them, that what he was about to do would demonstrate his power on earth to forgive sins,) turned to the paralytic, and bade him rise up and carry away his bed. And the words were no sooner pronounced, than the cure was accomplished: the man was made active and strong in an instant. He arose, took up his bed with surprising vigour, and went off, astonished in himself, and raising astonishment in all who beheld him. The Pharisees indeed, it seems, were only confounded; but the rest of the people were not only struck with amazement, but affected with a high degree of reverence for God, and admiration of his power and goodness, glorifying him, and saying, We never saw it on this fashion!

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

2:5 Jesus saw the faith of the paralytic and the four men who brought him. • your sins are forgiven: Those listening understood Jesus’ words as a claim to divine authority (2:6-10; Luke 7:48-49).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 2:5. Πίστιν, their faith) So painstaking.

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

Mar 2:5 . τὴν πίστιν α ., their faith, that of the bearers, shown by their energetic action, the sick man not included ( οὐ τὴν πίστιν τοῦ παραλελυμένου ἀλλὰ τῶν κομισάντων , Victor Ant., Cramer, Cat.). τέκνον , child, without the cheering θάρσει of Mt.

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

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" (Mat 9:2).

thy sins be forgiven thee--By the word "be," our translators perhaps meant "are," as in Luke (Luk 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 Luk 7:41, &c.).

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

5. their faith] The faith of all, of the paralytic himself and those that bore him. The Holy One did not reject this “charitable work” of theirs in bringing him before Him, any more than He does that of those who bring infants to Him in Holy Baptism.

Son] St Luke, Luk_5:20, gives the words thus, “Man, thy sins are forgiven thee.” St Mark has preserved to us the tenderer word, even as St Matthew has done in his account (Mat_9:22).

thy sins] His sufferings may have been due to sinful excesses. Comp. the words of the Saviour to the man, who had an infirmity thirty and eight years, “Behold thou art made whole; sin no more, lest a worse thing come unto thee,” Joh_5:14. At any rate his consciousness of sin was such that it was necessary to speak to his soul before healing was extended to his body. See Luk_7:48.

be forgiven] The mood here is not optative but indicative. Thy sins are, or rather, have been forgiven thee.

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.

But there were certain of the Scribes sitting there,.... In the upper room where Jesus was, to watch and observe what he said:, and did:

and reasoning in their hearts; upon the above words of Christ, in the following manner.

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

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

Ver. 5. When he saw their faith] By their works; as the goodness of the promised land was known by the grapes and fruits brought back by the spies. In all our good works, Christ’s eye is upon our faith, without which "it is impossible to please God."

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.

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.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Son, thy sins be forgiven thee; literally, thy sins are forgiven. The word "son" is in the Greek the more endearing word (teknon) "child." St. Luke uses the word "man." St. Matthew adds the words "Be of good cheer." It is here to be carefully observed that the spiritual gift, the gift of forgiveness, is first conveyed; and we must also notice the authoritative character of the address, "Thy sins are forgiven." Bede observes here that our Lord first forgives his sins, that he might show him that his suffering was ultimately due to sin. Bede also says that he was borne of four, to show that a man is carried onwards by four graces to the assured hope of healing, namely, by prudence, and courage, and righteousness, and temperance. Jesus seeing their faith. Some of the Fathers, as Jerome and Ambrose, think that this faith was in the behavers of the sick man, and in them only. But there is nothing in the words to limit them in this way. Indeed, it would seem far more natural to suppose that the paralytic must have been a consenting party. He must have approved of all that they did, otherwise we can hardly suppose that it would have been done. We may therefore more reasonably conclude, with St. Chrysostom, that it was alike their faith and his that our Lord crowned with his blessing. Thy sins are forgiven. These words of our Lord were not a mere wish only; they were this sick man"s sentence of absolution. They were far more than the word of absolution which Christ"s ambassadors are authorized to deliver to all those who "truly repent and unfeignedly believe." For Christ could read the heart, which they cannot do. And therefore his sentence is absolute, and not conditional only. It is not the announcement of a qualified gift, but the assertion of an undoubted fact. In his own name, and by his own inherent power, he there and then forgives the man his sins.

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

sins

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Seeing their faith

"Seeing the men's faith." Possible meanings are 1) that only the men who carried the paralyzed man had faith or 2) that the paralyzed man and the men who brought him to Jesus all had faith. (See: Assumed Knowledge and Implicit Information)

Son

The word "Son" here shows Jesus cared for the man as a father cares for a son. AT: "My son" (See: Metaphor)

your sins are forgiven

If possible translate this in such a way that Jesus does not clearly say who forgives the man's sins. AT: "your sins are gone" or "you do not have to pay for your sins" or "your sins do not count against you"

reasoned in their hearts

Here "their hearts" is a metonym for the people's thoughts. AT: "were thinking to themselves" (See: Metonymy)

How can this man speak this way?

The scribes used this question to show their anger that Jesus said "Your sins are forgiven." AT: "This man should not speak this way!" (See: Rhetorical Question)

Who can forgive sins but God alone?

The scribes used this question to say that since only God can forgive sins, then Jesus should not say "Your sins are forgiven." AT: "Only God can forgive sins!" (See: Rhetorical Question)

translationWords

faith

Jesus

son

sin

forgive

scribe

blasphemy

God

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

5. καὶ ἰδών ([237][238][239] rather than ἰδὼν δἑ: cf. Mar 1:14; Mar 1:28. ἀφίενται ([240] 33, Latt. Syrr. Goth., Orig.) rather than ἀφέωνται ([241][242][243][244][245] etc.), which may come from Luk 5:20. Mat 9:2; Mat 9:5 has ἀφίενται. So also here Mar 2:9, where [246] joins [247] σου αἱ ἁμαρτίαι ([248][249][250][251][252] 33) rather than σοι αἱ ἁμ. σου ([253][254]3[255][256] etc.).

[237] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[238] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[239] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[240] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[241] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[242] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[243] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[244] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[245] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[246] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[247] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[248] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[249] Codex Vaticanus. 4th cent., but perhaps a little later than א. In the Vatican Library almost since its foundation by Pope Nicolas V., and one of its greatest treasures. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1889.

[250] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

[251] Codex Regius. 8th cent. An important witness. At Paris. Contains Mar 1:1 to Mar 10:15; Mar 10:30 to Mar 15:1; Mar 15:20 to Mar 16:20, but the shorter ending is inserted between Mar 16:8 and Mar 16:9, showing that the scribe preferred it to the longer one.

[252] Codex Sangallensis. 9th or 10th cent. Contains the Gospels nearly complete, with an interlinear Latin translation. The text of Mark is specially good, agreeing often with CL. At St Gall.

[253] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[254] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[255] Codex Basiliensis. 8th cent. At Basle.

[256] Codex Seidelianus II. 9th or 10th cent. Contains Mar 1:1-31; Mar 2:4 to Mar 15:43; Mar 16:14-20.

5. ἰδὼν τὴν πίστιν αὐτῶν. All three preserve the words. Belief in the power and good will of Christ is meant. The αὐτῶν includes the paralysed man. Theophylact and Euthymius remark that he would not have consented to be brought, if he had not believed that he could be cured. Here, as in the case of the father of the demoniac boy (Mar 9:24), and of Jairus (Mar 5:36), the faith of representatives is taken into account. Cf. Mar 7:32. This would hold good in the case of most demoniacs.

Τέκνον. My child. This affectionate address is preserved by Mk and Mt. It was doubtless intended to encourage the man and strengthen his hopes. We must insert “My,” for “Child” would sound like the beginning of a rebuke. Lk. has ἄνθρωπε, which is much less sympathetic. Τέκνα is addressed to the Twelve (Mar 10:24); also τεκνία (Joh 13:36). Cf. 1Co 4:14; 1Co 4:17, and Θύγατερχ, Mar 5:34. We must not infer from τέκνον that the sick person was a lad; teachers often addressed their disciples in this way (Pro 1:8; Pro 1:10; Pro 2:1, etc.).

ἀφίενταί σου αἱ ἁμαρτίαι. See crit. note. Thy sins are forgiven thee (R.V.), rather than “be forgiven thee” (A.V.), which might be understood as a wish. This “aoristic present” (Burton § 13; Blass § 56. 4) means “are forgiven now and here”; it = “I forgive thee.” Possibly, as in the case of the man at the pool of Bethesda, this man’s palsy was the result of sin (Joh 5:14), and the thought of this lessened the man’s hope of recovery. Therefore Christ healed the man’s conscience before healing his body, and thereby greatly strengthened his faith. See Clem. Alex. Paed. i. 2. The belief that suffering is a judgment on the sufferer’s sin is wide-spread, and it was strong in Jews (Act 28:4; Luk 13:1-5; Joh 9:2). “Rabbi Ami said, No death without sin, and no pains without some transgression.” And “Rabbi Alexander said, The sick ariseth not from his sickness until his sins are forgiven” (Talmud). Cf. Job 4:7; Job 22:4-5. The silence of the paralytic and his friends is impressive.

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.

5. τὴν πίστιν αὐτῶν—their faith. That is, the faith of the paralytic and his friends. That it was their faith, and not simply his faith, would show several things. First, that faith is not the psychological explanation of the cure, through the reaction of the mind on the body, in which case, the faith of the others would have nothing to do with it,—but the spiritual condition of the miracle. This is also shown by the cure of demoniacs. Secondly, that Jesus meant here by the forgiveness of the man’s sins only this removal of the physical consequences of some sin affecting the nervous organization. The removal of the spiritual penalty would be conditioned on the faith of the man himself. However, this is simply the reflection of the writer on the facts. And it is in the narration of facts, that the value of contemporaneous witness appears. In the historical judgment of the Gospels, this distinction between facts and reflections has frequently to be remembered. Τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι—Child (EV. Son.), thy sins are forgiven.

ἀφίενται, instead of ἀφέωνται, Tisch. Treg. WH. א B 28, mss. of Lat. Vet. Vulg. Pesh. Harcl.

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