1A opět všel do Kafarnaum po kolikas dnech. I uslyšáno jest, že by doma byl. 2A hned sešlo se jich množství, tak že již nemohli se směstknati ani přede dveřmi. I mluvil jim slovo. 3Tedy přišli k němu, nesouce šlakem poraženého, kterýž ode čtyř nesen byl. 4A když k němu nemohli přistoupiti pro zástupy, loupali střechu, kdež byl, a probořivše ji, spustili po provazích dolů ložce, na němž ležel šlakem poražený. 5A vida Ježíš víru jejich, dí šlakem poraženému: Synu, odpouštějí se tobě hříchové tvoji. 6A byli tu někteří z zákonníků, sedíce a myslíce v srdcích svých: 7Co tento tak mluví rouhavě? Kdo můž odpustiti hříchy, jediné sám Bůh? 8I poznav Ježíš hned duchem svým, že by tak přemyšlovali sami v sobě, řekl jim: Proč o tom přemyšlujete v srdcích svých? 9Co jest snáze, říci šlakem poraženému: Odpouštějí se tobě hříchové, čili říci: Vstaň, vezmi lože své a choď? 10Ale abyste věděli, že Syn člověka má moc na zemi odpouštěti hříchy, dí šlakem poraženému: 11Toběť pravím: Vstaň, a vezmi lože své, a jdi do domu svého. 12I vstal hned, a vzav lože své přede všemi, odšel, tak že se děsili všickni, a chválili Boha, řkouce: Nikdy jsme toho neviděli. 13I vyšel opět k moři, a všecken zástup přicházel k němu, i učil je. 14A pomíjeje, uzřel Léví Alfeova, sedícího na cle. I dí jemu: Poď za mnou. A on vstav, šel za ním. 15I stalo se, když seděl Ježíš za stolem v domě jeho, že i publikáni mnozí a hříšníci seděli spolu s Ježíšem a s učedlníky jeho; nebo mnoho jich bylo, a šlo za ním. 16Zákonníci pak a farizeové viděvše, že jedl s publikány a s hříšníky, řekli učedlníkům jeho: Což to, že s publikány a hříšníky jí a pije? 17To uslyšav Ježíš, dí jim: Nepotřebují zdraví lékaře, ale nemocní. Nepřišelť jsem volati spravedlivých, ale hříšných ku pokání. 18Učedlníci pak Janovi a farizejští postívali se. I přišli a řekli jemu: Proč učedlníci Janovi a farizejští postí se, a tvoji učedlníci se nepostí? 19I řekl jim Ježíš: Kterakž mohou synové ženichovi postiti se, když jest s nimi ženich? Dokudž mají s sebou ženicha, nemohouť se postiti. 20Ale přijdouť dnové, když od nich odjat bude ženich, a tehdáž se budou postiti v těch dnech. 21Ano žádný záplaty sukna nového nepřišívá k rouchu starému; jinak odtrhne ta záplata nová od starého, i bývá větší díra. 22A žádný nevlévá vína nového do nádob starých; jinak rozpučí nové víno nádoby, a víno se vyleje, a nádoby se pokazí. Ale víno nové má lito býti do nádob nových. 23I stalo se, že šel Ježíš v sobotu skrze obilí, i počali učedlníci jeho, cestou jdouce, vymínati klasy. 24Tedy farizeové řekli jemu: Pohleď, coť dělají v sobotu, čehož nenáleží. 25I řekl jim: Nikdy-liž jste nečtli, co učinil David, když nouze byla, a lačněl, on i ti, kteříž s ním byli? 26Kterak všel do domu Božího za Abiatara nejvyššího kněze {biskupa}, a jedl chleby posvátné, (jichž neslušelo jísti než samým kněžím), a dal i těm, kteříž s ním byli? 27I pravil jim: Sobota pro člověka učiněna jest, a ne člověk pro sobotu. 28Protož Syn člověka jest pánem také i soboty.
Jamieson Fausset Brown Bible Commentary 1 HEALING OF A PARALYTIC. ( =
Ματθ. 9:1-
Ματθ. 9:8;
Λουκ. 5:17-
Λουκ. 5:26). (
Μάρκ. 2:1-
Μάρκ. 2:12)
And again he entered into Capernaum--"His own city" (
Ματθ. 9:1).
and it was noised that he was in the house--no doubt of Simon Peter (
Μάρκ. 1:29).
2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door--This is one of Mark's graphic touches. No doubt in this case, as the scene occurred at his informant's own door, these details are the vivid recollections of that honored disciple.
and he preached the word unto them--that is, indoors; but in the hearing, doubtless, of the multitude that pressed around. Had He gone forth, as He naturally would, the paralytic's faith would have had no such opportunity to display itself. Luke (
Λουκ. 5:17) furnishes an additional and very important incident in the scene--as follows: "And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town," or village, "of Galilee, and Judea, and Jerusalem." This was the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. "And the power of the Lord was [present] to heal them"--or, "was [efficacious] to heal them," that is, the sick that were brought before Him. So that the miracle that is now to be described was among the most glorious and worthy to be recorded of many then performed; and what made it so was doubtless the faith which was manifested in connection with it, and the proclamation of the forgiveness of the patient's sins that immediately preceded it.
3 And they come unto him--that is, towards the house where He was.
bringing one sick of the palsy--"lying on a bed" (
Ματθ. 9:2).
which was borne of four--a graphic particular of Mark only.
4 And when they could not come nigh unto him for the press--or, as in Luke (
Λουκ. 5:19), "when they could not find by what way they might bring him in because of the multitude," they "went upon the housetop"--the flat or terrace-roof, universal in Eastern houses.
they uncovered the roof where he was: and when they had broken it up, they let down the bed--or portable couch
wherein the sick of the palsy lay--Luke (
Λουκ. 5:19) says, they "let him down through the tilling with his couch into the midst before Jesus." Their whole object was to bring the patient into the presence of Jesus; and this not being possible in the ordinary way, because of the multitude that surrounded Him, they took the very unusual method here described of accomplishing their object, and succeeded. Several explanations have been given of the way in which this was done; but unless we knew the precise plan of the house, and the part of it from which Jesus taught--which may have been a quadrangle or open court, within the buildings of which Peter's house was one, or a gallery covered by a veranda--it is impossible to determine precisely how the thing was done. One thing, however, is clear, that we have both the accounts from an eye-witness.
5 When Jesus saw their faith--It is remarkable that all the three narratives call it "their faith" which Jesus saw. That the patient himself had faith, we know from the proclamation of his forgiveness, which Jesus made before all; and we should have been apt to conclude that his four friends bore him to Jesus merely out of benevolent compliance with the urgent entreaties of the poor sufferer. But here we learn, not only that his bearers had the same faith with himself, but that Jesus marked it as a faith which was not to be defeated--a faith victorious over all difficulties. This was the faith for which He was ever on the watch, and which He never saw without marking, and, in those who needed anything from Him, richly rewarding.
he said unto the sick of the palsy, Son--"be of good cheer" (
Ματθ. 9:2).
thy sins be forgiven thee--By the word "be," our translators perhaps meant "are," as in Luke (
Λουκ. 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
Λουκ. 7:41, &c.).
6 But there were certain of the scribes--"and the Pharisees" (
Λουκ. 5:21)
sitting there--those Jewish ecclesiastics who, as Luke told us (
Λουκ. 5:17), "were come out of every village of Galilee, and Judea, and Jerusalem," to make their observations upon this wonderful Person, in anything but a teachable spirit, though as yet their venomous and murderous feeling had not showed itself.
and reasoning in their hearts.
7 Why doth this man thus speak blasphemies? who can forgive sins but God only?--In this second question they expressed a great truth. (See
Ησ. 43:25;
Μιχ. 7:18;
Έξ. 34:6-
Έξ. 34:7, &c.). Nor was their first question altogether unnatural, though in our Lord's sole case it was unfounded. That a man, to all appearances like one of themselves, should claim authority and power to forgive sins, they could not, on the first blush of it, but regard as in the last degree startling; nor were they entitled even to weigh such a claim, as worthy of a hearing, save on supposition of resistless evidence afforded by Him in support of the claim. Accordingly, our Lord deals with them as men entitled to such evidence, and supplies it; at the same time chiding them for rashness, in drawing harsh conclusions regarding Himself.
8 Why reason ye these things in your hearts--or, as in Matthew, (
Ματθ. 9:4) "Wherefore think ye evil in your hearts?"
9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee--or "are forgiven thee";
or to say, Arise, and take up thy bed and walk?--"Is it easier to command away disease than to bid away sin? If, then, I do the one which you can see, know thus that I have done the other, which you cannot see."
10 But that ye may know that the Son of man hath power on earth to forgive sins--that forgiving power dwells in the Person of this Man, and is exercised by Him while on this earth and going out and in with you.
(he saith to the sick of the palsy),
11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house--This taking up the portable couch, and walking home with it, was designed to prove the completeness of the cure.
12 And immediately he arose, took up the bed--"Sweet saying!" says BENGEL: "The bed had borne the man: now the man bore the bed."
and went forth before them all--proclaiming by that act to the multitude, whose wondering eyes would follow him as he pressed through them, that He who could work such a glorious miracle of healing, must indeed "have power on earth to forgive sins."
We never saw it on this fashion--"never saw it thus," or, as we say, "never saw the like." In Luke (
Λουκ. 5:26) it is, "We have seen strange [unexpected] things to-day"--referring both to the miracles wrought and the forgiveness of sins pronounced by Human Lips. In Matthew (
Ματθ. 9:8) it is, "They marvelled, and glorified God, which had given such power unto men." At forgiving power they wondered not, but that a man, to all appearance like one of themselves, should possess it!