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 (Matthew 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 (Luke 13:15; John 9:3). Perhaps the secret pangs of conscience were in the way of physical restoration here. Sometimes pardon was given after cure (Luke 17:19; John 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 (Daniel 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.

I think it is impossible not to be struck with this narrative. He not only shows His power here, but He shows an unrivalled and infinite ease in the exercise of it. For He lets His enemies themselves, as it were, choose the way in which it should be manifested; signifying that with Him it made no difference.

(J. Miller.)

I. Power to FORGIVE sin.

1. This Christ plainly assumes.

2. This power, without a Mosaic sacrifice, implies that Jesus was already a lamb slain — in the purpose of God.

II. Power to HEAL DISEASE.

1. This is a legitimate work of Jesus as Saviour, inasmuch as He undertook to bear our infirmities as well as our sins.

2. The resurrection will be the consummation of this power.

III. Power to SILENCE CAVILLERS.

1. These cavillers were conquered.

2. When Jesus sits on His throne of judgment all cavillers will be put to shame.

(D. C. Hughes, M. A.)

A poor cobbler, unable to read, was asked by an Arian how he knew that Jesus Christ was the Son of God. "Sir," he replied, "you know that when I first became concerned about my soul I called upon you to ask for your advice, and you told me to go into company and spend my time as merrily as I could, but not to join the Christians. Well, I followed your advice for some time, but the more I trifled, the more my misery increased; and at last I was persuaded to hear one of those ministers who came into our neighbourhood and preached Jesus Christ as the Saviour. In the greatest agony of mind I prayed to Him to save me and to forgive my sins; and now I feel that He has freely forgiven them; and by this I know that He is the Son of God!"

What is the forgiveness of sins?

1. Two words in the New Testament denote this marvellous work. The meaning of the one is literally "to bestow grace — to grant undeserved favour." "Dealing out grace one towards another, as God, for Christ's sake, deals out grace towards you." The other means literally "to send away, to make to depart, to set out of sight by putting away." It fixes attention on the last element of the transaction, the release from penalties, the dread sentence of broken law. The other fixes attention on the first element of the transaction, that sovereign goodness in which it has its source. But what do we mean by the consequences of sin? Not outward inflictions. But

(a)Divine deprivations. Loss of spiritual privileges and their resulting benefits.

(b)Moral results of wrong-doing in its subject.As, for instance, increased disposition to sin; facility in transgression; the imprisonment and torment of evil habit; upbraiding of the guilty conscience; alienation from God; degradation from life; dread. Forgiveness lays an arresting, healing hand on each of these. It is gracious in its beginnings; free in its bestowment; complete in its influence. This fact reminds us —

1. That forgiveness comes to us out of the plenitude of the Divine nature. He is faithful and just to forgive. "I do it for My name's sake."

2. That this forgiveness reaches human hearts through the Son of Man. The phrase designates the Redeemer as having taken humanity into association with Divinity. The God-Man is the forgiving God. Coming to Him, and resting on Him, the chains are loosed. The Incarnate life bruises the serpent's head.

3. Spiritual activity is the manifestation and proof of redemptive forgiveness. Impotence was here visibly changed into strength; helplessness into self-helpful activity. Is the sinner forgiven? Behold he prayeth. Behold he walks. Behold he triumphs.

4. This great boon is freely bestowed.

(Preacher's Monthly.)

No wonder Christ's words made the scribes reason in their hearts, and ask this question. They were astonishing words, and strangely spoken.

I. THE SURPRISE OF THE SCRIBES WAS NATURAL.

1. Strange that Christ should speak to this man about his sins. He seemed to need bodily healing more than anything else, and it was for that he had been brought to Jesus. None but Christ could see that his need was deeper than this — that his moral powers were palsied, his soul in a state of guilt.

2. Christ's assumption of power to forgive sins appeared blasphemous. To pronounce another's sins forgiven, one must have access to his most secret thoughts. Such knowledge only God possesses, and he to whom God may reveal it.

II. THE SIGNIFICANCE OF MIRACLES. They signify the special presence of God, and are warranted only as a seal to a most important Divine message. In this case the miracle established before those present the authority of Jesus to forgive sins. The Divine control over nature which He actually exerted testified to the truth of His claim rightfully to exercise another Divine prerogative, the effect of which cannot be discerned by the bodily senses.

III. THE EVIDENTIAL VALUE OF MIRACLES. Important to remember that Christ was always jealously watched by unfriendly critics, who would certainly have exposed Him had His pretensions to miraculous power failed.

IV. EFFECT OF THE MIRACLE. The out. casts were encouraged to come to one so powerful, and yet so merciful and kind.

V. THE OBJECT OF THE SAVIOUR'S MISSIONS. It is because our wants are so deep, that He has descended so low.

(G. F. Wright.)

I. It is evident THAT CHRIST CONSIDERED HIS CHIEF CLAIM TO THE REVERENCE OF MEN WAS HIS POWER TO FORGIVE SIN. There is no want of man so central as his need to be rid of the power and guilt of sin. What costly expedients the world has adopted in the endeavour to free itself from the burden and the torture. That sense of unworthiness and ill-desert can neither be cajoled nor hunted cut of our being. It may not be an ever-present force. There are times when in the engrossments of business and the excitement of pleasure we forget what we really are. But in the depths of our nature the serpent lies coiled, only silent for a while, not destroyed, and in time we feel the old sting. Men exalt Christianity as the great civilizer, but it is the redemptive power of the gospel that sets it above all other agencies.

II. CHRIST EVIDENCES HIS POWER TO FORGIVE SINS BY VISIBLE MIRACLES. The transforming influence of grace is seen in individual character; also in the history of Christian missions.

III. If Christ has "power on earth to forgive sins," THEN CHRIST IS DIVINE. No man and no wisdom of men can ever effect the pardon and deliverance of the transgressor. Science has no remedies strong enough to expel the poison from the spiritual nature. By doing this Christ makes good His claim to be Divine.

IV. And if Jesus Christ has "power on earth to forgive sins," THEN IT IS OUR DUTY TO URGE MEN TO GO TO CHRIST THAT THEY MAY RECEIVE THE BLESSING OF PARDON.

(Monday Club Sermons.)

One of our modern novelists has written the story of a man who was haunted with remorse for a particular sin, and though sometimes weeks would pass without the thought of it, yet every now and then the ghost of the old transgression would rise before him to his infinite discomfort. It is the story of almost every human life. Sin is not something which a man commits and has done with it. It becomes a part of his being. His moral fibre is changed, his moral stamina is weakened. A traveller soon drives through the malarious air of the Roman Campagna and is out of the poisonous atmosphere; but during his brief transit disease has found its way into his blood, and even though he sits under the cool shadow of the Alps, or on the shore of the blue Mediterranean, the inward fever rages and burns. A man sins, and in sinning introduces disease into his moral nature, and even though he abandons his evil courses the old malady works on. The forgiveness of sin which is so thorough and central that it rids a man of the power and guilt of sin — who is competent to give us that? No specific of man's devising, no course of moral treatment, can effect that. There is only One, Jesus Christ, who has power on earth to forgive sin in that complete and efficient fashion. And that is His chief glory and constitutes His principal claim upon us. It is to say but little of Him, to say that He is the wisest and purest and best that ever lived; that He is the perfect example; that He is the Teacher who makes no mistakes. I do not know Jesus Christ until I know Him in my experience as the One who has "power on earth to forgive sins." And that also is the glory and the commendation of the religion of Christ's gospel.

(Monday Club Sermons.)

Some man who is not only morally corrupt, but also a mere negative quantity in society, experiences the renewing grace of God and comes into the consciousness of redemption and pardon. Vastly more than a transformation of moral character is effected. Numberless dormant powers of manhood are developed. Unsuspected strata of capacity are uncovered. Thrift and intelligence and enterprise are born, and the whole nature experiences a transformation akin to that wrought in the physical world by the coming of the springtime. There are numbers of such men in every community. So long as they were fettered with the consciousness of sin, all their powers and faculties were cramped; but when Christ spoke deliverance from guilt, their whole affectional and intellectual being felt the thrill and stir of a new life, and widened out and blossomed in most marvellous fashion. There is an infinite breadth to the assurance: "If therefore the Son shall make you free, ye shall be free indeed." What the Scripture calls the "liberty" of the children of God is not the little narrow ecclesiastical matter which so many people think it. It means affluence and opulence of life and possibility, and when one who has long been a mere cipher in the community branches out into all manner of healthy and handsome growths under the quickening of the pardoning love of Christ, the greatest of miracles is wrought before our eyes. We count it a stupendous achievement of genius when under the cunning hand of the artist the rough block of marble grows into the perfect statue; but what is that compared to the transfiguration of the living man which is so often effected by the Divine love manifesting itself in full and free and felt forgiveness? It is quite as marvellous as a new creation.

(Monday Club Sermons.)

The legend runs that there once stood in an old baronial castle a musical instrument upon which nobody could play. It was complicated in its mechanism, and during years of disuse the dust had gathered and clogged it, while dampness and variations of temperature had robbed the strings of their tone. Various experts had tried to repair it, but without success, and when the hand of a player swept over the chords it woke only harsh discords and unlovely sounds. But there came one day to the castle a man of another sort. He was the maker of the instrument, and saw what was amiss and what was needed for its repair, and with loving care and skill he freed the wires from the encumbering dust and adjusted those which were awry and brought the jangling strings into tune, and then the hall rang with bursts of exquisite music. And so with these souls of ours, so disordered by sin that everything is in confusion and at cross purposes: it is not until their Divine Maker comes and attempts the task of repair and readjustment that they can be set right and made capable of the harmonies for which they were originally constructed. Men weary themselves in vain with their various expedients for securing peace of mind and riddance from the sense of guilt. Only God can give that, and when Jesus Christ accomplishes that in us we must needs cry out to Him, "My Lord and my God."

(Monday Club Sermons.)

I. THE ASTOUNDING PREROGATIVE THAT CHRIST JESUS ASSUMED. The despised and rejected man says, "The Son of Man hath power," etc., "Who can forgive sins but God only?" In the nature of things, it is only He against whom the crime is committed, it is only He whose majesty is violated, it is only He whose law is broken, that hath power to remit the penalty that He has imposed on the transgression of His law, the infringement of His majesty and the infraction of His authority. Even amongst the children of men this is held as a sacred and inalienable right; insomuch that mercy is the appropriate and inalienable prerogative of the Crown; and no subject, however exalted he may be in place or power, presumes to arrogate to himself — it would be high treason were he to arrogate to himself — the power to remit the sentence of the law. The judge may commend to mercy, the influential may interpose their interest; but it belongs to the sovereign to exercise the prerogative of the Crown, and to remit the sentence that is passed. But if this prerogative even among the children of men be inalienable, how much more must the prerogative of the King of kings and Lord of lords, who "is not a man that He should lie, nor the son of man that He should repent" — how much more must His prerogative be incommunicable, indefeasible, inalienable? "Who can forgive sins, but God only?"

II. THE EVIDENCE THAT HE GAVE in demonstration of His claim is clear as the noon-day sun, and as irresistible as the very power of God. Let us, then, see how He could substantiate so stupendous a claim as to forgive sins — all sins; forgive them in His own right, in His own name, of His own authority. The position was laid down, and the argument for its establishment was obvious. It was not intricate and dark, requiring a mighty intellect to grasp it, or a penetrating understanding to enter into its process. It was an appeal to every mall, that had an eye to see and a mind to understand.

III. THE CONNECTION BETWEEN THE HUMAN NATURE OF CHRIST AND THIS WONDROUS PREROGATIVE THAT HE EXERCISED — "The Son of Man hath power on earth to forgive sins." One might have imagined that He would rather have said in this connection, "The Son of God hath power on earth to forgive sins;" for surely it was only as He was "very God of very God," that He could have wielded the sceptre of the eternal Jehovah. But there is a beautiful propriety, there is a touching and exquisite fitness, in thus designating Himself "the Son of Man." Therefore it was not simply or so much as the Son of God alone, that the Saviour had this wondrous prerogative, but as the Son of Man, who became the Surety for sinners, who took the manhood into Godhead that He might be the Daysman between His fallen brethren and His unchangeable Father — that He might put His hand on both and so make peace — that He might bring God and man to one, and yet maintain His law inviolate, His majesty unsullied, His truth unimpeached, His justice uncompromised, and all His attributes invested with a new and nobler lustre than the universe had ever before beheld, or could have entered into created mind to conceive. Therefore, brethren, it was not by a simple act of sovereignty that the Saviour forgave sins. As the Centurion said to Paul, "With a great price bought I this freedom," so with a great price the incarnate God bought the glorious and benign prerogative of forgiving sins. He bought it with His agony and blood. He bought it by His meritorious and spotless obedience — by His glorious resurrection and ascension. By all these He bought this glorious prerogative of forgiving sins. So that "we are not redeemed with corruptible things as silver or gold, but with the precious blood of Christ, as of a lamb without blemish and without spot." Perceive you, brethren, the momentousness and meaning of this distinction? Let me by a simple illustration make it more clear to the plainest mind. It is conceivable that when a sovereign had arrived at an age to assume the sceptre of a nation, and wished to grace his accession to the throne by some act of regal munificence and clemency, he might proclaim an universal exemption from all debts contracted by any inhabitants of that land in days gone by. It is conceivable that he might do this; but if he did so, to the wrong and robbery of all the creditors of that land, would his clemency, do you think, add to his glory? would it give any pledge of his justice, integrity, or even common honesty towards his subjects? So far from it, his clemency would be lost sight of in the injury and the wrong he had done. But if that prince, being desirous to grace his accession to the throne by an act of clemency, in which justice should likewise shine, were from his own private resources to liquidate all the debts of all those imprisoned for debt throughout the length and breadth of the land, and then throw open the prison doors, all would applaud the deed; all would admire the exercise of sovereign clemency in perfect harmony with unimpeachable justice. So, if we may venture by low and earthly things to illustrate things sublime and heavenly, the blessed Son of God, the Prince and Saviour of mankind, "exalted to give repentance unto Israel, and the remission of sins," did not set the sinful debtors free, that owed to their Father an infinite debt which they had no power to pay — which they would throughout eternity have been paying and yet had throughout eternity to pay — He did not set them free by a simple exercise of His own authority, violating the obligations of law, the demands of justice, and the claims of the unfallen portion of the subjects of an everlasting Father. But He paid the debt; He became Surety, and He met the claim; He paid it to the uttermost farthing, till He could say with His expiring breath, "It is finished" — till He had "finished transgression, made an end of sin and brought in everlasting righteousness." The Father, well pleased in the full expiation accomplished by the Son, delights to forgive through that Saviour's name — "for there is none other name under heaven given among men, whereby we must be saved." Christian brethren, if the Son of Man had "power on earth to forgive sins," how much more, if it be possible, hath He power in heaven to forgive sins?

(H. Stowell, M. A.)

Abiathar, Alphaeus, David, Jesus, John, LeviCapernaum, GalileeAble, Alone, Blasphemes, Blasphemeth, Blasphemies, Blaspheming, Blasphemy, Evil, Except, Forgive, Forgiveness, He's, Pardon, Respect, Sins, Speak, Talk, Thus1. Jesus followed by multitudes,
3. heals a paralytic;
13. calls Matthew;
15. eats with tax collectors and sinners;
18. excuses his disciples for not fasting;
23. and for picking the heads of grain on the Sabbath day.

Mark 2:7

     5265   complaints
     5971   uniqueness
     6163   faults
     8402   claims

Mark 2:1-12

     5162   lameness

Mark 2:3-12

     2012   Christ, authority
     5285   cures
     6040   sinners

Mark 2:5-8

     2045   Christ, knowledge of

Mark 2:5-10

     2018   Christ, divinity

Mark 2:5-12

     7464   teachers of the law

Mark 2:6-7

     2545   Christ, opposition to

Mark 2:6-8

     8281   insight

Mark 2:7-8

     8319   perception, spiritual

December 28 Morning
Thy sins be forgiven thee.--MARK 2:5. I will forgive their iniquity, and I will remember their sin no more.--Who can forgive sins but God only? I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins.--Blessed is he whose transgression is forgiven, whose sin is covered. Blessed is the man unto whom the Lord imputeth not iniquity.--Who is a God like unto thee, that pardoneth iniquity? God for Christ's sake hath forgiven you.--The blood of Jesus Christ …
Anonymous—Daily Light on the Daily Path

June 8 Evening
Why reason ye these things in your hearts?--MARK 2:8. Being not weak in faith, [Abraham] considered not his own body now dead, when he was about an hundred years old, neither yet the deadness of Sarah's womb; he staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. Is it easier to say to the sick of the palsy, Thy sins be forgiven thee or to say, Arise, and take up thy bed, and walk?--If thou canst believe, all things are possible to him that believeth. …
Anonymous—Daily Light on the Daily Path

The Secret of Gladness
'And Jesus said unto them, Can the children of the bridechamber fast, while the bridegroom is with them?'--Mark ii. 19. This part of our Lord's answer to the question put by John's disciples as to the reason for the omission of the practice of fasting by His followers. The answer is very simple. It is--'My disciples do not fast because they are not sad.' And the principle which underlies the answer is a very important one. It is this: that all outward forms of religion, appointed by man, ought only …
Alexander Maclaren—Expositions of Holy Scripture

Christ's Authority to Forgive
'And again He entered into Capernaum after some days; and it was noised that He was in the house. 2. And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door; and He preached the word unto them. 3. And they come unto Him, bringing one sick of the palsy, which was borne of four. 4. And when they could not come nigh unto Him for the press, they uncovered the roof where He was: and when they had broken it up, they let down the bed …
Alexander Maclaren—Expositions of Holy Scripture

The Publicans' Friend
'And He went forth again by the sea side; and all the multitude resorted unto Him, and He taught them. 14. And as He passed by, he saw Levi the son of Alphaus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed Him. 15. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and His disciples: for there were many, and they followed Him. 16. And when the scribes and Pharisees saw Him eat with publicans …
Alexander Maclaren—Expositions of Holy Scripture

Works which Hallow the Sabbath
'And it came to pass, that He went through the cornfields on the Sabbath day; and His disciples began, as they went, to pluck the ears of corn. 24. And the Pharisees said unto Him, Behold, why do they on the Sabbath day that which is not lawful? 25. And He said unto them, Have ye never read what David did, when he had need, and was an hungred, he, and they that were with him? 28. How he went into the house of God in the days of Abiathar the high priest, and did eat the shewbread, which is not lawful …
Alexander Maclaren—Expositions of Holy Scripture

The Friend of Sinners
(Preached in London.) MARK ii. 15, 16. And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him. And when the scribes and Pharisees saw him eat with publicans and sinners they said onto his disciples, How is it that he eateth and drinketh with publicans and sinners? We cannot wonder at the scribes and Pharisees asking this question. I think that we should most of us ask the …
Charles Kingsley—The Good News of God

The Sick of the Palsy
"And when He entered again into Capernaum after some days, it was noised that He was in the house." MARK 2:1 (R.V.) [And when He had come back to Capernaum several day s afterward, it was heard that He was at home. And many were gathered together, so that there was no longer room, even near the door; and He was speaking the word to them. And they came, bringing to Him a paralytic, carried by four men. And being unable to get to Him on account of the crowd, they removed the roof above Him; and when …
G. A. Chadwick—The Gospel of St. Mark

The Son of Man
"The Son of man hath power on earth to forgive sins." MARK 2:10 (R.V.) WHEN asserting His power to forgive sins, Jesus, for the first time in our Gospel, called Himself the Son of man. It is a remarkable phrase. The profound reverence which He from the first inspired, restrained all other lips from using it, save only when the first martyr felt such a rush of sympathy from above poured into his soul, that the thought of Christ's humanity was more moving than that of His deity. So too it is then alone …
G. A. Chadwick—The Gospel of St. Mark

The Controversy Concerning Fasting
"And John's disciples and the Pharisees were fasting: and they come and say unto Him, Why do John's disciples and the disciples of the Pharisees fast, but Thy disciples fast not?" MARK 2:18 (R.V.) THE Pharisees had just complained to the disciples that Jesus ate and drank in questionable company. Now they join with the followers of the ascetic Baptist in complaining to Jesus that His disciples eat and drink at improper seasons, when others fast. And as Jesus had then replied, that being a Physician, …
G. A. Chadwick—The Gospel of St. Mark

The Call and Feast of Levi
"And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them. And as He passed by, He saw Levi the son of Alphaeus sitting at the place of toll, and He saith unto him, Follow Me. And he arose and followed Him. And it came to pass, that He was sitting at meat in his house, and many publicans and sinners sat down with Jesus and His disciples: for there were many, and they followed Him. And the scribes of the Pharisees, when they saw that He was eating with the …
G. A. Chadwick—The Gospel of St. Mark

The Sabbath
"And it came to pass, that He was going on the sabbath day through the cornfields; and His disciples began, as they went, to pluck the ears of corn. And the Pharisees said unto Him, Behold, why do they on the sabbath day that which is not lawful? And He said unto them, Did ye never read what David did, when he had need, and was an hungered, he, and they that were with him? How he entered into the house of God when Abiathar was high priest, and did eat the shewbread, which it is not lawful to eat …
G. A. Chadwick—The Gospel of St. Mark

Wesley's Living Arguments
Sunday, 20.--Seeing many of the rich at Clifton Church, my heart was much pained for them and I was earnestly desirous that some even of them might "enter into the kingdom of heaven." But full as I was, I knew not where to begin in warning them to flee from the wrath to come till my Testament opened on these words: "I came not to call the righteous, but sinners to repentance" [Mark 2:17]; in applying which my soul was so enlarged that methought I could have cried out (in another sense than poor vain …
John Wesley—The Journal of John Wesley

Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely: 9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.--Matt. ix. 9. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, …
J. W. McGarvey—The Four-Fold Gospel

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named …
J. W. McGarvey—The Four-Fold Gospel

Jesus Defends Disciples who Pluck Grain on the Sabbath.
(Probably While on the Way from Jerusalem to Galilee.) ^A Matt. XII. 1-8; ^B Mark II. 23-28; ^C Luke VI. 1-5. ^b 23 And ^c 1 Now it came to pass ^a 1 At that season ^b that he ^a Jesus went { ^b was going} on the { ^c a} ^b sabbath day through the grainfields; ^a and his disciples were hungry and began ^b as they went, to pluck the ears. ^a and to eat, ^c and his disciples plucked the ears, and did eat, rubbing them in their hands. [This lesson fits in chronological order with the last, if the Bethesda …
J. W. McGarvey—The Four-Fold Gospel

Matthew's Feast. Discourse on Fasting.
(Capernaum.) ^A Matt. IX. 10-17; ^B Mark II. 15-22; ^C Luke V. 29-39. ^c 29 And Levi [another name for the apostle Matthew] made him a great feast in his house: ^b 15 And it came to pass, that he was sitting { ^a as he sat} at meat in the { ^b his} ^a house, ^c and there was a great multitude of publicans [Matthew had invited his old friends] and of others ^b and ^a behold, many publicans and sinners came and sat down with Jesus and his disciples. ^b for there were many, ^c that were sitting at meat …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Paralytic at Capernaum.
^A Matt. IX. 2-8; ^B Mark II. 1-12; ^C Luke V. 17-26. ^c 17 And it came to pass on one of those days, ^b when he entered again into Capernaum after some days, ^c that he was teaching; ^b it was noised that he was in the house. [Luke uses the general expression "those days," referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, …
J. W. McGarvey—The Four-Fold Gospel

The Two Sabbath-Controversies - the Plucking of the Ears of Corn by the Disciples, and the Healing of the Man with the Withered Hand
IN grouping together the three miracles of healing described in the last chapter, we do not wish to convey that it is certain they had taken place in precisely that order. Nor do we feel sure, that they preceded what is about to be related. In the absence of exact data, the succession of events and their location must be matter of combination. From their position in the Evangelic narratives, and the manner in which all concerned speak and act, we inferred, that they took place at that particular …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralysed
It is a remarkable instance of the reserve of the Gospel-narratives, that of the second journey of Jesus in Galilee no other special event is recorded than the healing of the leper. And it seems also to indicate, that this one miracle had been so selected for a special purpose. But if, as we have suggested, after the Unknown Feast,' the activity of Jesus assumed a new and what, for want of a better name, may be called an anti-Judaic character, we can perceive the reason of it. The healing of leprosy …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Call of Matthew - the Saviour's Welcome to Sinners - Rabbinic Theology as Regards the Doctrine of Forgiveness in Contrast to the Gospel of Christ
In two things chiefly does the fundamental difference appear between Christianity and all other religious systems, notably Rabbinism. And in these two things, therefore, lies the main characteristic of Christ's work; or, taking a wider view, the fundamental idea of all religions. Subjectively, they concern sin and the sinner; or, to put it objectively, the forgiveness of sin and the welcome to the sinner. But Rabbinism, and every other system down to modern humanitarianism - if it rises so high in …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Kingdom of God: Its Values
The Right Social Order is the Highest Good for All The first three chapters dealt with simple human principles which are common and instinctive with all real men. Jesus simply expanded the range of their application, clarified our comprehension of them, placed them in the very center of religious duty, and so lifted them to the high level of great social and religious principles. In the next three chapters we shall take up a conception which is not universally human, but which Jesus derived from …
Walter Rauschenbusch—The Social Principles of Jesus

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