They said in their hearts, "He is a blasphemer." This was what he had expected.
"Why do you think evil in your hearts?" he said, that is, evil of me—that I am a blasphemer.
He would now show them that he was no blasphemer; that he had the power to forgive, that it was the will of God that he should preach the remission of sins. How could he show it them? In one way only: by dismissing the consequence, the punishment of those sins, sealing thus in the individual case the general truth. He who could say to a man, by the eternal law suffering the consequences of sin: "Be whole, well, strong; suffer no more," must have the right to pronounce his forgiveness; else there was another than God who had to cure with a word the man whom his Maker had afflicted. If there were such another, the kingdom of God must be trembling to its fall, for a stronger had invaded and reversed its decrees. Power does not give the right to pardon, but its possession may prove the right. "Whether is easier—to say, Thy sins be forgiven thee, or to say, Rise up and walk?" If only God can do either, he who can do the one must be able to do the other.
"That ye may know that the Son of man hath power upon earth to forgive sins—Arise, and take up thy bed, and go thy way into thine house."
Up rose the man, took up that whereon he had lain, and went away, knowing in himself that his sins were forgiven him, for he was able to glorify God. It seems to me against our Lord's usual custom with the scribes and Pharisees to grant them such proof as this. Certainly, to judge by those recorded, the whole miracle was in aspect and order somewhat unusual. But I think the men here assembled were either better than the most of their class, or in a better mood than common, for St Luke says of them that the power of the Lord was present to heal them. To such therefore proof might be accorded which was denied to others. That he might heal these learned doctors around him, he forgave the sins first and then cured the palsy of the man before him. For their sakes he performed the miracle thus. Then, like priests, like people; for where their leaders were listening, the people broke open the roof to get the helpless into his presence.
"They marvelled and glorified God which had given such power unto men"—"Saying, We never saw it on this fashion."—"They were filled with fear, saying, We have seen strange things to-day."
And yet Capernaum had to be brought down to hell, and no man can tell the place where it stood.
Two more cases remain, both related by St Mark alone.
They brought him a man partially deaf and dumb. He led him aside from the people: he would be alone with him, that he might come the better into relation with that individuality which, until molten from within, is so hard to touch. Possibly had the man come of himself, this might have been less necessary; but I repeat there must have been in every case reason for the individual treatment in the character and condition of the patient. These were patent only to the Healer. In this case the closeness of the personal contact, as in those cases of the blind, is likewise remarkable. "He put his fingers into his ears, he spit and touched his tongue." Always in present disease, bodily contact—in defects of the senses, sometimes of a closer kind. He would generate assured faith in himself as the healer. But there is another remarkable particular here, which, as far as I can remember, would be alone in its kind but for a fuller development of it at the raising of Lazarus. "And looking up to heaven, he sighed."
What did it mean? What first of all was it?