(6) That ye may know that the Son of man hath power.--Better, authority, as in John 5:27. The two passages are so closely parallel that we can hardly be wrong in thinking that the words now spoken were meant to recall those which some, at least, of those who listened had heard before. This view, at any rate, brings out the fulness of their meaning. As they stand here, they seem to include both the two hypotheses mentioned in the Note on Matthew 9:3. The Father had given Him authority to "forgive sins" and to "execute judgment" because He was the Son of Man, the representative of mankind, and as such was exercising a delegated power. But then, that discourse in John 5 showed that He also spoke of Himself as the Son of God as well as the Son of Man (John 5:25), and as such claimed an honour equal to that which was rightly paid to the Father (John 5:23). Ultimately, therefore, our Lord's answer rests on the higher, and not the lower, of the two grounds on which the objectors might have been met.

Arise, take up thy bed.--As St. Mark gives the words we have the very syllables that had been spoken to the "impotent man" at Bethesda (John 5:8), and in any case words identical in meaning; and the natural inference is that our Lord meant to recall what the scribes from Jerusalem had then seen and heard.

Verse 6. - But that ye may know. From his authority in the physical world they may have direct knowledge (εἰδῆτε) of his authority in the spiritual world. Observe that the claim is even in the so-called "Triple Tradition." That the Son of man hath power (better, authority, with Revised Version margin, and the American Committee) on earth to forgive sins (ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας). Observe

(1) that our Lord does not say "I," but "the Son of man" ;

(2) that the emphatic words in the sentence are "hath authority," and "on earth." It would therefore appear as though our Lord wished to call the attention of those present to a phrase which they already knew, but did not rightly understand. He seems to point them to Daniel 7:13, and reminding them that even there "one like unto a son of man" (cf. supra, Matthew 8:20, note) receives authority (ἡ ἐξουσία αὐτοῦ ἐξουσία αἰώνιος, ver. 14), tells them that this authority includes forgiving sins, and that this may be exercised not only in the future and in "the clouds of heaven," but now (ἔχει) and "on earth." Further, if, as seems likely,. the phrase was understood to symbolize the nation, he desired them to see in himself the great means whereby the nation should rise to its ideal. If, as is possible, though hardly probable, this saying of our Lord's is chronologically earlier than Matthew 8:20, and there,-fore the earliest occasion on which he used the phrase, the almost direct reference to Daniel 7:13 makes it the more interesting. (Then saith he to the sick of the palsy). The thought of the sentence is continued, but as he now turns directly to the sick man, its form is altered. Arise, take up. The Revised Version, retaining the wrong reading, ἐγερθείς, inserts "and." Thy bed (ver. 9, note), and go unto thine house. Thus avoiding publicity.

9:1-8 The faith of the friends of the paralytic in bringing him to Christ, was a strong faith; they firmly believed that Jesus Christ both could and would heal him. A strong faith regards no obstacles in pressing after Christ. It was a humble faith; they brought him to attend on Christ. It was an active faith. Sin may be pardoned, yet the sickness not be removed; the sickness may be removed, yet the sin not pardoned: but if we have the comfort of peace with God, with the comfort of recovery from sickness, this makes the healing a mercy indeed. This is no encouragement to sin. If thou bring thy sins to Jesus Christ, as thy malady and misery to be cured of, and delivered from, it is well; but to come with them, as thy darlings and delight, thinking still to retain them and receive him, is a gross mistake, a miserable delusion. The great intention of the blessed Jesus in the redemption he wrought, is to separate our hearts from sin. Our Lord Jesus has perfect knowledge of all that we say within ourselves. There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. Christ designed to show that his great errand to the world was, to save his people from their sins. He turned from disputing with the scribes, and spake healing to the sick man. Not only he had no more need to be carried upon his bed, but he had strength to carry it. God must be glorified in all the power that is given to do good.But that ye may know that the son of man,.... That they might have a visible proof, an ocular demonstration, that though he was the son of man, truly and really man, yet not a mere man; but also as truly and properly God, God and man in one person, and so

hath power on earth to forgive sins: not only ability as God, but even authority to do it as mediator, even whilst he was on earth, in a state of humiliation, in fashion as a man, in the form of a servant, conversing with sinful mortals.

Then saith he to the sick of the palsy; turning himself from the Scribes, unto him, and without putting up any prayer to God, but by a mere word of command, says to him,

arise, take up thy bed, and go unto thine house: he ordered him to "arise" from his bed, on which he was carried by four men, and "take up his bed", and carry it himself; which would be not only an evidence that the disease had left him, but that he was in full strength, and perfect health; and to "go" to his own "house", not only that the multitude might see that he could walk home himself, whom they had seen brought by others; but that those in the house, who had been eyewitnesses of his great disorder and weakness, might be also of his cure.