Mark 2:1-5 [2:1] And when he returned to Capernaum after some days, it was reported that he was at home. [2] And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. [3] And they came, bringing to him a paralytic carried by four men. [4] And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. [5] And when Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." (ESV)
If you have ever undertaken a renovation project, one of the most important questions to ask is what you want out of the project. Things like cost, effort, skill and dedication to the work are all important. But if you don’t have an objective to the project, it quickly spins out of control, or grinds to a halt. If you have ever watched something like a hospital under renovation, you will understand. Why do you go to a hospital? It’s not for the magazines, coffee in the café, flowers from the shop or fine hospital cuisine. It’s because you have a physical need. Often in discovering your symptoms, the underlying problem is found.
Jesus in His ministry, could have easily focused on just healing and feeding people. There were plenty of diseases to heal and mouths to feed. But Jesus made it clear that healing and feeding were means, not the ends, of his ministry on earth. In Mark 2, He chose a paralyzed man to make his point. Presented with an obvious physical need, Jesus responded by forgiving the man’s sins. The symptom of world pain and suffering is the underlying problem of sin.
Why should we bring people to Jesus? Although they may lack direction, have lousy marriages, unruly kids, a dead-end job and general malaise, we bring people to Jesus because He is the only person in the universe who can cure people’s greatest problem: The universal sickness of sin and the universal death that will result from it.
In order to bring someone to Jesus, we ourselves must have certain characteristics and determinations. In Bringing someone to Jesus, we must: 1)Be Concerned (Mark 2:1) 2) Be Constant (Mark 2:2), 3) Be Co-operative (Mark 2:3), 4) Be Creative (Mark 2:4), 5) Be Confident (Mark 2:5).
In Bringing someone to Jesus, we must:
1)Be Concerned (Mark 2:1)
Mark 2:1 [2:1] And when he returned to Capernaum after some days, it was reported that he was at home. (ESV)
Starting with our own household, the relationship that people have with Jesus is of prime importance. Our concern for them, is the first step in action. In Mark 2:1, after a significant amount of time elapsed since His first visit, Jesus returned to Capernaum; then, a few days later, the people heard that he had come home. The people of Capernaum crowded to hear Jesus, but did not change their hearts.
Please turn to Matthew 11
Capernaum became Jesus’ base of operations while he was in Galilee; thus, Mark referred to this as Jesus’ home (cf.1:14). After/again refers to his previous visit recorded in Mk. 1:21. This home may have been the home he set up there with his mother, Mary, or it may have been Simon Peter’s house, where Jesus had stayed on his previous visit to the city and where he had preached and healed many (1:29–34).
Notice Jesus’ comment on ministering in this region:
Matthew 11:23-24 [23] And you, Capernaum, will you be exalted to heaven? You will be brought down to Hades. For if the mighty works done in you had been done in Sodom, it would have remained until this day. [24] But I tell you that it will be more tolerable on the day of judgment for the land of Sodom than for you." (ESV)
• What does this say of our day? We have access to more biblical information from copies of scripture, books, archeological evidence, and thousands of years of testimony to confirm the truth. Yet, people harden their hearts, refuse to see, and devise ways to legitimize their rebellion. Might God say to us as with Capernaum: “it will be more tolerable on the day of judgment for the land of Sodom than for you."
• In bringing people to Jesus, our concern for those around us, must start in concern for the state of their eternal soul. If we just want to engage with someone to get them to come to church, join our group, feed our ego or mere temporal concerns we sacrifice the eternal for the immediate.
Illustration: IN a small country town there was an unbelieving blacksmith. He was a hard-headed, well-read man, strong in argument. An old deacon in the town became deeply interested in this blacksmith and determined to lead him to Christ. He studied up as best he could all the blacksmith’s arguments and the answers to them. When he thought he had all the blacksmith’s arguments and answers at his fingers’ ends, he called on the blacksmith and engaged him in conversation, but the blacksmith was far more than a match for him in argument and in a few moments had fought the old deacon to a standstill. The old deacon knew that he was right, but he could not prove it to the blacksmith. He burst into tears and said, “Well, I cannot argue with you, but I simply want to say, I have a deep spiritual concern for your soul,” and then left the shop.
But soon after the deacon had left the blacksmith shop, the blacksmith went into the house and said to his wife, “The Deacon brought up an argument to-day that I never heard before. He said he had a deep spiritual concern for my soul. What did he mean?” His wife was a canny woman and said, “You had better go and ask him.” The blacksmith hung up his apron and went cross to the deacon’s home. You said you had a deep spiritual concern for my soul. Won’t you pray for me?” and the blacksmith broke down and accepted Christ. Real earnestness and love succeed where all argument fails (Torrey, R. A. (1907). Anecdotes and illustrations (15–16). New York: Fleming H. Revell Co.).
In Bringing someone to Jesus, we must:
2) Be Constant (Mark 2:2)
Mark 2:2 [2] And many were gathered together, so that there was no more room, not even at the door. And he was preaching the word to them. (ESV)
In our prayers as our actions, many obstacles will continue to discourage us to quit. It is over these obstacles that we must persist to overcome. Nothing great was ever instantly achieved. Mark recorded later in his Gospel that wherever Jesus went, he could not keep his presence a secret (7:24). He explained here in verse 2, that so many were gathered/came. In eastern societies an open door meant “come on in,” and they did (Utley, R. J. D. (2000). Vol. Volume 2: The Gospel according to Peter: Mark and I & II Peter. Study Guide Commentary Series (31). Marshall, Texas: Bible Lessons International.).
In respect to understanding and faith, the many/crowds generally demonstrate passivity, and given their reaction following Jesus’ teaching on suffering at Caesarea Philippi, they demonstrate even greater fickleness. The single most common attribute of crowds in Mark is that they obstruct access to Jesus. Thus, despite Jesus’ popularity, crowds are not a measure of success in Mark. They constitute “outsiders” who stand either in ambivalence or opposition to Jesus (Edwards, J. R. (2002). The Gospel according to Mark. The Pillar New Testament Commentary (74). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.). Being part of the crowd around Jesus is not the same as being a disciple of Jesus. The crowd stands and observes; disciples must commit themselves to action (Edwards, J. R. (2002). The Gospel according to Mark. The Pillar New Testament Commentary (75). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.)
Jesus was not going through the crowd healing sick people; he was preaching/speaking, and the people had come to hear his message. Perhaps His abrupt departure from the city at the height of popularity had served to separate the curiosity seekers from those who truly sought the truth. Preaching/speaking laleo (?a?e?) is common in the vernacular papyri examples of social intercourse. Our Lord thus spoke to the crowd assembled, in a conversational tone. Jesus’ manner of speaking differed from the formal proclamation, as He had in the synagogues and a more conversational style, here in the house.
• We aim for the same thing. In formal corporate worship, the word of God is expounded. In our Bible study and community groups, the word is discussed. The important thing is that we bring people to the word that it would transform their lives.
Jesus’ Preaching/speaking is expressed in the imperfect tense, showing continuous action (Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Mk 2:2). Grand Rapids: Eerdmans.).
• For people to come to Jesus, it means more than an occasional word. When the Holy Spirit uses the word of God to change a persons heart, that person will develop questions and want to know more about Jesus. We must be ready to disciple this person and continue with this growth.
Please turn back to Mark 1
What Jesus spoke about was the word, which was the word of God concerning the nearness of the kingdom and the necessity for repentance and faith (Lane, W. L. (1974). The Gospel of Mark. The New International Commentary on the New Testament (93). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co..).
Mark had already explained that this was the basis of Jesus’ teaching:
Mark 1:14-15 [14] Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, [15]and saying, "The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel." (ESV)
Christ preached the Word of God. That is what we are supposed to preach. “Preach the word” (II Timothy 4:2) is the commission for God’s preachers, …. People need to hear the Word of God more than they need miracles or many other things (Butler, J. G. (2008). Analytical Bible Expositor: Mark (32). Clinton, IA: LBC Publications.) The good news of the gospel, is that salvation is by grace alone, through faith alone, for the forgiveness of sins (The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Mk 2:2). Nashville, TN: Word Pub.).
• Instead of people being left to try to peace various bits of information about Jesus together, every believer must be able to concisely explain what the Gospel is. As questions develop, this leads to tying various bits of information together to give a bigger picture, but without a concise summary, that learning will eclipse a broad understanding of God and His purpose.
Illustration: Several years ago in Peru, during the insurgence of the Sendero Luminoso (Shining Path), a Wycliffe couple was traveling to show the Jesus film in a village. Their vehicle was intercepted by the Senderos, and they feared for their lives (with just cause). Instead of killing them, however, the terrorists decided to seize their equipment, including the film projector. The husband boldly suggested that they might as well take the film reels too.
Some time later, a man contacted them to say that he had been among the Senderos who had robbed them. He told them they watched the film seven times (out of sheer boredom), and some had been converted through it. He came to apologize and to tell of his ministry in preaching and evangelism. Not even a cold-blooded terrorist can withstand the white-hot power of the gospel (Larson, C. B. (2002). 750 engaging illustrations for preachers, teachers & writers (208–209). Grand Rapids, MI: Baker Books.).
In Bringing someone to Jesus, we must:
3) Be Co-operative (Mark 2:3)
Mark 2:3 [3] And they came, bringing to him a paralytic carried by four men. (ESV)
What we often cannot do ourselves, God provides others to not only bear the load, but only if we work together in bringing people to Jesus. A small group of people in verse 3, also heard that Jesus had returned (2:1). Excited that the man who had healed so many people was back in town (1:34), they determined not to miss him, for they had a friend who needed Jesus’ help. Four of these people were bringing (that is, carrying) a paralytic: one who is paralyzed. The disease that plagued him is characterized by extreme loss of power of motion, and is generally caused by inability of the muscles to function, due to injury in the motor areas of the brain and/or of the spinal cord (Hendriksen, W., & Kistemaker, S. J. (1953-2001). Vol. 10: Exposition of the Gospel According to Mark. New Testament Commentary (87). Grand Rapids: Baker Book House.). Since he was lying on a mat (2:4), the man’s paralysis was severe—perhaps he was a quadriplegic (The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Mk 2:3). Nashville, TN: Word Pub.).
Please turn to Romans 3
As difficult as it would have been for this man, there were two things going well for him. He had four friends or relatives to bring him, and he had an affliction that caused him to recognize his need. All of us need Jesus, but many people believe that they are “doing quite well by themselves, thank you,” so they don’t bother to come to him. Our first step is to either help those people to see their need and/or help others who already see that need.
The Law functions to show the need that people have for Jesus.
Romans 3:19-20 [19] Now we know that whatever the law says it speaks to those who are under the law, so that every mouth may be stopped, and the whole world may be held accountable to God. [20] For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin. (ESV)
Why did the friends of the paralyzed man wait so long to bring him? Were they working late? involved with family? lazy? Did they wonder if the new teacher was for real? Whatever their reasons, they came and found answers.
• Today many people hesitate to bring their needs and bring others to Jesus, probably for similar reasons. We do not like to show weakness; we resist depending on others; we protect ourselves from hope aroused and then disappointment. Perhaps we wait for what we hope is some right time to bring others to Jesus: Either when we think they or we might be ready.
Illustration: Cooperation 107
CBS radio newsman Charles Osgood told the story of two ladies who lived in a convalescent center. Each had suffered an incapacitating stroke. Margaret’s stroke left her left side restricted, while Ruth’s stroke damaged her right side. Both of these ladies were accomplished pianists but had given up hope of ever playing again. The director of the center sat them down at a piano and encouraged them to play solo pieces together. They did, and a beautiful friendship developed.
What a picture of the church’s needing to work together! What one member cannot do alone, perhaps two or more could do together—in harmony (Larson, C. B. (2002). 750 engaging illustrations for preachers, teachers & writers (90). Grand Rapids, MI: Baker Books.).
• Why wait until it seems like everything is perfect. It is often in faithful effort during less than ideal circumstances that God produces gospel harmony.
In Bringing someone to Jesus, we must:
4) Be Creative (Mark 2:4)
Mark 2:4 [4] And when they could not get near him because of the crowd, they removed the roof above him, and when they had made an opening, they let down the bed on which the paralytic lay. (ESV)
Obstacles in our path in bringing people to Jesus, are opportunities to work together to figure out new and innovative ways to bring people to Jesus. The crowd in verse 4, had filled the house and the doorway (2:2), so the group could not get near him (Jesus) because of the crowd. It would not take much of a crowd to make it impossible to bring a stretcher case into a room in a normal Capernaum house. Those which have been excavated have small rooms, seldom reaching to as much as five metres across (since the width was limited by the length of tree trunks available for roofing) (France, R. T. (2002). The Gospel of Mark: A commentary on the Greek text. New International Greek Testament Commentary (123). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.).
The house was so full, and the crowd wedged in so tightly that the people could not even move aside to allow this group and the man lying on the mat to pass through in order to get close to Jesus. The crowd that had gathered made it impossible to bring the paralyzed man close to Jesus.
There are many obstacles in bringing someone to Jesus.
• If the obstacles are external, such as resistance from others, then we need to find out what exactly that resistance is. It makes no sense to answer questions that people are not asking. Doing our homework with those who we intentionally befriend, is a start.
• More often, the obstacles are internal with us. We may be apathetic. If that is so, then is it selfishness for which we must repent. If we are unsure about what to say, then it means purposeful study. Perhaps we are frightened. If that is so, then we must take the confidence in sharing the gospel off ourselves, and put it where it belongs, on the Gospel itself. Finally, we may just be fatigued: either by a busy schedule or tied of trying. If we are too busy to share the Gospel, then we miss the most important thing for lesser things. If we are tired of trying, we need to get our strength not from ourselves, but ask the Holy Spirit for His power.
Please turn to Matthew 23
In our busy Christian lives, we can be oblivious to needy people on the outside who want to see Jesus. Those who delight to know Jesus can become so preoccupied with their own relationships and agendas that they may not even see those trying to get in. Sometimes we spend so much time with Christian friends doing so called Church work, that we forget or become so preoccupied that we miss others who don’t know Jesus. One basic fact is that we must purposefully interact with non-Christians. Unless we spend time to salvifically befriend non-Christians to share the Gospel and bring them to Christ, we will not by definition, bring them to Jesus.
In one of the clearest explanations on being a hindrance to bringing people to Jesus, Jesus himself explained this concept to the Scribes and Pharisees:
Matthew 23:13-33 [13]"But woe to you, scribes and Pharisees, hypocrites! For you shut the kingdom of heaven in people's faces. For you neither enter yourselves nor allow those who would enter to go in. [15] Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes a proselyte, you make him twice as much a child of hell as yourselves. [16]"Woe to you, blind guides, who say, 'If anyone swears by the temple, it is nothing, but if anyone swears by the gold of the temple, he is bound by his oath.' [17] You blind fools! For which is greater, the gold or the temple that has made the gold sacred? [18] And you say, 'If anyone swears by the altar, it is nothing, but if anyone swears by the gift that is on the altar, he is bound by his oath.' [19] You blind men! For which is greater, the gift or the altar that makes the gift sacred? [20] So whoever swears by the altar swears by it and by everything on it. [21] And whoever swears by the temple swears by it and by him who dwells in it. [22] And whoever swears by heaven swears by the throne of God and by him who sits upon it. [23]"Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cumin, and have neglected the weightier matters of the law: justice and mercy and faithfulness. These you ought to have done, without neglecting the others. [24] You blind guides, straining out a gnat and swallowing a camel! [25]"Woe to you, scribes and Pharisees, hypocrites! For you clean the outside of the cup and the plate, but inside they are full of greed and self-indulgence. [26] You blind Pharisee! First clean the inside of the cup and the plate, that the outside also may be clean. [27]"Woe to you, scribes and Pharisees, hypocrites! For you are like whitewashed tombs, which outwardly appear beautiful, but within are full of dead people's bones and all uncleanness. [28] So you also outwardly appear righteous to others, but within you are full of hypocrisy and lawlessness. [29]"Woe to you, scribes and Pharisees, hypocrites! For you build the tombs of the prophets and decorate the monuments of the righteous, [30] saying, 'If we had lived in the days of our fathers, we would not have taken part with them in shedding the blood of the prophets.' [31] Thus you witness against yourselves that you are sons of those who murdered the prophets. [32] Fill up, then, the measure of your fathers. [33] You serpents, you brood of vipers, how are you to escape being sentenced to hell? (ESV)
Some manuscripts, reflective in some translations add after verse 12 or 13, verse 14: Woe to you, scribes and Pharisees, hypocrites! For you devour widows’ houses and for a pretense you make long prayers; therefore you will receive the greater condemnation (The Holy Bible: English Standard Version. (2016). Wheaton, IL: Crossway Bibles.)
Even with all the obstacles, the friends of Mark 2:4 would not be deterred. Determined to get their friend to Jesus, they removed/made an opening in the roof above him (Jesus). Most homes in Palestine had flat roofs used for relaxation in the cool of the day and for sleeping on hot nights (The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Mk 2:4). Nashville, TN: Word Pub.). They could not get in the front door so they had to find a creative alternative. In the first century, houses were built of stone and had outside stairways that led onto flat roofs. Roofs were made with joists covered with a mixture of mortar, tar, ashes, and sand. In addition, some homes had stone slabs underneath the mortar mixture—this was probably the case here, for Luke records that they “lowered him on his mat through the tiles” (Luke 5:19). Thus, they had to “dig” through the roof. What a repair bill Peter must have had when it came to replacing the torn-up roof (Wuest, K. S. (1997). Wuest's word studies from the Greek New Testament: For the English reader (Mk 2:5). Grand Rapids: Eerdmans.).
• Bringing someone to Jesus will cost. It may be our pride, time, or effort. As a congregation we are considering new locations for us to minister from. We consider the travel distances of our present attenders, we consider locations that will have us being visible to the community, but in worshiping, we must consider who we will bring to Jesus. All of these considerations will cost us. It will mean both financial and spiritual resources will need to be spent.
These people carried their friend up the stairs to the roof where they dug apart the mortar mixture and pried up as many tiles as necessary. Then they attached ropes to each corner of the pallet and carefully let down/lowered the paralyzed man in front of Jesus.
• When the same obstacle confronts us to bringing someone to Jesus what do we do? It can be our regular internal obstacle or a regular barrier that someone puts up. By not doing anything, obstacles don’t go away on their own. It makes no sense doing the same thing and expecting a different result. In our days of multiple resources, testimonies and support from groups like the Bible study and community groups, we really don’t have an excuse in not finding creative solutions in bringing someone to Jesus.
Illustration: I find it quite humorous how J. Vernon McGee looked on this situation and compared it to the modern church. Stating how things are often done, he said: “Now, I’ve found in church work today that the thing that is done more than anything else is to designate committees. Someone has said that a committee is made up of those who take down minutes and waste hours. Another has said that a committee is made up of a group of people who individually can do nothing, but together they can decide that nothing can be done. And that is generally what they do.
If (the four of Mark 2) did it like (most churches) do it, this little group had a committee. They had a door committee who came up and looked around and then went back and said. “You can’t get in the door.” Then they had the window committee who went up and looked around and came back and said, “You can’t get in a window.” (But they also), had a roof committee, and the roof committee came back and said, “We think we can get him down through the roof.” (Finally McGee said tongue-in-cheek) So, maybe, if you have enough committees, there will be one that will (be creative enough to) function (McGee, J. V. (1997). Vol. 4: Thru the Bible commentary (electronic ed.) (168). Nashville: Thomas Nelson.).
Finally, in Bringing someone to Jesus, we must:
5) Be Confident (Mark 2:5)
Mark 2:5 [5] And when Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." (ESV)
The reason we can be confident in brining people to Jesus, is that only He is able to provide humanities deepest need. We might expect a popular preacher in the middle of speaking to an expectant crowd to be annoyed at this intrusion. Obviously, several minutes were spent as the crowd observed these men who stubbornly refused to give up hope of having their friend healed. Besides, Jesus had already done much healing in Capernaum; he wanted the people to listen to his message. But Jesus saw their faith acted out in their determination. If they could but get their friend within Jesus’ touch, they knew their friend would be restored. But don’t be confused about the reference of their faith. Jesus recognized this bold expedient as an expression of faith: the four clearly believed that Jesus had the power to heal this man. Jesus’ response to their faith was the unexpected statement, “Son, your sins are forgiven!” which is a use of the “divine passive,” implying that God is the one doing the forgiving. By pronouncing these words Himself, Jesus emphasizes God’s own spirit as the source of His actions. (Barry, J. D., Grigoni, M. R., Heiser, M. S., Custis, M., Mangum, D., & Whitehead, M. M. (2012). Faithlife Study Bible (Mk 2:5). Bellingham, WA: Logos Bible Software.)
• We cannot make another person a Christian or believe for them. The faith of your wife, kids, or parents cannot be credited to your account. Actually, the judgment for you will be more sever in rejecting such a close proximity of truthful witness. Others can do much through our words, actions, and love to give another an opportunity to respond. Look for opportunities to bring your friends to the living Christ.
Please turn to James 5 (p.1013)
The passive expression like Jesus’ statement that “Son, your sins are forgiven!” was a customary Jewish way of making a pronouncement about God’s action while avoiding the divine name. But the pronouncement was startling because it seemed inappropriate and even irrelevant to the immediate situation. It is intelligible, however, against the background provided by the OT where sin and disease, forgiveness and healing are frequently inter-related concepts. Healing is a gracious movement of God into the sphere of withering and decay which are the tokens of death at work in life. It was not God’s intention that humanity should live with the pressure of death upon them. Sickness, disease and death are the consequence of the sinful condition of all. Consequently, every healing is a driving back of death and an invasion of the province of sin. That is why it is appropriate for Jesus to proclaim the remission of sins. It is unnecessary to think of a corresponding sin for each instance of sickness; there is no suggestion in the narrative that the paralytic’s physical suffering was related to a specific sin or was due to hysteria induced by guilt. Jesus’ pronouncement of pardon is the recognition that people can be genuinely whole only when the breach occasioned by sin has been healed through God’s forgiveness of sins (Lane, W. L. (1974). The Gospel of Mark. The New International Commentary on the New Testament (93–94). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
James explained the broader issue of sin and forgiveness in suffering:
James 5:13-20 [13] Is anyone among you suffering? Let him pray. Is anyone cheerful? Let him sing praise. [14] Is anyone among you sick? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord. [15] And the prayer of faith will save the one who is sick, and the Lord will raise him up. And if he has committed sins, he will be forgiven. [16] Therefore, confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working. [17] Elijah was a man with a nature like ours, and he prayed fervently that it might not rain, and for three years and six months it did not rain on the earth. [18] Then he prayed again, and heaven gave rain, and the earth bore its fruit. [19] My brothers, if anyone among you wanders from the truth and someone brings him back, [20] let him know that whoever brings back a sinner from his wandering will save his soul from death and will cover a multitude of sins. (ESV)
When Jesus said to the paralyzed man were Son, your sins are forgiven. “Son” (Greek teknon) was simply a term of affection, used even with adults. Mark’s focus in telling this story was not so much on the physical healing as on the spiritual healing given to this man.
• If there is something that comes before salvation in your desire to bring someone to Jesus, then your priorities are way off. Even is someone is reconciled with a loved one, healed of a sickness or finds the job they want, without Jesus, it eternally means nothing.
The Greek word aphientai, translated “forgiven,” is laden with meaning. It means to leave or let go, to give up a debt, to send away from oneself. It refers to sending or driving away (cf. Ps. 103:12; Jer. 31:34; Mic. 7:19). Thus, Jesus dismissed the man’s sin and freed him from the guilt of it (The MacArthur Study Bible. 1997 (J. MacArthur, Jr., Ed.) (electronic ed.) (Mk 2:5). Nashville, TN: Word Pub.)
• This is the reason we bring people to Jesus. We are not a people to pool our distress, because misery loves company. We are not a people who pile on religious burdens on top of distress. We are a people who bring people to Jesus so that He and He alone can forgive their sin and free them from the guilt of them.
When we say we have forgiven a person, we mean that we have renewed our relationship despite the wrong that the person did. But we cannot erase or change the act itself. But the Greek word aphiemi goes far beyond our human forgiveness, for it includes the “putting away” of sin in two ways: (1) The law and justice are satisfied, for Jesus paid the penalty our sins deserved—thus they can no longer be held against us; and (2) the guilt caused by our sin is removed and replaced with Christ’s righteousness. We are so forgiven that, in God’s eyes, it is as if we had never sinned. If Jesus had done this and nothing more, the man should have been satisfied. If Jesus had healed his body and not dealt with his sinful condition, the man would have been ultimately worse. Don’t miss the power in the word “forgiven,” for the forgiveness given to the paralytic is the same forgiveness offered to all who repent of sin, and believe that Christ will forgive sin, and trust in Him alone to do so. Forgiveness is the greatest miracle that Jesus ever performs. It meets the greatest need; it costs the greatest price; and it brings the greatest blessing and the most lasting results (Wiersbe, W. W. (1996). The Bible exposition commentary (Mk 2:1). Wheaton, IL: Victor Books.).
Illustration: Few Christians have impacted the Church more in our day than did Francis and Edith Schaeffer, but it was with a cost. Schaeffer wrote in his book The Church at the End of the 20th Century: “In about the first three years of L’Abri [Francis Schaeffer’s Christian fellowship group] all our wedding presents were wiped out. Our sheets were torn. Holes were burned in our rugs. Drugs came into our place. People vomitted on our rugs.… How many times have you had a drug-taker come into your home? Sure, it is a danger to your family, and you must be careful. But have you ever risked it?” (Francis Schaeffer, The Church at the End of the Twentieth Century (Downers Grove, IL: InterVarsity Press, 1970), n.p.)
The Schaeffers risked it because they believed Christ was the only answer. So we see in the lives of the stretcher-bearers how Christ’s healing power is unleashed in the world. They believed Christ was the only way! Their belief wrought persistence, invincible determination. They would not be denied. It also brought creativity, so that they found a way. It was sacrificial, for it really cost them. (Hughes, R. K. (1989). Mark: Jesus, servant and savior. Preaching the Word (64). Westchester, IL: Crossway Books.)
Do we believe Christ is the only way? Has our belief wrought persistence in our lives? Has it brought creativity? Has it brought sacrifice? Do we truly love our families, our neighbors, our weekday colleagues enough to be concerned about them but have that concern be translated into constant, co-operative, creative endeavors, confident that only Christ can bring them life?
(Format note: Some base commentary from Barton, B. B. (1994). Mark. Life Application Bible Commentary (45–49). Wheaton, IL: Tyndale House Publishers.)
