Forgiveness Starts A Fight
Preaching
Your Faith Has Made You Well
Preaching The Miracles
Miracle Four
Forgiveness Starts A Fight
The Text
When he returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. Then some people came, bringing to him a paralyzed man, carried by four of them. And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." Now some of the scribes were sitting there, questioning in their hearts, "Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?" At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, "Why do you raise such questions in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Stand up and take your mat and walk'? But so that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- "I say to you, stand up, take your mat and go to your home." And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, "We have never seen anything like this!"
Beginning at chapter 2, Jesus' ministry takes a turn. To this point, Jesus has attracted crowds and built a reputation as a healer, exorcist, and wonder-worker. The only resistance to Jesus' ministry has come from demons, but that has been no contest. Jesus vanquishes demons without breaking a sweat. Now, he begins to encounter conflict from flesh and blood people, the religious officials. Mark has hinted at the roots of this conflict in the arrest of John the Baptist (1:14) and the comparison of Jesus to the scribes (1:22). Now that underlying conflict begins to build. Jesus continues as a miracle worker, but now he ministers under a cloud.
The passage in 2:1-12 is a hybrid story. When Jesus begins to offer more than physical healing, he runs afoul of the officials of his own people. This passage is both a healing story and a conflict story. The conflict is caused not by Jesus' healing, but by the offer of forgiveness. Some commentators believe that the original story was only what is in 2:1-5, 11-12, and that the conflict part of the story was added later. We will discuss this possibility below. In any case, the story as it stands makes a coherent and interesting narrative, raising many theological and pastoral issues.
Background
The paralyzed man in the story has two problems: he can't use his body, and his sins have not been forgiven (or possibly he does not realize that they have been forgiven). The Old Testament has much material to help us understand both of these needs. The Old Testament writers knew how important our bodies are, and how serious our sins can be.
The Old Testament writers did not extol the human body the way Greek artists did, with their many muscular and voluptuous statues. Nevertheless, they affirmed the human body as part of God's good creation. In the creation account in Genesis 2, the Lord God forms the first human out of dust with the divine fingers. The use of dust as material indicates the transitory nature of the human body, but God's care in shaping the body indicates the significance of the body. When the author of Genesis 2 reports about the Lord God breathing life into the dust, he affirms the unity of human embodiment (verse 7). The biblical writers would not support our common assumption about the division between "body" and "soul." People are unitary beings with body and soul inseparable.
A healthy, fully functioning body enabled a person to enjoy God's creation, and to do his or her part in God's directive to care for the creation (Genesis 1:29; 2:15). A healthy body enabled a person to participate in sex, both for enjoyment and for fulfilling God's command to populate the earth (Genesis 1:28). The Song of Solomon is a poetic celebration of the loving physical enjoyment of the body in sex. To be able to work led to a sense of fulfillment and productivity that earned prosperity and satisfaction. As the sages of Israel put it, "In all toil there is profit" (Proverbs 14:23). Several proverbs speak of the satisfaction and prosperity that derive from work. The value of work is contrasted with the plight of the lazy. Because the part of the proverbs that chastise the lazy does not apply to the situation of one who is paralyzed, we should look only at the half of the proverb that extols the virtues and rewards of work. "The hand of the diligent makes rich" (Proverbs 10:4b). In the biblical worldview, a person whose body will not function misses out on the rewards of work and on the engagement with God's creation.
2 Samuel contains the brief story of Mephibosheth, the grandson of Saul and the son of Jonathan, David's companion. Mephibosheth's nurse dropped him when he was five years old, crippling both of his feet. We don't know much about Mephibosheth, but David took care of him after the death of Jonathan. We might infer that he could not work from 2 Samuel 9:10, but he did have a son. In talking to King David, Mephibosheth refers to himself as a "dead dog," a self-deprecatory term that may refer to his physical condition or perhaps to his political situation, now that the kingship has passed to David. Even though Mephibosheth was not paralyzed, his story sheds some light on the dependency and perhaps low self-esteem of those who cannot walk well (2 Samuel 4:4; 9:6-13; 16:1-4; 19:24-30).
Because of advances in medical technology, paralysis is a much more common condition today than in biblical times. Today people can survive falls, automobile accidents, skiing mishaps, and head injuries, all of which can cause paralysis. In the biblical world, a fall or diving accident, which could cause paralysis, would likely kill the victim. I do not have good information about strokes in the biblical world. Perhaps the paralysis of the man in Mark 2 was caused by polio.
Jesus also forgives the man's sins. The biblical understanding of sin and forgiveness is complex. Several metaphors help shape these understandings. Sin is a debt we cannot pay, a mark we miss, a power from which we cannot free ourselves, a boundary we cross, or a commandment we disobey. The Old Testament knows the whole panoply of sins: greed, lust, arrogance, disobedience, idolatry, and selfishness, among others. Sin is a universal human problem (Psalm 14:3), and can be individual or collective. The prophets often admonish the whole community for sins of greed and injustice (Amos 2:4-8). Forgiveness is God's grace to repair the damage sin does. Forgiveness is repaying our debt, restoring our place, releasing our bonds, and absolving our disobedience.
Leviticus 4-7 gives instructions about how the priests were to perform the sacrifices for atonement for sin. Personal confession of sin was part of the process for forgiveness (Leviticus 5:5). The prophets taught that showing mercy was a proper response to sin and was what God wanted more than sacrifice (Hosea 6:6). Although the priests served as mediators between the people and God, true forgiveness came from God.
The Old Testament contains several prayers of confession that help us understand how the people understood sin and how they expressed of contrition. Psalm 51 is a poignant outpouring of guilt and a heartfelt plea for forgiveness. The psalmist asks that God take away his guilt (v. 7) and change him from within (v. 10). He wants again to know the presence of God's spirit (v. 11). Ezra 9, Nehemiah 9, and Daniel 9 all contain communal prayers of confession offered on behalf of the whole people. These three prayers acknowledge that the people have disobeyed God, in spite of God's providence on their behalf. The prayers all assume that forgiveness is possible only because God is merciful (Ezra 9:8-9; Nehemiah 9:31; Daniel 9:17-19).
Although Mark does not at all imply that the man's paralysis is a punishment for sin or was caused by excessive guilt, the writer of Psalm 32 recognized a connection between guilt and physical sickness. The psalmist asserts that his refusal to confess his sins contributed to a physical illness. "While I kept silence, my body wasted away through my groaning all day long" (Psalm 32:3). Confession of his sin and the knowledge of forgiveness contributed to his recovery (v. 5).
Some Old Testament texts refer to care for or recovery of the lame as a sign of God's favor. Isaiah 35:6 says that, "then the lame shall leap like a deer." Micah paints a beautiful picture of an eschatological vision of God's grace. Part of that vision is that the Lord will "assemble the lame" (Micah 4:6). These verses reflect God's concern for, and promise of, eschatological healing for those whose legs and bodies do not function well (see also Jeremiah 31:8 and Zephaniah 3:19).
Literary Analysis
As noted above, many New Testament scholars consider this to be a composite story. The original story did not contain the conflict with the scribes in verses 6-10. In all likelihood, this section was written later and added to the original story. This suggestion is supported by the lack of response from the scribes in verse 12. If this hypothesis about the original story is accurate, the story in its earlier form suggests a stronger connection between the forgiveness of the man's sins and his healing. Jesus' words to the man would have been, "Son, your sins are forgiven. I say to you, stand up, take your mat and go to your home." This version would have been ambiguous about whether the forgiveness effected the healing. In any case, in the account we have now, the preacher must deal with a complicated story in which the themes of healing, forgiveness, and the authority of Jesus are interwoven. In our discussion below, we will treat the story as we have it, as one story.
As the narrative opens, Jesus has returned to Capernaum, even though he had retreated to the countryside in chapter 1. Once again, the crowds surround Jesus. The narrator adds the detail that there is not enough room for everyone. Jesus is boxed into the house (Simon's house again?). The presence of the crowds communicates Jesus' popularity at this point in his ministry and sets up the event that demonstrates the faith of the four men who carry their friend. At the end of the story, the exclamation of the crowd -- "We have never seen anything like this!" -- helps the reader to understand the uniqueness of Jesus' ministry.
This story is driven more by plot than by characterization. The paralytic never speaks, nor do his friends. The action of the friends in bringing the man to Jesus and devising a way to get him to Jesus is endearing and shows some daring. The scribes discuss theology and do not reveal much about themselves. Most of their dialogue is in the form of rhetorical questions. Even Jesus largely engages in argument with the scribes, again asking rhetorical questions. His initial comment to the paralytic, "Son, your sins are forgiven," shows Jesus' compassion, but that is not much in the way of character development. The resolution of the conflict between Jesus and the scribes makes the story work.
The conflict arises because Jesus adds something to the healing. Although Jesus has called his hearers to repent (1:15), he has not at this point pronounced forgiveness for anyone. Presumably, if Jesus had simply healed the man, the conflict would never have arisen. The scribes object to Jesus telling the man his sins are forgiven. We might note that the objection of the scribes has merit. It is God's prerogative to show mercy and forgive sins. Jesus' offer of forgiveness is abrupt both because this is the initial mention of forgiveness in Mark and because we presume that the four men did not bring their companion to Jesus for forgiveness. To this point, Jesus has shown his power in healing and exorcism. Perhaps the four men assume, as did the scribes, that Jesus does not forgive sins. Although the text does not explicitly say so, the four men likely wanted Jesus to heal the man's paralysis. The abrupt introduction of forgiveness focuses our attention. Mark is telling us something important about forgiveness. Marks' literary device of abruptly introducing forgiveness and combining forgiveness with healing makes a theological point. Both paralysis and the power of sin are examples of the fallen nature of the creation. The coming near of the dominion of God manifests itself in physical healing and release from the demonic power of sin. By combining healing and forgiveness in one narrative, Mark reveals how thoroughly we are subjected to the demonic powers and how complete is Jesus' ministry in releasing us.
In the dialogue with the scribes, Jesus' argument seems to be that if he has the power to heal the man, he therefore has the authority to forgive sins. The healing has a dual purpose: it is an act of compassion that manifests the coming near of the dominion of God, and it helps the reader to identify Jesus as one authorized to forgive sins. The completeness of the healing is demonstrated when the man picks up his mat and walks away. (Is there now more room to move about among the crowds?) As stated above, we do not know whether the scribes were convinced about Jesus' authority to forgive sins. The narrator does not tell us, unless the "all" in verse 12 includes them, an unlikely supposition. To the crowds, at least, the healing has resolved the conflict.
Theological Reflection
The primary theological issue in the passage is the identity of Jesus. In chapter 1, Jesus has amply demonstrated that he has the power to heal and vanquish demonic forces. This passage ups the ante. We will learn that Jesus is more than a healer and exorcist, of which there were many reports (see 9:38). The scribes themselves raise the theological question, "Who can forgive sins but God alone?" (v. 7). The question of the scribes pushes the reader to make the conclusion that Jesus is a divine being. The title Jesus uses of himself is "Son of Man." This term had a long history, beginning with Daniel 7:13-14. In Daniel, the one like a human being is a heavenly being who shares authority with God (the Ancient One). Such an idea is unique in the Old Testament. In the intertestamental period, the term, Son of Man, became a title, and began to take on messianic qualities. Jesus may be saying that his ministry is a fulfillment of Old Testament prophecies, such as Isaiah 35 (see above), and that as the Messiah he has authority to forgive sins. Just as the figure of the one like a human being in Daniel 7 represents release from both Greek rule and the cosmic powers of the four beasts, so in Jesus the creation is released from demonic power. That demonic power is manifested both in physical limitations and in the power of sin.
Another important theological issue in the passage is the understanding of faith. The miracle stories in the gospels help us to add nuance to our understanding of faith. This is the first of the healing stories in which anyone's faith is mentioned (by the narrator in this case). The reader must discern from the actions of the four men what they contribute to our understanding of faith. Throughout the Gospel of Mark, faith is trust and confidence in Jesus. This narrative shows how the four men act upon their trust and confidence. The very act of bringing the man to Jesus shows compassion, but that may well be a component of faith. The really dramatic action of the men is to dig through the roof to lower their friend to Jesus. This action shows tenacity, daring, and some ingenuity. The four men refuse to let obstacles get in their way. Having faith does not seem to mean that the men had a deep theological understanding of who Jesus really was. The narrator gives us no inkling that they recognized Jesus as the Messiah. Concern for their friend and dogged determination seem to be the components of their faith.
The passage highlights the connection between physical healing and forgiveness. The man is physically healed of his paralysis, but is also forgiven. Psalm 103 makes this connection. Verse 3 extols the Lord as one who "forgives all your iniquity and heals all your diseases." Sometimes, commentators assert that Jesus heals the man by forgiving his sins. The text is clear that these are two separate actions. The man does not get up and walk until after Jesus has the conversation with the scribes and tells the man to get up. This separation indicates that the man's paralysis was not psychosomatic. He was not paralyzed because of his guilt over his sins. Even if the healing and forgiveness are separate actions in the text, they are connected theologically. Both are examples of Jesus' power to release people from the demonic powers.
Pastoral Reading
Will Willimon, a United Methodist Bishop, has said many times that pastors and churches think they exist to "meet people's needs." Willimon's response to that assumption is to declare that sometimes the gospel gives us needs we didn't know we had. This passage seems to be a perfect example of Willimon's insight. Surely, the four men did not dig through the roof of the house so that the man could have his sins forgiven! They wanted their friend healed of his paralysis. They thought they knew his need. Jesus perceived a need they didn't think about. The man's sins had not been forgiven. Did Jesus think the men had carried him and dug through the roof so that Jesus would forgive him? Would Jesus also have healed him if not for the complaints of the scribes? In any case, Jesus recognized the need no one else saw. We often bring a single complaint to God when our real need is more comprehensive. We want one thing healed; God offers total transformation.
The passage raises the question of whether we recognize our need for forgiveness. We bring many concerns to God in prayer. Most churches have prayer lists and some way of taking prayer requests during worship. How often do these prayer requests ask for forgiveness? We should take our need for forgiveness as seriously as we take our other prayer requests.
The action of the four men highlights the accessibility of Jesus and, hence, of God. Every pastor has counseled people who thought God wouldn't bother with their prayers. The four men are so intent on getting their friend to Jesus that they break in line ahead of the crowds around Jesus. Mark doesn't tell us whether anyone else in the crowd had come for healing. Every other passage indicates that wherever Jesus goes, the crowds come at least in part for healing and exorcism. The passage leaves open the possibility that others there wanted to be healed. One wonders what the crowd thought of these four men who took their friend to the head of the line. The rest of the crowd seemed content to wait their turn. In any case, the four men tear up a roof and interrupt Jesus' sermon to get their friend to him. Persistence and maybe even pushiness in taking our needs to God, seem to be components of faith.
The passage raises the issue of the experience of being forgiven. Most of us would consider healing a paralyzed person to be more difficult than pronouncing forgiveness for sins. On the one hand, many people are not able either to forgive themselves or to accept God's forgiveness. Many times, people in pastoral counseling situations have told me that their sins were too bad for God to forgive. Enabling people genuinely to experience the forgiveness God offers is not easy. Not only the reality of forgiveness, but the experience of feeling forgiven is a gift of God's grace. On the other hand, we sometimes take forgiveness too lightly. It takes spiritual insight to have the gratitude and maturity to recognize God's gift of forgiveness.
By forgiving the man's sins, Jesus refuses to patronize him. Even though he is paralyzed and cannot move, he is still a sinner. To Jesus, he is more than an object of pity. He is a sinner like everyone else; he shares in common humanity. By forgiving his sins, Jesus acknowledges his responsibility for his actions. People with handicapping conditions do not want others to feel sorry for them. Jesus treats him with a kind of respect when he forgives his sins, and includes him in those who ought to repent because of the nearness of the dominion of God.
The church should be on the forefront of providing for the accessibility needs and employment for those with handicapping conditions. Accessibility means inclusion, and work means dignity. Any kind of advocacy, medical research, or empowerment for employment is an act of the church to release people from the constraints of their handicapping conditions.
I have talked to many Christians who were self-conscious about not being able to kneel at the communion rail, or even to come forward to take communion. One woman even told me that a former pastor did not serve her when she didn't kneel! The church makes every effort to put people at ease about the accessibility of the Lord's Supper. In one of my early churches, a woman with MS slowly made her way to the altar on communion Sundays. She knew we would serve her in her pew, but she wanted to take communion like everyone else. All of God's children should have that chance.
Preaching Strategies
Much of the substance of the passage revolves around the relationship between our physical bodies and our spiritual selves. I would not argue for a sharp break between these two spheres. As is well established, the New Testament authors did not understand a dichotomy between body and soul. The physical and spiritual are deeply intertwined. Nevertheless, we see a difference between them.
Abundant evidence exists that we in contemporary society place much emphasis on our physical bodies. Diet books, fad diets, and weight-loss clinics abound. Magazines for both men and women extol exercise programs that promise "sculpted abs," along with other attractive body parts. (Note: why do we need so many such articles? Any basic exercise program will do.) Plastic surgery for all kinds of deficiencies is popular. We are fascinated with models and movie stars with stunning good looks.
Certainly, our bodies are important. If our bodies don't work, that condition can limit our freedom, our ability to work, even our opportunities to love and be loved. A physical problem can bring down our spirits. Damage to parts of our brain can alter our personalities. Our bodies matter.
The passage points us away from our concern for our bodies to an emphasis on our spiritual health. The first words out of Jesus' mouth are "Son, your sins are forgiven." Before Jesus heals the man, he wipes his spiritual slate clean, restores the man's relationship with God and frees him from the power of sin. Forgiveness took priority. The importance of the spiritual aspect of the man's interaction with Jesus is underscored by the protest of the scribes. We do not know if the scribes would have protested if Jesus had healed only the man's body. For them, forgiveness was the more serious matter. As important as our bodies are, when we talk about forgiveness, we are dealing with holy matters. Only God can forgive sins. Only God can break the power of sin over our lives. The good news of the coming near of the dominion of God is that we are offered physical and spiritual wholeness.
Forgiveness Starts A Fight
The Text
When he returned to Capernaum after some days, it was reported that he was at home. So many gathered around that there was no longer room for them, not even in front of the door; and he was speaking the word to them. Then some people came, bringing to him a paralyzed man, carried by four of them. And when they could not bring him to Jesus because of the crowd, they removed the roof above him; and after having dug through it, they let down the mat on which the paralytic lay. When Jesus saw their faith, he said to the paralytic, "Son, your sins are forgiven." Now some of the scribes were sitting there, questioning in their hearts, "Why does this fellow speak in this way? It is blasphemy! Who can forgive sins but God alone?" At once Jesus perceived in his spirit that they were discussing these questions among themselves; and he said to them, "Why do you raise such questions in your hearts? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Stand up and take your mat and walk'? But so that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- "I say to you, stand up, take your mat and go to your home." And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, "We have never seen anything like this!"
Beginning at chapter 2, Jesus' ministry takes a turn. To this point, Jesus has attracted crowds and built a reputation as a healer, exorcist, and wonder-worker. The only resistance to Jesus' ministry has come from demons, but that has been no contest. Jesus vanquishes demons without breaking a sweat. Now, he begins to encounter conflict from flesh and blood people, the religious officials. Mark has hinted at the roots of this conflict in the arrest of John the Baptist (1:14) and the comparison of Jesus to the scribes (1:22). Now that underlying conflict begins to build. Jesus continues as a miracle worker, but now he ministers under a cloud.
The passage in 2:1-12 is a hybrid story. When Jesus begins to offer more than physical healing, he runs afoul of the officials of his own people. This passage is both a healing story and a conflict story. The conflict is caused not by Jesus' healing, but by the offer of forgiveness. Some commentators believe that the original story was only what is in 2:1-5, 11-12, and that the conflict part of the story was added later. We will discuss this possibility below. In any case, the story as it stands makes a coherent and interesting narrative, raising many theological and pastoral issues.
Background
The paralyzed man in the story has two problems: he can't use his body, and his sins have not been forgiven (or possibly he does not realize that they have been forgiven). The Old Testament has much material to help us understand both of these needs. The Old Testament writers knew how important our bodies are, and how serious our sins can be.
The Old Testament writers did not extol the human body the way Greek artists did, with their many muscular and voluptuous statues. Nevertheless, they affirmed the human body as part of God's good creation. In the creation account in Genesis 2, the Lord God forms the first human out of dust with the divine fingers. The use of dust as material indicates the transitory nature of the human body, but God's care in shaping the body indicates the significance of the body. When the author of Genesis 2 reports about the Lord God breathing life into the dust, he affirms the unity of human embodiment (verse 7). The biblical writers would not support our common assumption about the division between "body" and "soul." People are unitary beings with body and soul inseparable.
A healthy, fully functioning body enabled a person to enjoy God's creation, and to do his or her part in God's directive to care for the creation (Genesis 1:29; 2:15). A healthy body enabled a person to participate in sex, both for enjoyment and for fulfilling God's command to populate the earth (Genesis 1:28). The Song of Solomon is a poetic celebration of the loving physical enjoyment of the body in sex. To be able to work led to a sense of fulfillment and productivity that earned prosperity and satisfaction. As the sages of Israel put it, "In all toil there is profit" (Proverbs 14:23). Several proverbs speak of the satisfaction and prosperity that derive from work. The value of work is contrasted with the plight of the lazy. Because the part of the proverbs that chastise the lazy does not apply to the situation of one who is paralyzed, we should look only at the half of the proverb that extols the virtues and rewards of work. "The hand of the diligent makes rich" (Proverbs 10:4b). In the biblical worldview, a person whose body will not function misses out on the rewards of work and on the engagement with God's creation.
2 Samuel contains the brief story of Mephibosheth, the grandson of Saul and the son of Jonathan, David's companion. Mephibosheth's nurse dropped him when he was five years old, crippling both of his feet. We don't know much about Mephibosheth, but David took care of him after the death of Jonathan. We might infer that he could not work from 2 Samuel 9:10, but he did have a son. In talking to King David, Mephibosheth refers to himself as a "dead dog," a self-deprecatory term that may refer to his physical condition or perhaps to his political situation, now that the kingship has passed to David. Even though Mephibosheth was not paralyzed, his story sheds some light on the dependency and perhaps low self-esteem of those who cannot walk well (2 Samuel 4:4; 9:6-13; 16:1-4; 19:24-30).
Because of advances in medical technology, paralysis is a much more common condition today than in biblical times. Today people can survive falls, automobile accidents, skiing mishaps, and head injuries, all of which can cause paralysis. In the biblical world, a fall or diving accident, which could cause paralysis, would likely kill the victim. I do not have good information about strokes in the biblical world. Perhaps the paralysis of the man in Mark 2 was caused by polio.
Jesus also forgives the man's sins. The biblical understanding of sin and forgiveness is complex. Several metaphors help shape these understandings. Sin is a debt we cannot pay, a mark we miss, a power from which we cannot free ourselves, a boundary we cross, or a commandment we disobey. The Old Testament knows the whole panoply of sins: greed, lust, arrogance, disobedience, idolatry, and selfishness, among others. Sin is a universal human problem (Psalm 14:3), and can be individual or collective. The prophets often admonish the whole community for sins of greed and injustice (Amos 2:4-8). Forgiveness is God's grace to repair the damage sin does. Forgiveness is repaying our debt, restoring our place, releasing our bonds, and absolving our disobedience.
Leviticus 4-7 gives instructions about how the priests were to perform the sacrifices for atonement for sin. Personal confession of sin was part of the process for forgiveness (Leviticus 5:5). The prophets taught that showing mercy was a proper response to sin and was what God wanted more than sacrifice (Hosea 6:6). Although the priests served as mediators between the people and God, true forgiveness came from God.
The Old Testament contains several prayers of confession that help us understand how the people understood sin and how they expressed of contrition. Psalm 51 is a poignant outpouring of guilt and a heartfelt plea for forgiveness. The psalmist asks that God take away his guilt (v. 7) and change him from within (v. 10). He wants again to know the presence of God's spirit (v. 11). Ezra 9, Nehemiah 9, and Daniel 9 all contain communal prayers of confession offered on behalf of the whole people. These three prayers acknowledge that the people have disobeyed God, in spite of God's providence on their behalf. The prayers all assume that forgiveness is possible only because God is merciful (Ezra 9:8-9; Nehemiah 9:31; Daniel 9:17-19).
Although Mark does not at all imply that the man's paralysis is a punishment for sin or was caused by excessive guilt, the writer of Psalm 32 recognized a connection between guilt and physical sickness. The psalmist asserts that his refusal to confess his sins contributed to a physical illness. "While I kept silence, my body wasted away through my groaning all day long" (Psalm 32:3). Confession of his sin and the knowledge of forgiveness contributed to his recovery (v. 5).
Some Old Testament texts refer to care for or recovery of the lame as a sign of God's favor. Isaiah 35:6 says that, "then the lame shall leap like a deer." Micah paints a beautiful picture of an eschatological vision of God's grace. Part of that vision is that the Lord will "assemble the lame" (Micah 4:6). These verses reflect God's concern for, and promise of, eschatological healing for those whose legs and bodies do not function well (see also Jeremiah 31:8 and Zephaniah 3:19).
Literary Analysis
As noted above, many New Testament scholars consider this to be a composite story. The original story did not contain the conflict with the scribes in verses 6-10. In all likelihood, this section was written later and added to the original story. This suggestion is supported by the lack of response from the scribes in verse 12. If this hypothesis about the original story is accurate, the story in its earlier form suggests a stronger connection between the forgiveness of the man's sins and his healing. Jesus' words to the man would have been, "Son, your sins are forgiven. I say to you, stand up, take your mat and go to your home." This version would have been ambiguous about whether the forgiveness effected the healing. In any case, in the account we have now, the preacher must deal with a complicated story in which the themes of healing, forgiveness, and the authority of Jesus are interwoven. In our discussion below, we will treat the story as we have it, as one story.
As the narrative opens, Jesus has returned to Capernaum, even though he had retreated to the countryside in chapter 1. Once again, the crowds surround Jesus. The narrator adds the detail that there is not enough room for everyone. Jesus is boxed into the house (Simon's house again?). The presence of the crowds communicates Jesus' popularity at this point in his ministry and sets up the event that demonstrates the faith of the four men who carry their friend. At the end of the story, the exclamation of the crowd -- "We have never seen anything like this!" -- helps the reader to understand the uniqueness of Jesus' ministry.
This story is driven more by plot than by characterization. The paralytic never speaks, nor do his friends. The action of the friends in bringing the man to Jesus and devising a way to get him to Jesus is endearing and shows some daring. The scribes discuss theology and do not reveal much about themselves. Most of their dialogue is in the form of rhetorical questions. Even Jesus largely engages in argument with the scribes, again asking rhetorical questions. His initial comment to the paralytic, "Son, your sins are forgiven," shows Jesus' compassion, but that is not much in the way of character development. The resolution of the conflict between Jesus and the scribes makes the story work.
The conflict arises because Jesus adds something to the healing. Although Jesus has called his hearers to repent (1:15), he has not at this point pronounced forgiveness for anyone. Presumably, if Jesus had simply healed the man, the conflict would never have arisen. The scribes object to Jesus telling the man his sins are forgiven. We might note that the objection of the scribes has merit. It is God's prerogative to show mercy and forgive sins. Jesus' offer of forgiveness is abrupt both because this is the initial mention of forgiveness in Mark and because we presume that the four men did not bring their companion to Jesus for forgiveness. To this point, Jesus has shown his power in healing and exorcism. Perhaps the four men assume, as did the scribes, that Jesus does not forgive sins. Although the text does not explicitly say so, the four men likely wanted Jesus to heal the man's paralysis. The abrupt introduction of forgiveness focuses our attention. Mark is telling us something important about forgiveness. Marks' literary device of abruptly introducing forgiveness and combining forgiveness with healing makes a theological point. Both paralysis and the power of sin are examples of the fallen nature of the creation. The coming near of the dominion of God manifests itself in physical healing and release from the demonic power of sin. By combining healing and forgiveness in one narrative, Mark reveals how thoroughly we are subjected to the demonic powers and how complete is Jesus' ministry in releasing us.
In the dialogue with the scribes, Jesus' argument seems to be that if he has the power to heal the man, he therefore has the authority to forgive sins. The healing has a dual purpose: it is an act of compassion that manifests the coming near of the dominion of God, and it helps the reader to identify Jesus as one authorized to forgive sins. The completeness of the healing is demonstrated when the man picks up his mat and walks away. (Is there now more room to move about among the crowds?) As stated above, we do not know whether the scribes were convinced about Jesus' authority to forgive sins. The narrator does not tell us, unless the "all" in verse 12 includes them, an unlikely supposition. To the crowds, at least, the healing has resolved the conflict.
Theological Reflection
The primary theological issue in the passage is the identity of Jesus. In chapter 1, Jesus has amply demonstrated that he has the power to heal and vanquish demonic forces. This passage ups the ante. We will learn that Jesus is more than a healer and exorcist, of which there were many reports (see 9:38). The scribes themselves raise the theological question, "Who can forgive sins but God alone?" (v. 7). The question of the scribes pushes the reader to make the conclusion that Jesus is a divine being. The title Jesus uses of himself is "Son of Man." This term had a long history, beginning with Daniel 7:13-14. In Daniel, the one like a human being is a heavenly being who shares authority with God (the Ancient One). Such an idea is unique in the Old Testament. In the intertestamental period, the term, Son of Man, became a title, and began to take on messianic qualities. Jesus may be saying that his ministry is a fulfillment of Old Testament prophecies, such as Isaiah 35 (see above), and that as the Messiah he has authority to forgive sins. Just as the figure of the one like a human being in Daniel 7 represents release from both Greek rule and the cosmic powers of the four beasts, so in Jesus the creation is released from demonic power. That demonic power is manifested both in physical limitations and in the power of sin.
Another important theological issue in the passage is the understanding of faith. The miracle stories in the gospels help us to add nuance to our understanding of faith. This is the first of the healing stories in which anyone's faith is mentioned (by the narrator in this case). The reader must discern from the actions of the four men what they contribute to our understanding of faith. Throughout the Gospel of Mark, faith is trust and confidence in Jesus. This narrative shows how the four men act upon their trust and confidence. The very act of bringing the man to Jesus shows compassion, but that may well be a component of faith. The really dramatic action of the men is to dig through the roof to lower their friend to Jesus. This action shows tenacity, daring, and some ingenuity. The four men refuse to let obstacles get in their way. Having faith does not seem to mean that the men had a deep theological understanding of who Jesus really was. The narrator gives us no inkling that they recognized Jesus as the Messiah. Concern for their friend and dogged determination seem to be the components of their faith.
The passage highlights the connection between physical healing and forgiveness. The man is physically healed of his paralysis, but is also forgiven. Psalm 103 makes this connection. Verse 3 extols the Lord as one who "forgives all your iniquity and heals all your diseases." Sometimes, commentators assert that Jesus heals the man by forgiving his sins. The text is clear that these are two separate actions. The man does not get up and walk until after Jesus has the conversation with the scribes and tells the man to get up. This separation indicates that the man's paralysis was not psychosomatic. He was not paralyzed because of his guilt over his sins. Even if the healing and forgiveness are separate actions in the text, they are connected theologically. Both are examples of Jesus' power to release people from the demonic powers.
Pastoral Reading
Will Willimon, a United Methodist Bishop, has said many times that pastors and churches think they exist to "meet people's needs." Willimon's response to that assumption is to declare that sometimes the gospel gives us needs we didn't know we had. This passage seems to be a perfect example of Willimon's insight. Surely, the four men did not dig through the roof of the house so that the man could have his sins forgiven! They wanted their friend healed of his paralysis. They thought they knew his need. Jesus perceived a need they didn't think about. The man's sins had not been forgiven. Did Jesus think the men had carried him and dug through the roof so that Jesus would forgive him? Would Jesus also have healed him if not for the complaints of the scribes? In any case, Jesus recognized the need no one else saw. We often bring a single complaint to God when our real need is more comprehensive. We want one thing healed; God offers total transformation.
The passage raises the question of whether we recognize our need for forgiveness. We bring many concerns to God in prayer. Most churches have prayer lists and some way of taking prayer requests during worship. How often do these prayer requests ask for forgiveness? We should take our need for forgiveness as seriously as we take our other prayer requests.
The action of the four men highlights the accessibility of Jesus and, hence, of God. Every pastor has counseled people who thought God wouldn't bother with their prayers. The four men are so intent on getting their friend to Jesus that they break in line ahead of the crowds around Jesus. Mark doesn't tell us whether anyone else in the crowd had come for healing. Every other passage indicates that wherever Jesus goes, the crowds come at least in part for healing and exorcism. The passage leaves open the possibility that others there wanted to be healed. One wonders what the crowd thought of these four men who took their friend to the head of the line. The rest of the crowd seemed content to wait their turn. In any case, the four men tear up a roof and interrupt Jesus' sermon to get their friend to him. Persistence and maybe even pushiness in taking our needs to God, seem to be components of faith.
The passage raises the issue of the experience of being forgiven. Most of us would consider healing a paralyzed person to be more difficult than pronouncing forgiveness for sins. On the one hand, many people are not able either to forgive themselves or to accept God's forgiveness. Many times, people in pastoral counseling situations have told me that their sins were too bad for God to forgive. Enabling people genuinely to experience the forgiveness God offers is not easy. Not only the reality of forgiveness, but the experience of feeling forgiven is a gift of God's grace. On the other hand, we sometimes take forgiveness too lightly. It takes spiritual insight to have the gratitude and maturity to recognize God's gift of forgiveness.
By forgiving the man's sins, Jesus refuses to patronize him. Even though he is paralyzed and cannot move, he is still a sinner. To Jesus, he is more than an object of pity. He is a sinner like everyone else; he shares in common humanity. By forgiving his sins, Jesus acknowledges his responsibility for his actions. People with handicapping conditions do not want others to feel sorry for them. Jesus treats him with a kind of respect when he forgives his sins, and includes him in those who ought to repent because of the nearness of the dominion of God.
The church should be on the forefront of providing for the accessibility needs and employment for those with handicapping conditions. Accessibility means inclusion, and work means dignity. Any kind of advocacy, medical research, or empowerment for employment is an act of the church to release people from the constraints of their handicapping conditions.
I have talked to many Christians who were self-conscious about not being able to kneel at the communion rail, or even to come forward to take communion. One woman even told me that a former pastor did not serve her when she didn't kneel! The church makes every effort to put people at ease about the accessibility of the Lord's Supper. In one of my early churches, a woman with MS slowly made her way to the altar on communion Sundays. She knew we would serve her in her pew, but she wanted to take communion like everyone else. All of God's children should have that chance.
Preaching Strategies
Much of the substance of the passage revolves around the relationship between our physical bodies and our spiritual selves. I would not argue for a sharp break between these two spheres. As is well established, the New Testament authors did not understand a dichotomy between body and soul. The physical and spiritual are deeply intertwined. Nevertheless, we see a difference between them.
Abundant evidence exists that we in contemporary society place much emphasis on our physical bodies. Diet books, fad diets, and weight-loss clinics abound. Magazines for both men and women extol exercise programs that promise "sculpted abs," along with other attractive body parts. (Note: why do we need so many such articles? Any basic exercise program will do.) Plastic surgery for all kinds of deficiencies is popular. We are fascinated with models and movie stars with stunning good looks.
Certainly, our bodies are important. If our bodies don't work, that condition can limit our freedom, our ability to work, even our opportunities to love and be loved. A physical problem can bring down our spirits. Damage to parts of our brain can alter our personalities. Our bodies matter.
The passage points us away from our concern for our bodies to an emphasis on our spiritual health. The first words out of Jesus' mouth are "Son, your sins are forgiven." Before Jesus heals the man, he wipes his spiritual slate clean, restores the man's relationship with God and frees him from the power of sin. Forgiveness took priority. The importance of the spiritual aspect of the man's interaction with Jesus is underscored by the protest of the scribes. We do not know if the scribes would have protested if Jesus had healed only the man's body. For them, forgiveness was the more serious matter. As important as our bodies are, when we talk about forgiveness, we are dealing with holy matters. Only God can forgive sins. Only God can break the power of sin over our lives. The good news of the coming near of the dominion of God is that we are offered physical and spiritual wholeness.
