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3. And, lo, some of the scribes They accuse Christ of blasphemy and sacrilege, because he claims for himself what is God’s prerogative. The other two Evangelists tell us also that they said, Who can forgive sins but God alone? It is beyond all question, that their eagerness to slander drove them to this wicked conclusion. If they think that there is any thing which deserves blame, why do they not inquire into it?⁵¹⁰⁵¹⁰     “s’ils pensent qu’il y ait quelque chose digne de reprendre aux paroles de Christ, que ne parlent-ils a luy pour en avoir resolution?” — “If they think that there is any thing worthy of blame in the words of Christ, why do they not speak to him to have it explained?” Besides, as the expression admits of more than one meaning, and as Christ said nothing more than what the Prophets frequently say when they announce the grace of God, why do they take in a bad sense what admits of a favorable interpretation? They must have been already poisoned by malice and envy, otherwise they would not so eagerly have seized an occasion of blaming Christ. They remain silent, but think in their hearts, that they may slander him when absent among people of their own class. It is no doubt true, that God alone has power and authority to forgive sins: but they are wrong in concluding that it does not belong to Christ, for he is God manifested in the flesh, (1 Timothy 3:16.) They had a right to inquire on what grounds Christ laid claim to such authority: but, without any inquiry, they suppose him to be one of the common rank of men, and proceed rashly to condemn him.

4. And when Jesus saw their thoughts He now gives a proof of his Divinity in bringing to light their secret thoughts: for who knoweth the things of a man but the spirit of man which is in him? (1 Corinthians 2:11.) And so Mark adds, that Jesus knew by his Spirit: which means, that what was concealed in their hearts could not be perceived by man, but that Christ by his Divine Spirit knew it thoroughly. Why do you think evil? This does not imply that it gave them pain to see a mortal man assuming what God claims as his own prerogative, but that they proudly and wickedly rejected God, who was openly manifested to them.

5. Whether is it easier to say? The meaning is, that, as it is not easier to quicken by a word a body which is nearly dead than to forgive sins, there is no reason to wonder that he forgives sins, when he has accomplished the other. The argument which our Lord uses may appear to be not well-founded: for, in proportion as the soul is more excellent than the body, the forgiveness of sins is a greater work than the healing of the body. But the reply is easy. Christ adapts his discourse to their capacity: for, being carnal, they were more powerfully affected by outward signs, than by all the spiritual power of Christ, which related to eternal salvation. Thus he proves the efficacy of the Gospel for quickening men from the fact, that at the last day he will raise the dead by his voice out of their graves.

Wonder not at this: for the hour is coming, in which all who are in the graves shall hear his voice, and shall come forth,
(John 5:28,29.)

This was a sufficiently powerful argument to refute those who reckoned a visible miracle of more importance than all things else. They could not say that he had no right to forgive the sins of the paralytic, when he restored to him health and rigour: for this was a result which followed from the forgiveness of sins.

6. That the Son of man hath authority on earth. This authority is very different from what was given to the apostles, and from what is now exercised by the pastors of the Church: for they cannot so properly be said to pardon sins, as to declare that they are pardoned, when they deliver the commission which is entrusted to them. By these words Christ declares that he is not only the minister and witness, but likewise the author, of this grace. But what means this restriction, on earth? Of what avail will it be to us to have obtained pardon here, if it be not ratified in heaven? Christ’s meaning was, that forgiveness of sins ought not to be sought from a distance: for he exhibits it to men in his own person, and as it were in his hands. So strong is our inclination to distrust, that we never venture to believe that God is merciful to us, till he draws near, and speaks familiarly to us. Now, as Christ descended to earth for the purpose of exhibiting to men the grace of God as present, he is said to forgive sins visibly, because in him and by him the will of God was revealed which, according to the perception of the flesh, had been formerly hidden above the clouds.

8. And the multitudes who saw Instead of astonishment which Matthew mentions,⁵¹¹⁵¹¹     It is remarkable that all the Latin editions which I have examined, — the highly and justly celebrated Amsterdam edition, two Geneva editions, and Tholuck's, — give the reading, “cujus meminit Lucas,” which Luke mentions, instead of “cujus meminit Matthoeus,” which Matthew mentions, as the sense would have required. Matthew says, ἐθαύμασαν, they wondered, or were astonished Mark uses a part of the verb ἐξίσταμαι ὥστε ἐξίστασθαι πάντας,, so that all were amazed; and Luke uses the cognate noun, καὶ ἔκστασις ἔλαβν ἅπανατας and amazement seized all Still, the blunder must have been a slip of Calvin's pen, and would have been permitted to remain in the text, if there had not been express authority for the alteration in his own French version. — Ed. the other two Evangelists employ the word ἔκστασις, or amazement: and Luke adds fear But the design of all the Evangelists is to show, that the power of God was not merely acknowledged, but that all were struck with astonishment, and compelled to give glory to God. The fear, which followed the astonishment, had the effect of preventing them from opposing Christ, and of making them submit to him with reverence as a Prophet of God. Matthew expressly says, that they glorified God, who had given such authority to men Here they appear to be partly mistaken: for, though they see a man with their eyes, they ought to have perceived in him, by the mind, something higher than man. They are no doubt right in saying, that the nature of man received great honor in Christ for the general advantage of the human race: but as they do not perceive him to be God manifested in the flesh, (1 Timothy 3:6,) their confession is involved in some error.⁵¹²⁵¹²     “De quelque erreur et ignorance;” — “in some error and ignorance.” In a word, it was true, that God gave such authority to men: but the form and manner of giving was not yet understood by those who were not aware that the majesty of God was united to flesh.