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Matthew 9:1. And came into his own city. This passage shows, that Capernaum was generally believed to be the birth-place of Christ, because his visits to it were frequent: for there is no room to doubt, that it is the same history which is related by the three Evangelists, though some circumstances may be more exactly related by one of them than by another. Luke says that scribes had come from various parts of Judea, who were spectators when Christ healed the paralytic; and at the same time states indirectly, that there were others who also received healing through the grace of Christ. For, before he comes to the paralytic, he speaks in the plural number, and says, that the power of God was displayed for healing their diseases; the power of the Lord was present to heal them The glory of this miracle was very remarkable. A man destitute of the use of all his limbs, lying on a bed, and lowered by cords, suddenly rises up in health, vigor, and agility. Another special reason why the Evangelists dwell more on this miracle than on others is, that the scribes were offended at Christ for claiming power and authority to forgive sins; while Christ intended to confirm and seal that authority by a visible sign.

2. And when Jesus saw their faith. It is God alone, indeed, who knows faith: but they had given evidence of faith by the laboriousness of that attempt: for they would never have submitted to so much trouble, nor contended with such formidable hindrances, if they had not derived courage from entire confidence of success. The fruit of their faith appeared in their not being wearied out, when they found the entrance closed up on all sides. The view which some take of these words, that Christ, as a divine person, knew their faith, which lay concealed within them, appears to me a forced interpretation.

Now, as Christ granted to their faith the favor which he bestowed on the paralytic, a question is usually raised on this passage how far do men derive advantage from the faith of others? And, first, it is certain, that the faith of Abraham was of advantage to his posterity, when he embraced the free covenant offered to him and to his seed. We must hold a similar belief with regard to all believers, that, by their faith, the grace of God is extended to their children and their children’s children even before they are born. The same thing takes place in infants, who are not yet of such an age as to be capable of faith. With regard to adults, on the other hand, who have no faith of their own, (whether they be strangers, or allied by blood,) the faith of others can have nothing more than an indirect influence in promoting the eternal salvation of their souls. As the prayers, by which we ask that God will turn unbelievers to repentance, are not without advantage, our faith is evidently of such advantage to them, that they do not arrive at salvation, till they have been made partakers of the same faith with us in answer to our prayers. But where there is a mutual agreement in faith, it is well known that they promote the salvation of each other. It is also beyond all question, that earthly blessings are often, for the sake of the godly, bestowed on unbelievers.

With regard to the present passage, though Christ is said to have been moved by the faith of others, yet the paralytic could not have obtained the forgiveness of his sins, if he had had no faith of his own. Unworthy persons were often restored by Christ to health of body, as God daily maketh his sun to rise on the evil and the good, (Matthew 5:45) but there is no other way in which he is reconciled to us than by faith. There is a synecdoche, therefore, in the word their, when it is said that Jesus saw their faith: for Christ not only looked at those who brought the paralytic, but looked also at his faith.

Thy sins are forgiven thee. Christ appears here to promise to the paralytic something different from what he had requested: but, as he intends to bestow health of body, he begins with removing the cause of the disease, and at the same time reminds the paralytic of the origin of his disease, and of the manner in which he ought to arrange his prayers. As men usually do not consider that the afflictions which they endure are God’s chastisements, they desire nothing more than some alleviation in the flesh, and, in the meantime, feel no concern about their sins: just as if a sick man were to disregard his disease, and to seek only relief from present pain.⁵⁰⁹⁵⁰⁹     “Cherchoik seulement remede a la douleur presente, qui n'est qu'un accident particulier de son mal;” — “sought only a remedy for the present pain, which is but a particular accident of his disease.” But the only way of obtaining deliverance from all evils is to have God reconciled to us. It does sometimes happen, that wicked men are freed from their distresses, while God is still their enemy: but when they think that they have completely escaped, the same evils immediately return, or more numerous and heavier calamities overwhelm them, which make it manifest that they will not be mitigated or terminated. until the wrath of God shall be appeased, as God declares by the Prophet Amos

If thou escape a lion, a bear shall meet thee;
if thou shut thyself up at home, a serpent shall bite thee,
(Amos 5:19.)

Thus it appears that this is a frequent and ordinary way of speaking in the Scriptures, to promise the pardon of sins, when the mitigation of punishments is sought. It is proper to attend to this order in our prayers. When the feeling of afflictions reminds us of our sins, let us first of all be careful to obtain pardon, that, when God is reconciled to us, he may withdraw his hand from punishing.