Authority to Forgive Sin
Jesus healed a paralytic, demonstrating the authority of the Son of Man to discharge sins – Mark 2:1-12.
The
present literary unit consists of five stories that highlight Christ’s
authority and the conflicts between him and the religious authorities, primarily
over issues of ritual purity and Sabbath regulations. There are parallels
between the present story and the preceding one about the cleansing of the
leper.
In both stories, Jesus deals with the heart
of the problem. Rather than “heal,” he “cleanses” the leper. Rather than
proclaim the paralytic “healed,” he declares his sins “forgiven.”
And in both stories, “cleansing” and
“forgiveness” occur apart from the Jerusalem Temple and its rituals,
and that explains the vigorous objection of the “scribes” to his words
and deeds.
APART FROM THE TEMPLE
Jesus “cleansed” impurities and “discharged”
sins without resorting to the means provided in the Levitical code.
- (Mark 2:1-5) – “And entering again into Capernaum, after some days it was heard say he is in a house. And many were gathered so that no longer was there room even in the approaches to the door, and he began speaking to them the word. And they come, bearing to him a paralytic carried by four men. And not being able to get near him by reason of the multitude they uncovered the roof where he was, and having broken it up, they began letting down the couch whereon the paralytic was lying. And Jesus, seeing their faith, saith to the paralytic: Child! Your sins are forgiven!” – (Parallel passages: Matthew 9:2-8, Luke 5:18-26).
The roof of the typical Judean house was
flat and accessible by an outside staircase. It was constructed of thatch and
mud that could easily be broken open.
Mark attributes the actions of these men to their “faith.” Genuine
faith is not abstract knowledge or emotions. It produces concrete actions and decisions.
He told the paralytic his sins were “forgiven”
or “discharged.” The verb commonly rendered “forgive” in English translations
is the same one used elsewhere for “divorce” and the “discharging”
of debts.
The point of contention is not the miraculous healing, but the presumed authority of Jesus to discharge sins, especially when done apart from the required Temple rituals.
Jesus does not attribute all cases of disease
to sin, and he does not blame this man’s condition on any offense done by him. Here,
forgiveness is linked to physical healing because it makes a man whole –
physically and spiritually - (Mark 2:6-12).
In the narrative, the scribes are offended
because God alone can declare sins forgiven. Furthermore, Jesus did this apart
from the Temple rituals and without the participation of the priests.
While the chief priest performed an act of
national absolution on the annual Day of Atonement, not even he was authorized
to proclaim individual sins “forgiven.” Christ’s words appear presumptuous to
the men from Jerusalem, if not blasphemous.
RISE AND WALK!
In response, Jesus asks which is easier, to
say, “your sins are forgiven are your sins,” or, “Rise and walk?”
Both statements are easy to say, and both are
impossible to do without the authority of God. He does not ask which is easier
to do but which is easier “to say.”
It is far easier to proclaim the forgiveness
of sins since no one can evaluate the validity of your claim from observable
evidence. To say the paralytic is “healed” is more difficult since verification
is immediate and obvious. If Jesus demonstrates his authority to heal, it
validates his authority to proclaim the “forgiveness of sins.”
The Greek verb rendered “arise” is
the same one used later for the “rising” of Jesus from the dead. The
restoration of the body and the forgiveness of sin are related acts, two sides
of the same coin.
The “Son of Man” came to make the
entire man whole so he could rise to walk in newness of life - (Mark 16:6, Romans
8:11, 2 Corinthians 5:16-17).
This is the first instance of the term “Son of Man” in Mark, and Jesus does not say, “I have authority,” but, the “Son of Man has authority” to forgive sins.
The term "Son of Man" is
the self-designation used most often by Jesus in the synoptic gospels. In his
capacity as the “Son of Man,” he is authorized to “discharge” the
debt of sins. The term is found first in the book of Daniel:
- (Daniel 7:13-14) - “I kept looking in the night visions, and behold, with the clouds of heaven One like a Son of Man was coming. And he approached the Ancient of Days and was presented before Him. And to him was given dominion, glory, and a kingdom that all the peoples, nations, and men of every language might serve him. His dominion is an everlasting dominion, which will not pass away, and his kingdom is one which will not be destroyed.”
By identifying himself as the “Son of
Man,” Jesus indicates the source of his authority, the “Ancient of Days,”
and his healings and exorcisms validate that identification. Later, he will appeal
to the same authority when he overrides certain Sabbath regulations.
By standing up and carrying his litter, the healed
paralytic proves Christ’s authority and the power of his “word.” By this
healing, God authenticates his status as the Messiah and the “Son of Man”
before the religious leaders of Israel.
Yet the priestly authorities will continue
to reject him. And in this gospel account, this incident marks the start
of the conflicts between him and the Temple that will lead to his death on a
Roman cross.
