forth to preach. This is exactly parallel with the record in Mark 6:7-13 and Luke 9:1-6, and all three passages come

after the miracle of the stilling of the tempest.

The references in Mark 3:13-19 and Luke 6:13-16 refer to a prior nomination, and this is moreover suggested in

Matthew 10:2; `Now these are the names'. Not that this passage (Matthew 10) is to be taken as the same as Mark 3.

Matthew does not record the parallel for this earlier call. Then again, the storm is followed in Matthew 8 by the

healing of two possessed of demons. They cry, `What have we to do with Thee, Jesus, thou Son of God? Art Thou

come hither to torment us before the time?' Then follows the remarkable request that they should be permitted to

enter the herd of swine, which rush into the sea and perish. The result was that the people besought Him to depart

from their coast. The same thing happens immediately after the miracle of the tempest in Mark 4. Matthew calls the

place, `the country of the Gergesenes', Mark `the country of the Gadarenes', while Luke adds, `which was over

against Galilee', but this is explanation, not contradiction. It seems more difficult to believe that on two separate

occasions, within a short while of each other, there arose two storms, that the disciples in both cases were afraid and

cried for help, that the Lord in both cases was asleep, that He rebuked their little faith, that on both occasions they

express their astonishment, using similar words, and that the two separate miracles on the sea were each followed by

the healing of the demon-possessed, the demons confessing Christ - and referring to their torment, and in each case

asking to be permitted to enter a herd of swine, which were killed in the sea. If the slight differences in the

narratives are to be taken as signs that a different event is being recorded, then we shall have to make three separate

miracles, for the reader can easily find differences between the two narratives of Mark and Luke.

Let us not miss the point of these great powers and signs. The Lord was demonstrating His Messiahship. The

world of the physical, the elemental and the spirit were beneath His control. At a touch leprosy vanishes. At a word

sickness departs. At a rebuke the storm subsides. At the word `go' the demons enter the herd of swine. A yet fuller

and deeper power is exhibited in the next miracle, which closes another series; His power over sin. What is it to us

if He can heal the body and cannot heal the deadly wound of sin?

In Christ is no mere wonder-worker, but God's appointed Saviour, Whose redemption shall make universal what

was the peculiar possession of the few. These miracles were `powers of the world to come'. Christ shall reign not

only in the world of sense, but also of spirit; all things in heaven and earth, yea and under the earth, shall own His

sway. All this is set forth in these wondrous works. So it was that when they brought to the Lord the sick of the

palsy He took the opportunity of declaring His greater power.

Mark places this miracle before the miracles of the storm and of the swine (Mark 2), nevertheless it is one and

the same event. Luke's order is equally very different from either Matthew or Mark; nevertheless one miracle is

thereby intended.

The healing of the palsied man and the forgiving of his sins very much resemble the opening miracle of Peter's

Pentecostal ministry, and his application of it to the salvation of the nation (Acts 3; 4:1-12). While the faith of the

palsied man is presumed, this miracle is another instance of the efficacy of the faith of others on behalf of the

sufferers. There is no indication that the centurion's servant exercised faith, neither is there that the Syrophenician

woman's daughter believed.

Knowing what we do of the Person and work of Christ, the fact that He should say, `Son, be of good cheer; thy

sins be forgiven thee', does not strike us as it did those who heard the words actually uttered. The Scribes

immediately said, `This man blasphemeth'. Mark 2:7 records that they said, `Why doth this man thus speak

blasphemies? Who can forgive sins but God only?' Luke tells us that the Scribes and Pharisees were present and

began to reason in their hearts. Thus the little differences need no solving, the miracle is one.

The Lord does not hesitate to call their thoughts `evil'. This of itself testifies to the abundant proofs He had

already given that He was the Sent One of God. Nicodemus - Pharisee, member of the Sanhedrin, `the teacher' of

Israel - bore witness that such was the case; `Rabbi, we know that Thou art a teacher come from God: for no man

can do these miracles that Thou doest, except God be with him'. For a man uncommissioned to stand up and say,

`Thy sins be forgiven thee', would be indeed `blasphemy'. The question does not touch the Person of Christ in His

official capacity. As the Sent One He had power on earth to forgive sins, and the signs and wonders were His

credentials. He will however demonstrate His commission and authority yet once more. The reasoning of the Lord

is invincible. It is certainly easier to SAY, `Thy sins be forgiven thee', than to SAY, `Arise and walk', for while none