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

Syro-phænician 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 Sanhedrim, "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