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Lord Jesus recognized the faith of those who brought him on a mat. Mark and Luke
record the fact that they could not reach the Lord because of the crowd, so they
uncovered part of the roof and lowered him down before the Lord.
Realizing that the man had an uneasy mind, Christ commences with his spiritual need
and tells him that his sins are forgiven (9: 2). What joy this must have brought to his
heart! But it had the opposite effect on the Scribes and Pharisees (Luke 5: 17). This is
the first collision between the Lord and the nation's leaders. In their hearts they said
"this man is blaspheming". They did not say these words audibly, but the Searcher of
hearts knew infallibly what was going on in their minds. He challenged them:
"Knowing their thoughts, Jesus said, Why do you entertain evil thoughts in your
hearts? Which is easier: to say `Your sins are forgiven', or to say `Get up and walk'?
But so that you may know that the Son of Man has authority on earth to forgive sins . . .
Then He said to the paralytic, `Get up, take your mat and go home'. And the man got up
and went home" (9: 4-7, N.I.V.).
It is obviously easier to say "thy sins are forgiven", because no one can prove that they
are or are not forgiven. The claim to heal can proved true or false at once. The word
exousia means either power or authority and the Lord Jesus had both. The instantaneous
healing of the man convinced the multitude that the charge of blasphemy had not been
proved, for they "were filled with awe and praised God" (9: 8).
Between the second and third miracles, Matthew inserts his calling by the Lord. He
gives his name as Matthew. Mark and Luke call him Levi (Mark 2: 14; Luke 5: 27).
There is no difficulty in the double name. Simon was called Peter, and Thomas was
called Didymus.
It may have seemed surprising that Christ should have chosen a man that belonged to
a class that was the most despised and detested among the Jews. This was not only
because he was a tax gatherer but also the fact that so many of them practiced graft.
It was indeed a mixed company at Levi's feast, four disciples and the former
companions of Levi, publicans and sinners; with Pharisees and Scribes as onlookers, and
disciples of John the Baptist who were fasting at this time (9: 14). The religious leaders
pretended to be shocked that the One they sarcastically called "your teacher" should keep
such company. The Lord's cutting reply showed up their ignorance and bias:
"It is not the healthy who need a doctor, but the sick. But go and learn what this
means: `I desire mercy, not sacrifice'. For I have not come to call the righteous, but
sinners" (9: 12 and 13, N.I.V.).
He bids them to learn the real meaning of Hos. 6: 6. This is repeated in Matt. 12: 7.
Mercy was of far greater value than animal sacrifice, which after all was only a shadow
(Heb. 10: 1). Matthew's response was a real act of faith, for it was very unlikely that he
would be accepted back into tax collection. Not like the fishermen who could return to
their craft and actually did so after the crucifixion.