SEE (head)
Unable to reach Jesus because of the crowd, four friends of a paralyzed man take him to the roof, dig through it, and lower their friend down to Jesus, who is preaching to the crowd. Jesus heals the man as proof that he has the authority to forgive sins.  

House ... roof (vv. 2, 4). The house where Jesus was preaching was so crowded that the four men carrying the paralytic could not get through to Jesus. Rather than waiting for the crowd to disperse [ref], however, they quickly came up with an alternate plan. There are a number of ways in which the four men carrying their paralyzed friend could have gotten to the roof: they could have used a ladder [ref]; they could have taken an outside, attached stairway [ref]; or they could have gone onto a neighbor's adjacent rooftop and then "crossed over from roof to roof." [ref] [ref] [ref] In any event, the flat roof covering the house would have been "a composite of grass, clay, clay tiles, and laths," [ref] making it relatively easy to dig through. If, as some suppose, there was a trapdoor leading from the roof to the inside of the house, it would not have been large enough to accommodate a grown man laying prone on a mat/stretcher ("[a] rude pallet, merely a thickly padded quilt or mat, held at the corners" [ref]) - hence the need to "widen that space by pulling off the tiles that lay about it." [ref] In any case, the men dug through the roof and lowered the mat/stretcher down to Jesus. The point, of course, is the faith and determination shown by the paralyzed man and his four friends.  

Your sins are forgiven (v. 5). The religious leaders were outraged that Jesus, whom they accepted as nothing more than an ordinary man, claimed for himself a prerogative that belongs to God alone. "To be sure, for a mere man to pretend to remit sins would be one of the worst forms of blasphemy." [ref] At best, following the necessary sacrifice, a priest could pronounce that a person's sins had been atoned for. But no sacrifice was made for the paralyzed man, and Jesus never claimed to be a priest. Jesus, speaking in his own name, proved his right to forgive - or "dismiss" [ref] - sins. [ref] [ref] 

There is a very real sense in which all illness and disease is due to sin. The very first sin (of Adam and Eve) plunged the earth and all its inhabitants into a sinful state, the outworking of which includes disease and death. What's more, people routinely make sinful choices that result in emotional and physical pain and suffering for themselves and others. Both in the OT (note the counsel offered by Job's friends [ref]) and during Jesus' day it was commonly believed there was a direct, causal link between a person's sin and his/her physical illness. While in general we should be very slow to draw such a conclusion in any particular case, this may well have been true regarding the paralytic [ref] - although this point is disputed (compare John 5:14; 9:3). [ref] [ref] In any event, Jesus' pronouncement of forgiveness resulted in the man's being delivered from his affliction and, what's more, the physical healing proved that the sin which had caused it - whether in a general or a particular sense - had been removed. The paralytic experienced a foretaste of the salvation of both body and soul that awaits all true believers in Christ. 

Son of Man (v. 10). When Jesus identified himself as "the Son of Man," he was alluding to the figure described by the prophet Daniel as having absolute authority on earth (see Daniel 7:13-14). Jesus was "God's vice regent on earth, proclaiming God's rule and offering forgiveness to those who respond in faith to the proclamation." [ref]  Jesus' true identity is both revealed and concealed: To those who respond in faith to his words and works, it is revealed; to those who do not, it is concealed. In "the Son" we see Jesus' divinity, while in "of Man" we see his humanity. There is an element of mystery here which, in turn, reflects the sense of mystery inherent in the incarnation, in which human nature was joined to divine nature. Notice that rather than merely "a" son of (hu)man(ity), Jesus is "the" Son of Man - meaning this one man is lifted "out from among all men as being one who bears this human nature in a way in which no other man bears it, who, while he is indeed true man, is more than man." [ref]   

Forgiven ... forgive (vv. 5, 7, 10). The word used in this passage for "forgiveness" (Greek aphiemi) means "to send away." God can never merely overlook our sins, since doing so would be to go against his own perfect sense of justice and holiness. "God does not overlook our sins. He actually wipes out the sins themselves!" [ref] The record of our sins is wiped clean because Jesus has already paid the debt we owe. As Warren Wiersbe has noted: "Forgiveness is the greatest miracle that Jesus ever performs. It meets the greatest need; it costs the greatest price; and it brings the greatest blessing and the most lasting results." [ref] 

The prophet Isaiah testified to the conditions that would prevail when God came to deliver his people, including the lame being made to walk and the people's sins being forgiven. In Mark's gospel it is becoming increasingly clear that God is calling Israel to a revised relationship centered on Jesus and her (= Israel's) response to him. [ref]    

Amazed ... praised (v. 12). What was the result of Jesus' miracle? In a word, revival. Notice the descriptions provided by the synoptic gospel writers: "But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men" (Matthew 9:8). "They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, 'We have seen remarkable things today'" (Luke 5:26). " ... they were all amazed and were glorifying God, saying, 'We have never seen anything like this'" (Mark 2:12, all NASB). Amazement mixed with fear that resulted in praise to God. Why fear? Because being in the presence of holiness makes us acutely aware of our lack thereof. As one source puts it: "The fear was the reaction in their hearts because of the consciousness of their own sinfulness." [ref]

HEAR (heart)
The Transforming Power of Forgiveness

Mitsuo Fuchida was a staunch military pilot who led the attack on Pearl Harbor. He was a proud Japanese warmonger who admired Adolf Hitler. He wore his hair like Hitler and sported the same little mustache. Fuchida took part in the Battle of Midway, the Marianas Turkey Shoot, Leyte Gulf and other major engagements of the Pacific war. He stood on the deck of the USS Missouri at the surrender ceremonies. Though defeated, he was pleased with his behavior as a pilot.  

After the war, though, he became disillusioned. He was surprised to learn that Japanese POWs were treated humanely - a sharp contrast to the Japanese treatment of Allied prisoners. He also learned of a woman who ministered to the Japanese prisoners. Her parents were missionaries to Japan but had been beheaded by his countrymen. She had forgiven the Japanese and met the needs of their captured soldiers.  

Such love led him to the Bible. He eventually became a Christian, and later an evangelist. Before his death in 1976, he led many to Christ through his preaching in Japan and the United States. [ref] (quoted verbatim)

 A forgiven life is a powerful testimony to the reality of God's healing love.

DO (hands)
??? "A sign in a convenience store read, 'Check Cashing Policy: To err is human. To forgive, $10.'" [ref]

What did it cost God to forgive us? Does he remember our sins once they are forgiven? What does that say about how we are to treat others?

SEE (head)
As was common with rabbis, Jesus teaches as he walks. He calls a despised tax collector named Levi (Matthew) to be his disciple. Completely forsaking his lucrative position, Levi obeys Jesus' call and then throws a party in his honor. Jesus' banqueting with so many sinners upsets the religious leaders, who are more interested in rules than in people. Jesus teaches that a person must first realize he or she is ill before they'll be willing to seek out the person who can help them. 

Tax collector's booth (v. 14). Levi (= Matthew) was a tax collector, and was at his "tax collector's booth" when Jesus called him. This was "a place where taxes or revenue was collected from those entering a town to sell produce ... In the ancient world taxes were primarily of two types: (1) a head tax on each individual (which was relatively small) and (2) revenue or tribute paid for goods and produce brought into an area for sale. The latter was essentially a kind of 'sales tax,' but paid by the seller who obviously increased the prices of goods accordingly." [ref] Tax collectors were despised for several reasons:

• They charged more than what was required by the government, pocketing the excess as profit.
• Their mere presence reminded the Jews that they were not a free people.
• Part of the money they collected went toward the upkeep of pagan religious temples.
• They associated with people who were ceremonially unclean, thus making themselves likewise. [ref] [ref] [ref] [ref] (paraprased)

As one source makes clear, the prevailing attitude among the Jews of Jesus' day was that tax collectors were nothing short of evil scum: 

A Jew entering the customs service cut himself off from decent society. He was disqualified from being a judge or even a witness in court, and excommunicated from the synagogue. The members of his family were considered to be equally tarnished. Because of their exactions and extortions, customs officials were in the same legal category as murderers and robbers ... Money handled by tax collectors was tainted and could not be used, even for charity, for to touch the wealth of a man who obtains it unlawfully is to share his guilt. 

The prevailing method of tax collection afforded collectors many opportunities to exercise greed and unfairness. For centuries force and fraud had been constantly associated with the revenue system of Palestine. Hence [tax collectors] were hated and despised as a class. Strict Jews were further offended by the fact that the tax collector was rendered unclean through continual contact with Gentiles, and because his work involved breaking the sabbath. Contemporary public opinion is accurately reflected in the disagreeable associations expressed in the NT: [tax collectors] are linked with sinners (Matthew 9:10), heathen Gentiles (Matthew 18:17), harlots (Matthew 21:31), and extortioners, imposters, and adulterers (Luke 18:11). [ref] (quoted verbatim) 

Pharisees (v. 16). For their part, the Pharisees believed their religious scruples made them right with God, or "righteous." They supposed themselves to be the "healthy" - "strong, robust" [ref] - ones in Jesus' illustration. While everyone is a sinner, it is only those who accept that fact, repent of their sins, and believe in Christ who can/will be saved. [ref] The religious leaders were doubly guilty: 1) they were unwilling to admit their sinful condition and come to Christ for relief, and 2) they looked down their proverbial noses at the "sinners" who did.  

Eating with ... sinners (v. 16). It is vital to note that Jesus did not take sin or sinners lightly. As he himself said, he came to call sinners to repentance. As one source notes: "[Jesus] never told people, 'Do you have a sense of guilt? Forget about it.' On the contrary, he regarded sin as inexcusable departure from God's holy law (Mark 12:29-30), as having a soul-choking effect (Mark 4:19; cf. John 8:34), and as being a matter of the heart and not only of the outward deed (Mark 7:6-7, 15-23). But he also offered the only true solution." [ref] Jesus' analogy regarding a doctor and his sick patients was commonly used to illustrate not only the need of the ill to be made well, but also the fact that a doctor routinely treats an ill patient without contracting the disease himself. [ref] [ref] Jesus could "seek out sinners and eat with them, without himself becoming impure." [ref]

HEAR (heart)
Bringing Another

The story is told of a little dog that had been struck by a car and was lying by the side of the road. 

A doctor happened to be driving by, saw the dog, and took him home. As it turned out, the dog was only stunned, and he had a few cuts and bruises. The doctor revived the dog, cleaned the wounds, and was carrying him to his garage when suddenly the dog jumped out of his arms and ran away. The doctor commented to himself that that sure was an ungrateful little dog. 

The doctor gave it no more thought until the following evening when he heard a scratching noise at his door. When he opened the door, there was the little dog he had helped, and beside him was another hurt dog. [ref] (paraphrased) 

Doubtless Levi invited his friends to meet Jesus because he wanted them to experience the same marvelous change Jesus had wrought in Levi's life.

DO (hands)
??? Did Jesus go to Matthew's house to "hang out" and have a good time? What was his purpose? What can Jesus' example teach us about associating with crowds of unsaved people in a social setting?

SEE (head)
Jesus contrasts the sorrow associated with fasting with the joy associated with a wedding. He uses significant imagery to show that his teaching is intended to usher in a new way of serving God - one that results in joy and peace. Notice the images of newness: a wedding; a new patch of cloth; new wine. The newness that Jesus' coming brings cannot be confined to the old forms of Judaism. [ref] 

Fasting (v. 18). While there was only one mandatory fast for the nation of Israel, on the Day of Atonement, stricter Jews fasted twice a week, on Mondays and Thursdays (from 6 a.m. to 6 p.m.). [ref] [ref] Jesus was not opposed to fasting, particularly when undertaken with the right motives: repentance, mourning, great distress, "or in preparation for a time of trial or special mission." [ref] In the case of John's disciples and the Pharisees, the primary motives were probably repentance and purity, respectively. [ref]   

Wedding guests (v. 19). In Jesus' day a Jewish wedding was followed not by a honeymoon but, rather, by a week-long celebration in which the closest friends of the bride and bridegroom - called children (or sons) of the bridechamber - were invited. This seems to be the image Jesus has in mind here, as he compares his disciples to the specially chosen guests at a wedding feast. A special rabbinic ruling exempted all such guests from religious duties, including fasting, that would put a damper on their celebration. [ref] 

"[M]ourning, fasting, and preparation" were associated with, and appropriate to, John's ministry - just as the theme of celebration accompanied the presence and ministry of Jesus. [ref] What's more, this side of Pentecost every true Christian should be filled with joy. As one source puts it: "If it be true that 'God with us' (Immanuel) spells joy for believers, should not 'God within us' (the situation on and after Pentecost) awaken in every child of God joy unspeakable and full of glory?" [ref]    

New cloth ... new wine (vv. 21, 22). Jesus' teaching is like a new patch of cloth that cannot simply be added to an old garment, and it is like new wine that cannot simply be added to an old wineskin. In both cases, "a little of the new is worse than useless to preserve the old." [ref] In the immediate context, Jesus' point is that the new life he offers must result in "gratitude, freedom, and spontaneous service to the glory of God." [ref] Jesus' larger point, however, is that "[s]alvation, available through Jesus, was not to be mixed with the old Judaistic system (cf. JOHN 1:17)." [ref]  As one source puts it: "[T]he presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God." [ref]   

We can also note how Jesus' words serve as a corrective against the call by modern "progressive" leaders to abandon "old and worn arguments" against sinful lifestyle choices. [ref] Such liberal leaders typically take a two-pronged approach: They assert that the Bible is an ancient book (= old wineskin) incapable of addressing contemporary problems, while calling for an "enlightened" approach (= new wine) of working toward solutions that embrace and affirm people of all beliefs and lifestyles - except, of course, for anyone who disagrees with them. Such thinking is deficient in any number of ways, but primarily because it blindly refuses to recognize the Bible for what it truly is: the inspired Word of God that reflects his consistent standards. The truth is that God's ways do not change, and pride-filled rebellion against God and his standards is as old as humanity itself. Here we can draw counsel from the book of Hebrews: "Remember your leaders who taught you the word of God. Think of all the good that has come from their lives, and follow the example of their faith. Jesus Christ is the same yesterday, today, and forever. So do not be attracted by strange, new ideas" (Hebrews 13:7-9a).

HEAR (heart)
No Other Way
Warren Wiersbe points out how Jesus' use of the illustration regarding new wine in the old wineskins refutes the popular notion of a "world religion" comprised of "the best" from the world's many religions. [ref] Like other religions, the Christian faith makes exclusive truth claims. Unlike the truth claims of other religions, however, those associated with the Christian faith center on the words and works of Jesus Christ, proven to be the divine Son of God by both his teachings and his miracles, the greatest of which was his own resurrection from the dead.

DO (hands)
A wedding is a very special occasion that marks the beginning of a whole new phase of life. It's no wonder, then, that the Bible uses wedding imagery in describing our new life with Christ. The Church is Christ's betrothed bride; legally it is just as if we are already joined together. Our joy will not be complete, however, until our bridegroom returns to take us home. While we can be and should be joyful now, we will be infinitely more joyful then. 

??? How and why does our faith in Christ make us joyful?

SEE (head)
The religious leaders accuse Jesus and his disciples of violating the Sabbath. In response, Jesus uses their own Scriptures to show them that the Sabbath was meant to be beneficial, not burdensome.

Sabbath (v. 23). The Sabbath was a sign of the sacred covenant between God and his chosen people, Israel. But whereas the original command was not to work on the Sabbath (Exodus 20:10), the religious leaders had added their own interpretations, surrounding the law with traditions that, to them, became just as binding. Thus, for example, wearing false teeth was considered "carrying a burden"; pulling out a gray hair was considered "reaping"; and dragging a chair along the ground was considered plowing. [ref]

Harvesting grain (v. 24). In this case, the Pharisees accused Jesus' disciples of "doing what is not lawful on the Sabbath" (NASB) - namely, reaping or "harvesting grain" (v. 24). The Law, it should be noted, permitted travelers to eat small amounts of food from someone's field: "'When you enter your neighbor's vineyard, you may eat your fill of grapes, but you must not carry any away in a basket. And when you enter your neighbor's field of grain, you may pluck the heads of grain with your hand, but you must not harvest it with a sickle'" (Deuteronomy 23:24-25). The problem, as the Pharisees saw it, was that the disciples were doing this on the Sabbath - a "clear" violation of the law as interpreted by the Pharisees. 

David (v. 25). There appear to be several reasons as to why Jesus chose to use the example of David and his men eating the bread that was preserved exclusively for the priests (see 1 Samuel 21):

• Of course there is the how-much-more argument: if David had the right to do something, how much more so the Son of Man.

• Similarly, "David's hunger sets aside even a divine regulation - shall not the hunger of the disciples set aside mere rabbinical notions?" [ref]

• Because the Sabbath was held as a holy and sacred tradition of the highest order, Jesus' claim to be Lord of the Sabbath amounted to a claim to have authority equal to God's.

• As the incident noted by Jesus marked the beginning of the end for Saul, as symbolized by Abiathar's taking the ephod and fleeing to David, it is very possible to see here an ominous warning by Jesus that God had turned from Israel's religious leaders and was now speaking through his Son. [ref]

• Similarly, as Saul's insane anger resulted in the death of Ahimelech and "the priests of the LORD" (see 1 Samuel 22:17, NASB) but could not prevent God's plan to install a new king, ultimately the religious leaders' insane plot to kill Jesus would prove powerless to prevent God's plan to install Jesus as King of both Israel and the entire world.

(We may wish to note that Ahimelich, and not his son Abiathar, was high priest at the time David ate the bread. A vengeful Saul put Ahimelich to death, and then Abiathar assumed the role of high priest. There are a number of adequate explanations for Jesus' phrase "in the time of Abiathar the high priest" (NASB), which any good commentary can supply.)

HEAR (heart)
The Law of Spiritual Response
One source comments on what it terms "the law of spiritual response." As brought out in Jesus' teachings and especially in his parables, it serves as a reminder of our role regarding biblical truth. The more we respond positively to the truth, the more we are able to grasp it - that is, the more we are able to understand and apply it. Conversely, the more we respond negatively to the truth by rejecting it, the less we are able to grasp it. [ref]

When it comes to Jesus Christ, we really have only one of two options: either open our eyes to Christ or close them; either embrace Jesus totally or reject him completely. To their everlasting regret, the Pharisees chose the latter.

DO (hands)
Caught Between Two Worlds

One of Aesop's fables deals with the bat.

It seems there was a war between the birds and the beasts, and the bat decided he wanted to belong to both of the feuding factions.

And so when the birds were winning, the bat would identify itself as a bird. But when the beasts were gaining the upper hand, the bat would claim to be a beast.

As you can image, as soon as they realized what he was doing both the birds and the beasts denounced the bat as a complete hypocrite.

Shamed and rejected, the bat had no choice but to become a permanent recluse, hiding in caves and appearing only at night. [ref] (paraphrased)

The Pharisees were trapped between internal sin and external righteousness. Jesus, on the other hand, was always at home in God's world - whether in a praise and worship service or hanging out with sinners.

??? What are some practical things we can do to make sure we are trying to please God rather than people?