TRV
Translation
King James Version
And they come unto him, bringing one sick of the palsy, which was borne of four.
American Standard Version
And they come, bringing unto him a man sick of the palsy, borne of four.
Geneva Bible (1599)
And there came vnto him, that brought one sicke of the palsie, borne of foure men.
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In the KJVVerse 24,264 of 31,102
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Commentary on Mark 2 verses 1–12
1 ¶ And again he entered into Capernaum after some days; and it was noised that he was in the house.
2 And straightway many were gathered together, insomuch that there was no room to receive them, no, not so much as about the door: and he preached the word unto them.
3 And they come unto him, bringing one sick of the palsy, which was borne of four.
4 And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken it up, they let down the bed wherein the sick of the palsy lay.
5 When Jesus saw their faith, he said unto the sick of the palsy, Son, thy sins be forgiven thee.
6 But there were certain of the scribes sitting there, and reasoning in their hearts,
7 Why doth this man thus speak blasphemies? who can forgive sins but God only?
8 And immediately when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts?
9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee; or to say, Arise, and take up thy bed, and walk?
10 But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,)
11 I say unto thee, Arise, and take up thy bed, and go thy way into thine house.
12 And immediately he arose, took up the bed, and went forth before them all; insomuch that they were all amazed, and glorified God, saying, We never saw it on this fashion.
Christ, having been for some time preaching about in the country, here returns to Capernaum his head-quarters, and makes his appearance there, in hopes that by this time the talk and crowd would be somewhat abated. Now observe,
I. The great resort there was to him. Though he was in the house, wither Peter's house, or some lodgings of his own which he had taken, yet people came to him as soon as it was noised that he was in town; they did not stay till he appeared in the synagogue, which they might be sure he would do on the sabbath day, but straightway many were gathered together to him. Where the king is, there is the court; where Shiloh is, there shall the gathering of the people be. In improving opportunities for our souls, we must take care not to lose time. One invited another (Come, let us go see Jesus), so that his house could not contain his visitants. There was no room to receive them, they were so numerous, no not so much as about the door. A blessed sight, to see people thus flying like a cloud to Christ's house, though it was but a poor one, and as the doves to their windows!
II. The good entertainment Christ gave them, the best his house would afford, and better than any other could; he preached the word unto them, Mar 2:2. Many of them perhaps came only for cures, and many perhaps only for curiosity, to get a sight of him; but when he had them together he preached to them. Though the synagogue-door was open to him at proper times, he thought it not at all amiss to preach in a house, on a week day; though some might reckon it both an improper place and an improper time. Blessed are ye that sow beside all waters, Isa 32:20.
III. The presenting of a poor cripple to him, to be helped by him. The patient was one sick of the palsy, it should seem not as that, Mat 8:6, grievously tormented, but perfectly disabled, so that he was borne of four, was carried upon a bed, as if he had been upon a bier, by four persons. It was his misery, that he needed to be so carried, and bespeaks the calamitous state of human life; it was their charity, who did so carry him, and bespeaks the compassion that it is justly expected should be in the children of men toward their fellow-creatures in distress, because we know not how soon the distress may be our own. These kind relations or neighbours thought, if they could but carry this poor man once to Christ, they should not need to carry him any more; and therefore made hard shift to get him to him; and when they could not otherwise get to him, they uncovered the roof where he was, Mar 2:4. I see no necessity to conclude that Christ was preaching in an upper room, though in such the Jews that had stately houses, had their oratories; for then to what purpose should the crowd stand before the door, as wisdom's clients used to do? Pro 8:34. But I rather conjecture that the house he was in, was so little and mean (agreeable to his present state), that it had no upper room, but the ground-floor was open to the roof: and these petitioners for the poor paralytic, resolving not to be disappointed, when they could not get through the crowd at the door, got their friend by some means or other to the roof of the house, took off some of the tiles, and so let him down upon his bed with cords into the house where Christ was preaching. This bespoke both their faith and their fervency in this address to Christ. Hereby it appeared that they were in earnest, and would not go away, nor let Christ go without a blessing. Gen 32:26.
IV. The kind word Christ said to this poor patient; He saw their faith; perhaps not so much his, for his distemper hindered him from the exercise of faith, but theirs that brought him. In curing the centurion's servant, Christ took notice of it as an instance of his faith, that he did not bring him to Christ, but believed he could cure him at a distance; here he commended their faith, because they did bring their friend through so much difficulty. Note, True faith and strong faith may work variously, conquering sometimes the objections of reason, sometimes those of sense; but, however manifested, it shall be accepted and approved by Jesus Christ. Christ said, Son, thy sins be forgiven thee. The compellation is very tender-Son; intimating a fatherly care of him and concern for him. Christ owns true believers as his sons: a son, and yet sick of the palsy. Herein God deals with you as with sons. The cordial is very rich; Thy sins are forgiven thee. Note, 1. Sin is the procuring cause of all our pains and sicknesses. The word of Christ was to take his thoughts off from the disease, which was the effect, and to lead them to the sin, the cause, that he might be more concerned about that, to get that pardoned. 2. God doth then graciously take away the sting and malignity of sickness, when he forgives sin; recovery from sickness is then a mercy indeed, when way is made for it by the pardon of sin. See Isa 38:17; Psa 103:3. The way to remove the effect, is, to take away the cause. Pardon of sin strikes at the root of all diseases, and either cures them, or alters their property.
V. The cavil of the scribes at that which Christ said, and a demonstration of the unreasonableness of their cavil. They were expositors of the law, and their doctrine was true - that it is blasphemy for any creature to undertake the pardon of sin, and that it is God's prerogative, Isa 43:25. But, as is usual with such teachers, their application was false, and was the effect of their ignorance and enmity to Christ. It is true, None can forgive sins but God only; but it is false that therefore Christ cannot, who had abundantly proved himself to have a divine power. But Christ perceived in his spirit that they so reasoned within themselves; this proves him to be God, and therefore confirmed what was to be proved, that he had authority to forgive sins; for he searched the heart, and knew what was in man, Rev 2:23. God's royalties are inseparable, and he that could know thoughts, could forgive sins. This magnifies the grace of Christ, in pardoning sin, that he knew men's thoughts, and therefore knows more than any other can know, both of the sinfulness of their sins and the particulars of them, and yet is ready to pardon. Now he proves his power to forgive sin, by demonstrating his power to cure the man sick of the palsy, Mar 2:9-11. He would not have pretended to do the one, if he could not have done the other; that ye may know that the Son of man, the Messiah, has power on earth to forgive sin, that I have that power, Thou that art sick of the palsy, arise, take up thy bed. Now, 1. This was a suitable argument in itself. He could not have cured the disease, which was the effect, if he could not have taken away the sin, which was the cause. And besides, his curing diseases was a figure of his pardoning sin, for sin is the disease of the soul; when it is pardoned, it is healed. He that could by a word accomplish the sign, could doubtless perform the thing signified, 2. It was suited to them. These carnal scribes would be more affected with such a suitable effect of a pardon as the cure of the disease, and be sooner convinced by it, than by any other more spiritual consequences; therefore it was proper enough to appeal, whether it is easier to say, Thy sins are forgiven thee, or to say, Arise, and walk? The removing of the punishment as such, was the remitting of the sin; he that could go so far in the cure, no doubt could perfect it. See Isa 33:24.
VI. The cure of the sick man, and the impression it made upon the people, Mar 2:12. He not only arise out of his bed, perfectly well, but, to show that he had perfect strength restored to him, he took up his bed, because it lay in the way, and went forth before them all; and they were all amazed, as well they might, and glorified God, as indeed they ought; saying, "We never saw it on this fashion; never were such wonders as these done before in our time." Note, Christ's works were without precedent. When we see what he does in healing souls, we must own that we never saw the like.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Pseudo-Jerome (as quoted by Aquinas, AD 1274)
Catena Aurea by Aquinas
Again, the palsy is a type of the torpor, in which man lies slothful in the softness of the flesh, though desiring health.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(non occ.) Further, He first healed by the remission of sins that which He had come to seek, that is, a soul, so that when they faithlessly doubted, then He might bring forward a work before them, and in this way His word might be confirmed by the work, and a hidden sign be proved by an open one, that is, the health of the soul by the healing of the body.
Pseudo-Chrysostom (as quoted by Aquinas, AD 1274)AD 500
Catena Aurea by Aquinas
(Vict. Aut. e Cat. in Marc.) Or else, Matthew called Capernaum His city because He went there frequently, and there did many miracles. It goes on: And it was noised that he was in the house, &c. For the desire of hearing Him was stronger than the toil of approaching Him. After this, they introduce the paralytic, of whom Matthew and Luke speak; wherefore there follows: And they came unto him bearing one sick of the palsy, who was carried by four. Finding the door blocked up by the crowd, they could not by any means enter that way. Those who carried him, however, hoping that he could merit the grace of being healed, raising the bed with their burden, and uncovering the roof, lay him with his bed before the face of the Saviour. And this is that which is added: And when they could not lay him before him, &c. There follows: But when Jesus saw their faith, he said to the sick of the palsy, Son, thy sins be forgiven thee. He did not mean the faith of the sick man, but of his bearers; for it sometimes happens, that a man is healed by the faith of another.
(Vict. Ant. e Cat. in Marc.) And because it is easier to say than to do, there was still manifestly something to say in opposition, for the work was not yet manifested; wherefore He subjoins, But that ye may know, &c. as if He said, Since ye doubt my word, I will bring on a work which will confirm what was unseen. But He says in a marked manner, On earth to forgive sins, that He might show that He has joined the power of the divinity to the human nature by an inseparable union, because although He was made man, yet He remained the Word of God; and although by an economy He conversed on the earth with men, nevertheless He was not prevented from working miracles and from giving remission of sins. For His human nature did not in any thing take away from these things which essentially belonged to His Divinity, nor the Divinity hinder the Word of God from becoming on earth, according to the flesh, the Son of Man without change and in truth.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
(in Marc. 1. 10) Because the compassion of God deserts not even carnal persons, He accords to them the grace of His presence, by which even they may be made spiritual. After the desert, the Lord returns into the city; wherefore it is said, And again he entered into Capernaum, &c.
(ubi sup.) It may indeed be seen, how much each person's own faith weighs with God, when that of another had such influence that the whole man at once rose up, healed body and soul, and by one man's merit, another should have his sins forgiven him.
(ubi sup.) Moreover, the Lord being about to cure the man of the palsy, first loosed the chains of his sins, in order to show that he was condemned to the loosening of his joints, because of the bonds of his sins, and could not be healed to the recovery of his limbs, unless these were first loosened. But Christ's wonderful humility calls this man, despised, weak, with all the joints of his limbs unstrung, a son, when the priests did not deign to touch him. Or at least, He therefore calls him a son, because his sins are forgiven him. It goes on: But there were certain of the scribes sitting there, and reasoning in their hearts, Why doth this man speak blasphemies?
(ubi sup.) Who remits sin by those also to whom He has assigned the power of remitting, and therefore Christ is proved to be very God, for He is able to remit sins as God. The Jews then are in error, who although they hold the Christ both to be God, and to be able to remit sins, do not however believe that Jesus is the Christ. But the Arians err much more madly, who although overwhelmed with the words of the Evangelist, so that they cannot deny that Jesus is the Christ, and can remit sin, nevertheless fear not to deny that He is God. But He Himself, desiring to shame the traitors both by His knowledge of things hidden and by the virtue of His works, manifests Himself to be God. For there follows: And immediately when Jesus perceived in his spirit that they so reasoned, he said unto them, Why reason ye these things in your hearts? In which He shows Himself to be God, since He can know the hidden things of the heart; and in a manner though silent He speaks thus, With the same power and majesty, by which I look upon your thoughts, I can forgive the sins of men.
(ubi sup.) A carnal sign therefore is given, that the spiritual sign may be proved, although it belongs to the same power to do away with the distempers of both soul and body; whence it follows: And immediately he arose, took up the bed, and went forth before them all.
(ubi sup.) We are also informed, that many sicknesses of body arise from sins, and therefore perhaps sins are first remitted, that the causes of sickness being taken away, health may be restored. For men are afflicted by fleshly troubles for five causes, in order to increase their merits, as Job and the Martyrs; or to preserve their lowliness, as Paul by the messenger of Satan; or that they may perceive and correct their sins, as Miriam, the sister of Moses, and this paralytic; or for the glory of God, as the man born blind and Lazarus; or as the beginnings of the pains of damnation, as Herod and Antiochus. But wonderful is the virtue of the Divine power, where without the least interval of time, by the command of the Saviour, a speedy health accompanies His words. Wherefore there follows: Insomuch that they were all amazed. Leaving the greater thing, that is, the remission of sins, they only wonder at that which is apparent, that is, the health of the body.
(ubi sup.) Moreover, whilst the Lord is preaching in the house, there is not room for them, not even at the door, because whilst Christ is preaching in Judæa, the Gentiles are not yet able to enter to hear Him, to whom, however, though placed without, he directed the words of His doctrine by His preachers.
Or else, because there are four virtues, by which a man is through an assured heart exalted so that he merits safety; which virtues some call prudence, fortitude, temperance, and justice. Again, they desire to bring the palsied man to Christ, but they are impeded on every side by the crowd which is between them, because often the soul desires to be renewed by the medicine of Divine grace, but through the sluggishness of the grovelling body is held back by the hindrance of old custom. Oftentimes amidst the very sweetnesses of secret prayer, and, as it may be called, the pleasant converse with God, a crowd of thoughts, cutting off the clear vision of the mind, shuts out Christ from its sight. Let us not then remain in the lowest ground, where the crowds are bustling, but aim at the roof of the house, that is, the sublimity of the Holy Scripture, and meditate on the law of the Lord.
(ubi sup.) Or else, the sick man is let down after the roof is opened, because, when the Scriptures are laid open to us, we arrive at the knowledge of Christ, that is, we descend to His lowliness, by the dutifulness of faith. But by the sick man being let down with his bed, it is meant that Christ should be known by man, whilst yet in the flesh. But by rising from the bed is meant the soul's rousing itself from carnal desires, in which it was lying in sickness. To take up the bed is to bridle the flesh itself by the bands of continence, and to separate it from earthly pleasures, through the hope of heavenly rewards. But to take up the bed and to go home is to return to paradise. Or else the man, now healed, who had been sick carries back home his bed, when the soul, after receiving remission of sins, returns, even though encompassed with the body, to its internal watch over itself.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
He saw the faith of the sick man himself, since he would not have allowed himself to be carried, unless he had had faith to be healed.
But though their thoughts were laid bare, still they remain insensible, refusing to believe that He who knew their hearts could forgive sins, wherefore the Lord proves to them the cure of the soul by that of the body, showing the invisible by the visible, that which is more difficult by that which is easier, although they did not look upon it as such. For the Pharisees thought it more difficult to heal the body, as being more open to view; but the soul more easy to cure, because the cure is invisible; so that they reasoned thus, Lo, He does not now cure the body, but heals the unseen soul; if He had had more power, He would at once have cured the body, and not have fled for refuge to the unseen world. The Saviour, therefore, showing that He can do both, says, Which is the easier? as if He said, I indeed by the healing of the body, which is in reality more easy, but appears to you more difficult, will prove to you the health of the soul, which is really more difficult.
Again, He says, Take up thy bed, to prove the greater certainty of the miracle, showing that it is not a mere illusion; and at the same time to show that He not only healed, but gave strength; thus He not only turns away souls from sin, but gives them the power of working out the commandments.
This is not however the paralytic, whose cure is related by John, (John 5) for he had no man with him, this one had four; he is cured in the pool of the sheep market, but this one in a house. It is the same man, however, whose cure is related by Matthew (Matt. 9) and Mark. But mystically, Christ is still in Capernaum, in the house of consolation.
If therefore I, having the powers of my mind unstrung, remain, whenever I attempt any thing good without strength, as a palsied man, and if I be raised on high by the four Evangelists, and be brought to Christ, and there hear myself called son, then also are my sins quitted by me; for a man is called the son of God because he works the commandments.
But how should I be borne to Christ, if the roof be not opened. For the roof is the intellect, which is set above all those things which are within us; here it has much earth about it in the tiles which are made of clay, I mean, earthly things: but if these be taken away, the virtue of the intellect within us is freed from its load. After this let it be let down, that is, humbled. For it does not teach us to be puffed up, because our intellect has its load cleared away, but to be humbled still more.
It is necessary to take up also one's bed, that is the body, to the working of good. For then shall we be able to arrive at contemplation, so that our thoughts should say within us, never have we seen in this way before, that is never understood as we have done since we have been cured of the palsy; for he who is cleansed from sin, sees more purely.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Mark 2:3 vividly portrays the desperate efforts of four men who, driven by faith and compassion, bring a paralytic to Jesus in Capernaum. This verse marks the beginning of a dramatic encounter that showcases Jesus' authority over both physical illness and spiritual sin, setting the stage for a profound theological declaration and a challenge to the religious establishment.
CONTEXT
Literary Context: Mark 2:3 immediately follows a description of Jesus' return to Capernaum, His "own city" according to Matthew 9:1, and the rapid gathering of a massive crowd. Mark 2:2 explicitly states that the house where Jesus was teaching was so full "there was no room to receive them, no not so much as about the door." This verse, therefore, introduces the extraordinary lengths to which people were willing to go to reach Jesus, highlighting the intense demand for His presence and the physical barriers that had to be overcome. It sets up the subsequent narrative of the paralytic's healing and the controversial pronouncement of sin forgiveness.
Historical & Cultural Context: Capernaum, a bustling fishing village on the Sea of Galilee, served as Jesus' primary base of operations during His Galilean ministry. Houses in this period were typically modest, often single-story, with flat roofs accessible by an external staircase. These roofs were commonly used for various activities, including sleeping and storage, and were constructed with a framework of beams, branches, and packed earth, making them somewhat pliable. The immense crowd gathering at the house reflects the common practice of public teaching and healing, where news of a miracle worker would spread rapidly, drawing people from surrounding towns. The act of carrying a paralytic on a mat was a common sight, as such individuals were entirely dependent on others for mobility.
Key Themes: Mark 2:3 introduces and reinforces several key themes prevalent in Mark's Gospel. The urgency and popularity of Jesus' ministry are evident in the overwhelming crowd, demonstrating the spiritual hunger of the people and the compelling nature of Jesus' message and power. The faith and perseverance of the paralytic's friends are powerfully displayed, illustrating a proactive, tenacious faith that overcomes significant obstacles to bring someone to Christ. This act also underscores the theme of community and intercession, emphasizing the vital role of supportive friends in bringing healing and salvation to others. Furthermore, the ensuing narrative, initiated by this verse, will pivot to Jesus' authority, particularly His power to forgive sins, a theme central to understanding His divine identity and mission as presented throughout Mark's Gospel.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several effective literary devices. Conciseness is paramount in Mark's Gospel, and here, the description is direct and to the point, quickly establishing the scene and the characters without unnecessary embellishment. The detail "borne of four" serves as a form of Synecdoche or Metonymy, where the "four" stand in for the collective effort and faith of the friends, emphasizing their unity and determination. This specific detail also functions as a powerful Visual Imagery, allowing the reader to immediately picture the arduous task of carrying a disabled man through a dense crowd. The entire scene, initiated by this verse, is a Foreshadowing of the dramatic events to follow, particularly the unconventional entry through the roof, which underscores the extraordinary measures taken to access Jesus.
THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 2:3 is not merely an account of a physical journey; it is a profound illustration of active faith and compassionate intercession, serving as a powerful theological statement about the nature of true discipleship and the accessibility of divine power. The friends' unwavering determination to overcome significant physical barriers to bring their friend to Jesus speaks volumes about their belief in Jesus' ability to heal, both physically and spiritually. This act of "bearing" another's burden to the feet of Christ is a tangible expression of the love and community that should characterize the body of believers. It underscores the truth that sometimes, our faith is expressed not just for ourselves, but on behalf of others, paving the way for God's transformative work in their lives. This narrative sets the stage for Jesus' radical claim of authority to forgive sins, demonstrating that His mission extends beyond physical healing to address the deepest human need—reconciliation with God.
REFLECTION AND APPLICATION
Mark 2:3 offers a compelling challenge for contemporary believers, urging us to embody a tenacious, intercessory faith that actively brings others into the presence of Jesus. In a world often characterized by isolation and self-reliance, this passage reminds us of the profound impact of communal effort and compassionate action. It calls us to identify those in our lives—friends, family, neighbors, or even strangers—who are spiritually or physically paralyzed by their circumstances, unable to reach Jesus on their own. Our role, like that of the four friends, is to become conduits of grace, willing to overcome obstacles, expend effort, and even think unconventionally to connect others with the source of true healing and forgiveness. This verse encourages us to cultivate a faith that is not merely passive belief but an active, burden-bearing love that seeks the holistic well-being of others, trusting that Jesus has the power to address both the visible and invisible ailments of the human condition.
Questions for Reflection
FAQ
Why did the friends go through so much trouble to bring the paralytic to Jesus?
Answer: The friends went to such extraordinary lengths—carrying the man, navigating a massive crowd, and even dismantling a roof—because they possessed an unwavering faith in Jesus' power to heal. They understood that direct access to Jesus was the man's only hope for restoration. Their actions demonstrate a deep compassion for their friend and a tenacious belief that Jesus could do what no one else could, highlighting the desperate need and the profound trust placed in Jesus' authority and ability, as seen when Jesus later commends their faith in Mark 2:5.
What does "borne of four" signify?
Answer: The phrase "borne of four" signifies the collective effort, deep compassion, and unwavering commitment of the man's friends. It emphasizes that the paralytic was completely dependent on others for mobility and that his friends were willing to undertake a significant physical burden to bring him to Jesus. This detail highlights the power of supportive community and intercessory action, illustrating how a group united by faith and love can overcome immense obstacles to help someone in need, reflecting the principle of bearing one another's burdens.
Was it common for people to access houses through the roof in biblical times?
Answer: While not an everyday occurrence, accessing houses through the roof was feasible and, in extreme circumstances like this, a practical solution. First-century Galilean homes often had flat roofs made of packed earth, clay, and straw over wooden beams, accessible by an external staircase. These roofs were used for various activities. In situations where the main entrance was impassable due to crowds, removing part of the roof to lower someone down, though an unconventional and disruptive act, was physically possible and demonstrates the extreme determination of the friends to reach Jesus, as described in Luke 5:19.
CHRIST-CENTERED FULFILLMENT
Mark 2:3, while describing a physical act of bringing a paralytic to Jesus, profoundly foreshadows the Christ-centered fulfillment found in the New Covenant. The "borne of four" represents the collective human need for salvation and the active role of the community of faith in bringing the lost to Christ. Just as the paralytic was utterly dependent on his friends for physical access to Jesus, humanity is utterly dependent on the Lord Jesus Christ for spiritual healing and forgiveness. Jesus' subsequent declaration, "Son, thy sins be forgiven thee," in Mark 2:5, immediately elevates the narrative beyond physical healing to the ultimate spiritual restoration offered through Him. This act of forgiveness, which only God can grant, points directly to Jesus' divine identity and His ultimate mission as the Lamb of God who takes away the sin of the world. The friends' persistent faith to bring the sick to Jesus prefigures the Church's ongoing mission to proclaim the Gospel and bring all people to the One who can truly heal their deepest spiritual maladies and grant eternal life, fulfilling the Great Commission found in Matthew 28:19-20. The scene is a powerful visual parable of the Gospel: people, helpless in their sin, are brought by the loving, persistent efforts of others to the only One who can offer complete and lasting redemption.