(3) This man blasphemeth.--The words were but an echo of the charge that had been brought at Jerusalem, that "He made Himself equal with God" (John 5:18), and may well have come from some of the same objectors. St. Mark and St. Luke give the grounds of their accusation: "What is this that this Man thus speaks? Who can forgive sins but One, that is, God?" Speaking abstractedly, they were affirming one of the first principles of all true religious belief. All sins are offences against God, and therefore, though men may forgive trespasses as far as they themselves are concerned, the ultimate act of forgiveness belongs to God only; and for a mere man, as such, to claim the right of forgiving thus absolutely, was to claim a divine attribute, and therefore to blaspheme--i.e., to utter words as disparaging as open profaneness to the majesty of God. What they forgot to take into account was the possibility (1) that God might so far delegate His power to His chosen servants that they, on sufficient evidence of that delegation, might rightly declare sins to be forgiven; or (2) that the Teacher might Himself be one with God, and so share in His perfections and prerogatives. On either of these suppositions the charge of blasphemy was fully answered, and the sin of the scribes lay in their ignoring the fact that He had given sufficient proof of the former, if not of the latter also.

Verse 3. - And certain of the scribes. From St. Luke's account (ver. 17) we learn that the miracle took place before a large assembly of "Pharisees and teachers of the Law, who had come out of every village of Galilee, and Judaea, and Jerusalem." 'Yet even among these there was a division (τινές). Said within themselves. So Mark, "reasoning in their hearts." This man (οῦτος). The word seems to convey a notion of contempt and of vindictive joy that they have caught him (cf. Mark, τί οῦτος οὕτως λαλεῖ; and perhaps Matthew 12:24). Blasphemeth (βλασφημεῖ). In its fullest meaning; through assumption of Divine authority (so also Matthew 26:65; John 10:33, 36). "No passage of the Old Testament affirms that the Messiah himself will forgive sins. Thus Jesus ascribes to himself what even the highest Old Testament prophecies of the Messianic time had reserved to God; e.g. Jeremiah 31:34; Isaiah 43:25" (Kubel). Observe that Mark lays more stress upon the process of their thoughts, Matthew and Luke on the conclusion at which they arrived, Luke also indicating that the supposed sin had many parts (λαλεῖ βλασφημίας) - they thought, "Every word he has uttered is blasphemy."

9:1-8 The faith of the friends of the paralytic in bringing him to Christ, was a strong faith; they firmly believed that Jesus Christ both could and would heal him. A strong faith regards no obstacles in pressing after Christ. It was a humble faith; they brought him to attend on Christ. It was an active faith. Sin may be pardoned, yet the sickness not be removed; the sickness may be removed, yet the sin not pardoned: but if we have the comfort of peace with God, with the comfort of recovery from sickness, this makes the healing a mercy indeed. This is no encouragement to sin. If thou bring thy sins to Jesus Christ, as thy malady and misery to be cured of, and delivered from, it is well; but to come with them, as thy darlings and delight, thinking still to retain them and receive him, is a gross mistake, a miserable delusion. The great intention of the blessed Jesus in the redemption he wrought, is to separate our hearts from sin. Our Lord Jesus has perfect knowledge of all that we say within ourselves. There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. Christ designed to show that his great errand to the world was, to save his people from their sins. He turned from disputing with the scribes, and spake healing to the sick man. Not only he had no more need to be carried upon his bed, but he had strength to carry it. God must be glorified in all the power that is given to do good.And behold, certain of the Scribes said within themselves,.... And of the Pharisees also, as Luke says; for there were at this time Pharisees and doctors of the law, who were come out of every town of Galilee and Judea, and out of Jerusalem, sitting and hearing him teach, and observing what he said, and did; who upon hearing him pronounce the sentence of pardon, upon this "paralytic" man, reasoned and concluded in their own minds, though they did not care to speak it out, that

this man blasphemeth: the reason was, because they thought he ascribed that to himself, which was peculiar to God: and so he did, and yet did not blaspheme; because he himself was God, of which he quickly gave convincing proofs.