And entering into a boat, he passed over the water and came into his own city.

“(Hom. xxix.) Christ had above shewn His excellent power by teaching, when he taught them as one having authority; in the leper, when He said, I will, be thou clean; by the centurion, who said to Him, Speak the word, and my servant shall be healed; by the sea which He calmed by a word; by the dæmons who confessed Him; now again, in another and greater way, He compels His enemies to confess the equality of His honour with the Father; to this end it proceeds, And Jesus entered into a ship, and passed over, and came into his own city. He entered a boat to cross over, who could have crossed the sea on foot; for He would not be always working miracles, that He might not take away the reality of His incarnation.”

“(De Cons. Ev. ii. 25.) That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ’s city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city1. Who can doubt then that the Lord in coming to Galilee is rightly said to come into his own city, whatever was the town in which He abode, especially since Capharnaum was exalted into the metropolis of Galilee?”

“Above he set forth miracles against bodily dangers; here he sets forth miracles against spiritual dangers: and accordingly he does two things. First he shows how he comes to the aid of those who meet him; second, how he seeks out those whom he might save, at the place "And Jesus went about all the cities and towns" (Matthew 9:35). Concerning the first, first he sets forth the remedy against sin; second, against death, at the place "As he spoke these things to them," etc. (Matthew 9:18). Concerning the first, first he sets forth the remedy against sin by forgiving it; second, by drawing sinners to himself, at the place "And it came to pass, as he sat at table in the house," etc. (Matthew 9:10). And first he sets forth certain things preliminary to the benefit; second he sets forth the benefit itself, at the place "But that you may know," etc. (Matthew 9:6). And first the place is set forth; second the devotion of those who offer him the man, at the place "And behold they brought to him a man sick of the palsy" (Matthew 9:2). He says therefore: "And Jesus, entering into a boat, passed over" (Matthew 9:1). And this part is joined to what precedes, because they were asking him to depart from them, and therefore he went up into the boat. Hence he gives us to understand that if any say, "Depart from us, we desire not the knowledge of your ways" (Job 21:14), he immediately departs; hence he entered into the boat. This little boat signifies the cross, or the Church. "And he came into his own city" (Matthew 9:1), namely into the city of the nations, which were given to him. Hence in Psalm 2:8: "Ask of me, and I will give you the nations for your inheritance." But there is a question, why Mark and Luke say that this was done in Capernaum, whereas here it is stated to have happened in Nazareth, which was his own city. It must be said that there was one city of Christ by reason of his birth: and this was Bethlehem; another by reason of his upbringing: and this was Nazareth; another by reason of his dwelling and the working of miracles: and thus it was Capernaum. Therefore it is rightly said "into his own city." Hence it is said in Luke 4:23: "As great things as we have heard done in Capernaum, do also here in your own country." Augustine resolves it otherwise, because Capernaum, among the other cities of Galilee, was more famous: hence it was, as it were, the metropolis. And just as if someone were from some town near Paris he would be said to be from Paris, on account of the renown of the place, so the Lord, because he was from the territory of Capernaum, was said to be from there. Or otherwise, because the Evangelists pass over certain things, whence something may be added, namely that he passed through Nazareth and came to Capernaum, and then they brought the man to him. "Behold they brought to him a man sick of the palsy." Here the devotion of those who brought him is touched upon; hence in Mark it is touched upon that, because they were not able to get through, they let him down through the tiles. This paralytic signifies the sinner lying in sin; hence, just as the paralytic cannot move himself, so neither can the sinner. But those who carry him are those who, by their admonitions, carry him to God. "And Jesus seeing their faith," etc. He sets forth the benefit, where we can see three things: first, what moved Jesus; second, what it is that is required; third, the dispute raised against the benefit. The Lord sometimes heals someone on account of that person's own faith, sometimes on account of his own prayers, and sometimes on account of the prayers of others. Seeing therefore their faith, he said what follows; hence it is said in Mark 11:24: "Whatever you ask when you pray, believe that you shall receive, and it shall be done to you." "Be of good cheer, son." What then is required? Faith; Psalm 124:1: "They who trust in the Lord shall be as mount Sion: he shall not be moved for ever that dwells in Jerusalem." And Acts 15:9: "Purifying their hearts by faith." "Your sins are forgiven you." Here the benefit is touched upon. But what was it that this man was seeking? Health of body, and yet the Lord gives health of soul. The reason is that sin was the cause of the sickness, as in Psalm 15:4: "Their infirmities were multiplied because of their iniquities." Hence God acted as a good physician acts, who cures the cause. Then he sets forth the dispute raised against the benefit, at the place "And when Jesus had known their thoughts," etc. He says therefore: "And behold some of the scribes said within themselves: He blasphemes." And why were they astonished? Because they saw a man, and did not see God; but it belongs to God alone to forgive sins: therefore they called him a blasphemer, according to that word of Job 34:18: "Who says to a king, You are an apostate; who calls rulers wicked," etc. "And when Jesus had seen their thoughts, he said: Why do you think evil in your hearts?" Here he refutes them in three ways: by his knowledge, by word, and by deed. By knowledge, because just as it belongs to God alone to forgive sins, so too to know the secrets of the heart; Psalm 7:10: "God searches the hearts and reins." "When he had seen"—because he alone knows the thoughts of men. And first he reproves their wickedness: "Why do you think evil in your hearts?"—because they were calling him a blasphemer; Isaiah 1:16: "Take away the evil of your thoughts." "Which is easier," etc. Here he sets forth the refutation. But the Lord seems to argue badly, because he argues from the lesser by way of affirmation: for it seems easier to heal the body than to heal the soul. But Jerome explains it thus: it is easier to say a thing than to do it; but as regards the deed itself, it is a greater thing to heal the soul than the body; yet as regards the power, the power is the same in both cases. But if it be referred to the saying rather than the deed, we see that liars readily lie where they cannot be caught: for in things that are apparent they can be caught, but not in things that are hidden. Hence in such matters they speak boldly, where they cannot be caught out. It is easier, then, to say it, if one cannot be found out. Therefore: "But that you may know that the Son of man has power on earth to forgive sins." He shows it by deed. And first the end of the operation is set forth; second, the manner; third, the efficient cause. Hence he says: "And that you may know that the Son of man has power on earth to forgive sins, then he said to the paralytic: Arise, take up your bed, and go into your house." By this he manifests himself to be God. Above, 1:21: "For he himself shall save his people from their sins." He says "Son of man," and he says "on earth," and thereby he excludes a twofold error, namely that of Nestorius and that of Photinus. Nestorius said that the son of man and the Son of God were two supposits, so that what is said of the one could not be said of the other; hence it could not be said, "This child created the stars." Therefore he says "of man," since it belongs to God to forgive sins. Likewise, against Photinus, who said that Christ had taken his beginning from the Virgin Mary and by merit acquired divinity, and who relied upon that text below, 28:18: "And all power is given to me in heaven and on earth"—therefore he says "on earth." Hence it is said in Baruch 3:38: "Afterwards he was seen upon earth, and conversed with men." "Has power." It seems that this is not thereby shown, since the apostles themselves also had power. But it must be said that they had it by way of ministry, not of authority. Now this saying, "but that you may know," etc., can be read in two ways: either as being the words of the Evangelist, and thus it was narrative; or as being the words of Christ himself saying "that you may know," etc., in which case the sentence is left incomplete, because they themselves were doubting. Therefore: "that you may know that I have power to forgive sins," he said to the paralytic: "Arise," etc. Hence he healed by word, which is proper to God, according to that word of Psalm 32:9: "He spoke, and they were made." The sick man had three things about him: he was lying in bed, he was carried by others, and he was not able to walk. Because, then, he was lying down, he said "Arise"; because he was carried, he commanded that he himself should carry it, "take up your bed"; because he was not able to walk, he said "and walk"—"for the works of God are perfect," Deuteronomy 32:4. Likewise, to the sinner lying in sin it is said "Arise," from sin, through contrition; "take up your bed," through satisfaction; Micah 8:9: "I will bear the wrath of the Lord, because I have sinned against him." And "go into your house"—into the house of eternity, or into one's own conscience; Wisdom 8:16: "Entering into my house, I shall rest with her." There follows the carrying out of the command: "he arose, and went." "And the multitudes seeing it"—not the scribes, because these disdained him—"were afraid"; Habakkuk 3:2: "O Lord, I have heard your hearing, and was afraid." But with what fear? Because "they glorified God," since they referred all things to God; Psalm 113:1: "Not to us, O Lord, not to us, but to your name give glory." "Who had given such power to men." Hence these did not hold him in contempt, as the scribes did. But because it says "to men," Hilary therefore explains it: who gave such power to men that they might become sons of God, as in John 1:12: "He gave them power to become sons of God."”

“The first words of this chapter oblige us to look back to the close of that which precedes it, where we find the Gadarenes so resenting the loss of their swine, that they were disgusted with Christ's company, and besought him to depart out of their coasts. Now here it follows, He entered into a ship, and passed over. They bid him begone, and he took them at their word, and we never read that he came into their coasts again. Now here observe, 1. His justice - that he left them. Note, Christ will not tarry long where he is not welcome. In righteous judgment, he forsakes those places and persons that are weary of him, but abides with those that covet and court his stay. If the unbeliever will depart from Christ, let him depart; it is at his peril, Co1 7:15. 2. His patience - that he did not leave some destroying judgment behind him, to punish them, as they deserved, for their contempt and contumacy. How easily, how justly, might he have sent them after their swine, who were already so much under the devil's power. The provocation, indeed, was very great: but he put it up, and passed it by; and, without any angry resentments or upbraidings, he entered into a ship, and passed over. This was the day of his patience; he came not to destroy men's lives, but to save them; not to kill, but to cure. Spiritual judgments agree more with the constitution of gospel times; yet some observe, that in those bloody wars which the Romans made upon the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes dwelt. Note, Those that drive Christ from them, draw all miseries upon them. Woe unto us, if God depart from us. He came into his own city, Capernaum, the principal place of his residence at present (Mar 2:1), and therefore called his own city. He had himself testified, that a prophet it least honoured in his own country and city, yet thither he came; for he sought not his own honour; but, being in a state of humiliation, he was content to be despised of the people. At Capernaum all the circumstances recorded in this chapter happened, and are, therefore, put together here, though, in the harmony of the evangelists, other events intervened. When the Gadarenes desired Christ to depart, they of Capernaum received him. If Christ be affronted by some, there are others in whom he will be glorious; if one will not, another will. Now the first occurrence, after Christ's return to Capernaum, as recorded in these verses, was the cure of the man sick of the palsy. In which we may observe, I. The faith of his friends in bringing him to Christ. His distemper was such, that he could not come to Christ himself, but as he was carried. Note, Even the halt and the lame may be brought to Christ, and they shall not be rejected by him. If we do as well as we can, he will accept of us. Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. Jesus saw their faith, the faith of the paralytic himself, as well as of them that brought him; Jesus saw the habit of faith, though his distemper, perhaps, impaired his intellect, and obstructed the actings of it. Now their faith was, 1. A strong faith; they firmly believed that Jesus Christ both could and would heal him; else they would not have brought the sick man to him so publicly, and through so much difficulty. 2. A humble faith; though the sick man was unable to stir a step, they would not ask Christ to make him a visit, but brought him to attend on Christ. It is fitter than we should wait on Christ, than he on us. 3. An active faith: in the belief of Christ's power and goodness, they brought the sick man to him, lying on a bed, which could not be done without a deal of pains. Note, A strong faith regards no obstacles in pressing after Christ. II. The favour of Christ, in what he said to him; Son, be of good cheer, thy sins be forgiven thee. This was a sovereign cordial to a sick man, and was enough to make all his bed in his sickness; and to make it easy to him. We read not of any thing said to Christ; probably the poor sick man could not speak for himself, and they that brought him chose rather to speak by actions than words; they set him before Christ; that was enough. Note, It is not in vain to present ourselves and our friends to Christ, as the objects of his pity. Misery cries as well as sin, and mercy is no less quick of hearing than justice. Here is, in what Christ said, 1. A kind compellation; Son. Note, Exhortations and consolations to the afflicted speak to them as to sons, for afflictions are fatherly discipline, Heb 12:5. 2. A gracious encouragement; "Be of good cheer. Have a good heart on it; cheer up thy spirits." Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain. Christ bids him be of good cheer; and then cures him. He would have those to whom he deals his gifts, to be cheerful in seeking him, and in trusting in him; to be of good courage. 3. A good reason for that encouragement; Thy sins are forgiven thee. Now this may be considered, (1.) as an introduction to the cure of his bodily distemper; "Thy sins are pardoned, and therefore thou shalt be healed." Note, As sin is the cause of sickness, so the remission of sin is the comfort of recovery from sickness; not but that sin may be pardoned, and yet the sickness not removed; not but that the sickness may be removed, and yet the sin not pardoned: but if we have the comfort of our reconciliation to God, with the comfort of our recovery from sickness, this makes it a mercy indeed to us, as to Hezekiah, Isa 38:17. Or, (2.) As a reason of the command to be of good cheer, whether he were cured of his disease or not; "Though I should not heal thee, wilt thou not say thou hast not sought in vain, if I assure thee that thy sins are pardoned; and wilt thou not look upon that as a sufficient ground of comfort, though thou shouldst continue sick of the palsy?" Note, They who, through grace, have some evidence of the forgiveness of their sins, have reasons to be of good cheer, whatever outward troubles or afflictions they are under; see Isa 33:24. III. The cavil of the scribes at that which Christ said (Mat 9:3); They said within themselves, in their hearts, among themselves, in their secret whisperings, This man blasphemeth. See how the greatest instance of heaven's power and grace is branded with the blackest note of hell's enmity; Christ's pardoning sin is termed blasphemy; nor had it been less, if he had not had commission from God for it. They, therefore, are guilty of blasphemy, that have no such commission, and yet pretend to pardon sin. IV. The conviction which Christ gave them of the unreasonableness of this cavil, before he proceeded. 1. He charged them with it. Though they did but say it within themselves, he knew their thoughts. Note, Our Lord Jesus has the perfect knowledge of all that we say within ourselves. Thoughts are secret and sudden, yet naked and open before Christ, the eternal Word (Heb 4:12, Heb 4:13), and he understands them afar off, Psa 139:2. He could say to them (which no mere man could), Wherefore think ye evil in your hearts? Note, There is a great deal of evil in sinful thoughts, which is very offensive to the Lord Jesus. He being the Sovereign of the heart, sinful thoughts invade his right, and disturb his possession; therefore he takes notice of them, and is much displeased with them. In them lies the root of bitterness, Gen 6:5. The sins that begin and end in the heart, and go no further, are as dangerous as any other. 2. He argued them out of it, Mat 9:5, Mat 9:6. Where observe, (1.) How he asserts his authority in the kingdom of grace. He undertakes to make out, that the Son of man, the Mediator, has power on earth to forgive sins; for therefore the Father has committed all judgment to the Son, and has given him this authority, because he is the Son of man, Joh 5:22, Joh 5:27. If he has power to give eternal life, as he certainly has (Joh 17:2), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the Son of man, who is bone of our bone! And if he had this power on earth, much more now that he is exalted to the Father's right hand, to give repentance and remission of sins, and so to be both a Prince and a Saviour, Act 5:31. (2.) How he proves it, by his power in the kingdom of nature; his power to cure diseases. Is it not as easy to say, Thy sins are forgiven thee, as to say, Arise and walk? He that can cure the disease, whether declaratively as a Prophet, or authoritatively as God, can, in like manner, forgive the sin. Now, [1.] This is a general argument to prove that Christ had a divine mission. His miracles, especially his miraculous cures, confirm what he said of himself, that he was the Son of God; the power that appeared in his cures proved him sent of God; and the pity that appeared in them proved him sent of God to heal and save. The God of truth would not set his seal to a lie. [2.] It had a particular cogency in this case. The palsy was but a symptom of the disease of sin; now he made it to appear, that he could effectually cure the original disease, by the immediate removal of that symptom; so close a connection was there between the sin and the sickness. He that had power to remove the punishment, no doubt, had power to remit the sin. The scribes stood much upon a legal righteousness, and placed their confidence in that, and made no great matter of the forgiveness of sin, the doctrine upon which Christ hereby designed to put honour, and to show that his great errand to the world was to save his people from their sins. V. The immediate cure of the sick man. Christ turned from disputing with them, and spake healing to him. The most necessary arguings must not divert us from doing the good that our hand finds to do. He saith to the sick of the palsy, Arise, take up thy bed, and go to thine house; and a healing, quickening, strengthening power accompanied this word (Mat 9:7): he arose and departed to his house. Now, 1. Christ bid him take up his bed, to show that he was perfectly cured, and that not only he had no more occasion to be carried upon his bed, but that he had strength to carry it. 2. He sent him to his house, to be a blessing to his family, where he had been so long a burden; and did not take him along with him for a show, which those would do in such a case who seek the honour that comes from men. VI. The impression which this made upon the multitude (Mat 9:8); they marvelled, and glorified God. Note, All our wonder should help to enlarge our hearts in glorifying God, who alone does marvellous things. They glorified God for what he had done for this poor man. Note, Others' mercies should be our praises, and we should give him thanks for them, for we are members one of another. Though few of this multitude were so convinced, as to be brought to believe in Christ, and to follow him, yet they admired him, not as God, or the Son of God, but as a man to whom God had given such power. Note, God must be glorified in all the power that is given to men to do good. For all power is originally his; it is in him, as the Fountain, in men, as the cisterns.”

“The cure of the paralytic (ver. 2), is generally supposed to have been anterior in point of time, to the cure of two possessed persons, chap. viii. Carrieres supposes the contrary. (Bible de Vence) — Into his own city. Not of Bethlehem, where he was born, nor of Nazareth, where he was brought up, but of Capharnaum, says St. Chrysostom, where he is said to have dwelt since he began to preach. See Matthew iv. 13. (Witham) — St. Jerome understands this city to be Nazareth, which was Christ’s own, because he was conceived there. St. Augustine, St. Chrysostom, Euthymius, Theophylactus, think it was Capharnaum, because this miracle was performed at the last mentioned place, according to St. Mark’s relation; and St. Matthew calls it Christ’s own city, because after leaving Nazareth, he chose Capharnaum for the chief place of his abode. If St. Jerome’s interpretation be admitted, we must suppose that St. Matthew having told us that Christ came to his own city, Nazareth, and omitting to relate what happened there, passed immediately to the history of the cure of the paralytic, which took place at Capharnaum. Such omissions and change of place without the reader’s being informed of the transition, are not unfrequent in the evangelists. We must likewise observe that they frequently invert the order of facts, as to the time of their happening. (Jansenius) — Christ may be said to have had three cities: Bethlehem, in which he was born; Nazareth, in which he was educated; and Capharnaum, in which he most frequently resided, during his sacred ministry. It is most probable, and most generally understood, that in this place of the Scripture Capharnaum is meant; though several understand it of Nazareth, and some few with Sedulius, lib. 3. carm. Intravit natale solum, quo corpore nasci Se voluit, patriamque sibi pater ipse dicavit.”