성경 주석서

His own city (την ιδιαν πολιν). Capernaum (Mark 2:1; Matthew 4:13).

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They brought (προσεφερον). Imperfect, "were bringing," graphic picture made very vivid by the details in Mark 2:1-4 and Luke 5:17. " Lying on a bed " (stretched on a couch), perfect passive participle, a little bed or couch (κλινιδιον) in Luke 5:19, "a pallet" (κραβατος) in Mark 2:4; Mark 2:9; Mark 2:11. Thy sins are forgiven (αφιεντα). Present passive indicative (aoristic present). Luke (Luke 5:21) has αφεωντα, Doric and Ionic perfect passive indicative for the Attic αφειντα, one of the dialectical forms appearing in the Koine.

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This man blasphemeth (ουτος βλασφημε). See the sneer in "this fellow." "The prophet always is a scandalous, irreverent blasphemer from the conventional point of view" (Bruce).

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That ye may know (ινα ειδητε). Jesus accepts the challenge in the thoughts of the scribes and performs the miracle of healing the paralytic, who so far only had his sins forgiven, to prove his Messianic power on earth to forgive sins even as God does. The word εξουσια may mean either power or authority. He had both as a matter of fact. Note same word in Matthew 9:8. Then saith he to the sick of the palsy (τοτε λεγε τω παραλυτικω). These words of course, were not spoken by Jesus. Curiously enough Matthew interjects them right in the midst of the sayings of Jesus in reply to the scorn of the scribes. Still more remarkable is the fact that Mark (Mark 2:10) has precisely the same words in the same place save that Matthew has added τοτε, of which he is fond, to what Mark already had. Mark, as we know, largely reports Peter's words and sees with Peter's eyes. Luke has the same idea in the same place without the vivid historical present λεγε (ειπεν τω παραλελυμενωι) with the participle in place of the adjective. This is one of the many proofs that both Matthew and Luke made use of Mark's Gospel each in his own way. Take up thy bed (αρον σου την κλινην). Pack up at once (aorist active imperative) the rolled-up pallet.

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At the place of toll (επ το τελωνιον). The tax-office or custom-house of Capernaum placed here to collect taxes from the boats going across the lake outside of Herod's territory or from people going from Damascus to the coast, a regular caravan route. "Called Matthew" (Μαθθαιον λεγομενον) and in Matthew 10:3 Matthew the publican is named as one of the Twelve Apostles. Mark (Mark 2:14) and Luke (Luke 5:27) call this man Levi. He had two names as was common, Matthew Levi. The publicans (τελωνα) get their name in English from the Latin publicanus (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (Matthew 5:46) in a way that shows the public disfavour in which they were held.

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Publicans and sinners (τελωνα κα αμαρτωλο). Often coupled together in common scorn and in contrast with the righteous (δικαιο in Matthew 9:13). It was a strange medley at Levi's feast (Jesus and the four fisher disciples, Nathanael and Philip; Matthew Levi and his former companions, publicans and sinners; Pharisees with their scribes or students as on-lookers; disciples of John the Baptist who were fasting at the very time that Jesus was feasting and with such a group). The Pharisees criticize sharply "your teacher" for such a social breach of "reclining" together with publicans at Levi's feast.

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But they that are sick (αλλα ο κακως εχοντες). Probably a current proverb about the physician. As a physician of body and soul Jesus was bound to come in close touch with the social outcasts.

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But go ye and learn (πορευθεντες δε μαθετε). With biting sarcasm Jesus bids these preachers to learn the meaning of Hosea 6:6. It is repeated in Matthew 12:7. Ingressive aorist imperative (μαθετε).

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