Which Jesus presently knowing in his spirit that they so thought within themselves, saith to them: Why think you these things in your hearts?
και ευθεως επιγνους ο ιησους τω πνευματι αυτου οτι ουτως αυτοι διαλογιζονται εν εαυτοις ειπεν αυτοις τι ταυτα διαλογιζεσθε εν ταις καρδιαις υμων
10 Church Fathers comment on this verse
The teachers of the law asserted that the forgiveness of sins was solely the domain of God. Yet Jesus, while offering forgiveness, also demonstrates a divine attribute unique to God: the capacity to uncover the hidden thoughts of the heart.
The Lord provided them with another indication of His divinity - the understanding of their innermost thoughts, for only God truly comprehends the heart of every person, as indicated by the prophet who said, ‘Thou alone knowest the heart of all’ (2 Chronicles 6:30; 3 Kings 8:39). Despite the Lord having disclosed their inner thoughts to the Pharisees, they remained unresponsive and unwilling to submit to Him, the One who knew their hearts, so that He might deliver them from their transgressions.
Thus, through the restoration of the physical body, the Lord assured that the soul was also restored, demonstrating that He confirms the unseen by means of the visible, addressing the most profound truths through the simplest actions, even if this appeared otherwise to the Pharisees.
The Lord, who forms hearts and perceives the concealed intentions within them, addresses the scribes, asking, ‘Why do you harbor these thoughts within your hearts?
Matthew mentions that Jesus Christ was aware of the thoughts held by the scribes, stating, ‘and having seen Jesus their thoughts’ (Matthew 9:4). Mark, however, emphasizes how the Lord Jesus perceived and comprehended their inner thoughts, writing, ‘And abije’, he notes, ‘having understood Jesus Christ by His Spirit, that such are the thoughts of these men in themselves’ (Mk. 2:8). The significance of Mark’s account lies in illustrating that Jesus Christ was not merely a righteous man filled with God’s grace, but He was the Son of God, both true God and true man.
While the prophets and numerous saints were endowed with prophetic and discernment grace—allowing them to foresee events and comprehend human thoughts—they operated not through their own spirit but by the illumination provided by the Holy Spirit. In contrast, Jesus Christ was not reliant on the grace of the Spirit; rather, the Holy Spirit resided within Him, affirming that ‘for in Him dwells every fulfilment of the Godhead bodily’ (Col. 2:9). He is the Son and Word of God, eternally united with the Father and the Holy Spirit. Thus, the thoughts of the scribes were not influenced by the grace and workings of the Holy Spirit, but rather by the Holy Spirit Himself, who is inseparable from the one divine essence.
They hesitated to articulate their thoughts or had not yet found the opportunity to do so when the Lord, discerning their innermost beings, unveiled their intentions before everyone and rendered His judgement upon them.
The residences of the Jewish people were typically structured with a central courtyard, surrounded by living spaces. This courtyard was usually open, but could be covered with shields made of boards, leather, or fabric in adverse weather. The roofs of these homes were flat, accessed by stairs from either the courtyard or the street; often, the roof of one house linked to another, divided only by a legally sanctioned railing (Deuteronomy 22:8). The roofing construction generally involved placing a thick layer of reeds atop the ceiling boards, followed by a layer of brushwood, then a substantial coating of earth, which sometimes included tiles.
Given this architectural style prevalent in the East, the narratives in the Gospels about Christ could easily have unfolded, whether He was in the courtyard or inside the house.
In line with the account in Mark's Gospel (v. 4), those who brought the sick man took considerable effort to remove sections of the roof (εξορυξαντες). Hence, we can infer that they were dismantling the roofing material, which would require loosening the mortar holding the tiles together and subsequently excavating the earth before reaching the ceiling. The mat or mattress upon which the sick man was transported was likely lightweight enough for the healed individual to carry, resembling felt, suitable for resting at various stops, as in this particular instance. Acknowledging the faith of those who brought him, Jesus addressed the paralytic: “Child, your sins are forgiven you.” The Pharisees in attendance perceived this declaration as blasphemy, asserting that only God has the authority to forgive sins. In response, Christ communicated the idea that healing a sick individual is no more challenging than forgiving someone’s sins. Therefore, if they acknowledged His ability to heal—something undeniable—they should also accept His authority to forgive sins. To further clarify His power, Christ instructed the healed man, “Arise, take up thy bed, and go into thy house.” The immediate outcome following these commands led the Pharisees to understand that His prior proclamation, “thy sins are forgiven thee,” was equally effective. Notably, the phrase “Son of man on earth” emphasizes a contrast to God, who resides in heaven, as mentioned by the Pharisees.
In exposing their innermost thoughts, Jesus allows them to recognize that if He holds the divine knowledge unique to God, He undoubtedly has the authority to grant forgiveness of sins.
Regarding healing, refer to verse 5. However, the scribes in attendance held a different perspective. Upon hearing his statement, they murmured among themselves, "He commits blasphemy." This did not go unnoticed by the Lord, who, perceiving their thoughts, questioned them, "Why do you harbor evil thoughts in your hearts? Which is easier to declare, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? But so that you may understand that the Son of Man has authority on earth to forgive sins"—then he addressed the afflicted man—"Get up, take your mat, and go home." The sick man rose, carried his mat, and departed in complete health. The crowd, witnessing this miracle, were filled with astonishment and praised God for granting such authority to humanity. News of this extraordinary occurrence spread throughout Galilee and Perea, even reaching the far corners of Syria (Matthew 4:24), and one can only imagine how much the weary Savior required a period of rest following such events.
The account of the healing of the paralytic is told by Mark, who provides a more detailed version supplementing Matthew's account (see Matt. 9:2-8). In the Jewish tradition, homes—except for those of the less fortunate, who typically had only a single room—were generally constructed around a central courtyard. Surrounding this open space were the residential buildings. Access to the courtyard was typically through a door or gate from the street, with additional doors leading to the various rooms of the home. Wealthy households often adorned their courtyards with marble and decorations, sometimes featuring a fountain, while even poorer homes maintained a level of cleanliness. These outdoor areas served as venues for feasting and family gatherings.
The courtyard was open to the sky, though provisions were made for inclement weather with coverings such as boards, leather, or cloth. The surrounding buildings had flat roofs complete with balustrades, forming galleries that could be used for walking or retreating. Access to these roofs was made possible via stairs from within the courtyard, and in some cases from the street. The roofs of adjacent homes were often connected, allowing passage across rooftops to navigate around the street.
Given this architectural layout, the narrative of the paralytic's descent through the roof is comprehensible. It is likely that Jesus was teaching in the courtyard, as this setting could accommodate the large crowd that had gathered. Unable to enter the courtyard due to the throngs of people, those who brought the paralytic ascended to the roof by way of stairs, either from within the courtyard or from another nearby home. They then removed one or more boards from the temporary roof covering the courtyard and lowered the paralytic down with ropes to where Jesus was teaching. This method of opening the roof was both practical and safe, posing no risk to anyone involved. Four individuals likely carried the stretcher, securing ropes to its four corners, allowing for a convenient lowering from above (see note on Matthew 9:2).
The Pharisees and scribes, vigilant in observing the words and actions of Christ, quietly questioned among themselves, "Why does this man utter such blasphemies? Only God can forgive sins." Yet, the One who understands all hearts perceived their thoughts and asked, "Why do you entertain these thoughts within yourselves? Which is easier to say: 'Your sins are forgiven,' or to say, 'Get up, take your bed, and walk'? The healing of the spirit, the absolution of sins, represents the unseen work of God's grace, while the restoration of the body reveals the Creator's visible strength.
Thus, let it be known that the Son of Man possesses authority on earth to forgive sins." He then turned to the paralyzed man and commanded, "I say to you, arise, take up your bed, and go to your house." This command was given so that the miracle would not appear as mere illusion; it also aimed for those who considered Christ just an ordinary man to witness the extraordinary event together, as noted by Blessed Theophylact. Immediately, the paralyzed man stood before them, took up his bed, and glorified God on his way home. This miracle profoundly impacted the witnesses; although, as St. John Chrysostom observed, they did not fully recognize Christ's divinity, they were nonetheless filled with awe and said to one another, "We have seen glorious things today; we have never witnessed anything like this!" The scribes and Pharisees could glean from this incident a deeper understanding of the true identity of Jesus Christ.
Passages read together with this verse.
Greek text, 22 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS