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May I turn in your Bibles to 
Matthew Chapter 9? Matthew Chapter 9, as we continue 
our study in Matthew's Gospel, we find ourselves in the larger 
context, beginning in Chapter 8 at verse 1 and continuing to 
Chapter 9, verse 34. Remember, after the giving of 
the Sermon on the Mount and the preaching that Jesus undertook 
in Chapters 5, 7, 729 said that Jesus taught them, not like their 
scribes, but as one having authority. So Christ is authoritative in 
the word that he speaks. Chapters 8 to 9 or 8.1 to 9.34 
demonstrate that Christ is authoritative in his actions and the deeds 
that he performs. There are three series of three 
miracles each in this section, 8.1 to 9.34, and they're interspersed 
along the way with lessons concerning discipleship. I think Matthew's 
underlying thought there, one of the things that he's saying 
is that it's not enough to amaze or be amazed at the Redeemer 
and His miracles, but we must believe, we must follow Him. 
We find ourselves in that second section of miracles, that second 
set of demonstrations of His authority, which began at chapter 
8, at verse 23. So I want to read from 8, 23, 
to 9, 8, and then we'll look at Christ and the paralytic in 
chapter 9, verses 1 to 8. So chapter 8, verse 23, now that 
everybody is sufficiently confused with all those numbers. 8, 23, 
I'll read. And then we'll pray. Now when he got into a boat, 
his disciples followed him. And suddenly a great tempest 
arose on the sea, so that the boat was covered with the waves. 
But he was asleep. Then his disciples came to him 
and awoke him, saying, Lord, save us. We are perishing. But 
he said to them, why are you fearful, O you of little faith? Then he arose and rebuked the 
winds and the sea, and there was a great calm. So the men 
marveled, saying, Who can this be that even the winds and the 
sea obey him? When he had come to the other 
side, to the country of the Gergesenes, there met him two demon-possessed 
men, coming out of the tombs, exceedingly fierce, so that no 
one could pass that way. And suddenly they cried out, 
saying, What have we to do with you, Jesus, you son of God? Have you come here to torment 
us before the time? Now a good way off from there, 
there was a herd of many swine feeding. So the demons begged 
him saying, if you cast us out, permit us to go away into the 
herd of swine. And he said to them, go. So when 
they had come out, they went into the herd of swine. And suddenly 
the whole herd of swine ran violently down the steep place into the 
sea and perished in the water. Then those who kept them fled. 
And they went away into the city and told everything. including 
what had happened to the demon-possessed men. And behold, the whole city 
came out to meet Jesus. And when they saw him, they begged 
him to depart from their region. So he got into a boat, crossed 
over, and came to his own city. Then behold, they brought to 
him a paralytic lying on a bed. When Jesus saw their faith, he 
said to the paralytic, Son, be of good cheer. Your sins are 
forgiven you. And at once some of the scribes 
said within themselves, this man blasphemes. But Jesus, knowing 
their thoughts, said, why do you think evil in your hearts? 
For which is easier to say, your sins are forgiven you, or to 
say, arise and walk? But 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 to your house. 
And he arose and departed to his house. And when the multitude 
saw it, they marveled and glorified God who had given such power 
to men. Amen. Well, let us pray. Father, 
thank you for your word and thank you for our Lord Jesus and what 
a magnificent display of power and authority in this section 
of scripture. How we pray that we would worship, 
how we pray that we would marvel, how we pray, Lord God, that you 
would fill us with that proper response to you. And for those 
who are in their sins, those who have not been forgiven, we 
pray that today they would know that the Son of Man has authority. 
The Son of Man has power to forgive sin. Lord God, how we thank you 
and how we praise you that you've undertaken to do what we could 
never do, to do what is impossible with men. You, in your grace 
and in your mercy, reach down and save to the uttermost. And 
we pray that you would do that in our midst. We pray that you 
would do that in other churches here in Chilliwack throughout 
Canada, we pray that your gospel would run swiftly and be glorified. 
And we pray through Christ our Lord. Amen. Well, we come to 
this third miracle in this smaller context or smaller section, beginning 
as I read in chapter 8, verse 23. We've seen Christ in the 
storm. He has the power and the authority 
to speak to the wind and to calm the sea. We saw Christ and His 
power over those demoniacs, those two men who lived among the tombs, 
those two men who cut themselves, those two men who cried out. 
They were violent. Nobody could go that way because 
these two men terrorized. They lived among the tombs. They 
were naked, and they were out of their mind. And coming into 
contact with the Lord Jesus Christ, the demons confessed, Jesus, 
you son of God. One of the themes that Matthew 
is setting forth is this reality. Jesus is, in fact, the Son of 
God, with absolute power, with absolute authority. And now this 
morning, we take up Jesus going back across the Sea of Galilee, 
going to his own city. I want to make four observations 
with reference to our text. First, we'll note the situation. 
Secondly, the declaration. Thirdly, the confrontation. And 
fourthly, the explanation. So those four ideas are four 
things we want to observe in verses one to eight. Situation, 
declaration, confrontation, and explanation. This is one of those 
passages, along with all the rest, that ought to exhilarate, 
it ought to cause our hearts to throb, ought to cause us to 
respond in worship to our blessed Redeemer. Because Jesus takes 
care of a problem that is worse than paralysis. When you think 
about maladies, when you think about illnesses, when you think 
about sickness or disease, what could possibly be worse than 
paralysis? Not having the ability to move 
at all, not having the ability to do anything, not being able 
to go outside and to see the sunshine or to feel the fresh 
air, being dependent wholly and completely upon someone else 
to either A. wheel you out or carry you out 
so that you may enjoy that. Paralysis probably ranks right 
up there with the least desirable things that man wants, and yet 
this passage demonstrates something worse than paralysis. We come 
to this passage and we marvel that Jesus made this man walk 
again. May I suggest we ought to marvel 
that Jesus forgave him of his sins? What's the miracle in chapter 
9 verses 1 to 8? Your sins are forgiven you. Far too often we think way too 
small. It's not just about taking up 
our bed, arising and going home. It's about acceptation with God. It's about eternal life. It's 
about entering into the presence of Emmanuel. This text demonstrates 
the power of Jesus Christ to deal with that problem that affects 
each and every one of us that is worse than paralysis. Christ, 
the Son of Man, has power to forgive sin. That is the miracle 
in chapter 9, verses 1 to 8. So let's look first at the situation. They get back into the boat, 
they cross over, they come to his own city. Matthew chapter 
4 demonstrates or tells us that Jesus lived in Capernaum. He's 
born in Bethlehem, he's reared in Nazareth, but he lives in 
Capernaum. And he's going back there at 
this particular time and this particular situation. The parallels 
in Mark and in Luke tell us that Jesus was teaching. Jesus was 
preaching. And what we find is that Jesus 
is preaching in a house, and the house is cramped. The house 
is packed. There's crowds there because 
they're hanging on the Word of Christ. By this time, His fame 
is spreading. By this time, His notoriety is 
rising. People want to hear. People want 
to get close. They're maybe not all converted. 
They're not all saved. They're not all followers and 
disciples of the Lamb. But they're interested. He is 
stirring up. He's a curiosity. And so people 
have come to this particular house. They're in this particular 
location. And what we find is these four 
men carry this paralytic. They can't take him in through 
the front door because, again, of the crowd. And so they dig 
away at the roof and they lower this man down. As we've had cause 
to note, Matthew just gives us the bare facts. It's not to suggest 
that Mark and Luke do not. Mark and Luke, however, give 
us more details. I was thinking that Matthew is 
similar to Joe Friday. Sergeant Joe Friday, he appeared 
on the radio, I don't know if you can appear on the radio, 
at least his character did, in the 50s. It was a show about 
a police officer in Los Angeles. And when Joe Friday was interviewing 
people, he would say, just the facts, ma'am. just the facts. And I think Matthew sort of functions 
in that manner. He gives us just the facts. He doesn't tell us about this 
roof. He doesn't tell us about the men lowering down the man. 
He doesn't get into all of those particular details because, remember, 
his larger theme His continual emphasis is to set forth Christ, 
Jesus, as the Messiah who has come to save his people from 
their sins. Again, not that details aren't 
helpful. Again, not that Mark and Luke 
are adding things that weren't there. They're not at all. They're 
telling us the truth. But Matthew gets right down to 
the nitty-gritty. and he gives us just the facts. 
And we see verse 2, then behold, they, these men, brought to him 
a paralytic lying on a bed. Now this indicates that they 
had faith. It indicates that they understood 
certain things about Jesus. They understood that he had the 
ability to heal. In fact, go back to Matthew 4 
for just a moment. Matthew 4.13 tells us that he's 
in Capernaum and leaving Nazareth, he came and dwelt in Capernaum 
which is by the sea in the regions of Zebulun and Naphtali, that 
it might be fulfilled, which is spoken by Isaiah the prophet. 
And then drop down to this summary statement in verses 23 and following. And Jesus went about all Galilee, 
teaching in their synagogues, preaching the gospel of the kingdom, 
and healing all kinds of sickness and all kinds of disease among 
the people. Then his fame went throughout all Syria, and they 
brought to him all sick people who were afflicted with various 
diseases and torments, and those who were demon-possessed, epileptics 
and paralytics, and he healed them. Great multitudes followed 
him from Galilee and from Decapolis, Jerusalem, Judea, and beyond 
the Jordan. So these men understood something 
about Christ. They had heard. Perhaps they 
had witnessed. Perhaps they had seen him do 
these mighty deeds, these miracles. And so when Jesus comes back 
to Capernaum, and these four men get wind of it, they say, 
let's take our friend. Perhaps he'll show mercy. Perhaps 
he'll show compassion. Perhaps he'll pity him and enable 
him to rise up from his bed and to walk again. They probably 
weren't there seeking forgiveness. They probably weren't there for 
the problem that is worse than paralysis. But they did have 
faith. They did believe. They understood 
something unique about this Lord Jesus. So that's the situation. Notice the declaration. Verse 
2b. When Jesus saw their faith, I 
think that includes the four men, but the man that had the 
paralysis. I think there includes not only 
the men who carried him, but also the man himself. When Jesus 
saw their faith, notice what he declares. He said to the paralytic 
son, be of good cheer, your sins are forgiven you. Be of good 
cheer, your sins are forgiven you. Now, let's just stop for 
a moment here. First of all, notice the intimacy 
with which Jesus speaks to this man. Son, he calls him. But then notice what he says, 
by way of command. This is an imperative that he 
gives to this paralytic. He tells him to be of good cheer. Why? Because today you're going 
to walk? No. Son, be of good cheer because 
your sins are forgiven you. Regardless if he heals the man, 
regardless if the man takes up the mat that he's being carried 
upon, regardless if he goes home walking, regardless if he's able 
to go out and feel the sunshine, or feel the fresh air, or witness 
the rain, or witness the nature around him, this man is told 
to be of good cheer. Why? Because the greatest possible 
thing that can ever be given has been given. Be of good cheer, 
your sins are forgiven you. Do you realize that however miserable 
your outward circumstances may be, however difficult your trials 
may be, however much real physical calamity and suffering you may 
have, do you know what one thing ought to promote cheer in your 
hearts? It's that your sins are forgiven you. That by the grace 
of God and the power of His gospel, you have received pardon. You've 
been cleansed. You've been washed. You've been 
purified. That no matter what happens physically, 
that no matter what happens externally, this one thing is true. That 
heaven's enmity, heaven's wrath against you, no longer exists. What's more important? Our external 
circumstances? The physical? The trials, Son, 
He says, be of good cheer. Your sins are forgiven you. Christian brothers and sisters, 
does that make you happy? Does this make you cheerful? 
Does this make you delightful? Is this what you find puts a 
spring in your step and a song in your heart? It's not just 
because we have food. It's not just because we have 
water. It's not just because we have relative good health. 
We ought to thank God for those temporal benefits. We ought to 
be thankful to God for all of his mercies and his kindnesses. 
But that which ought to promote the greatest cheer The greatest 
joy, the greatest happiness, and the backflip, spiritually 
speaking, is the reality that God in Christ has declared not 
guilty on our behalf. Son, He says, be of good cheer. Your sins are forgiven you. And 
notice what Jesus says. He says or indicates the primary 
problem of this particular man is not paralysis. The primary 
problem of this particular man is sinfulness. That's far worse 
than any physical malady. That's far worse than a physical 
challenge. That's far worse than any disease. 
You know, cancer is horrific and I don't want to belittle 
it or minimize it, but the cancer of the soul, which is sin, far 
exceeds You see, you may have cancer, and you may have Christ, 
and you may enter into eternal life. But you could have the 
best bill of health. Your medical records could shine. 
There could be shimmer in them. You could be a student in a medical 
journal about how wonderful you are in terms of your physical 
well-being. And yet, if you're in your sins, there's nothing 
to be cheerful about. You have good cheer, Jesus says. 
Your sins are forgiven you. This brings to the forefront 
the primary mission of our Lord Jesus Christ. Matthew 1, 21 announces 
the way Paul does in Romans 1, 16 and 17. He announces the theme 
of his book. So does Matthew announce the 
theme of his gospel in Matthew 1, 21. You shall call his name 
Jesus, for it is he alone who will save his people from their 
sins. That's being brought to the foreground 
now. Matthew, displaying Jesus as 
the Son of God, demonstrates His power over demoniacs, demonstrates 
His power over storms, demonstrates His power over fever, demonstrates 
His power over the centurion's servant, who is paralyzed and 
tormented, and demonstrates His power over leprosy. But what 
comes to the foreground now, and what will dominate in Matthew's 
Gospel, is this reality that it is He who will save His people 
from their sins. Be of good cheer. Your sins are 
forgiven you. I just encourage you, brothers 
and sisters. There's always something to be 
happy about. Confess a melancholy spirit. I confess a depression. 
I confess at times struggling and being grieved and feeling 
heavy-hearted. But in light of a passage like 
this, it ought to put a smile on my face, and it certainly 
ought to put a smile on all our faces. Do you realize that when 
God judges our secrets, We will be safe and secure not because 
of our performance, not because of our doing, not because of 
our working, but because of what Christ did on our behalf. The name of the Lord is a strong 
tower. The righteous run to it and are 
safe. That is cheerful news. That makes everything better. That ought to put a spring in 
our step. And we should say something about 
the connection between sin and sickness. The Bible does not 
teach that sin is always the direct cause of sickness. Let me just say that again. The Bible does not teach that 
sin is always the direct cause for sickness. Now indirectly, 
sin always is the cause. If there was no sin in this world, 
there would be no curse. There would be no sickness. Talking 
about a direct cause and effect, the Bible does not teach there 
is a direct cause and effect relationship between all sin 
and sickness. Job is a wonderful example of 
that. John chapter 9, whose sin, Lord, 
this man or his parents? Neither. It was for the purpose 
of displaying the majesty of God. The Bible does teach that 
sometimes sin is directly related to illness. When Miriam slanders 
Moses and impugns the character of God, she gets leprosy. In 
the ordinance of the Lord's Supper, we are to examine ourselves. 
What happens if we don't? For this reason, some are sick 
among you. Some sleep among you. But in 
this connection, we don't know one way or the other. The point 
of the passage is found later on. that you may know that the 
Son of Man has power to forgive sins. The Lord forgives, the 
Lord forgives all sin. That's another thing we need 
to appreciate. When he says your sins are forgiven you, he doesn't 
mean now make sure that you live in constant obedience to the 
law. Certainly in terms of our sanctification we pursue obedience 
to the law, but in our acceptance with God It is holy and alone 
founded upon the finished work of our Lord Jesus. You wonder what kind of trouble 
could a paralytic get into? Right? Did he go out in the street 
corners? Did he go out a whoring? Did 
he go out and drink a lot and get drunk? You know, you think 
in terms of paralytic and you think externally and outwardly 
how much sin and trouble could he have gotten into? Remember 
what the essence of sin is, though. It is internal. It is enmity 
with God. It is rebellion against the Lord. 
While externally or outwardly restrained from going out and 
committing the sorts of sins that you and I perhaps could 
commit with all of our limbs intact, this man was nevertheless 
a sinner. You see, again, that's the mindset 
that so many adopt today. Why do you think you'll go to 
heaven? Because I've never done anything really bad. Do you think this 
paralytic actually went out and committed murder? Do you think 
this paralytic actually went out and committed adultery? Do 
you think this paralytic actually engaged in what we might categorize 
as the big sins? No, it's a heart issue. It is 
a failure to love the Lord your God with all your heart, soul, 
mind, and strength, 24-7. It is a failure to love your 
neighbor as yourself, 24-7. When we take that grid and when 
we apply that, we see that all men everywhere are sinful. Sure, 
we might have an external and outward show. Surely, we might 
show up at church. We might carry our Bibles. We 
might have a pen in our pocket for note-taking. But you see, 
first and foremost, sin is enmity with God. And Jesus pronounces 
this paralytic forgiven. The paralytic comes for the healing 
of his physical problem. Jesus says, be of good cheer, 
your sins are forgiven you. And by that, he includes each 
and every sin that made this man guilty before the Holy God. Notice thirdly, the confrontation, 
verses three to five. Stupid contrast between the men 
who brought the paralytic and these scribes, isn't there? What do these four men that bring 
the paralytic do? They see the house is crowded, 
so they start to burrow away at the top of the roof. And then 
they lower this man down. They had faith, they believed, 
they knew, they understood something of Jesus, and that he could heal 
their friend. What happens when we get to these 
scribes? They're whiners. They're grumblers. They're complainers. Which, incidentally, this is 
the first place in Matthew's Gospel where this theme that 
will be developed in detail will become uppermost. Jesus' confrontation 
with the religious leaders of his time. But the scribes complain. The four men of faith come carrying, 
digging, lowering down their dear friend while these scribes 
are sitting and reasoning about Jesus' words. And note specifically 
what the charge is. This man blasphemes. This man blasphemes. See, we're in the confrontation 
now. Jesus has made the declaration. The scribes are wondering in 
their hearts, who does he think he is? Who does this man think 
that he is? Mark and Luke add for us, who 
can forgive sins but God alone? Again, Matthew knows that will 
make the implication. Matthew's audience is primarily 
Jewish anyway when he first writes his gospel. So he wouldn't have 
to supply who can forgive sins but God alone. All he has to 
tell us is that the scribes reason among themselves, this man blasphemes. Readers of the gospel would understand 
what was at stake. And insofar as it goes, these 
scribes cannot be faulted in terms of their understanding 
of the Old Covenant. They are to be faulted in their 
rejection of Jesus as Messiah. But you know, the Old Covenant, 
the Old Testament, the Bible tells us that God alone forgives 
sins. This man blasphemes. The implication? Who but God alone can forgive 
sins? Leon Morris says, they viewed 
Jesus as no more than another Galilean, and thus as someone 
to be understood within ordinary human limits. For such a person, 
the claim to bestow forgiveness was for them nothing less than 
blasphemy. That's the hinge upon which this 
confrontation turns. Jesus makes this declaration. 
He doesn't say, rise up and take your mat and walk home. No, Jesus 
deals with the problem that is worse than paralysis. He says, 
son, be of good cheer, your sins are forgiven you. This causes 
these scribes not amused to reflect, to ponder, and to consider the 
implications of this statement from this Galilean. This one 
who lives in Capernaum. This one who worked in his father's 
carpentry shop. This man who by all intents and 
appearances looks just like everyone else. Consider the scripture, 
Exodus 34, 6 and 7. The Lord passed before him and 
proclaimed, the Lord, the Lord God, merciful and gracious, long-suffering 
and abounding in goodness and truth, keeping mercy for thousands, 
forgiving iniquity and transgression and sin, by no means clearing 
the guilty, visiting the iniquity of the fathers upon the children 
and the children's children to the third and the fourth generation. 
God the Lord says, forgiving iniquity and transgression and 
sin. Who can forgive sins but God 
alone? You see, they're right in that, 
they're wrong in their rejection of Jesus. Psalm 32.5, I acknowledge 
my sin to you and my iniquity I have not hidden. I said I will 
confess my transgressions to the Lord and you forgave. You forgave the iniquity of my 
sin. Psalm 51.9, hide your face from 
my sins and blot out all my iniquities. You see, they probably had verses 
like these going through their minds. The scribe's question 
was appropriate. Who can forgive sins but God 
alone? Psalm 130. I'm sorry, Psalm 103, 
3, 10, and 12. Who forgives all your iniquities? 
Who heals all your diseases? He has not dealt with us according 
to our sins, nor punished us according to our iniquities. 
As far as the East is from the West, so far has He removed our 
transgressions from us. Psalm 130, 3 and 4. We just sang 
it. If you, Lord, should mark iniquities, 
O Lord, who could stand? But there is forgiveness with 
thee, that thou mayest be feared. Isaiah the prophet, chapter 43, 
verse 25. I, even I, am he who blots out 
your transgressions for my own sake, and I will not remember 
your sins. Isaiah 44, verse 22. I have blotted 
out, like a thick cloud, your transgressions, and like a cloud, 
your sins. Return to me, for I have redeemed 
you. We read it in Micah 7 at the 
outset of worship. Micah's name means, who is a 
God like you? And using his name, he asks the 
question, who is a god like you? And what is he musing upon? Not 
the creative power of God, though Micah appreciates that. Not upon 
the providence of God, though Micah appreciates that. But what 
is it that causes this prophet to use his own name and to ask 
Yahweh of Israel, who is a god like you? It is this truth, it 
is this reality, it is that which speaks to the heart of man. Who is a God like you, pardoning 
iniquity and passing over the transgression of the remnant 
of His heritage? He does not retain His anger 
forever because He delights in mercy. He will again have compassion 
on us and will subdue our iniquities. You will cast all our sins into 
the depths of the sea. You see the scene? Jesus says, 
Son, be of good cheer. Your sins are forgiven you. This 
man blasphemes. Who does he think he is? Do you 
understand the implications of what he's saying? Who can forgive 
sin but God alone? There's a scene similar to this 
in John chapter 10. Jesus says, why are you going 
to stone me for a good work? They said, for a good work we 
do not stone you, but for blasphemy. For blasphemy. Because you, being 
a man, make yourself God. So when they make this statement, 
on the one hand, they're consistent with what they know of Old Testament 
theology. God the Lord forgives sin. But 
on the other hand, they are the ones blaspheming. They are the 
ones who are guilty. They are the ones who are rejecting. 
God, the Son, they are the ones who are despising the Messiah 
of God, who has authority on earth to forgive sins. The punishment 
or the penalty for blasphemy was death. And interestingly 
enough, in Matthew 26, 65, and 66, when Jesus is standing before 
the high priest, what is the charge? What ends it for him? He tears his garment and he says, 
this man is guilty of blasphemy. This is a serious confrontation 
that is going on. The Lord Jesus knows their thoughts. Notice in verse 4, Jesus knowing 
their thoughts said, why do you think evil in your hearts? There's 
the blasphemy against him. For which is easier to say your 
sins are forgiven you or to say arise and walk? Jesus knew their 
thoughts. He saw faith. He knew their thoughts. 
Now, it could be the case that he saw the faith because these 
men lowered the paralytic down. It could be he knew their thoughts 
because it's not hard to figure out when somebody's whining, 
right? When your kid has this on his face and he's rumbling 
and whining and complaining, you pretty much understand what's 
going on. What's the matter, junior? Of 
course you know what the matter is. You ever said that to your 
child? I can read it on your forehead. 
I can see the murmuring. I can see the grumbling. I can 
see the whining. I can see the complaining. So 
for Jesus to see these scribes carrying on like little babies, 
it was probably written all over their foreheads. But in the larger 
context and understanding what Matthew is doing in terms of 
his theological purposes, I think he wants us to appreciate that 
Jesus sees faith and Jesus knows thoughts. That as these demons 
confessed, you are the Son of God. And as the disciples will 
later confess in 1433, you are the Son of God. Matthew makes 
it clear to the reader all along the way that he is the Son of 
God. So Jesus knows their thoughts 
and he presents this question to them. Which is easier? To say your sins are forgiven, 
you are to say, arise and walk. What is easier? You ever read 
this passage and asked yourself, what is easier? Well, it's easier 
to say your sins are forgiven you. Why? Because we don't know 
if it happens or not, right? If Jesus says to this paralytic, 
son, be of good cheer, your sins are forgiven you, there's not 
some outward scale. There's not some sort of a thermometer 
of sinfulness on the guy's chest. Well, all of his sins are gone. 
We wouldn't know. But you say, see, if I say to 
this paralytic, arise, take up your bed and go home, and he 
doesn't do it, it's verifiable, isn't it? We can see it, we can 
touch it, we can feel it, right? Everybody with me? Everybody 
following? Everybody understanding? The 
rub, because this brings us to the point of the passage. Let 
me just quote R.T. France. I think he probably spent... 
I almost said explains it, but I'm not Ricky Ricardo, explains 
it better than I feel I am. France says the rhetorical question 
of verse 5 implies that if the harder of the two options can 
be demonstrated, the easier may be assumed also to be possible. 
Jesus is leading them in now. Jesus wants to show them something. Jesus wants to demonstrate something 
unique about his person and his work. France goes on to say, 
it might be suggested that to forgive sins is the harder, since 
only God can do it. But Jesus' question is not about 
which is easier to do, but which is easier to say. Right? That's what he says. Which is 
easier, to say your sins are forgiven you, or to say, arise, 
take up your bed, and walk? He says, a claim to forgive sins 
is undoubtedly easier to make, since it cannot be falsified 
by external events. Whereas a claim to make a paralyzed 
man walk will be immediately proved true or false by a success 
or failure, which everyone can see. You can't fake that. You 
could come in here this morning with a fever. You could come 
in here this morning with things flowing out of your nose. You 
could come in here with any sort of a malady or an illness. And 
I could say, you are healed. But if you still had a fever, 
and you still had flowings out of your nose, and you still had 
that malady, everybody would say you're a fake. You're a fraud. You're false, which is easier 
to say. Your sins are forgiven. Or to 
rise, take up your bed, and walk. Now, ironically, it is easier 
to heal a paralytic than to forgive sins. Isn't it? You see, Jesus has the power 
of deity to say to this paralytic, Rise, take up your bed and walk. How does Jesus bring forgiveness? 
How does Jesus bring salvation? How does Jesus answer to that 
claim of Matthew 1.21? He shall save His people from 
their sins. The rest of Matthew will expound 
that for us. In Matthew 20.28, He says, The 
Son of Man did not come to be served, but to serve, and to 
do what? To give His life a ransom for 
many. When He inaugurates the New Covenant, 
He does so what? In His blood, which is shed for 
the remission of sins for many. You see, ironically, it is easier 
to say to the paralytic, take up your bed and walk. But in light of the current situation, 
the Lord Jesus makes this statement so that if he does the harder, 
causes this man to take up his bed and walk, then the easier 
has been done as well. Is everybody with me? That brings 
us finally to the explanation, verses 6 to 8. He sets it up. He puts them in this position 
where they have to answer. He knows their thoughts. He says, 
why do you think evil in your hearts? Which is easier to say 
your sins are forgiven you or to say arise and walk? That brings 
us to his explanation and the first thing he does is he gives 
the purpose. Verse 6, but that you may know. Jesus is revealing himself. Jesus is manifesting himself. Jesus is demonstrating that he 
is Israel's Messiah, that he is the Christ of God, that he 
has absolute authority and power. This is Matthew's point in this 
entire section, is to show us not only Jesus' authoritative 
word, 5 to 7, but Jesus' authoritative deed, chapters 8 to 9. Jesus 
says, but that you may know that the Son of Man has power on earth 
to forgive sins. Remember that Son of Man passage, 
we saw it when Jesus makes this call to discipleship. He says, 
the foxes have their holes and the birds have their nests, but 
the Son of Man has nowhere to lay his head. Jesus is pulling 
from Daniel 7, 13 and 14. Daniel 7, 13 and 14 describes 
the Son of Man as coming to the Ancient of Days. When He comes 
to the Ancient of Days, the Ancient of Days gives Him this kingdom. 
The Ancient of Days gives Him this dominion, gives Him this 
power, gives Him this glory. The mindset at the time with 
reference to this statement, the Son of Man, meant the eschaton, 
the final age, the time when the judge will declare either 
guilty or not guilty. And Jesus says that currently, 
right now, in his earthly ministry, the Son of Man has power on earth 
to forgive sins. That's the purpose. That's the 
result. That's where he's going with 
all of this. Notice the pronouncement that 
he then makes. Then he said to the paralytic, 
arise, take up your bed, and go to your house. The healing 
power of Christ is manifest. But remember, this healing of 
the paralytic demonstrates the bigger issue. demonstrates the 
rub, demonstrates the point, but that you may know that the 
Son of Man has power on earth to forgive sins, take up your 
bed and walk. The taking up the bed and walking 
is the exhibit A, that Christ has all authority to forgive 
sins. He does that which is visible. 
He does that which is external. He does that which is outward, 
to show that He has the power and the authority to do that 
which is inward. That's the point of the passage. 
We come here and we praise God, and well we should, but this 
man got to walk home. That's beautiful, isn't it? But 
this man walked home a forgiven sinner. That's more beautiful. What's more important? What is 
the problem worse than paralysis? Jesus deals with it. That you 
may know that the Son of Man has power on earth to forgive 
sins. Then he looks to the paralytic and he says, arise, take up your 
bed, and go to your house. When this man rose up, the healing, 
as Carson says, not only cures the paralytic, but it also assures 
the paralytic that his sins are forgiven. lying on your sickbed 
and somebody comes and says, son, be of good cheer, your sins 
are forgiven you. Again, there's not a feeling, 
there's not a scale, there's not a gauge, it's not like you 
just know imperceptibly that this has happened. So when he 
actually takes up his bed and he actually walks home, he is 
rejoicing. Not only in that he can skip 
now, not only in that he can see the sunshine, but that his 
sins are forgiven. The healing not only cured the 
paralytic, it also assured him that his sins were forgiven, 
and it also refuted the charge of blasphemy. They couldn't make 
this stick. Who is this man? This man blasphemes. Who can forgive sin but God alone? 
So when he tells the man to take up his bed, it evidences that 
he can forgive sin. It evidences that the Son of 
Man does have power on earth to forgive sin. It evidences 
the reality that Christ is the Messiah of God. who will save 
His people from their sins. Boy, I just think we should take 
a break and all jump up and flip. This is a great passage. We think way too small. I gotta 
get this sore healed. No, you need your soul healed. 
I need a miracle of healing. You need the miracle of forgiveness. 
You know, there's a debate that rages on about the gifts of the 
Spirit. And there's certain types, certain 
people, they're Christians, I don't want to denigrate that, they're 
brothers and sisters in Christ, but they seem to think that the 
Spirit is only manifest when we speak in tongues. The Spirit's 
only there when we prophesy. The Spirit's only present when 
a man gets up out of his wheelchair. The Spirit is there when the 
new birth takes place. The Spirit is there when that 
balm of Gilead is poured on a soul and the sins are forgiven. The 
Spirit is magnificently there when sinners pass from death 
to life. It's not just about tongues. 
It's not just about prophesying. It's not just about the miracle 
of healing. It's the miracle of salvation 
wrought by grace through faith in Jesus. That's what ought to 
get us excited. That's what Jesus says we ought 
to be cheerful about. Not our external condition, not 
our external circumstances, but that God has reconciled you to 
himself through his precious Son. That's why we should sing. That's why we should praise. 
That's why we should be happy. That's why we should have smiles. 
That's why we should have a spring in our step. That's what Christ 
says. And then notice the response. 
The paralytic, he arises, and he departs to his house. Yes, 
sir. That's what he does. Get up, 
take that bed, and go home. He gets up, he takes that bed, 
and he goes home. Thank you very much, Lord Jesus. I'm walking home. I'm carrying 
the bed that carried me home. I'm with my buddies, these four 
men that lowered me down through this roof. We're celebrating. We're rejoicing. But all of that, 
Lord Jesus, pales in significance to this reality, that when I 
pass from this life, I will enter into the presence of the Son 
of God, because my sins are forgiven. I wonder if he's saying, my sin, 
oh the bliss of this glorious thought, my sin not in part but 
the whole, is nailed to the cross and I bear it no more. Praise 
the Lord, praise the Lord. He goes home. I bet his people 
were happy to see him. Look, you're walking. Look, you're 
carrying your bag. Look, you're able to dance. Look, 
you're able to leap. Look, you're able to skip. He 
says, I'm able to go to heaven because Jesus, the Son of Man, 
has power on earth to forgive me my sins. That's more important. We come to the passage, let's 
marvel at the miraculous, that a guilty, vile, helpless sinner 
is going to go to heaven. So the paralytic does what he's 
told. Notice verse 8. Now, when the 
multitude saw it, they marveled and glorified God, who had given 
such power to men. Now, think with me for just a 
moment. Back in chapter 8 at verse 27, 
it says, So the men marveled, saying, Who can this be, that 
even the winds and the sea obey him? We find a similar construction 
here. When the disciples saw Jesus 
stop the storm, they marvel. When the crowd, the multitude, 
see this man take up his bed and walk home, they marvel. When 
we compare Mark and Luke, we see not only a marvel, but a 
fear. In fact, Luke tells us, when 
the disciples saw the stilling of the sea, they marveled and 
were afraid. In Mark, when Jesus stopped the 
sea, they were afraid. In both Mark and Luke, when the 
townspeople saw the demoniac clothed and in his right mind, 
they marveled. And Luke adds, and they were 
afraid. I think both those elements are 
combined here. I think both those elements are 
enjoined here. I think both those ideas are 
at play here. And it's simply this, when we 
are confronted with the power, the majesty, the excellence, 
and the glory of God Most High, what ought to be the response? 
Marvel and fear. Marvel and fear. Why? Because we're in the presence 
of deity. We're in the presence of God. 
We're in the presence of majesty. We're in the presence of the 
Holy One. We're in the presence of the 
One who inhabits eternity. The One who spoke this world 
into being. The One who keeps all things 
moving, sustained by His power. We don't say, hey, dude, when 
we're in the presence of the majesty of God. We didn't say, 
what's going on, brother, when we're in the presence of the 
majesty of God. We don't share lattes when we're 
standing in the presence of the majesty of God. We marvel and 
we fear. That's the response. That's what 
the crowds do when they see Jesus heal this man. That's what the 
city does when they beg Him to leave. They're afraid. They're 
exceedingly fearful. And instead of running to Him 
and falling upon Him, they cast Him out. This is what the disciples 
do in chapter 8, 27 when they're sitting in that boat. What manner 
of man is this? What kind of a man is this? Who 
is this that speaks to the wind and speaks to the sea? And they 
calm. You see, this is the proper response 
in the presence of the majesty of God, amazement and fear. Again, Carson explains it well. 
Men should fear the one who has the authority to forgive sins. 
I've shared with people here, if you've been here for a while, 
you've probably heard this 15 times, but indulge me once more. 16 
ain't gonna kill you. When I was a little kid, there 
was a show on called Little House on the Prairie. You're probably 
all familiar with the Laura Ingalls Wilder books. I remember hearing 
them refer to people as God-fearing Christians. And having been brought 
up Roman Catholic and not knowing experientially, my Lord, I always 
wondered, how could you be joyful having fear? How could that be 
a good thing, being a God-fearing Christian? The biblical revelation 
testifies there's no other kind. You see, when a sinful worm, 
worse than a worm, is redeemed by powerful and amazing grace, 
the response is one of amazement and fear. Men should fear, as 
Carson says. should fear the one who has the 
authority to forgive sins." He said, indeed, they should fear 
whenever they are confronted by an open manifestation of God. And then this is the nail that 
I want to drive home. Such fear breeds praise. You see, they marvel. They're 
amazed. Fear overtakes their hearts. And what is their response? Horrify 
God. You see, if we treat the Church 
of Christ like it's a big party, if we treat the Church of Christ 
like it's a Metallica concert, if we treat the Church of Christ 
as if it is something simply horizontal, there'll be no amazement, 
no fear, and no glory given to God Almighty. You see, I think 
this town teaches us something about biblical worship. We recognize 
something of God. We marvel at that manifestation 
of God. We fear because we're in the 
presence of God, and we respond with praise. This city acted 
better, probably, than they knew. This is a paradigm. This is a 
pattern. This is the way it ought to be. When Jesus forgives us 
of our sins, what's the response? Marvel. Amazing grace that saved 
a wretch like me. Fear, I'm in the presence of 
the God of heaven and earth, the son of man who has power 
on earth to forgive sins. Amazement, all these things coupled 
together and fuel and drive the idea of praise and worship in 
his presence. It's a great paradigm, great 
example, great illustration there of a response to the power of 
our Lord Jesus Christ. Brethren, in summary, in conclusion, 
we see first the blessing for the paralytic. We don't want 
to miss this. This man went home happy. This 
man went home delighted. Remember I said that's why we're 
going to take each of these miracles one at a time. We throw them 
all in the hat together. We don't get to bask in the beauty 
of this forgiven man. Right? This man went home praising. Worshipping, delighting, joyful. 
I can walk, but even better than walking, I'm forgiven. This man 
Jesus, this one who lives in Capernaum, he looked at me, he 
said, son, be of good cheer. Your sins are forgiven you. How 
about that? Stayed in his head each and every 
day from then on out. I think we all need to listen 
to Jesus' words in that verse. We need to be of good cheer. 
Our sins are forgiven. We have enough fuel to rejoice 
for a thousand eternities. God doesn't owe us salvation. 
God doesn't owe us anything but damnation. God owes us hell and 
cursing and punishment and wrath and judgment. For us to have 
forgiveness? Let them try to take the smile 
off our faces. May not be necessarily, you know, 
some of us smile inside. I'm real happy inside. Trust 
me. You get the point. Son, be of 
good cheer. If this man went home carried by his four friends, 
he could still be of good cheer forever and ever and ever, world 
without end, amen. The prophets of our day would 
have said, what a failure. Here comes this paralyzed man 
and he goes home paralyzed. Where's the faith? Funny, Jesus 
saw their faith and then pronounces forgiveness of sin. irrespective 
of the healing that was to follow. You see, we think too small, 
brethren. We want our arms fixed, or we want our legs fixed, or 
we want whatever fixed. And again, I'm not minimizing. 
I sympathize, and I want to enter into each and everyone's pain. 
But if you've been forgiven of your sins, be of good cheer. Be happy. Be joyful. Secondly, 
what is conspicuous in this passage is the glory of Christ. Don't 
read Matthew as a humanist. Don't read Matthew simply on 
a horizontal level. Well, isn't this Jesus fellow 
a swell man? His paralytics heal. His demoniacs 
are happy. The Sea of Galilee is calm. Peter's 
mother-in-law is able to bake. The centurion's servant is up 
and about now. And that leper has been able 
to return home. Isn't that wonderful? Matthew wants us to understand 
verse 6, but that you may know that the Son of Man has authority 
on earth to forgive sins." That's the point of the passage. It's 
Christological. It is Christ-centered. It is 
conspicuous. He wants you to get that. He 
wants you to understand something of Jesus. He sees faith. He knows 
thoughts. He forgives sins. The divine 
function of deity is His. Matthew is saying in chapter 
9 verses 1 to 8, this man is almighty God. This is the one 
who inhabits eternity. This is Isaiah's Yahweh. This 
is the one who says, look to me and be ye saved, all the ends 
of the earth, for I am God and there is no other. This is the 
one who if he should mark iniquities, oh Lord, who could stand? But 
there is forgiveness with thee that thou mayest be feared. This 
one that Matthew presents is Micah's God. Who is a God like 
you, pardoning iniquity? That's this Jesus. That's who 
He's displaying. That's who He is putting forth. 
That's who He wants us to understand. His divine function is underscored 
so that we may know that Christ has the authority that belongs 
to God himself, which is to forgive sin. And this is what makes Christianity 
unique among the world religions. It's a redemptive religion, isn't 
it? See, Christianity doesn't come and give us a shot in the 
arm and say, be a better you. I know guys say that in the name 
of Christ, but that's not Christianity. How do you read Romans 1 and 
2 and come on the other side and say, well, I just need to 
try harder? I need to do better. You know what Romans 1, 2, and 
3 is supposed to do? Bury you. Destroy you. Kill you. Wound you. Mame you. Romans 1-3 is designed the way 
the prophet Isaiah says when he's confronted with the holiness 
of God Most High. Woe is me, for I am undone. Romans 1-3 is to press upon us 
the necessity of Jesus. Christianity is unique. Christianity 
is redemptive in nature. Christianity sees as the goal 
salvation by God through His Son Christ to miserable, hell-deserving 
sinners. We ought not to be proud that 
we're Christians. We can be happy. We ought not 
to be proud that we're among the forgiven. We ought not to 
say with some people, hey, I thank you, Lord, that I'm not like 
other men. No, it's a redemptive religion. God reached down and 
saved us. God reached down and forgave 
us. Jesus has made that blessed pronouncement, son, be of good 
cheer. Your sins are forgiven you. And 
then for those who are here, that have still this problem 
that surpasses paralysis. I cannot suppose that everybody 
hearing this is in Christ, is a believer. You might be thinking 
you're doing quite well in this world. I don't have paralysis. 
I don't have cancer. I have a decent job. Or if I'm 
a youngster, I have a decent father who has a decent job. 
Everything's going just peachy. There is a problem far surpassing 
anything you can imagine, and it is the problem of sin. You 
look at the world around you. You look at the reports. The 
only way that anybody can ever explain the madness is with the 
doctrine of sin, right? I mean, a kid, seven years old, 
was just expelled from school because he cut his Pop-Tart to 
look like a mountain, and it looked a bit like a handgun. 
So the teacher expelled him. That's just a ludicrous example 
of just what's going on. Kermit Gosnell. You know that name? I mentioned 
him several years ago in a sermon on abortion. Kermit ran a house 
of horrors in Philadelphia. Kermit had jars of aborted fetuses 
in this house of horrors. Kermit was a wretch. Thankfully, thankfully caught. How do you explain Kermit? Well, 
it was his environment. He didn't have a good upbringing. 
He didn't have a lot of money. I know that's how we try to explain 
it. But Kermit's a doctor. Somewhere along the line, somebody 
put him through school. Somewhere along the line, he 
performed decently on a test. So it can't be his environment. You take the neighborhoods that 
have a lot of crime. We say, well, it's because it's 
low income or it's bad schools. But you go to a neighborhood. 
that's rich and affluent. Guess what's still there? Crime. How do you explain the madness? 
Or take you. Everything's going well. Everything 
externally looks peachy. My parents say they love me. 
My children say they love me. My wife seems to be able to tolerate 
me. My husband doesn't run screaming 
from me. These are good things. You know, 
something's not right. If you're unforgiven, you're 
not a believer, you're not a Christian, you know something's not right. You hear every week the Scripture 
read. You hear every week the Gospel preached. You hear every 
week the reality of a holy God and of sinful man. And if you 
have not believed the Gospel, you know who you are right now. 
Something isn't right. That's the problem. It's worse 
than paralysis. It is sinfulness. And there's 
one remedy, there's one hope, there's one help, there's one 
Savior. And that's who Matthew wants 
you to understand. He wants you to know Jesus. He 
wants you to understand it is He who will save His people from 
their sins. He wants you to leave this morning 
remembering verse 6. He wants you to remember these 
words ringing in your ears, ringing in your hearts. He wants you 
to understand that this Son of Man, this Lord Jesus Christ, 
has power, has authority to forgive you of your sins. That's the 
point. You see, nobody in this church 
who's a believer, nobody in this church who's going to heaven, 
nobody in this place right now is going there because we're 
good. We're not going there because we kept the law. We're not going 
there because we perform well. We're going there because God 
is gracious. God is merciful. And God sent 
the Son of His love into this world that whosoever believeth 
on Him, will have everlasting life. Much better, much more 
excellent, much more glorious than even being able to take 
up your bed and walk home. The Son of Man has power to forgive 
sin. Well, let us pray. Our Father, 
we thank You for Your Word and we thank You for the Lord Jesus 
and His great authority and His power to forgive. We pray that 
You would extend that mercy, that grace, that compassion to 
sinners all over the earth today. We pray that Your Word would 
go forth, that it would accomplish the purpose for which You sent 
it, and that today men from every tribe and tongue and people and 
nation would turn from their idols to the true and living 
God. And we ask through Jesus Christ, our Lord. Amen.