Matth. 9, 1-8.
Then he got into the ship and crossed over again and came to his city. And, behold, they brought unto him a sick of the palsy, lying on a bed. When Jesus saw their faith, he said to the sick of the palsy, "Be of good cheer, my son; your sins are forgiven you. And behold, some of the scribes said within themselves: This one blasphemes God. And when JE saw their thoughts, he said, Why think ye evil in your hearts? Which is easier, to say, Thy sins be forgiven thee; or to say, Arise and walk? But that ye might know that the Son of man hath power on earth to forgive sins, he said unto the sick of the palsy, Arise, and take up thy bed, and go home. And he arose and went home. When the people saw this, they marveled and praised God, who has given such power to men.
1. this gospel teaches the article of justification and forgiveness of sins by a glorious example: because Christ preaches the gospel of grace to this man alone above all his merits, and confesses in very plain and manifest words that he is a sinner, saying, "Thy sins." He says
*) Cf. Erl. A. opp. var. arg. VII, 426 sqq, D. Red.
not: Your works or merits will be praised; but: Thou art a sinner and full of sins, yet despair not, be not fainthearted, but only boldly trust, thy sins shall not hinder thee nor accuse thee any more, but they shall be forgiven and condemned.
2) Is there therefore great power in the word, "Be of good cheer," in which he speaks so emphatically, and moves him to believe in the Lord?
He offers him such willingness and inclination that he invites him to trust in mercy not only in word but also in deeds and actions. One must be bold, he says, dare boldly, trust, be strong and hearty. Because trusting in the heart is a very great boldness, that one dares to imagine that he has a merciful God, when he feels in his whole heart that he is angry about his sin (as nature cannot do otherwise). And this is the very thing that Christ indicates not indistinctly in the word where he says: "Be of good cheer"; since if he did not know that man is fearful and frightened by his sin and flees from God, he would not say: "Be of good cheer. For to say to one, "Be of good cheer," is as much as to indicate that he is fleeing, fearful and terrified. For how could he possibly say to the hard and insensible, who are superfluously hearty or rather furious: Be of good cheer, since their defiance must be punished, just as the faintheartedness of the latter is to be comforted.
(3) Is therefore this word of Christ, "Be of good cheer, my son," to be opposed also to all Mosiah and the law, yea, even to mount Sinai with all its terrors: because at that time there was not heard that voice which quickeneth life, Be of good cheer; but that voice which killeth, saying, Fear the Lord; and they also said, Let not the Lord speak unto us, lest we die? Is therefore the voice of the law, Fear, die, perish, be thou condemned, even thou that art justified by the law. But this is the voice of the Gospel: Be of good cheer, live, be preserved. Therefore, the whole oratory of the Gospel hangs on this word: "Be of good cheer, my son." For it indicates that the heart is to be driven to trust with all arguments and examples that praise God's mercy, against all arguments and examples that indicate God's wrath.
4 The art of speech of the Gospel is this saying: "Your sins are forgiven you. Here there is no exhortation in words, but the thing itself is taught by a certain description, namely that
the forgiveness of sins with God through Christ is presented to us in the most certain way. This description is not to be doubted, because the Son of God (which is the highest proof) preaches and affirms it. Nor does this description concern only the sick of the gout, but all of us, as it is said at the end of the Gospel: "Who hath given such power unto men." As if it were said, "This power is given universally among men; can a man do this?" namely, forgive sin etc.
5) Now all parts of the description can be explained in detail, namely: sin, forgiveness, you. 1) When he says "sin", this is not understood from a fictitious and empty sin, nor from such a sin, which originates from human statutes; but from the true sin, which is committed against God and his commandments, according to the Ten Commandments. Here an infinite speech could be made according to the first and other table etc., but it is to be abbreviated. 2) "Forgiveness" means the absolute grace shown to the most unworthy, since forgiveness contradicts satisfaction, and cancels out merit and satisfaction. From this word also infinite speeches could be taken, because it devastates all services, works, religions, by which one thinks that the grace of God is preserved; and stands against the masses, vows, pilgrimages and invocations of the saints. For it must be noted and emphasized what is emphasized in such words of Christ, that they are very comforting, and not only comforting, but also contending against the adversaries, although the contending itself is also a comfort, because it makes the conscience certain that the adversaries cannot do anything against it. 3) "Thee" and "thy." Here it takes effort, here it takes work, that each one may understand how these glorious words also concern him, and say: To me, to me, sayest thou, O Lord: Thy sins are forgiven thee? Yes, to you and yours. Therefore, be confident, be bold, be sure and strong.
(6) Thus in these words the sum of the whole Gospel is briefly comprehended, namely, that we are given free of charge through Christ and in Christ.
Forgiveness of sins. But when this voice is heard, the honor due to the gospel and the beautiful thanksgiving for such a great mercy, namely: that Christ with his gospel condemns, forgives, and forgives all sins.
blasphemes and is compared to the abomination of idols, because he wants to be God etc. And it is also no wonder, because it is very contrary to reason, that God works such glorious works of God through a man.