Messiah in Yom HaBikkurim Chapter 81

Miracle #10. Paralytic is forgiven and healed.

  1. The Tenth Miracle of Messiah
  2. Opening-up questions and clues
  3. Crossing by boat from Gadara to Kephar Nachum
  4. The word “immediately” is used 42 times in the Jewish Besorah (Gospel) of Markos
  5. The Forty-two encampments from Egypt to the Promised Land
  6. The Son of Man
  7. The Kingdom of Heaven breaking into Our Time
  8. In Torah the atoning sacrifice and forgiveness are associated together
  9. The meaning of the terms used for forgiveness in the Four Jewish Gospels
  10. The difference between Divine and human forgiveness
  11. We are to agree with Adonai in “His” forgiveness of others

The Tenth Miracle of Messiah:

Mattai 9:1-8

וַיֵּרֶד בָּאֳנִיָּה וַיַּעֲבֹר וַיָּבֹא אֶל־עִירוֹ׃ וְהִנֵּה הֵם מְבִיאִים אֵלָיו אִישׁ נְכֵה אֵבָרִים וְהוּא מֻשְׁכָּב עַל־הַמִּטָּה וַיְהִי כִּרְאוֹת יֵשׁוּעַ אֶת־אֱמוּנָתָם וַיֹּאמֶר אֶל־נְכֵה הָאֵבָרִים חֲזַק בְּנִי נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ׃ וְהִנֵּה אֲנָשִׁים מִן־הַסּוֹפְרִים אָמְרוּ בִלְבָבָם מְגַדֵּף הוּא׃ וְיֵשׁוּעַ רָאָה אֶת־מַחְשְׁבֹתָם וַיֹּאמַר לָמָּה תַחְשְׁבוּ רָעָה בִּלְבַבְכֶם׃ כִּי מָה הַנָּקֵל הֶאָמֹר נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ אִם־אָמֹר קוּם הִתְהַלֵּךְ׃ אַךְ לְמַעַן תֵּדְעוּן כִּי בֶן־הָאָדָם יֶשׁ־לוֹ הַשָׁלְטָן בָּאָרֶץ לִסְלֹחַ לַחֲטָאִים וַיֹּאמֶר אֶל־נְכֵה הָאֵבָרִים קוּם שָׂא אֶת־מִטָּתְךָ וְלֶךְ־לְךָ אֶל־בֵּיתֶך׃ וַיָּקָם וַיֵּלֶךְ לְבֵיתוֹ׃ וַהֲמוֹן הָעָם רָאוּ וַיִּשְׁתּוֹמֲמוּ וַיְשַׁבְּחוּ אֶת־הָאֱלֹהִים אֲשֶׁר נָתַן שָׁלְטָן כָּזֶה לִבְנֵי אָדָם׃

Markos 2:1-12

וַיְהִי מִיָּמִים וַיָּבֹא שֵׁנִית אֶל־כְּפַר נַחוּם וַיִּשְׁמְעוּ כִּי־הוּא בַבָּיִת׃ וַיֵּאָסְפוּ רַבִּים מְהֵרָה עַד־אֶפֶס מָקוֹם לַעֲמֹד אַף־לִפְנֵי הַפָּתַח וַיְדַבֵּר אֲלֵיהֶם אֶת־הַדָּבָר׃ וַיָּבֹאוּ אֵלָיו אֲנָשִׁים נֹשְׂאִים אִישׁ נְכֵה אֵבָרִים וַיִּשָּׂאֻהוּ בְּאַרְבָּעָה׃ וְלֹא יָכְלוּ לָגֶשֶׂת אֵלָיו מִפְּנֵי הָעָם וַיָּסִירוּ אֶת־הַגָּג בַּמָּקוֹם אֲשֶׁר הָיָה שָׁם וַיַּחְתְּרוּ חֲתִירָה וַיּוֹרִידוּ אֶת־הַמִּשְׁכָּב אֲשֶׁר שָׁכַב עָלֶיהָ נְכֵה הָאֵבָרִים׃ וַיְהִי כִּרְאוֹת יֵשׁוּעַ אֶת־אֱמוּנָתָם וַיּאֹמֶר אֶל־נְכֵה הָאֵבָרִים בְּנִי נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ׃ וְשָׁם אֲנָשִׁים מִן־הַסּוֹפְרִים יֹשְׁבִים וַיֹּאמְרוּ בְּלִבָּם׃ מַַה־לָּזֶה כִּי יְדַבֵּר גִּדּוּפִים כָּאֵלֶּה מִי יָכֹל לִסְלֹחַ לַחֲטָאִים כִּי אִם הָאֱלֹהִים לְבַדּוֹ׃ וַיֵּדַע יֵשׁוּעַ בְּרוּחוֹ כִּי־כֵן חֹשְׁבִים בִּלְבָבָם וַיּאֹמֶר אֲלֵיהֶם מַדּוּעַ תַּחְשְׁבוּ כָאֵלֶּה בִּלְבַבְכֶם׃מָה הַנָּקֵל הֶאָמֹר אֶל־נְכֵה הָאֵבָרִים נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ אִם־אָמוֹר קוּם שָׂא אֶת מִשְׁכָּבְךָ וְהִתְהַלֵּךְ׃וּלְמַעַן תֵּדְעוּן כִּי בֶן־הָאָדָם יֶשׁ־לוֹ הַשָּׁלְטָן לִסְלֹחַ לַחֲטָאִים בָּאָרֶץ וַיּאֹמֶר אֶל־נְכֵה הָאֵבָרִים׃ לְךָ אֲנִי אֹמֵר קוּם שָׂא אֶת־מִשְׁכָּבְךָ וְלֵךְ אֶל־בֵּיתֶךָ׃ וַיָקָם פִּתְאֹם וַיִּשָׂא אֶת־מִשְׁכָּבוֹ וַיֵּצֵא לְעֵינֵי כֻלָּם עַד כִּי־תָמְהוּ כֻלָּם וַיְּשַׁבְּחוּ אֶת־הָאֱלֹהִים לֵאמֹר מֵעוֹלָם לֹא־רָאִינוּ כָזֹאת׃

Lukas 5:17-26

וַיְהִי הַיּוֹם וְהוּא מְלַמֵּד וּפְרוּשִׁים וּמוֹרֵי הַתּוֹרָה אֲשֶׁר בָּאוּ מִכָּל־כְּפָרֵי הַגָּלִיל וּמִיהוּדָה וִירוּשָׁלָיִם ישְׁבִים שָׁם וַתְּהִי־בוֹ גְּבוּרַת יְהוָֹה לִרְפּוֹא׃ וְהִנֵּה אֲנָשִׁים נוֹשְׂאִים אִישׁ בַּמִּטָּה וְהוּא נְכֵה אֵבָרִים וַיְבַקְשׁוּ לַהֲבִיאוֹ אֶל־תּוֹךְ הַבַּיִת וְלָשׂוּם לְפָנָיו׃ וְלֹא־מָצְאוּ דֶרֶךְ לְהַכְנִיסוֹ מֵרֹב הָעָם וַיַּעֲלוּ הַגָּגָה וַיּוֹרִידֻהוּ עַל־עַרְשׂוֹ בֵּין הָרְעָפִים לְתוֹךְ הַבַּיִת לִפְנֵי יֵשׁוּעַ׃ וַיַּרְא אֶת־אֱמוּנָתָם וַיֹּאמֶר אֵלָיו בֶּן־אָדָם נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ׃ וַיָּחֵלּוּ הַסּוֹפְרִים וְהַפְּרוּשִׁים לַחֲשֹׁב מַחֲשָׁבוֹת לֵאמֹר מִי הוּא זֶה הַמְדַבֵּר גִּדּוּפִים מִי יוּכַל לִסְלֹחַ לַחֲטָאִים בִּלְתִּי הָאֱלֹהִים לְבַדּוֹ׃ וַיֵּדַע יֵשׁוּעַ אֶת־מַחְשְׁבוֹתָם וַיַּעַן וַיֹּאמֶר אֲלֵיהֶם מָה אַתֶּם חשְׁבִים בִּלְבַבְכֶם׃ מָה הַנָּקֵל הֶאָמֹר נִסְלְחוּ־לְךָ חַטֹּאתֶיךָ אִם־אָמֹר קוּם וְהִתְהַלֵּךְ׃ אַךְ לְמַעַן תֵּדְעוּן כִּי בֶן־הָאָדָם יֶשׁ־לוֹ הַשָּׁלְטָן בָּאָרֶץ לִסְלֹחַ לַחֲטָאִים וַיֹּאמֶר אֶל־נְכֵה הָאֵבָרִים אֹמֵר אֲנִי אֵלֶיךָ קוּם וְשָׂא אֶת־עַרְשְׂךָ וְלֵךְ אֶל־בֵּיתֶךָ׃ וַיְמַהֵר וַיָּקָם לְעֵינֵיהֶם וַיִּשָׂא אֵת מִשְׁכָּבוֹ וַיֵּלֶךְ אֶל־בֵּיתוֹ וַיְהַלֵּל אֶת־הָאֱלֹהִים׃ וְשַׁמָּה הֶחֱזִיקָה אֶת־כֻּלָּם וַיְבָרֲכוּ אֶת־הָאֱלֹהִים וַיִּמָּלְאוּ יִרְאָה וַיֹּאמְרוּ כִּי נִפְלָאוֹת רָאִינוּ הַיּוֹם׃

Getting into a boat, Yeshua (the Salvation of Adonai) crossed over the Sea of Galil and came to His own town, Kefar Nachum (meaning: Village of Comfort & Rest). Several days afterward, it was heard that He was at home. People from all the villages of Galil and Yehudah and from Yerushalayim came to His residence, including the Prushim and teachers of the Law (the scholars-soferim-הַסּוֹפְרִים). There were so many people gathered together that there was no longer room, not even near the door. While they sat and listened to Yeshua teach the Word, the power of Adonai (HaShem) was present for Him to perform healing. At this time, four men brought to Him a man with paralyzed limbs lying on a bed and being unable to get the man to Yeshua because of the crowd, they went up on the roof top. [The house had an outside “stairway” leading to the roof]. There the men dug a hole just above Yeshua through the tile roof. Then they let down the stretcher (pallet, bed) on which the paralytic was lying, through the opening, and put it in the middle of the crowd right in front of Yeshua. Seeing their faith, He said to the paralytic, “Be strong, my son. Your sins are forgiven!” But then some of the scholars and Prushim who were sitting there reasoned in their hearts (Messiah knew each person’s secret thoughts-amar belibbo-וַיֹּאמְרוּ בְּלִבָּם), “Why does this man speak this way?” “Who can forgive sins but The Almighty (HaElohim) alone?” “He is blaspheming!” Immediately (pitom- פִּתְאֹם-the sudden commanding movement of the Spirit), Yeshua, aware in His Spirit that they were reasoning that way within themselves, said to them, “Why are you thinking of evil in your hearts? For what is easier to say to the paralytic, ‘Your sins are forgiven;’ or to say, ‘Rise up, and pick up your pallet and walk?’ But in order that you may know that the Son of Man has authority on earth to forgive sins—He said to the paralytic, “Arise, pick up your cot (poor man’s mat) and walk home.” Immediately, he got up in the sight of everyone and picked up what he had been lying on and went home praising Adona. When the crowds saw this, astonishment gripped everyone, and they blessed (lit. said a brachah) and praised Adonai, who had given such authority to the sons of men, and they were filled with fear, saying: “We have never seen anything like this;” “Today we have seen wonderful and remarkable things ” (Consolidated translation of: Mattai 9:1-8; Markos 2:1-12; Lukas 5:17-26).

Opening-up questions and clues:

The following opening-up questions and clues are provided as an introduction to this study on the 10th Miracle of Messiah:

Look at the symbolism of the above miracle narrative: At what location does the sign/miracle occur? What is the meaning of the place name Capernaum? How does one make the place where one lives a place of “comfort” and “rest”? There are Ten Forgiveness Sayings of the Mashiach that are provided throughout the besorah(s) of the Four Jewish Gospels. Among the Ten Forgiveness Sayings of the Messiah what number of Forgiveness Saying is this Ninth Miracle part of? There are forty-two times that the word “immediately” is used as a descriptive of the movement of the Spirit of the Holy One in the Jewish Gospel of Markos. Where is this very same number sequence of forty-two movements found in the Torah? Clue: cf. Numbers 33.

Crossing by boat from Gadara to Kefar Nachum:

The Tenth Miracle and First Forgiveness Saying of Messiah begins with Yeshua crossing by boat (from Gadara) to His own city, the city of Kefar Nachum (Capernaum). In that wonderfully named city, meaning “village” (kefar, caper) of “comfort” or “rest” (nachum), there was a discomforted, disquieted, suffering paralytic. While the Messiah was teaching the D’var HaShem and while the powerful Indwelling Presence of Adonai was present for Him to perform healing, four men were carrying the paralytic to Him on a stretcher. Finding a way to gain access to the Messiah was a difficult task. The entry way to the house the Messiah was in was obstructed by the crowd. So the four men decided to gain access through the only means available. These men dug out a portal in the roof of the house to gain an access point for their paralytic friend to make contact with the Messiah. Shim’on Petros (who was the primary source to the Jewish written account of Yochanan Markos above) was an eyewitness to these events; since it was in the home of Shim’on that the Master was staying. And it was Shimon’s roof that the four men dug a hole in to make a way for their friend to be healed. When the Messiah saw the faith of the men (a subject Shim’on emphasizes in the Markan account), He rewards their efforts with an initial declaration of forgiveness; which was perceived as blasphemy by some of the Torah Scholars (soferim- הַסּוֹפְרִים) and the Prushim. Thereafter the Messiah Yeshua followed up His pronouncement of  forgivenenss with a complete healing of the paralytic. In considerable contrast to the orthodox religious leaders and scholars, when the common people (crowd) witnessed these works of Adonai they glorified Him (the Spirit of the Holy One) for giving to the sons of men “authority” (הַשָׁלְטָן- the power, a point emphasized by the Jewish Besorah of Mattai) to forgive sins and the power to heal.

The word “immediately” is used 42 times in the Jewish (Gospel) of Markos:

The word “immediately” or suddenly is used forty-two times throughout all of the Jewish Besorah (Gospel) of Yochanan Markos (John Mark). This word in the Hebrew (piton- פִּתְאֹם) and in the Greek (evtheis-εὐθύς) is meant to remind us of the military sounds (commands) of the Shofar during the forty-year period of the Exodus. (The number forty is symbolic of a time of testing. We are tested by Adonai to be proven. Not to fail.) The sounds-commands of the Shofar in view here are those issued by the Shofar of  Moses. When the people would follow the Shekinah Glory Cloud by day and the Pillar of Fire by night there would be alternating commands:  from stop (when the Glory Cloud stopped), make camp, break camp, form up, and begin to move to the next camp (when the Cloud was on the move).

The Forty-two encampments from Egypt to the Promised Land:

During this sojourn of Israel from Egypt to the promised land the people of Israel made forty-two reported encampments. Bear in mind that each of the place names of these 42 encampments possess special spiritual meaning (cf. Numbers 33). This will be a good subject to discuss at a later time. Most scholars break into three sections the list of the 42 encampments from Egypt to the Plains of Moab:

Section #1:  The twelve campsites from Egypt to Sinai (33:5-15).

Section #2:  The twenty-one campsites from Sinai to the second visit to Kadesh (33:16-36).

Section #3:  The nine campsites from Kadesh to the Plains of Moab (33:37-49).

The number forty-two, therefore, is and indication of Adam-Man (six) being brought to a state of completion, maturity, and perfection (sevens), according to the “Divine Plan” (i.e. six-sevens). The number forty-two is an indication, therefore, that the Messiah is definitively under the influence of Adonai in a very special and incredible way: according to the Divine Plan of Adonai (cf. the Messiah in HaBikkurim, chapter sixty-nine, part III; find shakan, shekinah, Adonai Kavod, and Kol-Adonai).

The Son of Man:

One wonders about the “four men” and their heavenward solution for their guilt-ridden, paralyzed Jewish friend. First they ascend to the heavens upon a ladder that reaches the roof-top of the house where the Mashiach lives. Could this not remind all of us who have gratefully received the help of the Jewish Gospel Message that we have gained access to the saving Word (D’var HaShem) through the Help of four very good Jewish brothers? Are not the Jewish Gospels that are four in number the blessed (universal; N-S-E-W) means by which we are ushered by way of heaven into the very privileged Presence of Ha-Mashiach Yeshua and the Spirit of Holiness? So we do owe a great debt of gratitude to our four Jewish brothers: Mattai, Markos, Lukas, and Yochanan. For through their four Jewish Gospels we have gained a portal from heaven that opens up for us a private access to the Messiah Yeshua’s teaching and His forgiveness and healing power.

The Kingdom of Heaven breaking into Our Time:

This messianic narrative is an illustration of the Kingdom of Heaven (מלכות שמים) breaking into time. The Rabbi of rabbis (Rabban, the Great One) refers to Himself as being, “the Son of Man.” This is an apocalyptic identification that specifically refers to the Messiah to come. In Daniel 7:13, we read the world will see “the Son of Man” coming with the clouds. Here He is seen as the Messiah King who is able to forgive sins as the Son of the Almighty. As Yeshua Ben Ha-Elohim the Anointed One exercises the full authority and power of the Righteous Father, who dwells in heaven.

In Torah the atoning sacrifice and forgiveness are associated together:

In the Torah atoning sacrifice (kaphar) and “forgiveness,” “pardon” (salach) are often associated together (Leviticus 4:20, 26). The Hebrew terms kaphar and salach in the Tanakh are only used of Divine forgiveness. However, the term “nasa” is used to refer to both human and Divine forgiveness. Also the Hebrew word machah “blotting out” (Psalm 51:1,9; Isaiah 43:25; Jeremiah 18:23) is used as a synonym of forgiveness; its fullest meaning indicating “justify,” “save,” “reconcile,” and “atonement.” It is interesting to note that the Hebrew word for “happiness” (simchah) contains the word machah. This association reveals to us that there exists an important connection between forgiveness and happiness (fullness of blessedness, “Joy”).

The meaning of the terms used for forgiveness in the Four Jewish Gospels:

Forgiveness in the four Jewish Gospels conveys the meaning of “remit,” “send forth,” and “send away.” Debts may be forgiven or sins. The word forgiveness is used eleven times in just the forgiven and healed paralytic narrative (among the three parallel Gospel sources). The word forgiveness is used forty-two times in all instances of the four Jewish Gospels. Once again, it is important to note that the number of times the word “forgiveness” is used in the Four Jewish Gospels is equal to the number of encampments of Israel that were made during their sojourn from Egypt to the Promised Land. The words forgive and forgiveness in the Scriptures indicate the remission of punishment due to sinful conduct. The sinner (transgressor) is delivered from punishment that he justly and rightly deserves. In addition, this manner of forgiveness is such that it includes a complete removal of the cause of offense. This type of remission is solely based upon the vicarious and propitiatory sacrifice of the Messiah (our Korban Pesach). In the Scriptures (Hebrew Masoretic and Greek Septuagint) the verb to forgive is used with reference to “transgressions,” “sins,” and “debts” both of the mind and of the heart.

The distinctive difference between Divine and human forgiveness:

As is practiced in the observance of Yom Kippur (the Day of Atonement) Adonai (all-year round) strictly requires that human forgiveness be analogous to His own forgiveness. If the conditions of repentance and confession are met then limitless forgiveness must be provided. Regarding the difference between Divine and human forgiveness: Only the Eternal One can remove/forgive our sins. For the Holy One to forgive sins is not to disregard them. It is not to do nothing about them. Rather, Adonai forgives our sins to liberate us from the power that sin holds over us. We are to ask the Holy One to forgive us our sins so that our sins might be removed far away from us. We are to ask the Almighty for forgiveness so that we might no longer stand guilty before Him as a law-breaker; and so that we might be restored to a right relationship with Him.

We are to agree with Adonai in “His” forgiveness of others:

We are never expected to forgive the sins of others because we have no authority (whatsoever) to do so. However, we are expected to agree with Adonai in “His” forgiveness of others. We agree with the mitzvah that just as the Righteous Father has forgiven us our trespasses, so are we required (from the heart) to forgive those who have trespassed against us. [Read the Messiah in Yom Kippur Chapter Seventeen for more discussion on this matter of our forgiving others from our heart; otherwise, the Father in heaven will not forgive us.]

TO BE CONTINUED SPRING 2017…

NEXT, HEALING WITHERED HAND OF MAN…

Messiah in Yom HaBikkurim Chapter 82 >>