IV. Note our Lord's answer to the cavils. Mark would have us see something supernatural in the swiftness of Christ's knowledge of the muttered criticisms. He perceived it 'straightway' and 'in His spirit,' which is tantamount to saying by divine discernment, and not by the medium of sense, as we do. His spirit was a mirror, in which looking He saw externals. In the most literal and deepest sense, He does 'not judge after the sight of His eyes, neither reprove after the hearing of His ears.' The absence from our Lord's answer of any explanation that He was only declaring the divine forgiveness and not Himself exercising a divine prerogative, shuts us up to the conclusion that He desired to be understood as exercising it. Unless His pardon is something quite different from the ministerial announcement of forgiveness, which His servants are empowered to make to penitents, He wilfully led the cavillers into error. His answer starts with a counter-question--another 'why?' to meet their' why?' It then puts into words what they were thinking; namely, that it was easy to assume a power the reality of which could not be tested. To say, 'Thy sins be forgiven,' and to say, 'Take up thy bed,' are equally easy. To effect either is equally beyond man's power; but the one can be verified and the other cannot, and, no doubt, some of the scribes were maliciously saying: 'It is all very well to pretend to do what cannot be tested. Let Him come out into daylight, and do a miracle which we can see.' He is quite willing to accept the challenge to test His power in the invisible realm of conscience by His power in the visible region. The remarkable construction of the long sentence in verses 10 and 11, which is almost verbally identical in the three Gospels, parenthesis and all, sets before us the suddenness of the turn from the scribes to the patient with dramatic force. Mark that our Lord claims 'authority' to forgive, the same word which had been twice in the people's mouths in reference to His teaching and to His sway over demons. It implies not only power, but rightful power, and that authority which He wields as 'Son of Man' and 'on earth.' This is the first use of that title in Mark. It is Christ's own designation of Himself, never found on other lips except the dying Stephen's. It implies His Messianic office, and points back to Daniel's great prophecy; but it also asserts His true manhood and His unique relation to humanity, as being Himself its sum and perfection--not _a_, but _the_ Son of Man. Now the wonder which He would confirm by His miracle is that such a manhood, walking on earth, has lodged in it the divine prerogative. He who is the Son of Man must be something more than man, even the Son of God. His power to forgive is both derived and inherent, but, in either aspect, is entirely different from the human office of announcing God's forgiveness.