In another manner, also, the succession of events, as we have traced it, seems confirmed by the account of the healing of the paralytic. The second journey of Jesus through Galilee had commenced in autumn; the return to Capernaum was after days,' which, in common Jewish phraseology, [2369] meant a considerable interval. As we reckon, it was winter, which would equally account for Christ's return to Capernaum, and for His teaching in the house. For, no sooner was it heard that He was in the house,' or, as some have rendered it, that He was at home,' than so many flocked to the dwelling of Peter, which at that period may have been the house' or temporary home' of the Saviour, as to fill its limited space to over flowing, and even to crowd out to the door and beyond it. The general impression on our minds is, that this audience was rather in a state of indecision than of sympathy with Jesus. It included Pharisees and doctors of the Law,' who had come on purpose from the towns of Galilee, from Judæa, and from Jerusalem. These occupied the uppermost rooms,' sitting, no doubt, near to Jesus. Their influence must have been felt by the people. Although irresistibly attracted by Jesus, an element of curiosity, if not of doubt, would mingle with their feelings, as they looked at their leaders, to whom long habit attached the most superstitious veneration. If one might so say, it was like the gathering of Israel on Mount Carmel, to witness the issue as between Elijah and the priests of Baal.
Although in no wise necessary to the understanding of the event, it is helpful to try and realise the scene. We can picture to ourselves the Saviour speaking the Word' to that eager, interested crowd, which would soon become forgetful even of the presence of the watchful Scribes.' Though we know a good deal of the structure of Jewish houses, [2370] we feel it difficult to be sure of the exact place which the Saviour occupied on this occasion. Meetings for religious study and discussion were certainly held in the Aliyah or upper chamber. [2371] But, on many grounds, such a locale seems utterly unsuited to the requirements of the narrative. [2372] Similar objections attach to the idea, that it was the front room of one of those low houses occupied by the poor. [2373] Nor is there any reason for supposing that the house occupied by Peter was one of those low buildings, which formed the dwellings of the very poor. It must, at any rate, have contained, besides a large family room, accommodation for Peter and his wife, for Peter's mother-in-law, and for Jesus as the honoured guest. The Mishnah calls a small house one that is 9 feet long by 12 broad, and a large house one that is 12 feet long by 15 broad, and adds that a dining-hall is 15 feet square, the height being always computed at half the length and breadth. [2374] But these notices seem rather to apply to a single room. They are part of a legal discussion, in which reference is made to a building which might be erected by a man for his son on his marriage, or as a dwelling for his widowed daughter. Another source of information is derived from what we know of the price and rental of houses. We read [2375] of a house as costing ten (of course, gold) dinars, which would make the price 250 silver dinars, or between 71. and 81. of our money. This must, however, have been a small house,' since the rental of such is stated to have been from 7s. to 28s. a year, [2376] while that of a large house is computed at about 91. a year, [2377] and that of a courtyard at about 14s. a year. [2378]
All this is so far of present interest as it will help to show, that the house of Peter could not have been a small one.' We regard it as one of the better dwellings of the middle classes. In that case all the circumstances fully accord with the narrative in the Gospels. Jesus is speaking the Word, standing in the covered gallery that ran round the courtyard of such houses, and opened into the various apartments. Perhaps He was standing within the entrance of the guest-chamber, while the Scribes were sitting within that apartment, or beside Him in the gallery. The court before Him is thronged, out into the street. All are absorbedly listening to the Master, when of a sudden those appear who are bearing a paralytic on his pallet. It had of late become too common a scene to see the sick thus carried to Jesus to attract special attention. And yet one can scarcely conceive that, if the crowd had merely filled an apartment and gathered around its door, it would not have made way for the sick, or that somehow the bearers could not have come within sight, or been able to attract the attention of Christ. But with a courtyard crowded out into the street, all this would be, of course, out of the question. In such circumstances, what was to be done? Access to Jesus was simply impossible. Shall they wait till the multitude disperses, or for another and more convenient season? Only those would have acted thus who have never felt the preciousness of an opportunity, because they have never known what real need is. Inmost in the hearts of those who bore the paralysed was the belief, that Jesus could, and that he would, heal. They must have heard it from others; they must have witnessed it themselves in other instances. And inmost in the heart of the paralytic was, as we infer from the first words of Jesus to him, not only the same conviction, but with it weighed a terrible fear, born of Jewish belief, lest his sins might hinder his healing. And this would make him doubly anxious not to lose the present opportunity.