Exegetical and Hermeneutical Commentary of Luke 5:17

And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was [present] to heal them.

17 26. The Healing of the Paralytic

17. on a certain day ] The vagueness of the phrase shews that no stress is here laid on chronological order. In Mat 9:2-8; Mar 2:3-12 the scene is in a house in Capernaum, and the time (apparently) after the healing of the Gadarene demoniac on the Eastern side of the Lake, and on the day of Matthew’s feast.

as he was teaching ] not in a synagogue, but probably in Peter’s house. Notice the “He” which is so frequent in St Luke, and marks the later epoch when the title “the Christ” had passed into a name, and when “He” could have but one meaning. See on Luk 4:15.

Pharisees and doctors of the law ] See Excursus on the Jewish Sects.

and Judea and Jerusalem ] These had probably come out of simple curiosity to hear and see the great Prophet of Nazareth. They were not the spies malignantly sent at the later and sadder epoch of His ministry (Mat 15:1; Mar 3:2; Mar 7:1) to dog his footsteps, and lie in wait to catch any word on which they could build an accusation.

to heal them ] Some MSS. ( , B, L,) read “ him.” If the reading be correct the verse means “the Power of the Lord (i. e. of the Almighty Jehovah) was with Him to heal.”

Fuente: The Cambridge Bible for Schools and Colleges

See this passage explained in the notes at Mat 9:1-7.

Luk 5:17

On a certain day – The time and place are not particularly mentioned here, but from Mat 9:1 it seems it was at Capernaum.

Luk 5:19

The tiling – See the notes at Mat 9:1-7.

Fuente: Albert Barnes’ Notes on the Bible

Verse 17. On a certain day] This was when he was at Capernaum. See Mr 2:1.

The power of the Lord] The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them – as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

We shall observe that the scribes and Pharisees much haunted our Saviour wherever he came, either to cavil at him, or out of curiosity to see the miracles he wrought. It seems they were many of them present at this time. But here ariseth a question or two.

1. How is it said, the power of the Lord was present with Christ to heal? had not Christ this power of healing then at all times?

Answer: Doubtless he had, for he was always the Lord that healeth us. The Divine nature once united to the human was never separated from Christ, but it did not always put forth itself, being as to that directed by his will. But as the end of Christs miracles was for the confirmation of his doctrine; so we shall observe, that mostly after preaching he wrought his miraculous operations.

2. Who are here meant by them? by reading the words one would think them related to the Pharisees and doctors of the law, of none of which we read that they were sick, nor do we read of any cures that Christ made upon them.

Answer: We must know that sometimes in holy writ these relative terms are put out of due order, as in Mat 11:1, where we have these words, And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities: not in the disciples cities; poor men, they had no cities; but in the Jewish cities, the cities of that country: yet the verse mentions no other persons than Jesus and the twelve disciples.

So here, though the verse mentions no other persons present than the Pharisees and doctors of the law, yet there doubtless were many others, and some amongst them labouring under chronical distempers; of these the text is to be understood.

Fuente: English Annotations on the Holy Bible by Matthew Poole

17. Pharisees and doctors . . .sitting bythe highest testimony yet borne to our Lord’sgrowing influence, and the necessity increasingly felt by theecclesiastics throughout the country of coming to some definitejudgment regarding Him.

power of the Lord . . .presentwith Jesus.

to heal themthe sickpeople.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And it came to pass on a certain day,…. When he was at Capernaum, as appears from Mr 2:1

As he was teaching: in the house where such numbers were gathered together, to hear the word of God preached by him, that there was not room for them, neither within the house, nor about the door, Mr 2:2

That there were Pharisees and doctors of the law sitting by; who were sometimes called Scribes, and sometimes lawyers, and were generally of the sect of the Pharisees:

which were come out of every town of Galilee, and Judea, and Jerusalem: having heard much of his doctrine and miracles, they came from all parts to watch and observe him, and to take all opportunities and advantages against him, that they might expose him to the people:

and the power of the Lord was present to heal them; not the Pharisees and doctors of the law, who did not come to be healed by him, either in body or mind; but the multitude, some of whom came to hear his doctrine, and others to be healed of their infirmities, Lu 5:15. The Persic version reads the words thus, “and from all the villages of Galilee, and from Judea, and from Jerusalem, multitudes came, and the power of God was present to heal them.”

Fuente: John Gill’s Exposition of the Entire Bible

Cure of a Paralytic.

      17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Juda, and Jerusalem: and the power of the Lord was present to heal them.   18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.   19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.   20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.   21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?   22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?   23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?   24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.   25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.   26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

      Here is, I. A general account of Christ’s preaching and miracles, v. 17. 1. He was teaching on a certain day, not on the sabbath day, then he would have said so, but on a week-day; six days shalt thou labour, not only for the world, but for the soul, and the welfare of that. Preaching and hearing the word of God are good works, if they be done well, any day in the week, as well as on sabbath days. It was not in the synagogue, but in a private house; for even there where we ordinarily converse with our friends it is not improper to give and receive good instruction. 2. There he taught, he healed (as before, v. 15): And the power of the Lord was to heal them—en eis to iasthai autous. It was mighty to heal them; it was exerted and put forth to heal them, to heal those whom he taught (we may understand it so), to heal their souls, to cure them of their spiritual diseases, and to give them a new life, a new nature. Note, Those who receive the word of Christ in faith will find a divine power going along with that word, to heal them; for Christ came with his comforts to heal the broken-hearted, ch. iv. 18. The power of the Lord is present with the word, present to those that pray for it and submit to it, present to heal them. Or it may be meant (and so it is generally taken) of the healing of those who were diseased in body, who came to him for cures. Whenever there was occasion, Christ had not to seek for his power, it was present to heal. 3. There were some grandees present in this assembly, and, as it should seem, more than usual: There were Pharisees, and doctors of the law, sitting by; not sitting at his feet, to learn of him; then I should have been willing to take the following clause as referring to those who are spoken of immediately before (the power of the Lord was present to heal them); and why might not the word of Christ reach their hearts? But, by what follows (v. 21), it appears that they were not healed, but cavilled at Christ, which compels us to refer this to others, not to them; for they sat by as persons unconcerned, as if the word of Christ were nothing to them. They sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies, where the gospel is preached, that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them. These Pharisees and scribes (or doctors of the law) came out of every town of Galilee, and Judea, and Jerusalem; they came from all parts of the nation. Probably, they appointed to meet at this time and place, to see what remarks they could make upon Christ and what he said and did. They were in a confederacy, as those that said, Come, and let us devise devices against Jeremiah, and agree to smite him with the tongue, Jer. xviii. 18. Report, and we will report it, Jer. xx. 10. Observe, Christ went on with his work of preaching and healing, though he saw these Pharisees, and doctors of the Jewish church, sitting by, who, he knew, despised him, and watched to ensnare him.

      II. A particular account of the cure of the man sick of the palsy, which was related much as it is here by both the foregoing evangelists: let us therefore only observe in short,

      1. The doctrines that are taught us and confirmed to us by the story of this cure. (1.) That sin is the fountain of all sickness, and the forgiveness of sin is the only foundation upon which a recovery from sickness can comfortably be built. They presented the sick man to Christ, and he said, “Man, thy sins are forgiven thee (v. 20), that is the blessing thou art most to prize and seek; for if thy sins be forgiven thee, though the sickness be continued, it is in mercy; if they be not, though the sickness be removed, it is in wrath.” The cords of our iniquity are the bands of our affliction. (2.) That Jesus Christ has power on earth to forgive sins, and his healing diseases was an incontestable proof of it. This was the thing intended to be proved (v. 24): That ye may know and believe that the Son of man, though now upon earth in his state of humiliation, hath power to forgive sins, and to release sinners, upon gospel terms, from the eternal punishment of sin, he saith to the sick of the palsy, Arise, and walk; and he is cured immediately. Christ claims one of the prerogatives of the King of kings when he undertakes to forgive sin, and it is justly expected that he should produce a good proof of it. “Well,” saith he, “I will put it upon this issue: here is a man struck with a palsy, and for his sin; if I do not with a word’s speaking cure his disease in an instant, which cannot be done by nature or art, but purely by the immediate power and efficacy of the God of nature, then say that I am not entitled to the prerogative of forgiving sin, am not the Messiah, am not the Son of God and King of Israel: but, if I do, you must own that I have power to forgive sins.” Thus it was put upon a fair trial, and one word of Christ determined it. He did but say, Arise, take up thy couch, and that chronical disease had an instantaneous cure; immediately he arose before them. They must all own that there could be no cheat or fallacy in it. They that brought him could attest how perfectly lame he was before; they that saw him could attest how perfectly well he was now, insomuch that he had strength enough to take up and carry away the bed he lay upon. How well is it for us that this most comfortable doctrine of the gospel, that Jesus Christ, our Redeemer and Saviour, has power to forgive sin, has such a full attestation! (3.) That Jesus Christ is God. He appears to be so, [1.] By knowing the thoughts of the scribes and Pharisees (v. 22), which it is God’s prerogative to do, though these scribes and Pharisees knew as well how to conceal their thoughts, and keep their countenances, as most men, and probably were industrious to do it at this time, for they lay in wait secretly. [2.] By doing that which their thoughts owned none could do but God only (v. 21): Who can forgive sins, say they, but only God? “I will prove,” saith Christ, “that I can forgive sins;” and what follows then but that he is God? What horrid wickedness then were they guilty of who charged him with speaking the worst of blasphemies, even when he spoke the best of blessings, Thy sins are forgiven thee!

      2. The duties that are taught us, and recommended to us, by this story. (1.) In our applications to Christ, we must be very pressing and urgent: that is an evidence of faith, and is very pleasing to Christ and prevailing with him. They that were the friends of this sick man sought means to bring him in before Christ (v. 18); and, when they were baffled in their endeavour, they did not give up their cause; but when they could not get in by the door, it was so crowded, they untiled the house, and let the poor patient down through the roof, into the midst before Jesus, v. 19. In this Jesus Christ saw their faith, v. 20. Now here he has taught us (and it were well if we could learn the lesson) to put the best construction upon words and actions that they will bear. When the centurion and the woman of Canaan were in no care at all to bring the patients they interceded for into Christ’s presence, but believed that he could cure them at a distance, he commended their faith. But though in these there seemed to be a different notion of the thing, and an apprehension that it was requisite the patient should be brought into his presence, yet he did not censure and condemn their weakness, did not ask them, “Why do you give this disturbance to the assembly? Are you under such a degree of infidelity as to think I could not have cured him, though he had been out of doors?” But he made the best of it, and even in this he saw their faith. It is a comfort to us that we serve a Master that is willing to make the best of us. (2.) When we are sick, we should be more in care to get our sins pardoned than to get our sickness removed. Christ, in what he said to this man, taught us, when we seek to God for health, to begin with seeking to him for pardon. (3.) The mercies which we have the comfort of God must have the praise of. The man departed to his own house, glorifying God, v. 25. To him belong the escapes from death, and in them therefore he must be glorified. (4.) The miracles which Christ wrought were amazing to those that saw them, and we ought to glorify God in them, v. 26. They said, “We have seen strange things to-day, such as we never saw before, nor our fathers before us; they are altogether new.” But they glorified God, who had sent into their country such a benefactor to it; and were filled with fear, with a reverence of God, with a jealous persuasion that this was the Messiah and that he was not treated by their nation as he ought to be, which might prove in the end the ruin of their state; perhaps they were some such thoughts as these that filled them with fear, and a concern likewise for themselves.

Fuente: Matthew Henry’s Whole Bible Commentary

That (). Use of = (that) like the Hebrew wav, though found in Greek also.

He (). Luke sometimes has in the nominative as unemphatic “he” as here, not “he himself.”

Was teaching ( ). Periphrastic imperfect again like our English idiom.

Were sitting by ( ). Periphrastic imperfect again. There is no “by” in the Greek.

Doctors of the law (). A compound word formed after analogy of , but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and Acts 5:34; 1Tim 1:7. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word “doctor” is Latin for “teacher.” These “teachers of the law” are called elsewhere in the Gospels “scribes” () as in Matthew and Mark (see on Matt 5:20; Matt 23:34) and Luke 5:21; Luke 19:47; Luke 21:1; Luke 22:2. Luke also employs (one skilled in the law, ) as in 10:25. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on Matt 3:7; Matt 3:20. Luke will often speak of the Pharisees hereafter. Not all the “Pharisees” were “teachers of the law” so that both terms often occur together as in verse 21 where Luke has separate articles ( ), distinguishing between them, though one article may occur as in Mt 5:20 or no article as here in verse 17. Luke alone mentions the presence here of these Pharisees and doctors of the law “which were come” ( , periphrastic past perfect active,

had come ).

Out of every village of Galilee and Judea and Jerusalem ( ). Edersheim (Jewish Social Life) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use “every village.” But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that Joh 4:1-4 shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in Mt 23. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life.

The power of the Lord was with him to heal ( ). So the best texts. It is neat Greek, but awkward English: “Then was the power of the Lord for the healing as to him (Jesus).” Here refers to Jehovah.

Dunamis (dynamite) is one of the common words for “miracles” (). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

Fuente: Robertson’s Word Pictures in the New Testament

He was teaching. The pronoun has a slightly emphatic force : he as distinguished from the Pharisees and teachers of the law.

Doctors of the law [] . Only in Luke and 1Ti 1:7. Luke often uses nomikov, conversant with the law, but in the other word the element of teaching is emphasized, probably in intentional contrast with Christ ‘s teaching.

Judaea and Jerusalem. The Rabbinical writers divided Judaea proper into three parts – mountain, sea – shore, and valley – Jerusalem being regarded as a separate district. “Only one intimately acquainted with the state of matters at the time, would, with the Rabbis, have distinguished Jerusalem as a district separate from all the rest of Judaea, as Luke markedly does on several occasions (Act 1:8; Act 10:39) : (Edersheim,” Jewish Social Life “).

Was present to heal them. The A. V. follows the reading, aujtouv, them; i e., the sufferers who were present, referring back to verse 15. The best texts, however, read aujton, him, referring to Christ, and meaning was present that he should heal; i e., in aid of his healing. So Rev.

Fuente: Vincent’s Word Studies in the New Testament

A PARALYTIC HEALED V. 17-26

1) “And it dame to pass on a certain day,” (kai egenete en mia ton hemeron) “And it came to pass (occurred that) on one of the days,” Mat 9:2-8.

2) “He was teaching,” (kai autos en didaskon) “While he was teaching,” in a spacious residence in Capernaum, as also related Mar 2:1-12.

3) “That there were Pharisees and doctors of the law sitting by,” (kai esan kathemenoi Pharisaioi kai nomodidaskaloi) “And there were sitting (before Him) Pharisees and law-teachers,” a mighty conference of religious and legal and educational dignitaries, sitting as pupils, students, and scholars, hearing instructions of the Lord.

4) “Which were come out of every town of Galilee,” (hoi esan eleluthotes ek pases homes tes Galilaias) “Who were having come out of and from every village of Galilee,” for this special occasion, to be near, see and hear Him whose fame had gone out to every area of Galilee, Luk 5:15.

5) “And Judaea, and Jerusalem:” (kai loudaias kai lerousalem) “And out of and from Jerusalem and Judaea,” to the south, from the center of Judaism.

6) “And the power of the Lord was present to heal them.” (kai dunamis kuriou en eia to iasthai auton) “And the dynamic power of the Lord existed (was there) to cure them,” that He might heal them all, all who came for mercy and compassion upon their physical, emotional, and spiritual afflictions, Luk 5:15.

Fuente: Garner-Howes Baptist Commentary

CRITICAL NOTES

Luk. 5:17.The scene of this miracle was a house in Capernaum, either in a house belonging to his family (Joh. 2:12) or in St. Peters house. Pharisees and doctors of the law.They had probably come to see and hear the prophet whose fame was now becoming widespread. There is no reason to ascribe to them any malignant purpose at this stage of their relations with Jesus. The power of the Lord.I.e. not of the Lord Jesus, but of the Lord God working through Jesus. Present to heal them.R.V. the power of the Lord was with Him to heal.

Luk. 5:18. Men.Four men (Mar. 2:3).

Luk. 5:19.St. Mark says that the crowd was so great that they could not get near the door. By an outside stair they reached the flat roof of the house, and by removing some of the tiles were able to lower the mat or mattress on which the sick man lay into the presence of Jesus, who was evidently in the upper room of the house.

Luk. 5:20.Though Jesus repudiated the principle that suffering is in every case the proof of previous sin (Joh. 9:3), He did at times draw attention to the fact that suffering often follows from sin, as in Joh. 5:14, and apparently here.

Luk. 5:21. Blasphemies.In classical Greek the word means abuse and injurious talk, but the Jews used it specially of curses against God, or claiming His attributes (Mat. 26:65; Joh. 10:36) (Farrar).

Luk. 5:22. Their thoughts.Rather, their reasonings (R.V.).

Luk. 5:23. Whether is easier, etc.He does not ask, Which is easier, to forgive sins or to raise a sick man? for it could not be affirmed that the act of forgiving was easier than that of healing; but, Which is easier, to claim this power or to claim that?to say, Thy sins be forgiven thee, or to say, Arise and walk? And He then proceeds, That is easier, and I will now prove My right to say it by saying with effect, and with an outward consequence setting its seal to My truth, the harder word, Rise up and walk (Trench).

Luk. 5:25. Took up that whereon he lay.An indication of the reality of the cure. He had been carried by others to the presence of Jesus, but now is seen to depart carrying with him the mat or mattress on which he had lain.

Luk. 5:26. Fear.A feeling akin to that described in Luk. 5:8.

MAIN HOMILETICS OF THE PARAGRAPH.Luk. 5:17-26

Christs Claim to forgive, and its Attestations.The important part of this story is not the miracle, but the forgiveness preceding it, and the teaching as to the relation between the invisible and perpetual work of Christ on mens consciences and His visible work on their outward condition.

1. The first thought suggested isthat our deepest need is forgiveness. Christs answer to the faith He discerned here seems irrelevant and beside the mark. Man, thy sins are forgiven thee, was far away from the wishes of the bearers; but it was the shortest road to their accomplishment, and goes straight to the heart of the case. Probably the sick man felt that, whatever his friends wanted for him, what he wanted most for himself was pardon. And forgiveness is our prime need. A mans relation to God is the most important thing. If that is wrong, everything is wrong. The consciousness that we have sinned is the source of all sorrow; for the most of our misery comes either from our own or others wrong-doing, and the rest is needful because of sin, in order to discipline and purify. Hence the profound wisdom of Christ and of His gospel in not trifling with the surface, but going right to the centre. The wise physician pays little heed to secondary symptoms, but grapples with the disease. Christ makes the tree good, and trusts the good tree to make, as it will, good fruit. The first thing to do, in order to heal mens misery, is to make them pure, and the first step towards that is to assure them of Divine forgiveness. All other attempts to deliver men will fail if this deepest wound be not dealt with first.

II. Forgiveness is an exclusively Divine act.Those who now in their hearts accused Christ of blasphemy were quite right in believing that forgiveness is Gods prerogative. Sin has to do with God only; vice has to do with morality; crime has to do with human law; and the same act may be regarded in any one of these three aspects. When regarded as sin, only He against whom it has been committed can forgive it. Forgiveness is mainly that the love of the offended shall flow to the offender, notwithstanding the offence. It is love rising above the dam which we have flung across its course, and pouring into our hearts. The essence of forgiveness is not the suspension of penalty, but the unchecked and unembittered gift of Gods love to the sinner. This is what we need, and we need to have a definite Divine declaration of it. A vague trust in the possible mercy of a silent God is not enough: we need to hear with infallible certitude the assurance of forgiveness.

III. Jesus claims and exercises the Divine prerogative of forgiveness.Had He been a mere man, His critics would have been justified in bringing the charge of blasphemy against Him. And he would have been bound, as a religious teacher and as a devout man, to disdain any intention of usurping the Divine prerogative. But He recognises their premises, and then asserts that He, the Son of man, has the power which they and He agree in acknowledging to belong to God only. No man can forgive sins, but God only. I forgive sins. Whom think ye that I, the Son of man, am? Surely we are here brought face to face with a very sharp alternative: either Jesus was an audacious blasphemer, or He was God manifest in the flesh. The whole context forbids us to take these words, Thy sins are forgiven thee, as anything less than Divine love wiping out the mans transgressions; and if Jesus Christ said them, no hypothesis can save His character for the undiminished reverence of the world but that which sees in Him God revealed in manhood, the Son of man, who is the Son of God, the Judge of men, and their Pardoner.

IV. Jesus Christ brings visible facts to attest His invisible power.The sentences, Thy sins are forgiven thee, and Arise, and take up thy couch, are equally easy to pronounce; the fulfilments of them are equally impossible for a man to bring about; but the difference between them is that the one can be checked, and the other cannot. He will do the visible impossibility, and leave them to judge whether He can do the invisible one or not. Of course the miracle was a witness to His right to assume the Divine prerogative, and to the efficacy of His announcement of forgiveness, only if He did it (as He assumed to give pardon) by virtue of His being in an altogether unique way the wielder of Divine power. If He did the one as a mere minister and recipient of that power, as a Moses or an Elijah, He must do the other in the same way, i.e. merely declare that God had forgiven the sinner. But the very stamp on all His miracles is that they are His in a fashion which is perfectly unique. True, the Father that dwelleth in Me, He doeth the works; but that dwelling of the Father in Him was unexampled, and pre-supposed His own divinity. Note, then, that our Lord here teaches us the power of His miracles as evidences of His Deity, and sets forth lucidly the relative importance of the miracle and of the inward forgiveness which it attests. The miracle is subordinate to the higher and the permanent work of bringing pardon and peace to sinners.

The subsidiary, visible effects of the gospel constitute very strong evidence of the reality of Christs claims to exercise the invisible power of pardon. Men reclaimed, passions tamed, homes made, instead of pandemoniums, houses of God, are proofs that the forgiveness which He gives is no mere delusion.Maclaren.

SUGGESTIVE COMMENTS ON Luk. 5:17-26

Luk. 5:17-26. Christ forgiving Sin.

I. Sin and disease.Christ forgave the sin first, showing that He regarded it as having come first, the disease being in some measure the result of sin. There is punishment for sin in this life. If not seen in the physical frame, it is seen in the deadened conscience, the hardened heart.

II. Faith and forgiveness.The man knew that he needed healing, and believed that Christ could and would heal him. If he did not yet fully admit that sin was at the root of his ailment, Christs words settled that, and he confessed it in his heart. Sin injures not only man, but God. David said, Against Thee only have I sinned, though he had sinned against others, and against himself. This sin entails the burden of guilt. This burden can be cleared away. Sins worst effect can be, and at a great cost has been, removed. It is as easy to say, Thy sins be forgiven thee, as to say, Rise up, and walk. But the first is harder to accomplish. Nature never forgivesis merciless to those who get in her way. Man cannot forgive completely: only God can so forgive as to restore love and confidence. But it is not easy even for God to do so. Should we not value forgiveness all the more? It is a blessing greater and better than bodily healing.Hastings.

Luk. 5:17. Pharisees and doctors of the law sitting by.I.e. occupying places of honour and pre-eminence; seated as critics to judge the teaching and actions of Jesus. Their want of sympathy with Him and their prejudices soon brought them into collision with Him. We can only truly learn of Christ and understand Him by abandoning the attitude of critics, and taking up that of humble, childlike faith. The power to heal was present with Christ, yet it was only faith that could give it free scope. Such faith was manifested in the incident that follows.

Luk. 5:18. Bearing one anothers Burdens.

I. This is the kind of help we ought to render to each other.There are many all around us needing such aid.

II. There are many ways of doing this neighbourly duty.

III. There was co-operation in this work.One could not have done this work. It needed four. United, they had no difficulty. So it is in helping sinners to Christ. There is strength in the union of hearts and hands, when one alone cannot take his friend to the Saviour.Miller.

Intercession for Others.It is clear that the faith of those who carried him was helpful to the sick man and specially moved our Saviour. It is true that the wise virgins cannot lend their oil to those who have it notthat no one is saved through the faith and prayers of another, if he does not himself believe. But there is a place for intercession for others. A believing heart can by prayer and supplication prevail with God to give another a new heart and faith. The words of Ambrose to Monica, grieving over the sins of her son Augustine, beautifully express this truth: It is impossible that so many tears from a believing heart should be in vain. You will see that God will melt the heart of the son of thy tears, and bring him to repentance and faith. And it happened as the bishop had said.

Luk. 5:19. Let him down through the tiling.A fine illustration of the saying, The kingdom of heaven suffereth violence, and the violent take it by force (Mat. 11:12).

Luk. 5:20. Their Faith.Which persisted in spite of obstacles until the sick man was brought into His presence. The holy boldness manifested could not but please Him. It is interesting to observe that the faith of the bearers is of a kind Christ approves and rewards: this fact should encourage us in making intercession for others. So far as appears the sufferer was entirely passive, and offered no petition for himself. In answer to the question, How far do men derive benefit from the faith of others, Calvin says, It is certain that the faith of Abraham was of advantage for his posterity when he embraced the free covenant offered to him and to his seed. We must hold a similar belief with regard to all believers, that, by their faith, the grace of God is extended to their children and their childrens children, even before they are born. It is also beyond all question that earthly blessings are often, for the sake of the godly, bestowed on unbelievers.

Faith seen in Works.The efforts of the sick mans friends told of

I. A very strong faith.The best evidence of faith is the effort we make to obtain faiths prize. There is no need of words or protestations where acts of faith attest its existence.

II. Christ sees faith.He sees it in the heart where it is exercised, before there has been any expression of it in word or act; but the emphasis here lies on the fact that He sees it in act, and is pleased when it is evidenced by works. He hears wordless prayers; but where possible prayer should embody itself in act. God wants to see our faith.Miller.

Thy sins are forgiven thee.It is evident that while the thoughts of his friends were bent upon the cure of his physical malady, the man himself was chiefly concerned about his spiritual state. He seems, too, to have been despondent, if not despairing, since Christs first words to him, as St. Matthew says (Luk. 9:2), were, Son, be of good cheer. From the word son, (lit. child), we understand that he was but young in years. Probably the reference to his sins before the cure is wrought is to be explained by the disease being the consequence of sinful courses.

A Declaration of Forgiveness.The absolving words are not optative only, no mere desire that so it might be, but declaratory that so it was: the mans sins were forgiven. Nor yet were they declaratory only of something which passed in the mind and intention of God; but, even as the words were spoken, there was shed abroad in his heart the sense of forgiveness and of reconciliation with God.Trench.

Forgiveness of Sin and Remission of Penalty.An interval took place, therefore, between the forgiveness of sin and the remission of the penalty which sin had brought. In this case it was but a short interval. In many other instances men have to bear for long, and perhaps while they live, the penal consequences of their sins, even though they have obtained forgiveness. But in their case there is this compensation, that the displeasure of God being removed, their sufferings are no longer punishments.

Luk. 5:21. Speaketh blasphemies.From their point of view, since they regarded Christ as a mere man, the objection raised by the scribes and Pharisees was perfectly justifiable. Their fault lay in the culpable spiritual blindness which hindered their recognition of His Divine glory.

Blasphemy.Profane antiquity was unacquainted with the profound Biblical meaning of blasphemy. In the sense in which they viewed it, it only signifies, first, to speak evil of any one; and secondly, to utter words of evil foreboding. Monotheism alone leads to the true notion of blasphemy, which denotes not only imprecations, and injurious words against God, but more especially the assumption on the part of the creature of the honour belonging to the Creator (Joh. 10:33).Olshausen.

Of what this Sin consists.Blasphemy is when

(1) unworthy things are ascribed to God,
(2) when the honour due to Him is withheld, and
(3) when that which is specially His is conferred upon those to whom it does not belong.Bengel.

All Sins are against God.They are against God only (Psa. 51:4). They may be injuries and cruelties to others, but, as sins, they are relative to God only. And hence God only can forgive them.Morison.

Absolution.The belief in a human absolving power retains a pertinacious hold upon mankind. The savage believes that his priest can shield him from the consequenes of sin. There was not a people in antiquity who had not dispensers of Divine favour. That same belief passed from Paganism into Romanism. It was exposed at the period of the Reformation: the whole idea of a human priesthood was proved baseless, human mediation was vehemently controverted, and men were referred back to God as the sole absolver. Yet still now again, three centuries after, the belief is as strong as ever. The question is not solved by merely denying the error. The heart craves human assurance of forgiveness, and can only be satisfied by positive truth.

I. The impotency of the negation.None can forgive sins, but God only. The Pharisees denied the efficacy of human absolution: but what did they effect by such denial? They conferred no peace; they produced no holiness. They were startled at hearing a man freely announcing forgiveness. It appeared to them licence given to sin. If this new Teacher were to go about the land telling sinners to be at peace, to forget the past and to work onwards, bidding mens consciences be at rest, and commanding them not to fear the God whom they had offended, but to trust in Him, what would become of morality and religion? What remained to restrain them from sin? For to dread God, and not to love and trust Him, was their conception of religion. Another class of men, the scribes, also denied human power of absolution. They were men of ponderous learning and accurate definitions. They could define the exact number of yards that might be travelled on the Sabbath day without infringement of the law; they could decide the respective importance of each duty, and tell which was the great commandment of the law. The scribe is the man who turns religion into etiquette; his idea of God is that of a monarch, transgression against whom is an offence against statute law; and he, the scribe, is there to explain the prescribed conditions upon which the offence may be expiated. And there are scribes in the present day, who have no idea of God but as an incensed judge, and prescribe certain methods of appeasing Himcertain pricesin consideration of which He is willing to sell forgiveness. What wonder is it that many should cry, You have restricted Gods love and narrowed the path to heaven: you have terrified me with so many snares and pitfalls, on every side, that I dare not tread at all. Give me peace; give me human guidance: I want a human arm to lean on.

II. The power of the positive truth.What is forgiveness? It is God reconciled to us. What is absolution? It is the authoritative declaration that God is reconciled. Authoritativethat is, a real power of conveying a sense and feeling of forgiveness. It is the power of the Son of man on earth to forgive sins. It is man, Gods image, representing by his forgiveness on earth Gods forgiveness in heaven. Absolution is the conveyance to the conscience of the conviction of forgive ness; to absolve is to freeto comfort by strengtheningto afford repose from fear. The Saviour emancipated from sin by the freeness of absolution. The moment the sinners feelings changed towards God, He proclaimed that God was reconciled to him. Hence came His wondrous power with sinful, erring hearts; hence the life and fresh impulse which He imparted to the being and experience of those with whom He dealt. The absolving power is the central secret of the gospel. Salvation is unconditional: not an offer, but a gift; not clogged with conditions, but free as the air we breathe. And the power Christ exercised of declaring forgiveness He delegated to His Church: Whosesoever sins ye remit, they are remitted. An example of the use of this power is given in 2Co. 2:10. The apostle absolves a man because the congregation absolved him; not as a plenipotentiary supernaturally gifted to convey a mysterious benefit, but as himself an organ and representative of the Church. The power of absolution, therefore, belonged to the Church, and to the apostle through the Church. It was a power belonging to all Christians: to the apostle, because he was a Christian, not because he was an apostle. A priestly power, no doubt, because Christ has made all Christians kings and priests. By every magnanimous act, by every free forgiveness with which a pure man forgives, or pleads for mercy, or assures the penitent, he proclaims this truth, that the Son of man hath power on earth to forgive sinshe exhibits the priestly power of humanityhe does absolve: let theology say what it will of absolution, he gives peace to the consciencehe is a type and assurance of what God ishe breaks the chains and lets the captive go free.Robertson.

A Delayed Cure.It seems hard that the doctors of the law should be permitted to interpose.

I. But it was good for them that the cure was delayed till they had fixed on a test by which they would try Jesus, until He had reduced their doubts to a single, definite issue, and then triumphantly encountered it. And

II. And it was good for the paralytic himself.It gave him time to reflect on the gracious words, Thy sins are forgiven theeto feel their power, to lay their comfort to heart. God will often delay to grant our prayers, because He loves us, because He wishes to assure us that we are really His.Cox.

The Inward certified by the Outward.The Saviour, in the most felicitous manner imaginable, brings the case to the simplest of issues. There was no need for any long discussion. The whole matter could be settled with a few words. The inward could be certified by the outward, without any circumlocution; the upward could be reflected by the downward, immediately; the invisible could be manifested in the visible, just at once. And if, therefore, it would be more satisfactory to them, or would carry more of the evidence of Divine authority, He could speak a few words of fiat in reference to the visible, and downward, and outward; and He would do that just as easily as He had authoritatively said, Thy sins have been forgiven. They might call in question His authority to say, Thy sins have been forgiven, inasmuch as they could not actually see the dismissal of the sins. But if when He said, Arise, take up thy bed, and walk, they could see with their eyes that the fiat was fulfilled, then surely they would have no just reason for calling in question the fulness of the Divine authority that was behind all that He was saying and doing.Morison.

Luk. 5:22. Perceived their thoughts.The supernatural insight of Christ is plainly indicated in this narrative. The secret thoughts of men lie open to Him.

(1) He recognises the penitence and faith of the sufferer, though He speaks no word, and
(2) He perceives and follows out the reasonings of the unbelieving scribes and Pharisees.

Luk. 5:23. Whether is easier, etc.That is to utter words which lead to no visible consequences, or to utter words which are meant to disturb the visible course of nature? Our Lord does not compare the acts themselves, but the safety of claiming the power to perform them.Burgon.

Luk. 5:24. But that ye may know.The miracle was meant not only to reward the faith of those who had sought this benefit from Christ, but to convince the unbelieving spectators of His true power and claims. In it we may see His mercy toward even those who were hard of heart and who accused Him of blasphemy. He would give them a sign by which they might be enabled to overcome their unbelief.

Christs Consciousness of Divine Authority.How thoroughly conscious the Saviour must have been of His Divine authority and power! His whole influence in the country and the world at large, in the age and for all ages, lay trembling as it were in the balance, and perilled so to speak on the result of His fiat. If failure had been the result, His humiliation would have been overwhelming and final. The supposed blasphemy of His assumption in reference to the forgiveness of sins would have been demonstrated. The triumph of His censors would have been complete and legitimate. This being obviously the case, He must have known, ere He spoke, that there was really no peril; otherwise, His fiat would have faltered on His tongue, and would, indeed, have been utterly irreconcilable with the lowest degree of prudence, not to speak of the highest degrees of good sense and sincerity.Morison.

Power on earth.In the words power on earth there lies a tacit opposition to power in heaven. This power is not exercised as you deem, only by God in heaven, but also by the Son of man upon earth. You rightly assert that it is only exercised by Him who dwelleth in the heavens; but He, who, in the person of the Son of man, has descended also upon earth, has brought down this power with Him here.Trench.

Strength bestowed.I say unto thee, Arise!

I. A strange command.The man was paralysed. He was helpless as a corpse. Why did Jesus require of him such an impossibility?

II. As the will obeys power returns.

III. It is the same in spiritual life.

IV. Strength will not come until we try to obey.Miller.

Luk. 5:25. Took up that whereon he lay.A mat or couch. The bed had borne him; now he bears the bed (Bengel). There is a touch of triumph in this description of the full strength imparted to the paralytic.

Luk. 5:26. They glorified God.Nothing is said as to the effect produced by this miracle upon the unbelieving scribes and Pharisees; but we are told that both the man himself and the multitude gave glory to God. This was, indeed, a fulfilment of the effect Jesus desired to accomplish.

Strange things.I.e.

(1) the claim to be able to forgive sins, and
(2) the miracle wrought in support of this claim. The thought must have been excited in many minds that God would not have given the power to work this miracle to one who had really been guilty of blasphemy or infringed the Divine prerogative of mercy to sinners.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

Appleburys Comments

Jesus Heals a Paralytic
Scripture

Luk. 5:17-26 And it came to pass on one of those days, that he was teaching; and there were Pharisees and doctors of the law sitting by, who were come out of every village of Galilee and Judaea and Jerusalem: and the power of the Lord was with him to heal. 18 And behold, men bring on a bed a man that was palsied: and they sought to bring him in, and to lay him before him. 19 And not finding by what way they might bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus. 20 And seeing their faith, he said, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this that speaketh blasphemies? Who can forgive sins, but God alone? 22 But Jesus perceiving their reasoning, answered and said unto them, Why reason ye in your hearts? 23 Which is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk? 24 But that ye may know that the Son of man hath authority on earth to forgive sins (he said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his house, glorifying God. 26 And amazement took hold on all, and they glorified God; and they were filled with fear, saying, We have seen strange things to-day.

Comments

And it came to pass.We lose something of the vividness of Lukes descriptions. He had studied these events of the ministry of Jesus until they seemed to be taking place before his eyes as he wrote. By diligent study of the record he left for us to read, we can make these incidents come to life in our minds too.

This incident is the first in a series of five in which Luke records the complaints of the Pharisees against Jesus because He helped the people in their needs (Luk. 5:17 to Luk. 6:11).

that he was teaching.The ministry of Jesus was one of teaching and healing; the miracles demonstrated to His hearers that His message was from God. His message, confirmed by His miracles, is the basis of our faith in Him. See Mar. 16:20; Heb. 2:3-4; Joh. 20:30-31.

Jesus taught in the synagogues; He taught by the sea; He taught wherever crowds were gathered together or where a single individual was ready to listen. He always taught with authority (Mat. 7:28-29).

The ministry of the apostles followed the same pattern, They taught the people on Pentecost. They continued to teach although they were threatened with death (Act. 4:18-20; Act. 5:42). Paul taught in Ephesus, both publically and from house to house (Act. 20:20). He wrote to Timothy: Till I come, give heed to reading, to exhortation, to teaching (1Ti. 4:12). And again, The things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also (2Ti. 2:2). The gospel message must be taught (Mat. 28:18-20).

and there were Pharisees.They were separatists, possibly implying separation from everything unclean. Paul said that they were the straightest sect of the Jews religion (Act. 26:5). They believed in the resurrection and angels and spirits, but the Sadducees rejected all this (Act. 23:8).

The Pharisees led the opposition to Jesus, constantly complaining that He had broken the Law and that He was guilty of blasphemy. But they were never able to prove their charges.

and doctors of the law.These law-teachers are called scribes by Matthew and Mark (Mat. 9:3; Mar. 2:6). For an example of the work of the scribes see Ezr. 7:6; Ezr. 10:1; Heb. 8:1-8.

Various functions were performed by them in the time of Jesus. They were best known for their work of guarding and teaching the Law. But both scribes and Pharisees were condemned by Jesus for their hypocrisy in applying the law. They taught it, but failed to live by it (Mat. 23:1-36). But they were not all like that; for an example of a scribe who had a better understanding of the Law, see Mar. 12:28-34. And think of Nicodemus a Pharisee who dared to defend Jesus before the counsel and to identify himself with Jesus although He had been put to death on the crossthe Roman instrument of execution of criminals. See Joh. 7:50-52; Joh. 19:39.

out of every village.This incident took place in Capernaum (Mar. 2:1). John suggests that the Pharisees had already begun the opposition to Jesus in Jerusalem (Joh. 4:1). For that reason, He left Judea and came again into Galilee where the opposition was not so great. He said, A prophet hath no honor in his own country (Joh. 4:43-45). In Galilee He was less likely to have difficulty with the leaders. There He could carry on His work of preparing the disciples to take the gospel into all the world (Luk. 24:46-47). They were not content, however, to let Him carry on a ministry in Galilee without keeping close watch on its progress lest His influence with the people become too great. Later, they complained that if they should leave Him alone, all men would believe in Him and the Romans would come and take away their place and their nation (Joh. 11:47-48).

And seeing their faith.Faith that is put into action can be seen. The friends of the sick man believed that Jesus had the power to heal him. The multitudes were blocking the entrance to the house where He was, but the men found a way to let him down through the roof into the presence of Jesus.

Man, thy sins are forgiven.In this dramatic way, Jesus pointed out that His mission was to forgive the sinner and save the lost. He knew that the man had been put in His presence because they wanted Him to heal him. He exercised the power of the Lord that was with Him to heal in order to prove that the Son of Man had authority on earth to forgive sins.

Who is this that speaketh blasphemies?It would have been blasphemy for a man to assume the prerogative of God and presume to forgive sins. They were correct in saying, Who can forgive sins, but God alone? They failed to see that the Son of Man was also the Son of God. He was not guilty of blasphemy, for He spoke with the authority from God. Nevertheless, the Jews kept up their complaint, and in the end condemned Him to death because they said He was guilty of blasphemy (Mar. 14:64).

Why reason ye in your hearts?Only God can forgive sins, and only God can look into the hearts of men and know their secrets. On the Day of Judgment, He will judge the secrets of mens hearts (Rom. 2:16; Heb. 4:13). With the heart, man thinks (Mat. 9:4), reasons (Mar. 2:8), believes (Rom. 10:9-10), and understands (Mat. 13:5). The Scriptural heart is the intellect on which the facts of the gospel make impact that results in belief (Rom. 10:9-10). It is the emotions that respond to the love of God (Rom. 5:8; 1Jn. 4:19). It is the will, for with the heart man purposes and determines (2Co. 9:7; 1Co. 7:37). The consideration of the goodness of God (Rom. 2:4) and godly sorrow for sin (2Co. 7:10) and the knowledge of the coming judgment (Act. 17:30-31) lead the sinner to change his will and decide to serve Christ. That is repentance. The heart condemns, for it is the conscience. The blood of Christ can cleanse the conscience by blotting out the sin that otherwise would constantly remind the sinner of his guilt (Heb. 10:22; Heb. 9:14). Baptism, which Peter declares saves us through the resurrection of Jesus Christ, is the act of obedience by which the sinner asks God for a good conscience, one that commends rather than condemns (1Pe. 3:21).

Which is easier?Jesus implies that it is just as easy to say, Thy sins are forgiven as to sayand actually cause it to be doneArise and walk. The power of the Lord was with Him to heal. Why didnt he heal the man first? Forgiveness of sins is of first importance! The miracle was to prove that the Son of Man had authority on earth to forgive sins.

the Son of man hath authority on earth to forgive sins.In their reasoning, the Jews had linked this authority with God. Son of Man does not imply that He was merely human; He was also Son of God. Note the force of His argument in the trial before the Jews where they understood His reference to Son of Man to imply that He is also Son of God (Luk. 22:67-70).

glorifying God.At the command of Jesus the paralyzed man immediately arose and went to his home glorifying God. It was a genuine miracle. Luke, the beloved physician, was convinced that the power of the Lord was with Him to heal. Those who say that Jesus was merely a master of psychology who relieved this man of psychosomatic symptoms disregard Lukes statement about the power of the Lord and the technique of Jesus in dealing with the case. The people also glorified God, for they had seen strange things, that is, things not based on normal experience.

Fuente: College Press Bible Study Textbook Series

(17-26) It came to pass . . .See Notes on Mat. 9:1-8.

Pharisees and doctors of the law.The description of the crowd of listeners is peculiar to St. Luke. The fact that many of the doctors of the law had come from Jerusalem is obviously important in its connection with St. Johns account (John 2, 5) of our Lords previous work in that city, and as explaining the part now taken by them.

Was present to heal them.If we retain the plural pronoun, it must be taken generally as meaning those who sought healing. The better MSS., however, give the singular, and then it must be taken, the power of the Lord (i.e., of God) was present for His (work of) healing.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

30. HEALING OF THE PARALYTIC, Luk 5:17-26 .

Mat 9:2-8; Mar 2:1-12.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And it came about on one of those days, that he was teaching, and there were Pharisees and doctors of the law sitting by, who were come out of every village of Galilee and Judaea and Jerusalem, and the power of the Lord was with him to heal.’

After a vague time note, omitting the mention of Capernaum (which demonstrates that he is not over concerned to mention place names, not that he does not know them), Luke now introduces us to Jesus as He teaches. From what follows He was clearly seated within a house looking out through the open door. Like being in the boat earlier it would prevent the crowds from pressing Him. Nearby, observing Him, were Pharisees and Doctors of the Law (Rabbis). They had come as self-appointed judges to check Him out, ‘from every village of Galilee, and Judaea and Jerusalem’. This did not necessarily mean that every village in Galilee contained at least one Pharisee, but that all villages that did have Pharisees in them were represented. They had clearly decided that it was important for them all to be here. Some also came from Judaea and Jerusalem. (This is the most likely reading and best attested. Other readings suggest that it is the crowds who were from out of ‘every village of Galilee, and from Judaea and from Jerusalem’). By now His fame had spread far and wide and even Judaea and Jerusalem were interested.

‘And the power of the Lord was with Him to heal.’ This suggests that a number of healings had already taken place. But it would be specially relevant in what was to follow, for Jesus would use this power to heal as proof of His overall authority.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Is The Son of Man Who Can Forgive Sins (5:17-26).

We now commence here a series of five incidents which can be paralleled in Mark, from where Luke probably gained most of his knowledge about them (Luk 5:17 to Luk 6:11). Each except the last, which speaks for itself, depicts Jesus as a fulfilment of Old Testament promises. He is the Son of Man, He is the Bridegroom, He is the Great Physician, He is the Greater than David, He is Lord of the Sabbath. It is thus made clear that He is the Coming One.

In these passages also we find the first beginnings of the antagonism towards Jesus which was aroused among certain Pharisees, and the Rabbis (teachers of the Law of Moses) that they called in to assist them. They call His assurance to the paralytic, that his sins are forgiven, blasphemy. They harshly criticise eating with ‘public servants’ (tax-collectors) and ‘sinners’ (those who do not follow Pharisaic teaching in respect of ritual requirements), an attack on Jesus’ position concerning ritual cleanliness. They attack the failure of His disciples to fast. They condemn His attitude to the Sabbath. They criticise His healing on the Sabbath. And as their criticism expands, so does their determination to do away with Him.

Those who openly opposed Jesus were not on the whole the cream of such men, which is why our picture of them is slightly distorted. For those who tailed Jesus tended to be the ones that were more extreme and rigidly minded. The Pharisees followed a strict interpretation of the Law but were very influential, with some being more flexible than others. Even though there were only a few thousand of them they had a strong influence in the synagogues, and were highly respected because of their religious zeal. They believed in the resurrection of the dead, and in angels, and saw both the Law and the Prophets as Scripture. They also held fast to the teachings of the elders, a kind of oral tradition dealing with the detailed interpretation of the Law (and it was very detailed), which they stressed that all men should live by. They were very strict about ritual cleanliness and keeping the Sabbath; were strict and particular on tithing; and in order to ensure cleanness themselves engaged in a multiplicity of ‘washings’. The problem was that in their zeal they became too fastidious and too demanding. And the more particular they became the worse they got. They tended to believe that only they were right, seeing their traditions as being as authoritative as Scripture. They believed that if only they were sufficiently obedient to the covenant God would bless Israel. Thus they took their eyes off God and fixed them on their own laws. That is always the danger with rules.

In this first passage we are introduced for the first time in Luke to Jesus’ description of Himself as ‘the Son of Man’. The same title will also occur in Luk 6:5. In both cases it is a title which depicts divine authority. As Son of Man He has authority on earth to forgive sins. As Son of Man He is Lord of the Sabbath.

Later the title bears four distinct emphases, the one is that the Son of Man must suffer and die and rise again (Luk 9:22; Luk 9:44; Luk 17:22; Luk 22:22; Luk 24:7), the second is that He is here to live as a true man among men (Luk 7:34; Luk 9:58), the third is that He has come to seek and save the lost (Luk 9:56; Luk 19:10), and the fourth that He will be exalted and that one day He will return to this earth in power and glory (Luk 9:26; Luk 12:8; Luk 12:40; Luk 17:24; Luk 17:26; Luk 17:30; Luk 18:8; Luk 21:27; Luk 21:36; Luk 22:69).

The title Son of Man was Jesus’ favourite title for Himself. It was ideal for His purpose. It could depict one who was lowly, a ‘son of man’ who lived for God as a man among men, and who would have to face suffering and death, but it could also depict One who would rise again, becoming the glorious figure who had come to God on the clouds of Heaven to receive dominion and glory and a kingdom, in other words to receive authority from God (Dan 7:13-14), the very essence of Messiahship.

Here then in the current passage we are brought face to face with the authority of the Son of Man, which is here the authority on earth to declare that men’s sins have been forgiven.

We may analyse this passage as follows:

a He was teaching, and there were Pharisees and doctors of the law sitting by, who were come out of every village of Galilee and Judaea and Jerusalem, and the power of the Lord was with Him to heal (Luk 5:17).

b Men bring on a bed a man who was paralysed, and they sought to bring him in, and to lay him before Him. Not finding by what way they might bring him in because of the crowd, they went up to the housetop, and let him down through the tiles, with his couch, into the midst before Jesus (Luk 5:18-19).

c Seeing their faith, He said, “Man, your sins are forgiven you.” (Luk 5:20).

d The scribes and the Pharisees began to reason, saying, “Who is this who speaks blasphemies? Who can forgive sins, but God alone?” (Luk 5:21).

e Jesus perceiving their reasonings, answered (Luk 5:22 a).

d And He said to them, “Why do you reason in your hearts? Which is easier, to say, ‘Your sins are forgiven you’, or to say, ‘Arise and walk?’ ” (Luk 5:22 b-23).

c ‘But that you may know that the Son of man has authority on earth to forgive sins (He said to him who was paralysed), “I say to you, Arise, and take up your couch, and go to your house.” (Luk 5:24).

b Immediately he rose up before them, and took up that on which he lay, and departed to his house, glorifying God (Luk 5:25).

a Amazement took hold on all, and they glorified God, and they were filled with awe, saying, “We have seen strange things today” (Luk 5:26).

Note that in ‘a’ He was teaching (and was being watched by the Pharisees and Rabbis) and the power of the Lord was present to heal, while in the parallel all who gathered to here Him were amazed at what they saw. In ‘b’ they bring a man in lying on his litter, and in the parallel the man stands up healed. In ‘c’ Jesus declares his sins forgiven, and in the parallel H shows that it is so by telling him to rise and walk. In ‘d’ He is faced with the opposition of the Pharisees concerning forgiving sins and in the parallel He replies with a counter argument concerning forgiving sins. Centrally in ‘e’ Jesus has an answer for the Pharisees and scribes.

Fuente: Commentary Series on the Bible by Peter Pett

Jesus Heals a Paralytic ( Mat 9:1-8 , Mar 2:1-12 ) In Luk 5:17-26 we have the story of Jesus healing a paralytic. When comparing this narrative material in the Synoptic Gospels, their individual themes are clearly reflected. Mark makes the unique statement that He was preaching the Word unto them (Mar 2:2), reflecting the office of the evangelist. Luke makes the unique statement that He was teaching the people and the power of the Lord was present to heal them (Luk 5:17), reflecting the office and anointing of the prophet. Thus, we can see a clear emphasis in Mark’s version of an evangelist preaching of the Gospel with signs following, which is the foundation theme of this Gospel. Luke’s parallel passage emphasizes Jesus’ power and anointing in the office of the prophet; and within the context of Luke’s literary structure, Jesus is demonstrating to His disciples His authority over sin. Matthew makes no such comments, but rather places emphasis in this section of narrative material on His ability to heal all manner of sickness and disease in order to demonstrate the healing ministry to which He was about to commission His disciples.

This Miracle was a Demonstration that Jesus’ Claim to Divinity was Accepted by God – In this passage of Scripture, Jesus performs a miracle to demonstrate His authority to forgive sin. The foundational theme of Mark’s Gospel is the testimony of Jesus’ works to prove His divinity (and Jews knew that only divinity could forgive their sins). In the Old Testament the evidence that God received a person’s sacrifice and granted forgiveness of sins was demonstrated when the sacrifice was received. For example, we can find examples of God coming down and consuming sacrifices as He did for Moses at the dedication of the Tabernacle (Lev 9:24), for Manoah, the father of Samson (Jdg 13:19-20), for King David at the threshing floor of Ornan (1Ch 21:26), for Solomon at the dedication of the Temple (2Ch 7:1) and for Elijah on Mount Carmel (1Ki 18:38) as a way of receiving their sacrifices. In a similar way, the evidence that Jesus has the divine power to forgive man’s sins was by the fact that He healed him, since the Jews understood that sickness and sin went hand in hand. Thus, the Jews saw that Jesus’ claim to divinity was accepted by God. In addition, the fact that sickness and sin went hand in hand testifies to the fact that divine healing of men’s physical bodies was embedded in the Atonement of Jesus Christ.

This Miracle Demonstrated the Sinful Nature of Every Person – In this story, Jesus heals a man by first forgiving him of his sins. One reason Jesus discussed His authority to forgive sins and demonstrate this authority in front of the Pharisees was so the Jews would have no excuse in knowing Jesus and the Father (See Joh 15:22-24).

Joh 15:22-24, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.”

Luk 5:17  And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.

Luk 5:17 “that there were Pharisees and doctors of the law sitting by” – Word Study on “doctors of the law” Strong says the Greek word (G3547) literally means, “an expounder of the (Jewish) law, i.e. a Rabbi.” The Enhanced Strong says it is used 3 times in the New Testament, being translated in the KJV as, “doctor of the law 2, teacher of the law 1.”

This word is equivalent to “scribes” as this word is substituted for “doctors of the law” within this same passage of Scripture.

Luk 5:21, “And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?”

The other two places where this word is used are:

Act 5:34, “Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law , had in reputation among all the people, and commanded to put the apostles forth a little space;”

1Ti 1:7, “Desiring to be teachers of the law ; understanding neither what they say, nor whereof they affirm.”

Luk 5:17 “and the power of the Lord was present to heal them” Comments – Note that this verse follows verse 16, which tells us that Jesus withdrew into the wilderness to prayer. Prayer is our means of receiving power and strength from God.

Luk 5:24 Comments – In Luk 5:24 Jesus reveals His authority over man’s sins by forgiving the paralytic. He will soon reveal His authority over the most sacred Jewish institution, the Sabbath; thus, implying His Lordship over all Jewish traditions and lifestyle, and even the Jewish people as well (Luk 6:5). This revelation of divine authority will culminate on the Mount of Transfiguration where Jesus will reveal Himself to His disciples in a measure of His heavenly glory (Luk 9:28-36). This ultimate revelation will be given to only a few select disciples whom Jesus knew would believe in Him as the Son of God, and would carry this testimony to the world.

Fuente: Everett’s Study Notes on the Holy Scriptures

The healing of the paralytic:

v. 17. And it came to pass on a certain day, as He was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee and Judea and Jerusalem; and the power of the, Lord was present to heal them.

v. 18. And, behold, men brought in a bed a man which was taken with a palsy; and they sought means to bring him in, and to lay him before Him.

v. 19. And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.

v. 20. And when He saw their faith, He said unto him, Man, thy sins are forgiven thee.

v. 21. And the scribes and the Pharisees began to reason, saying, “Who is this which speaketh blasphemies? Who can forgive sins but God alone?

The first indication of the systematic effort on the part of the leaders of the Jewish Church to persecute and discredit Jesus. The story is an independent incident, having no connection with the foregoing, since Luke has no interest in exact chronological sequence. The chief men of the Jewish nation had received full information of the preaching and of the miracles of this otherwise unknown Galilean rabbi, who had not so much as asked their sanction for His work. The local men, of the various synagogues of Galilee, the experts in the Law and in all the doctrines as they had been fixed by tradition, were not equal to the situation. So they were reinforced by men from Judea, and especially from Jerusalem, Pharisees and scribes, the most learned men and skilled in the Law. All these were present in a house where Jesus was teaching the multitude. Not that they were eager for the Word of Life, but that they were watching for some opportunity of accusing Him. And the power of the Lord, the omnipotent majesty of the Triune God, was present in Jesus to the intent that He should heal. The other persons of the Godhead were never mere disinterested or neutral onlookers while the work of redemption was going on, but the entire Godhead in its three persons wrought the salvation of mankind. The chance for which the Pharisees and teachers of the Law had been waiting presented itself very quickly. Certain men bore upon a couch or hammock a man that had suffered a stroke of paralysis. “Commonly those who are attacked in all their members by severe nervous debility are quickly taken away; if not, they live, it is true, but seldom recover their health, and for the most part drag on a miserable life, losing, moreover, their memory. The sickness of those who are partially affected is, it is true, never severe, but often long and almost incurable. ” When these men with their burden reached the house where Jesus was staying, they anxiously sought a way in which they might bring the sick man and lay him before Jesus, for that was the purpose of their coming. They had the conviction of faith that this prophet from Nazareth was the Christ, who could easily cure their friend. But the crowd in the house and before the door was too densely packed; it was impossible to find an opening through which they might wedge themselves into the room where Jesus was speaking. But they were not long at a loss as to further procedure. They climbed the outside stairway to the roof of the house, they took off some of the tiles or material of which the roof was made, and then lowered the sick man on his hammock before the feet of Jesus. Luke’s account is influenced by his desire to make the manner of performing this work of love clear to the Romans for whom he was writing. Jesus paused in His teaching at this interruption, and His omniscient gaze swept the faces of the newcomers, including that of the sick man. In every one He read the firm conviction as to His ability to help, and also a voiceless pleading and interceding that He would show mercy. He was satisfied with the results of His scrutiny, and therefore turned to the paralytic with the words: Man, forgiven are thy sins! Note: Sin is the cause of all misery, sickness, and death in the world. By removing the cause, the consequences were, in effect, taken away. The sick man’s faith knew this; he knew that the greatest earthly gift became his by these comforting words of Jesus. It was not a case of special punishment for special sins, but one in which the Savior knew where the healing must commence, in the soul. No sooner had Jesus uttered the words of forgiveness than the scribes and Pharisees began to reason, to discuss the matter, either in their hearts only, or in an undertone among themselves. Their Pharisaic conscience was deeply grieved that any one presumed upon remitting sins. Such arrogance they must brand as blasphemy; for surely no one could forgive sins but God only. If Jesus were not God, He could not forgive sins in His own power; and His arrogating this authority to Himself would have been blasphemy against God, in the proper sense of the word. But that these scribes and Pharisees might have the fullest and most absolute proof of His divine power and Godhead, He now worked in their presence three miracles, all of which could be done only by an omniscient and omnipotent Being. These miracles were: the remission of the sick man’s sins; the revelation of the secret thoughts of the scribes; the restoration of the paralytic in a moment to perfect health.

Fuente: The Popular Commentary on the Bible by Kretzmann

Luk 5:17. And the power of the Lord was present, &c. Our Lord not only preached such awakening sermons as might have converted them to righteousness, but he was ready to perform such astonishing miracles as ought to have removed all their scruples with respect to his mission. Some suppose, that the word them refers not to the doctors and Pharisees of the law, but, in general, to those who had need of healing, and faith to be healedthe crowds, mentioned Mar 2:2. See on Mat 9:1.

Fuente: Commentary on the Holy Bible by Thomas Coke

Luk 5:17-26 . See on Mat 9:1-8 ; Mar 2:1-12 . Between this and the foregoing history Matthew has a series of other transactions, the sequence of which he accurately indicates. Luke vaguely says: , which, however, specifies approximately the time by means of the connection (“ on one of those days ,” namely, on the journey entered upon at Luk 4:43 f.). Comp. Luk 8:22 .

] and He , as Luk 5:1 , but here in opposition to the Pharisees, etc., who were surrounding Him.

. . .] popularly hyperbolical. As to ., see on Mat 22:35 .

. . .] and the power of the Lord (of God) was there ( praesto erat , as at Mar 8:1 ) in aid of His healing . So according to the reading (see the critical remarks). According to the reading , this would have to be taken as a vague designation of the sufferers who were present, referring back to Luk 5:15 ; the subject , would be the object . Others, as Olshausen and Ewald, have incorrectly referred to Jesus , whose healing power was stirred up (Luk 6:19 ). Wherever Luke in his Gospel calls Christ the Lord, and that, as would here be the case, in narrative , he always writes with the article. See Luk 7:13 (31), Luk 10:1 , Luk 11:39 , Luk 12:42 , Luk 13:15 , Luk 17:5-6 , Luk 18:6 , Luk 19:8 , Luk 22:31 ; Luk 22:61 .

In the following narrative the precedence of Mark is indeed to be recognised, but the tracing out of the features of dependence must not be carried too far (in opposition to Weiss in the Stud. u. Krit . 1861, p. 703 f.).

Luk 5:19 . .] into the house , where Jesus and His hearers (Luk 5:17 ) were. Comp. afterwards .

] qualitative: in what kind of a way . On the , which must be supplied in analysing the passage, see Bos, Ellips ., ed. Schaefer, p. 333; on the genitive of place (comp. Luk 19:4 ), see Bernhardy, p. 138; Krger on Thucyd. iv. 47, 2. Accordingly, although no instance of and used absolutely occurs elsewhere, yet the conjecture and (Bornemann) is not authorized.

] through the tiles , with which the flat roof was covered, and which they removed from the place in question. Mar 2:4 describes the proceeding more vividly. See the details, sub loco , and Hug, Gutacht . II. p. 21 f.

Luk 5:21 . ] a bringing into prominence of the point of commencement of these presumptuous thoughts. A vivid description.

] See on Mat 16:7 . They expressed their thoughts to one another ; hence Luk 5:22 is not inappropriate (in opposition to Weiss).

Luk 5:24 . .] is not to be put in parenthesis, but see on Mat 9:6 .

] placed first for the sake of emphasis.

Luk 5:25 . ] he took up that on which (till now) he lay , an expression purposely chosen to bring out the changed relation. With reference to , on which he was stretched out , comp. the frequent , and the like. See in general, Khner, 622 b.

Luk 5:26 . The narrative is summary , but without precision , since the impression said to be produced by the miraculous incident ( , Polyb. ix. 16. 2. Comp. Wis 16:17 ; Wis 19:5 ; 2Ma 9:24 ; Xen. Cyr . vii. 2, 16) applies indeed to the people present (Mat 9:8 ), but not to the Pharisees and scribes.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

(17) And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them. (18) And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. (19) And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. (20) And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. (21) And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? (22) But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? (23) Whether is easier to say, Thy sins be forgiven thee; or to say, Rise up and walk? (24) But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go unto thine house. (25) And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. (26) And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

I cannot suppose that the cure of the man with the palsy was at the same time as those doctors were present; for Mark, in his relation of this miracle, doth not notice their presence; and moreover it is said, in the close of the wonderful act, the lookers on were all amazed, and they glorified God. A circumstance never ascribed to those men, who only came to entrap Christ, and to accuse him. Concerning this miracle of the paralytic, I have very largely dwelt upon it, Mar 2:2-12 , to which therefore I refer.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.

Ver. 17. And the power of the Lord ] So it is, when any ordinance is afoot.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

17 26. ] HEALING OF A PARALYTIC. Mat 9:2-8 . Mar 2:1-12 . This miracle is introduced by the indefinite words, . . .: see reff. In Mat 8:5 to Mat 9:1 , a series of incidents are interposed. Our Lord there appears to have returned from the country of the Gadarenes and the miracle on the dmoniac there, to ‘ His own city ,’ i.e. Capernaum. The order in Mark is the same as here, and his narrative contains the only decisive note of sequence (ch. Luk 4:35 ), which determines his order and that in the text to have been the actual one, and the events in Mat 8 to be related out of their order.

Fuente: Henry Alford’s Greek Testament

17. ] . . not to be pressed: as we say, from all parts .

. . ] Does this mean the power of God or the power of the Lord , i.e. Jesus? Me [49] . remarks that Luke uses frequently for Jesus, but always with the article: see ch. Luk 7:13 ; Luk 10:1 ; Luk 11:39 ; Luk 12:42 , alli [50] . fr.: but the same word, without the article, for the Most High; see ch. Luk 1:11 ; Luk 1:38 ; Luk 1:58 ; Luk 1:66 ; Luk 2:9 ; Luk 4:19 ; whence we conclude that the meaning is, the power of God (working in the Lord Jesus) was in the direction of His healing: i.e. wrought so that He exercised the powers of healing: and then a case follows. For construction, see reff.

[49] Meyer.

[50] alli= some cursive mss.

has apparently been altered to from its difficulty. It might indeed be said that – may have been altered to – from the apparent difficulty of all these mentioned needing healing. So uncertain are merely subjective considerations either way: and so necessary is it to adhere in such cases, where any uncertainty exists, simply and faithfully to antiquity, as our best existing guide.

Fuente: Henry Alford’s Greek Testament

Luk 5:17-26 . The paralytic (Mat 9:1-8 , Mar 2:1-12 ).

Fuente: The Expositors Greek Testament by Robertson

Luk 5:17 . , a phrase as vague as a note of time as that in Luk 5:12 as a note of place. , etc., and He was teaching; the Hebraistic paratactic construction so common in Lk. Note and . following. , teachers of the law, Lk.’s equivalent for . The Pharisees and lawyers appear here for the first time in Lk., and they appear in force a large gathering from every village of Galilee, from Judaea, and from Jerusalem. Jesus had preached in the synagogues of Galilee where the scribes might have an opportunity of hearing Him. But this extensive gathering of these classes at this time is not accounted for fully in Lk. Not till later does such a gathering occur in Mk. (Mar 3:22 ). , the reading in [48] [49] [50] gives quite a good sense; it is accusative before = the power of the Lord (God) was present to the effect or intent that He (Jesus) should heal.

[48] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[49] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[50] Codex Regius–eighth century, represents an ancient text, and is often in agreement with and B.

Fuente: The Expositors Greek Testament by Robertson

Luke

BLASPHEMER, OR-WHO?

Luk 5:17 – Luk 5:26 .

Luke describes the composition of the unfriendly observers in this crowd with more emphasis and minuteness than the other Evangelists do. They were Pharisees and doctors, and they were assembled from every part of Galilee, and even from Judea, and, what was most remarkable, from Jerusalem itself. Probably the conflict with the authorities in the capital recorded in Joh 5:1 – Joh 5:47 had taken place by this time, and if so, a deputation from the Sanhedrim would very naturally be despatched to Capernaum, and its members would as naturally summon the local lights to sit with them, and watch this revolutionary young teacher, who had no licence from them, and apparently not much reverence for them.

One can easily imagine that these heresy-hunters would be much too superior persons to mix with the crowd about the door of Peter’s house, and would, as Luke says, be ‘sitting by,’ near enough to see and hear, but far enough to show that they had no share in the vulgar enthusiasm of these provincial peasants. They were too holy to mingle with the mob, so they kept together by themselves, and waited hopefully for some heresy or breach of their multitudinous precepts. They got more than they expected.

We may note the contrast between their cynical watchfulness and the glorious manifestations for which they had no eyes. ‘The power of the Lord’-that is, of Christ-’was’ operative ‘in His healing,’ or, according to another reading, ‘to heal them.’ But the critics took no heed of that. There is a temper of mind which is sharp-eyed as a lynx for faults, and blind as a bat to evidences of divine power in the Gospel or its adherents. Some noses are keen to smell stenches, and dull to perceive fragrance. The race of such inquisitors is not extinct.

They contrast, too, with the earnestness of the four friends who brought the paralysed man. The former sat cool and critical, because they had no sense of need either for themselves or for others. The latter made all the effort they could to fight through the crowd, and then took to the roof by some outside stair, and hastily stripping off enough of the tiling, lowered their friend, bed and all, right down in front of the young Rabbi. The house would be low, and the roof slight, and Jesus was probably seated in an open inner court or verandah, At any rate, the description gives a piece of local colour, and presents no improbability.

Earnestness in striving to come oneself or to bring a dear one to Christ’s feet seems a supremely absurd waste of energy to a cynical critic, who feels no need of anything that Christ can give. It looks rather different to the paralytic on his couch, and to the friends who long for his healing.

The first lesson from this incident is that our deepest need is forgiveness. No doubt, something in the paralytic’s case determined Christ’s method with him. Perhaps his sickness had been brought on by dissipation, and possibly conscience was lashing him with a whip of scorpions, so that, while his friends sought for his healing, he himself was more anxious for pardon. It is very unlikely that Jesus would have offered forgiveness unless He had known that it was yearned for. But whether that is so or not, we may fairly generalise the order of givings in this miracle, and draw from it the lesson that what Jesus then gave first is His chief gift. In most of His other miracles He gave bodily healing first. First or second, it is always Christ’s chief gift in the beginning of discipleship. His miracles of bodily healing are parables of that higher miracle. This incident brings out what is always the order of relative importance, whether it is that of chronological sequence or not.

And we all need to lay that truth to heart for ourselves. No tinkering with superficial discomforts, or culture of intellect and taste, or success in worldly pursuits, will avail to stanch the deep wound through which our life-blood is ebbing out. We need something that goes deeper than all these styptics. Only a power which can deal with our sense of sin, and soothe that into blessed assurance of pardon, is strong enough to grapple with our true root of misery. It is useless to give a man dying of cancer medicine for pimples. That is what all attempts to make man happy and restful while sin remains unforgiven, are doing.

Social reformers need this lesson. Many voices proclaim many gospels to-day. Culture, economical or social reconstruction, is trumpeted as the panacea. But it matters comparatively little how society is organised. If its individual members retain their former natures, the former evils will come back, whatever its organisation. The only thorough cure for social evils is individual regeneration. Christ deals with men singly, and remoulds society by renewing the individual. The most elaborate machinery may be used for filtering the black waters. What will be the good of that if the fountain of blackness is not sealed up, or rather purified, at its hidden source? Make the tree good, and its fruit will be good. To make the tree good, you must begin with dealing with sin.

The second lesson from this incident is that Christ’s claim to forgive sins is either blasphemy or the manifest token of divinity. These Pharisees scented heresy at once. They were blind to the pathos of the story, and hard as millstones towards the poor sufferer’s wistful looks. But they pounced at once gleefully on Christ’s words. They were perfectly right in their premises that forgiveness was a divine prerogative which no man could share. For sin is the name of evil, when considered in its relation to God. He only can forgive it, for ‘against Thee, Thee only,’ as David confessed, is it committed. True, the same act may be full of harmful results to men, and may be a breach of human law, but in its character as sin it refers to God only. Forgiveness is the outpouring of God’s love on a sinner, uninterrupted by his sin. Only God can pour out that love.

But the cavillers were quite wrong in their conclusion. He did not ‘blaspheme.’ The fact that Jesus knew and answered their whispered or unspoken ‘reasonings in their hearts’ might have taught them that here was more than a rabbi, or even a prophet. But He goes on to reiterate His assertion that He has power to forgive sins.

Observe that He does not deny their premises. Nor does He, as He was bound in common honesty to do, set them right if they were wrong in supposing that He had claimed divine power. A wise religious teacher, who saw himself misunderstood as asserting that he could give what he only meant to assure a penitent that God would give, would have instantly said, ‘Do not mistake me. I am only doing what every servant of God’s should and can do, telling this poor brother that God is ready to forgive. God forbid that I should be supposed to do more than to declare his forgiveness!’ Christ’s answer is the strongest possible contrast to that. He knew what these Pharisees supposed Him to have meant by His authoritative words, and knowing it, He repeats them, and points to the miracle about to be done as their vindication.

Is there any possible way of escaping from the conclusion that Jesus solemnly and deliberately laid claim to exercise the divine prerogative of dispensing pardon? If He did, what shall we say of Him? Surely there is no third judgment of Him and His words possible; but either the Pharisees were right, and ‘this man,’ this pattern of all meekness and perfect example of humility, blasphemed, or else Peter was right when he said, ‘Thou art the Christ, the Son of the living God.’

The third lesson is that the visible effects of Christ’s power attest the reality of His claim to produce the invisible effects of peaceful assurance of forgiveness. It was equally easy to say, ‘Thy sins are forgiven thee,’ and to say, ‘Take up thy bed and walk.’ It was equally impossible for a mere man to forgive, and to give the paralytic muscular force to move. But the one saying could be tested, and its fulfilment verified by sight. The other could not; but if the visible impossibility was done, it was a witness that the invisible one could be.

The striking way in which our Lord weaves in His command to the palsied man to take up his bed with His words to the Pharisees is preserved in all the Gospels, and gives vividness to the narrative, while it brings out the main purpose of the miracle. It was a demonstration in the visible sphere of Christ’s power in the invisible. Both were divine acts, and that which could be verified by sight established the reality of that which could not.

The same principle may be widely extended. It includes all the outward effects of Christ’s gospel in the world. There are abundance of these which are patent to fair-minded observers. If one wishes to know what these are, he has only to contrast heathen lands with those in which, however imperfectly, Jesus is recognised as King and Example. The lives of His disciples are full of faults, but they should, and in a measure, do, witness to the reality of His gifts of forgiveness and conquest of sin. He has done more to restore strength to humanity paralysed for good than all other would-be physicians put together have done; and since He has visibly effected such manifest changes on outward lives, it is no rash conclusion to draw that He can change the inward nature. If He has healed the palsy, that is a work surpassing human power, and it proves that He can forgive the sin which brought the paralysis, and tied the helpless sufferer to his couch of pain.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

NASB (UPDATED) TEXT: Luk 5:17-26

17One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for Him to perform healing. 18And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of Him. 19But not finding any way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus. 20Seeing their faith, He said, “Friend, your sins are forgiven you.” 21The scribes and the Pharisees began to reason, saying, “Who is this man who speaks blasphemies? Who can forgive sins, but God alone?” 22But Jesus, aware of their reasonings, answered and said to them, “Why are you reasoning in your hearts? 23″Which is easier, to say, ‘Your sins have been forgiven you,’ or to say, ‘Get up and walk’? 24But, so that you may know that the Son of Man has authority on earth to forgive sins,” He said to the paralytic “I say to you, get up, and pick up your stretcher and go home.” 25Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. 26They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, “We have seen remarkable things today.”

Luk 5:17 “One day He was teaching; and there were some Pharisees and teachers of the law” See parallels in Mar 2:3-12 and Mat 9:1.

“Pharisees” See Special Topic below.

SPECIAL TOPIC: PHARISEES

“teachers of the law” This seems to be parallel with “the scribes” of Luk 5:21 (see Special Topic at Luk 5:21). Most of them were Pharisees, but not all. They were the experts in applying the oral and written law to the practical matters of everyday life. In a sense they took over the role of the OT local Levites. These “biblical lawyers” became the rabbis of today’s Judaism.

“from Jerusalem” We learn from rabbinical literature that Jerusalem was considered a separate district of Judah. These were Jewish representatives from “headquarters”! In essence these biblical experts convened to examine Jesus.

“and the power of the Lord was present for Him” Notice in Luk 4:14 it says “power of the Spirit.” We must remember the close interpersonal relationship between the persons and work of the Triune God (see SPECIAL TOPIC: THE TRINITY at Luk 3:22). Notice also the term “Lord” in this text refers to YHWH. Jesus was YHWH’s agent in creation, redemption, and judgment.

SPECIAL TOPIC: JESUS AND THE SPIRIT

There are several related Greek manuscript variants in Luk 5:17. These are attempts by scribes to clarify the sentence.

1. It seems a staggering statement to say Pharisees and scribes from every village of Galilee, Judea, and Jerusalem came to hear Jesus (cf. MSS cf8 i1, Ac, B, C, L, W and the Vulgate and Syriac translations), so scribes changed the sentence to refer to those who were being healed (cf. MS * and some Coptic and the Armenian translations).

This shows that the later scribes, as well as modern westerners, do not understand Eastern literature (hyperbole).

2. The “him” is singular and refers to Jesus (cf. MSS , B, L, W), but some scribes thought it referred to those being healed and made it plural (cf. MSS A, C, D, and the Vulgate, Peshitta and Armenian translations). UBS4 gives “him” an “A” rating, which means “certain.”

Luk 5:18 “paralyzed” Luke, the Gentile physician, uses the technical, medical term (Hippocrates, Galen), while Matthew and Mark use the common vernacular.

Luk 5:19 “they went up on the roof and let him down through the tiles” Most homes had outside stairs where the roof was accessible. The roof was a place of socializing and even sleeping in the hot season of the year. Can you imagine what it must have been like for those people sitting in the crowded home when the roof started falling in on them?

Luk 5:20 “Seeing their faith” “Their” refers to the friends as well as the paralytic man.

The term “faith” is a major NT term (cf. Luk 5:20; Luk 7:9; Luk 7:50; Luk 8:25; Luk 8:48; Luk 17:5-6; Luk 17:19; Luk 18:8; Luk 18:42; Luk 22:32). The Greek noun is pistis and the verb is pisteu. This term is translated into English by three wordsfaith, believe, trust (see Special Topics at Luk 1:45). The concept is crucial for an understanding of salvation (cf. Joh 1:12; Joh 3:16) and the Christian life (cf. Heb 11:1; Heb 11:3; Heb 11:6).

The Hebrew equivalent is emeth, which originally referred to someone in a stable stance, but it developed the metaphorical extension of someone who is dependable, loyal, trustworthy, and faithful.

Faith is not something we do, but it is the hand that receives the gifts of God (cf. Eph 2:8-9). It is not a work, but a receptive attitude of need and thanksgiving. We are not dependable, loyal, trustworthy, or faithful, but God is! We trust His trustworthiness; we faith His faithfulness. The hope of all fallen humanity is the unchanging character of God, His mercy and grace towards His rebellious human creation.

These friends believed Jesus, as God’s representative, would act graciously toward their friend and they would do anything to get their friend to Jesus (cf. Luk 7:9; Luk 7:50; Luk 8:48; Luk 17:19; Luk 18:42). Oh, that friends had that kind of love and concern today!

“your sins are forgiven” The grammatical form is a Perfect passive indicative. This was an astonishing statement. It was meant to provoke a dialogue with the religious leaders who were present. In rabbinical Judaism, sin and sickness were related (cf. Joh 5:14 and Jas 5:13-15, however, not all sin is related to sickness, cf. Joh 9:3). Human guilt causes many physical ailments.

Luk 5:21 “scribes” See Special Topic below.

SPECIAL TOPIC: SCRIBES

“Who can forgive sins, but God alone” This was exactly Jesus’ point! Jesus was clearly, unambiguously giving them the sign they asked for. He is clearly proclaiming His Messiahship.

Luk 5:22 “But Jesus, aware of their reasonings” Does this imply that

1. Jesus overheard them

2. Jesus knew their theology

3. Jesus read their minds

The end of Luk 5:22 implies #3.

Luk 5:23-24 The man’s healing was an outward sign for these religious leaders of the purpose, power, and person of the Messiah (cf. Luk 4:18-19). Instead of praise and adoration (which they initially gave, cf. Luk 5:25-26), their hearts will turn to self-interest, even murder (cf. Luk 22:2; Mat 12:14; Mat 26:1; Mar 14:1; Joh 5:18; Joh 7:1; Joh 7:19; Joh 8:37; Joh 8:40; Joh 11:53).

Healing can occur without faith. Jesus healed people as a means of

1. getting the attention of His hearers

2. demonstrating the power and compassion of God and His Messiah

3. training the disciples

Forgiveness of sin, however, is never possible without personal faith.

SPECIAL TOPIC: IS HEALING GOD’s PLAN FOR EVERY AGE?

Luk 5:24 “Son of Man” This term is Jesus’ chosen self-designation. In the book of Ezekiel (example Luk 2:1; Psa 8:4) it means simply “human being,” but in Dan 7:13-14 it derives an added connotation of deity (cf. 1Jn 4:1-3). This term was not used by rabbinical Judaism and, therefore, it did not have militaristic, nationalistic, exclusivistic connotations. See fuller note at Luk 6:5.

The parallel in Mat 9:8 has the phrase “glorified God, who had given such authority to men.” The comment accentuates the human aspect of “Son of Man.” One wonders how much the more developed Gnosticism of Luke’s day is reflected in Luke choosing those aspects of Jesus’ life and teachings which reflect His humanity.

SPECIAL TOPIC: THE SON OF MAN

“has authority on earth to forgive sins” This was the central question of the Jewish leaders. Where did Jesus get His power and authority (see Special Topic: Authority at Luk 20:2)? They could not deny His miracles or the power of His teaching, so they tried to attribute His authority to the Evil One.

Luk 5:26 “they were filled with fear” Jesus was filled with the Spirit before birth (cf. Luk 1:15). Elizabeth and Zacharias were filled with the Spirit so they could better understand His person and birth (cf. Luk 1:41; Luk 1:67), but the Jews (i.e., Nazarites) are filled with anger (cf. Luk 4:25) and their leaders are filled with fear (cf. Luk 5:26) and rage (cf. Luk 6:11).

Luke continues this theme in Acts.

1. The disciples are filled with the Spirit (cf. Luk 2:4; Luk 4:8; Luk 4:31; Luk 9:17; Luk 13:9).

2. The Jewish leaders (Sadducees) were filled with jealousy (cf. Luk 5:17).

3. The Jewish crowd at Pisidian Antioch was filled with jealousy (cf. Luke 13:45).

One’s reaction to the gospel determines what one is filled with.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

on = in. Greek. en. App-104. See the Structure “S” and “S”.

a certain day = in one of the days.

that = and.

doctors, &c. = teachers of the law. Greek. nomodida skalos. Occurs only here, Act 5:34, and 1Ti 1:7.

Galilee, . . . Judaea, . . . Jerusalem. Palestine was divided into the three districts (mountain, seashore and valley). Compare Act 1:8; Act 10:39

the LORD = Jehovah. App-98.

to = for, or with a view to. Greek. eis. App-104.

them. TTrm. A WH R. read “him” instead of “them”. If so, then the clause reads, “the power of Jehovah: was [present] for Him to heal”, but miracles were few “because of their unbelief”, Mat 13:58.

Fuente: Companion Bible Notes, Appendices and Graphics

17-26.] HEALING OF A PARALYTIC. Mat 9:2-8. Mar 2:1-12. This miracle is introduced by the indefinite words, . . .: see reff. In Mat 8:5 to Mat 9:1, a series of incidents are interposed. Our Lord there appears to have returned from the country of the Gadarenes and the miracle on the dmoniac there, to His own city, i.e. Capernaum. The order in Mark is the same as here, and his narrative contains the only decisive note of sequence (ch. Luk 4:35), which determines his order and that in the text to have been the actual one, and the events in Matthew 8 to be related out of their order.

Fuente: The Greek Testament

Luk 5:17. , sitting) as hearers that were treated with more especial honour than the rest.-, doctors of the law) Scribes, Luk 5:21.-, village) The extremes, Jerusalem on the one hand, and the villages on the opposite, are specified: the towns which constitute the immediate mean between the capital city and the petty villages, are meant to be included.-) was present so as to heal. A similar expression occurs in the LXX., , we shall be present, or ready, for the purpose of saving thee, 2Sa 10:11; , they shall be present to perform, Num 8:11; , let Thy hand be present for the purpose of saving me, Psa 119:173.-, them) namely, those of whom Luk 5:15 speaks.

Fuente: Gnomon of the New Testament

Luk 5:17-26

5. JESUS HEALING THE PALSIED MAN

Luk 5:17-26

17 And it came to pass on one of those days,-Luke is indefinite and says that these things “came to pass on one of those days.” Mark is more definite with respect to the place, as it was in Capernaum. Parallels of this account are found in Mat 9:2-8 and Mar 2:1-12. Mark and Luke are much fuller than Matthew; Matthew records only the principal features of the event, while Mark and Luke give the efforts made to get the sick man into the presence of Jesus. Jesus “was teaching”; this was his mission. There were present “Pharisees and doctors of the law” they had come “out of every village of Galilee and Judaea and Jerusalem.” The “Pharisees” were a religious party or sect which originated about 150 years before Christ: their name means “separatists” they were those who separated themselves from all impurities, as they claimed. To become a member of the Pharisaic association one had to agree to set apart all the sacred tithes and refrain from eating anything that had not been tithed. They held strictly to their oral law or traditions, attaching more importance to them than to the written law. (Mat 15:1-6.) Jesus often classed them with the hypocrites. “Doctors of the law” were teachers of the law. They were supposed to be men of learning and ability to expound the Jewish law; they were “law-teachers,” lawyers, scribes. Distinguished hearers of the Pharisees and teachers of the law were “sitting by” in their dignity while the people stood there seems to have been a general assembly of them from “every village of Galilee and Judaea and Jerusalem.”

18-20 And behold, men bring on a bed a man-This man was a paralytic; he was paralyzed, having lost the power of muscular motion; he had very likely been in this condition for some time; Mark states that he was “borne of four,” each holding a corner of the bed on which he lay. He was brought to the house where Jesus was. (Mar 2:1.) They were unable to get very close to Jesus with the man on account of the multitude which filled both the house and the doorway. However, they were not to be outdone, but were determined to bring the palsied man into the presence of Jesus; so when they could not find any way to get into the presence of Jesus, “they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus.” We are not told how they went “up to the housetop”; they probably went up the stairs on the outside or up a ladder; some think that they went up the stairs within an adjoining house, and passed from its roof to the roof of the house where Jesus was. The roofs of the houses were commonly flat: they removed that portion of the roof which was just above Jesus, and then they let the man down on his bed into the presence of Jesus. Jesus saw their faith and commended it. When Jesus saw their faith he said: “Man, thy sins are forgiven thee.” It was encouraging for Jesus to address the sick man; he spoke in an encouraging way. We have only two recorded occasions that Jesus said “thy sins are forgiven”; this case and another recorded in Luk 7:48.

21 And the scribes and the Pharisees began to reason,- These were the religious leaders and they began to say “within themselves,” not aloud; the word in Mark here means “held a dialogue with themselves.” They reached the conclusion that Jesus was a blasphemer, but were not courageous enough to accuse him of blasphemy to his face; in their reasoning they came to the conclusion that he was speaking words of blasphemy, because no man could forgive sins except God. Their reasoning was logical, if their premises were true. Their argument was: “It is blasphemy for any but God to claim to forgive sins”; this man claims the power to forgive sins; therefore he is a blasphemer. If Jesus is not what he claimed to be, he is a blasphemer.

22-24 But Jesus perceiving their reasonings,-Jesus knew their thoughts and answered their accusation. They must have been greatly surprised when Jesus asked: “Why reason ye in your hearts?” Jesus knew the hearts of men; he did not need “that any one should bear witness concerning man; for he himself knew what was in man.” (Joh 2:24-25.) He asked further: “Which is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk?” Again they must have been surprised. Jesus asked them these questions, showing that he knew what was in their hearts. The one who could say with authority, arise and walk, could say with effect, thy sins are forgiven; both were possible only for God, but impossible for man.

But that ye may know that the Son of man hath authority -Jesus proposes to give them evidence that they cannot doubt, evidence that they must accept or stultify their own intelligence. To perform a miracle is as much the work of God as to forgive sins; Jesus proposes to perform the miracle as proof of his power to forgive sins; hence he said: “That ye may know that the Son of man hath authority on earth to forgive sins (he said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house.” Jesus wrought the miracle by his own divine power; he did not have a delegated power, but used his own power as the Messiah. The scribes rightly understood Jesus as acting by his own authority, and thereby claiming divine honor to himself. The “scribes” were the learned men who preserved, copied, and expounded the law and their traditions. (Ezr 7:12; Neh 8:1; Mat 15:1-6.) It was God in Christ manifesting his glory, and hence a proof that Jesus could forgive sins.

25, 26 And immediately he rose up before them,-All eyes were fixed on the paralytic and were anxiously awaiting to see the results. If Jesus was what he claimed to be, he could heal this man or could forgive sins; if he were not what he claimed to be, he could do neither. Jesus calmly commanded the sick man, not only to arise, but to take the bed or couch upon which he lay and bear it away. The man immediately obeyed Jesus, took up his bed, departed out of the house, “glorifying God.” The man in the presence of all, not only stood up, but showed that he was fully restored by immediately taking up his bed and departing from the house and going to his own house, praising God as he left. The evidence of the power of Jesus was manifested in the presence of all.

And amazement took hold on all,-The effect of the miracle on the people was great; literally “amazement took hold on all”; they were brought into a state of wonder, fear, and dread. Very likely the scribes and Pharisees had never given Jesus the credit of working a real miracle; or if they had, they had never carried out in thought this reasoning: he who can work a miracle must have divine power, and therefore the right to forgive sins. Now they had both the fact and the inference to dispose of in their thought. If they had been honest minded before God, they must have come at once to the conclusion that Jesus was really divine, and therefore the Messiah who was to come. They had never seen or heard of anything that could compare to what Jesus was teaching and doing; their conclusion should have been in his favor.

Fuente: Old and New Testaments Restoration Commentary

Chapter 27

Four Of The Most Important Men In The Bible

We have before us four of the most important men in the Bible. So far as I know, not one of them was a preacher. None of them wrote a word of inspiration. These four men were not prophets or apostles. They appear to have been insignificant, if not totally unknown among their peers. The names, ages and birth places of these four men are not mentioned anywhere in the Word of God. Yet, these four men rank among the most important men in the Bible, because these four, unknown nobodies were instruments by which God brought one of his elect sheep to Christ. These four men had a friend who was paralyzed, both physically and spiritually; and they brought their friend to Christ; and the Lord Jesus both healed their friend and forgave his sin. The story of their remarkable faith and zeal is recorded in Matthew, Mark and Luke. Never in all the world did any mortals perform a more important work than these four men. Because of their labours, a sinner was saved and God was glorified.

Try to get a picture in your mind of the scene before us in Luk 5:17-26. It is a very remarkable story. These four men knew who Christ is and they knew the power of his grace. They knew a man who needed their Saviour. They knew where the Lord Jesus was to be found. They resolved together to bring their friend to the Saviour. And by thoughtful planning, labour and perseverance, these four men succeeded in getting their friend to Christ.

The work required much time and effort; but they were in dead earnest. They knew that Christ had the power to save their friend; and they knew that their friend needed his grace. They were determined to let nothing stand in their way. They were determined to get their friend to Christ. They could not heal his disease. They could not save his soul. They could not forgive his sin.Nor did they know whether or not the Lord would do these things for him. But they could get their friend to Christ. What they could do they were determined to do. And as a direct result of their diligent labours, a sinner was saved and God was glorified. Nothing in all the world could be more important. When the Lord Jesus saw their faith, he forgave that mans sin.

God the Holy Spirit holds these four men up before our eyes as examples for us to follow. They show us the importance and the necessity of personal evangelism.

Five Facts

We know that salvation is of the Lord. No man can save himself; and we cannot save other men. It is not possible for us to create a new heart in another person. We cannot give them repentance and faith in Christ. We cannot reveal Christ to a mans heart. But there are some things that we can do. And what we can do, we must do. Here are five facts plainly revealed in the Word of God.

All men by nature are totally depraved, helplessly lost and spiritually dead. No man will ever, of his own accord, by his own free-will, seek the Lord and come to Christ (Rom 3:10-12).

God has an elect people in this world whom he has chosen for himself in eternal love and determined to save (Rom 8:29-30).

The Lord Jesus Christ has redeemed those chosen of God by his own precious blood; and, by the merit and efficacy of his blood, he shall bring them into the bliss and glory of eternal life in heaven (Isa 53:9-11).

God the Holy Spirit shall effectually quicken, regenerate and preserve all of those who were chosen by God the Father and redeemed by God the Son, calling them to faith in Christ by irresistible grace (Psa 65:4; Psa 110:3).

And God uses men to reach the hearts of men with the gospel (1Co 1:21).

As he used the Hebrew maid to convince Naaman, used Andrew to find Peter, used the Samaritan woman to call his elect in Samaria, and used Philip to call the Ethiopian Eunuch, so the Lord God still uses saved sinners in his mighty operations of grace by which he saves chosen sinners.

It is Gods good pleasure to use sinful men to proclaim the gospel to sinful men. He could use angels. He could speak to men directly. But he has chosen to speak to men through us. What a privilege he has given us (2Co 4:7). This is no limitation to Gods sovereignty. It is the marvel of his sovereign grace that he is pleased to use us (1Co 1:26-29).

Five Questions

I pray that God the Holy Spirit will kindle a fire in our hearts and inspire us to zealously give ourselves to the business of bringing sinners to Christ.[10]

[10] The reader will find detailed studies on this event in my expositions of Matthew 9 and Mark 2.

Do you know the Lord Jesus Christ and the gospel of his grace? I am not asking whether or not you are a religious person. I am not asking about your doctrinal beliefs, your denominational affiliation, or your works of morality. I am asking this one thing: do you know the Lord Jesus Christ? Has he been revealed in your heart? Have you seen his face, heard his voice and followed him? If you are truly united to Christ by faith, if you do love him, surely you want others to know him (Rom 10:1).

Do you know the gospel of the grace of God? Do you know how it is that God saves sinners by the substitutionary sacrifice of his own dear Son? (Joh 3:14-16; Rom 3:24-26).

The universal testimony of holy scripture is, By grace ye are saved! Salvation is by grace, because sinners need grace (Eph 2:1-5). Totally depraved, spiritually dead sinners must be saved by grace, because they are totally incapable of saving themselves, or of assisting in the salvation of their souls. Salvation by grace excludes all boasting on the part of man (Eph 2:8-9; 1Co 4:7). It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Salvation by grace gives all the praise, honour and glory to the triune God for what he has done (Eph 1:6; Eph 1:12; Eph 1:14). Praise, honour and glory to God the Father for election and predestination, to God the Son for redemption and forgiveness, to God the Holy Spirit for regeneration and preservation. Salvation by grace is a door of hope for helpless, guilty sinners. If God required us to do something to be saved, none would ever be saved. But, since the whole of salvation is by grace, there is hope for sinners who are incapable of doing anything to please God. Salvation by grace is salvation from sin (Mat 1:21). Grace saves us from both the penalty of sin and the dominion of sin. Grace is not a license to sin. Grace never justifies a life of sin. Grace makes sinners the servants of righteousness. But how does grace save?

Grace does not save us by overlooking our sins and pretending that they do not exist (Eze 18:20), or by enabling us to keep the law of God (Gal 3:21), or by giving us religious ceremonies to observe (Gal 5:2) and good works to perform (2Ti 1:9).

Grace saves by substitution, by transferring the sins of Gods elect to Christ and punishing him for them as our Substitute (Rom 3:24; 2Co 5:21; Gal 3:13; Eph 1:7; 1Pe 2:24). The Lord Jesus Christs substitutionary redemption upholds and satisfies the justice of God. Our Lord Jesus Christ was made sin for his people so that our sins might be justly imputed and charged to him. When he was made sin for us, the Lord God poured out on him all the fury of his holy law and offended justice. Because he exhausted his wrath on our Substitute, the Lord Jesus, the Lord God declares, to all for whom Christ died, Fury is not in me (Isa 27:4). He is to every believing sinner both a just God and a Saviour (Isa 45:20-22).

Grace saves us by making us the righteousness of God in Christ (2Co 5:21), by imputing Christs righteousness to us and by making us partakers of the divine nature (2Pe 1:4) in regeneration, giving us life and faith in Christ (Col 2:12). Grace saves by making Christ and his sin-atoning death precious to our hearts. The death of Christ is of absolutely no benefit to any sinner until he believes the gospel. Christ in you (is) the hope of glory (Col 1:27). He that believeth on him is not condemned: but he that believeth not is condemned (Joh 3:18).

Grace saves us by keeping and preserving us unto eternal glory (1Pe 1:5). The gifts and callings of God are without repentance (Rom 11:29). That which grace begins, grace will complete (Php 1:6). Grace will not be frustrated. Grace can never fail!

If you know Christ, you ought to confess him. If you know the gospel, you ought to tell it. The Saviour says, Ye are witnesses of these things (Luk 24:48; Act 5:32; Act 10:39; 2Ti 2:2).

Do you know any place where sinners are sure to hear the gospel, any place where Christ is preached?

Do you know of a place where the power of God is present to heal the souls of men? Every gospel church is such a place. The church of Christ is to be a sounding board for the gospel. Our one purpose for existence in this world, our one business in life is to preach the gospel of Christ.

Every pastor, every gospel preacher is responsible to make it his business, every time he speaks to eternity bound sinners in Gods name, to preach the gospel to them (1Co 2:2; 1Co 9:16). The preacher must have but one real ambition in life; and that one ambition must be to hold Christ up and point men and women to him, saying, Behold the Lamb of God. He alone is the Substitute for sinners. He alone is the Saviour of men. There is hope for sinners in him. There is redemption in him. There is righteousness in him. There is life in him. There is salvation in him. There is safety in him.

The preaching of the gospel is the power of God unto salvation (Rom 1:16; 1Co 1:18; 1Co 1:24; 1Co 2:2-5). Bring sinners with you to the place where the power of the Lord is present to heal them. In that place where God speaks to your heart and reveals Christ to you, he may do the same for others.

Do you have any real love and concern for the glory of God and the souls of men?

Do you know anyone who needs healing? I know this: That about which we are truly concerned, that which is really important to us is that about which we will be diligent and earnest. J.C. Ryle wrote

Why is it that so many people take no pains in religion? How is it that they can never find time for praying, Bible reading, and hearing the gospel? What is the secret of their continual string of excuses for neglecting the means of grace? How is it that the very same men who are full of zeal about money, business, pleasure or politics, will take no trouble about their souls? The answer to these questions is short and simple. These men are not in earnest about salvation.

If the glory of Christ is important to you, the worship of Christ will be important to you. If the souls of your children are important to you, you will see to it that they hear the gospel. If the souls of men are important to you, you will do what you can to see to it that they hear the gospel.

Do you not know that this world is passing away? Do you not know that men are perishing? Do you not know that hell is real, heaven is real, eternal death is real, eternal life is real?

What Can We Do To Bring Sinners To Christ?

We cannot all become preachers and missionaries. We cannot all be Bible teachers. And I do not suggest that we all should be preachers, missionaries and teachers. But there are some things that you and I can and should do for the glory of God and the salvation of his elect.

We can adorn the gospel of the grace of God by our daily lives (Tit 2:10). Let us seek grace to live in accordance with what we profess, or it will be of no value to anyone for us to try to be witnesses of the gospel. See to it that your profession and your practice are in agreement.

We can all tell what we know. We do not have to be theologians to be faithful witnesses. A faithful witness is one who simply tells what he knows to be true. Do you know that Christ is precious? Tell it. Do you know that God forgives sin? Tell it. Do you know that salvation is by grace through faith? Tell it. Make it your business to talk to people about Christ and the gospel.

We can all distribute gospel literature to our friends and neighbours. We can all bring people with us to hear the gospel. We can give of our means for the furtherance of the gospel. We can all greet people who attend the house of worship with warmth and friendliness. We can all earnestly pray for the conversion of sinners.

Why Should We All Diligently Give Ourselves To This Work?

I have been very plain and pointed in stating things we can and should do for the furtherance of the gospel and the conversion of sinners. May God the Holy Spirit give us grace to take these things to heart. We all have a terrible tendency to become slothful and negligent in the matter of witnessing to men. Let me make one last effort to stir our hearts and inspire our souls with zeal in this matter.

We should be faithful witnesses of the gospel, because men and women are perishing in unbelief and sin. Our Lord has commanded us to be his witnesses. The love of Christ constrains us to proclaim the good news of salvation and grace to others. This is the means which God has ordained for the conversion of sinners. And the work of evangelism is a glorious, soul-cheering work (Jas 5:20). Above all, let us give ourselves to this work for the glory of God. Nothing more glorifies God than the salvation of his elect.

So, let us dedicate ourselves to the glory of God. Let us be faithful in all that concerns the gospel of Christ. Let us give ourselves to the work of evangelism. Make it your business to be a faithful witness for Christ. Become Christs ambassador to your family. Be the Lords missionary in your community.

Fuente: Discovering Christ In Selected Books of the Bible

that there: Luk 5:21, Luk 5:30, Luk 7:30, Luk 11:52-54, Luk 15:2, Joh 3:21

Jerusalem: Mat 15:1, Mar 3:22, Mar 7:1

power: Luk 6:19, Luk 8:46, Mat 11:5, Mar 16:18, Act 4:30, Act 19:11

Reciprocal: Mat 4:23 – healing Mar 2:2 – straightway Luk 2:46 – the doctors Act 5:16 – healed Act 5:34 – a doctor

Fuente: The Treasury of Scripture Knowledge

7

These Pharisees and doctors (teachers) of the law were present for the purpose of finding fault with Jesus as we shall soon learn.

Fuente: Combined Bible Commentary

And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.

[On a certain day.] In Talmudic writing it is on a certain time.

Fuente: Lightfoot Commentary Gospels

A THREEFOLD miracle demands our attention in these verses. At one and the same time, we see our Lord forgiving sins, reading men’s thoughts, and healing a palsy. He that could do such things, and do them with such perfect ease and authority, must indeed be very God. Power like this was never possessed by man.

Let us mark, firstly, in this passage, what pains men will take about an object when they are in earnest. The friends of a man, sick with the palsy, desired to bring him to Jesus that he might be cured. At first they were unable to do it, because of the crowd by which our Lord was surrounded. What, then, did they do? “They went upon the house-top, and let him down through the tiling, with his couch, into the midst before Jesus.” At once their object was gained. Our Lord’s attention was drawn to their sick friend, and he was healed. By pains, and labor, and perseverance, his friends succeeded in obtaining for him the mighty blessing of a complete cure.

The importance of pains and diligence, is a truth that meets our eyes on every side. In every calling, and vocation, and trade, we see that labor is one prominent secret of success. It is not by luck or accident that men prosper, but by hard working. Fortunes are not made without trouble and attention, by bankers and merchants. Practice is not secured without diligence and study, by lawyers and physicians. The principle is one with which the children of this world are perfectly familiar. It is one of their favorite maxims, that there are “no gains without pains.”

Let us thoroughly understand that pains and diligence are just as essential to the well-being and prosperity of our souls as of our bodies. In all our endeavors to draw near to God, in all our approaches to Christ, there ought to be the same determined earnestness which was shown by this sick man’s friends. We must allow no difficulties to check us, and no obstacle to keep us back from anything which is really for our spiritual good. Specially must we bear this in mind in the matter of regularly reading the Bible, hearing the Gospel, keeping the Sabbath holy, and private prayer. On all these points we must beware of laziness and an excuse-making spirit. Necessity must be the mother of invention. If we cannot find means of keeping up these habits in one way, we must in another. But we must settle in our minds, that the thing shall be done. The health of our soul is at stake. Let the crowd of difficulties be what it may, we must get through it. If the children of this world take so much pains about a corruptible crown, we ought to take far more pains about one that is incorruptible.

Why is it that so many people take no pains in religion? How is it that they can never find time for praying, Bible reading and hearing the Gospel? What is the secret of their continual string of excuses for neglecting means of grace? How is it that the very same men who are full of zeal about money, business, pleasure, or politics, will take no trouble about their souls?-The answer to these questions is short and simple. These men are not in earnest about salvation. They have no sense of spiritual disease. They have no consciousness of requiring a Spiritual Physician. They do not feel that their souls are in danger of dying eternally. They see no use in taking trouble about religion. In darkness like this thousands live and die. Happy indeed are they who have found out their peril, and count all things loss if they may only win Christ, and be found in Him!

Let us mark, secondly, the kindness and compassion of our Lord Jesus Christ. Twice in this passage we see Him speaking most graciously to the poor sufferer who was brought before Him. At first He addressed to him those marvelous and heart-cheering words, “Man, thy sins are forgiven thee.” Afterwards He adds words, which in point of comfort, must have been second only to the blessing of forgiveness. “Arise,” He says, “and take up thy couch, and go into thy house.” First He assures him that his soul is healed. Then He tells him that his body is cured, and sends him away rejoicing.

Let us never forget this part of our Lord’s character. Christ’s loving kindness to His people never changes, and never fails. It is a deep well of which no one ever found the bottom. It began from all eternity, before they were born. It chose, called, and quickened them when they were dead in trespasses and sins. It drew them to God and changed their character, and put a new will in their minds, and a new song in their mouths. It has borne with them in all their waywardness and shortcomings. It will never allow them to be separated from God. It will flow ever forward, like a mighty river, through the endless ages of eternity. Christ’s love and mercy must be a sinner’s plea when he first begins his journey. Christ’s love and mercy will be his only plea when he crosses the dark river and enters home. Let us seek to know this love by inward experience, and prize it more. Let it constrain us more continually to live, not to ourselves, but to Him who died for us and rose again.

Let us mark, lastly, our Lord Jesus Christ’s perfect knowledge of the thoughts of men. We read that when the Scribes and Pharisees began to reason secretly among themselves, and privately charge our Lord with blasphemy, He knew what they were about and put them to an open shame. It is written, that “He perceived their thoughts.”

It should be a daily and habitual reflection with us that we can keep nothing secret from Christ. To Him apply the words of Paul, “all things are naked and opened to the eyes of him with whom we have to do.” (Heb 4:13.) To Him belong the solemn expressions of the 139th Psalm,-the Psalm which every Christian should often study. There is not a word in our mouths, nor an imagination in our hearts, but Jesus knows it altogether. (Psa 139:4.)

How many searchings of heart this mighty truth ought to awaken within us! Christ ever sees us! Christ always knows us! Christ daily reads and observes our acts, words and thoughts!-The recollection of this should alarm the wicked and drive them from their sins! Their wickedness is not hid, and will one day be fearfully exposed, except they repent. It should frighten hypocrites out of their hypocrisy. They may deceive man, but they are not deceiving Christ. It should quicken and comfort all sincere believers. They should remember that a loving Master is looking at them, and should do all as in His sight. Above all, they should feel that, however mocked and slandered by the world, they are fairly and justly measured by their Savior’s eye. They can say, “Thou, Lord, who knowest all things, knowest that I love Thee.” (Joh 21:17.)

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Notes-

v17.-[To heal them.] We must not suppose that this means “to heal the Pharisees.” Mr. Burgon remarks: “To heal whom? The Pharisees and doctors of the law? Clearly not. The truth is, the whole scene rose up before the Evangelist, while he wrote, so that he used the word ‘them,’ with reference to the many sick persons who had been brought to our Saviour on this occasion, and were waiting for an opportunity of being healed.”

v19.-[Let him down through the tiling.] In order to understand this we must remember the construction of houses in the countries where our Lord preached. It was, and is now, a common practice to construct them with a flat roof, and a small square or court yard in the midst of the building. Access was obtained to the roof by a stair-case outside, so that a person might ascend to the roof without entering the house. Around the sides of the courtyard a shelter was provided, extending from the walls of the house towards the middle. Sometimes this shelter was made of canvass or cloth, sometimes of light tiling. The use of this shelter was to enable people to sit in the open air of the court-yard, and at the same time to be protected against the rain or sun.

In the case before us, our Lord appears to have been preaching and teaching in the court-yard of the house, under cover of the tiling projecting from one of the sides. The friends of the paralytic man being unable to make their way into the court-yard, because of the crowd, carried him up the stair-case outside the building, and so reached the flat roof of the house. They then removed that portion of the tiling which was above the place where our Lord was preaching, and let down their friend in his bed by ropes into the court-yard below.

Unless we entirely dismiss from our minds all conceptions of a house drawn from the construction of houses in England, the whole history of the circumstances of the miracle must be unintelligible. Bearing in mind what Eastern houses both were and are, it becomes clear and plain.

v26.-[They were all amazed.] The word so rendered might be more literally translated, “Amazement took them all.” The word used for amazement is the same that is translated in three places as “a trance.” (Act 10:10. Act 11:5. and Act 22:17.) Suicer quotes Epiphanius to show that it is the word used concerning “the highest sort of admiration or wonder.”

[Strange things.] The word so translated is only used,, in this place in the New Testament. It is literally “paradoxes,” things contrary to all common opinion and ordinary experience.

Fuente: Ryle’s Expository Thoughts on the Gospels

Luk 5:17. On one of those days. Probably referring, but very indefinitely, to the preaching tour of chap. Luk 4:44.Pharisees and teachers of the law. Peculiar to Luke; but the other Evangelists speak of the scribes as objecting.

Out of every Village, etc. From all parts, not necessarily from each and every village.

Jerusalem. Probably they had come with hostile purpose, since on this occasion we first discover an indication of antagonism.

And the power of the Lord was with him to heal. Some authorities read: that he should heal them. Lord refers to God, although Luke often applies the term to our Lord.

Fuente: A Popular Commentary on the New Testament

TEACHING

FORGIVENESS OF SIN (Luk 5:17-26)

Comparing this with Mar 2:1, we find it took place in Capernaum, and possibly in the house in which our Lord dwelt (Mat 9:1). What proof it contains of the deity of Christ.

JESUS EARTHLY MISSION (Luk 5:27-32)

Levi, as we saw in Mark 2, is Matthew whose faith in following Jesus is more remarkable than that of Peter, for he had more to relinquish. He soon showed his faith further by his works (Luk 5:29). But though he made a great feast for his Lord, yet the latter made a greater one for him and for others like him in Luk 5:32.

FASTING (Luk 5:33-39)

To impose fasting on disciples who were enjoying His presence, would be like patching an old garment with a piece out of a new, and so both would be spoiled. A new era had begun and everything must be in harmony with it. The joy of the disciples could not accommodate itself to old forms and practices. Nevertheless, till others had proved what that joy was, they would naturally be satisfied with practices to which they had been accustomed (Luk 5:39).

THE SABBATH DAY (Luk 6:1-11)

The events of these verses are recorded by Matthew and Mark also, and we need dwell on them but briefly. The Pharisees were not zealous of Gods law but of their traditions super-added to the law, which practically made it of no effect. There was no law of God against doing what Jesus

disciples did, nor would God command His people to starve because it was the Sabbath. Works of necessity might be done on that day as the Pharisees themselves taught. The disciples were hungry and in want because they were suffering rejection with their Lord. This is the significance of His reference to David, who also was suffering rejection as Gods anointed when he partook of the shewbread and was sinless in so doing.

HAPPINESS AND WOE (Luk 6:12-26)

We do not dwell again on the choice of the twelve (Luk 6:12-16), having spoken of it in Matthew only to observe that Luke records that the night previously our Lord spent in prayer. But at Luk 6:20 he begins to speak of the heavenly calling of those who are rejected on earth. This is not that the earthly kingdom will never be set up or Israel blessed in it, but only that for the time being the called out ones for heaven are addressed (Heb 3:1). Four beatitudes are named, poverty, hunger, sorrow, excommunication might be their lot on earth, but great their reward in heaven (Luk 6:20-21). As another puts it, the antidote is given before the trial comes.

TREATMENT OF ENEMIES (Luk 6:27-36)

It is natural to think that Luke is here giving a synopsis of the Sermon on the Mount recorded more fully in Matthew (chaps. 5-8), but we face the difficulty that these words were spoken in the plain (Luk 6:17). Shall we say that the same instruction was given more than once? There is nothing in the verses different from Matthew, and we only note that the whole teaching is not that of righteousness under the law but of grace, which was entirely new to the hearers. Luk 6:30 is not to be taken unqualifiedly but in connection with our treatment of enemies if any of them should even ask aught of us it is to be given.

TREATMENT OF FELLOW-DISCIPLES (Luk 6:37-45)

SUMMING UP (Luk 6:46-49)

QUESTIONS

1. Name the seven subjects of teaching in this lesson.

2. How does the incident first-named prove Christs deity?

3. Explain the new wine in old bottles in your own language.

4. Where is the parallel between Christs disciples and David in the incident of Luk 6:1-11?

5. What experience of our Lord preceded the choice of the Twelve?

6. What is the comparative character of this whole teaching of Christ?

7. Can you quote Luk 6:46?

Fuente: James Gray’s Concise Bible Commentary

As the great end of our Saviour’s miracles was to confirm his doctrine, so commonly after his preaching he wrought his miracles. The scribes and Pharisees, though they had no love for our Saviour’s person, nor value for his ministry, yet they frequently accompanied him wherever he went, partly to cavil at his doctrine, and partly out of curiousity to see his miracles: but observe the gracious condescension of our Saviour; although he well knew that the Pharisees at this time attended upon him with no good intention, yet he puts forth his divine power in working miracles before them: The power of the Lord was present to heal. Not that Christ’s power was at any time absent but it is said now to be present, because it was now exerted and put forth at his will and pleasure.

And accordingly at this time, before the Pharisee’s eyes, he miraculously cures a person sick of the palsy, as the paragraph before us does inform us.

Wherein observe, 1. The diseased and distressed person, one sick of the palsy, which being a resolution and weakness of the nerves, enfeebles the joints, and confines a person to his bed or couch. As a demonstration of Christ’s divine power, he was pleased to single out the palsy and leprosy, incurable diseases, to work a cure upon. Now this person was so great a cripple, by reason of the palsy, that he could not go, nor be led, but was carried in his bed or couch.

Observe, 2. As the grievousness of the disease, so the greatness of the people’s faith. The man and his friends had a firm and full persuasion, that Christ was clothed with a divine power, and able to help him; and they hope in his goodness, that he was willing as well as able.

And accordingly, the roof of the Jewish houses being flat, they uncover some part of it, and let the bed down with the sick man in it, and lay him at the foot of Christ, in hopes of help and healing.

Observe, 3. That no sooner did they exercise their faith in believing, but Christ exerts his divine power in healing: yet the object of their faith probably was not Christ’s divine power as God, but they looked upon him as an extraordinary prophet, to whom God had communicated such a divine power as Elijah and Elisha had before him. Yet, see the marvelous efficacy even of this faith, which obtained not only what was desired, but more than was expected. They desired only the healing of the body, but Christ heals body and soul too, saying, Son, be of good cheer, thy sins are forgiven thee. Thereby our Saviour, signifies to them, that sin is the meritorious cause of sickness, and consequently, that in sickness the best way to find ease and deliverance from pain, is first to seek for pardon; for the sins of pardon will in some degree take away the sense of pain.

Observe, 4. The exception which the Pharisees take against our Saviour for pronouncing that this man’s sins were forgiven him: they charge him with blasphemy, urging, that it is God’s peculiar prerogative to pardon sin. Indeed their proposition was true, but their application was false. Nothing more true, than that it is the highest blasphemy for any mere man to arrogate and assume to himself the incommunicable property of God, absolutely and authoritatively to forgive sin. But then their denying this power to Christ of forgiving sins, which he had as God from all eternity, and as mediator, God and man in one person, when here on earth; this was blasphemy in them; but the assuming and challenging in it, none in him.

Observe, 5. To cure, if possible, the obstinacy and blindness of the Pharisees, our Saviour gives them a two fold demonstration of his Godhead;

1. By letting them understand that he knew their thoughts, Jesus perceived their thoughts, Luk 5:22 To know the thoughts, to search the hearts, and understand the reasonings of men, is not in the power of angels or men, but the prerogative of God only.

2. By assuming to himself a power to forgive sins: for our Saviour here, by taking upon him to forgive sins in his own name and by his own authority, does give the world an undeniable proof, and a convincing evidence, of his Godhead: for who can forgive sins but God only?

Observe, 6. The effect which this miracle had upon the minds of the people: they marvelled and were amazed, were filled with fear, but not with faith; astonished, but did not believe.

Learn hence, that the sight of Christ’s own miracles is not sufficient to work faith in the soul, without the efficacious grace of God; the one may make us marvel, the other must make us believe.

Fuente: Expository Notes with Practical Observations on the New Testament

Luk 5:17-25. And on a certain day, as he was teaching Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mar 2:3-12. To what is there observed, it may not be improper to add here, that by our Lords manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this mans soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2 d. Luk 5:17-19. The Arrival.

The completely Aramaean form of this preface (the before , the form … , and especially the expression ) proves that Luke’s account is not borrowed from either of the two other Synoptics.

This was one of those solemn hours of which we have another instance in the evening at Capernaum (Luk 4:41-42). The presence of the Pharisees and scribes from Jerusalem is easily explained, if the conflict related John 5 had already taken place. The scribes did not constitute a theological or political party, like the Pharisees and Sadducees. They were the professional lawyers. They were designedly associated with the Pharisees sent to Galilee to watch Jesus (Luk 5:21). The narrative in the first Gospel is extremely concise. Matthew does not tell the story; he is intent upon his object, the word of Jesus. Mark gives the same details as Luke, but without the two narratives presenting one single term in common. And yet they worked on the same document, or one on the text of the other!

The roof of the house could be reached by a flight of steps outside built against the wall, or by a ladder, or even from the next house, for the houses frequently communicated with each other by the terraces. Does Luke’s expression, , signify simply by the roof,that is to say, by the stairs which conducted from the terrace to the lower storeys, or down over the balustrade which surrounded the terrace; or is it just equivalent to Mark’s description: they uncovered the ceiling of the place where He was, and having made an opening, let down the pallet? This term, through the tiles, would be strange, if it was not to express an idea similar to that of Mark. Strauss objects that such an operation as that of raising the tiles could not have been effected without danger to those who were below; and he concludes from this that the narrative is only a legend. But in any case, a legend would have been invented in conformity with the mode of construction then adopted and known to everybody. Jesus was probably seated in a hall immediately beneath the terrace.

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)

XXXV.

JESUS HEALS A PARALYTIC AT CAPERNAUM.

aMATT. IX. 2-8; bMARK II. 1-12; cLUKE V. 17-26.

c17 And it came to pass on one of those days, bwhen he entered again into Capernaum after some days, cthat he was teaching; bit was noised that he was in the house. [Luke uses the general expression [181] “those days,” referring to the early portion of our Lord’s ministry in Galilee. Mark says, “some days,” which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, Jesus kept out of the cities. He now, after the excitement has subsided, quietly enters Capernaum, and probably goes to the house of Simon Peter, now looked upon as his head quarters in Capernaum ( Mar 1:29). His entrance into Capernaum marks the end of his first missionary tour through Galilee.] 2 And many were gathered together, so that there was no longer room for them, no, not even about the door: and he spake the word unto them. [Oriental houses are one or two storied structures, built in the form of a square, or rectangle, with an open space in the center called the court. They have one door which opens from the street into an open space called the porch, and this porch in turn opens upon the court. In this porch there is usually a stairway leading to the roof. The roofs are invariably flat, and are surrounded by a breastwork or parapet to keep those on them from falling off. Roofs or housetops are used as we use yards, only they are somewhat private. Some think that this house was a two-storied structure, and that Jesus was teaching in the upper room or second story. If this were so, there would have been little profit to the people who clung about the street door, for they could neither see nor hear. Besides, a two-storied house would probably have been beyond the means of Simon Peter. It is more likely that Jesus was in the room opposite the porch across the court. If so, the crowd at the door might catch an occasional word, or by tiptoing obtain a momentary glance; and thus fan the hope of some ultimate satisfaction. The gospel is here called “the word,” for it is the Word among words, as the Bible is the Book among books.] cand there were Pharisees and doctors of the law sitting by [the fact that they were sitting, shows that they were honored above the rest: Jesus did not increase their ill-will by any needless disrespect], who were come out of every village of Galilee and Judaea and [182] Jerusalem [It is not likely that such a gathering came together by accident. Capernaum was known to be the headquarters of Jesus, and these leaders of the people had doubtless gathered there to wait for some opportunity to see or hear Jesus. They recognized the necessity of coming to some definite judgment regarding him. We shall see in this scene the beginning of their hostility to Jesus, which developed into four objections: 1. Alleged blasphemy; 2. Intercourse with publicans and sinners; 3. Supposed neglect of ascetic duties, such as washings, fastings, etc.; 4. Alleged violation of the sabbath]: and the power of the Lord was with him to heal. [That is to say, the power of God the Father was then working in Jesus to perform miracles ( Joh 14:10). Some take this as implying that other miracles had been wrought that day, before the arrival of the paralytic. But the words are more likely a preface for what follows; in which case the meaning is that the cold disbelief of the Pharisees did not prevent Jesus from working miracles, as disbelief usually did– Mat 13:58, Mat 16:1-4.] 18 And behold, men bring {athey brought bthey come, bringing} unto him a man sick of the palsy, {cthat was palsied:} alying on a bed: bborne of four [Palsy is an abbreviation of the word “paralysis.” It is caused by a cessation of the nervous activities. See Act 8:22). So far as the church forgives sins ( Joh 20:23), it does it merely as the organ of God, and must do so according to the methods and ordinances laid down by God. Those who profess to forgive sin by word of mouth, should be able to make good their claim to this boasted power by healing diseases or otherwise removing the consequences of sin. Failing to do this, they must forever rest under justified suspicion that they are, wittingly or unwittingly, guilty of blasphemy.] b6 But there were certain of the scribes cand the Pharisees bsitting there, a3 And behold, [they] cbegan to reason, band reasoning in their hearts, asaid within themselves, csaying, aThis man blasphemeth. b7 Why doth this that man thus speak? [A scornful expression, shown by the repetition, houtos houtoo, which means, literally, “this one these things.”] cWho is this that speaketh blasphemies? Who can forgive sins, bbut one, even God? calone? [In classic Greek to blaspheme means to speak evil or, or to slander a person, and it is used in this sense in the New Testament ( Tit 3:2, 2Pe 2:2, Jud 1:8). Its ordinary New Testament use, however, is quite different, since it is employed to designate something which reflects evil on the character and nature of God. This use is peculiar to monotheistic writers, and was unknown to the Greeks. Such blasphemies may be divided into three general heads, thus: 1. To attribute the unworthy to God. 2. To deny the worthy to God. 3. To arrogate or claim any attribute, power, authority, etc., which belongs to exclusively to God. It was under this third head that Jesus seemed to lay himself open to accusation–an accusation entirely just if he had not been the [185] Son of God. The Pharisees were not faulty in their logic, but were mistaken in their premises; hence Jesus does not deny their doctrine; he merely corrects their mistaken application of it to himself. As to this pronounced forgiveness of Jesus, two questions arise: 1. Why did he forgive the man’s sins? The haste with which the man was brought to Jesus suggests that his condition was critical; in which case the torment of sin would be the greater. As a searcher of hearts, Jesus saw the unuttered desire of the sick man, and at once responded to it. If his words meant nothing to the conscience of the man, they were wasted; but Jesus knew what was in man. 2. Why did he pronounce the forgiveness so publicly? As the terms of pardon prescribed in the law were yet in full force, this open speech of Jesus was a surprising assertion of authority. In fact, such assertions were exceptional in his ministry; for only on three recorded occasions did he thus forgive sins ( Luk 7:48, Luk 23:43). Being the exceptional and not the established method of pardon, and being thus employed in the presence of so representative an audience, it was evidently used for a special purpose; and that purpose was to show that Jesus had such power, that men seeing this power might believe him to be the Son of God. He was vindicating an eternal law of the universe, in which all human beings throughout all generations would be interested; viz.: that humanity has a Ruler who can present it spotless before the throne of God ( Jud 1:24). Jesus propounded his law in the presence of those most interested in exposing it if false, and most able to explode it had it not been true. Whether his words were truth or blasphemy, was the controversy between Christ and the rulers from that day to the end of his ministry– Mat 26:65.] b8 And straightway Jesus, perceiving in his spirit that they so reasoned {ctheir reasonings,} bwithin themselves, a4 And Jesus knowing their thoughts [Jesus read their thoughts by his divine insight, and not because of any recognized habit or tendency on their part to criticise him, for this is the first recorded indication of hostility on the part of the Pharisees, [186] though it is hinted at, at Joh 4:1. Such discernment of the thought was to be a characteristic mark of the expected Messiah ( Isa 11:2, Isa 11:3), and Jesus had it ( Joh 2:25). It also is an attribute peculiar to God– 1Ch 28:9, Jer 17:10, Rom 8:27, Rev 2:23] canswered and said {bsaith} unto them, aWherefore think ye evil in your hearts? [Jesus could see invisible sin, and could forgive it or condemn it, as the conditions moved him. The powers of discernment, forgiveness and condemnation make him the perfect Judge.] bWhy reason ye in your hearts? a5 For which is easier, bto say to the sick of the palsy, cThy sins are forgiven thee; bor to say, Arise, and take up thy bed, and walk? [To understand this sentence we should place the emphasis upon the word “say,” because the question at issue was the power or effect of his speech. The rabbis, after their first shock of surprise, thought that Jesus feared to attempt the fraud of a so-called miracle in the presence of learned men, lest he should be detected and exposed; and hence looked upon his present action as an attempt to bear himself safely off before the public, and to maintain his standing by the use of high-sounding words. They felt that he used words of unseen effect, because he dared not use those of seen effect. This was precisely the view that Jesus knew they would take, and that he wished them to take; for by showing his ability to work in the realms of sight that which is impossible; viz.: the healing of the sick man, he could place before them proof suited to their own reasoning that he had a like ability to work the impossible in the realms of the unseen; viz.: the forgiveness of the man’s sins. By thus demonstrating his authority in the eternal and physical world, Jesus assures us of his dominion over the internal and spiritual.] 10 But that ye may know that the Son of man [Daniel’s name for the Messiah– Dan 7:10-13] hath authority on earth to forgive sins [The words “on earth” are taken by some to indicate the then existing contrast between Christ’s present humiliation or ministry on earth, and his future glorification or enthronement in heaven; in which case they would [187] mean that Jesus could grant now that which some might think could only be exercised hereafter. Others take them to mean the same as if Jesus had said, “You think that forgiveness can only be granted by the Father in heaven, but it can also be granted by the Son upon earth. That which you have heretofore sought from the Father you may now seek from me.” The latter is probably the correct view. As to the test of power or authority, the miracle of Jesus was very convincing; for in the popular opinion sin was a cause of which disease was the effect. We are told, on the authority of later rabbis, that it was a maxim among the Jews that no diseased person could be healed till his sins were blotted out. We also recognize a correlation between sins and diseases, which the Saviour’s use of this miracle justifies. A mere miracle, such as swallowing fire or causing iron to float, would not prove his ability to forgive sins. The proof consisted in the relation which disease bears to sin, and the consequent relation which healing bears to forgiveness. The connection between disease and sin is a real and necessary one. The Jews were right in seeing this connection, but they erred in thinking that they were warranted in personally criminating every one whom they found afflicted, and in judging that the weight of the affliction indicated the quantity of the sin. The Book of Job should have corrected this error. Such unrighteous judgments are condemned by Christ ( Joh 9:3, Luk 13:2-5). Paralysis is, however, to-day looked upon as ordinarily the punishment of some personal sin, usually that of intemperance or sensuality], a(then saith he to the sick of the palsy), {c(he said unto him that was palsied),} I say unto thee, Arise, and take up thy couch, {bbed,} cand go up unto thy house. [What command could be more pleasant than that which bade this sick man go home forgiven and healed?] 25 And immediately he rose up {aarose,} cbefore them, band straightway took up the bed, cthat whereon he lay [“A sweet saying! The bed had borne the man; now the man bore the bed”–Bengel], band went forth before them all aand departed to his house. [188] cglorifying God. binsomuch that they were all amazed, 8 But when the multitudes saw it, they were afraid, c26 And amazement took hold on all, and they glorified God [The “all” of this passage hardly includes the scribes and Pharisees, or, if it does, their admiration of Jesus was but a momentary enthusiasm, which quickly passed away]; awho had given such authority unto men. [Some take the word “men” as the plural of category, and apply it to Christ. Others think that they regarded Jesus as a mere man among other men, and that they therefore looked upon his power as a gift given to men generally, and not as something peculiar to himself. If this latter view is correct, it is likely that they took the words “Son of man” as referring to men generally, and not as a reference to the Messiah, such as Jesus meant it to be.] bsaying, We never saw it on this fashion, cand they were filled with fear, saying, We have seen strange things to-day. [Literally, seen paradoxes: things contrary to common thought and ordinary experience. They had seen a threefold miracle: sins forgiven, thoughts read and palsy healed.]

[FFG 181-189]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

HE HEALS A PARALYTIC

Mat 9:2-8; Mar 2:1-12; & Luk 5:17-26. Mark: And again He came into Capernaum during those days, and it was heard that He is at home. And immediately the multitudes came together, so that there was no room, not even at the door; and He continued to speak the word to them. Luke says: The Pharisees and teachers of the law, who had come out of every village of Galilee and Judea and Jerusalem, were sitting around. In that day they had no newspapers, steam-engines, telegraphs, nor telephones, the news only going on the back of a camel, a fleet horse, or a swift pedestrian; yet, to our inextricable puzzle, the tidings flew everywhere with astounding velocity, notifying the people, as here Luke says, not only in the cities, but all the villages, that Jesus has come back from His retirement Into Capernaum, His headquarters, and is again preaching to the multitudes, healing the sick and casting out demons.

They come to Him, carrying a paralyzed man, borne by four. Not being able to reach Him, on account of the crowd, they took up the roof where He was, and lifting it out, let down the bed on which the paralyzed man was lying down. Luke says: Mounting up on top of the house, they let him down through the tiles, along with the bed, in the midst, in the presence of Jesus. The houses in that country have flat roofs, covered with stone, with stairways ascending up, and tiling arranged for removal at their option, when they wish to go out on the roof. The first time I ever entered Jerusalem, my guide escorted me through a lofty mansion by internal stairways, leading up through the roof, giving me a grand view of the city, which was impossible from the streets. As there is no doubt but this was Peter’s house in Capernaum, and the home of Jesus, the presumption is, it was not very high, the multitude being outside. These importunate friends of the paralytic, pressing their way through the crowd, use a ladder to climb the house from the outside, reaching the solid stone roof, cemented together so that it looked like a single great limestone rock covering the house, as I have so often seen and walked over them; coming to this movable door, take up the tiles, and let the man down, lying on his bed, lowering him to the very presence of Jesus, in the midst of His sermon.

And Jesus, seeing their faith, says to the paralytic, Child, thy sins are forgiven. Here we have a wonderful demonstration of prevailing faith.

There is no doubt but the paralytic had faith in Jesus to heal him, as these four friends, all round him during the long journey while carrying him on his bed, heaving like volcanoes, had inundated him with an atmosphere red- hot and electrified with indefatigable faith, so that, if he didn’t have it before, he certainly had imbibed it from his company by the time he reached the feet of Jesus; yet we have no allusion whatever to the faith of the patient, but it is unequivocally certified that the healing resulted from the faith of his four friends, who certainly abundantly proved their faith by their works in thus bringing him to the presence of Jesus, despite every conceivable difficulty. O that the perishing myriads all round us could only have friends enough to carry them to Jesus on the pinions of a faith that will take no denial! What a transcendent inspiration to all Christian workers, this notable case, where Jesus healed the man responsive to the faith of his friends!

Luk 5:21. And the scribes and Pharisees began to reason, saying, Who is this One who speaketh blasphemies? Who is able to forgive sins except God alone? And Jesus, knowing their thoughts, responding, said to them, Why do you reason in your hearts? Why is it easier to say, Thy sins are forgiven, than to say, Arise and walk? But in order that you may know that the Son of man hath power on earth to forgive sins, He said to the paralyzed man, I say unto thee, Arise, and taking up thy bed, go to thy home. And immediately arising in presence of them, taking up that on which he was lying down, he departed to his own home, glorifying God. And ecstasy seized all, and they continued to glorify God; and they were filled with fear, saying, That we have seen paradoxical things this day. While the Jewish Church was awfully unspiritual, and the preachers, as a rule, without an experimental knowledge of God, they held pertinaciously to the cardinal truths of the Bible, one of which here very lucidly crops out; i.e., that none but God can forgive sins. Many modern Churches, who are depending on priestly absolution, water baptism, sacraments, and good works, to take away their sins, would do well to heed this fundamental truth, here enunciated by the fallen clergy of apostate Judaism; i.e., that none but God alone can forgive sins. Therefore we must all pass by our own works, Church rites, water baptism, clerical intercession, and everything else, and go to God alone, on our knees, and stay till He, for Christ’s sake, forgives all our sins, and witnesses to the same by His blessed Holy Spirit. In this case, Jesus avails Himself of the smaller work i.e., bodily healing which was visible to mortal eyes, and incontestably demonstrated by the uprising of the patient, and the carrying of his bed away to his home, in order to illustrate the greater work i.e., the forgiving of his sins which either directly or indirectly had brought on him the paralysis, which is not hereditary, like leprosy, which typifies inbred sin; and consequently, as it originates from violation of the hygienical laws, represents actual sins, which must be removed by pardon, while original sin can only be expurgated by the cleansing blood of Jesus and the refining fire of the Holy Ghost. It is highly probable that this paralytic was a very bad case, of long standing, and extensively known by those people. Hence, his sudden and perfect healing, so clearly demonstrated, produced an intense excitement, not only filling the people with delight to see the mighty work, but Overawing them with profoundest reverence in the realization of the Divine presence.

Fuente: William Godbey’s Commentary on the New Testament

Luk 5:17-26. The Healing of the Paralytic (Mar 2:1-12*, Mat 9:1-8*).All three accounts are in close agreement. Lk. however introduces at the outset Pharisees and teachers of the law from all over Galilee as well as from Juda and Jerusalem. The last clause of Luk 5:17 is peculiar; literally, the power of the Lord was present for Him to heal with. In Luk 5:19 Lk. rewrites Mk.s description of how the sufferer was lowered through an aperture in the tiles (none were removed). Mt. omits it. Lk. makes the patient (Luk 5:25), as well as the onlookers, glorify God. On Pharisees see pp. 624, 666.

Fuente: Peake’s Commentary on the Bible

Verse 17

Out of every town, &c.; that is, from many towns,–from all parts of the country.

Fuente: Abbott’s Illustrated New Testament

5:17 {4} And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord {c} was [present] to heal them.

(4) Christ, in healing him that was sick from paralysis, shows the cause of all diseases, and the remedy.

(c) The mighty power of Christ’s Godhead showed itself in him at that time.

Fuente: Geneva Bible Notes

2. Jesus’ authority to forgive sins 5:17-26 (cf. Matthew 9:1-8; Mark 2:1-12)

Luke documented Jesus’ authority in yet another area of life by showing His power to forgive sins. In this incident the miracle is secondary and the issue of Jesus’ authority is primary. Jesus claimed to be God by forgiving the man’s sins.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Again Luke stressed the priority of Jesus’ teaching ministry. The Pharisees and scribes had come to hear what He was teaching. These men, first appearing in Luke here, were the guardians of Israel’s orthodoxy. The Pharisees were a political party in Israel noted for their strict observance of the Mosaic Law as traditionally interpreted by the rabbis. Some of these doctors of the law (i.e., scribes, lawyers) were probably Pharisees, but probably not all of them were. The figure is a hendiadys indicating that they were religious watchdogs and does not mean that other religious leaders were absent. A hendiadys is a figure of speech in which someone expresses a complex idea by naming two entities and linking them with a conjunction. Thus scribes and Pharisees means religious leaders but does not imply that other religious leaders such as the Sadducees were absent. [Note: For a discussion of the religious leaders, see Steve Mason, "Chief Priests, Sadducees, Pharisees and Sanhedrin in Acts," in The Book of Acts in Its First Century Setting; Vol. 4: The Book of Acts in Its Palestinian Setting, pp. 134-47.]

Luke viewed the power of God as extrinsic to Jesus (cf. Joh 5:1-19). Jesus did not perform miracles out of His divine nature. He laid those powers aside at the Incarnation. Rather He did His miracles in the power of God’s Spirit who was on Him and in Him as a prophet.

"Why would Luke say that ’the power of the Lord was present for him to heal’ if Jesus could heal at any time, under any condition, and solely at his own discretion? This statement only makes sense if we view healing as the sovereign prerogative of God the Father, who sometimes dispenses his power to heal and at other times withholds it." [Note: Jack Deere, Surprised by the Power of the Spirit, p. 59. Cf. J. I. Packer, "The Comfort of Conservatism," in Power Religion, p. 289.]

In Acts, Luke would stress that the same Spirit is on and in every believer today, and He is the source of our power as He was the source of Jesus’ power.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)