Exegetical and Hermeneutical Commentary of Luke 5:20
And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
20. Man ] St Mark has “Son,” and St Matthew “Cheer up, son,” which were probably the exact words used by Christ.
are forgiven thee ] Rather, have been forgiven thee, i. e. now and henceforth. In this instance our Lord’s power of reading the heart must have shewn Him that there was a connexion between past sin and present affliction. The Jews held it as an universal rule that suffering was always the immediate consequence of sin. The Book of Job had been directed against that hard, crude, Pharisaic generalisation. Since that time it had been modified by the view that a man might suffer, not for his own sins, but for those of his parents (Joh 9:3). These views were all the more dangerous because they were the distortion of half-truths. Our Lord, while he always left the individual conscience to read the connexion between its own sins and its sorrows (Joh 5:14), distinctly repudiated the universal inference (Luk 13:5; Joh 9:3).
Fuente: The Cambridge Bible for Schools and Colleges
And when he saw their faith,…. That is, Jesus, as the Syriac and Persic versions express it; when he saw the faith both of the paralytic man, and of the men that brought him, which was shown in the pains they took, and trouble they were at, in getting him to him;
he said unto him. The Vulgate Latin only reads, “he said”; but the Syriac, Arabic, and Persic versions, still more fully express the sense, rendering it, “he said to the paralytic man”; and the Ethiopic version, “he said to the infirm man”; as follows:
man, thy sins are forgiven thee. The other evangelists say, he said “son”; perhaps he used both words: however, all agree that he pronounced the forgiveness of sins, which were the cause of his disease; and which being removed, the effect must cease; so that he had healing both for soul and body; [See comments on Mt 9:2].
Fuente: John Gill’s Exposition of the Entire Bible
Their faith ( ). In all three Gospels.
Man (). Mark and Matthew have “child” or “Son” (). Are forgiven (). This Doric form of the perfect passive indicative is for the Attic . It appears also in Luke 5:23; Luke 7:47; Luke 7:48; John 20:23; 1John 2:12. Mark 2:6; Matt 9:2 have the present passive . Possibly this man’s malady was due to his sin as is sometimes true (Joh 5:14). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And when he saw their faith,” (kai idon ten postom auton) “And when he beheld their faith,” the faith of both the paralytic and the four men who brought him there, abounding in love, mercy, and compassion of the Lord, Mar 2:5; 1Co 15:58; Gal 6:9.
2) “He said directly to him, man,” (eipen anthrope), “He said directly to him, man,” afflicted, paralytic man, man of the hour, man of faith, Heb 11:6.
3) “Thy sins are forgiven thee.” (apheotai soi hai hamartiai sou) “Your sins have been and are forgiven to you,” at this moment, Mat 9:2; Mat 12:13; Lev 4:20; Eph 1:7; Joh 4:14; Luk 7:48.
Fuente: Garner-Howes Baptist Commentary
‘And seeing their faith, he said, “Man, your sins are forgiven you.” ’
Jesus was clearly moved by the faith and persistence of these five men (including the paralytic). He ‘saw their faith’. But then He did the unexpected. Turning to the man He said to him, ‘Your sins are forgiven.’ This was in the perfect passive indicative and could therefore mean ‘have been and therefore are forgiven’. But some see it as an aoristic perfect and as thus meaning ‘are this moment forgiven’. Both interpretations are possible. Either way forgiveness was declared, and when Jesus used the passive in this way He was intending God to be seen as the subject (compare Mat 5:1-10).
But we may ask why did He speak like this when the man had come for healing? No Jew of that time would have asked such a question. They would have agreed that his condition must connect with some sin, either his or his parents (compare Joh 9:2), and that forgiveness of that sin could well relate to any attempt to heal. But Jesus did not think like that. Clearly as He looked at the man, with his eager gaze fixed on Him, possibly clouded by fear that he was not worthy, He knew something specific about this man which led Him to say it. And besides He wanted it made quite clear that He was not a doctor but a prophet. He was first of all concerned with men’s inner souls. Once that was right healings could follow.
It is quite possible that the paralysis had actually resulted from some deep sin. Cases are known where people have become paralysed as a result of some traumatic event in their lives. That cannot be ruled out. But it is more likely that Jesus knew of his private struggle with sin and knew that he had prayed, ‘God be merciful to me a sinner’, and yet was still in doubt. Whatever the situation Jesus knew that the greatest need of this man was an assurance of forgiveness. His healing was secondary. And His very words seem to suggest that He knew that this man had repented and that God had forgiven him. So He gives that assurance.
Fuente: Commentary Series on the Bible by Peter Pett
Luk 5:20. And when he saw their faith, That of the man, and of his friends,though they themselves spake nothing; the miserable condition of the paralytic yet pleading with a voice far more eloquent than all language. St. Chrysostom, speaking of this act of the bearers, says, “So ingenious a thing is affection, and so fruitful in invention is love!” And upon the paralytic’s patience in bearing all these difficulties,and not waiting for some other opportunity, he observes, he said nothing of all this to his bearers; but thought it became him to make such a number of persons as were present, witnesses of his cure. His faith, however, was not only visible from hence, but likewise from the very words used by Christ on this occasion; for which reason also Christ did not go out to him, but waited for the sick man to come to him, that he might have an opportunity of demonstrating the faith of the paralytic to all the company. For could not he have made the admission of the paralytic to him aneasy thing? But he did nothing of that nature, that he might exhibit to all the company the diligent and fervent faith of the paralytic and his friend
Fuente: Commentary on the Holy Bible by Thomas Coke
20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
Ver. 20. Thy sins are forgiven thee ] Let our sicknesses mind us of our sins, that we soon seek pardon.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
20. ] On . see note on Mat 9:2 ; also on .
Luk 5:20 . , man , instead of Mk.’s more kindly and Mt.’s still more sympathetic ; because (suggests J. Weiss) it was not deemed fitting that such a sinner should be addressed as son or child! This from Lk., the evangelist of grace! The substitution, from whatever reason proceeding, is certainly not an improvement. Possibly Lk. had a version of the story before him which used that word. Doubtless Jesus employed the kindlier expression.
their faith. Why exclude the man himself, as is generally done?
are = have been.
20.] On . see note on Mat 9:2; also on .
sins
Sin. (See Scofield “Rom 3:23”)
he saw: Gen 22:12, Joh 2:25, Act 11:23, Act 14:9, Jam 2:18
Man: Luk 7:48, Psa 90:7, Psa 90:8, Psa 107:17, Psa 107:18, Isa 38:17, Mat 9:2, Mar 2:5, Joh 5:14, 2Co 2:10, Col 3:13, Jam 5:14, Jam 5:15
Reciprocal: Mat 8:10 – I have Luk 7:47 – Her Luk 7:49 – Who Luk 12:14 – Man Col 1:14 – the 1Jo 2:12 – your
0
A distinction is made between their and him. As far as the passage states, the palsied man did not have any faith to begin with.
Luk 5:20. They were all amazed Greek, , astonishment seized all, that is, the Pharisees and doctors of the law, as well as the people: and they glorified God Matthew says, who had given such power unto men; power not only to heal diseases, but to forgive sins. For they could not but acknowledge the authority of Christs declaration, Thy sins be forgiven thee, when their eyes showed them the efficacy of his command, Arise and walk. And were filled with fear
With a reverential kind of fear and dread, in consequence of this marvellous proof of the divine presence among them; saying, We have seen strange things to-day Sins forgiven, miracles wrought. Greek, , paradoxes, or, incredible things, as Dr. Campbell renders it; things which we should think impossible to be performed, and should conclude to be tricks and illusions, had we not indisputable proofs of their reality. Indeed, whether we examine the nature of this miracle, as being a perfect and instantaneous cure of an obstinate, universal palsy, under which a person advanced in years had laboured, it seems, for a long time, a perfect cure produced by the pronouncing of a single sentence; or whether we consider the number and quality of the witnesses present, Pharisees and doctors of the law from every town of Galilee, and Judea, and Jerusalem, together with a vast concourse of people; or whether we attend to the effect which the miracle had upon the witnesses; namely, the Pharisees and doctors of the law, not able to find fault with it in any respect, though they had come with a design to confute our Lords pretensions as a miracle-worker, were astonished, and openly confessed that it was a strange thing which they had seen; the multitude glorified God who had given such power unto men; the person upon whom the miracle was wrought employed his tongue, the use of which he had just recovered, in celebrating the praises of God: in short, view it in whatever light we please, we find it a most illustrious miracle, highly worthy of our attention and admiration. Macknight. Still, however, it does not appear that these Pharisees and doctors of the law, though struck with amazement at this miracle, were convinced thereby of the divine mission of Jesus, or induced to lay aside their enmity against him.
Vers. 20 and 21. The Offence.
The expression their faith, in Luke, applies evidently to the perseverance of the sick man and his bearers, notwithstanding the obstacles they encountered; it is the same in Mark. In Matthew, who has not mentioned these obstacles, but who nevertheless employs the same terms, and seeing their faith, this expression can only refer to the simple fact of the paralytic’s coming. The identical form of expression indicates a common source; but at the same time, the different sense put upon the common words by their entirely different reference to what precedes proves that this source was not written. The oral tradition had evidently so stereotyped this form of expression, that it is found in the narrative of Matthew, though separated from the circumstances to which it is applied in the two others. Jesus could not repel such an act of faith. Seeing the persevering confidence of the sick man, recognising in him one of those whom His Father draws to Him (Joh 6:44), He receives him with open arms, by telling him that he is forgiven.
The three salutations differ in our Syn.: Man (Luke); My son (Mark); Take courage, my son (Matthew). Which of the evangelists was it that changed in this arbitrary and aimless manner the words of Jesus as recorded in his predecessor? is an Attic form, either for the present , or rather for the perf. . It is not impossible that, by speaking in this way, Jesus intended to throw down the gauntlet to His inquisitors. They took it up. The scribes are put before the Pharisees; they were the experts. A blasphemy! How welcome to them! Nothing could have sounded more agreeably in their ears. We will not say, in regard to this accusation, with many orthodox interpreters, that, as God, Jesus had a right to pardon; for this would be to go directly contrary to the employment of the title Son of man, in virtue of which Jesus attributes to Himself, in Luk 5:24, this power. But may not God delegate His gracious authority to a man who deserves His confidence and who becomes, for the great work of salvation, His ambassador on earth? This is the position which Jesus takes. The only question is, whether this pretension is well founded; and it is the demonstration of this moral fact, already contained in His previous miracles, that He proceeds to give in a striking form to His adversaries.
The zeal with which the four friends of the paralytic sought to bring him into Jesus’ presence demonstrated their faith, namely, their belief that Jesus could heal him. However the sick man also appears to have had faith in Jesus or he would not have permitted his friends to do what they did. Perhaps Luke did not mention the paralytic’s faith explicitly because to do so might have detracted from his emphasis on Jesus’ power. God responds to the faith of others when they bring friends in need to Him in prayer as well as in person.
". . . it is impossible to think that the man’s sins were forgiven if he had no faith of his own." [Note: Morris, p. 117.]
We should not regard physical healing and spiritual forgiveness as an "either or" proposition. Rather true forgiveness includes full restoration in every area of life. Jesus graciously did "both and" for this man, though often God does not restore people to complete physical health, some not until after death.
"Miracle becomes a metaphor for salvation. All Jesus’ miracles should be seen in this light." [Note: Bock, "A Theology . . .," p. 126.]
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)