Luke 5:17-26

CRITICAL NOTES

Luke 5:17.—The scene of this miracle was a house in Capernaum, either in a house belonging to his family (John 2:12) or in St. Peter’s 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.”

Luke 5:18. Men.—Four men (Mark 2:3).

Luke 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.

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

Luke 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 “(Matthew 26:65; John 10:36)” (Farrar).

Luke 5:22. Their thoughts.—Rather, “their reasonings” (R.V.).

Luke 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).

Luke 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.

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

MAIN HOMILETICS OF THE PARAGRAPH.— Luke 5:17

Christ’s 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 men’s consciences and His visible work on their outward condition.

1. The first thought suggested is—that our deepest need is forgiveness. Christ’s 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 man’s 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 men’s 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 God’s 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 God’s 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 man’s 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 Christ’s 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 Luke 5:17

Luke 5:17. 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, Christ’s 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. Sin’s 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 forgives—is 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.

Luke 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.

Luke 5:18. Bearing one another’s 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 not—that 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.

Luke 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” (Matthew 11:12).

Luke 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 children’s 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 man’s friends told of—

I. A very strong faith.—The best evidence of faith is the effort we make to obtain faith’s 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 Christ’s first words to him, as St. Matthew says (Luke 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 man’s 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.

Luke 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 (John 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 (Psalms 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 consequenćes 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 men’s 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 Him—certain prices—in consideration of which He is willing to sell forgiveness. What wonder is it that many should cry, “You have restricted God’s 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. Authoritative—that 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, God’s image, representing by his forgiveness on earth God’s forgiveness in heaven. Absolution is the conveyance to the conscience of the conviction of forgive ness; to absolve is to free—to comfort by strengthening—to afford repose from fear. The Saviour emancipated from sin by the freeness of absolution. The moment the sinner’s 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 2 Corinthians 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 sins”—he exhibits the priestly power of humanity—he does absolve: let theology say what it will of absolution, he gives peace to the conscience—he is a type and assurance of what God is—he 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 thee”—to 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.

Luke 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.

Luke 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.

Luke 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.

Christ’s 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.

Luke 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.

Luke 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.