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Commentary on Luke 5 verses 17–26
Here is, I. A general account of Christ's preaching and miracles, Luk 5:17. 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, Luk 5:15): And the power of the Lord was to heal them - ēn 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, Luk 4:18. 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 (Luk 4:21), 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 18:18. Report, and we will report it, Jer 20:10. 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 (Luk 5:20), 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 (Luk 5:24): 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 (Luk 5:22), 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 (Luk 5:21): 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 (Luk 5:18); 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, Luk 5:19. In this Jesus Christ saw their faith, Luk 5:20. 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, Luk 5:25. 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, Luk 5:26. They said, "We have seen strange things today, 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.
Mighty is the Lord who pardons one man for the good deed of another, and while he approves of the one, forgives the other his sins. Why, O man, with thee does not thy fellowman prevail, when with God a servant has both the liberty to intercede in thy behalf, and the power of obtaining what he asks? If thou despairest of the pardon of heavy sins, bring the prayers of others, bring the Church to pray for thee, and at sight of this the Lord may pardon what otherwise He might deny to thee.
From the Pharisees themselves therefore the Son of God receives testimony. For it is both more powerful evidence when men confess unwillingly, and a more fatal error when they who deny are left to the consequence of their own assertions. Hence it follows, Who can forgive sins, but God only? Great is the madness of an unbelieving people, who though they have confessed that it is of God alone to forgive sins, believe not God when He forgives sins.
The Lord wishing to save sinners shows Himself to be God, by His knowledge of the secret thoughts; as it follows, But that ye may know.
Nor is there any delay, health is present; there is but one moment both of words, and healing. Hence it follows, And immediately he rose. From this fact it is evident, that the Son of man has power on earth to forgive sins; He said this both for Himself and us. For He as God made man, as the Lord of the law, forgives sins; we also have been chosen to receive from Him the same marvellous grace. For it was said to the disciples, Whose sins ye remit, they are remitted unto them. (John 20:23.) But how does He not Himself forgive sins, Who has given to others the power of doing so? But the kings and princes of the earth when they acquit homicides, release them from their present punishment, but cannot expiate their crimes.
They behold him rising up, still disbelieving, and marvel at his departing; as it follows, And they were all amazed.
But they had rather fear the miracles of divine working, than believe them. As it follows, And they were filled with fear. But if they had believed they had not surely feared, but loved; for perfect love casteth out fear. But this was no careless or trifling cure of the paralytic, since our Lord is said to have prayed first, not for the petition's sake, but for an example.
Now let every sick person have those that will pray for his salvation, by whom the loosened joints of our life and halting steps may be renewed by the remedy of the heavenly word. Let there be then certain monitors of the soul, to raise the mind of man, though grown dull through the weakness of the external body, to higher things, by the aid of which being able again easily to raise and humble itself, it may be placed before Jesus worthy to be presented in the Lord's sight. For the Lord beholdeth the humble.
But the Lord, pointing out the full hope of resurrection, pardons the sins of the soul, sets aside the weakness of the flesh. For this is the curing of the whole man. Although then it is a great thing to forgive the sins of men, it is yet much more divine to give resurrection to the bodies, since indeed God is the resurrection. But the bed which is ordered to be taken up is nothing else but the human body.
Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.
You who judge, learn to excuse! You who are sick, learn to accomplish. If you do not trust in the forgiveness of grave sinners, call intercessors, call the church who will pray for you. Because of his regard for the church, the Lord forgives what he may refuse you. And although we must not neglect the faith in the narrative, so that we may indeed believe that the body of the paralytic was healed, we must also acknowledge the healing of the inner man whose sins are forgiven.
But they are to be admired who brought in the paralytic, since on finding that they could not enter in at the door, they attempted a new and untried way. As it follows, And when they could not find by what way they might bring him in, they went upon the housetop, &c. But unroofing the house they let down the couch, and place the paralytic in the midst, as it follows, And they let him down through the things. Some one may say, that the place was let down, from which they lowered the couch of the palsied man through the things.
(Hom. 29. in Matt.) But there was combined in this the faith also of the sufferer himself. For he would not have submitted to be let down, had he not believed.
(ubi sup.) Now if we suffer bodily, we are enough concerned to get rid of the hurtful thing; but when there has harm happened to the soul, we delay, and so are neither cured of our bodily ailments. Let us then remove the fountain of evil, and the waters of sickness will cease to flow. But from fear of the multitude, the Pharisees durst not openly expose their designs, but only meditated them in their hearts Hence it follows, And they began to reason, saying, Who is this which speaketh blasphemies?
(ubi sup.) If then you disbelieve the first, (i. e. the forgiveness of sins,) behold, I add another, seeing that I lay open your inmost thoughts. Again, another that I make whole the body of the palsied man. Hence He adds, Whether is it easier? It is very plain that it is easier to restore the body to health. For as the soul is far nobler than the body, so is the forgiveness of sins more excellent than the healing of the body. But since you believe not the former, because it is hid; I will add that which is inferior, yet more open, in order that thereby that which is secret may be made manifest. And indeed in addressing the sick man, He said not, I forgive thee thy sins, expressing His own power, but, Thy sins are forgiven thee. But they compelled Him to declare more plainly His own power to them, when He said, But that you may know.
(ubi sup.) He shows the pardon of sins by the healing of the body. Hence it follows, He says unto the sick of the palsy, I say unto thee, Rise. But He manifests the healing of the body by the carrying of the bed, that so that which took place might be accounted no shadow. Hence it follows, Take up thy bed. As if He said, "I was willing through thy suffering to cure those who think that they are in health, while their souls are sick, but since they are unwilling, go and correct thy household."
(ubi sup.) The Jews creep on by degrees, glorifying God, yet thinking Him not God, for His flesh stood in their way. But still it was no slight thing to consider Him the chief of mortal men, and to have proceeded from God.
The Scribes and Pharisees who had become spectators of Christ's miracles, heard Him also teaching. Hence it is said, And it came to pass on a certain day, as he was teaching, that there were Pharisees sitting by, &c. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him.
The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may show him, that on account of the bonds of his sins, he is punished with the loosening of his joints, and that unless the former are set free, he cannot be healed to the recovery of his limbs. Hence it follows, And when he saw their faith, &c.
For they say true, that no one can forgive sins but God, who yet forgives through those to whom He gives the power of forgiving. And therefore Christ is proved to be truly God, for He is able to forgive sins as God.
And the house where Jesus was is well described as covered with tiles, since beneath the beggarly covering of letters is found the spiritual power of grace.
And it happened on one of the days, and he was sitting teaching, and there were Pharisees sitting, etc. Where the Lord, sitting and teaching, cured the paralytic when the scribes and Pharisees were sitting, Luke omits for brevity's sake, but Matthew and Mark, who narrate it, seem to question it. Since indeed Matthew testifies that he did this in his own city, and Mark in Capernaum. Which would be more difficult to resolve if Matthew also named Nazareth. Now, however, either Galilee itself, where Nazareth was, should be understood as the city of Christ, in distinction from the region beyond the sea of the Gerasenes, from which, crossing over, as Matthew writes, he came to Galilee. Or certainly Capernaum itself is called the city of Christ, which he made his own not by being born there, but by illuminating it with his miracles.
But mark, that after a man has been cleansed he is then worthy to offer this gift, namely, the body and blood of the Lord, which is united to the Divine nature.
Observe that on earth He forgives sins. For while we are on earth we can blot out our sins. But after that we are taken away from the earth, we shall not be able to confess, for the gate is shut.
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SUMMARY
Luke 5:17 marks a significant moment in Jesus' burgeoning ministry, revealing His expanding influence as both a profound teacher and a conduit of divine healing. On a particular day, as Jesus was teaching, a diverse and influential audience had gathered, including not only the general populace but also prominent Pharisees and doctors of the law who had traveled from across Galilee, Judaea, and Jerusalem. This assembly underscores the widespread attention Jesus was attracting, setting the stage for a powerful demonstration of God's miraculous presence and foreshadowing the escalating scrutiny from religious authorities.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 5:17 employs several significant literary devices. Foreshadowing is prominent, as the assembly of Pharisees and doctors of the law from across the land explicitly sets the stage for the escalating conflict and opposition Jesus will face throughout His ministry, particularly concerning His claims of divine authority. The verse also utilizes Juxtaposition, contrasting the scrutinizing human religious authority with the active, undeniable Divine Power of the Lord manifesting through Jesus. The phrase "every town of Galilee, and Judaea, and Jerusalem" serves as a form of Hyperbole or Generalization, emphasizing the widespread nature of Jesus' fame and the comprehensive representation of the religious establishment, rather than implying a literal attendance from every single village. Finally, the phrase "the power of the Lord was present to heal them" can be seen as an example of the Divine Passive, where the action (healing) is attributed to God's power without explicitly stating Jesus as the direct agent, thereby highlighting the divine source of the miracle.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:17 serves as a powerful theological statement about the nature of Jesus' ministry and the source of His authority. It unequivocally declares that Jesus' teaching and miraculous works were not merely human endeavors but were empowered by the very presence and dunamis (power) of God. This divine enablement validates Jesus' claims and underscores His unique relationship with the Father. The gathering of the religious elite, scrutinizing His every move, highlights the inherent tension between God's new work in Christ and the established human religious systems that often resisted divine innovation. It teaches us that true spiritual authority flows from God's active presence, not from human titles or traditions, and that God's power is always available to accomplish His redemptive purposes, even in the face of opposition.
REFLECTION AND APPLICATION
Luke 5:17 offers profound insights for contemporary believers. It reminds us that Jesus' ministry was characterized by both powerful teaching and tangible demonstrations of God's power. For us today, this means that the proclamation of the Gospel should not be merely intellectual but should be accompanied by an expectation of God's active presence and transformative power. We are called to recognize that genuine spiritual and even physical healing, guidance, and transformation come from God's divine enablement, not solely from human effort or wisdom. Even when faced with scrutiny, skepticism, or outright opposition from the world, the power of the Lord remains present to accomplish His will. This passage invites us to trust in this ever-present power for our own lives, for the church, and for the world, believing that Jesus Christ is indeed "the same yesterday, today, and forever" (Hebrews 13:8). Our task is to faithfully teach His word and to expect His power to manifest in ways that bring glory to His name and healing to a broken world.
Questions for Reflection
FAQ
Who were the "Pharisees and doctors of the law" and why were they significant?
Answer: The Pharisees were a prominent Jewish religious and political party in the first century, known for their strict adherence to the Mosaic Law and their extensive oral traditions. The "doctors of the law," also called scribes, were experts in interpreting and teaching this law. Their significance in Luke 5:17 lies in their role as the religious authorities and gatekeepers of Jewish tradition. Their presence from across Galilee, Judaea, and Jerusalem indicates that Jesus' ministry had gained widespread attention and was now under official scrutiny. They represented the established religious order, and their observation of Jesus often led to questioning His authority and methods, particularly as His teachings and actions challenged their interpretations and traditions. This verse sets the stage for the growing conflict between Jesus and these religious leaders throughout the Gospels.
What does "the power of the Lord was [present] to heal them" truly imply?
Answer: This phrase is central to understanding Jesus' ministry. The Greek word for "power" is dunamis (G1411), which signifies inherent, miraculous, and dynamic ability. It implies that the divine energy and capability of God Himself were actively at work through Jesus. It was not merely Jesus' human compassion or skill, but God's own supernatural power manifesting through Him to bring about healing. This statement underscores Jesus' divine nature and His unique role as the Son of God, through whom God's redemptive will was being accomplished. It validates His authority as both a teacher and a healer, demonstrating that His words were accompanied by divine authentication. This power was not just for the moment but was a continuous presence, ready to be unleashed.
CHRIST-CENTERED FULFILLMENT
Luke 5:17, with its declaration that "the power of the Lord was [present] to heal them," finds its ultimate Christ-centered fulfillment in Jesus as the embodiment of God's saving power and the Great Physician. Old Testament prophecies hinted at a Messiah who would bring healing and restoration, not just physically but spiritually (Isaiah 53:4-5). Jesus, by manifesting God's dunamis to heal, perfectly fulfills these expectations, demonstrating that the Kingdom of God has drawn near in His person. His power to heal physical ailments was a tangible sign of His greater authority to forgive sins and bring spiritual wholeness, as seen immediately in the healing of the paralytic (Luke 5:24). Ultimately, Jesus' entire life, death, and resurrection are the supreme demonstration of God's power to heal humanity from the ultimate sickness of sin and death (Romans 1:16; 1 Corinthians 15:54-57). He is the one through whom God's power is made perfect in weakness, offering not just temporary relief but eternal life and reconciliation with God (2 Corinthians 12:9; Colossians 1:19-20).