Luke 5:19

KJV

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.

KJV (with Strong's)

And {G2532} when they could {G2147} not {G3361} find {G2147} by {G1223} what {G4169} way they might bring {G1533} him {G846} in {G1533} because {G1223} of the multitude {G3793}, they went {G305} upon {G1909} the housetop {G1430}, and let {G2524} him {G846} down {G2524} through {G1223} the tiling {G2766} with {G4862} his couch {G2826} into {G1519} the midst {G3319} before {G1715} Jesus {G2424}.

Complete Jewish Bible

but they couldn't find a way to get him in because of the crowd. So they went up onto the roof and lowered him on his mattress through the tiles into the middle of the gathering, right in front of Yeshua.

Berean Standard Bible

but they could not find a way through the crowd. So they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus.

American Standard Version

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.

Commentary

### SUMMARY
Luke 5:19 vividly portrays the extraordinary faith and relentless determination of four friends who, faced with an impenetrable crowd, resorted to an unconventional and physically demanding method to bring their paralyzed companion before Jesus. This pivotal moment underscores the lengths to which desperate individuals will go when convinced of Jesus' unique power to heal and restore, setting the stage for a profound demonstration of His authority over both physical ailment and spiritual brokenness.

### CONTEXT
* **Literary Context:** This miraculous healing account is strategically placed within Luke's narrative of Jesus' early Galilean ministry, immediately following the healing of a leper and preceding the call of Levi and the parables about new wine and old wineskins. [Luke 5:17](/luke/5-17 "Luke 5:17 - The Gathering Crowd") explicitly sets the scene, noting that "Pharisees and doctors of the law" had gathered from "every town of Galilee, and Judaea, and Jerusalem," indicating a significant and influential audience for Jesus' teaching. The narrative flow highlights Jesus' growing popularity and the increasing scrutiny from religious authorities, making the public and disruptive nature of the paralytic's entry even more impactful. The subsequent verses, [Luke 5:20-26](/luke/5-20-26 "Luke 5:20-26 - Jesus Forgives and Heals"), detail Jesus' controversial declaration of sin forgiveness, His subsequent physical healing of the man, and the astonished reactions of the crowd, emphasizing His divine authority.
* **Historical & Cultural Context:** The event unfolds in Capernaum, a bustling fishing village on the Sea of Galilee that served as Jesus' primary base of operations during His Galilean ministry. Houses in this region during the 1st century AD were typically single-story dwellings with flat roofs, often constructed from wooden beams, layers of brushwood, and compacted earth or clay, sometimes finished with ceramic tiles for better waterproofing. Access to these roofs was commonly via an external staircase or ladder. Such a structure, while sturdy, could be disassembled or broken through with significant effort, especially if it involved removing tiles and digging through the underlying layers. The "multitude" (Greek: _ochlos_), often a diverse throng of people, would have packed the house and its immediate surroundings, making conventional entry impossible. This setting underscores the radical nature of the friends' actions, which would have been highly disruptive and unusual.
* **Key Themes:** Luke 5:19 contributes significantly to several overarching themes within Luke's Gospel. Firstly, it powerfully illustrates **Extraordinary Faith and Perseverance**, showcasing how unwavering belief in Jesus' power can overcome seemingly insurmountable obstacles. The friends' refusal to be deterred by the crowd exemplifies a persistent, active faith that seeks out Jesus at all costs. Secondly, the narrative emphasizes **Jesus' Accessibility and Compassion**, despite the physical barriers, Jesus is ultimately reachable by those who come to Him in faith, even if it requires unconventional means. His willingness to receive the man through the roof highlights His focus on human need over social convention. Thirdly, this passage foreshadows the theme of **Jesus' Authority**, particularly His unique power to forgive sins, which is explicitly challenged by the religious leaders in [Luke 5:21](/luke/5-21 "Luke 5:21 - The Scribes' Challenge"). The dramatic entry sets the stage for this profound theological declaration, asserting Jesus' divine prerogative. Finally, it underscores the **Power of Intercession and Community**, as it was the collective faith and effort of the friends that brought the paralytic to Jesus, demonstrating the vital role of spiritual support in bringing others to Christ, as seen in [Luke 5:20](/luke/5-20 "Luke 5:20 - Jesus Sees Their Faith").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **housetop (Greek, _dōma'_):** This term refers to the flat roof of a building, commonly used for various daily activities in ancient Near Eastern homes, including sleeping, drying, and, as here, a means of access. The use of _dōma_ highlights the architectural feature that enabled the friends' unconventional approach, emphasizing that they ascended *upon* the roof as a strategic maneuver to bypass the ground-level crowd.
* **tiling (Greek, _kéramos'_):** Derived from a word related to mixing clay and water, _kéramos_ denotes earthenware, specifically referring to roof tiles or, by extension, the hardened clay or mud material that formed the roofing surface. The mention of "tiling" indicates a specific, perhaps destructive, act of breaking through the roof's protective layer, underscoring the friends' determination and the significant effort involved in creating an opening large enough to lower a man on a couch.
* **let down (Greek, _kathíēmi'_):** This verb signifies the act of lowering something from a higher position to a lower one. In this context, it vividly describes the careful but decisive action of the friends in descending the paralytic and his couch through the newly created opening in the roof. The choice of this word emphasizes the vertical movement and the deliberate, controlled nature of their desperate maneuver to place their friend directly "into the midst before Jesus."

#### Verse Breakdown
* **"And when they could not find by what [way] they might bring him in because of the multitude":** This opening clause immediately establishes the central obstacle: the overwhelming crowd, described as a "multitude" (G3793, _óchlos_), which completely blocked conventional entry. The phrase "could not find by what way" highlights the exhaustion of typical options and the desperate ingenuity required to bypass the human barrier, setting the stage for their radical solution.
* **"they went upon the housetop":** Faced with an impossible situation at ground level, the friends ascended to the roof (G1430, _dōma_). This action signifies their extraordinary determination and creative problem-solving. It demonstrates their refusal to be deterred by physical limitations, choosing an unconventional, elevated path to reach their goal.
* **"and let him down through the tiling with [his] couch":** This describes the core action of the narrative. They "let him down" (G2524, _kathíēmi_) through the "tiling" (G2766, _kéramos_), implying a significant and disruptive effort to remove or break through the roof material. The "couch" (G2826, _klinídion_), a small, portable bed, emphasizes the man's complete dependence and the physical burden carried by his friends.
* **"into the midst before Jesus":** This final phrase highlights the precise and intentional destination of their efforts. They lowered the paralytic directly "into the midst" (G3319, _mésos_) of the gathering, placing him immediately "before" (G1715, _émprosthen_) Jesus. This direct placement underscores their singular focus on bringing their friend into the Savior's presence, believing that proximity to Jesus was all that was needed for healing.

#### Literary Devices
Luke 5:19 masterfully employs several literary devices to enhance its narrative impact. The most prominent is **Hyperbole**, evident in the description of the "multitude" that made it impossible to enter. While perhaps not literally every inch was covered, the phrasing conveys an overwhelming, impenetrable obstacle, emphasizing the extreme nature of the friends' subsequent actions. **Symbolism** is also at play; the act of breaking through the roof can be seen as symbolic of breaking through human-made barriers, conventions, and limitations to reach divine power. It represents a radical, faith-driven disruption of the status quo. The paralytic's **couch** itself symbolizes his helplessness, dependence, and the burden he represents, which his friends willingly bear. The narrative also utilizes **Action and Movement** to create a dynamic and vivid scene, contrasting the static "multitude" with the friends' determined ascent, the dramatic breaking of the roof, and the careful lowering of the man, culminating in his placement directly before Jesus. This sequence of actions builds tension and highlights the urgency and resolve of the friends.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:19 stands as a powerful testament to the transformative power of persistent faith and the vital role of intercessory love within a community. The friends' audacious act of dismantling a roof to bring their paralyzed companion to Jesus demonstrates a faith that refuses to be deterred by physical or social obstacles. This unwavering belief not only secured proximity to the Savior but, as subsequent verses reveal, was explicitly recognized by Jesus as the catalyst for the paralytic's healing and, more profoundly, the forgiveness of his sins. The narrative underscores that genuine faith often manifests in bold, unconventional actions, driven by a deep conviction in Jesus' unique authority and compassion. It challenges believers to cultivate a similar tenacity in bringing others to Christ, recognizing that spiritual breakthroughs often require going beyond the ordinary.

* [Mark 2:3-4](/mark/2-3-4 "Mark 2:3-4 - Parallel Account of the Paralytic")
* [Matthew 9:2](/matthew/9-2 "Matthew 9:2 - Jesus Sees Their Faith")
* [James 5:16](/james/5-16 "James 5:16 - The Power of Righteous Prayer")

### REFLECTION AND APPLICATION
Luke 5:19 provides a profound challenge and encouragement for contemporary believers. It compels us to examine the depth of our own faith and the extent of our willingness to intercede for others. Are we, like these friends, so convinced of Jesus' power that we are prepared to "break through" any obstacle—be it social convention, personal discomfort, or perceived impossibility—to bring someone into His presence? This passage calls us to cultivate a tenacious, creative, and active faith that is not easily deterred by the "multitudes" or barriers of our modern world. It reminds us that our collective spiritual support and advocacy for those in need can be a powerful conduit for God's grace. We are invited to consider who in our lives needs to be brought to Jesus and what unconventional steps we might need to take, driven by love and unwavering belief, to facilitate that encounter. The story encourages us to overcome apathy and fear with bold, compassionate action, trusting that Jesus sees our faith and responds with His divine power.

#### Questions for Reflection
* **What "multitudes" or obstacles currently prevent you from bringing others to Jesus, and how might you creatively overcome them?**
* **In what ways can your faith community better embody the collective, persistent intercession demonstrated by the paralytic's friends?**
* **What unconventional steps might God be calling you to take to demonstrate your faith and help someone encounter Christ's healing power?**

### FAQ

**What was a "housetop" like in ancient Israel, and how could people break through it?**

Answer: In ancient Israel, particularly in a town like Capernaum, houses typically had flat roofs, which were an integral part of daily life. These roofs were constructed with wooden beams laid across the walls, then covered with layers of brushwood, reeds, and finally, a thick layer of compacted earth or clay. Sometimes, for better waterproofing and durability, this earth layer was topped with ceramic tiles (as indicated by the Greek word _kéramos_ in [Luke 5:19](/luke/5-19 "Luke 5:19 - The Roof and Tiling")). Access to the roof was usually via an external staircase or ladder. Breaking through such a roof, especially one with tiling, would have been a significant and disruptive undertaking, requiring considerable effort to remove the tiles and then dig through the compacted earth and brushwood layers. This act highlights the extraordinary determination of the friends.

**Why didn't the friends simply wait for the crowd to disperse or try to enter through the door another time?**

Answer: The narrative implies a sense of urgency and desperation. The paralytic's condition was severe, and the friends likely believed that this immediate opportunity to bring him before Jesus was paramount. Waiting might have meant missing Jesus entirely, as He often moved from place to place. Their decision to go to such extreme lengths, rather than waiting, underscores their profound faith in Jesus' immediate power and their conviction that He was the only hope for their friend. It speaks to a faith that refuses to be deterred by convenience or conventional methods when a life-changing encounter with Christ is at stake.

### CHRIST-CENTERED FULFILLMENT
The dramatic scene in [Luke 5:19](/luke/5-19 "Luke 5:19 - The Paralytic Lowered Through the Roof") finds profound Christ-centered fulfillment in several ways. The friends' desperate act of breaking through the roof to reach Jesus powerfully foreshadows Christ's own work of breaking down barriers between God and humanity. Just as the physical roof was torn open to bring a man to the Healer, Jesus, through His crucifixion, tore the veil of the temple ([Matthew 27:51](/matthew/27-51 "Matthew 27:51 - The Torn Veil")) and abolished the dividing wall of hostility ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down Barriers")), making direct access to God possible for all who believe. The paralytic's inability to reach Jesus on his own, requiring the intercession of his friends, beautifully illustrates humanity's spiritual helplessness and our need for a mediator. Christ fulfills this role perfectly, serving as our great High Priest who constantly intercedes for us before the Father ([Romans 8:34](/romans/8-34 "Romans 8:34 - Christ's Intercession") and [Hebrews 7:25](/hebrews/7-25 "Hebrews 7:25 - Jesus Our Intercessor")). Furthermore, Jesus' immediate response in [Luke 5:20](/luke/5-20 "Luke 5:20 - Jesus Forgives Sins") to forgive the man's sins before healing his body reveals His ultimate mission: to address humanity's deepest need for spiritual restoration. The physical healing was a visible sign, a tangible proof, of His divine authority to grant salvation and new life, ultimately fulfilled in His atoning death and resurrection, offering complete healing for the soul and the promise of a glorified body ([Philippians 3:21](/philippians/3-21 "Philippians 3:21 - Glorified Body")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Mark 2:4

And when they could not come nigh unto him for the press, they uncovered the roof where he was: and when they had broken [it] up, they let down the bed wherein the sick of the palsy lay.

Matthew 10:27

What I tell you in darkness, [that] speak ye in light: and what ye hear in the ear, [that] preach ye upon the housetops.

Deuteronomy 22:8

When thou buildest a new house, then thou shalt make a battlement for thy roof, that thou bring not blood upon thine house, if any man fall from thence.

Jeremiah 19:13

And the houses of Jerusalem, and the houses of the kings of Judah, shall be defiled as the place of Tophet, because of all the houses upon whose roofs they have burned incense unto all the host of heaven, and have poured out drink offerings unto other gods.

Matthew 24:17

Let him which is on the housetop not come down to take any thing out of his house:

2 Samuel 11:2

And it came to pass in an eveningtide, that David arose from off his bed, and walked upon the roof of the king's house: and from the roof he saw a woman washing herself; and the woman [was] very beautiful to look upon.