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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.
What is this bed which he is commanded to take up, as he is told to rise? It is the same bed which was washed by David every night, the bed of pain on which our soul lay sick with the cruel torment of conscience. But if anyone has acted according to Christ’s teaching, it is already not a bed of pain but of repose. Indeed, through the compassion of the Lord, who turns for us the sleep of death into the grace of delight, that which was death begins to be repose. Not only is he ordered to take up his bed, but also to go home to his house, that is, to return to Paradise. That is our true home which first fostered man, lost not lawfully, but by deceit. Therefore, rightfully is the home restored, since he who would abolish the obligation of deceit and reform the law has come.
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 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.
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 5:26 vividly captures the astonished and reverent reaction of the crowd and religious leaders following Jesus' miraculous healing of a paralytic man in Capernaum. Witnessing the undeniable demonstration of Christ's divine authority to both forgive sins and restore physical health, the onlookers were overwhelmed with awe, glorified God, and were filled with a profound sense of reverential fear, acknowledging that they had encountered something truly unprecedented and extraordinary.
CONTEXT
Literary Context: This verse serves as the climax of a pivotal narrative in Luke's Gospel. Immediately preceding it, Jesus is teaching in a crowded house in Capernaum, filled not only with common people but also with skeptical Pharisees and teachers of the law from across Galilee and Judea (Luke 5:17). The dramatic entry of the paralytic, lowered through the roof by his determined friends, sets the stage. Jesus' initial declaration, "Man, your sins are forgiven you" (Luke 5:20), directly challenges the religious leaders' understanding of divine prerogative, leading them to inwardly accuse Him of blasphemy (Luke 5:21). To unequivocally prove His authority on earth to forgive sins, Jesus then commands the paralytic to rise and walk, which he immediately does, carrying his mat out before everyone (Luke 5:24-25). The crowd's reaction in Luke 5:26 is thus a direct, visceral response to this dual miracle—the spiritual healing of forgiveness and the physical healing of paralysis—both demonstrating Jesus' unparalleled divine power.
Historical & Cultural Context: The setting in Capernaum, a bustling fishing village and Jesus' adopted hometown, made it a hub for His early ministry. The presence of Pharisees and teachers of the law from "every village of Galilee and Judea and Jerusalem" (Luke 5:17) indicates that Jesus' reputation had already spread widely, drawing official scrutiny. In first-century Judaism, the ability to forgive sins was understood as an exclusive attribute of God. Sickness, particularly paralysis, was often associated with sin, leading to the belief that only God could truly heal by first addressing the underlying sin. Therefore, Jesus' claim to forgive sins was perceived as blasphemous by the religious authorities, a direct usurpation of divine power. His subsequent physical healing of the man served as irrefutable, public evidence that His claim to forgive sins was indeed legitimate, as only God could grant such power. The crowd's reaction reflects a deeply ingrained cultural understanding of divine intervention and a profound respect for God's manifest power.
Key Themes: Luke 5:26 powerfully contributes to several overarching themes in Luke's Gospel. Firstly, it underscores the Divine Authority of Jesus, demonstrating His unique power not only over physical ailments but, more profoundly, over sin itself. This miracle serves as a clear testament to His messianic identity and divine nature, setting Him apart from all other teachers and healers. Secondly, the crowd's "amazement" and "glorifying God" highlight the theme of Awe and Wonder in the Face of God's Revelation. This was not merely a surprising event but a moment of profound encounter with the divine, eliciting a response of worship and recognition of God's active presence. Thirdly, the "fear" mentioned is not terror but Reverential Fear (Phobos), a deep sense of awe and humility before the majesty and holiness of God, a common response in biblical narratives when humans encounter the divine (Exodus 14:31). Finally, the exclamation "We have seen strange things to day" emphasizes the Unprecedented Nature of Jesus' Ministry. His works were not merely remarkable; they were fundamentally new and challenging to existing paradigms, signaling the dawn of a new era in God's redemptive plan, as prophesied in Isaiah 43:19.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke employs several literary devices to enhance the impact of this verse. The use of Hyperbole is evident in "they were all amazed," emphasizing the universal and overwhelming nature of the crowd's reaction, suggesting no one was untouched by the profound event. The term "strange things" (παράδοξα, parádoxos) itself functions as a form of Understatement and Paradox. While literally meaning "contrary to expectation," it subtly conveys the miraculous and divinely powerful nature of Jesus' act, which was far more than merely "strange." It was a divine intervention that defied natural laws and human limitations, creating a paradox that challenged their understanding of reality. Furthermore, the scene is rich in Dramatic Irony, as the religious leaders, who questioned Jesus' authority to forgive sins (a spiritual act), are forced to witness His undeniable power over physical ailments, which served as proof of His spiritual authority, yet many still failed to fully grasp His true identity.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:26 stands as a powerful theological statement, affirming Jesus' unique divine authority, not merely as a prophet or healer, but as God incarnate with power over both sin and sickness. The crowd's response—amazement, glorifying God, and reverential fear—is the appropriate human reaction to encountering the manifest presence of God. It highlights that true worship flows from a recognition of God's unparalleled power and holiness. This event foreshadows the broader scope of Jesus' ministry, where His miracles consistently serve as signs pointing to His identity as the Messiah, the Son of God, who has come to establish God's kingdom and offer ultimate redemption. It underscores the truth that God's ways are often "strange" or paradoxical to human understanding, yet always perfect in their execution and purpose, leading ultimately to His glory.
REFLECTION AND APPLICATION
Luke 5:26 offers profound insights for contemporary believers, challenging us to cultivate a similar posture of awe and reverence in the face of God's work in the world and in our lives. Just as the crowd was overwhelmed by Jesus' power to forgive sins and heal bodies, we are called to recognize and respond to the ongoing reality of Christ's authority. This verse reminds us that when we encounter God's intervention, whether through dramatic miracles, answered prayers, or the subtle workings of His grace in our daily lives, our natural and fitting response should be one of profound amazement that leads to glorifying Him. It prompts us to consider if we truly grasp the profound implications of Christ's divine nature and His continuing power to forgive sins and bring spiritual and physical healing. It encourages us to move beyond mere intellectual assent to a vibrant, worshipful acknowledgment of God's active presence, inspiring a humble fear that leads to deeper trust and obedience. We are invited to praise the God who continues to do "strange things"—things beyond our full comprehension, yet always for His glory and our ultimate good.
Questions for Reflection
FAQ
What kind of "fear" is mentioned in Luke 5:26?
Answer: The "fear" (Greek: phóbos) mentioned here is not a terror or dread of punishment, but rather a profound sense of awe, reverence, and respect. It's the kind of holy fear that arises when one is confronted with the manifest power, holiness, and majesty of God. It leads to worship and humility, not to flight or despair. This reverential fear is a proper response to witnessing divine intervention and recognizing God's supreme authority, as seen in other biblical accounts of divine encounters, such as the Israelites' fear after crossing the Red Sea (Exodus 14:31).
Why is it significant that they "glorified God" rather than Jesus?
Answer: The crowd's response of glorifying God is highly significant because it correctly attributes the source of the miracle to God Himself. While Jesus performed the healing, the people understood that such power could only come from the divine. By glorifying God, they acknowledged that Jesus was operating with God's own authority and power. This aligns with Jesus' own mission to reveal the Father and bring glory to God (John 17:4). It also subtly highlights the theological truth of Jesus' divine nature, as only God could do what Jesus did, and therefore, in glorifying God, they were implicitly acknowledging the divine power at work in Jesus.
What does "strange things" imply about Jesus' ministry?
Answer: The phrase "strange things" (Greek: parádoxos) implies that Jesus' ministry was fundamentally unprecedented and contrary to all previous expectations. It wasn't just unusual or surprising; it was extraordinary and defied conventional understanding. This highlights that Jesus was not merely another prophet or teacher, but someone inaugurating a new era of God's redemptive work. His power to forgive sins and heal with a word was a "paradox" that challenged their existing theological frameworks and pointed to His unique identity as the Messiah, bringing about a new reality in the kingdom of God (Isaiah 43:19).
CHRIST-CENTERED FULFILLMENT
Luke 5:26, with its depiction of the crowd's astonishment and glorification of God in response to Jesus' authority over sin and sickness, finds its ultimate fulfillment in the person and work of Christ. This miracle, where Jesus demonstrates His power to forgive sins before healing the body, powerfully foreshadows His ultimate mission: to deal with the root problem of humanity, which is sin, and to offer comprehensive redemption. The "strange things" witnessed that day were but a glimpse of the truly paradoxical and glorious work of the cross and resurrection. On the cross, Jesus, the Lamb of God, took upon Himself the sin of the world, offering forgiveness and reconciliation that no human or ritual could provide (Colossians 1:13-14). His resurrection from the dead, the ultimate "strange thing," validated His divine authority and power over sin and death, ensuring eternal life for all who believe (Romans 6:9-11). Thus, the awe and glorification of God in Luke 5:26 are perfectly realized in the New Testament's proclamation of Jesus as Lord, the one to whom all authority in heaven and on earth has been given, and through whom God's glory is fully revealed (John 1:14).