[Note: This is the “Old” version of the Grace Commentary on Luke. It will be updated to the new version soon.]
This passage is often used to prove that Jesus claimed to be God. Though Luke makes this point later in his account, such a reading is not the best understanding of this text. Rather, in this passage Jesus reveals four other significant truths. First, He is teaching His disciples how to fish for men. As they will learn, they also can announce the forgiveness of sins to others. Though people face many burdens, the burden of guilt and the lack of certainty about the love and forgiveness of God are some of the hardest to bear. There is great power in the truth that a person’s sins are forgiven and God is not angry.
The second point that Jesus makes is that He has come to raise Israel from paralysis. The man is portrayed in this text as an illustration of Israel. Throughout Luke and the other Gospels, the Jewish people are described as being unwilling and unable to move toward Jesus in faith. In this very context, the religious leaders reveal an almost complete paralysis of faith. By announcing the forgiveness of sins to this man, based on the faith of his friends, Jesus is showing that He also forgives the sins of the religious leaders and will also raise them to new life if they respond to the forgiveness they have received.
Third, Jesus shows that physical and spiritual restoration are connected. The Rabbis taught that “A sick man does not recover from his sickness until all his sins are forgiven him, as it is written, ‘Who forgives all your iniquities; who heals all your diseases’” (Evans 2003:187). Though many come to Jesus seeking only physical deliverance, He knows that many of the problems they face actually require a spiritual cure. The spiritual problem must be taken care of before the physical can be addressed. This was not necessarily the case with the paralyzed man, but it is definitely the case with the nation of Israel. They wanted physical deliverance from Rome and a restoration of their land and inheritance, but such blessings cannot be granted until the sin of the nation was removed.
This leads to the fourth truth. In announcing forgiveness, and then healing the man, Jesus was not proving Himself to be God, but was proving Himself to be the Messiah. More of this will be explained below, but ultimately, Jesus was showing that part of His ministry was to remove the religious barriers between God and man. Through His life and ministry, He would do away with the religious priesthood, temple, and sacrificial system. Jesus was revolting against the rules and regulations of religion as a means of approaching God for the forgiveness of sins. Through Jesus, people can approach God directly, having already received forgiveness without condition.
5:17. As Jesus continued to travel and teach, news about Him spread, and questions began to be asked. The religious leaders of the day, the Pharisees and teachers of the law, were the ones who decided whether a person was teaching correctly or not. So they came from all over, out of every town of Galilee, Judea, and Jerusalem, to listen to Jesus teach. The title Pharisee comes from the Hebrew word meaning “to divide, to separate” and the Pharisees were known for their strict separation from the world, and for their exactness in making decisions and laws about what was allowed and not allowed in Jewish law and teaching. They were here to make such a decision. They had heard reports of what Jesus was teaching, and desired to hear Him for themselves in order to determine whether they should accept and encourage Him, or accuse and condemn Him.
Luke writes that the religious leaders were sitting. In Jewish culture of the time, teachers sat and taught while students stood. Probably Jesus was sitting as well, but the Pharisees wanted to be seen as equals to Jesus, as ones who did not need to learn anything from Him, but as those who would listen to what He taught in order to judge its validity.
The parallel account in Mark 2 tells us that there were not just Pharisees and teachers of the law present, but also a large crowd of people who had gathered to hear Jesus teach the Word of God (Mark 2:2). And Luke records that the power of the Lord was present to heal them. Luke, because he is a physician, emphasizes the healing ministry of Jesus, whereas Mark emphasizes the teaching ministry of Jesus. Jesus often did both. He taught the Word, and then He proved that what He was saying was true by performing miracles. In that time, this was how prophets showed that what they were teaching was true. So from this alone, the Pharisees and teachers of the law, and the surrounding crowd should have recognized that Jesus was a prophet of God, as many of them did (John 7:40).
However, many others were skeptical, and were probably getting ready to question and challenge the teachings of Jesus when something strange happened.
5:18. There were some men present who had brought on a bed a man who was paralyzed. In Jewish culture, paralysis was viewed as the judgment of God due to serious sin. As such, people who were paralyzed were banned from the priesthood, and in some areas, excluded from full participation in the community (Green 1997:239). This man was outcast by men, and viewed as judged by God.
The friends of this man had heard of the healing power of Jesus, and wanted to bring in and lay the paralyzed man before Jesus. The house was crowded to overflowing, and in Mark 2, it says that there was no room at the door. Trying to get a makeshift bed through a standing-room only crowd would cause quite a disturbance. In the story, the crowd of people, which includes religious leaders, represents a barrier that is keeping the man from Jesus (Green 1997:240). This is what the man has experienced in life as a result of his paralysis. People, led by the religious leaders, kept him from experiencing God and receiving any blessing from God.
5:19. The men could not find how they might bring him in, because of the crowd. The men were persistent, however, and decided to go upon the [/b]housetop and let him down with his bed through the tiling into the midst before Jesus.[/b] Jewish homes generally had flat roofs which stairs going up the side of the house. On summer nights, families might go up there to sleep where they could catch the cool evening breeze. They were constructed with wood beams covered with thatching, which were then laid over with mud, clay, and stone tile (Barclay 1975:62; Bock 1994:480). To lower the man through the roof, they would have torn up the rock tile, dug a hole through the clay and mud, and ripped out the thatching. These roofs could have been as much as three feet thick, making it nearly impossible to dig through, and if done so, would essentially destroy the house (Pentecost 1981:152). So it is more likely that Jesus was in a covered gallery, or side room, of the main house. The roofs on such rooms had similar construction, but were much thinner (Edersheim 1988:503). All of this would have created quite a stir in the room below, both from the noise and with the falling pieces of mud and dirt. The owner of the house may have been alarmed as well.
Finally, when the gaping hole is large enough, the men lower the paralyzed man on the pallet down to the floor in front of Jesus.
5:20. Jesus saw their faith and was impressed. This is the first mention of faith (Gk. pistis) in Luke. The content of what they believed is not explained. But the fact that Jesus saw their faith probably refers to how they took every step possible to bring the paralyzed man before Jesus. In this case, their faith is not a metaphysical persuasion within the mind, but an outward, visible, act of faith. They were not believing in Jesus for eternal life, believing that He was God, or placing faith in Him as the Messiah. They believed the words which Jesus taught, which was probably that since Jesus had power to heal, the Kingdom of God was at hand (Evans 2003:186; cf. Luke 4:18). As a result of this belief, they acted on it, and did what was necessary.
When the main had been laid before Jesus, He said to him, “Man, your sins are forgiven you.” Many get confused by this verse because they think that Jesus has just given eternal life to the paralyzed man based the faith of his friends. But this is not the case.
Jesus is not giving the man eternal life. He is simply announcing that his sins are forgiven. Through Jesus the forgiveness of sins is provided to the entire world without condition (1 John 2:2). This does not mean that all have eternal life, however, since faith in Jesus is required for that (John 3:16; 5:24; 6:47).
These men certainly had faith, and they believed in Jesus for healing. But they did not believe in Jesus for eternal life, at least not according to anything written in the text. So this passage is not about receiving eternal life. It is about how Jesus offers forgiveness of sins, which in a Jewish context, is related to the Messianic actions of bringing physical deliverance from sickness, bondage, and judgment (cf. 1:77; 3:3; 24:47). “Jesus’ offer is not to be construed, as it has been so often, as an attempt to play at ‘being god’… Forgiveness was an eschatological blessing; if Israel went into exile because of her sins, then forgiveness consists in her returning: returning to YHWH, returning from exile” (Wright 2006:434).
The men, including the paralyzed man, were probably not expecting to hear that the man’s sins were forgiven. They just wanted the man to be healed. But Jesus is showing that sometimes spiritual deliverance is a prerequisite to physical restoration. Plus, Jesus wants to prove that He is destroying the religious walls that have been erected between God and man. The religious leaders question Jesus about this in the following verses.
5:21. As a result of Jesus declaring that the man’s sins are forgiven, the scribes and the Pharisees began to reason among themselves about what Jesus meant. They make the accusation that Jesusspeaks blasphemies for ”Who can forgive sins but God alone?”
Due to what the Pharisees say, many believe that in telling the man that his sins are forgiven, Jesus is making a claim to being divine (cf. Edersheim 1988:505; Pentecost 1981:153; GNTC I:249). On the surface, it does seem this is what the Pharisees understand Jesus to be claiming. After all, what other form of blasphemy is there except someone claiming to be God when they are not? This understanding is supported by verses like Psalm 103:12 which says that only God can forgive sins.
But there at least three other reasons why Jesus could have been accused of blasphemy. This accusation could have leveled against Jesus for speaking against the Torah, engaging in idolatry, or bringing shame on Yahweh’s name (Bock 1994:483).
So Jesus is probably not making a claim about His deity. The religious leaders thought Jesus was speaking against the Torah, or at least, their understanding of it. This is especially true when the forgiveness of sins is understood within Roman culture and the Jewish religion. Culturally, the Roman emperor claimed to have the power to forgiven sins, not for “eternal life” but so that the rains would come and crops would grow (Evans 2003:187). Forgiveness of sins was related to physical restoration and healing.
It is the same in Judaism. Forgiveness of sins, as has already been pointed out (cf. 1:77; 3:3), is related to the release and restoration of persons and individuals from the temporal consequences of sin, such as physical sickness or death, temporal judgment, and bondage to other nations. It is not how to gain entrance into heaven or eternal life, but is a prerequisite to the arrival of the Kingdom of God. In Judaism, the primary means by which this forgiveness was obtained was through the sacrificial system at the temple as administered by the priests. When a guilty person when to the temple, and offered their sacrifice to the priests in the prescribed way, the priest would pronounce that their sins were forgiven (Lev 4:20, 26, 31, 35; 5:10, 13, 16, 18, etc.). This was the method prescribed by God.
So it was not uncommon for a priest to announce to a person that their sins were forgiven. Sometimes even prophets did this (2 Sam 12:13). Yet nobody believed that when a priest said this, the priest was claiming to be God. They were simply following the regulations laid out by God for the forgiveness of sins. Everybody understood that when a priest said, “Your sins are forgiven,” they meant, “Your sins are forgiven by God.” That is how Jesus would have been understood. When Jesus announced that the man’s sins were forgiven, nobody thought He was making a claim to be God. If He had wanted to claim He was God, He would have said, “I forgive your sins.” But He doesn’t. He speaks in the passive voice (“Your sins are forgiven”), just as a priest would, implying that it was God who forgave the man his sins.
So the issue was not what Jesus said, but rather the context in which He said it. Only the priests could offer forgiveness of sins, and even then, only to people who were in the temple, and after they had made the proper sacrifices. By telling the man, “Your sins are forgiven” Jesus was bypassing the temple, the priests, and the sacrificial system. Though not claiming to be God, Jesus was claiming to speak for God as a prophet (Wright 2004:60).
A few quotes from N. T. Wright explain in more detail:
The point is that Jesus was offering the return from exile, the renewed covenant, the eschatological ‘forgiveness of sins’—in other words, the kingdom of god. And he was offering the final eschatological blessing outside the official structures, to all the wrong people, and on his own authority. That was his real offense (Wright 1996:272).
’My child, your sins are forgiven’: that sentence has the effect of a private individual approaching you on the street and offering to issue you with a passport or a driving license—or, perhaps more appropriately in this case, a private individual approaching a prisoner in jail and offering him a royal pardon, signed by himself. From the twentieth-century, late-deist, western-individual perception, it looks simply as if Jesus is behaving as ‘god’, dispensing forgiveness from a great metaphysical height. That gives a spurious perception of why such symbolic behavior was shocking. In first-century Jewish reality, the way YHWH forgave sins, as we saw, was ultimately through the officially established and authorized channels of Temple and priesthood (Wright 2006:435).
It was this that the religious leaders could not stand. Jesus was doing away with their religious system, and allowing humans to approach God without the temple, without the priests, and without a sacrifice. It was unthinkable! These were things God had ordained, so in the thinking of the religious leaders, Jesus was speaking blasphemy. “The objection of the Pharisees…was that Jesus was claiming to offer something he had no right to offer, on conditions he had no right to set, to people who had no right to receive it” (Wright 2006:436).
5:22. Though He did not hear what they said, Jesus perceived their thoughts, or understood what they accusing Him of, and told them so. Again, this would not prove His divinity, as if He had omniscience. At most, it proves that Jesus is a prophet (Green 1997:242). They have questioned Him in their hearts, and so now He sets out to question them.
5:23. Jesus sets out to prove that He has authority to forgive sins without the temple, the priesthood, or the sacrificial system. He asks, ”Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk’?” Clearly, the former is easier to say since there is no outward evidence that actual forgiveness has taken place. But if someone says “Rise up and walk” all would be able to see whether the paralyzed man actually walks or not. The first statement cannot be demonstrated, but the second can.
5:24. According to Jewish thinking, a Prophet’s words can only be trusted if he has the accompanying signs to back him up. Jesus is going to provide a sign to prove that He has the authority to forgiven sins without religious rituals or intermediaries. If the man is healed, this proves that Jesus is not a blasphemer, but that the power of God is with Him.
Jesus refers to Himself as the Son of Man. This is the first time this title is used of Jesus in Luke’s account, and the only time it is used in connection to a miraculous healing. In the Hebrew Scriptures, this title (Heb. ben Adam) is most often used of the Prophet Ezekiel. A major theme in Ezekiel is that God will take the dead nation of Israel and restore her to new life. This is especially seen in the famous vision of the Valley of Dry Bones (Ezekiel 37). Since Jesus is about to restore life to a paralyzed man as a picture of how He can restore life to a paralyzed nation, it is fitting that this is the first place where Jesus refers to Himself as the Son of Man.
The title has further significance, however. It does not indicate divinity, but rather, humanity, or anyone who is son of Adam (Heb. ben Adam). The usage in Daniel 7:13 (cf. 8:17) contrasts the Son of Man with the four beasts. They are spiritual; the Son of Man is human (Bock 1994:486). When Jesus uses this title of Himself, He is hinting that He is the new Adam, the new representative of humanity, the new model for all mankind (cf. Rom 5:12-21). As sons of Adam ourselves, we also are able to announce the forgiveness of sins that is freely given to all through Jesus Christ. We, however, do not need to seek the accompanying miraculous signs, since we do not have to prove that we have the authority to bypass religion. Jesus has already proven this. Nevertheless, we must still seek to bring healing and restoration in the lives of others, even if it is not through “miraculous” means.
After referring to Himself as the Son of Man, He sets out to prove that He has power on earth to forgive sins. He does this by saying to the man who was paralyzed, “I say to you, arise, take up your bed, and go to your house.”
5:25. As a result of the words of Jesus, the paralyzed man rose up before them, took up what he had been lying on, and departed to his own house, glorifying God. The physical transformation would have been visible to the eye as atrophied muscles strengthened and rebuilt. The man did not remain, but picked up his mat, and went home, giving praise to God.
5:26. All the people who witnessed the miraculous healing were amazed, and they glorified God and were filled with fear, saying, “We have seen strange things today!” Not only did they see the roof torn off a house and a bed drop down from the ceiling, but then a showdown between Jesus and the Pharisees followed in which Jesus healed a man of paralysis and proved that forgiveness of sins was available to all without the need of religious rituals.