Luke 5:24 - Printer Friendly

ESV: But that you may know that the Son of Man has authority on earth to forgive sins" — he said to the man who was paralyzed — "I say to you, rise, pick up your bed and go home."

NIV: But I want you to know that the Son of Man has authority on earth to forgive sins." So he said to the paralyzed man, "I tell you, get up, take your mat and go home."

NASB: But so that you may know that the Son of Man has authority on earth to forgive sins,' He said to the man who was paralyzed, 'I say to you, get up, and pick up your stretcher, and go home.'

CSB: But so that you may know that the Son of Man has authority on earth to forgive sins" —he told the paralyzed man, "I tell you: Get up, take your stretcher, and go home."

NLT: So I will prove to you that the Son of Man has the authority on earth to forgive sins.' Then Jesus turned to the paralyzed man and said, 'Stand up, pick up your mat, and go home!'

KJV: But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.

NKJV: But that you may know that the Son of Man has power on earth to forgive sins”—He said to the man who was paralyzed, “I say to you, arise, take up your bed, and go to your house.”

In response to an expression of faith, Jesus has forgiven a paralyzed man of his sins in front of Pharisees and scribes (Luke 5:17–20). The religious leaders silently (Mark 2:6–7) conclude that Jesus is committing blasphemy by assuming the authority to speak for God. Jesus knows their thoughts. To provide evidence that He has the authority to forgive sins, He heals the man (Luke 5:21–23).

The Pharisees are a sect of Judaism that reveres the Oral Law. These are extra-biblical rules that supposedly explain how to follow the Mosaic law. In the second century, when Jews were scattered, rabbis compiled the Oral Law into written form in the Talmud and Mishnah. The Nedarim, the portion of the extra-biblical law that deals with keeping vows, says, "The sick person recovers from his illness only when the heavenly court forgives him for all his sins."

The Talmud and Mishnah are not written in the time of Christ, but they reflect the convictions of that era's experts of the law. According to their own beliefs, the scribes should accept that if the man is healed his sins have been forgiven. That is not true, of course, but it's a cultural point Jesus leverages to challenge their prejudice. God is not limited to healing only believers, but the scribes think so. Ultimately, the core issue isn't blasphemy, as they claim (Luke 22:70–71); it is envy (Matthew 27:18).

Jesus calls Himself the "Son of Man" nearly ninety times in the New Testament and more than two dozen times in the gospel of Luke. The term has two different meanings. Most generically, "son of man" refers to a human male (Numbers 23:19; Job 16:21; Ezekiel 2:1). When Jesus calls Himself the "Son of Man," He is referring to the humanity which God the Son humbly took on. Daniel 7:13–14, however, reveals a different application. One who comes "like a son of man" will be given dominion over all the people and nations of the earth by the Ancient of Days. Jesus is the Son of Man because He is human, but the Ancient of Days will give Him everlasting authority; part of that authority is the right to forgive sins.

Luke 5:17–26 records Jesus' second miracle after the first call of His disciples. He has already touched a man with leprosy (Luke 5:12–16). Now, He declares a paralytic's sins are forgiven. The scribes and Pharisees question Jesus' authority; even after Jesus heals the man, separation between His followers and His detractors continues to grow. Luke follows the pattern of connecting Jesus' provocative actions with His calls to His disciples until all twelve are chosen (Luke 5:27—6:16). The healing of the paralyzed man is also in Matthew 9:1–8 and Mark 2:1–12.

Luke 5 continues Jesus' Galilean Ministry (Luke 4:14—9:50). The passage alternates calls to discipleship with miracles and teachings which demonstrate what discipleship entails. Jesus calls Peter, Andrew, and their business partners, James and John, to follow Him and make more disciples. Then Jesus makes a man with leprosy ceremonially clean. He forgives the sins of a paralytic. After He calls Levi to follow Him, Jesus celebrates instead of fasting. This draws critical questions from the crowd. The religious leaders consider Jesus' actions blasphemous. His message of forgiveness, faith, and repentance cannot be contained by their tradition.

Jesus has already proved He can expel demons, heal ailments, and reveal the kingdom of God (Luke 4:31–44). In this chapter, He begins to separate His followers from His detractors. This begins with calling the first five disciples and emphasizing faith and repentance over religious tradition. He will drive home the point by treating the Sabbath as a blessing rather than a burden (Luke 6:1–11). After formally inviting the Twelve to follow Him, Jesus will explain to a crowd what discipleship looks like and invite them to build their lives on Him (Luke 6:12–49). In chapter 7, Jesus champions Gentiles and the marginalized.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.