Luke 5:12-26

vv. 12-16,

v. 12, A leper bows before Jesus, knows that Jesus is able to heal him, it is only a matter of whether or not Jesus is WILLING to heal him.

What is the significance of leprosy in this context?

Covered with leprosy (5:12). The biblical words traditionally translated “leprosy” (Heb. ṣāra’at; Gk. lepra) do not refer to the same disease as modern day leprosy (i.e., Hansen’s disease). The descriptions given in Leviticus 13–14 suggest rather a variety of skin disorders, including psoriasis, lupus, ringworm, and others. Because of the uncertainties of diagnosis and the difficulties in distinguishing highly contagious diseases from relatively harmless ones, the Old Testament set out strict guidelines for the examination and isolation of these skin disorders. If found to be “leprous” after examination by the priest, the diseased individual would be isolated from the rest of the congregation and was required to wear torn clothes, cover the lower part of his face, and cry out “Unclean! Unclean!” whenever he was approached

v. 13, With such gentleness, it seems, Jesus tells him that He is willing and heals him with only a word. And IMMEDIATELY the leprosy left the man.

Jesus reached out his hand and touched the man (5:13). Because of fear of contagion, lepers were ostracized from society and repulsive to the common people. That Jesus is willing to touch this man shows not only his authority over the disease, but also his great compassion. There are no “untouchables” in Jesus’ ministry.

Be clean (5:13). Leprosy results not only in social ostracism, but isolation from Israel’s religious life. Jesus’ words indicate spiritual as well as physical restoration

vv. 14-15, Jesus orders him to keep quiet about this and to follow the Law and offer accordingly (find OT parallel), but of course word still gets out and people continue to pursue Him (likely why Jesus seeks to keep healings quiet?)

Show yourself to the priest and offer the sacrifices (5:14). The Old Testament prescribed that lepers who were healed had to be reexamined by the priest and declared “clean,” and that a sacrifice was to be offered on their behalf (Lev. 14:1–32). By ordering the leper to follow this procedure, Jesus demonstrates faithfulness to the requirements of the law.

v. 16, Jesus intentionally slipped away to pray, OFTEN

vv. 17-21,

v. 17, Jesus is teaching, and Jewish teachers of the Law, from every village of Galilee, Judea, and Jerusalem, are among the people listening, and Luke informs us that the power of God was there for Jesus to perform healing.

The account of the healing of a paralyzed man continues Luke’s theme that Jesus’ claims are confirmed through the power of God at work in him. Jesus’ authority over disease is again evident as Luke notes that “the power of the Lord was present for him to heal the sick.” Luke does not mean to suggest that such power was absent on other occasions, but that Jesus’ God-given authority to heal was obvious to all on this occasion. No one should have missed it

The scribes were experts in the interpretation and exposition of the law of Moses. The scribes traced their origin back to the priest Ezra, who established postexilic Judaism based on the law (Ezra 7:6, 10). As the teaching of Torah gained a more central place in the life of Judaism, the scribal office took on greater importance and influence. Later known as rabbis, scribes would be found in every village in Israel, providing exposition of the Mosaic law for everyday life and education for children in rabbinic schools. Most scribes were probably Pharisees (Mark 2:16), though there were likely also Sadducees among them (cf. Matt. 16:1–2; 21:15). Most New Testament references to scribes are negative, and they are condemned together with the Pharisees for their legalism and hypocrisy. Jesus speaks of the validity of the office however, in Matthew 13:52: “Every teacher of the law who has been instructed about the kingdom of heaven is like the owner of a house who brings out of his storeroom new treasures as well as old.”

The Pharisees, one of several religious parties within Judaism, probably arose from the Hasidim, the pious Jews who had fought with the Maccabees against the oppression of Antiochus Epiphanes (175–163 b.c.). The word “Pharisee” is probably derived from a Hebrew term meaning “separatists” and was applied to this group because they separated themselves from those who did not follow their rigid standards of righteousness.

While the Sadducees were primarily upper-class aristocrats who dominated the Sanhedrin (the Jewish high court; see 22:66) and the temple worship, the Pharisees appear to have been primarily middle-class businessmen and merchants more involved in the synagogue communities. Josephus claims that the Pharisees numbered about six thousand. The most distinctive characteristic of the Pharisees was their strict adherence to the Torah—not only the written law of the Old Testament, but also the “oral law,” a body of traditions that expanded and elaborated on the Old Testament law. Their goal was to “build a hedge” around the Torah so as to guard against any possible infringement. Their expansions of the law were also intended to apply its mandates to the changing circumstances in life. The common people had much admiration for the pious Pharisees.

Despite sharing many common beliefs, Jesus comes into frequent conflict with the Pharisees. He condemns them for raising their traditions to the level of Scripture and for focusing on the outward requirements of the law, while ignoring matters of the heart (Luke 11:39–43). For their part, the separatist Pharisees attack Jesus’ association with tax collectors and sinners (7:36–50; 15:1–2, etc.) and the way he places himself above Sabbath regulations (6:1–5). Most importantly perhaps, Jesus is seen as a threat to their leadership and influence over the people.

vv. 18-19, There were some men carrying their paralyzed friend to Jesus, but found that the way was blocked by the crowd; they take it upon themselves to go through the roof and let down their friend in the midst of the crowd in front of Jesus.

vv. 20-21, In response to their faith, Jesus tells the paralytic man that his sins are forgiven, which causes the Pharisees to become indignant.

Your sins are forgiven (5:20). A connection between disease and forgiveness of sins is found in Psalm 103:3, where it is said that the Lord “forgives all your sins and heals all your diseases.” Some Jews believed that all disease was the result of an individual’s personal sin, a perspective that Jesus refutes in John 9:2–3. It is not clear in the present case, however, whether Jesus is suggesting that this man’s paralysis is a result of specific sins, or whether his words merely stress the priority of the man’s spiritual needs over his physical needs. The latter is more likely. Jesus’ healing power is meant to confirm his authority to announce the kingdom of God and the eschatological forgiveness of sins.

Jesus’ declaration of the forgiveness of the paralytic’s sin does not imply that sin was the immediate cause of his disease. To be sure, this was commonly assumed, even by Jesus’ own disciples (John 9:2). Although correct theology sees sickness and death as part of the deterioration mankind has suffered because of universal sin, and though some specific ills may be connected with a particular sin (1 Cor 11:29–30), no such connection appears in this context.

Who is this fellow who speaks blasphemy? (5:21). In the Old Testament and Judaism “blasphemy” is sometimes defined narrowly as the misuse of the divine name “Yahweh,” such as in using it in a curse (see Lev. 24:10–23). The penalty for such abuse was death. The Mishnah (c. a.d. 200) states that “the blasphemer is not culpable unless he pronounces ‘the Name’ [YHWH] itself.” Elsewhere blasphemy is identified more generally with anything that challenges or brings dishonor to God’s name or authority.131 Here the accusation is that Jesus is arrogantly usurping the authority of God.

Who can forgive sins but God alone? (5:21). While only God can forgive sins, he sometimes offers forgiveness through a human agent (2 Sam. 12:13). The teachers of the law and the Pharisees reject Jesus’ claim to be acting with God’s authority and so consider his statement to be blasphemous.

In their indignation, they bring up a valid point, only God can forgive sins.

Surprisingly Jesus did not immediately heal the man’s body; instead, He first forgave his sins. This is extremely important for the argument of this section, for Luke’s point was that Jesus had the authority to call disciples, including people (such as Levi) who were not thought of as being righteous (vv. 27–39). The religious leaders immediately began to think that Jesus’ words were blasphemy for they rightly associated forgiveness with God (cf. 7:49). Jesus pointed out that the religious leaders were absolutely right. His subsequent healing of the man was incontrovertible proof that He did have the authority … to forgive sins and therefore should be accepted as God. Anyone could say, Your sins are forgiven. In that sense it was easier than saying, Get up and walk, for if He did not have the power to heal, all would know it immediately. The result of the forgiveness and the healing was that everyone was amazed (lit., “received amazement”) and was full of awe (phobou, “reverential fear,”) realizing that they had seen remarkable things (paradoxa, “things out of the ordinary”).

vv. 22-26,

vv. 22-23, Jesus knows what is going on in their hearts and proceeds to answer their reasonings accordingly, asking which is easier? To forgive sins or to heal?

In a sense, their outrage is sensible and well taken, and Jesus’ assertion that He who has the authority to forgive sins must certainly have the ability to then heal should then rationally quench the demand of the religious leaders’ for an explanation.

vv. 24-25, He then proceeds to affirm His authority to forgive by healing the man and commanding him to rise, take the stretcher, and return home. The man does so IMMEDIATELY and leaves glorifying God.

The Son of Man (5:24). This is the first use of Jesus’ favorite self-designation in Luke’s Gospel. The Greek phrase ho huios tou anthrōpou is a literal translation of the Hebrew ben ’ādām (“son of man”; Aramaic: bar ’enāš), which means “a human being.” It is often used in the Old Testament (especially in Ezekiel) to contrast the lowliness of humanity with the transcendence of God. A special use of the designation appears in Daniel 7:13, where an exalted messianic figure—one “like a son of man” (i.e., “having human form”)—comes with the clouds of heaven and is given great glory and power. Jesus probably adopts the title because: (1) It stresses his true humanity; (2) it points to Daniel 7:13 and so reveals his messianic identity and the glory he will receive (see Luke 22:69); but (3) it does not carry as much political “baggage” as other titles, like “Messiah” or “Son of David.” Jesus can define his messiahship on his own terms rather than on the basis of popular expectation. See also comments on 9:26.

v. 26, This astonishes everyone to the point where they are glorifying God

A man with a skin disease (outsider) comes to Jesus and pleads (faithfully) according to His will to be healed, and Jesus proclaims Him healed.

A paralytic man (broken) is brought to be healed by Jesus by his (faithful) friends and Jesus proclaims the man forgiven of his sins.

The religious leaders (people with minds already made) are offended at the audacity Jesus has to suggest He has the authority to forgive sins. Jesus makes the point of His authority to forgive sins by His authorized power to heal the man of his paralysis.

Big Idea:

The Man who has authority to heal and forgive sins is the Man who reaches out and touches the untouchable, forgives the broken, delights in the faithful and rebukes the hard of heart.

If we should hope to partake in the healing grace of Jesus Christ, then we must submit our lives to His will, place our faiths in Him by laying our brokenness before Him and instead of recoiling from His hard sayings, respond in obedience to His calling.

What should we praise God for? (Rejoice)

Praise God for the testimonies He provided on the identity of Christ.

What should we confess to God? (Repent)

That we too, like the Israelites, have dismissed, doubted, and even rejected the proclamation of Christ’s identity, demanding proof and evidence rather praising Him as Christ who has finally come and worshipping Him as Lord.

What should we ask God for? (Request)

Deepen my faith in the person, promises, and declarations of Christ that my life may change accordingly to reflect His life of steadfast love and obedience.

What should we lift up to God? (Sacrifice)

Anything in our lives that diminishes our faith in the reality of Christ’s Lordship over our livesSinful habitsSinful negligencesWhatever it is you are doing or not doing to cultivate a deeper adoration for God, lift up to God a sacrifice of confession and repentance

What should we live out for God? (Service)

If we should hope to partake in the healing grace of Jesus Christ, then we must submit our lives to His will, place our faiths in Him by laying our brokenness before Him and instead of recoiling from His hard sayings, respond in obedience to His calling.

Recap:

Luke 5:1-11, If we expect to participate in the life and works of Christ, first know that it is the faith that responds in obedience, regardless if it is pitiful and small, that is a faith sufficient for the good works prepared beforehand by the true Master and Lord.

Prayer

Read Luke 5:12-26,

(10-15 min.)

vv. 12-16,

v. 12, A leper bows before Jesus, knows that Jesus is able to heal him, it is only a matter of whether or not Jesus is WILLING to heal him.

What is the significance of leprosy in this context?

OUTSIDER

Covered with leprosy (5:12). The biblical words traditionally translated “leprosy” (Heb. ṣāra’at; Gk. lepra) do not refer to the same disease as modern day leprosy (i.e., Hansen’s disease).

The descriptions given in Leviticus 13–14 suggest rather a variety of skin disorders, including psoriasis, lupus, ringworm, and others. Because of the uncertainties of diagnosis and the difficulties in distinguishing highly contagious diseases from relatively harmless ones, the Old Testament set out strict guidelines for the examination and isolation of these skin disorders. If found to be “leprous” after examination by the priest, the diseased individual would be isolated from the rest of the congregation and was required to wear torn clothes, cover the lower part of his face, and cry out “Unclean! Unclean!” whenever he was approached

v. 13, With such gentleness, it seems, Jesus tells him that He is willing and heals him with only a word. And IMMEDIATELY the leprosy left the man.

Jesus reached out his hand and touched the man (5:13). Because of fear of contagion, lepers were ostracized from society and repulsive to the common people. That Jesus is willing to touch this man shows not only his authority over the disease, but also his great compassion. There are no “untouchables” in Jesus’ ministry.

Be clean (5:13). Leprosy results not only in social ostracism, but isolation from Israel’s religious life. Jesus’ words indicate spiritual as well as physical restoration

vv. 14-15, Jesus orders him to keep quiet about this and to follow the Law and offer accordingly, but of course word still gets out and people continue to pursue Him

Show yourself to the priest and offer the sacrifices (5:14). The Old Testament prescribed that lepers who were healed had to be reexamined by the priest and declared “clean,” and that a sacrifice was to be offered on their behalf (Lev. 14:1–32). By ordering the leper to follow this procedure, Jesus demonstrates faithfulness to the requirements of the law.

v. 16, Jesus intentionally slipped away to pray, OFTEN

Summarize:

Jesus encounters, engages, and embraces the outcast and holds him accountable unto God’s standard. Furthermore, we see that Jesus maintained a boundary between ministering other and ministering Himself; both were a priority.