Sunday School Lesson
April 7
Lesson 6 (KJV)
Faith of the Persistent
Devotional Reading: John 4:4–18
Background Scripture: Luke 5:17–26
Luke 5:17–26
17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
18 And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.
19 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.
20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
24 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.
25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
Key Text
Behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 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.—Luke 5:18–19
Examining Our Faith
Unit II: The Measure of Faith
Lessons 6–9
Lesson Aims
After participating in this lesson, each learner will be able to:
1. Identify the correct and incorrect conclusions of the scribes and Pharisees.
2. Explain the connection between the plural “their” and the singular “thy” in verse 20.
3. Brainstorm modern helping situations analogous to that of the text.
How to Say It
Capernaum Kuh-per-nay-um.
Galilee Gal-uh-lee.
Messianic Mess-ee-an-ick.
Nazareth Naz-uh-reth.
Pharisees Fair-ih-seez.
Synoptic Sih-nawp-tihk.
Introduction
A. Imposter Friends
Words and their definitions seem to change all the time. In recent years, discussions on blogs and opinion pieces have focused on defining the word friend in the age of social media. Is it possible for a person to have thousands of “friends”? Is it possible to be friends with someone you have never met in person? Many so-called friends on social media are criminals hiding behind fictitious names! They are imposters.
I have found a simple way to identify one’s genuine friends: announce that you are moving and see who volunteers to help. My wife and I have moved more than 20 times during our 22 years of marriage. Surprisingly, we have had no more than five people who have helped us pack and load the trucks. By contrast, I have over 300 “friends” on social media. Today’s lesson allows us a first-century look at the results of authentic, Christ honoring friendship.
B. Lesson Context
The third Gospel and the book of Acts were written by a man named Luke. He was a traveling companion of the apostle Paul and a physician by profession (see Colossians 4:14; 2 Timothy 4:11; Philemon 24). Because Luke was not an eyewitness to the ministry of Jesus, he gathered his information from those who had been so he could write a detailed account (Luke 1:1–4). Most students believe that the Gospel of Mark was written first and, therefore, could have been one of the sources used by Luke. The scene in today’s lesson is worded quite similarly to Mark 2:1–12 (but see Luke 5:17, below; compare Matthew 9:1–8).
Today’s lesson locates Jesus in Galilee, early in His three-and-a-half-year ministry. His popularity was rising, and He was drawing crowds. The news of Jesus’ teaching and miracles was spreading rapidly (Luke 4:37), and attempts to keep things under control in that regard didn’t work (5:14–15). As a result, Jesus had to make a conscious effort to carve out some “alone time” for prayer with His heavenly Father (4:42; 5:16).
Luke 5:12 states that the healing miracle just prior to the one in today’s text occurred “in a certain city” of Galilee. Mark 2:1 is more specific in indicating that the events of today’s lesson took place in Capernaum. This town, located on the northwestern bank of the Sea of Galilee, became something of a headquarters for Jesus during His tours of Galilee (Matthew 4:13).
I. Faith That Seeks
(Luke 5:17–20a)
A. Teaching a Gathering (v. 17)
17a. And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem.
The phrase on a certain day indicates that the events that follow probably occur on a day other than a Sabbath. Recognizing that this supposition is an argument from silence, we note that there are no complaints from Jesus’ opponents concerning a Sabbath violation, as we see in Luke 6:1–11 and 13:10–16.
This verse includes the first of 27 mentions of Pharisees in the Gospel of Luke. Two factors indicate their presence to have been an ominous turn of events. The first is that they were accompanied by doctors of the law. This rare designation (a Greek word of 14 letters) is found only here, in Acts 5:34 (applied to the renowned Gamaliel), and in 1 Timothy 1:7 (regarding misguided aspirations). Much more often, Pharisees are said to be accompanied by “scribes” (examples: Luke 5:30; 15:2), a different Greek word being translated. Pharisees opposed Jesus (examples: Luke 11:53–54; John 11:45–57), with a few exceptions (examples: 3:1; 19:39). On the distinctive beliefs and practices of the Pharisees, see Matthew 23:1–36; Mark 7:3–5; Luke 18:10–12; and Acts 23:8.
The second ominous factor is that these religious leaders are not merely “local yokels” out of every town of Galilee. Instead, they include individuals from Judaea and Jerusalem. It’s a long walk from Jerusalem and its temple to Capernaum—approximately 80 miles! For these religious leaders to commit to such a trip reveals a determined intent that the person and work of Jesus required a thorough investigation.
17b. And the power of the Lord was present to heal them.
With this phrase, Luke unites this event with Isaiah 61:1–2, which Jesus had read concerning himself when He was in Nazareth a short time before (Luke 4:16–21). The healings, both physical and spiritual, fulfill messianic prophecy.
The reference to healing them raises a question of antecedent: Who does the pronoun “them” refer to? The problem lies in the fact that the word being translated differs slightly in spelling across some ancient manuscripts. In any case, the focus is on the source of the power: the Lord (compare Micah 3:8; etc.).
B. Finding a Way (vv. 18–19)
18. And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.
The helping action of the friends of a man which was taken with a palsy is selfless and authentic. In their effort, the friends show what Jesus called the second greatest commandment: love your neighbor as yourself (Matthew 22:39; Mark 12:31). This account does not specify how many men are carrying the bed, but Mark 2:3 does: there are four. This makes sense when we imagine something like a medical stretcher with one person at each corner.
The Greek verb to describe the man’s disease is in the tradition of other ancient medical writers, and Luke’s books feature four of its five occurrences in the New Testament (here and in Luke 5:24; Acts 8:7; 9:33; compare to the fifth occurrence in Hebrews 12:12, there translated “feeble”). If spoken in Greek, the word would sound very much like our English word paralyzed. The affliction made it impossible for the man to come to Jesus without assistance.
What Do You Think?
How will you demonstrate the second greatest commandment (see Matthew 22:39; Mark 12:31) toward a friend in need in the upcoming week?
Digging Deeper
Who might you recruit to help you in this regard?
19. 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. The religious leaders’ determination to investigate Jesus (Luke 5:17a, above) was matched by the determination of four men to have the suffering man healed by Jesus. This verse reads quite similarly to its parallel in Mark 2:4, except for Luke’s phrase into the midst before Jesus, which Mark did not include.
First-century Palestinian houses typically had flat roofs with exterior steps or a ladder providing access. Roofs were built with beams resting on the outer walls, with smaller posts crossing the beams and covered with thatch and mud.
The rooftop was a place for household activities, drying laundry, and getting fresh air. It was also where people sometimes hid, conferred, mourned, and prayed (Joshua 2:6; 1 Samuel 9:25; Isaiah 15:3; Acts 10:9, respectively). Roofs were also places where bad things could happen (2 Samuel 11:2; 16:22; Deuteronomy 22:8; Jeremiah 19:13).
Even with outside access readily available, for the four men to climb the stairs or ladder while transporting the man was undoubtedly quite difficult—another sign of their faith and commitment. And lowering the man down would probably have required ropes, possibly an indication of advance preparation.
What Do You Think?
How can perceived physical or spiritual obstacles become an opportunity to demonstrate your faith and trust?
Digging Deeper
How is your faith strengthened by the examples from Scripture of people who faced and overcame obstacles to faith (example: Paul, 2 Corinthians 11:23–33)?
A Lesson in Persistence
I was a college student visiting Europe, foolish enough to wear a belt pouch with a single, inviting zipper. It attracted thieves like chum attracts sharks.
In Paris, a man held open a door for me while he tried to sneak the zipper open. In Rome, a trio of young women jangled bells in my face while they did likewise. In both cases, I clamped my hand over the zipper.
It was an older woman in Rome whose persistence paid off. She begged in a loud voice as she pushed a swaddled baby against me. A moment later, I felt her rummage in my belt pouch. I stepped back. “Did you take something from me?”
The woman’s failed burglary didn’t faze her one bit. She pointed to the water bottle in my hand and cried out, “For the baby! For the baby!” I gave it to her.
Lord, help us to seek You with that persistence as we do so with godly motives! —N. G.
C. Seeing Their Faith (v20a)
20. And when he saw their faith, he said unto him.
The four Gospels mention faith a total of 24 times (in Greek), and Luke features 11 of those instances. The verse before us is the first (earliest) of those 11. Faith, being a mental and spiritual state, cannot literally be seen in and of itself by us ordinary humans. That limitation does not apply to the Son of God, however. He knows people’s spiritual and mental states (see Luke 5:22, below). But even though we lack the divine ability to see the faith (or lack of faith) in someone’s heart, we can certainly see evidence of faith in one’s actions or inactions (James 2:17). What the crowd saw in the actions of the men Jesus saw in both heart and action.
We must not assume that the phrase their faith refers only to the man’s friends to the exclusion of the paralyzed man. There is no indication that he opposed others’ carrying him to Jesus. It’s likely that he was more than willing to seek out Jesus.
What Do You Think?
In what ways do a believer’s actions reveal his or her faith in God?
Digging Deeper
How do Hebrews 11:1–12:3 and James 2:14–26 inform you of the connection between faith and action?
II. Faith That Finds (Luke 5:20b–26)
A. Man Is Forgiven (v. 20b)
20b. Man, thy sins are forgiven thee.
How Jesus addresses the man varies across the accounts of Matthew, Mark, and Luke (the synoptic Gospels). Luke uses the generic Greek word for man, while the other two Gospels use the Greek word that can be translated as “son” (Matthew 9:2; Mark 2:5).
B. Jesus Is Disparaged (vv. 21–22)
21. And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
Not (yet) finding anything in Jesus’ teaching to criticize, the scribes and the Pharisees focus their attention on His actions and implied identity.
They are not correct in an absolute sense when they say that God alone can forgive sins—people are encouraged to forgive sins committed against one another (Matthew 6:14; 18:21–22; Luke 11:4; 17:3–4; Colossians 3:12–13). But the scribes and the Pharisees are correct in the sense of a person sinning against God (Exodus 34:6–7; Psalm 103:2–3; Isaiah 43:25; 1 John 1:8–9). According to Jewish writings in the period between the Old and New Testaments, the Jews expected a righteous Messiah to overthrow foreign invaders. They did not expect a Messiah who would be God-in-the-flesh, able to forgive sins.
This unspoken question of the religious experts goes to the heart of understanding the person and work of Jesus. The experts actually had a good grasp of what was happening: Jesus was speaking and acting in a manner reserved for God. For a mere human to forgive sins committed against God would indeed be blasphemy, which was punishable by death (Leviticus 24:16). Various forms of the word blasphemy occur dozens of times in the New Testament. Jesus eventually would be crucified on this very charge (Matthew 26:65–66; Mark 14:64; compare John 5:16–18; 10:31–33). The text establishes this instance as the first organized opposition to Jesus in the Gospel of Luke.
What Do You Think?
How can you prepare yourself for others’ questions regarding the identity and authority of Jesus?
Digging Deeper
What steps do you need to take to be successful in this regard?
Part of the Solution or the Problem?
My wife and I have been reading Helen L. Taylor’s Little Pilgrim’s Progress to our kids each night. They love this adaptation of Bunyan’s classic Pilgrim’s Progress, published in 1678. They are fascinated by all the obstacles Little Christian encounters—giants, lions, and other children who mock him as he keeps moving along the King’s Way toward the Celestial City.
The characters who oppose Little Christian are what might be called “threshold guardians,” and they have names that reveal their nature. Characters named “Obstinate” and “Pliable” try to keep Little Christian from ever starting his journey of faith; “Worldly” tries to get him to go an easier way; “Self” attempts to enslave him, etc.
The Pharisees arose as threshold guardians against Jesus’ ministry, but Jesus did not abandon His calling. When you think of the problem of spiritual threshold guardians, how do you ensure you’re not part of the problem? —N. G.
22. But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
Everyone present could see the evidence of the faith of the man and his friends in their actions. Jesus, however, was able to see the doubt and lack of faith in the hearts of the religious leaders. The ability to know people’s hearts and innermost thoughts is one of the divine characteristics of Jesus that Luke emphasizes (see Luke 6:8; 9:47; 24:38). With this ability, He was able to respond to their unspoken question with an audible question of His own. Although Jesus knew the thoughts of their hearts, He asked them a question, a method of teaching that He often used (2:49; 6:9, 39, 46; etc.).
C. Man Is Healed (vv. 23–25)
23. Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
Not waiting for an answer to His question, Jesus immediately poses another one. Some students see this as a “greater to lesser” argument (technically known as a maiore ad minus). A simple example of this argument goes like this: “If a glass can hold eight ounces of water, then it can surely hold five ounces of water.”
Other students see it as the opposite—a “lesser to greater” argument (technically known as a minore ad maius). A simple example might be: “If it is illegal to shoot fireworks on the Fourth of July (a single day), then it is surely illegal to shoot them off on all other days.”
In either case, Jesus’ question gave the religious leaders something to think about. What was to be not doubted was Jesus’ ability not just to say rise up and walk but actually to bring that action about, as the next verses demonstrate.
24. 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.
This verse—worded almost the same as Matthew 9:6 and Mark 2:10–11—stresses that Jesus healed the paralyzed man as evidence of Jesus’ authority to forgive sins (compare John 5:8). In this way, Luke again connects what has happened here to Jesus’ reading of the prophet Isaiah in the synagogue (see notes on Luke 5:17b, above). When John the Baptist wavered in his faith while imprisoned, Jesus confirmed His messiahship by mentioning signs such as this (7:22–23). Faith in Jesus is based on evidence!
This verse is the first of 25 occasions that Luke records Jesus’ using the self-designation Son of man. Overall, this expression occurs across all four Gospels more than 80 times. In almost every case, it comes from the lips of Jesus and not as a description of Jesus by the Gospel writers. (Luke 24:7 and John 12:34 are the only two exceptions, both quoting Jesus.) The background of this designation comes from the Old Testament. The book of Ezekiel applies the title to that prophet more than 80 times, but without suggesting that he was divine (examples: Ezekiel 5:1; 6:2; 7:2). The two uses of the designation in the book of Daniel recognize the Son of Man as having divine attributes (Daniel 7:13–14; 8:17).
25. Immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
Earlier, Luke established Jesus’ authority and power to heal and drive out demons (Luke 4:33–36). And we remember that authority is “the right to do something,” and power is “the ability to do something.” Luke is the only writer of the four Gospels to use both words together (examples: 4:36; 9:1; 20:20). Although the text now under consideration does not explicitly use those words, both concepts are present in this verse.
The adverb immediately establishes that the healing happened instantly at the mere spoken words of Jesus. This particular adverb is a favorite of Luke’s. The Greek word that is being translated occurs most often in the New Testament in the Gospel of Luke (examples: Luke 1:64; 8:44; 13:13; 18:43) and the book of Acts (examples: Acts 12:23; 13:11). The healing did not happen over a length of time. And there is no indication that Jesus’ touch was involved, as healing miracles featured in other contexts (compare Mark 8:22–25; John 9:6–7).
The man’s sudden ability to walk was (or should have been) evidence that Christ had both authority and power to forgive sins (see Luke 20:2–8). The statement before them is essential to this proof—everyone present saw the result. In biblical times two or three witnesses were required to prove the veracity of an event (Deuteronomy 17:6; 19:15; Matthew 18:16; John 8:13–18; 2 Corinthians 13:1). Thus, Luke confirms that a sufficient number of witnesses were present to verify the miracle.
What Do You Think?
How do you ensure that worship is your first response when you experience God’s work?
Digging Deeper
How do you maintain an attitude of worship even when it seems God has not worked in the manner that you desired?
D. Crowd Is Amazed (v. 26)
26a. And they were all amazed, and they glorified God, and were filled with fear.
This is the only verse in the New Testament where amazement, glorifying God, and fear occur together as reactions of a crowd. The parallel verses of Matthew 9:8 and Mark 2:12a, by contrast, record only two of these three reactions each. We presume that the word all includes the religious leaders who were present. This was their first encounter with Jesus, as recorded in the Gospel of Luke, and it’s not unreasonable to conclude that they shared in everyone’s reactions. Like everyone else, those leaders needed time to process the evidence for Jesus’ deity just seen. Soon enough, however, some people will reach the wrong conclusion (see Luke 11:14–16).
26b. Saying, We have seen strange things today.
This is the crowd’s fourth reaction, as recorded by Luke. If spoken aloud, the Greek word translated strange things (which occurs only here in the New Testament) would sound like the English word paradoxical. This reaction, unlike that in Luke 4:28–29, is one of confused neutrality. It reaches no conclusion.
Conclusion
A. Authentic Friends
Social media has changed the world’s concept of friendship. Only time will tell whether a new word is needed to distinguish between a virtual social-media friend and an authentic real-life friend. In the meantime, I will continue to post online as we prepare for our next move and patiently wait for my 300 so-called friends to show up.
The friends in today’s lesson remind us of the nature of authentic friendship. We are unsure how long they had been carrying their friend around on this bed. We know that when Jesus came into the city, they believed He could help their friend. However, they did not stop at simply believing. They put their faith into action and brought their friend to Jesus, overcoming every obstacle on the way. It was not an easy task to get their friend onto the roof, tear it apart, and lower him into the room. Undoubtedly, they could have spent their time on other matters that day. How can you dedicate your time and resources to assisting a friend in need?
B. Prayer
Father, we are grateful for the friends who have helped us on our faith journey. We pray that You will help us be the friend who carries the bed of another when needed, regardless of the obstacles in our path. We give You thanks for friends and the strength to be a friend in Jesus’ name. Amen.
C. Thought to Remember
God enables us daily to be faithful friends!