St Luke Chapter V : Verses 17-26
Contents
- Luke v. 17-26. Douay-Rheims (Challoner) text & Latin text (Vulgate).
- Annotations
- Douay-Rheims 1582 text
Luke v. 17-26.
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| They let him down ... with his bed into the midst before Jesus. J-J Tissot. Brooklyn Museum. |
Et factum est in una dierum, et ipse sedebat docens. Et erant pharisæi sedentes, et legis doctores, qui venerunt ex omni castello Galilææ, et Judææ, et Jerusalem : et virtus Domini erat ad sanandum eos.
18 And behold, men brought in a bed a man, who had the palsy: and they sought means to bring him in, and to lay him before him.
Et ecce viri portantes in lecto hominem, qui erat paralyticus : et quærebant eum inferre, et ponere ante eum.
19 And when they could not find by what way they might bring him in, because of the multitude, they went up upon the roof, and let him down through the tiles with his bed into the midst before Jesus.
Et non invenientes qua parte illum inferrent prae turba, ascenderunt supra tectum, et per tegulas summiserunt eum cum lecto in medium ante Jesum.
20 Whose faith when he saw, he said: Man, thy sins are forgiven thee.
Quorum fidem ut vidit, dixit : Homo, remittuntur tibi peccata tua.
21 And the scribes and Pharisees began to think, saying: Who is this who speaketh blasphemies? Who can forgive sins, but God alone?
Et cœperunt cogitare scribae et pharisæi, dicentes : Quis est hic, qui loquitur blasphemias? quis potest dimittere peccata, nisi solus Deus?
22 And when Jesus knew their thoughts, answering, he said to them: What is it you think in your hearts?
Ut cognovit autem Jesus cogitationes eorum, respondens, dixit ad illos : Quid cogitatis in cordibus vestris?
23 Which is easier to say, Thy sins are forgiven thee; or to say, Arise and walk?
Quid est facilius dicere : Dimittuntur tibi peccata : an dicere : Surge, et ambula?
24 But that you may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy,) I say to thee, Arise, take up thy bed, and go into thy house.
Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, ( ait paralytico) tibi dico, surge, tolle lectum tuum, et vade in domum tuam.
25 And immediately rising up before them, he took up the bed on which he lay; and he went away to his own house, glorifying God.
Et confestim consurgens coram illis, tulit lectum in quo jacebat : et abiit in domum suam, magnificans Deum.
26 And all were astonished; and they glorified God. And they were filled with fear, saying: We have seen wonderful things today.
Et stupor apprehendit omnes, et magnificabant Deum. Et repleti sunt timore, dicentes : Quia vidimus mirabilia hodie.
Annotations
17. And it came to pass on a certain day, as he sat teaching, that there were also Pharisees and doctors of the law sitting by. The Scribes and Pharisees who had become spectators of Christ’s miracles, heard Him also teaching. And the power of the Lord was present to heal them. Not as though He borrowed the power of another, but as God and the Lord He healed by His own inherent power. Now men often become worthy of spiritual gifts, but generally depart from the rule which the giver of the gifts knew. It was not so with Christ, for the divine power went on abounding in giving remedies. But because it was necessary where so great a number of Scribes and Pharisees had come together, that something should be done to attest His power before those men who slighted Him, He performed the miracle on the man with the palsy, who since medical art seemed to fail, was carried by his kinsfolk to a higher and heavenly Physician. As it follows, And behold men brought him. CYRIL OF ALEXANDRIA.
18. And behold, men brought in a bed a man, who had the 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 up upon the roof, and let him down through the tiles with his bed into the midst before Jesus. 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. 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. CHRYSOSTOM.
20. Whose faith when he saw, etc. The Lord about to cure the man of his palsy, first loosens the chains of his sins, that He may shew 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. BEDE.
Man, thy sins are forgiven thee. 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. AMBROSE.
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. CHRYSOSTOM. (Hom. 29. in Matt.)
But our Lord’s saying, Man, thy sins are forgiven, conveys the meaning that the man had his sins forgiven him, because in that he was man, he could not say, “I have not sinned,” but at the same time also, that He who forgave sins might be known to be God. AUGUSTINE. (de con. Ev. lib. ii. c. 25.)
21. Who is this who speaketh blasphemies? 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. CHRYSOSTOM. (ubi sup.)
By this they hasten the sentence of death, for it was commanded in the law, that whoever blasphemed God should be punished with death. (Lev. 24:16.) CYRIL OF ALEXANDRIA.
21. Who can forgive sins, but God alone? 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. 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. AMBROSE.
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. BEDE.
22. And when Jesus knew their thoughts, answering, he said to them: What is it you think in your hearts? The Lord wishing to save sinners shews Himself to be God, by His knowledge of the secret thoughts; as it follows, But that ye may know. AMBROSE.
As if to say, O Pharisees, since ye say, Who can forgive sins, but God alone? I answer you, Who can search the secrets of the heart, but God alone, Who says by His prophet, I am the Lord, that searcheth the hearts, and trieth the reins. (Jer. xvii.10.) CYRIL OF ALEXANDRIA.
23. Which is easier to say, Thy sins are forgiven thee; or to say, Arise and walk? 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. CHRYSOSTOM. (ubi sup.)
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. THEOPHYLACT.
He shews 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. CHRYSOSTOM. (ubi sup.)
25. And immediately rising up before them, he took up the bed on which he lay; and he went away to his own house, glorifying God. 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. AMBROSE.
25. And immediately rising up before them, he took up the bed on which he lay; and he went away to his own house, glorifying God. 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. AMBROSE.
26. And all were astonished; and they glorified God. And they were filled with fear, saying: We have seen wonderful things today. 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. AMBROSE.
Douay-Rheims : 1582 text
17. And it came to paſſe one day, and he ſate teaching. And there were Phariſees sitting and Doctours of Law that were come out of euery towne of Galilee and Iewrie and Hieruſalem; and the vertue of our Lord was to heale them.
18. And behold men carying in a bed a man that had the palſey: and they ſought to bring him in, and to lay him before him.
19. And not finding on which ſide they might bring him in for the multitude, they went vp vpon the roofe, and through the tiles let him downe with the bed into the middes, before IESVS.
20. Whoſe faith when he ſaw, he said: Man, thy ſinnes are foriguen thee.
21. And the Scribes and Phariſees began to thinke, ſaying: Who is this that speaketh blaſphemies? Who can foriue ſinnes, but only God?
22. And when IESVS knew their cogitations, anſwering he ſaid to them: What doe you thinke in your hartes?
23. Which is easſier to say, Thy ſinnes are forgiuen thee, or to say, Ariſe, and walke?
24. But that you may know that the Sonne of man hath power in earth to forgiue ſinnes (he ſaid to the ſick of the palſey) I ſay to thee, Ariſe, take vp thy bed, and goe into thy houſe.
25. And forthwith riſing vp before them, he tooke that wherein he lay; and he went into his houſe, magnifying God.
26. And al were asſtoniſhed: and they magnified God. And they were replenished with feare, ſaying: That we haue ſeen maruelous things to day.
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SUB tuum præsidium confugimus, Sancta Dei Genitrix. Nostras deprecationes ne despicias in necessitatibus, sed a periculis cunctis libera nos semper, Virgo gloriosa et benedicta. Amen.
The Vladimirskaya Icon. >12th century.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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