How can Jesus forgive sins according to Luke 5:21 if only God can do so? Text and Immediate Context “Seeing their faith, He said, ‘Friend, your sins are forgiven.’ But the scribes and Pharisees began thinking to themselves, ‘Who is this man who speaks blasphemies? Who can forgive sins but God alone?’ But Jesus knew what they were thinking and replied, ‘Why are you thinking these things in your hearts? Which is easier: to say, ‘Your sins are forgiven,’ or to say, ‘Get up and walk’? But so that you may know that the Son of Man has authority on earth to forgive sins…’ He said to the paralyzed man, ‘I tell you, get up, pick up your mat, and go home.’ Immediately he stood up before them…” (Luke 5:20-25). Old-Covenant Framework for Forgiveness Under the Torah only Yahweh could remove guilt, ordinarily through the priestly system (Leviticus 4–6; 16). “I, yes I, am He who blots out your transgressions for My own sake” (Isaiah 43:25). Any human who claimed that divine prerogative independently would be guilty of blasphemy (cf. Leviticus 24:16). Jesus’ Pronouncement—A Direct Claim to Divine Prerogative When Jesus tells the paralytic, “Your sins are forgiven,” He exercises the sole right of God. He neither invokes the temple nor cites priestly authority; He speaks in the first person. The scribes recognize the implication instantly: if Jesus is not God, He is blaspheming. The Son of Man Title and Daniel 7 Jesus self-identifies as “the Son of Man.” In Daniel 7:13-14 the Son of Man approaches the Ancient of Days and receives everlasting dominion—an explicitly divine status. By merging that title with the act of forgiving sins, Jesus equates Himself with the divine figure of Daniel’s vision. Miracle as Historical Verification of Authority Jesus substantiates the invisible claim (forgiveness) with a visible miracle (healing). He argues a fortiori: if the harder, observable act occurs instantly, the unseen act is likewise real. First-century Jewish sources (e.g., 11QTemple Scroll) never assign therapeutic power to mere words apart from God’s direct agency. The sign thus authenticates divine authority. Consistent New Testament Pattern Mark 2:5-12 and Luke 7:48-50 repeat the pattern: declaration of forgiveness, accusation of blasphemy, confirming miracle or prophetic insight, and public amazement. John 8:11 (“Neither do I condemn you…”) and Acts 5:31 (“God exalted Him…to grant repentance and forgiveness”) show the early church understood Jesus’ authority as ongoing and heavenly. Explicit Deity Passages Supporting His Right • John 1:1, 18—“The Word was God… the one and only Son, who is Himself God.” • Colossians 1:19—“God was pleased to have all His fullness dwell in Him.” • Hebrews 1:3—“He is the radiance of God’s glory… sustaining all things by His powerful word. After making purification for sins…” These texts ground Jesus’ right to forgive in His ontological equality with the Father. Christ’s Atoning Work Completes the Legal Ground The declaration in Luke 5 anticipates the cross: “Without the shedding of blood there is no forgiveness” (Hebrews 9:22). Jesus does not bypass divine justice; He fulfills it by offering Himself (Hebrews 9:12). The early creed embedded in 1 Corinthians 15:3-5 (dated within five years of the crucifixion) records that “Christ died for our sins… was buried… was raised.” The resurrection authenticates both His identity and His finished atonement (Romans 4:25). Monotheism and Trinity Reconciled Scripture teaches one God (Deuteronomy 6:4) and simultaneously reveals Father, Son, and Spirit (Matthew 28:19). Jesus’ forgiveness is not polytheistic competition but intratrinitarian prerogative: “All that is Mine is Yours, and all that is Yours is Mine” (John 17:10). As co-equal, the Son legitimately exercises divine rights. Second-Temple Jewish Messianic Expectation Intertestamental writings (e.g., 1 Enoch 51; 4 Ezra 7) envision a coming figure who judges and renews creation. Jesus’ authoritative acts resonate with these hopes, redirecting them toward Himself as Yahweh-in-person rather than a mere prophet. Archaeological and Manuscript Corroboration The Luke scroll fragment P75 (c. AD 175-225) matches 97 % of medieval Luke manuscripts in this pericope, evidencing early textual stability. Synagogue inscriptions from Magdala (first-century Galilee) confirm an environment steeped in Torah devotion, where any perceived blasphemy would be swiftly denounced—underscoring the authenticity of the controversy. The Nazareth Inscription (mid-first century) forbidding grave robbery aligns with early imperial awareness of Christian resurrection claims, lending historical weight to Jesus’ authority narratives. Contemporary Miraculous Testimony Peer-reviewed documentation exists for modern instantaneous healings after prayer (e.g., Brown & Keener, “The Case of M. Del”), providing living analogy to the Luke 5 paradigm: visible healing follows invocation of Jesus’ name, pointing to ongoing divine authority to forgive and restore. Philosophical and Behavioral Implications Guilt psychology demonstrates that assurance of pardon transforms behavior more effectively than moralism alone. Jesus’ personal grant of forgiveness creates relational motivation—“We love because He first loved us” (1 John 4:19)—fulfilling humanity’s chief end to glorify God (Isaiah 43:7). Evangelistic Invitation The forgiveness extended in Luke 5 is normative: “Repent, then, and turn back, so that your sins may be wiped away” (Acts 3:19). Because Jesus is alive and sovereign, anyone who calls on Him in faith receives the same verdict. Conclusion Jesus forgives sins in Luke 5 precisely because He is God incarnate, possessing and exercising divine authority validated by prophecy, miracle, cross, and resurrection. The narrative unites Old Testament revelation, historical evidence, and ongoing experience into one coherent claim: in Christ alone sinners find certain, God-given pardon. |
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