Luke 5:21 kjv

And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?

Luke 5:21 nkjv

And the scribes and the Pharisees began to reason, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?"

Luke 5:21 niv

The Pharisees and the teachers of the law began thinking to themselves, "Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?"

Luke 5:21 esv

And the scribes and the Pharisees began to question, saying, "Who is this who speaks blasphemies? Who can forgive sins but God alone?"

Luke 5:21 nlt

But the Pharisees and teachers of religious law said to themselves, "Who does he think he is? That's blasphemy! Only God can forgive sins!"

Luke 5 verses

Luke 5 21 Meaning

Luke 5:21 captures the internal, accusatory thoughts of the scribes and Pharisees as they observe Jesus declare a paralyzed man's sins forgiven. They privately accuse Jesus of blasphemy because they rightly believe that the authority to forgive sins belongs to God alone. This moment marks a clear challenge to Jesus's divine authority and identity, highlighting the core conflict between the established religious leadership and Jesus's ministry.

Luke 5 21 Context

Luke 5:21 is embedded within the narrative of Jesus healing a paralyzed man (Lk 5:17-26). Prior to this verse, Jesus has been teaching in a house filled with people, including "Pharisees and teachers of the law" from across Galilee and Judea. A paralyzed man is lowered through the roof by his friends, unable to get through the crowded door. Instead of immediately healing his physical ailment, Jesus declares, "Man, your sins are forgiven you." This statement directly precedes the thoughts of the scribes and Pharisees in verse 21. Their reaction is critical; it represents the formal and internal opposition from the religious authorities who perceive Jesus's declaration as a grave transgression. The scene culminates in Jesus physically healing the man, demonstrating His authority over both spiritual and physical realities.

Historically, Jewish thought often linked sin with suffering and illness (though not always directly causal, as seen in John 9:2-3). Thus, Jesus addressing the man's sins first would have been particularly jarring and unexpected to the onlookers. Forgiveness of sin was considered an exclusive divine prerogative, granted through specific temple rituals and sacrifices, or direct divine intervention. The scribes and Pharisees, as guardians and interpreters of the Law, viewed Jesus's claim as an usurpation of God's unique power.

Luke 5 21 Word analysis

• And the scribes and the Pharisees (καὶ οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι - kai hoi grammateis kai hoi Pharisaios):

  • Scribes (grammateis): Professional interpreters and teachers of the Mosaic Law, highly esteemed religious scholars and jurists. They were meticulous in their study of the scriptures.
  • Pharisees (Pharisaios): A prominent Jewish sect known for their strict adherence to the Law and oral tradition, believing themselves separate (the name means "separated ones") from those less devout. They sought to apply God's Law to every aspect of daily life. Their presence highlights an official scrutiny of Jesus's actions.

• began to question (ἤρξαντο διαλογίζεσθαι - ērxanto dialogizesthai):

  • Dialogizesthai means "to discuss among themselves," "to deliberate," or "to reason." In this context, it implies an internal, hostile murmuring or accusation, rather than an open, inquisitive dialogue. They are drawing conclusions about Jesus in their minds, rather than genuinely seeking understanding.

• saying (λέγοντες - legontes): This refers to their internal, unspoken thoughts which Jesus immediately perceives (Lk 5:22).

• Who is this who speaks blasphemies? (Τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; - Tis estin houtos hos lalei blasphēmias?):

  • Who is this (Tis estin houtos): A dismissive question implying contempt and a questioning of Jesus's authority and origin. It seeks to undermine His legitimacy.
  • Blasphemies (blasphēmias): In the biblical context, this is speech that reviles or disrespects God, claims divine attributes or authority belonging solely to God, or defames God's name. In Judaism, attributing God's exclusive prerogatives (like forgiving sins) to oneself was considered ultimate blasphemy, punishable by death (Lev 24:16). This accusation is the gravest they could levy.

• Who can forgive sins but God alone? (Τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ μόνος ὁ θεός; - Tis dynatai aphiénai hamartias ei mē monos ho theos?):

  • Who can forgive sins (Tis dynatai aphiénai hamartias): A rhetorical question implying "No one."
  • forgive sins (aphiénai hamartias): The Greek aphiemi means "to let go," "to release," "to dismiss." Hamartia means "missing the mark," "sin." The concept signifies a complete dismissal or cancellation of moral debt.
  • but God alone (ei mē monos ho theos): This is a profound and theologically accurate statement from their perspective. The Old Testament consistently attributes the power to pardon sin solely to God (e.g., Isa 43:25, Psa 130:4). Their theological premise is correct, but their fatal error lies in failing to recognize the divine person standing before them, Jesus of Nazareth, who truly embodies that exclusive divine authority.

Luke 5 21 Bonus section

• The direct link between physical ailment and spiritual condition was a common belief in Jewish society, leading people to think suffering was a punishment for specific sins (see John 9:2). While Jesus often decoupled this immediate cause-effect, His address of the man's sins first spoke powerfully to the underlying worldview of His audience.
• This instance marks one of the earliest explicit instances in Luke's Gospel where the religious leadership recognizes the profound (and to them, blasphemous) claims implicit in Jesus's actions and words. It sets a trajectory for increased hostility and plotting against Him.
• The fact that they dialogued among themselves first, rather than questioning Jesus directly, highlights their inherent bias and condemnation, forming their judgments without open inquiry. Jesus, being fully aware of their thoughts (Luke 5:22), powerfully challenges their hidden animosity.

Luke 5 21 Commentary

Luke 5:21 represents a critical theological and relational confrontation. The scribes and Pharisees, acting as the self-appointed arbiters of divine truth and Law, correctly affirm that only God can forgive sins. This fundamental tenet underscores God's sovereignty and omnipotence, as well as His exclusive right to judge and remit transgressions against Him. Their premise is sound, yet their application of this truth leads them to a profound spiritual blindness.

When Jesus declares the paralytic's sins forgiven, He performs an act that the religious leaders perceive as a direct challenge to God's unique authority, hence their charge of blasphemy. They correctly identify the exclusive prerogative, but incorrectly identify Jesus as merely a man attempting to usurp it. Their question, "Who can forgive sins but God alone?" is not merely a rhetorical one, but a deep theological query, the answer to which, ironically, points directly to Jesus's own divine nature.

This verse reveals the escalating conflict between Jesus and the Jewish religious establishment. It shows that their opposition was not merely superficial or legalistic, but stemmed from a core disagreement regarding Jesus's identity. For them, a man claiming to forgive sins was an unthinkable affront to the Almighty. For Jesus, His power to forgive sins was a direct manifestation of His divinity, intrinsically linked to His mission to heal both body and soul. He then demonstrates His authority to forgive sins by publicly performing the undeniable physical healing of the paralytic (Lk 5:24-25), asserting that the power to heal the body served as tangible proof of His unseen, spiritual power to heal the soul and forgive sin.

This confrontation establishes a key theme in the Gospels: Jesus's true identity as the Son of God, who possesses inherent divine authority. It also highlights the tragedy of spiritual blindness, where theological accuracy about God can paradoxically prevent recognition of God acting in a new and unexpected way.