Paralyzed Man Is Healed after His Friends Dig Hole in Roof

Scriptures: Matthew 9:1-8; Mark 2:1-12; Luke 5:17-26. When the crowds prevented the paralyzed man and his friends to reach Jesus, they dug a hole in the roof, to lower him down to him. Jesus saw that the men had great faith.

Jesus honored their faith. Do we have any, or are we fearful and anxious?

The translations are mine, but if you would like to see many other translations, please go to I include the Greek text to bring out the nuances, but readers may scroll past it, if they wish.

Let’s begin.

Jesus Heals a Paralyzed Man
Matthew 9:1-8 Mark 2:1-12 Luke 5:17c-26
1 After Jesus got in the boat, he crossed over to the other side and went to his own town. 2 And look! They brought to him a paralytic laid up on his mat. When Jesus saw their faith, he said to the paralytic, “Courage, son! Your sins are forgiven!” 3 Then look! Some teachers of the law said among themselves, “This man blasphemes!” 4 And Jesus, perceiving their thoughts, said, “Why do you think evil in your hearts? 5 For what is easier? To say, ‘Your sins are forgiven’? Or to say, ‘Rise up and walk!’? 6 So that you may know that the Son of Man has authority on the earth to forgive sins”: then he said to the paralytic, “Arise, pick up your mat, and go to your home!” 7 And so he got up and departed for his home. 8 When the crowds saw this, they feared and glorified God who gave such authority to people. 1 When he entered Capernaum after some days, it was heard that he was at home. 2 Many people were gathered, so there was no room, neither at the door. He was speaking the word to them. 3 They came, bringing to him a paralytic, taken up by four men, 4 and when they were unable to bring him because of the crowd, they unroofed the roof where Jesus was and dug through and lowered the mat on which the paralytic was laying. 5 Jesus, seeing their faith, said to the paralytic, “Child, your sins are forgiven.” 6 Some of the teachers of the law were there, sitting, reasoning in their hearts, 7 “Who is this man who speaks in this way? He is blaspheming! Who is able to forgive sins except God alone?” 8 And then Jesus, knowing by his spirit that they were reasoning in that way among themselves, said, “Why do you reason in your hearts about these things? 9 What is easier? To say to the paralytic, ‘Your sins are forgiven’? or to say, ‘Get up and pick up your mat and walk!’? 10 So that you may know that the Son of Man has authority to forgive sins on the earth”—he says to the paralytic, 11 “I say to you: Get up, pick up your mat, and go to your house!” 12 Then he got up and immediately picked up the mat and left in front of everyone, so that everyone was amazed and glorified God, saying, “We have never seen such things!” […] The power of the Lord was present for him to heal.

18 Look! Men were carrying a man on a cot, who had been paralyzed, and they were seeking to carry him in and place him right in front of him. 19 When they did not find a way to carry him in, because of the crowd, they went up to the roof and lowered him down through the tiles with the stretcher in the middle of them, in front of Jesus. 20 When he saw their faith, he said, “Man, your sins are forgiven for you.” 21 And the teachers of the law and Pharisees were reasoning, saying, “Who is this man who speaks blasphemies? Who is able to forgive sins except God alone?”

22 Jesus knew their reasoning and in reply said to them, “Why are you reasoning in your hearts? 23 Which is easier to say? ‘Your sins are forgiven for you’? Or to say, ‘get up and walk’? 24 So that you know that the Son of man has authority on earth to forgive sins” —he said to the paralytic— “I say to you, ‘Get up and pick up your bedding and go to your home. 25 And instantly he arose in front of them and picked up what he was lying on, and left for his home, glorifying God.

26 And amazement grabbed hold of everyone, and they began glorifying God, and they were filled with fear, saying, “We have seen remarkable things today!”

1 Καὶ ἐμβὰς εἰς πλοῖον διεπέρασεν καὶ ἦλθεν εἰς τὴν ἰδίαν πόλιν. 2 καὶ ἰδοὺ προσέφερον αὐτῷ παραλυτικὸν ἐπὶ κλίνης βεβλημένον. καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν εἶπεν τῷ παραλυτικῷ· θάρσει, τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 3 Καὶ ἰδού τινες τῶν γραμματέων εἶπαν ἐν ἑαυτοῖς· οὗτος βλασφημεῖ. 4 καὶ ἰδὼν ὁ Ἰησοῦς τὰς ἐνθυμήσεις αὐτῶν εἶπεν· ἱνατί ἐνθυμεῖσθε πονηρὰ ἐν ταῖς καρδίαις ὑμῶν; 5 τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν· ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ περιπάτει; 6 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας– τότε λέγει τῷ παραλυτικῷ· ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. 7 καὶ ἐγερθεὶς ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. 8 ἰδόντες δὲ οἱ ὄχλοι ἐφοβήθησαν καὶ ἐδόξασαν τὸν θεὸν τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις. 1 Καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ δι’ ἡμερῶν ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν. 2 καὶ συνήχθησαν πολλοὶ ὥστε μηκέτι χωρεῖν μηδὲ τὰ πρὸς τὴν θύραν, καὶ ἐλάλει αὐτοῖς τὸν λόγον. 3 Καὶ ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν αἰρόμενον ὑπὸ τεσσάρων. 4 καὶ μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες χαλῶσιν τὸν κράβαττον ὅπου ὁ παραλυτικὸς κατέκειτο. 5 καὶ ἰδὼν ὁ Ἰησοῦς τὴν πίστιν αὐτῶν λέγει τῷ παραλυτικῷ· τέκνον, ἀφίενταί σου αἱ ἁμαρτίαι. 6 Ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν· 7 τί οὗτος οὕτως λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 8 καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι οὕτως διαλογίζονται ἐν ἑαυτοῖς λέγει αὐτοῖς· τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 9 τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ· ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν· ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 10 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς– λέγει τῷ παραλυτικῷ· 11 σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 12 καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν λέγοντας ὅτι οὕτως οὐδέποτε εἴδομεν. […] καὶ δύναμις κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτόν.

18 καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι [αὐτὸν] ἐνώπιον αὐτοῦ. 19 καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον, ἀναβάντες ἐπὶ τὸ δῶμα διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῷ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ Ἰησοῦ. 20 καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν· ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου. 21 καὶ ἤρξαντο διαλογίζεσθαι οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι λέγοντες· τίς ἐστιν οὗτος ὃς λαλεῖ βλασφημίας; τίς δύναται ἁμαρτίας ἀφεῖναι εἰ μὴ μόνος ὁ θεός;

22 ἐπιγνοὺς δὲ ὁ Ἰησοῦς τοὺς διαλογισμοὺς αὐτῶν ἀποκριθεὶς εἶπεν πρὸς αὐτούς· τί διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 23 τί ἐστιν εὐκοπώτερον, εἰπεῖν· ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν· ἔγειρε καὶ περιπάτει; 24 ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας– εἶπεν τῷ παραλελυμένῳ· σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου. 25 καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ’ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν.

26 καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεὸν καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι εἴδομεν παράδοξα σήμερον.


Mark and Luke cover this miracle, but they show the men digging a hole in the roof and lowering the paralytic.  We may as well nickname Matthew the Trimmer, because he frequently trims such colorful details from a pericope (pronounced puh-RIH-koh-pea) or passage or unit of Scripture, while Mark and / or Luke keeps them

For information on why Matthew may trim these details, go to this link and look for the right verses:

Matthew 9

Now let’s move on.

Luke 5:17: “The power of the Lord was present for him to heal.” Renewalists believe that the presence of the Lord can come at special times. Does this mean that there were times when the presence of the Lord was not present to heal? Though I don’t want to draw a negative inference from a positive statement, perhaps the answer is yes. Or maybe we should assume that when Jesus healed people, the power of the Lord was present, yet Luke does not tell us every time. We should assume it.

“sins”: it comes from the noun hamartia (pronounced hah-mar-tee-ah). A deep study reveals that it means a “departure from either human or divine standards of uprightness” (BDAG, p. 50). It can also mean a “destructive evil power” (ibid., p. 51). In other words, sin has a life of its own. Be careful! In the older Greek of the classical world, it originally meant to “miss the mark” or target. Sin destroys, and that’s why God hates it, and so should we. The good news: God promises us forgiveness when we repent.

Bible Basics about Sin: Word Studies

Human Sin: Original and Our Committed Sin

“forgiven”: it comes from the verb aphiēmi (pronounced ah-fee-ay-mee), and BDAG, considered by many to be the authoritative lexicon of the Greek NT, defines it with the basic meaning of letting go: (1) “dismiss or release someone or something from a place or one’s presence, let go, send away”; (2) “to release from legal or moral obligations or consequence, cancel, remit, pardon”; (3) “to move away with implication of causing a separation, leave, depart”; (4) “to leave something continue or remain in its place … let someone have something” (Matt. 4:20; 5:24; 22:22; Mark 1:18; Luke 10:30; John 14:18); (5) “leave it to someone to do something, let, let go, allow, tolerate.” The Shorter Lexicon adds “forgive.” In sum, God lets go, dismisses, releases, sends away, cancels, pardons, and forgives our sins. His work is full and final. Don’t go backwards or dwell on it. Clearly the most significant definition in this context is the second one and the Shorter Lexicon’s. It means to forgive.

What Is Biblical Forgiveness?

I’m no expert in Hebrew, but the Hebrew word for “forgive” that only God can offer, is salach (pronounced sah-lahkh) (see Works Cited link, below, and the commentary on the Torah, p. 771). It is found forty-seven times in the Hebrew Bible. Let’s focus on Leviticus, since the temple and the sacrificial system in Jerusalem loomed over Judaism, even up in Galilee; it is in Leviticus and the sacrificial system where forgiveness can be obtained. (In many of the other references, people pray that God would forgive sins [2 Chron. 6:21, 25, 27, 30, 39], or God himself pronounces forgiveness on people: “I will forgive their iniquity” [Jer. 36:3].) In Leviticus, which prescribes specific offerings for sins, the priest pronounces that the offerer is forgiven, but only after the right offering is done. Then the priest uses the “divine passive”; that is, the Torah says repeatedly, “his sin will be forgiven,” implying that God is the one forgiving. Here’s a sample verse: “With the ram of the guilt offering the priest is to make atonement for him before the Lord for the sin he has committed, and his sin will be forgiven” (Lev. 19:22, emphasis added). Note the passive “will be forgiven.” However, the entire context shows that Jesus is not passively declaring sins forgiven, as the priest did, but actually forgiving sin.

Read more about this passage here:

The Son of Man Claims God’s Authority to Forgive Sins on Earth

However, you may not accept that Jesus used the word salach. If so, commentator Keener says that the authority to forgive sins is an “attribute Jewish people did not even associate with the Messiah” (p. 289). This indicates that Jesus the Messiah is still speaking in a new and authoritative way which traditionalist would find blasphemous.

Which is easier? To string words together in a speech without backing them up? Or to speak the same words and back them up with a healing? Jesus just pronounced over the paralytic that his sins were forgiven. Speaking such words is easy to do. But now Jesus demonstrates his authority to forgive sins by healing the young man. Miracles confirm the Word (but do not produce doctrine) Proclamation and demonstration.

Some interpreters argue that it is easier to heal the man than to say his sins are forgiven, because Jesus will die on the cross for them, which is much more difficult than to heal the man’s broken body. However, that line of teaching exercises too much interpretive gymnastics, our minds making connections two thousand years later, bundling things up that the people in this section of the Gospel did not focus on. Jesus was not dying on the cross then and there.

Instead, the straightforward interpretation is that it is easier to say the man’s sins are forgiven because people cannot see with their own eyes the effects of this pronouncement. In contrast, they are about to see with their own eyes the physical healing of paralysis. By analogy you or I can say an inner work in the soul is done, but it is more difficult to say a leg is lengthened because viewers can measure the leg. It is more difficult to say, “Get up and walk!” than it is to say “your interior sins are forgiven.”

Commentator Blomberg is right:

Jesus asks whether it is easier to pronounce a person forgiven or healed. Whichever might be easier to do, it was obviously easier to “say” that someone’s sins were forgiven without fear of contradiction. So to prove his authority for making the easier claim, he performs the harder task (the typically Semitic from-the-lesser-to-the-greater logic). So clear is his reasoning for Matthew’s original audience that the quotation is broken off midsentence. At once Jesus commands the paralytic to walk and carry his mat back home, and the man does so. Jesus’ claim is thus vindicated. (Comment on Mathew 9:4-8)

What was so strange, wonderful, remarkable about the healing which the crowds saw?

First, a paralytic got his complete, instant healing.

Second, the ex-paralytic’s sins were forgiven, after all.

Third, the Son of man—the Messiah—was standing right in front of them.

Fourth, this was an honor-and-shame society, and the people saw the Pharisees and teachers of the law get their comeuppance, and some of the less pious in the crowd must have snickered at their expense. The powerful were shamed, while the paralytic was honored. It also includes the Great Reversal in Luke 1:51-53, where Mary said that Jesus and his kingdom were to bring to the world. The powerful and people of high status are to be brought low, while the humble and those of low status are to be raised up. It also fulfills the reversal in 2:34, where Simeon prophesied that Jesus was appointed for the rising and falling of many. It is the right-side-up kingdom, but upside-down from a worldly perspective. Jesus would cause the fall of the mighty and the rise of the needy, and the rich would be lowered, and the poor raised up. It is the down elevator and up elevator. Those at the top will take the down elevator, and those at the bottom will take the up elevator.

Fifth, quarreling and quibbling over matters of the law and traditions was cut apart like the Gordian knot was cut through. It is God breaking in and crushing these empty discussions, demonstrating his love and power.

Sixth, the Pharisees had strong political views, and Jesus lifted their sights to the kingdom of God. Politics about Israel doesn’t matter, standing in contrast to the soon-to-be global kingdom (Luke 24:47; Acts 1:8).

Application for Ministry

We can learn many ministry practices from Jesus himself. Let’s see what they are. In this section I number my points for clarity and order.

1.. It would be over-generalizing to believe that sin always leads to sickness. However, Jesus turns his attention to forgiveness first. The Gospels do not argue that sickness was always a direct personal result of sin (2 Kings 13:14; Jn 9:3), as many people in Jesus’ day, both Jewish … and Gentile … thought. That Jesus did not always pause to forgive sins shows that he did not always connect disease and sin in a causal relationship … but Jesus’s healing of the human body also functions as a dramatic illustration healing for the human character (13:15). The Gospels do, however, suggest that when these problems are intertwined, God wishes to deal with both (Jas. 5:14-16).

And so here we see that sin was somehow connected to this young man’s paralysis. Since we don’t know the details, let’s not speculate. Yet in our prayers for the sick today, ask God for special knowledge—a word of knowledge—to know whether the sick person you are praying for has any kind of unconfessed sin in his life. He may not even be saved. Lead him to Christ before you pray.

2.. Jesus literally “saw” their thoughts, but we can expand it to “perceive.” He was using the gift of the word of knowledge; that is, by the Spirit he got access to their thoughts. Or he may have overheard them muttering and mumbling.

But in case he did use the Spirit to perceive their thoughts, see my post about the word of knowledge:

2. Gifts of the Spirit: Word of Knowledge

3.. Let’s discuss Jesus’s fearless confrontation with these religious leaders.

First-century Israel was an honor-and-shame society. Verbal and active confrontations happened often. By active is meant actions. Here the confrontation is both verbal and acted out. Jesus won the actual confrontation, and this victory opened the door to his verbal victory with religious leaders who were binding people up with traditions. They needed to be loosed from them. Jesus shamed the leaders to silence. It may seem strange to us that Jesus would confront human opponents, because we are not used to doing this in our own lives, and we have heard that Jesus was meek and silent.

More relevantly, for many years now there has been a teaching going around the Body of Christ that says when Christians are challenged, they are supposed to slink away or not reply. This teaching may come from the time of Jesus’s trial when it is said he was as silent as a sheep (Acts 8:32). No. He spoke up then, as well (Matt. 26:64; Mark 14:32; Luke 23:71; John 18:19-23; 32-38; 19:11). Therefore, “silence” means submission to the will of God without resisting or fighting back physically. But here he replied to the religious leaders and defeated them and their inadequate theology. Get into a discussion and debate with your challengers. Stand toe to toe with them. In short, fight like Jesus! With anointed words!

Of course, caution is needed. The original context is a life-and-death struggle between the kingdom of God and religious traditions. Get the original context, first, before you fight someone in a verbal sparring match. This was a clash of worldviews. Don’t pick fights or be rude to your spouse or baristas or clerks in the service industry. Discuss things with him or her. But here Jesus was justified in replying sharply to these oppressive religious leaders. He ministered to “regular” people, but confronted oppressive leaders.

When Jesus Used Harsh Language

4.. The healing was instant, and Matthew makes a point of it. No gradual healing for this man in this circumstance, with this skeptical audience. (Sometimes healings are gradual.) Jesus needed to demonstrate that the Son of Man could forgive sins. Did the paralytic convulse a little as strength and feeling surged through his body? Or did he just get up smoothly without adjustments to his body? Probably the latter thing happened. He just got up and picked up his bedding.

The reason he got an instant healing is–perhaps–his friends had great faith that was demonstrated by their digging a hole in the roof (Luke 8:20). Faith for miracles is a gift of the Spirit. Sometimes others have to stand in for the sick person’s absence of faith. It is a blessing to see the four men care for their friend or relative. As one effective healer used to say, “Somebody in the room has to have faith somewhere” or “faith has to be in the room for healing to occur” (that’s a paraphrase of a very effective pastor and healer I knew of).

3. Gifts of the Spirit: Faith

Let’s pray that the Spirit will distribute this gift when it is needed.

5.. We cannot forgive sins as Jesus did, as the divine Messiah, God in the flesh, but can we assert that someone’s sins are forgiven as representatives of Jesus? John 20:23 seems to teach this. And I have seen great relief when a pastor tells a truly repentant man that his sins are forgiven, and he should not allow Satan to bother him with them. They are now in his past. But we speak forgiveness over a repentant person in Jesus’s name, not our own.  Forgiveness comes from God through his Son, not our own authority.

Please read these verses for how forgiving God is:

10 He does not deal with us according to our sins,
nor repay us according to our iniquities.
11 For as high as the heavens are above the earth,
so great is his steadfast love toward those who fear him;
12 as far as the east is from the west,
so far does he remove our transgressions from us. (Ps. 103:10-12)

And these great verses are from Micah:

18 Who is a God like you, pardoning iniquity
and passing over transgression
for the remnant of his inheritance?
He does not retain his anger forever,
because he delights in steadfast love.
19 He will again have compassion on us;
he will tread our iniquities underfoot.
You will cast all our sins
into the depths of the sea. (Mic. 7:18-19, ESV)

What Is Biblical Forgiveness?

God will forgive the truly repentant, so proclaim it, and then Satan will not condemn people’s past.

6.. As I write in all the healing posts:

Let it be noted that Jesus never went in for “decree and declare.” (Name one time he used such verbiage during his prayer for the sick. Nor did the disciples use those formulaic words in Acts).

Instead, God the Father through his Son who was anointed by the Spirit performed miracles of healing. Jesus clarified that he does only what he sees his Father doing (John 5:19). He lives because of the Father (John 6:57). He speaks only what the Father taught him (John 8:28). He does what he sees the Father do (John 10:37).  What Jesus says is just what the Father told him to say (John 12:49-50, 57). Perhaps the most important verse about miracles: “Many good works I have shown you from My Father” (John 10:32). (In John’s Gospel, “good works” = miracles, at a minimum.)

And so the Father through his Son who was anointed by the Spirit, performed all miracles during his Son’s ministry (Acts 10:38). The Son obeyed and followed his Father.

7..We too should develop life in the Spirit (Gal. 5), so we can hear from the Father through the Spirit, in Jesus’s name and authority granted to us. We will never heal as Jesus did, because he is the Anointed One without limits (John 3:34). But after the cross and the Son’s ascension, the Spirit can distribute the gifts of healings (plural) as he determines (1 Cor. 12:11), not as we “name and claim” or “decree and declare.” Let the Spirit work, and you listen and obey, and then rebuke a disease (not the person) or pray for healing.

4. Gifts of the Spirit: Gifts of Healings

Kenneth Copeland Gets a Pacemaker

Is ‘Decreeing’ Biblical for Christians?

What Is Biblical Confession?

Here are the chapters where fuller commentaries can be found:

Matthew 9

Mark 2

Luke 8

Scroll down to the right verses.

Works Cited

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