Luke 5:22

5:17-26 How many are there in our assemblies, where the gospel is preached, who do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent to them. Observe the duties taught and recommended to us by the history of the paralytic. In applying to Christ, we must be very pressing and urgent; that is an evidence of faith, and is very pleasing to Christ, and prevailing with him. Give us, Lord, the same kind of faith with respect to thy ability and willingness to heal our souls. Give us to desire the pardon of sin more than any earthly blessing, or life itself. Enable us to believe thy power to forgive sins; then will our souls cheerfully arise and go where thou pleasest.

But when Jesus perceived their thoughts,.... Being God omniscient; he answering said unto them, what reason ye in your hearts? This he said, not as being ignorant what their reasonings were, for it is before said he perceived their thoughts, but to expose the wickedness of them; in one exemplar of Beza's it is added, "evil things", as in Matthew 9:4. See Gill on Matthew 9:4.

Acts 22:30 . τὸ τί κατηγ . παρὰ τῶν Ἰ .: epexegetical of τὸ ἀσφαλὲς , cf. Acts 4:21 for the article, and Luke 1:62 ; Luke 9:46 ; Luke 19:48 ; Luke 22:2 ; Luke 22:4 ; Luke 22:23-24 ; Luke 22:37 , also 1 Thessalonians 4:1 , Romans 8:26 , Matthew 19:18 , Mark 9:10 ; Mark 9:23 . The usage therefore is more characteristic of St. Luke than of the other Evangelists, Viteau, Le Grec du N.T. , p. 67 (1893), Hawkins, Horæ Synopticæ , p. 38.— παρὰ , if retained, cf. Winer-Moulton, xlvii., 5 b, who takes it to mean “on the part of the Jews,” i.e. , they had not as yet presented any accusation.— ἔλυσεν αὐτὸν : according to Acts 22:29 it looks as if the chiliarch immediately he knew of St. Paul’s Roman citizenship released him from his severe bondage. Overbeck, Weiss, Holtzmann therefore refer τῇ ἐπαύριον only to βουλ . γνῶναι , and not to ἔλυσεν and ἐκέλευσεν , but the order of the words cannot be said to favour this, and Wendt (1899) rejects this interpretation. The words may possibly mean that he was released from the custodia militaris in which he had been placed as a Roman citizen, although he had been at once released from tine chains, cf. Acts 21:33 . In Acts 22:10 of the next chapter he apparently stands before the Council not in any way as a prisoner, but as one who stood on common ground with his accusers.— καταγ ., i.e. , from Antonia.— συν ( ελθεῖν ) … τὸ συν .

Acts 5:7 . ἐγένετο δὲ … καὶ , cf. for construction Luke 5:1 ; Luke 5:17 ; Luke 8:1 ; Luke 8:22 ; Luke 9:51 ; Luke 14:1 , etc. Hebraistic, if not strictly a Hebraism; on καί thus uniting two co-ordinate statements with ἐγένετο see Plummer’s valuable note, p. 45; St. Luke , first edition; and on the use of καί see Simcox, Language of the N. T. , pp. 161, 162; Blass, Grammatik des N. G. , pp. 256, 257.— διάστημα : as if a nominative absolute, here parenthetical from ὡς , cf. Luke 9:28 . Cf. Viteau, Le Grec du N. T. , p. 83 (1896). St. Luke alone uses διάστημα (only here in N.T.), cf. Polyb., ix., 1, 1; διάστημα τετραετές , and the verb διίστημι , cf. Luke 22:59 ; Luke 24:51 , Acts 27:28 . In Apocryph. Act. Andrea , 14, we have ἡμιωρίου διάδτημα (Lumby), and in LXX, cf. Ecclesiast., prol. , 24, 3Ma 4:17.— ὡς = ὡσεί , fere, cf. Acts 1:15 , Acts 2:4 , etc.— ὡρῶν τριῶν : Nösgen supposes the approach of the next hour of prayer in this mention of the time, μὴ pro οὐ (Blass), see also Lumby’s note.