5:20 When 1 Jesus 2 saw their 3 faith he said, “Friend, 4 your sins are forgiven.” 5
7:9 When Jesus heard this, he was amazed 6 at him. He turned and said to the crowd that followed him, “I tell you, not even in Israel have I found such faith!” 7
8:25 Then 8 he said to them, “Where is your faith?” 9 But they were afraid and amazed, 10 saying to one another, “Who then is this? He commands even the winds and the water, 11 and they obey him!”
12:28 And if 12 this is how God clothes the wild grass, 13 which is here 14 today and tomorrow is tossed into the fire to heat the oven, 15 how much more 16 will he clothe you, you people of little faith!
17:6 So 17 the Lord replied, 18 “If 19 you had faith the size of 20 a mustard seed, you could say to this black mulberry 21 tree, ‘Be pulled out by the roots and planted in the sea,’ 22 and it would obey 23 you.
18:8 I tell you, he will give them justice speedily. 24 Nevertheless, when the Son of Man comes, will he find faith 25 on earth?”
22:32 but I have prayed for you, Simon, 26 that your faith may not fail. 27 When 28 you have turned back, 29 strengthen 30 your brothers.”
1 tn Here καί (kai) has not been translated because of differences between Greek and English style.
2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
3 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
4 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
5 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
6 tn Or “pleased with him and amazed.” The expanded translation brings out both Jesus’ sense of wonder at the deep insight of the soldier and the pleasure he had that he could present the man as an example of faith.
7 sn There are two elements to the faith that Jesus commended: The man’s humility and his sense of Jesus’ authority which recognized that only Jesus’ word, not his physical presence, were required.
8 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
9 sn “Where is your faith?” The call is to trust God and realize that those who exercise faith can trust in his care.
10 sn The combination of fear and respect (afraid and amazed) shows that the disciples are becoming impressed with the great power at work in Jesus, a realization that fuels their question. For a similar reaction, see Luke 5:9.
11 sn Jesus’ authority over creation raised a question for the disciples about who he was exactly (“Who then is this?”). This verse shows that the disciples followed Jesus even though they did not know all about him yet.
12 tn This is a first class condition in the Greek text.
13 tn Grk “grass in the field.”
14 tn Grk “which is in the field today.”
15 tn Grk “into the oven.” The expanded translation “into the fire to heat the oven” has been used to avoid misunderstanding; most items put into modern ovens are put there to be baked, not burned.
sn The oven was most likely a rounded clay oven used for baking bread, which was heated by burning wood and dried grass.
16 sn The phrase how much more is a typical form of rabbinic argumentation, from the lesser to the greater. If God cares for the little things, surely he will care for the more important things.
17 tn Here δέ (de) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.
18 tn Grk “said.”
19 tn This is a mixed condition, with ἄν (an) in the apodosis.
20 tn Grk “faith as,” “faith like.”
21 sn A black mulberry tree is a deciduous fruit tree that grows about 20 ft (6 m) tall and has black juicy berries. This tree has an extensive root system, so to pull it up would be a major operation.
22 tn The passives here (ἐκριζώθητι and φυτεύθητι, ekrizwqhti and futeuqhti) are probably a circumlocution for God performing the action (the so-called divine passive, see ExSyn 437-38). The issue is not the amount of faith (which in the example is only very tiny), but its presence, which can accomplish impossible things. To cause a tree to be uprooted and planted in the sea is impossible. The expression is a rhetorical idiom. It is like saying a camel can go through the eye of a needle (Luke 18:25).
23 tn The verb is aorist, though it looks at a future event, another rhetorical touch to communicate certainty of the effect of faith.
24 tn Some argue this should be translated “suddenly.” When vindication comes it will be quick. But the more natural meaning is “soon.” God will not forget his elect and will respond to them. It may be that this verse has a prophetic perspective. In light of the eternity that comes, vindication is soon.
25 sn Will he find faith on earth? The Son of Man is looking for those who continue to believe in him, despite the wait.
26 sn Here and in the remainder of the verse the second person pronouns are singular, so only Peter is in view. The name “Simon” has been supplied as a form of direct address to make this clear in English.
27 sn That your faith may not fail. Note that Peter’s denials are pictured here as lapses, not as a total absence of faith.
28 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
29 tn Or “turned around.”
30 sn Strengthen your brothers refers to Peter helping to strengthen their faith. Jesus quite graciously restores Peter “in advance,” even with the knowledge of his approaching denials.