Down to Earth But Heavenly Minded

What does Luke Chapter 5 mean?

Luke began his Gospel by comparing Jesus’ and John the Baptist’s early lives and recording Jesus’ qualifications for ministry (Luke 1:1—4:13). He then started his account of Jesus’ Galilean Ministry (Luke 4:14—9:50). This included a quick introduction of the way Jesus ministered—by expelling demons, healing, and teaching—and a preview of the negative responses He would face (Luke 4:14–44).

Although Luke has carefully placed his Gospel within the context of history (Luke 3:1–2), his record is not meant to be strictly chronological. His “orderly account” (Luke 1:3) is largely thematic. Though biblical scholars have labeled Luke 4:14—9:50 Jesus’ “Galilean Ministry,” not all of the events occur within the borders of Galilee. The title differentiates this period from Jesus’ Travelogue to Jerusalem (Luke 9:50—19:27) and the events that occur in and near Jerusalem (Luke 19:28—24:53).

Having given examples of Jesus’ authority over demons, disease, and the message of the kingdom of God, Luke records how Jesus carefully chooses His first disciples. Jesus already met Andrew and Peter on the banks of the Jordan River not far from Jericho (John 1:35–42). Jesus uses Peter’s boat to teach. He then instructs him to go into deeper water and fish. The massive haul which results threatens to sink two boats. This obvious miracle causes Peter to repent, leave everything, and follow Jesus. Jesus promises that Peter—and his brother Andrew (Mark 1:16–18)—will now “fish” for men. James and John soon follow (Luke 5:1–11).

Luke next turns to two controversial miracles that begin to reveal who Jesus is. In the first, a man with severe leprosy meets Jesus in a city and asks to be healed. Jesus touches him, the leprosy disappears, and Jesus tells the man to show himself to the priests. Luke has already affirmed Jesus can heal (Luke 4:40). By touching and healing the man, Jesus makes him ceremonially clean: able to enter Jerusalem and worship at the temple, his sacrifices once again acceptable to God (Luke 5:12–16).

In the story of the paralytic, Jesus rewards faith with forgiveness. Four men (Mark 2:3) lower their paralyzed friend through a hole in the roof of a packed house to get Jesus’ attention. Jesus sees their faith and forgives the man’s sins. When Pharisees and scribes judge the act to be blasphemous, Jesus proves His authority by healing the man (Luke 5:17–26).

Luke continues his pattern of alternating stories and calls to discipleship with Levi, sometimes called Matthew (Matthew 9:9), the tax collector. These men were hated by fellow Israelites for cooperating with the occupying Roman government. Jesus sees Levi at the tax collecting booth and calls him to follow; Levi immediately responds. Levi’s repentance echoes Peter’s. Levi’s invitation to other sinners to meet Jesus reflects Jesus’ promise that Peter and the others would fish for people. The setting of the feast draws the attention of religious leaders and will later be the basis of Jesus’ comparison of Himself to John the Baptist (Luke 5:27–32; 7:24–35).

Expanding on the analogies between food and spirituality, Luke compares Jesus’ willingness to eat with sinners to the inappropriateness of fasting in His presence. During His incarnation—the physical presence of God the Son—it is more appropriate to eat in celebration with repentant sinners than to fast with legalistic religious leaders. The grace inherent in Jesus’ message of cleanness, forgiveness, faith, and repentance cannot fit within their legalistic observance of the Mosaic law (Luke 5:33–39).

In the next chapter, Luke masterfully segues. He moves from eating in celebration of the presence of the King to feeding one’s own body even if it means a bit of work during the Sabbath. The section on Jesus’ countercultural teaching finishes with Jesus loving another by healing on the Sabbath. After Jesus gives His final call to the Twelve, He shows a crowd what everyday discipleship looks like and invites them to base their lives on Him—a call for us as well (Luke 6).

Chapter Context
Jesus has already proved He can expel demons, heal ailments, and reveal the kingdom of God (Luke 4:31–44). In this chapter, He begins to separate His followers from His detractors. This begins with calling the first five disciples and emphasizing faith and repentance over religious tradition. He will drive home the point by treating the Sabbath as a blessing rather than a burden (Luke 6:1–11). After formally inviting the Twelve to follow Him, Jesus will explain to a crowd what discipleship looks like and invite them to build their lives on Him (Luke 6:12–49). In chapter 7, Jesus champions Gentiles and the marginalized.

Verse by Verse

Verse 1. On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret,

Although Luke places his overall Gospel in historical context (Luke 3:1–2), his “orderly account” (Luke 1:3) is not chronological in every detail. Even more than Matthew and Mark, Luke arranges events in Jesus’ Galilean ministry by theme. This was a common feature of ancient writing. The theme of Luke 5:1—6:16 is the call of the Twelve to discipleship and the introduction of the new covenant.

Jesus is on the shores of the “lake of Gennesaret,” another name for the Sea of Galilee, surrounded by a crowd. Jesus gets distance from the throng by jumping in Peter’s boat. For his trouble, Jesus makes sure Peter gets a good catch (Luke 5:2–7). While Luke gives more detail about the fishing, Matthew gives more detail about the “word of God.” The theme of Jesus’ teaching is “Repent, for the kingdom of heaven is at hand” (Matthew 4:17), a continuation of John the Baptist’s call (Matthew 3:11).

Scholars debate over whether Luke 5:1–11 records the same event as Matthew 4:18–22 and Mark 1:16–20. The order of Jesus’ teaching at the synagogue, His healing of Peter’s mother-in-law, and the calling of the fishermen are slightly different in each. Ultimately, it doesn’t matter. The Gospel writers do not promise strict chronology and we can learn much about their themes and priorities by how they ordered their stories.

Luke 5:1–11 records Jesus’ first call to specific disciples and the importance of humility for His followers. Andrew and Peter met Jesus before (John 1:35–42) and likely know of Jesus’ power and authority (Luke 4:31–44). When Jesus uses that power to directly bless the fishermen, Peter humbly acknowledges his unworthiness. Peter, Andrew, James, and John leave everything to follow Jesus. Luke continues by showing the importance of cleanness, forgiveness in response to faith, and repentance. Matthew 4:18–22 and Mark 1:16–20 also record Jesus’ call to the four fishermen but not the fishing; John 21 provides a parallel scene after Jesus’ resurrection.

Verse 2. and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets.

Jesus is speaking to a crowd on the shores of the Sea of Galilee. To hear Him better—and probably touch Him and be healed—the people have crowded around Him. Jesus climbs into a nearby boat so the people can hear Him better as sound travels well over water (Luke 5:3).

This verse varies slightly from the parallel accounts. Matthew and Mark say Peter and Andrew are “casting a net into the sea” (Matthew 4:18; Mark 1:16) while Luke says “fishermen” are washing their nets without specifically mentioning Andrew. Are these two separate accounts? Possibly. Or maybe Peter and Andrew aren’t flinging their nets to fish but to wash them. And maybe the Holy Spirit didn’t lead Luke to include Andrew because Peter’s actions are more important to Luke’s theme of humility (Luke 5:8).

This brings up an important topic. The synoptic Gospels—Matthew, Mark, and Luke—are called so because they are very similar, sometimes down to the wording. But they aren’t identical. The Holy Spirit had specific goals for each of the Gospels and inspired the writers, informing them what to include, what to leave out, and what order to put things. That doesn’t mean there are contradictions between the Gospels.

Verse 3. Getting into one of the boats, which was Simon ‘s, he asked him to put out a little from the land. And he sat down and taught the people from the boat.

In Luke 4:43, Jesus says, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” This is sometimes difficult when surrounded by a large crowd more interested in physical healing than spiritual restoration (Mark 3:9–10). To keep teaching to a crowd on the shore of the Sea of Galilee, Jesus climbs into Peter’s boat. Sound travels well over water, and the crowd will be able to hear Him better. Peter is nearby, washing his net (Luke 5:2).

This is the point at which Luke’s account significantly differs from Matthew’s and Mark’s; the other Gospels don’t mention Jesus’ time in the boat, either preaching or fishing. Mark does, however, seem to indicate that teaching from a boat becomes a habit for Jesus (Mark 4:1).

Why does Peter agree to take Jesus out? One possible reason is that Peter already knows Jesus. His brother Andrew first met Jesus while listening to John the Baptist on the Jordan River. Soon after, he took Peter back with him. At that time, Jesus gave Simon the nickname Peter, but the Gospels, the book of Acts, and Paul’s epistles use the two names interchangeably (John 1:35–42).

Verse 4. And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.”

On the shore of the Sea of Galilee, Jesus is trying to teach, but the crowd swarming around Him makes it hard for many to hear. He comes upon Peter’s fishing boat and climbs inside. Peter obliges by rowing a bit from the shore so Jesus can teach (Luke 5:1–3).

Peter and Andrew had fished all night and hadn’t caught a thing. Jesus tells them to try again. Jesus isn’t a fisherman; He’s referred to using the Greek word tektōn, which generically means “a builder” (Mark 6:3). Peter and Andrew follow Jesus’ instructions, anyway. John the Baptist has told them He is the Messiah (John 1:35–42), but they’re still surprised when the net catches so many fish it nearly sinks two boats (Luke 5:5–7).

Although Luke doesn’t mention Andrew, he is there (Mark 1:16). The Greek for “put out” is singular; apparently Peter is steering. But the Greek for “let down” is plural and includes at least one companion.

Jesus uses the full nets as a metaphor for their new life purpose of spreading His message about the kingdom of God. It’s telling that even though Peter and Andrew know everything there is to know about fishing, they are only successful when they rely on Jesus’ guidance. They—and we—will find that true when spreading the gospel, as well.

The King James Version says, “Launch out into the deep, and let down your nets for a draught.” “Draught,” pronounced the same as the English word “draft,” is a Middle English term for “pull.” This is why “draft horses” pull loaded wagons. Newer translations use “catch.”

Verse 5. And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.”

Jesus has finished using Peter and Andrew’s boat (Mark 1:16) as a stage to teach a crowd on the shore of the Sea of Galilee. Now He will reward the fishermen with a good catch. He has told Peter to take the boat out into deeper water and let down the nets (Luke 5:1–4).

The verb “toiled” is plural and likely includes at least Andrew. It may cover James and John as well. Peter and Andrew are experienced fishermen. They were out all night and didn’t catch anything. They know the likelihood the fish will suddenly appear in the day is negligible. Jesus is a builder, not a fisherman. But the brothers know there is something special about Him. While listening to John the Baptist speak, they learned that Jesus is the Messiah they have been waiting for (John 1:36–42). When the Messiah tells you to fish, you fish.

“Master” in reference to Jesus is used primarily in Luke (Luke 8:24, 45; 9:33, 49; 17:13). In Gentile cultures, it means “tutor;” Matthew and Mark are more likely to use “teacher.” Luke uses both.

Verse 6. And when they had done this, they enclosed a large number of fish, and their nets were breaking.

Jesus, a teacher (Luke 5:3) and builder (Mark 6:3) whom John the Baptist called the Messiah (John 1:36), has told Peter to take his boat into deeper water and let down his nets. Although Peter and his partners had fished all night and caught nothing, Peter obeys (Acts 5:4–5). The result is beyond what any of them could have imagined. Peter calls James and John to come out and help. Even so, the weight is too great and both boats are in danger of sinking (Luke 5:7).

Skeptics are tempted to debate if this was a true miracle, implying Jesus merely saw where the fish were biting. The reaction of Peter—the experienced fisherman—gives evidence of a genuine display of Jesus’ power and authority over nature. Peter drops to his knees and tells Jesus he is too sinful to be in Jesus’ presence (Luke 5:8). Jesus accepts Peter’s conclusion but takes authority over Peter’s identity. He tells him not to fear and invites him into His ministry (Luke 5:10).

The tense of “breaking” more precisely means they are beginning to break: straining on the verge of snapping. It’s interesting that when they reach the shore, Jesus calls James and John while they are mending their nets (Mark 1:19).

Verse 7. They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink.

Minutes before, Jesus was talking to a crowd so great He had to jump into a boat and push off from shore to get some room. Now, thanks to His instruction, Peter and Andrew are overwhelmed by such a large catch of fish that their nets are starting to break. They call their partners, James and John (Luke 5:10), but the weight threatens to sink both boats.

Peter responds immediately with humble and reverent fear. He learned from his brother Andrew that John the Baptist identified Jesus as the Messiah (John 1:35–42). This may be why they agreed to follow Jesus’ command to try fishing again after a fruitless night. Having the Messiah take an interest in his profession and bless him in such a way makes Peter understand this is personal and very serious (Luke 5:8). Rabbis didn’t focus on fishermen. Why would the savior of the Jews, promised by the prophets of old who heard directly from God, care about uneducated tradesmen?

Jesus doesn’t tell Peter he’s wrong, but He does tell him not to be afraid. He ties in the crowd and the fish. If Peter and the others follow Him and follow His instructions, they will catch a crowd of people for God’s kingdom just as they caught the fish.

Verse 8. But when Simon Peter saw it, he fell down at Jesus ‘ knees, saying, “Depart from me, for I am a sinful man, O Lord.”

Peter knew that John the Baptist—the first prophet of God since Malachi, 400 years before—identified Jesus of Nazareth as the Messiah who would rescue the Jews (John 1:35–42). When Jesus felt too crowded on the shores of the Sea of Galilee, Peter willingly took Jesus onto his boat. They cast off from shore so people could better hear Christ’s teaching. And when Jesus told Peter and his brother to go into the deeper part of the lake, they did so, despite the fact their night had been fruitless and it was the wrong time of day to fish in deep water (Luke 5:1–5).

It’s not clear what the fishermen expected, but clearly they didn’t anticipate so many fish that two cooperating boats were at risk of sinking (Luke 5:6–7).

Peter’s attitude toward Jesus immediately transitions from respect for a rabbi to fear of a prophet. The fish, the breaking nets, and the sinking ship are forgotten. Peter doesn’t fully understand who Jesus is, and he won’t until after the resurrection. He calls Jesus “Lord” because of Jesus’ relationship to God as an agent of His authority. He’s not necessarily grasping every nuance of Jesus’ role as the Christ, just yet. But Peter knows for sure he does not deserve to be in Jesus’ presence.

That’s exactly what Jesus is looking for in a disciple: someone who knows they don’t “deserve” status or power. Later, Jesus will tell the Pharisees, “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance” (Luke 5:31–32). This sinful man will be such an important part of Jesus’ mission that He gives him the nickname Peter—the rock (John 1:42).

Peter’s humble acknowledgment of his unworthiness in the presence of Jesus is the first of several attributes Luke illuminates as necessary for discipleship. When Jesus heals a man’s leprosy, He grants ceremonial cleanness necessary to worship God. When Jesus heals the paralytic, Luke points out the faith of the paralytic and the forgiveness of his sins. And when Jesus calls Levi the tax collector to follow, Luke is sure to focus the story on repentance. Luke’s conclusion is that being in the presence of Jesus and experiencing His new way of life is worthy of celebration (Luke 5:12–39).

Verse 9. For he and all who were with him were astonished at the catch of fish that they had taken,

In return for the use of his boat and as an introduction to a lifelong mission, Jesus has allowed Peter and Andrew (Mark 1:16) to catch an enormous haul of fish. The overloaded nets threaten to break, and both their boat and James and John’s are at risk of sinking (Luke 1:1–7). This is how Jesus works: turning scarcity into abundance beyond anyone’s wildest expectations.

When Jesus performs a miracle, people are as impressed with the quality of the results as the fact of the results. When He turned water into wine at the wedding at Cana, the steward praised the taste (John 2:9–10). After Jesus healed a man who was deaf and had a speech impediment, the bystanders proclaimed, “He has done all things well. He even makes the deaf hear and the mute speak” (Mark 7:37).

The four fishermen are soon to learn Jesus’ greatest miracle is what He can do in human lives. Later, Paul will tell the Ephesians God can do “far more abundantly than all that we ask or think” (Ephesians 3:20). That includes building a worldwide church: a body of brothers and sisters from every nation and tribe (Revelation 7:9). Jesus doesn’t just invite the fishermen into this work (Luke 5:10). He also so changes them personally that religious leaders become confused as to how uneducated tradesmen could express such profound theological arguments (Acts 4:13).

Those in the church these men build continue to experience God’s extravagant blessings. When speaking of eternity, Paul quotes Isaiah 64:4: “But, as it is written, ‘What no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him’” (1 Corinthians 2:9). The fish are just the beginning.

Verse 10. and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.”

Peter is scared. He and his brother Andrew (Mark 1:16) were cleaning their nets after fishing all night and catching nothing. When Jesus appears and asks to use Peter’s boat as a stage, Peter agrees. Jesus finishes and tells Peter to take the boat into deeper waters and lower the nets. They don’t have long to wait before their nets are full (Luke 5:1–6), and much more. Peter and Andrew quickly realize the mass of fish is too much for their boat to handle, James and John hear their cry for help and join them. It isn’t enough, and both boats nearly sink (Luke 5:7). Meanwhile, Peter realizes Jesus is not just an itinerant rabbi and falls to his knees in humility (Luke 5:8).

In most eras of human history, real miracles have been exceedingly rare. The period leading up to Jesus’ earthly ministry was typical, in that sense. Magicians, like Simon in Samaria (Acts 8:9–11) and Elymas on Cyprus (Acts 13:6–8), seem to have enough power to awe those who are looking for a connection to the supernatural. But God didn’t send a prophet of His own from the time of Malachi until John the Baptist. There’s no record John ever performed miracles. Although Jews have stories of God’s miraculous grace, like the one that inspired Hannukah, Peter has likely never experienced one. He knows that John the Baptist called Jesus the Messiah (John 1:35–42), and he respects Jesus, but this display of power reveals that Jesus is deeply connected with God. He must be more than a teacher; Jesus is holy, and Peter knows he is not worthy to be in His presence.

Jesus accepts Peter’s humility but doesn’t yet call Peter to full repentance. He comforts Peter and invites him to join His mission. Jesus never demands perfection of His followers. As David wrote, “The sacrifices of God are a broken spirit; a broken and contrite heart, O God, you will not despise” (Psalm 51:17).

The metaphor of “catching men” as a fisherman loses something in the English. Most of the Old Testament verses regarding God sending fishermen—or hunters—to capture people are negative and refer to punishment (Jeremiah 16:16; Proverbs 6:5). “Catching,” here, is from the Greek root word zōgrōn and specifically means to capture alive. Jesus is not going to send these fishermen to judge others. Rather, they seek to rescue them.

Verse 11. And when they had brought their boats to land, they left everything and followed him.

Luke 5:1—6:16 records the story of Jesus choosing His twelve primary disciples. He starts with four fishermen: Peter, Andrew, James, and John. In Luke’s account, Peter is primary, possibly because of his later role in the leadership of the church. Another likely reason is because he exhibits the first quality Jesus looks for in any disciple: humility.

The fishermen are bringing their boats to land because Jesus caused them to catch so many fish that nets started breaking. When Peter realizes Jesus has the power of God to fill their boats with fish, he admits his own unworthy state. Humility and an acknowledgment of Jesus’ holiness are essential for disciples. Jesus calls Peter and the others to follow Him, and they do so (Luke 5:1–10).

After Jesus calls the fishermen, Luke tells two stories of other attributes Jesus looks for in a disciple and what He offers in return. When Jesus heals a man’s leprosy, He doesn’t only physically cure his horrible disease. He also grants him ceremonial cleanness so he can properly worship God in the temple again and reenter society (Luke 5:12–16). When Jesus meets the paralytic, He praises the man’s friends’ faith and grants the man forgiveness (Luke 5:17–26).

Finally, Jesus will call Levi the tax collector. When the Pharisees question why such a self-proclaimed holy man would dine with sinners such as Levi and his guests, Jesus tells them those who are already holy—meaning those who perceive themselves that way—are of no use to Him. Sinners who repent have the humility and faith that characterize faithful followers who can spread the message of the kingdom of God (Luke 5:27–32).

The specific chronology of Jesus calling the fishermen is difficult to ascertain. We know that Andrew and Peter met Jesus some time before while listening to John the Baptist (John 1:35–42). Matthew 4:18–22 and Mark 1:16–20 also record Jesus calling the four but not the story of the fish. Academics debate nuances such as whether Peter and Andrew were casting their nets or washing them, as well as if or why James and John were mending their nets. Others insist that in Luke 5:10 Jesus gives Peter a new vocation while in Mark and Matthew He gives the men a spiritual calling. None of these are insurmountable differences, and these may or may not be different occasions.

It doesn’t matter and it’s not the point of the passage. We can trust that events occurred as the writers of Scripture described, despite a particular writer emphasizing specific aspects and leaving other points out. Accuracy does not demand every detail be revealed. Luke, a fellow messenger of the kingdom of God, tells us what the Holy Spirit inspired him to share: Jesus displayed the power of God and Peter reacted with humility. When Peter did so, Jesus invited him into mission.

Verse 12. While he was in one of the cities, there came a man full of leprosy. And when he saw Jesus, he fell on his face and begged him, “Lord, if you will, you can make me clean.”

Luke continues his theme of discipleship characteristics. Where Peter showed humility (Luke 5:1–11), the man with leprosy shows faith in Jesus’ power and, in return, Jesus makes him clean.

Luke’s account of Jesus healing the man with leprosy is fascinating for several reasons, both of which are relative to this verse. While Matthew says the man approached Jesus as He “came down from the mountain” (Matthew 8:1) and Mark doesn’t mention a location other than Galilee (Mark 1:39), Luke says they are in a city.

Considering the strong regulations placed on people with leprosy in the Mosaic law, this sounds odd. Leviticus 13:45–46 says, “The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp.” Although some ancient historians claimed Moses banned victims of leprosy from any cities, the Talmud only banned them from entering walled cities. There is little information about which, if any, cities in Galilee were enclosed by walls.

The second note unique to Luke is that the man was “full of leprosy.” Scholars say that as a physician (Colossians 4:14), Luke would be more precise in his description of medical conditions. If this was the form of leprosy today known as “Hansen’s disease,” this would imply an advanced, near-lethal stage. Those suffering with leprosy can experience sores and ulcers over their face, hands, and body. This would have resulted in great social stigma, as well as much personal suffering.

The third point in this verse is recorded in all three Gospels. The man with leprosy has faith that Jesus can make him clean but isn’t sure if Jesus wants to. That isn’t to say that the man believes Jesus is the Messiah or can forgive his sins, just that Jesus has the authority to heal him. Jesus answers him in a very countercultural way: He touches this unclean man (Luke 5:13).

The next story, unrelated in chronology but related in theme, is the story of the paralytic who is lowered through the roof. In response to faith, Jesus gives him forgiveness.

Context Summary
Luke 5:12–16 explains how Jesus heals a man with leprosy. This would have been some serious skin condition, but not necessarily the exact “leprosy” which today is known as “Hansen’s disease.” Jesus has called His first disciples; now He performs the first of two attention-getting healings. Leprosy was thought to be a curse and came with social and religious stigmas. Jesus breaks tradition by touching the man and healing him, physically and religiously. Next, Jesus will heal a paralytic, but not before declaring the man’s sins are forgiven (Luke 5:17–26). The story of the man with leprosy is also found in Matthew 8:2–4 and Mark 1:40–45.

Verse 13. And Jesus stretched out his hand and touched him, saying, “I will; be clean.” And immediately the leprosy left him.

A man suffering from an advanced stage of leprosy has approached Jesus and expressed faith that Jesus can heal him (Luke 5:12). Jesus responds by making him clean. The Mosaic law stated that victims of leprosy had to live outside the places other people lived and couldn’t worship in the temple. The Talmudic laws during Jesus’ time were less restrictive. Those with leprosy could enter unwalled cities and even go to synagogue so long as they were separated. But beyond suffering from the leprosy that fills his body, the spiritual and social aspects are still devastating. Jesus heals the man physically and also allows him to be reintegrated into his family, social groups, and religious practice.

How Jesus heals the leper involves doing something socially unacceptable in that culture: touching him.

There is a moderate debate as to whether this act makes Jesus ceremonially unclean. Most scholars say no, comparing Jesus to the articles in the temple (Exodus 29:37; 30:29) or to the coal that touched Isaiah’s lips (Isaiah 6:7), holy items that take uncleanness and make it clean while remaining clean, themselves. The Talmud says that a person with leprosy cannot make Jerusalem and/or the temple unclean by their presence because of the inherent holiness of God’s chosen places. Still others say the man is already clean and merely wants Jesus to give a priestly confirmation—which Jesus is unqualified to do as He is not an Aaronic priest and doesn’t oversee sacrifices.

A straightforward reading of Scripture seems to validate the idea that Jesus could become ceremonially unclean, as would anyone else. Despite many scholars’ insistence otherwise, it’s relevant to note He made Mary unclean at His birth (Leviticus 12:2; Luke 2:22).

Whether the touch made Jesus ceremonially unclean or not, the event is still significant. Jesus could heal the man by merely speaking (Luke 7:1–10) but touches him, instead. Healing the ill was related to the Messiah in extra-biblical Jewish writings such as Jubilees 23:26–30 and 1 Enoch 5:8–9. The healing is more important than the minutiae surrounding it.

Verse 14. And he charged him to tell no one, but “go and show yourself to the priest, and make an offering for your cleansing, as Moses commanded, for a proof to them.”

Jesus has just healed a man “full of leprosy” (Luke 5:12). This implies a man with advanced, obvious sores and ulcers. These would have been painfully obvious and obviously painful. Leprosy makes a person suffer physically but it also separates the victim from their family, friends, and religious ceremonies. People with leprosy are not allowed in walled cities, including Jerusalem, which means they can’t attend feasts or offer sacrifices. They are the walking metaphor for “unclean”—a state of dysregulation compared to the rest of one’s people.

The man is healed and physically he is clean, but to be restored, he must be declared clean by a priest after going through a week-long ritual. Leviticus 14:1–32 describes this ritual. The first day, the man would need to show himself to the priest outside the Israelite camp, make a brush from cedarwood, scarlet yarn, and hyssop, kill one clean bird and drain the blood, dip the brush and a live bird in the blood, be sprinkled by the priest with the blood-covered brush seven times, let the live bird go, and shave all his hair and wash himself and his clothes in water. On the second day, he would live outside his home. On the seventh day, he would have to shave off all his hair from his head, his beard, and his eyebrows and wash his clothes and himself in water. Finally, on the eighth day, he would offer two male lambs, one ewe lamb, and a grain offering with oil, then be consecrated by the priest through some of the blood and oil.

The phrase “for a proof to them” means as testimony. Only a priest can declare someone unclean, so the man would have to show his skin to a priest as proof he is clean again. It’s clear Jesus wants the man to relate what he has experienced to a priest as opposed to the public, which has been crowding around Him, trying to get their own miracles. Many scholars think Jesus wants the priests to have an eyewitness account that God is working through Him.

Unfortunately, the man ignores Jesus’ command. Finally healed, he spreads the news of his good fortune freely, and Jesus finds He must avoid towns and stay in more desolate places (Mark 1:45).

Verse 15. But now even more the report about him went abroad, and great crowds gathered to hear him and to be healed of their infirmities.

When Jesus heals the man with leprosy, He tells him to go to the priest and show that he is cleansed (Luke 5:14). Jesus cares about the physical suffering the man is going through. However, the ceremonial cleanness that allows the man to fully engage in worshiping his God is more important. Even now, God doesn’t always heal us, but He does make sure His followers are cleansed by being washed in the Spirit (Titus 3:5), able to approach His throne with confidence (Hebrews 4:16; 10:22).

The man’s joy, however, overcomes his discretion and the value he places on being able to go to the temple again. “He went out and began to talk freely about it, and to spread the news…” (Mark 1:45).

Physical healing is an important part of Jesus’ ministry, but it’s not the most important part. He told Peter, Andrew, James, and John, “Let us go on to the next towns, that I may preach there also, for that is why I came out” (Mark 1:38). His touch provides physical healing, but His teaching is the conduit for eternal life. People and ministries that emphasize God’s ability to heal can undermine the spread of the gospel. Even so, when Jesus sees a crowd of people in need of healing, His first reaction is compassion (Matthew 14:14).

Verse 16. But he would withdraw to desolate places and pray.

Jesus has just healed a man with leprosy who, instead of showing himself to the priests as Jesus instructed, spreads the news among the people (Luke 5:12–15; Mark 1:45). Jesus was already dealing with crowds—at least one so big He had to climb in a boat to make sure people could hear Him (Luke 5:1–3). Now it’s even more difficult for Him to have any private time.

Jesus makes a conscious effort to get away and pray. He is God and the Son of God, but the Son needs His Father. Their relationship during Jesus’ incarnation is slightly altered. Jesus has “humbled himself by becoming obedient to the point of death, even death on a cross” (Philippians 2:8). The communion the Persons of the Trinity shared is not broken, but it does take more effort to maintain.

Despite the importance of Jesus’ connection to the Father, when the crowds come He responds to them (Mark 1:45). Even when Jesus tries to take His disciples away to rest and mourn for John the Baptist, a crowd follows them. Instead of hiding, Jesus “[has] compassion on them and heal[s] their sick” (Matthew 14:13–14).

Luke focuses on Jesus’ prayer life more than the other Gospel writers. Believers should take note: if God the Son needs to break away from ministry to spend private time with His Father, we do, too. We cannot serve others faithfully if we are not empowered by the One who sent us to serve. When we are interrupted we should respond graciously. But knowing there is much to be done—many needs to fill—should send us to our knees before we try to meet the challenges.

Verse 17. On one of those days, as he was teaching, Pharisees and teachers of the law were sitting there, who had come from every village of Galilee and Judea and from Jerusalem. And the power of the Lord was with him to heal.

Jesus is teaching a large group of people in His home in Capernaum (Mark 2:1). Although Luke already recorded the conflict Jesus experienced in His hometown (Luke 4:16–30), this is the first time he mentions antagonism between Jesus and the religious leaders, specifically Pharisees and scribes.

Judaism included several sects including Pharisees, Sadducees, Zealots, and Essenes. Pharisees set themselves apart by strictly following the Mosaic law as well as the extra regulations found in the Oral Law, what we have now as the Mishnah. Jesus struggles with the Pharisees throughout His ministry; He praises their dedication to holiness (Matthew 5:20) but condemns the unscriptural burdens they place on people (Luke 11:46). The Pharisees, in turn, condemn Jesus’ rejection of their traditions, including what they consider to be judicious regulations about the Sabbath (Luke 6:1–11), fasting (Luke 5:33–39), and unclean eating practices (Luke 5:29–32; Matthew 15:1–2). “Teachers of the Law” are scribes (Mark 2:6), lawyers of the Mosaic law who maintain and debate the Oral Law. Scribes can be of any sect; these happen to be Pharisees.

After Jesus had healed the man with leprosy, He told him to go to Jerusalem and talk to the priests (Luke 5:14). The priests are mostly Sadducees and follow the Scriptures but not the Oral Law. They should be able to recognize Jesus, who can heal leprosy and make people clean, as being empowered by God. As the religious leaders with the most authority and prestige, they should set the tone for the nation and lead the people in following Jesus.

But the man healed of leprosy didn’t go to Jerusalem. He spread the news around Galilee (Mark 1:45) and drew the attention of judgmental legalists from all over the Jewish territories. The Pharisees should have understood that a man with divine power to make another man ceremonially clean also has authority to declare sins forgiven (Luke 5:21). Yet the Pharisees only see a threat to their control over the people.

“Lord” is from the Greek root word kyriou. In general, it means “master,” but in the New Testament most often refers to Jesus as an authority figure. This phrase could be misunderstood to suggest that Jesus is not God, or that God is giving power to the man Jesus. That’s not the purpose of the statement; this is not a definition of Jesus’ nature. Rather, this introduces the miracle He is about to accomplish and asserts that this is God-power, not coming from any other source. At another time, Jesus has a much longer conversation about this with the Pharisees from Jerusalem (Mark 3:22–30), which Luke also mentions (Luke 12:10).

“On one of those days” literally means “as it happened,” Or “as it came to pass.” It refers to one of the days Jesus was teaching and acts as a general introduction without the commitment of a specific time frame.

Context Summary
Luke 5:17–26 records Jesus’ second miracle after the first call of His disciples. He has already touched a man with leprosy (Luke 5:12–16). Now, He declares a paralytic’s sins are forgiven. The scribes and Pharisees question Jesus’ authority; even after Jesus heals the man, separation between His followers and His detractors continues to grow. Luke follows the pattern of connecting Jesus’ provocative actions with His calls to His disciples until all twelve are chosen (Luke 5:27—6:16). The healing of the paralyzed man is also in Matthew 9:1–8 and Mark 2:1–12.

Verse 18. And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus,

This occurs in Capernaum, which is “home” for Jesus at this time (Mark 2:1). He might be at Peter and Andrew’s house. A crowd has come to hear Him teach, but a small group of men has a different need. Their friend is paralyzed, and the men know Jesus can heal him. But they can’t get in the house because of the crowd.

Jesus’ primary purpose at this stage in His ministry is to “preach the good news of the kingdom of God” (Luke 4:43). The “good news,” ultimately, is salvation: forgiveness of sins and reconciliation with God through Jesus’ sacrifice on the cross followed by His resurrection.

Miracles are attention-getting, but they’re secondary to the message. Miracles confirm Jesus’ teaching, reveal that He is empowered by God (Luke 5:17), and give a foretaste of the complete healing His followers will experience after death. Jesus is personally motivated to heal in response to others’ faith (Mark 6:5–6) and out of His own compassion (Matthew 14:14). It is His teaching, however, that put His works into context.

“Paralyzed” is from a root word meaning “feeble, weakened, disabled, or crippled.” It’s the same term used regarding Aeneas in Lydda (Acts 9:32–33). The extent of the man’s condition is unknown, but he is apparently unable to walk. The King James Version uses “palsy” as a short form of “paralysis,” but in this context means the same thing.

Verse 19. but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus.

Jesus is at home in Capernaum (Mark 2:1) teaching a packed house. Pharisees and their legal experts have arrived from as far away as Jerusalem (Luke 5:17). Outside, a group of men has brought their paralyzed friend hoping Jesus will heal him. The house is too crowded, however. They’ll need to find another way.

Homes in New Testament-era Israel were usually two stories. Roofs typically consisted of a center beam that stretched from one wall to another and rafters that spanned from the beam to the parallel walls. The roof itself was a type of thatch with a coating of clay mixed with straw several inches thick; the “tiles” mentioned here likely refer to chunks of clay. The interior ceiling was only about six feet from the floor. Roofs were an extension of the living space and typically accessible by exterior stairs.

Taking their friend to the roof and making an opening would be simple. It would be a big hole, however, and undoubtedly the listeners directly below would be quick to get out of the way of the falling clay and thatch. This would also make space for the men to lower their friend to the floor.

Verse 20. And when he saw their faith, he said, “Man, your sins are forgiven you.”

At least four men (Mark 2:3) have ripped a hole of the roof of a house, and through it they have lowered their paralyzed friend. This drastic act is done in faith: knowing Jesus can heal him and trusting that He will. Jesus’ immediate response to their faith is not what they expect: He forgives the man’s sins. “Man” sounds formal in English but in the original Greek context it would have come across more like “friend.” Matthew and Mark use “son” (Matthew 9:2; Mark 2:5); Luke is likely identifying him as an adult.

The “faith” these men exhibit is not saving faith, but it’s in the right frame of mind. No one yet understands that Jesus is God the Son who will be crucified and rise again as atonement for sin. This is the same faith as the centurion, the sinful woman, and the woman with the issue of blood—three people Jesus highly praised (Luke 7:9, 50; 8:48).

Jesus’ reaction is confusing for another reason. The four friends demonstrate faith, and presumably the paralyzed man does, too, but Jesus only declares the forgiveness of the paralyzed man. Translation from Greek removes some of the nuances. The tense is passive: leaving room to identify God as He who forgives. It’s also in the grammar tense known as “perfect.” That implies forgiveness as a state which the man now inhabits, not a one-time grace, even as specific sins are forgiven. The Greek term for “sins” here includes all transgressions: from a minor, unintentional offenses to sacrilege against God.

A person looking to parse Jesus’ words down to that level might think all the man’s sins would be forgiven. However, that’s not the point of Jesus’ statement, or of this passage. Jesus’ goal is to show the Pharisees and scribes that He has the power to forgive sins. He verifies this power by healing the man. Questions about precisely what kind of faith the man has, what he understands, and what happens with the friends are irrelevant to Luke’s point: Jesus has the authority and power to redeem the effects of the Fall, both spiritual and physical.

A side theme is that God honors the faith of those who seek to bring others to Christ. When we pray, we orient our attention toward the issue and watch for God to work. God performs mighty deeds that no one realizes. When are paying attention, however, we have the opportunity to be seized with amazement, filled with awe, and glorify God, declaring, “We have seen extraordinary things today” (Luke 5:26).

Verse 21. And the scribes and the Pharisees began to question, saying, “Who is this who speaks blasphemies? Who can forgive sins but God alone?”

Four men (Mark 2:3) have ripped a hole in the roof of a house Jesus was teaching in and lowered down their paralytic friend. They believe wholeheartedly that Jesus can and will heal him. In response to their faith, Jesus does the unimaginable and forgives the man of his sin (Luke 5:17–20). At the time, Jews thought specific sins caused paralysis (1 Maccabees 9:55) and the man is still unable to walk. The scribes make the connection between Jesus’ claim and the man’s continued state and have two questions: “Who is this?” and “Who can forgive sin?”

The scribes also make a judgment call: “This is blasphemy.” This is the core of the theological charges Jewish religious leaders hold over Jesus. In their eyes, He claims spiritual authority He does not actually hold. In so doing—they think—Jesus commits a capital offense against God. It will be the justification behind their push to have Jesus crucified (Luke 22:66–71).

This is the first time in the gospel of Luke where the Pharisees meet Jesus. Yet this is the second strong indication Jesus gives that He has the spiritual authority of God, beyond the power to heal. The first was in Nazareth. While speaking in the synagogue, He read—and claimed—the Messianic passage found in Isaiah 61:1–2. The audience immediately reduced Him to the boy they had watched grow up and tried to throw Him off the cliff (Luke 4:16–30). The Pharisees in Capernaum are more subtle but no less horrified.

Verse 22. When Jesus perceived their thoughts, he answered them, “Why do you question in your hearts?

Jesus is at home in Capernaum, teaching a crowd including Pharisees and their scribes. Unable to get through with their paralyzed friend, a group of men have torn a hole in the roof of the house. Through that, they lowered their friend so Jesus can heal him. Before He does so, Jesus declares the man’s sins forgiven. The Pharisees and scribes immediately conclude that Jesus is committing blasphemy by speaking for God and assuming His authority (Luke 5:17–21). They don’t verbalize their conclusions (Mark 2:6–7), but Jesus knows what they’re thinking and confronts them.

In this context, to “question” means to scrutinize in one’s mind: to think about something. In the New Testament, it is often used in the negative sense of unreasonable skepticism. New Testament use of the word “heart” implies the deepest source of one’s will and thoughts, as well as emotions. It would have been good for the Pharisees to carefully consider the implications of Jesus’ words (Acts 17:11). That’s not what they’re doing, however. Their conclusion is a result of their volition: their conscious will. They are deliberately manipulating their understanding of Mosaic law and traditions to reject Jesus’ claims of authority and accuse Him of blasphemy.

Jesus responds by doing something that flatly contradicts their prejudiced conclusions: He heals the man (Luke 5:24–25). The Law, the Prophets, and the Pharisees’ extra-scriptural teachings identify such an act with God’s power. By claiming otherwise, it is the scribes and Pharisees who are blaspheming, not Jesus.

Verse 23. Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise and walk’?

A crowded teaching session in a house is interrupted when a paralyzed man descends from a hole in the ceiling. The men lowering their friend are attempting to get him through the crowd and in front of Jesus. Seeing the faith involved in such a bold display, Jesus forgives the man’s sins. The scribes and Pharisees present are horrified and conclude that Jesus is committing blasphemy by claiming God’s prerogative (Luke 5:17–22). Jesus knows their thoughts and challenges them in two ways.

First, Jesus notes how easy it is to say the words, “your sins are forgiven.” Such a thing is spiritual, and there’s no tangible evidence that would disprove it. But it’s much harder to heal a man who is unable to walk. If Jesus can heal this man, that is strong evidence His words about forgiveness are also valid.

Second, Jesus pushes back against a cultural bias by showing its own wrong conclusions. In Jewish social and traditional culture, handicaps were thought to be the result of sin (John 9:1–3). If the man is healed, this tradition would affirm that he is freed from his sins—that the healing is a result of God’s forgiveness of his sins.

These two concepts combine to send a powerful message to everyone, but especially to Jesus’ critics. If Jesus has the power of God to heal, His claim to have the authority to declare forgiveness must also be valid. Miracles would validate His position as at least that of a prophet: God’s mouthpiece. The scribes and Pharisees have silently reasoned (Mark 2:6–7) that Jesus has committed blasphemy because of His words. If they are intellectually honest, they must reason that the healing miracle disproves that initial judgment.

Verse 24. But that you may know that the Son of Man has authority on earth to forgive sins” — he said to the man who was paralyzed — “I say to you, rise, pick up your bed and go home.”

In response to an expression of faith, Jesus has forgiven a paralyzed man of his sins in front of Pharisees and scribes (Luke 5:17–20). The religious leaders silently (Mark 2:6–7) conclude that Jesus is committing blasphemy by assuming the authority to speak for God. Jesus knows their thoughts. To provide evidence that He has the authority to forgive sins, He heals the man (Luke 5:21–23).

The Pharisees are a sect of Judaism that reveres the Oral Law. These are extra-biblical rules that supposedly explain how to follow the Mosaic law. In the second century, when Jews were scattered, rabbis compiled the Oral Law into written form in the Talmud and Mishnah. The Nedarim, the portion of the extra-biblical law that deals with keeping vows, says, “The sick person recovers from his illness only when the heavenly court forgives him for all his sins.”

The Talmud and Mishnah are not written in the time of Christ, but they reflect the convictions of that era’s experts of the law. According to their own beliefs, the scribes should accept that if the man is healed his sins have been forgiven. That is not true, of course, but it’s a cultural point Jesus leverages to challenge their prejudice. God is not limited to healing only believers, but the scribes think so. Ultimately, the core issue isn’t blasphemy, as they claim (Luke 22:70–71); it is envy (Matthew 27:18).

Jesus calls Himself the “Son of Man” nearly ninety times in the New Testament and more than two dozen times in the gospel of Luke. The term has two different meanings. Most generically, “son of man” refers to a human male (Numbers 23:19; Job 16:21; Ezekiel 2:1). When Jesus calls Himself the “Son of Man,” He is referring to the humanity which God the Son humbly took on. Daniel 7:13–14, however, reveals a different application. One who comes “like a son of man” will be given dominion over all the people and nations of the earth by the Ancient of Days. Jesus is the Son of Man because He is human, but the Ancient of Days will give Him everlasting authority; part of that authority is the right to forgive sins.

Verse 25. And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God.

Jesus is teaching in a crowded house in Capernaum when the ceiling breaks open. A man on a cot is lowered to the floor. The man’s friends have brought him in hopes Jesus will heal his paralysis. Finding it too crowded to get through, they climbed to the roof, tore a hole, and lowered him down. In response to their faith, Jesus declares the man’s sins forgiven (Luke 5:17–20).

The Pharisees and scribes in attendance silently (Mark 2:6–7) accuse Jesus of blasphemy. Jesus uses their own extra-scriptural Oral Law against them when He validates His right to forgive by healing the man (Luke 5:21–24).

The man’s response is appropriate: he glorifies God. Numerous times in the psalms David either calls for God’s help so that he can praise or responds to God’s help with praise (Psalm 6:5; 18:3; 19:13–14; 28:6). The purpose of the praise is largely so that others will know the good that God has done. Psalm 40:3 says, “He put a new song in my mouth, a song of praise to our God. Many will see and fear, and put their trust in the LORD.”

Luke’s writing includes several examples of this reaction to miraculous healing. An afflicted woman “glorified God,” and the people watching soon joined her (Luke 13:10–17). One of ten men praised God when he realized he was healed of leprosy (Luke 17:11–19). Blind Bartimaeus inspired the same reaction when he was healed (Luke 18:35–43). The lame man whom Peter healed started jumping and declaring praise, and those around him praised God as well (Acts 3:8–10).

Today, we frequently take God’s blessings for granted. We need to remember that our recognition of God’s goodness will draw others to want to praise Him, too.

Verse 26. And amazement seized them all, and they glorified God and were filled with awe, saying, “We have seen extraordinary things today.”

The crowd in a house in Capernaum has seen wonders. “Extraordinary things” is from the Greek root word paradoxa. As seen in English words like “paradox,” this implies something that defies expectations, or seems impossible.

First, bystanders saw a man on a pallet lowered through the hole in the ceiling. Then they saw Jesus, who had been teaching, declare the man’s sins forgiven. Next, they heard Jesus reveal what the Pharisees and scribes were privately thinking (Mark 2:6–7). Finally, Jesus told the man to rise, pick up his bed, and go home—and the man did (Luke 5:17–25)!

The man “went home, glorifying God” (Luke 5:25) and the people join him. The scribes and Pharisees have taught them that if God heals you physically, He healed you spiritually. The point, here, is not whether or not that’s theologically accurate. The point is this is how the people understand the situation. What happens cuts into the prejudice of the teachers who oppose Jesus’ message.

The crowd members do not yet understand that Jesus is the Son of God and God the Son. They don’t know He will die for their sins, rise again, and sit on David’s throne. But it is obvious to them, now, that God is present and working in their lives in a way they never expected.

Verse 27. After this he went out and saw a tax collector named Levi, sitting at the tax booth. And he said to him, “Follow me.”

Jesus’ choice of fishermen for His first four disciples was unique (Luke 5:1–11). They were uneducated and, if Peter’s reaction is any indication, did not enjoy especially holy lifestyles (Luke 5:8). Jesus is more interested in humility and the willingness to repent than holiness; if they come, He’ll provide all the righteousness they need.

Even so, to choose a tax collector is a bold move. Tax collectors were typically Jews—or at least locals—employed by the Romans to collect funds from the people. Basically, they took money from their countrymen to cover the expenses of the foreigners who occupied their territory and ruled over them. Not only did the Romans pay tax collectors well, the Romans did not care if the collectors took more than the tax required. They were free to take as much as they could for themselves—once the Romans had been paid.

The Greek terminology indicates Levi is a low-level tax collector. He’s not a chief like Zacchaeus (Luke 19:2); he likely collects tolls along the road along the western shore of the Sea of Galilee. Yet he would still have been seen as a state-sponsored thief who socialized with the fringe of respectable society. When Jesus walks along the Sea (Mark 2:13–14), He sees Levi. That is, Jesus intentionally focuses on this man. He doesn’t pass Levi by out of disgust or ignore him out of pride. Then, Jesus calls him to be publicly identified with Him. This is great for Levi, now the disciple of a rabbi who is well-respected by the people. But it can only hurt Jesus’ reputation with the religious leaders (Luke 5:30).

This is the second of three times Luke describes Jesus’ calls of His twelve closest disciples (Luke 5:1–11; 6:12–16). When the group is settled, Jesus will call crowds to a more general followership (Luke 6:46–49; 8:4–21) and then challenge the Twelve to a deeper commitment (Luke 9:18–50).

Some versions, including the King James, uses “publican” instead of tax-collector. “Publican” is a translation of the Greek word for “tax-farmer.”

Levi—Matthew—has been the subject of much speculation. Fictionalized accounts of the New Testament have suggested he may have been on the autism spectrum. This is not impossible, but there is no indication that the historical Levi actually was in such a category.

Context Summary
Luke 5:27–28 describes the second time Jesus calls a disciple. As with the fishermen, Jesus calls Levi at work. The choice is controversial, since tax-collectors were deeply despised. These were typically Israelites who worked for the occupying Romans. The nature of the job lent itself to corruption, so tax collectors often cheated to their own advantage. Jesus dives deeper into controversy by eating with Levi and other “sinners” and rejecting the traditional religious fasts (Luke 5:29–39). Jesus’ calls identify His followers (Luke 5:1–11; 6:12–16). His controversies identify His enemies (Luke 5:17–26, 5:29—6:11). Matthew 9:9 identifies Levi as Matthew; Mark 2:13–14 describes him as the son of Alphaeus.

Verse 28. And leaving everything, he rose and followed him.

Levi the tax collector has been called by Jesus. Levi’s job is to take money from the people in his city and give it to the Romans. If he can, he is free to take more money for himself. Not all tax collectors were brazenly corrupt, but many were. From the Israelite mindset, Levi was helping the Romans pay for their occupation with the money of their victims, while stealing from his countrymen for his own salary.

But when Jesus calls him, Levi responds with no hesitation. John the Baptist has already given tax collectors a path for reconciliation, saying, “Collect no more than you are authorized to do” (Luke 3:13). He didn’t tell them their job was sinful; he told them to do their job in a non-sinful way.

Later, the chief tax collector Zacchaeus will not only repent, but he’ll also give restitution as demanded in the Mosaic law (Exodus 22:1; Luke 19:1–9). He comes to value forgiveness and a right relationship with God more than worldly treasure. The rich ruler, however, hopes that being nice to other people will hide the fact he loves his money more than God (Luke 18:18–24).

We don’t know if Levi was in the habit of extorting his fellow men, or if he restored anything taken unfairly. What we do know is that he leaves everything for Jesus. He then invites his friends—tax collectors and sinners—to eat with Jesus. In a similar way to how the healed paralytic praised God and inspired others to join him (Luke 5:25–26), Levi’s repentance invites the repentance of others (Luke 5:31–32).

Verse 29. And Levi made him a great feast in his house, and there was a large company of tax collectors and others reclining at table with them.

While on the shores of the Sea of Galilee (Mark 2:13), Jesus saw Levi, also called Matthew (Matthew 9:9), who was sitting in his tax collector booth. Tax collectors in that era were locals who took money from their countrymen for the Roman occupiers. They were also allowed to line their own pockets—and many fell into corruption. Instead of confronting Levi for any particular sins, Jesus calls him to be one of His primary disciples. Levi leaves everything and follows (Luke 5:27–28). As new believers often do, he invites his friends and acquaintances to meet his Lord.

In many cultures, to eat with someone is a significant sign of friendship. There’s an implied sense of acceptance and peace in the act of sharing a meal. Jesus has already shocked the Pharisees and scribes by claiming to forgive the sins of the man who was paralyzed (Luke 5:17–26). Now, they are disgusted that He eats with those they see as thieving traitors and sinners. Jesus is eroding His reputation among established religious leaders. They find it increasingly difficult to accept Him as a legitimate spiritual authority, despite His ability to perform healing miracles (Luke 5:30).

The people at the feast don’t care about disapproval from scribes and Pharisees. They’re happy Jesus—empowered by God to heal and expel demons—is willing to be in their sinful presence. Jesus doesn’t care about disapproval, either. He hasn’t come to gather a group of overly religious legalists who think they are so righteous they don’t need Him. He has come to call those who know they are sinners to repentance (Luke 5:32). To do that, He has to be where the sinners are and invite them into fellowship with Him.

The King James Version uses “publican” for “tax collector.” The terms mean the same thing.

Context Summary
Luke 5:29–32 records the Pharisees’ criticism of Jesus’ choice to eat with those society deemed immoral. It is the first of four altercations between Jesus and the Pharisees and their scribes: two regarding unseemly celebrations and two in tension with the scribes’ extra-biblical regulations for the Sabbath (Luke 5:33—6:11). These four incidents come between Jesus’ call of Levi, the tax-collector, and His call of the remaining disciples. The story of Jesus eating with sinners is also found in Matthew 9:10–13 and Mark 2:15–17.

Verse 30. And the Pharisees and their scribes grumbled at his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”

Jesus and His disciples had been in the house of Levi near the Sea of Galilee. Levi was a tax collector and Jesus had just called him to be a disciple. In response, Levi invited several other tax collectors and people of questionable reputation to a feast with Jesus (Luke 5:27–29).

The Pharisees are a Jewish religious sect; they follow the Mosaic law as interpreted by the Oral Law. The Oral Law is based in tradition, not explicit Scripture, and explains exactly how to follow the Mosaic law in specific circumstances. Scribes are experts in the Law: a cross between modern academics and lawyers. Since these are the scribes from the sect of Pharisees, they know the Mosaic law and the Oral Law extremely well.

The Pharisees have used both sets of laws to establish their own culture and standards of propriety. Jesus does not fit into their self-made concept of righteousness. While He can heal and drive out demons, He touched a man with leprosy (Luke 5:13), assumed God’s authority to forgive sins (Luke 5:20), and chose four grubby fishermen (Luke 5:1–11) and a social traitor (Luke 5:27–28) to be His disciples. Then He ate with “sinners.”

This event likely occurs well after the dinner. The Pharisees wouldn’t have been present at Levi’s house, and the disciples are free for them to hound. So far, the Pharisees have pushed back subtly. When Jesus forgave the paralytic, they didn’t even speak out loud; Jesus “perceived their thoughts” (Luke 5:21–22). Now, they complain to the disciples. “Grumble” is from the Greek word egongyzon. In the Septuagint Greek translation of the Old Testament, the same word is used when the Israelites grumbled to God in the wilderness (Numbers 14:26–35); in response, God made them wander the wilderness for forty years.

The Pharisees don’t even confront Jesus; they accost the four fishermen. Jesus comes to their aid, however. He explains that He isn’t there for those who don’t think they’ve sinned. He has come for those who are humble enough to know they’re not worthy of forgiveness and are willing to repent (Luke 5:31–32). An example of this would be men like Peter (Luke 5:8).

Matthew and Mark only quote the Pharisees’ comment that Jesus ate with sinners (Matthew 9:11; Mark 2:16); Luke includes “drink.” Some scholars suggest Luke is obliquely referring to the Lord’s Supper, but there is no indication of this.

Verse 31. And Jesus answered them, “Those who are well have no need of a physician, but those who are sick.

Jesus is explaining to the Pharisees and scribes why He feasted with a group of cultural outcasts and “sinners.” He hasn’t come for those who believe themselves sinless. He can’t heal proud religious leaders who don’t think they need God’s forgiveness. He has come for those aware enough to know they are sinners and humble enough to repent—like Peter (Luke 5:8).

Peter may have been present at this feast—the text isn’t clear if all Jesus’ disciples were—but he doesn’t immediately get the point that Jesus has come for everybody. Years after Jesus ascends to heaven and Peter becomes a significant church leader, God will go to great lengths to convince him to visit the home of a godly Gentile (Acts 10). When he visits Syrian Antioch, Peter eats with Gentiles until legalistic Jews from Jerusalem arrive and shame him (Galatians 2:11–14). Peter eventually learns to accept Gentiles (Acts 15) and welcomes them as part of the church (1 Peter 2:10). If Peter takes so long to understand following Jesus means breaking tradition and associating with people with varied social standings, the Pharisees’ initial interpretation of Jesus’ actions as improper is understandable.

A “physician” is someone who cures physical ailments. For a physician to concentrate on healthy people, ignoring those with ailments, is foolish. It’s especially unwise when the sick are plentiful and willing to be healed. As with the paralyzed man (Luke 5:23–24), Jesus is using physical healing as a metaphor for spiritual healing. His words here might be a cultural proverb of that era.

It’s important for local churches to embody Jesus’ statement. We should expect and welcome “sinners” into our congregations. Hospitals and churches are both meant as places people can come with their problems, seeking comfort and relief. A hospital is of little use without those willing to accept that they are sick.

Verse 32. I have not come to call the righteous but sinners to repentance.”

This is one of several key mission statements Luke gives in his Gospel. The story those statements give is that Jesus calls the lost to repentance, separates the repentant from the resistant, and judges the resistant (Luke 5:32; 7:34; 12:49, 51; 18:8; 19:10). Jesus has already proven—culturally and supernaturally—that He has the authority to forgive sins (Luke 5:17–26). Now, He says that not only is He willing to identify with cultural outcasts and admitted “sinners,” but that this is the very reason He came. His ministry is not about gathering the “righteous” but inviting the sinful, leading them to repentance, and making them righteous.

To the Pharisees and scribes, Jesus is eating with traitors, losers and criminals. He’s identifying with them and further destroying His reputation as what they would consider an “honorable” man. Rather than mourning their disapproval, Jesus is celebrating God’s loving influence. In the story of the one lost sheep, Jesus will say, “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance” (Luke 15:7). Levi, and presumably others, have repented; heaven is rejoicing; it is time to eat and drink.

This event may have inspired the parable of the Pharisee and the tax collector. In it, Jesus describes two men who have come to pray at the temple. The Pharisee stands proudly, thanking God by bragging that he is not as sinful as the man next to him. The tax collector lowers his eyes and mourns as he begs God for forgiveness (Luke 18:9–14). As here, it is the man humble enough to know he is a sinner, not the proud man in denial, who receives forgiveness.

Next, Jesus will explain to John the Baptist’s disciples (Matthew 9:14) why His disciples don’t fast. The bridegroom is here, Jesus says. It is time for celebration, not mourning.

Verse 33. And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.”

Luke’s is the only Gospel that ties fasting and prayers, here, and it’s the only Gospel that specifically mentions “eat and drink.” This ties into the same theme as Jesus’ feast with the sinners at Levi’s house (Luke 5:29–32), though that isn’t proof the two events occurred at the same time. Matthew 9:14 says the disciples of John ask this question. Mark 2:18 says the impetus for the question is that John’s disciples and the Pharisees are fasting on this day. Luke doesn’t identify the questioners; that implies that differences between Jesus’ teaching and that of the religious leaders are meaningful to the entire community.

Fasting in New Testament-era Judaism was important culturally, but not necessarily scripturally. Jews fasted on the Day of Atonement, taking “afflict yourselves” of Leviticus 16:29 and 31 to mean fasting from food. More literally, the reference is to humbling oneself. Throughout the centuries, it became common for religious leaders to fast on Mondays and Thursdays each week (Didache 8:1). Jews also fasted in mourning for the fall of Jerusalem (Zechariah 7:3), for penitence (1 Kings 21:27), and for God’s favor (Esther 4:16).

Jesus responds by pointing out that it’s improper to mourn while He is present in the flesh. It makes as much sense as fasting at a wedding feast in the presence of the bridegroom. Soon He will leave and there will be ample time to mourn (Luke 5:34–35). For now, it is time to celebrate.

Although the verse starts with “and,” that doesn’t mean the event follows directly on the heels of Luke 5:32. Luke stacks individual events—called “pericopes”— with little concern about exact chronological order. As with other ancient writers, the focus is the theme of the passage. He also presents charges against Jesus as a statement; Mark and Matthew express them in the form of a question. Luke is more concerned with condensing the background to get to the meat of the issue than with telling a detailed story.

Context Summary
Luke 5:33–39 records the second of four arguments Jesus has with religious leaders in between His callings of Levi (Luke 5:27–28) and the last seven disciples (Luke 6:12–16). The Pharisees couldn’t understand why repentant sinners were cause for celebration (Luke 5:29–32). Now people can’t understand why Jesus’ presence is reason to celebrate and not join in the traditional fasts. After this, Luke records two altercations regarding the true nature of the Sabbath (Luke 6:1–11). The story of fasting and the wine and wineskins is also found in Matthew 9:14–17 and Mark 2:18–22.

Verse 34. And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them?

Jesus has been asked why the disciples of John the Baptist and the Pharisees fast, yet His don’t (Luke 5:33). His answer calls back to the Old Testament relationship between God as the groom and Israel as the bride. The arrival of God the groom was tied to deliverance (Isaiah 62:4–6). Though Jesus’ sacrifice, resurrection, and return are yet to come, His mere presence is worthy of celebration. It’s not suited to the mourning of fasting, or even to a plea that Messiah will come—He’s already there.

“Wedding guests,” in this culture, refers to the groom’s attendants. Matthew 9:15 says, “Can the wedding guests mourn” instead of “fast.” The arrival of the bridegroom brings joy and commences the celebration. Jesus’ presence is God-with-us. His work of providing forgiveness for repentant sinners deserves celebration (Luke 5:29–32), and the same is true of His mere presence. His “attendants,” in this case, are His disciples, and their experience is not compatible with mourning…yet.

Modern Christian believers are used to hearing Jesus named as the bridegroom of the church. Yet this imagery is new to the Jews present in the moment Luke describes. They think of God as the bridegroom of the nation of Israel (Hosea 2:16–20). This is the second of many times Jesus is referred to as the bridegroom in the New Testament (Matthew 22:2; 25:1; Luke 12:35–36; Ephesians 5:22–23; Revelation 19:7; 21:2). The first was given by John the Baptist (John 3:29).

Verse 35. The days will come when the bridegroom is taken away from them, and then they will fast in those days.”

Jesus is explaining why His disciples don’t fast like the Pharisees and John the Baptist’s followers. In short, it would be inappropriate for them to mourn while He is with them. Devout Jews fast on the Day of Atonement and twice each week. Jesus’ disciples don’t. Jesus explains that fasting for the purpose of mourning (Matthew 9:15) while He is present would be like groomsmen fasting at a wedding feast when the bridegroom arrives (Luke 5:33–34).

There will be a time when it is appropriate for His followers to fast. He is going to leave, and it will be as sad as if a bridegroom were taken away before the wedding ceremony. If Jesus is the bridegroom, then “the days” could refer to the three days after the crucifixion, the church age after His ascension, or both. Scholars note that Matthew ties the fast with mourning (Matthew 9:15). Jesus denies that His ascension is a time for mourning because His followers receive the advantage of the Holy Spirit (John 16:7). Indeed, the New Testament does not record the church fasting for mourning, so it may be that “the days” refer only to the time between the crucifixion and resurrection.

Still, the issue of fasting in the church is confusing. In Matthew 6:16, Jesus says, “When you fast…” which suggests He assumes His followers would fast at some point. Jesus, Himself, fasts before His temptation (Luke 4:2) and fasts from wine after the Lord’s Supper (Luke 22:18). The early church fasted and prayed to receive the Holy Spirit’s guidance on important decisions, such as the commission of missionaries and elders (Acts 13:2–3; 14:23). But the New Testament doesn’t demand or regulate fasting—there’s no assigned time or process.

Jesus shows He is not averse to fasting at the appropriate time; when He is present, however, is not the appropriate time. The Old Testament only specifically requires one fast, though the word more literally applies to humbling oneself, represented by the command that the Israelites “afflict” themselves on the Day of Atonement (Leviticus 23:26–32). Tradition added a fast in remembrance of the fall of Jerusalem as well as personal fasts, sometimes twice a week.

Later, Jesus will use the idea of waiting for the arrival of someone from a wedding to warn His followers to wait diligently for His return (Matthew 25:1–13; Luke 12:35–36).

Verse 36. He also told them a parable: “No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old.

John’s disciples have asked Jesus why His disciples don’t fast like they and the Pharisees do (Matthew 9:14). Jesus explains that it’s entirely improper to mourn while He is present. There will be a time when He will be taken, and then they will mourn. For now, it’s more appropriate to celebrate and feast (Luke 5:33–35).

Now, Jesus reveals that fasting is only one of many differences between the life of faith He teaches and the mass of man-made tradition Judaism has become. His message involves the new covenant (Luke 22:20), importantly different from the Mosaic covenant as they practice it. Jesus starts by saying they can’t just add parts of what He teaches to Judaism. To do so would nullify the effect of the new covenant because it wouldn’t include the heart. And it would tear apart the Mosaic covenant if they attempted to add to it. The point is that Jesus’ way can’t “patch” the traditions of the Pharisees. They can’t use Jesus’ ways to cover over worn-out traditions without destroying both.

The book of Acts and Paul’s letters give an example. The Pharisees who became Christ-followers wanted to keep their old ways so they would still be welcome in the synagogue. The new way of Christ is that Jews and Gentiles are equally welcome in the fellowship of the church. The Jewish Christians couldn’t attend synagogue if they associated with uncircumcised Gentiles. Their solution was to tell the Gentiles they needed to be circumcised. They accepted the “patch” of welcoming Gentiles but damaged it beyond repair by redefining Jesus’ way of salvation, which is always by grace, not works, even the work of circumcision (Galatians 6:12–13).

The solution isn’t to patch the old Jewish traditions with Jesus’ way, but to abandon traditions as paths to righteousness and accept Jesus’ new “garment.”

Verse 37. And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed.

Jesus continues His explanation of how His way of salvation—the new covenant—cannot coexist with the rigid traditions that have crept into the Judaism of the time. He has already explained how their religious traditions can’t be “fixed” by just including some of what He teaches (Luke 5:36). Here, Jesus says they cannot practice the deeper truths of His way and maintain the appearance of their way. Christianity cannot be contained within a rigid view of Jewish tradition.

A wineskin was made by taking the hide of a sheep or goat, removing the hair, and treating the hide. The holes in the body were sewn up, and the neck was used as the neck of the bladder. When new wine was put in the skin, it expanded as it fermented, stretching the new hide. If the hide was old, it became brittle and could no longer accommodate the expansion of new wine. The hide would crack, thus ruining it, and the wine would spill out, thus wasting it.

In this symbolism, the old skin is the religion practiced by the Pharisees, including added fasts (Luke 5:33). That cannot coexist with the new wine of the new covenant. In the context of Luke 5:33–39, the gospel precludes mournful fasting while the Messiah is present.

Verse 38. But new wine must be put into fresh wineskins.

Jesus is explaining that the freedom of the gospel He offers is incompatible with the hide-bound traditions of then-contemporary Judaism. Jesus fulfilled the law of Moses and did not discourage His Jewish followers from following the Law. He did condemn traditions and interpretations which went beyond Scripture, when they were enforced by the Pharisees. In the context of the stories of Luke 5:27—6:11, Luke highlights four ways in which this applies: associating with sinners, fasting in mourning when God the Son is present, seeing to one’s bodily needs on the Sabbath, and helping others on the Sabbath.

Jesus warns Pharisees who might want to incorporate some of the manifestations of the gospel into their rigid religion: they can’t. Their legalistic religious traditions are as brittle as an old hide that has been used to age wine. If the new wine of Jesus’ gospel were to be forced into their traditions, the expansive grace would burst the skin and they would both be ruined. To follow Jesus, a “fresh wineskin” is needed: a new religious expression of faithfulness to God we know as “the church.”

The Jews in the coming church will take some time to understand this. First, they will realize that the half-Jewish Samaritans can accept the gospel (Acts 8:4–25). Then, that devout Gentiles should be welcomed (Acts 8:26–40; 10). A bit later, a mass of Gentiles previously unfamiliar with Judaism will join the church in Syrian Antioch (Acts 11:19–26). Finally, the leadership will have to figure out how to fully integrate Jews and Gentiles in worship together (Acts 15). This new message requires a new expression.

Verse 39. And no one after drinking old wine desires new, for he says, ‘The old is good.’”

Luke finishes his account of Jesus’ metaphors of the wine and wineskin with a proverb that isn’t recorded in Matthew or Mark. In the passage, Jesus explains that the freedom He offers cannot coexist with the Pharisees’ onerous requirements. He eats with sinners, celebrates instead of mourns, and treats the Sabbath as a blessing, not a burden filled with harmful regulations (Luke 5:29–35; 6:1–11).

This is an old parable and it’s easy to miss its intended symbolism. Old wine is, indeed, preferred to new in most situations because it’s better. The same comparison can’t be made with the old traditions of the Pharisees. Scholars believe the emphasis here isn’t on the wine but on the drinker. That is, those who are used to the old traditions will find Jesus’ new ways very difficult to accept. That was certainly the case in the early church as the Jewish Christians had difficulty associating with the Gentiles who followed Christ but were not bound by the Old Testament laws (Acts 15).

The passage doesn’t infer this, but it’s also worth noting that wine eventually spoils. “Bad wine” goes bad faster. The traditions of the Pharisees are bad wine, but the “drinkers” are used to it and have grown accustomed to the taste. Even the fine wine of the Mosaic law had an expiration date (Jeremiah 31:31¬–34). Jesus is offering the new wine of the gospel which they need and which will never go bad.

End of Chapter 5.

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