Exegetical and Hermeneutical Commentary of Luke 5:29
And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
29. made him a great feast ] This shews that Matthew had something to sacrifice when he “left all.” The word rendered ‘feast’ literally means ‘reception.’
a great company of publicans ] Comp. Luk 15:1. The tax-gatherers in their deep, and not wholly undeserved unpopularity, would be naturally touched by the countenance and kindness of the Sinless One.
sat down ] Rather, were reclining (at table).
Fuente: The Cambridge Bible for Schools and Colleges
Luk 5:29-30
And Levi made Him a great feast in his own house
Levis feast
Text shows our Lord a guest at a great feast at which a company of publicans and others sat down with Him.
Our Lords example applicable to us all. That which Christ did always, His servants cannot be justified if they never do–the mixing with others, neither for business nor yet for pleasure, but, in the largest sense of the word, for charity.
1. It will then be seen how many persons there are who have need to be reminded of this duty.
2. One way of mixing with our brethren, in a manner most pleasing to Christ and useful to ourselves, is by holding frequent intercourse with the poor. (T. Arnold, D. D.)
Religions joy associated with common occasions
Some people are very much offended by the close connection of common joys with spiritual and religious events. Keep religion by itself, they say, and let it be unmixed with any associations which may in the least tend to degrade it; and if you take pleasure, let it be wholly separated from religious occasions. But the conduct of Christ is a perpetual witness to the fact that the most holy and momentous occurrence in our religious history may be associated with social enjoyment. The feast to which Christ was invited, and which He attended, was a feast which was given in connection with the choice and appointment of an apostle. The event is deserving of our attention inasmuch as it brings Christ before us in an aspect of His character which is often overlooked. We have looked to Him so much as the Christ who has gone away from the world that the simple gospel history of Christ in the world has been passed over by us, and we have almost felt that we were doing something wrong when we ascribed to Jesus Christ words and acts such as ordinary men would say and do. Yet here is the history to speak for itself–the record of One who, if He had been seen in our streets, and in our homes, might have been found living as we live, entering the dwellings of neighbours, with or without ceremony, speaking kindly to the old, the weak, the downcast, and being at home in the houses of rich and poor, Pharisee and publican, at the rich feast or the scant meal, and shedding around Him the fragrance of good feeling, and a genial warmth and light. And withal, here is the record of One, who, in all these simple and kindly courtesies, never forgot that it was the deepest cravings and wants in human nature which He had come to satisfy, and that His great mission was to bring men to God. (A. Watson, D. D.)
The conversion of Levi
I. JESUS BEHOLDING SINNERS. Jesus saw a publican. Jesus, brethren, sees all the sons of men. His eyes behold all classes. Christ saw Paul while, in his unconverted state, he was sitting at the feet of Gamaliel; and while he was afterwards occupied in persecuting the Christian Church; and He took not off His eyes from Paul till, in deep contrition and self-devotion, he cried out–Lord, what wilt Thou have me to do? Christ saw the woman of Samaria at Jacobs well, long before she had any idea that Christs seeing her would issue in her salvation. Christ saw Zaccheus in the fig-tree before his conversion, and called him down to active service and eternal salvation. Christ saw Lydia of Thyatira, the seller of purple, long before she had any conception that her heart would be opened to hear the word spoken by St. Paul. But do not mistake my words. To prevent your conversion, Satan makes some of you imagine that, if you become religious, the Lord Jesus will wish you to neglect your proper callings. Far otherwise. He expects His people to be diligent in business, fervent in spirit, serving the Lord. But, when Jesus beholds sinners with the eye of His pity, He does so with a view to their salvation. This we shall see, while we state our second point.
II. JESUS CALLING SINNERS. Jesus said unto Levi, Follow Me. There are, you observe, brethren, two kinds of call. There is the general call, and there is the effectual call.
III. JESUS HONOURED BY SINNERS. It is the cry of every true believer–What can I render unto the Lord for all His mercies? This was the cry of Levis heart as soon as he was brought to a saving knowledge of his Redeemer. He was willing to do anything which would show his attachment to that Saviour, to whose love and mercy he was so much indebted. He, therefore, made for Jesus a great feast, in his own house. He then thought to show his respect for Christ by providing for Him a great entertainment; and, with a view to their spiritual benefit, he invited to it many of his old friends from among the publicans and his other companions. Now this, brethren, is one great proof of an effectual call. David, in his deep thankfulness for Gods sparing mercy, said to Araunah the Jebusite–I will not offer burnt offerings unto the Lord my God of that which doth cost me nothing. There are innumerable ways, brethren, in which we also can show our gratitude to Christ. Temporally and spiritually we can help Christs brethren; and of such acts He declares, Ye have done it unto Me. Those, therefore, of you who never make any sacrifice, either of your substance or your time, for Christ and Christs work, have reason at once to conclude that you have heard the Saviour call, but that thus far that call has been unheeded. It is a great trial to a really spiritual man to mix with the world at all, whether on festive or on other occasions. And as soon as such mixing with the world ceases to be a trial, mischief has been done. But we come now to notice a remarkable interruption in the feast, and this interruption gave our Lord the opportunity of stating–
IV. THE BLESSINGS IMPARTED BY THE GOSPEL. There never was any good done in this fallen world without some men objecting. When Nehemiah was building the walls of Jerusalem, What do these feeble Jews? was the taunt of Tobiah and Sanballat. And, what is more observable, the objection generally proceeds from those who ought to be the last to make it. The objection often comes from those who profess to be the spiritual guides of the people. Look at the case before us. Here was Levi making a feast for publicans and sinners, with Jesus among the guests, with a view to their spiritual profit. And who can object to such a proceeding? The civil and the ecclesiastical rulers of the day–the scribes and Pharisees–they object. They do not attack the Master; they attack the disciples. So is it now. Many objectors attack Christs servants, but they little imagine that, in so doing, they are attacking Christ. If, therefore, you are attacked, brethren, for your piety, remember that no one was more attacked than was Christ Himself. You may safely leave your cause with Jesus, as your faithful Creator. He will answer every objection, and you shall hold your peace. It was so here. The scribes and Pharisees murmured against the disciples, and said–Why do ye eat with publicans and sinners? To this question Jesus gave them a reply they little expected. He told them plainly, that was the object of His gospel. It was not meant for self-righteous formalists. It was meant for those who feel their guilt–for those who are sensible of their spiritual disease. I now add two other practical remarks. We see hence–
1. The freeness of salvation. Medicine is for the sick. Salvation is for sinners. In all diseases there are outward symptoms. That precious blood, which He shed for our sins on the cross, is a never-failing remedy. It makes crimson iniquities as white as snow. It cleanses sins as red as scarlet, till they become as wool.
2. The peril of a worldly spirit. (C. Clayton, M. A.)
Christs call
I. THIS CALM IS TO INDIVIDUALS.
1. TO repentance, i.e., to begin life again.
2. To a feast, and its joys.
II. THIS CALL WILT. BE SUCCESSFUL IF WE DESIRE IT.
1. Having susceptible hearts.
2. If poor in spirit.
3. If we hunger after righteousness, i.e., desire the feast.
III. How THE CALL IS MADE OF NONE EFFECT.
1. The worldly heart–pre-occupied–makes effectual calling impossible (Luk_14:16; Luk_14:20).
2. The wise and prudent do not like it (Mat 11:25).
3. The stupid heart, wayside–no soil.
4. By levity. They made light of it. (F. B. Proctor, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 29. A great feast] , A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And Levi made him a great feast in his own house,…. At Capernaum, which, very likely, was made some time after his call, though recorded here; for it is not reasonable to think there could be time enough that day to get ready so great a feast, as this is said to be Levi, it should seem, was a rich man, and in gratitude to Christ for his special grace and honour bestowed on him, made this entertainment for him; and he seems to have had also another view in it, to bring him into the company of his fellow publicans, hoping he might be useful to them, as he had been to him; for of this nature is true grace, to wish for, and desire the salvation of the souls of others, as well as a man’s own:
and there was a great company of publicans, and of others: , which word is sometimes used in Talmudic writings for Gentiles; so
, “the wife of others”, is interpreted the wife of the Cuthites, or Samantans f: and thus the Jews explain the text in
De 24:14 “thou shalt not oppress an hired servant, that is poor and needy”, whether he be “of thy brethren”, on which they make this remark,
, “this excepts others”; that, is, as the gloss interprets it, it excepts the nations of the world, or the Gentiles: they go on to expound the text, “or of thy strangers that are in thy land”; these are the proselytes of righteousness: “within thy gates”; these are they that eat things that are torn g: so that the “others” are distinguished from the Jews, and from both the proselytes of righteousness, and of the gate; and it is easy to observe, that publicans and Heathens are sometimes mentioned together: here it means sinners, as appears from Mt 9:10 such the Gentiles were reckoned:
that sat down with them; being invited by Matthew.
f T. Bab. Sanhedrin, fol. 52. 2. & Gloss. in ib. g T. Bab. Bava Metzia, fol. 111. 2. & Gloss. in lb.
Fuente: John Gill’s Exposition of the Entire Bible
A great feast ( ). Here and in Lu 14:13 only in the N.T. The word , from , means reception. Occurs in Plutarch and LXX. Levi made Jesus a big reception.
Publicans and others ( ). Luke declines here to use “sinners” like Mr 2:15 and Mt 9:10 though he does so in verse 30 and in 15:1. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair.
Were sitting at meat with them ( ‘ ). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
Feast [] . Only here and chapter Luk 14:13. From the same root as decomai, to receive. A reception.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Levi made him a great feast,” (kai epoisen dochen megalen Leuis auto) “And Levi made a great feast or reception for him,” to honor Him, and to make Him acquainted with other prominent tax collectors, Mat 9:10. This is an indication of wealth; and Levi’s having renounced his former shady business makes the decision of Luk 5:28 more remarkable.
2) “In his own house:” (en te oikia autou) “in his own residence,” or the open court of his estate residence, Mar 2:14; He desired to share the bounties of his life and soul with others, now that he had found Jesus, Ecc 11:1-6.
3) “And there was a great company of publicans,” (kai en ochols polus telonon) “And there was a huge crowd of tax-collectors (publicans),” who came to the feast, Mar 2:15. They were complimented to be associated with Jesus, as they were generally shunted from social fellowship and despised by the Jews. This indicates that Matthew had something of wealth to sacrifice when he “left all” to follow Jesus, Luk 5:28.
4) “And of others that sat down with them,” (kai alion hoi esan met’ auton katakeimeoi) “And of other people who were reclining with them,” for an hour of social acquaintance and to meet Him who had called Levi (Matthew) to renounce his seat of customs to follow Him.
Fuente: Garner-Howes Baptist Commentary
Luk 5:29
. And Levi made him a great banquet This appears to be at variance with what Luke relates, that he left all: but the solution is easy. Matthew disregarded every hinderance, and gave up himself entirely to Christ, but yet did not abandon the charge of his own domestic affairs. When Paul, referring to the example of soldiers, exhorts the ministers of the word to be free and disentangled from every hinderance, and to devote their labors to the church, he says:
No man that warreth entangleth himself with the affairs of life, that he may please the commander, (2Ti 2:4.)
He certainly does not mean, that those who enroll themselves in the military profession divorce their wives, forsake their children, and entirely desert their homes; but that they quit their homes for a time, and leave behind them every care, that they may be wholly employed in war. In the same manner, nothing kept Matthew from following where Christ called; and yet he freely used both his house and his property, as far as the nature of his calling allowed. It was necessary, indeed, that he should leave the custom-house: for, had he been detained there, he would not have been a follower of Christ. (519)
It is called a great banquet, with reference not to the multitude of the guests, but to the abundance and magnificence of the provisions: for we know that Christ did not practise such austerity, as not to allow himself to be sometimes entertained more splendidly by the rich, provided that there were no superfluity. Yet we cannot doubt that, as he was a remarkable example of temperance, so he exhorted those who entertained him to frugality and moderation in diet, and would never have endured wasteful and extravagant luxuries. Matthew says that sinners — that is, men of wicked lives and of infamous character — came to the banquet. The reason was, that the publicans, being themselves generally hated and despised, did not disdain to associate with persons of that description; for, as moderate correction produces shame and humiliation in transgressors, so excessive severity drives some persons to despair, makes them leave off all shame, and abandon themselves to wickedness. In levying custom or taxes there was nothing wrong: but when the publicans saw themselves cast off as ungodly and detestable persons, they sought consolation in the society of those who did not despise them on account of the bad and disgraceful reputation which they shared along with them. Meanwhile, they mixed with adulterers, drunkards, and such characters; whose crimes they would have detested, and whom they would not have resembled, had not the public hatred and detestation driven them to that necessity.
(519) “ Pource qu’ayant cest empeschement, il n’eust pas peu suivre la compagnie de Christ;” — “because, having that hinderance, he could not have followed the company of Christ.”
Fuente: Calvin’s Complete Commentary
(29) A great feast.The fact stated agrees with St. Mark, but the precise phrase is peculiar to St. Luke. The noun means literally a reception, and agrees, curiously enough, with the most modern use of that word.
Of publicans and of others.It is, perhaps, characteristic of St. Luke as a Gentile that he will not use the word sinners as St. Matthew and St. Mark appear to have used it, as popularly including heathen as such, and substitutes the vaguer word others.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
52. LEVI’S FEAST, Luk 5:29-39 .
Mat 9:10-25
See notes on parallel section on Matthew and Mark.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And Levi made him a great feast in his house, and there was a great crowd of public servants and of others who were sitting at meat with them.’
Levi did not turn his back on his fellow public servants and his friends. He threw a last final great feast and invited them along to it to meet the new prophet. And because he was well known many came. It would include many who paid little heed to the niceties of the Pharisees, although we should note that Jesus almost certainly observed them, for He was not subjected to personal criticism by the Pharisees. They were no doubt watching Him closely for any looseness in His behaviour. It was the motive behind the feast that made it right. It was not a lingering look to his past life, but an attempt to reach out to his friends and fellow-workers with the Gospel.
They would not, however, have been pleased with Jesus being there, any more than they were with His disciples. Even mixing with such people risked ritual uncleanness.
Fuente: Commentary Series on the Bible by Peter Pett
27 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
28 And he left all, rose up, and followed him.
29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
Ver. 29. And Levi made him a great feast ] Epulum splendidum, a sumptuous feast; so St Luke’s word here signifieth. But when St Matthew himself speaks of it, he saith only that Christ came home and ate bread with him: to teach us, saith one, that another man’s mouth should praise us, and not our own,Pro 27:2Pro 27:2 . See Trapp on “ Pro 27:2 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
29. ] This fact is only expressly mentioned here but may be directly inferred from Mark, and remotely from Matt. See on Mat 9:10 .
Fuente: Henry Alford’s Greek Testament
Luk 5:29 . (from here and in Luk 14:13 ), a reception, a feast, in Sept [51] for (Gen 26:30 , Est 1:3 ). That Mt. made a feast is directly stated only by Lk., perhaps as an inference from the phrases in Mk. which imply it: , (Luk 5:15 ), (Luk 5:16 ). That it was a great feast is inferred from in reference to the number present. The expressions of the evangelists force us to conceive of the gathering as exceeding the dimensions of a private entertainment a congregation rather, in the court, to eat and to hear the gospel of the kingdom. Possibly none of the evangelists realised the full significance of the meeting, though Lk. by the expression shows that he conceived of it as very large. stands for , which Lk. does not care to use when speaking for himself of the class, preferring the vague word “others”. They were probably a very nondescript class, the “submerged tenth” of Capernaum.
[51] Septuagint.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 5:29-32
29And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. 30The Pharisees and their scribes began grumbling at His disciples, saying, “Why do you eat and drink with the tax collectors and sinners?” 31And Jesus answered and said to them, “It is not those who are well who need a physician, but those who are sick. 32I have not come to call the righteous but sinners to repentance.”
Luk 5:29 “Levi gave a big reception. . .a great crowd of tax collectors” Luke records many dinners which Jesus attended, always for the purpose of teaching and revealing Himself (cf. Luk 7:36; Luk 9:12; Luk 10:38; Luk 11:37; Luk 14:1; Luk 19:7; Luk 22:14; Luk 24:30; Luk 24:41). Because Capernaum was on a major road, there was a large number of tax collectors.
Everyone else in town would be shocked that Jesus would associate with, even eat with, this group and their outcast friends (another insight into the gospel, cf. Luk 7:34; Luk 15:1-2).
Jesus ate with the socially and religiously outcast as a way of initiating a religious dialogue with them. They flocked to Him because He acted so different from the self-righteous rabbis and scribes. Eating was a special event in the Ancient Near East which expressed friendship and acceptance. They would have reclined on their left elbow around a low horseshoe-shaped table with their feet behind them (this has been challenged by J. Jeremias in his book The Eucharistic Words of Jesus, pp. 20-21. He asserts the Jews did not regularly follow the Mediterranean custom of reclining, except during feast days). In the Near East others who were not invited to the meal could come in to the dining area and stand around the walls or at the door or windows and listen to the conversation.
One wonders how much eschatological symbolism should be read into this context. Is this feast a foreshadowing of the Messianic banquet which will include outcasts (cf. Mat 8:11; Luk 13:29, possibly reflecting Isa 59:15-21)? If so, then there is the theological insight that temporal fellowship with Jesus mirrors eschatological kingdom fellowship. Sinners are reconciled now and in eternity! All sinners are welcome (and all are sinners, even the OT covenant people, cf. Rom 3:9-18).
Luk 5:30 “Pharisees” These Pharisees were present at the dinner, but were not a part of the dinner. It seems unusual, but in the ancient world anyone could come and stand around the walls or look in the windows and participate in the conversation without being an official guest at the dinner. Apparently “the Pharisees” was another name for “the scribes,” who were mentioned earlier in this context. They were a group of committed Jews who followed a particular tradition affirming the Oral Tradition of the Jews (the Talmud). Notice that they confronted the disciples and not Jesus Himself. Jesus, by eating with these notorious sinners, was expressing fellowship and friendship. John the Baptist had come earlier as an ascetic and the Jewish leaders had rejected him; now they rejected Jesus, who came as a more social person (cf. Mat 11:19; Luk 7:34). They even accused Jesus of being a “wine-bibber,” which meant a “glutton” or “one who over-drinks.” Quite often religious conservatism has an ugly and self-righteous side.
For a discussion of the origin and theology of the Pharisees, see Special Topics: Pharisees at Luk 5:17 and Scribes at Luk 5:21.
“Why do you eat and drink with tax collectors and sinners” The verbs are both present active indicatives, which implies a regular activity. I think many “church people” would ask this same question today, which shows how easy it is to forget the purpose of Jesus’ coming.
Luk 5:31 “It is not those who are well who need a physician, but those who are sick” The parallel in Mar 2:15-17 is helpful. I would like to insert a note from my commentary on Mark 2 (see www.freebiblecommentry.org ).
“Luk 2:17 “those who are sick” They had a sense of need that was essential for faith (cf. Mat 5:3-4) and Jesus was their healer and friend (cf. Luk 7:34; Luk 19:10).
“I did not come to call the righteous, but sinners” This is an ironic, possibly sarcastic, statement like Mar 7:19. This statement was not meant to imply that the religious leaders were righteous (cf. Mat 5:20) and, therefore, did not need to repent, but rather that Jesus’ message (cf. Mar 1:14-15) was more appealing to those who sensed their own spiritual need. Jesus uses proverbial statements often in His teaching (cf. Mar 2:17; Mar 2:21-22; Mar 2:27; Mar 3:27; Mar 4:21-22; Mar 4:25; Mar 7:15; Mar 8:35-37; Mar 9:40; Mar 9:50; Mar 10:25; Mar 10:27; Mar 10:31; Mar 10:43-44). No one is more blind than those who think they see!
In his book, The Method and Message of Jesus’ Teachings, Robert H. Stein makes a good point about this statement:
‘Although the term “totalitarian” has many negative connotations, Archibald M. Hunter’s use of this term is an accurate one and describes well the total commitment that Jesus demanded of his followers. On the lips of anyone else the claims of Jesus would appear to be evidence of gross egomania, for Jesus clearly implies that the entire world revolves around himself and that the fate of all men is dependent on their acceptance or rejection of him. . .according to Jesus, the fate of man centers around him. Rejection of him means eternal judgment; acceptance of him means acceptance by God. The pivotal point of history and salvation, Jesus claims, is himself. To obey him is to be wise and escape judgment, but to reject his words is to be foolish and perish, for his words are the only sure foundation upon which to build (Mat 7:24-27).’ (p. 118).”
“well” This was used as a technical medical term for “wholeness.”
Luk 5:32 “repentance” The Greek term “repentance” means a change of mind. The Hebrew term for “repentance” means a change of action. Both are required for true biblical repentance. It is turning from (repentance), as well as a turning to (faith). We can see this so well in Mar 1:15, where it says “repent and believe” (cf. Act 3:16; Act 3:19; Act 20:21). This shows the positive aspect of faith and the negative aspect of repentance. Jesus said it so well when He said “unless you repent you shall all likewise perish” (cf. Luk 13:3). See SPECIAL TOPIC: REPENTANCE IN THE OLD TESTAMENT at Luk 3:3.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
feast = reception (banquet). Greek doche. Occurs only here and Luk 14:13. others. See App-124.
with = in company with. Greek. meta. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
29.] This fact is only expressly mentioned here-but may be directly inferred from Mark, and remotely from Matt. See on Mat 9:10.
Fuente: The Greek Testament
Luk 5:29. , a great) on account of the multitude of guests.
Fuente: Gnomon of the New Testament
made: Joh 12:2
and there: Mat 9:10, Mar 2:15, 1Co 5:9-11, 1Co 10:27
Reciprocal: Gen 19:3 – a feast 1Ki 19:21 – gave unto Mat 11:19 – came Luk 7:34 – eating Luk 9:3 – two Luk 15:1 – General Luk 19:6 – joyfully Act 10:24 – and had Act 16:34 – when
Fuente: The Treasury of Scripture Knowledge
9
Since Levi was a publican by occupation, it was natural that many of his guests at the feast would be from that class.
Fuente: Combined Bible Commentary
Luk 5:29. A great feast for him in his house. Mentioned by Luke only, but implied in the other accounts.
Fuente: A Popular Commentary on the New Testament
2 d. Luk 5:29-32. The Feast. According to Luke, the repast was spread in the house of Levi; the new disciple seeks to bring his old friends and Jesus together. It is his first missionary effort. Meyer sees a contradiction to Matthew here. Matthew says, as Jesus sat at meat in the house,an expression which, in his opinion, can only mean the dwelling of Jesus. He decides in favour of Matthew’s narrative. But (1) how came the crowd of publicans and people of ill-fame at meat all at once in the house of Jesus? (2) Where is there ever any mention of the house of Jesus? (3) The repetition of Jesus’ name at the end of the verse (Luk 5:10 in Matthew) excludes the idea that the complement understood of the house is Jesus. As to Mark, the pron. , his house, refers to Levi; this is proved (1) by the opposition of to the preceding , and (2) by the repetition of the name in the following phrase. The expression in the house, in Matthew, denotes therefore the house, wherever it was, in which the meal took place, in opposition to the outside, where the call, with the preaching that followed it, occurred. As usual, Matthew passes rapidly over the external circumstances of the narrative; it is the word of Jesus in which he is interested.
The repast, doubtless, took place on the groundfloor, and the apartment or gallery in which the table was spread could easily be reached from the street. While Jesus was surrounded by His new friends, His adversaries attacked His disciples. The T. R. places their scribes before the Pharisees. In this case, they would be the scribes of the place, or those of the nation. Neither meaning is very natural; the other reading, therefore, must be preferred: the Pharisees and their scribes, the defenders of strict observance, and the learned men sent with them from Jerusalem as experts (Luk 5:17-21). The Sinait. and some others have omitted , doubtless on account of the difficulty and apparent uselessness of this pronoun.
Eating together is, in the East, as with us, the sign of very close intimacy. Jesus, therefore, went beyond all the limits of Jewish decorum in accepting the hospitality of Matthew’s house, and in such company. His justification is partly serious and partly ironical. He seems to concede to the Pharisees that they are perfectly well, and concludes from this that for them He, the physician, is useless; so far the irony. On the other hand, it is certain that, speaking ritually, the Pharisees were right according to the Levitical law, and that being so, they would enjoy the means of grace offered by the old covenant, of which those who have broken with the theocratic forms are deprived. In this sense the latter are really in a more serious condition than the Pharisees, and more urgently need that some one should interest himself in their salvation; this is the serious side of the answer. This word is like a two-edged sword: first of all, it justifies Jesus from His adversaries’ point of view, and by an argument ad hominem; but, at the same time, it is calculated to excite serious doubts in their minds as to whether this point of view be altogether just, and to give them a glimpse of another, according to which the difference that separates them from the publicans has not all the worth which they attributed to it (see on Luk 15:1-7).
The words to repentance are wanting in Matthew and Mark, according to the best authorities; the words understood in this case are: to the kingdom of God, to salvation. In Luke where these words are authentic, they continue the irony which forms the substance of this answer: come to call to repentance just persons!
It is for the Pharisees to ask themselves, after this, whether, because they meet the requirements of the temple, they satisfy the demands of God.
The discussion here takes a new turn; it assumes the character of a conversation on the use of fasting in the old and new order of things.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
LVII.
MATTHEW’S FEAST. DISCOURSE ON FASTING.
(Capernaum.)
aMATT. IX. 10-17; bMARK II. 15-22; cLUKE V. 29-39.
c29 And Levi [another name for the apostle Matthew] made him a great feast in his house: b15 And it came to pass, that he was sitting {aas he sat} at meat in the {bhis} ahouse, cand there was a great multitude of publicans [Matthew had invited his old friends] and of others band abehold, many publicans and sinners came and sat down with Jesus and his disciples. bfor there were many, cthat were sitting at meat with them. band they followed him. c30 And the Pharisees and their scribes {bthe scribes of the Pharisees,} [that is, the scribes which were of their party or sect] when they saw that he was eating with the sinners and publicans, c murmured against his disciples, saying, {athey said} unto his disciples, cWhy do ye eat and drink with the publicans and sinners? aWhy eateth your Teacher with the publicans and sinners? bHow is it that he eateth and drinketh with publicans and sinners? [From their standpoint, the question was natural enough. No strict Jew could eat with a Gentile ( Act 11:3, Gal 2:12), and Matthew’s guests were classed with the heathen.] a12 But {b17 And} awhen he bJesus heard it, he canswering said {bsaith} unto them, They that are whole {cin health} have no need of a physician, but they that are sick. a13 But go ye and learn what this meaneth, I desire mercy, and not sacrifice [For an explanation of this passage, see Mat 22:4, Luk 14:8, Joh 2:8, Joh 2:9). Mourning and fasting would therefore ill befit such an occasion.] c35 But the days will come; and when the bridegroom shall [350] be taken from them, band then will they fast in that day. {cthose days.} [Jesus here foretells the removal of his visible presence from his disciples by his ascension. His words predict but do not command a fast. He prescribed no stated fasts, and the apostolic church kept none. History shows that prescribed fasts become formal and tend to Phariseeism.] 36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment, else he will rend the new, and also the piece from the new will not agree with the old. a16 And no man putteth {bseweth} a piece of undressed cloth on {aupon} an old garment; for {belse} that which should fill it up taketh from it, {afrom the garment,} bthe new from the old, and a worse rent is made. [Jesus justifies the conduct of his disciples by an appeal to the principles of the new dispensation, by which they were governed. The disciples of John looked upon Jesus as a reformer of Judaism, but he corrects their false impressions. To tear the new dispensation to pieces to renovate or embellish the old would be to injure the new and to destroy the old. By the process of fulling or dressing, new cloth was cleansed and shrunk so as to become more compact. The new cloth, therefore, had in it, so to speak, a life-element, and in its movement while shrinking it would tear the weaker fiber of the old cloth to which it was sewed, and thus enlarge the rent. The new dispensation could have rites and forms of its own, but could not conform to the rites of the Pharisees. If the conduct of his disciples had made a rent in the rabbinical traditions with regard to fasting, Jesus could not so modify the conduct of his disciples as to patch the rent without injuring the moral sense of his disciples, and without making Phariseeism a more meaningless hypocrisy than ever.] 22 And no man putteth {a17 Neither do men put} new wine into old wine-skins: celse the the new wine will burst the skins, aand the wine citself will be {ais} spilled, band the wine perisheth, and the skins: aburst, cand the skins will perish. abut they put new wine {cnew [351] wine must be put} binto fresh wine-skins. aand both are preserved. [This parable is also an illustration of the principles set forth above. Wine was then stored in casks of skin–usually hides of goats. Wine-skins, newly made, were elastic, and would expand to accommodate the fermentation of the new wine within. But the old wine-skins were stiff and of little strength, and would burst if fermenting liquid were confined within them.] c39 And no man having drunk old wine desireth new; for he saith, The old is good. [The thought here is that as wine should be put in skins suited for it, and as, at an entertainment, the different kinds of wine should be served in appropriate succession; so, fasting should be observed on suitable occasions–not, for instance, at a wedding.]
[FFG 349-352]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
CHAPTER 29
MATTHEWS BEAST
Mat 10:1-17; Mar 2:15-22; Luk 5:29-39. Luke And Levi made a great feast for Him in his own house; and there was a great multitude of publicans and others who were sitting with them. And the scribes and Pharisees were murmuring to His disciples, saying, Why do you eat and drink with publicans and sinners? And Jesus, responding, said to them, They that are whole need not a physician, but they that are sick. I came not to call the righteous, but sinners to repentance. Levi is a name of Matthew, the author of the first Gospel. He was a rich Jew, holding the office of publican i.e., collector of the Roman revenue living at Capernaum. Jesus passed by one day, spoke to him, and said, Follow Me. Unhesitatingly leaving all, he becomes a disciple of our Lord, and was afterward promoted to the apostleship. The publicans, as a rule, were proverbial for wickedness, dishonesty, and popular odium, as the Jews loathed the Roman Government, whose financial officers they were. We see how dearly Matthew loved his unsaved companions. Consequently he makes a great feast, and compliments them with an invitation, at the same time inviting Jesus and His disciples, hoping by this costly festival to bring them under the influence of the sinners Savior; thus giving us all an example we would do well to appreciate, also answering the hackneyed question, How shall we reach the masses? Give them a kind invitation, like Matthew, to come to a feast especially prepared for them in your own house, meanwhile you do your utmost, by prayer and timely conversation, to win them for God and heaven. We observe the same phenomenon this day which confronted Jesus and His disciples, thus intimately associated with the publicans and sinners at Matthews feast; i.e., the scribes (i.e., the pastors) and Pharisees (i.e., the influential and official members of the popular Churches) rejecting, contemptuously, drunkards, harlots, and other notorious reprobates, especially if they have no money. Matthew says: Going, learn what this is, I wish mercy and not sacrifice. For I came, not to call the righteous, but sinners to repentance. What does our Lord mean by mercy and not sacrifice? When you are utterly destitute, bankrupt, and broken-hearted, there is a wide, open door for Jesus to come in. With this He is delighted. So long as you realize your own possessions, you bank on them, and expect to win Divine favor by your contributions. In this way millions plunge into hell. God is not poor. He does not need your money, nor anything else you have. He wants you, and not your possessions. Jesus wants immortal intelligence to glorify Him through all eternity.
THE DISCIPLES OF JOHN & JESUS
Mar 2:18. And the disciples of John and Jesus were fasting. And they come and say to Him, Wherefore do the disciples of John and the Pharisees, and Thy disciples do not fast? Fasting, in both dispensations, is not only a concomitant, but an auxiliary of prevailing prayer. Elijah, Moses, and Jesus all fasted forty days, Divinely kept in a spiritual rapture, the physical organism abiding in status quo. The disciples of Jesus, during His personal appearance, were an exception to this general rule, because of its disharmony with the power, the glory, and the infinite and extraordinary privilege peculiar to the immediate companions of the Omnipotent Savior; as fasting has a melancholy and lugubrious influence upon its votaries somewhat incompatible with that paradisiacal felicity characteristic of the Divine presence.
THE BRIDESMEN
And Jesus said to them, Whether are the sons of the brides chamber able to fast as long as the bridegroom is with them? So long a time as they have the bridegroom with them they are not able to fast. The sons of the brides chamber here mentioned as the men who have charge and are commissioned to the work of preparing the chamber in the house of the bridegroom for him to bring the bride into his own home; i.e., the great work of getting the bride ready and the bride chamber in order for the coming of the Bridegroom when He will take the bride to His heavenly home. We are betrothed to Christ in regeneration, and married to Him in sanctification. Jesus makes the application to His own disciples, and especially the twelve apostles, who were then laboring in the evangelistic field, destined soon to broaden out and encompass the whole world; thus calling out the bride from every nation under heaven, getting her sanctified, robed, and ready to meet the Bridegroom. Hence, Gods holy people, preaching the gospel of full salvation to the ends of the earth, are the sons of the bride chamber, faithfully laboring to get the bride ready for the Coming of the Bridegroom. Our Lord here fully settles the problem in reference to the expediency of fasting in our dispensation, when He states And the days will come when the Bridegroom must be taken away from them, and then they will fast in that day. Hence you see from this Scripture the pertinence of fasting ever since our Lord ascended into heaven. In His presence there was too much sunshine and glory for His disciples to fast. Since His departure, the widowed Church has not ceased to fast and pray for the return of our Lord.
THE NEW GARMENT, NEW BOTTLE, & NEW WINE
Luk 5:36. And He spoke a parable to them, That no one putteth a piece of new garment on an old garment; as in that case the new tears it, and the piece which was from the new does not harmonize with the old. No one puts new wine into old bottles; as in that case the new wine will burst the bottles, and it will be poured out, and the bottles will perish; but the new wine is to be put into new bottles, and both will be preserved. Every conceivable entity has both an exterior and an interior, which are equally indispensable to its existence. In the lucid and diversified symbolism of the gracious economy we have the most beautiful and perfect elucidation of both of these hemispheres, constituting the grand globe of full salvation. The new patch sewed on the old, thread-bare garment is too heavy and strong. It tears out all the fabric with which it is connected, making the hole several times its former size, and if repeated would actually tear the old garment all to pieces. What are we to do in this case? Let the old garment wear out, and never patch it. Oh! so our Lord has something better for us than the old tagged garment, and wants to take us out of the patching business altogether. He has for us the best robe, snowy white, washed in the blood of the Lamb, which will never get old and never wear out. Counterfeit religions are always patching up an old experience. Be sure you get this royal robe, which the King of glory furnishes His faithful bride without money and without price, which will never get old, nor wear out, nor need patching, but will shine with ever-brightening splendor through the flight of eternal ages. The garment represents the exterior of a Christian character, while the wine and the bottle typify the interior. You must keep your mind off the glass bottles of modern times, and contemplate the leather bottles, the only kind in use in the days of our Savior. It is wonderful how the Orientals never change, but perpetuate the customs and institutions of the Bible times. On the streets of Jerusalem, Hebron, Joppa, and all Palestinian cities, we constantly see the water- carriers bending under a whole goat-skin, full of water, thus carrying it from the fountain to supply the various demands. The fermentation of new wine, Increasing its bulk will break the old leather bottle, which is not strong enough thus to endure the pressure. While, of course, these strong metaphors illustrate the fact that Christianity is not simply a patch on Judaism, or some new wine poured into the old Mosaic bottles, but a de novo institution, such an interpretation merely reaches the surface, leaving the grand interior unexplored. The bottle is the heart. In a genuine conversion, God gives you a new heart. (Eze 36:26) Gods work, like Himself, never gets old. Hence the bottle He gives you is always new. Wine symbolizes the Holy Ghost, whom you receive as an indwelling Comforter in sanctification; of course, He can never get old. Therefore you see, with a true regeneration, you get the new bottle, which will never get old; while in the genuine. sanctification, you receive the new wine of the kingdom, which will never ferment nor get old. Hence, you should have nothing to do with the old bottles of a backslidden experience, nor the old wine of a counterfeit sanctification. The reason why the dead, worldly Churches are so timorous of sanctification preached in their pulpits, is because they are afraid the new wine will burst up their old bottles. But that is just what ought to be done. The bottle which the new wine will burst is of no account. The Lords genuine new bottles are elastic enough to hold a hundred-fold without detriment. The very thing we need in the fallen Churches is a glorious, Holy Ghost revival, whose first work is the bursting up of all those old bottles, and tearing up their old garments, thus showing them their need of the new. Then what a glorious time for all of us, when they all get new robes, bright and beautiful; new bottles, and all filled with the delicious, sweet, new wine, bright as ever sparkled from the grapes of Eshcol!
And no one drinking the old immediately wishes the new; for He says, The old is better. How is this? We find it universally illustrated. The heathens constantly meet our missionaries with the response, Your religion suits you; but ours is better for us. Roman Catholic hears a Pentecostal sermon, but turning away, says his dead formality and priestcraft are better. As Luke says, he does not immediately desire the new, but says the old is better. Go into a dead, formal Church anywhere, and preach the living power of full salvation, and the people at first get angry, become sullen, and say their old religion is better. Go ahead, wait on the Lord, till these people get pungently convicted, and they will change their mind and want the new. Now remember, Jesus does not say the old is better, but that dead professor says it, and he is mistaken; for he soon changes his mind, when conviction strikes him like lightning, and takes it all back, turns round, seeks and finds the new bottle i.e., the new heart and never stops till he gets it filled with the new wine (i.e., the Holy Ghost), in the rich and glorious experience of entire sanctification.
Fuente: William Godbey’s Commentary on the New Testament
Verse 29
Levi appears to have been a man of standing and consideration among his class.
Fuente: Abbott’s Illustrated New Testament
The joy of Levi and his outcast guests contrasts with the grumbling of the Pharisees and scribes. The religious leaders objected to Jesus and His disciples’ eating and drinking with these tax gatherers and sinners because of the risk of ceremonial defilement they ran by doing so. They focused their criticism on Jesus’ disciples rather than on Jesus, perhaps because Jesus was so popular.