A Personal Exposition of Luke 5:27-39 (NKJV) follows:
DISCLAIMER: To interpret Scripture one MUST be a true believer who is spiritually concentrating on God and believes the Bible is His authoritative word. Even then mistakes are made; I'm not perfect. Also, one cannot suddenly come to some new revelation that has not been thoroughly vetted by the Church as a whole, past and present. That is how cults are born (Mormons, Jehovah Witnesses, etc).
The Galilean ministry is the beginning of Jesus’ first teachings, healings, and miracles. Prior to His full time ministry, He had received baptism, the Holy Spirit, and the blessing of God. Having endured triumphantly the temptations of the devil, Jesus set up His home in Capernaum (Matt. 4:13; Mark 2:1). He was traveling around the Galilean area teaching in the synagogues, gathering disciples, and performing exorcisms, healings, and miracles upon the people. His fame had been spreading throughout the area and many people were coming to Him to listen to His words, be healed of their infirmities, and to see who this was that spoke with power and authority. After all of these things, Jesus saw a tax collector sitting at his booth named Matthew Levi, whom He called to be a disciple in a fashion that is typical of Jesus throughout the Gospels: “Follow Me,” (Luke 5:27). The text to be exposited is Luke 5:27-39, which contains Levi’s calling, and the ensuing gathering at his house.
Beginning with the names of the various people in this particular section, the foremost is that of Jesus, the promised Jewish Messiah who fulfilled all the Old Testament prophesies concerning Him (Luke 24:44). Matthew Levi is the disciple called by Jesus. His job is that of a “tax collector,” a job that is particularly despised because of the fact that they earned their money through the taxes collected from the people. Tax collectors are a detested sort, seen by the way that they are linked synonymously with the “sinners” who are also present (Luke 5:30). Matthew would, of course, later write the Gospel that bears his name. The Pharisees and Scribes are also in attendance who, after hearing of Jesus’ fame, come to ask Him questions regarding His ministry in a similar fashion as that of John the Baptist (John 1:19-27). They were the Jewish priests and teachers of the law.
There is no specific date or time reference for these events. Luke only specifies that this section occurs in succession of the previous verses (v27). Luke also fails to mention where this specific event actually takes place. He reports that Jesus was previously at the Lake of Gennesaret (v1), the “northwestern corner of the Sea of Galilee,” (The New American Commentary, 168), but Luke says that Jesus had moved on from that location to other cities (v12). It is only by a cross reference of the same event from other Gospels that one can be sure that Jesus was even in the same area of Lake Gennesaret and at least close to Capernaum (Matt. 4:13; 9:1; Mark 2:13).
Luke’s literary features include mainly narrative mixed with question and answer dialog to account of the events, although, at the end of the section, he does account for Jesus’ use of three separate parables. The scholarly consensus is that because of textual dating, early church father quotes, and unmistakable similarities between the synoptic Gospels, Luke had access to at least Matthew or Mark’s Gospel, if not both. From that conclusion, one can understand the striking similarities in the accounts of this section, and attempt to understand why they differ in places. The basic story and wording are essentially the same in all three, but there are things added by Luke, such as the third parable in Luke 5:39, which does testify to the fact that he had researched this event personally. There is also something missing from Luke’s account, such as the Hosea 6:6 quote from Matt. 9:13. Since Matthew is the actual person pertaining to the event and the writer of the same Gospel, one can state unequivocally that Jesus did in fact say those words, however, this omission testifies to Luke purposely omitting this reference to suit his target audience and writing style. Also, Luke does not specify, as Matthew (9:14) and Mark (2:18) do, that the people asking the questions changes from the Pharisees (v30) to the disciples of John (v33).
There are many cross-references to be used to gain further insight. Jesus’ exact words of “Follow Me” in Luke 5:27, is used six other times in the Gospels for the calling of disciples and for others who wished to follow Jesus (Matt. 4:19; 8:21-22; Mark 10:21; John 1:43; 21:19; 21:22). The use of the phrase “tax collectors and sinners” (v29), is also used again by Luke when the Pharisees ask almost the same question of why Jesus is consorting with them (Luke 15:1). John 3:17 also helps to confirm that Jesus’ words in Luke 5:32, to call “sinners to repentance,” is the actual reason that He was sent to this world. Also, one can see Jesus being referred to as the “Bridegroom” by John the Baptist in John 3:29, the same word that Jesus used in his analogy as to why His disciples did not fast. Finally, one can see the resemblance of the “bridegroom” being taken away in Luke 5:35, to Jesus’ many references to the fact that He would be taken away from them, but also that He would return (Matt. 16:27; Luke 9:22; 17:22; John 14:2-4,18,28; 16:5-7;Acts 1:11).
The content of Luke 5:27-39 is a brief discipleship calling followed by teaching mixed with a moral exhortation through Jesus’ various answers. Matthew is called by Jesus in verse 27, which he does fully by later becoming a full-fledged disciple (Matt. 10:3), and writing his own Gospel. The second part of the content is the two questions that are asked during the events. Jesus uses the opportunity to not only teach, but also to convict the hearts of those present. He uses an analogy of the sick needing a doctor to answer the first question, to teach and convict the Pharisees of their self-righteousness, as well as those in attendance of their own sinful state. For the second question Jesus again uses an analogy when He answers that He is a reason they should be as happy as a “bridegroom” about to be married. Jesus then uses three parables to illustrate further, for those that would understand later, the difference between the Pharisee’s and John’s ministry, and His own ministry.
What the text specifically says is also of paramount importance. After what had preceded, (the healing of the paralytic, Luke 5:17-26), Jesus “went out and saw a tax collector named Levi, sitting at the tax office,” and Jesus “said to him, ‘follow Me’” (v27). This is a specific way Jesus’ called disciples, but at this time, Levi may not have been aware of its extent or ramifications. They then depart to Levi’s house, where he “gave Him a great feast,” (v29). Many tax collectors were present, as well as “others [who] sat down with them.” Then the “scribes and Pharisees” make a complaint to Jesus’ disciples, asking, “why do You eat and drink with tax collectors and sinners?” (v30). The implication here is that the two groups mentioned are one and the same: sinners. Jesus then gives His answer through an analogy by saying, “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” (v31-32). This shows that Jesus, by inferring that the Pharisees are “the righteous,” and the people around Him are the “sinners,” knew the hearts of the Pharisees’ internal self-righteousness problem, as well as the need of those that were in attendance to be aware of their own sins needing to be personally repented.
Then, another question is asked of Jesus, but the ones asking are not specifically revealed by Luke: “Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?” (v33). The question here is very innocent in nature, so it seems that because the Pharisees are not specifically stated to have asked it, that the question comes from another group of people. That group is identified in the other Gospels as the disciples of John (Matt. 9:14; Mark 2:18). Jesus answered them, saying, “Can you make the friends of the bridegroom fast while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them; then they will fast in those days” (v34-35). Jesus compares Himself to a bridegroom, and His disciples as his friends. Jesus states that the friends do not fast in a wedding scenario, so they will not either. As mentioned before, Jesus also alludes to the fact that one day He will not be in their company. The “and then they will fast,” indicates a reference to the fact that His disciples will be in a saddened state and actually fast after Jesus is gone from them.
To illustrate His point further for the last question and to provide many possible applications, Jesus then states three parables. The first parable: “No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old” (v36). A new piece of cloth will shrink when washed, but since an old cloth has already shrunk, the new cloth sewn in will tear the old when it shrinks. It will also not be as faded as the old, and there will be a noticeable difference in color. The second parable: “And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. But new wine must be put into new wineskins, and both are preserved” (v37). Old wineskins have already expanded to their capacity. Putting new wine into them will cause the old wineskin to burst, since it cannot expand anymore. The third parable: “And no one, having drunk old wine, immediately desires new; for he says, ‘The old is better’” (v39). Old wine has been aged; it is more flavorful, and it is more potent. New wine is the exact opposite.
Luke’s account had many ramifications and lessons to be learned for those that were in attendance at Matthew’s house, his target reading audience, and people today. Firstly, it shows the current state of the social barriers that existed in their time. The Pharisees lumped tax collectors and sinners together. Both of these groups were viewed as in a “lower state” and “beneath” them: those types of people were viewed as not to be associated with by truly pious people seeking to obey God in the Pharisees’ minds. Jesus’ answer shows, again, His compassion for those that are lost in the world. Jesus seeks sinners who do not truly know God, not those who are on the correct path or already have a relationship with Him; they have already found Him. The fact that Jesus would associate with tax collectors and sinners, displays His tearing down of those social barriers that had been put in place by the legalism and traditions of their day.
Also, it shows that Jesus was not concerned about what others personally thought of Him because of their preconceived notions of who they thought was worthy of His association. Jesus tells the Pharisees that these are the exact people most in need of help, and from the text, one can see that the Pharisees, as the religious leaders of their day, should have taken notice of them as being in need, not separating themselves. Jesus shows that the Pharisees were more concerned with what others thought, than with what God wanted for them to accomplish. The self-centeredness of the Pharisees was on full display, which is why Jesus answered them when the Pharisees were trying to keep a low profile by asking His disciples an accusing question. One can imagine, Jesus sitting down and eating, the Pharisees whispering to the disciples, and Jesus rebuking them in front of everyone so that all would know of their distaste for those gathered. This must have been known to those present anyways, and it was the primary reason why Jesus was in their mist. His rebuke was a two-fold step which allowed the Pharisees to see their own sin, as well as the people gathered, and let them all know of their true need of repentance. Being with sinners is not, in itself, sinning. Jesus was bringing salvation all the more closer to those who needed it the most.
John’s disciples were also wanting to know why His ministry looked different than the other religious leaders. Jesus gives a reply that appeals to their minds in a visual nature so they could better understand why the differences existed. As they were shown the differences, they were also shown how Jesus’ ministry was distinct and superior to the others. Everyone could relate to what happens during a marriage ceremony. They all must have had some experience, personal or otherwise, at what takes place with those attending to a bridegroom’s needs. In relating Himself as the “bridegroom,” Jesus is also showing the happiness that they have between each other. In a most joyous time of Jesus’ present ministry, it would not be right to be in a mournful state, which fasting would create.
The closing parables help them understand the differences between an old and new ministry, which Jesus was relating to His ministry. It cannot be done the old way, but in a new way. The old Mosaic system would soon be replaced by an age of Grace, and Jesus was helping them to see this fact. They also could begin to recognize that the old things (traditions and legalism) that they were doing, which they thought was honoring God, was, in fact, taking them and others farther away from God by rejecting what God actually wanted for them to do. Everyone is hereby shown the differences and the importance of Jesus ministry in comparison to John’s and the Pharisees.
Luke included this section to give another example of how the disciples were called, as well as show why Jesus associated with the “lower dregs” of society. Luke makes this social distinction clear with the presence of the Pharisees. He highlights those that think themselves too good to mingle with the undesirables, as well as both of their needs to acknowledge that in the eyes of God, they were all the same: sinners. Luke is also able to show why Jesus was not going around confronting the Pharisees: they were coming to Him, but even more than that, Jesus goes to those that were at least aware of their “sickness,” not those who thought of themselves as “righteous” in these passages. Jesus was not at Matthew’s house to evangelize the Pharisees, instead, He was there to call the “sinners.” This is also Luke’s way of telling his readers another aspect of Jesus’ ministry more clearly. To help his readers understand the differences between the ways Jesus accomplished His ministry, and the ways that others were trying to accomplish theirs. Others reading may also have been asked and questioned by others as to why Jesus did things the way that He did, and this section would help them be able to relate why Jesus did what He did in the way that He did.
Personally, for today’s Christians, there is much that can be applied from this section of Luke 5:27-39. Firstly, one must be careful when diving into an unrepentant sinner’s life. They are not Jesus. No man wearing a white robe ever went into a coal factory and came out without his clothes being ruined. Christians wish to rub off their cleanliness onto those who are dirty, but many times, they end up getting dirty instead. One must not take oneself lightly when they are immersed in the lives of truly unrepentant sinners. Those they come in contact with must see the stark differences between a man of God, and themselves, or else they will think that following Jesus does not really offer that much difference from their own lifestyle. Remember to keep ones white robe as clean as possible; don’t go in and start chucking coal into the furnace with them. And remember to guard oneself even more after leaving the situation by spiritually cleansing the white robe of all blemishes that may have been transferred into the heart. Recognize where the dirt came from, and wash it thoroughly.
That being said, Jesus is telling Christians to do as He did. One must not isolate oneself from those deemed undesirable. Reaching unrepentant sinners should be a Christian’s top priority. One must not think of what others may think, if they are “on duty” for God when doing those things. This is why it is most important that other Christians bring along other Christians, as Jesus did with the disciples. Pastors and spiritual leaders at Church must also know what is going on, because, if others do see them, the word will get back to their Pastor, not because the person telling him wants to “rat” them out, but because they are concerned about their spiritual well-being. For that reason, it is best that one immediately informs their Pastor of any event that may be viewed in that way. It is better for a Pastor to explain to the one informing him of their actions that, “Oh yes, I know. He has told me about this matter, and we are working together in it,” rather than, “He went where, and did what?! I did not know. I had better have a talk with him about this.”
Also, Jesus made sure to answer John’s disciples and the Pharisees so as to not let them leave with an impression that He did not know what He was doing. There are differences between Jesus and the other religions that have been created to false gods. Christians must recognize these differences, and they must be able to explain them in a manner which will illuminate the minds of others by giving examples that they can relate to from everyday life. If someone asks what the difference is between Jesus and Mohammed, or Christianity and Islam, etc., they had better be able to give an explanation which highlights some differences, or else that person will leave with the impression that Jesus is not the only way to Heaven.
Christians must also be careful to not mix in the old and new ways of thinking, in regards to viewing the old traditional and legalistic ways of the Pharisee’s with the New Testament’s teachings as parable one and two highlights. As with the third parable, Christians must also understand that time will make the new wine taste better when it is older. There are people in today’s churches who are viewed by the younger generation as “stuck in their old ways.” For them, the old wine tastes better. This may be in regards to worship music and many other church functions. One must be patient and allow for the new wine (styles) to age properly, only then will it be palatable to their senses. Likewise, a younger generation, who sees the old wine (styles) as pungent to their senses, must realize, that what they are drinking is new wine, and that it must age properly before it is palatable by all. Time will heal and deal with these changes, but, in the meantime, Christians must remember to maintain a proper balance, for soon the new wine will be old, and a newer wine will be what the next generation is drinking. (Commentary Critical and Explanatory on the Whole Bible, Luke Chapter 5 commentary).
Works Cited
Holy Bible: NKJV, New King James Version. Nashville: Thomas Nelson, 1982. Print.
Holy Bible: NIV, New International Version. Grand Rapids, MI: Zondervan, 2011. Print.
Jamieson, Robert, A. R. Fausset, and David Brown. Commentary Critical and Explanatory on the Whole Bible. N.p.: Laridian, 1871. Electronic.
Stein, Robert A. The New American Commentary. Luke Vol. 24,. Nashville, TN: Broadman & Holman, 1992. Print. Luke.