Luke 5:20–39

5:20 When73 Jesus74 saw their75 faith he said, “Friend,76 your sins are forgiven.”77 5:21 Then78 the experts in the law79 and the Pharisees began to think80 to themselves,81 “Who is this man82 who is uttering blasphemies?83 Who can forgive sins but God alone?” 5:22 When Jesus perceived84 their hostile thoughts,85 he said to them,86 “Why are you raising objections87 within yourselves? 5:23 Which is easier,88 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know89 that the Son of Man90 has authority on earth to forgive sins”—he said to the paralyzed man91—“I tell you, stand up, take your stretcher92 and go home.”93 5:25 Immediately94 he stood up before them, picked95 up the stretcher96 he had been lying on, and went home, glorifying97 God. 5:26 Then98 astonishment99 seized them all, and they glorified100 God. They were filled with awe,101 saying, “We have seen incredible102 things103 today.”104

The Call of Levi; Eating with Sinners

5:27 After105 this, Jesus106 went out and saw a tax collector107 named Levi108 sitting at the tax booth.109 “Follow me,”110 he said to him. 5:28 And he got up and followed him, leaving everything111 behind.112

5:29 Then113 Levi gave a great banquet114 in his house for Jesus,115 and there was a large crowd of tax collectors and others sitting116 at the table with them. 5:30 But117 the Pharisees118 and their experts in the law119 complained120 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?”121 5:31 Jesus122 answered them, “Those who are well don’t need a physician, but those who are sick do.123 5:32 I have not come124 to call the righteous, but sinners to repentance.”125

The Superiority of the New

5:33 Then126 they said to him, “John’s127 disciples frequently fast128 and pray,129 and so do the disciples of the Pharisees,130 but yours continue to eat and drink.”131 5:34 So132 Jesus said to them, “You cannot make the wedding guests133 fast while the bridegroom134 is with them, can you?135 5:35 But those days are coming, and when the bridegroom is taken from them,136 at that time137 they will fast.” 5:36 He also told them a parable:138 “No one tears a patch from a new garment and sews139 it on an old garment. If he does, he will have torn140 the new, and the piece from the new will not match the old.141 5:37 And no one pours new wine into old wineskins.142 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins.143 5:39 144 No145 one after drinking old wine wants the new, for he says, ‘The old is good enough.’ ”146

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73	tn Here καί (kai) has not been translated because of differences between Greek and English style.
74	tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
75	sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
76	tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
77	tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style. sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
78	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
79	tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
80	tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
81	tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
82	tn Grk “this one” (οὖτος, houtos).
83	sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
84	sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
85	tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesthai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
86	tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
87	tn The Greek verb διαλογίζεσθε (dialogizesthe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun—which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96–97; D. L. Bock, Luke [BECNT], 1:484)—suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
88	sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
89	sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
90	sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
91	tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation. sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
92	tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
93	tn Grk “to your house.”
94	tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
95	tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
96	tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
97	sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
98	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
99	tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
100	tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
101	tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
102	tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
103	tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
104	sn See the note on today in 2:11.
105	tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
106	tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
107	sn See the note on tax collectors in 3:12.
108	sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
109	tn While “tax office” is sometimes given as a translation for τελώνιον (telōnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings. sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
110	sn Follow me. For similar calls on the part of Jesus see Luke 5:10–11; 9:23, 59; 18:22.
111	sn On the phrase leaving everything see Luke 5:10–11; 14:33.
112	tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
113	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
114	sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36–50; 9:12–17; 10:38–42; 11:37–54; 14:1–24; 22:7–38; 24:29–32, 41–43.
115	tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
116	tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
117	tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
118	sn See the note on Pharisees in 5:17.
119	tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
120	tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7–8; Num 14:2, 26–35; 16:11.
121	sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
122	tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
123	sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
124	sn I have not come is another commission statement by Jesus; see 4:43–44.
125	sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1–5; 15:7, 10; 16:30; 17:3–4; 24:47.
126	tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
127	tc Most mss (א,2 A C D Θ Ψ f1, 13 𝔐 latt sy) read διὰ τί (dia ti, “Why* do John’s …?”) here, turning the statement into a question. But such seems to be a motivated reading, assimilating the text to Mark 2:18 and Matt 9:14. The reading represented in the translation is supported by 𝔓4 א1 B L W Ξ 33 892* 1241 sa. sn John refers to John the Baptist.
128	sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29–34; 23:26–32; Num 29:7–11). The zealous fasted twice a week on Monday and Thursday.
129	tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
130	sn See the note on Pharisees in 5:17.
131	tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
132	tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
133	tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
134	sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5–6; 62:4–5; 4 Ezra 2:15, 38).
135	tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
136	sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
137	tn Grk “then in those days.”
138	sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
139	tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
140	tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
141	sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
142	sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
143	tc Most mss (A C [D] Θ Ψ f13 𝔐 latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amphoteroi suntērountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (𝔓4, 75vid א B L W f1 33 579 700 1241 2542 co), however, lack the words. sn The meaning of the saying new wine … into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
144	tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these mss looks like assimilation to the other synoptic accounts.
145	tc ‡ Although most mss begin the verse with καί (kai, “and”), beginning the sentence without a conjunction is both a harder reading and is found in early and important witnesses (𝔓4, 75vid א2 B 579 700 892 1241). NA 27 puts the word in brackets indicating doubts as to its authenticity.
146	tc Most mss, especially the later ones (A C Θ Ψ f1, 13 33 𝔐 lat), read χρηστότερος (chrēstoteros, “better”), a smoother reading. The reading of the text (found in 𝔓4 א B L W 1241 pc) is preferred as the more difficult reading. This reading could suggest that the new thing Jesus brings is not even considered, since the “old wine” is already found quite acceptable. tn Grk “good.” sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).

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