Luke 5:20-39

5:20 When ¹  Jesus ²  saw their ³  faith he said, “Friend, ⁴  your sins are forgiven.” ⁵  5:21 Then ⁶  the experts in the law ⁷  and the Pharisees began to think ⁸  to themselves, ⁹  “Who is this man ¹⁰  who is uttering blasphemies? ¹¹  Who can forgive sins but God alone?” 5:22 When Jesus perceived ¹²  their hostile thoughts, ¹³  he said to them, ¹⁴  “Why are you raising objections ¹⁵  within yourselves? 5:23 Which is easier, ¹⁶  to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know ¹⁷  that the Son of Man ¹⁸  has authority on earth to forgive sins” – he said to the paralyzed man ¹⁹  – “I tell you, stand up, take your stretcher ²⁰  and go home.” ²¹  5:25 Immediately ²²  he stood up before them, picked ²³  up the stretcher ²⁴  he had been lying on, and went home, glorifying ²⁵  God. 5:26 Then ²⁶  astonishment ²⁷  seized them all, and they glorified ²⁸  God. They were filled with awe, ²⁹  saying, “We have seen incredible ³⁰  things ³¹  today.” ³² 

The Call of Levi; Eating with Sinners

5:27 After ³³  this, Jesus ³⁴  went out and saw a tax collector ³⁵  named Levi ³⁶  sitting at the tax booth. ³⁷  “Follow me,” ³⁸  he said to him. 5:28 And he got up and followed him, leaving everything ³⁹  behind. ⁴⁰ 

5:29 Then ⁴¹  Levi gave a great banquet ⁴²  in his house for Jesus, ⁴³  and there was a large crowd of tax collectors and others sitting ⁴⁴  at the table with them. 5:30 But ⁴⁵  the Pharisees ⁴⁶  and their experts in the law ⁴⁷  complained ⁴⁸  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ⁴⁹  5:31 Jesus ⁵⁰  answered them, “Those who are well don’t need a physician, but those who are sick do. ⁵¹  5:32 I have not come ⁵²  to call the righteous, but sinners to repentance.” ⁵³ 

The Superiority of the New

5:33 Then ⁵⁴  they said to him, “John’s ⁵⁵  disciples frequently fast ⁵⁶  and pray, ⁵⁷  and so do the disciples of the Pharisees, ⁵⁸  but yours continue to eat and drink.” ⁵⁹  5:34 So ⁶⁰  Jesus said to them, “You cannot make the wedding guests ⁶¹  fast while the bridegroom ⁶²  is with them, can you? ⁶³  5:35 But those days are coming, and when the bridegroom is taken from them, ⁶⁴  at that time ⁶⁵  they will fast.” 5:36 He also told them a parable: ⁶⁶  “No one tears a patch from a new garment and sews ⁶⁷  it on an old garment. If he does, he will have torn ⁶⁸  the new, and the piece from the new will not match the old. ⁶⁹  5:37 And no one pours new wine into old wineskins. ⁷⁰  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. ⁷¹  5:39 ⁷²  No ⁷³  one after drinking old wine wants the new, for he says, ‘The old is good enough.’” ⁷⁴ 

[5:20]  ¹ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ³ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ⁴ tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).

[5:20]  ⁵ tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.

[5:21]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ⁷ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") 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.

[5:21]  ⁸ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ⁹ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁰ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹¹ 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.

[5:22]  ¹² 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.

[5:22]  ¹³ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “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.

[5:22]  ¹⁴ 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.

[5:22]  ¹⁵ tn The Greek verb διαλογίζεσθε (dialogizesqe, “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.”

[5:23]  ¹⁶ 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.

[5:24]  ¹⁷ 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).

[5:24]  ¹⁸ 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.

[5:24]  ¹⁹ 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.

[5:24]  ²⁰ 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).

[5:24]  ²¹ tn Grk “to your house.”

[5:25]  ²² tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:25]  ²³ 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.

[5:25]  ²⁴ 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.

[5:25]  ²⁵ 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.

[5:26]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ²⁷ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ²⁸ 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.

[5:26]  ²⁹ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ³⁰ 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).

[5:26]  ³¹ 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.

[5:26]  ³² sn See the note on today in 2:11.

[5:27]  ³³ tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:27]  ³⁴ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[5:27]  ³⁵ sn See the note on tax collectors in 3:12.

[5:27]  ³⁶ sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.

[5:27]  ³⁷ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[5:27]  ³⁸ sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.

[5:28]  ³⁹ sn On the phrase leaving everything see Luke 5:10-11; 14:33.

[5:28]  ⁴⁰ 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.

[5:29]  ⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:29]  ⁴² 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.

[5:29]  ⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[5:29]  ⁴⁴ 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.

[5:30]  ⁴⁵ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁴⁶ sn See the note on Pharisees in 5:17.

[5:30]  ⁴⁷ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ⁴⁸ 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.

[5:30]  ⁴⁹ 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.

[5:31]  ⁵⁰ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

[5:31]  ⁵¹ 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.

[5:32]  ⁵² sn I have not come is another commission statement by Jesus; see 4:43-44.

[5:32]  ⁵³ 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.

[5:33]  ⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:33]  ⁵⁵ tc Most mss (א*^,2 A C D Θ Ψ Ë^1,13 Ï 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 Ì⁴ א¹ B L W Ξ 33 892* 1241 sa.

[5:33]  ⁵⁶ 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.

[5:33]  ⁵⁷ tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.

[5:33]  ⁵⁸ sn See the note on Pharisees in 5:17.

[5:33]  ⁵⁹ 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).

[5:34]  ⁶⁰ tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.

[5:34]  ⁶¹ 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).

[5:34]  ⁶² 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).

[5:34]  ⁶³ tn Questions prefaced with μή (mh) 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?”).

[5:35]  ⁶⁴ 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.

[5:35]  ⁶⁵ tn Grk “then in those days.”

[5:36]  ⁶⁶ 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.

[5:36]  ⁶⁷ tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.

[5:36]  ⁶⁸ tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.

[5:36]  ⁶⁹ 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.

[5:37]  ⁷⁰ 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.

[5:38]  ⁷¹ tc Most mss (A C [D] Θ Ψ Ë¹³ Ï latt sy) have καὶ ἀμφότεροι συντηροῦνται (kai amfoteroi sunthrountai, “and both will be preserved”), assimilating the text to Matt 9:17. The earliest and best witnesses, as well as many others (Ì^4,75vid א B L W ˹ 33 579 700 1241 2542 co), however, lack the words.

[5:39]  ⁷² 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.

[5:39]  ⁷³ 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 (Ì^4,75vid א² B 579 700 892 1241). NA²⁷ puts the word in brackets indicating doubts as to its authenticity.

[5:39]  ⁷⁴ tc Most mss, especially the later ones (A C Θ Ψ Ë^1,13 33 Ï lat), read χρηστότερος (crhstotero", “better”), a smoother reading. The reading of the text (found in Ì⁴ 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.