Luke 5:27
in Luke 5After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. “Follow Me,” He told him,
BSB
The same verse in ASV and KJV ▾
ASV
And after these things he went forth, and beheld a publican, named Levi, sitting at the place of toll, and said unto him, Follow me.
KJV
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.
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This verse in Luke 5
Commentary
18 notes on this verseThen follows the spiritual calling of the tax collector, whom he orders to follow him not by steps of the body but by character of the mind. Matthew once greedily embezzled from fishermen the profits they earned from hard labor and dangers. When he was called, he abandoned his office, which was to rob others of their money. Yes, he left that shameful seat, to walk totally in the footsteps of the Lord with his mind.
This site's exposition
sitting at the receipt of custom
on Luke 5:27-28
He saw a publican, named Levi, sitting at the receipt of custom, a tax collector at his booth, a trade Jewish society counted among the lowest for its collaboration with Rome and its routine extortion, and the call is as brief as it was to the fishermen, follow me. He left all, rose up, and followed him, Luke's same word for total abandonment already used of Simon, James, and John, a tax booth left behind as completely as a fishing business. The bench notes Levi is Matthew, the same man whose own Gospel names him plainly among the twelve, a tax collector's precise habits perhaps explaining why his Gospel alone preserves so much teaching arranged in structured blocks.
The record, by era
The Church Fathers5 voices
(de con. Ev. l. ii. c. 26.) After the healing of the sick of the palsy, St. Luke goes on to mention the conversion of a publican, saying, And after these things, he went forth, and saw a publican of the name of Levi, sitting at the receipt of custom. This is Matthew, also called Levi.
The publican who was chosen by the Lord, he adduces for a proof that he was chosen as a stranger to the law and uninitiated in Judaism, by one who was an adversary to the law.
Levi was a publican, a man greedy for dirty money, filled with an uncontrolled desire to possess, careless of justice in his eagerness to have what did not belong to him. Such was the character of the publicans. Yet he was snatched from the workshop of sin itself and saved when there was no hope for him, at the call of Christ the Savior of us all. For Jesus said to him, " 'Follow me.' And he left all and followed him." What most wise Paul says is true: "that Christ came to save sinners." Do you see how the only-begotten Word of God, having taken upon the flesh, transferred to himself the devil's goods?
For Levi had been a publican, a rapacious man, of unbridled desires after vain things, a lover of other men's goods, for this is the character of the publican, but snatched from the very worship of malice by Christ's call. Hence it follows, And he said unto him, Follow me. He bids him follow Him, not with bodily step, but with the soul's affections. Matthew therefore, being called by the Word, left his own, who was wont to seize the things of others, as it follows, And having left all, he rose, and followed him.
(Hom. 30. in Matt.) Here mark both the power of the caller, and the obedience of him that was called. For he neither resisted nor wavered, but forthwith obeyed; and like the fishermen, he did not even wish to go into his own house that he might tell it to his friends.
11 more voices on this verse
The Medieval Church5 voices
Second, how the disciples are called from the state of guilt. And after these things he went out, etc. Above the Evangelist treated of the calling of the disciples from a lawful state, that is, of justice; here he treats of their calling from a …
And after these things, he went out and saw a tax collector named Levi sitting at the tax office, and he said to him: Follow me. The same Levi who is Matthew, but Luke and Mark, out of respect and honor for the evangelist, did …
Now Luke and Mark, for the honour of the Evangelist, are silent as to his common name, but Matthew is the first to accuse himself, and gives the name of Matthew and publican, that no one might despair of salvation because of the enormity of his sins, when he himself was changed from a publican to an Apostle. Now by the election of Matthew is signified the faith of the Gentiles, who formerly gasped after worldly pleasures, but now refresh the body of Christ with zealous devotion.
And so from him that received toll from the passers by, Christ received toll, not money, but entire devotion to His company.
Or the publican is he who serves the prince of this world, and is debtor to the flesh, to which the glutton gives his food, the adulterer his pleasure, and another something else. But when the Lord saw him sitting at the receipt of custom, and not stirring himself to greater wickedness, He calls him that he might be snatched from the evil, and follow Jesus, and receive the Lord into the house of his soul.
The Puritans and the Awakening2 voices
In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners. It was a wonder of his grace that the call was made effectual, became immediately so,
And after these things he went forth,....
The Nineteenth Century4 voices
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
See the notes at Mat 9:9-13. Luk 5:29 Made him a great feast - This circumstance “Matthew,” or “Levi” as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favor of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The verses we have now read, ought to be deeply interesting to every one who knows the value of his immortal soul, and desires salvation. They describe the conversion and experience of one of Christ's earliest disciples. We also, are all by nature born in sin, and need conversion. Let us see what we know of the mighty change. Let us compare our own experience with that of the man whose case is here described — and by comparison learn wisdom. We are taught, in this passage — the power of Christ's calling grace.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The verses we have now read, ought to be deeply interesting to every one who knows the value of his immortal soul, and desires salvation. They describe the conversion and experience of one of Christ's earliest disciples. We also, are all by nature born in sin, and need conversion. Let us see what we know of the mighty change. Let us compare our own experience with that of the man whose case is here described — and by comparison learn wisdom. We are taught, in this passage — the power of Christ's calling grace. We read that our Lord called a tax-collector named Levi to become one of His disciples. This man belonged to a class who were a very proverb for wickedness among the Jews. Yet even to him our Lord says, "Follow Me!" We read furthermore, that such mighty influence on Levi's heart accompanied our Lord's words, that although "sitting at his tax booth," when called — he at once got up, left everything, followed Jesus, and became His disciple. We must never despair of any one's salvation, so long as he lives — after reading a case like this. We must never say of anyone that he is too wicked , or too hardened , or too worldly — to be saved. No sins are too many, or too bad — to be forgiven. No heart is too hard or too worldly — to be changed. He who called Levi still lives, and is the same that He was 1800 years ago. With Christ, nothing is impossible! How is it with ourselves? This, after all, is the grand question. Are we waiting, and delaying, and hanging back — under the idea that the cross is too heavy, and that we can never serve Christ? Let us cast such thoughts away at once and forever. Let us believe that Christ can enable us by His Spirit to give up all, and come out from the world. Let us remember that He who called Levi, never changes. Let us take up the cross boldly, and go forward.
Levi - See on Mat 9:9 (note); Mar 2:14 (note).
How the passage was read
On Luke 5:27-39On Luke 5:27-39
Levi's feast and the old wine
Levi “made him a great feast in his own house,” and the objection came at the guest list: the Pharisaic table discipline meant an observant associate did not eat with the non-observant, whose food might be untithed and whose vessels unclean, and tax collectors stood furthest outside the circle of trust: the Mishnah rules a house unclean if tax collectors have entered it (Taharot 7:6), and even permits declaring untruths to them under duress, classing them with robbers (Nedarim 3:4). The table Jesus chose was a boundary deliberately crossed: “I came not to call the righteous, but sinners to repentance.” The fuller table-and-fasting background is in this site's Matthew 9 note.
Luke alone keeps the last saying: “No man also having drunk old wine straightway desireth new: for he saith, The old is better.” Spoken at a Jewish table about Jewish devotion, it is a gracious word, not a sneer: Jesus knows exactly why the old ways taste right to those formed by them, even as He announces something new that will not fit the old wineskins.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Sources: Mishnah Taharot 7:6 (tax collectors and the unclean house) · Mishnah Nedarim 3:4 (vows made to tax collectors)
The words behind it
18 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Καὶ | kai | And | G2532 → | 9120 times |
| μετὰ | meta | after | G3326 → | 461 times |
| ταῦτα | tauta | these things | G3778 → | 1381 times |
| ἐξῆλθεν | exelthen | He went forth | G1831 → | 216 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἐθεάσατο | etheasato | He saw | G2300 → | 20 times |
| τελώνην | telonen | a tax collector | G5057 → | 21 times |
| ὀνόματι | onomati | named | G3686 → | 227 times |
| Λευὶν | leuin | Levi | G3017 → | 8 times |
| καθήμενον | kathemenon | sitting | G2521 → | 91 times |
| ἐπὶ | epi | at | G1909 → | 883 times |
| τὸ | to | the | G3588 → | 19766 times |
| τελώνιον | telonion | tax booth | G5058 → | |
| καὶ | kai | and | G2532 → | 9120 times |
| εἶπεν | eipen | He said | G2036 → | 925 times |
| αὐτῷ· | auto | to him; | G846 → | 5565 times |
| ἀκολούθει | akolouthei | do follow | G190 → | 90 times |
| μοι. | moi | Me. | G3165 → | 1936 times |
ΚαὶAnd
kaiG2532 →9120 times
μετὰafter
metaG3326 →461 times
ταῦταthese things
tautaG3778 →1381 times
ἐξῆλθενHe went forth
exelthenG1831 →216 times
καὶand
kaiG2532 →9120 times
ἐθεάσατοHe saw
etheasatoG2300 →20 times
τελώνηνa tax collector
telonenG5057 →21 times
ὀνόματιnamed
onomatiG3686 →227 times
ΛευὶνLevi
leuinG3017 →8 times
καθήμενονsitting
kathemenonG2521 →91 times
ἐπὶat
epiG1909 →883 times
τὸthe
toG3588 →19766 times
τελώνιονtax booth
telonionG5058 →
καὶand
kaiG2532 →9120 times
εἶπενHe said
eipenG2036 →925 times
αὐτῷ·to him;
autoG846 →5565 times
ἀκολούθειdo follow
akoloutheiG190 →90 times
μοι.Me.
moiG3165 →1936 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
John 1:43The next day Jesus decided to set out for Galilee. Finding Philip, He told him, “Follow Me.”
it leads to
- Matthew 9:9
As Jesus went on from there, He saw a man named Matthew sitting at the tax booth. “Follow Me,” He told him, and Matthew got up and followed Him.
Reached by 3 separate paths from here.
- Isaiah 65:1
“I revealed Myself to those who did not ask for Me; I was found by those who did not seek Me. To a nation that did not call My name, I said, ‘Here I…
- John 14:8
Philip said to Him, “Lord, show us the Father, and that will be enough for us.”
- Matthew 4:18–21
As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the sea, for they were fishermen.
- John 12:21
They came to Philip, who was from Bethsaida in Galilee, and requested of him, “Sir, we want to see Jesus.”
- Matthew 9:9
Through
Mark 3:18Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot,
it leads to
- Acts 1:13
When they arrived, they went to the upper room where they were staying: Peter and John, James and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus, Simon the Zealot, and Judas…
Reached by 2 separate paths from here.
- Mark 2:14
As He was walking along, He saw Levi son of Alphaeus sitting at the tax booth. “Follow Me,” He told him, and Levi got up and followed Him.
Reached by 2 separate paths from here.
- Acts 1:13
Through
Matthew 10:3Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus;
it leads to
- Mark 3:18
Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot,
- Mark 3:18
Where this verse is studied
On this page
Studies2
About Luke

This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, Commentary on Luke; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 5; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 12; Cyril of Alexandria, Catena Aurea by Aquinas; J. C. Ryle, Expository Thoughts on the Gospels, Luke; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament (1746-1748); Matthew Henry, Commentary on the Whole Bible; Tertullian, Against Marcion Book IV and Theophylact of Ohrid, Catena Aurea by Aquinas.
