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Luke 5:30

in Luke 5

But the Pharisees and their scribes complained to Jesus’ disciples, “Why do you eat and drink with tax collectors and sinners?”

BSB

The same verse in ASV and KJV ▾

ASV

And the Pharisees and their scribes murmured against his disciples, saying, Why do ye eat and drink with the publicans and sinners?

KJV

But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?

This verse in Luke 5

Commentary

15 notes on this verse

This site's exposition

Then Levi hosted a great banquet

on Luke 5:29-32

Levi hosted a great banquet for Jesus, and a large crowd of tax collectors was there, the new disciple bringing his old circle. The Pharisees complained, Why do you eat and drink with tax collectors and sinners, since a shared table declared acceptance.

This site's exposition

eat and drink with tax collectors and sinners

The complaint goes to the disciples, and Jesus answers it in verse 31. Bede contrasts the tax collectors dining with the Lord and the Pharisees boasting of their fasts. The question about fasting follows in verse 33.

The record, by era

The Church Fathers5 voices

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

proposed

But again the envy of the treacherous is kindled, and the form of their future punishment is prefigured; for while all the faithful are feasting in the kingdom of heaven, the faithless will be cast out hungry. Or, by this is denoted the envy of the Jews, who are afflicted at the salvation of the Gentiles.

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

proposed

For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.

A commentator

Ambrose of Milan

Catena Aurea by Aquinas · Written before 397.

proposed

This was the voice of the Devil. This was the first word the Serpent uttered to Eve, Yea hath God said, Ye shall not eat. (Gen. 3:1) So they diffuse the poison of their father.

A commentator

Augustine of Hippo

Catena Aurea by Aquinas · Written before 430.

proposed

(de con. Ev. lib. ii. c. 27.) Now St. Luke seems to have related this somewhat different from the other Evangelists. For he does not say that to our Lord alone it was objected that He eat and drank with publicans and sinners, but to the disciples also, that the charge might be understood both of Him and them. But the reason that Matthew and Mark related the objection as made concerning Christ to His disciples, was, that seeing the disciples ate with publicans and sinners, it was the rather objected to their Master as Him whom they followed and imitated; the meaning therefore is the same, yet so much the better conveyed, as while still keeping to the truth, it differs in certain words.

A commentator

Cyril of Alexandria

COMMENTARY ON LUKE, HOMILIES 21-22 · Written before 444.

proposed

But for what reason do the Pharisees blame the Savior for eating with sinners? Because it was the law to distinguish between the holy and the profane, that is, holy things were not to be brought into contact with things profane. They made the accusation therefore as if they were vindicating the law. Yet it really was envy against the Lord and readiness to find fault. But he shows them that he is present now, not as a judge but as a physician. He performs a proper function of the physician's office, being in the company of those in need to be healed. But no sooner had they received an explanation of their first accusation than they bring forward another, finding fault because his disciples did not fast. They wished to use this charge as an opportunity to accuse Christ.
8 more voices on this verse

The Church Fathers1 voice

A commentator

John Chrysostom

Catena Aurea by Aquinas · Written before 407.

proposed

(ubi sup.) But nevertheless the Lord was blamed by the Pharisees, who were envious, and wished to separate Christ and His disciples, as it follows, And the Pharisees murmured, saying, Why do you eat with Publicans, &c.

The Medieval Church2 voices

A commentator

Bonaventure

Commentary on Luke, Chapter 5 · Written in the 13th century.

proposed

And they murmured, etc. Above he treated the calling of sinners; in this part he treats the stirring up of the proud, because, as the Apostle says in First Corinthians one, "God chose the weak things of the world to confound the strong, and the …

A commentator

Bede

On the Gospel of Luke · Written before 735.

proposed

And the Pharisees and their scribes murmured, saying to His disciples: Why do you eat and drink with publicans and sinners? While publicans were dining with the Lord, the Pharisees murmuring boasted about fasting. Here is first declared how great is the distance between the …

The Puritans and the Awakening2 voices

But their Scribes and Pharisees,....

A commentator

Matthew Henry

1662–1714

Commentary on the Whole Bible (1710)

proposed

It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did,

The Nineteenth Century3 voices

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.
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.

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

proposed

Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on Mat 9:10-17 (note); Mar 2:15-22 (note).

How the passage was read

On Luke 5:27-39

On 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

23 Greek words

Every 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.

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each 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

    Luke 19:7

    And all who saw this began to grumble, saying, “He has gone to be the guest of a sinful man!”

    it leads to

    • Luke 7:39

      When the Pharisee who had invited Jesus saw this, he said to himself, “If this man were a prophet, He would know who this is and what kind of woman is touching Him—for she…

    • Luke 7:34

      The Son of Man came eating and drinking, and you say, ‘Look at this glutton and drunkard, a friend of tax collectors and sinners!’

    • Luke 15:2

      So the Pharisees and scribes began to grumble: “This man welcomes sinners and eats with them.”

    • Matthew 9:11

      When the Pharisees saw this, they asked His disciples, “Why does your Teacher eat with tax collectors and sinners?”

    • Luke 18:9–14

      To some who trusted in their own righteousness and viewed others with contempt, He also told this parable:

  • Through

    Mark 7:3

    Now in holding to the tradition of the elders, the Pharisees and all the Jews do not eat until they wash their hands ceremonially.

    it leads to

    • Galatians 1:14

      I was advancing in Judaism beyond many of my contemporaries and was extremely zealous for the traditions of my fathers.

    • Mark 7:13

      Thus you nullify the word of God by the tradition you have handed down. And you do so in many such matters.”

  • Through

    Luke 5:21

    But the scribes and Pharisees began thinking to themselves, “Who is this man who speaks blasphemy? Who can forgive sins but God alone?”

    it leads to

    • Isaiah 43:25

      I, yes I, am He who blots out your transgressions for My own sake and remembers your sins no more.

Where this verse is studied

About Luke

The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
The Return of the Prodigal Son, Rembrandt, about 1668. Public domain.
This page draws on 11 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Ambrose of Milan, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 5; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILIES 21-22; 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; John Gill, Exposition of the New Testament (1746-1748) and Matthew Henry, Commentary on the Whole Bible.