Luke Chapter 5  PDF  MSWord

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Go to Bible: Luke 5
 
Luk 5:1(top)
Luk 5:2(top)
Luk 5:3(top)
Luk 5:4(top)
Luk 5:5(top)
Luk 5:6(top)
Luk 5:7

“partners.” The Greek word metochos (#3353 μέτοχος), means “partner,” business partner, companion. It is more than “friends.” Peter was in business with James and John (Luke 5:10). Luke 5:10 uses a different word for “partners,” koinōnos (#2844 κοινωνός), which in the context of business partners has more of a “full sharing” aspect to it and includes sharing in the finances of the business (see A. Nyland, The Source New Testament; note on Luke 5:7).

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Luk 5:8(top)
Luk 5:9(top)
Luk 5:10

“partners.” The Greek word is koinōnos (#2844 κοινωνός), see commentary on Luke 5:7.

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Luk 5:11

“they left everything and followed him.” This is a summary statement. It does not mean that the disciples left that great multitude of fish to rot in the sun. Peter and the others had been involved in a months-long discipleship process that started with Andrew being a disciple of John the Baptist and telling Peter about Jesus. Their discipleship intensified over the months, and this record in Luke 5 is when Jesus called them to leave fishing and enter ministry on a full time basis. In saying they left everything and followed him, the text is simply telling us that at this time the disciples took care of the loose ends of their fishing business gave it into the care of others, and then followed Jesus. [For a much more complete understanding of the discipleship of the Apostles, see commentary on Matthew 4:20].

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Luk 5:12

“Look!” The Greek word is idou (#2400 ἰδού), and it is used to get our attention. See commentary on Matthew 1:20 (“Look!).

“he fell on his face.” The man bowed down in a typical oriental fashion, that is, first he got on his knees and then he bowed over with his chest and face to the ground. This action is expressed differently in the three Gospels that contain this record, Matthew, Mark, and Luke, but comparing the Gospels gives us the whole picture. Mark says that the man kneeled, which was the start of the process, then Luke says he “fell” on his face, or “went down upon his face,” which is what the man did with the upper part of his body after going to his knees. Matthew simply records the whole process by saying that the man paid homage to Jesus, which in common biblical manner was to go to one's knees and then put the upper body and face to the earth. Kneeling with the upper body and face to the earth was the common way to act in homage to people and in worship to God (or a god), and it occurs throughout the Old Testament and as early as Genesis (see commentary on 1 Chron. 29:20). That way of showing homage did not cease in the New Testament, and here we see it with this diseased man before Jesus. His kneeling and then bending his body and face to the earth would not have been different than what Abraham did before the Lord some 2,000 years earlier (Gen. 18:2). For more on the same word being used for paying respect and worship, see commentaries on Matthew 2:2 and 1 Chronicles 29:20.

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Luk 5:13(top)
Luk 5:14(top)
Luk 5:15(top)
Luk 5:16(top)
Luk 5:17(top)
Luk 5:18

“Look!” The Greek word is idou (#2400 ἰδού), and it is used to get our attention. See commentary on Matthew 1:20 (“Look!).

“on a bed.” This “bed” was mats for sleeping. For more on beds in the biblical culture, see commentary on John 5:8.

“a man who was paralyzed.” This record of the healing of the paralyzed man occurs in Matthew 9:2-8; Mark 2:3-12; and Luke 5:18-26.

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Luk 5:19

“through the tiles.” Mark 2:4 says that the men “uncovered the roof where he was, and...dug through it.” Although the average house had a roof of packed dirt, this house was in Capernaum, which had a large Roman influence, and so it is quite possible that the roof had a cap of tile over the dirt and beams. Thus, the men would “uncover” the roof and then dig through it. It is also possible that Luke, a Greek, was simply expressing what happened in the event in Greek terms. Because so many roofs in Greece and Rome had tile roofs, “the tiles” became a way to refer to the roof, so letting the man down “through the tiles” was simply a way of saying that they let him down through the roof.

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Luk 5:20

“Friend.” The Greek text is literally “man.” However, the NET text note correctly states: “the term [man] used in this way was not derogatory in Jewish culture. Used in address (as here) it means ‘friend’” (cp. The BDAG Greek-English lexicon).

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Luk 5:21

“defaming words.” The Greek noun is blasphēmia (#988 βλασφημία; pronounced blas-fay-me’-ah), and was used of someone speaking against another. The primary meaning as it was used in the Greek culture was showing disrespect to a person or deity, and/or harming his, her, or its reputation. See commentary on Mark 2:7. [For more on blasphēmia, see commentary on Matt. 9:3].

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Luk 5:22

“he answered and said.” The original text has the phrase, “answered and said” more than 100 times in the Bible, and it can sometimes be confusing because it is often used when no one asked a question. The phrase is an idiom, but it has a literal overtone behind it. The person who “answered and said” may not have been answering a direct question from someone, but they were answering and addressing the situation that was presenting itself before them. In this case, Jesus was answering the situation caused by the erroneous thoughts of the religious leaders (see commentary on Matt. 11:25).

“reasoning these things.” The basic wording is taken from Mark 2:8.

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Luk 5:23

“Which is easier.” Which is easier to say and accomplish, declaring someone’s sins are forgiven, or divine healing? They are equally easy. They both require authority from God and the faith to walk out on the revelation God gives. The Pharisees did not see this simple truth. They believed in divine healing but did not believe a person could have the authority to forgive sins. But God gives authority to do both.

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Luk 5:24(top)
Luk 5:25(top)
Luk 5:26(top)
Luk 5:27

“Levi.” The Apostle Matthew was also called “Levi.” The calling of Matthew is recorded in Matthew 9:9-13; Mark 2:14-17; and Luke 5:27-32.

“sitting at the tax office.” The tax office was close to the shore of the Sea of Galilee. See commentary on Mark 2:14.

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Luk 5:28(top)
Luk 5:29

“And Levi made him a great feast in his house.” This verse makes it clear that the dinner associated with the calling of the Apostle Matthew was held at Matthew’s house. The Gospel of Matthew and Mark are not clear, and only say, “his” house (Matt. 9:10; Mark 2:15). See commentary on Matthew 9:10.

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Luk 5:30(top)
Luk 5:31

“healthy.” The Greek word is hugiainō (#5198 ὑγιαίνω), a more technical and accurate word for being healthy than the word ischuō (#2480 ἰσχύω), which means “strong” but can mean “well” or “healthy” in some contexts. It is possible that Luke, being a doctor was more sensitive to the precise meaning of words used for sickness and health.

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Luk 5:32

“I did not come to call the righteous.” See commentary on Mark 2:17.

“to repentance.” That Jesus said that he was with the sinners to call them to repentance is huge in light of modern culture. Genuine “repentance” involves a recognition of one’s sin and guilt, confession (publicly or inwardly) of one’s sinful ways, and the decision and action that must be made to change one’s heart and life. For the sinners at Matthew’s feast to repent meant leaving old sinful ways behind and living a life that was acceptable and righteous in the sight of God. It also often meant changing one’s friends. Genuine repentance that involves a change of lifestyle is seldom easy, but each person must decide for themselves how valuable everlasting life and everlasting rewards are.

In today’s culture, there is pressure to believe “I’m ok, you’re ok” and to accept everyone just the way they are no matter how they act. In fact, if you say that how someone lives is not acceptable to you or to God, then you are often accused of “judging,” and not “being loving.” Then, to show that Jesus did not judge, liberal Christians will often bring up how Jesus ate and drank with sinners and accepted them just the way they were. But did he? Actually, Jesus did not accept people “just the way they were.”

Some 2,000 years ago Jesus told the group he was speaking with, “You are in error, because you do not know the Scriptures…” (Matt. 22:29). That is still going on today. When we read the record of Jesus at Matthew’s house, a couple of things jump out. Obviously, Jesus ate and drank with sinners, and we should follow the example of Christ…but we should follow his example completely, not just an edited down version of it.

When the religious leaders asked Jesus’s disciples about eating and drinking with sinners, Jesus told them, “Those who are in health have no need of a physician, but those who are sick do.” When Jesus said that he made his position clear about the people with whom he was eating: they were “sick.” The people were not “ok,” and Jesus did not accept them just as they were without trying to help them. Of course, the people there at the feast were not actually physically sick, but they were sick in a way that they needed a physician, a healer. They were “sick” in the sense that they had turned from God and His ways and were on the path to eternal death. The fear of God is the beginning of wisdom and knowledge (Prov. 1:7; 9:10), and those who do not obey God are neither wise nor knowledgeable, and in that sense they are “sick,” that is not well, not thinking rightly.

That the people were on a path towards death is why Jesus said he came to call them “to repentance.” Jesus did not come to tell people that they were okay just the way they were. He came to call people back to God, and for those people who were at the feast that meant repenting and changing their lifestyle. For an example of the kinds of things Jesus would have said to the crowd at the feast we need only to read what he said to the crowds at the Sermon on the Mount (Matt. 5:3-7:29).

Christians need to be careful and wise about those who preach as “God loves you just as you are so you don’t have to change” message. God does love people just as they are, which is why He gives every person, no matter how sinful they are, an open door to change and come to Him. Sadly, those people who are fooled into believing that they don’t have to come to Christ to get saved will find out on Judgment Day—too late to change—that it is not God’s love that saves people; it is Christ’s blood that saves people, which is why each person has to come to Christ and be saved (Rom. 10:9).

[For more on the calling of Matthew see commentary on Matt. 9:9 and commentary on Mark 2:17].

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Luk 5:33

“fast.” See commentary on Matthew 9:15.

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Luk 5:34

“wedding guests.” The literal Greek is “sons of the bridechamber,” which was an idiom for the wedding guests; and in some contexts more specifically for the friends of the bridegroom who were at the wedding.

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Luk 5:35

“But the days will come.” To be properly understood, this sentence fragment needs to be completed, finishing the thought of the previous sentence (v. 34). Thus the full thought is, “But the days will come, when the bridegroom is not with them.” This is not the figure of speech ellipsis, which is most usually the omission of a word in the middle of a sentence. Nevertheless, it is elliptical, in the sense that the reader must fill in what is missing.

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Luk 5:36

“No one tears.” See commentary on Matthew 9:16.

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Luk 5:37

“And no one puts new wine into old wineskins.” See commentary on Matthew 9:17.

“wineskins.” A “bottle” or container made from animal skin. [For more on skin-bottles, which were usually made from the skins of goats, see commentary on 1 Sam. 10:3].

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Luk 5:38(top)
Luk 5:39(top)
  

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