TRV
Translation
King James Version
And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
Complete Jewish Bible
Levi gave a banquet at his house in Yeshua's honor, and there was a large group of tax-collectors and others at the table with them.
Berean Standard Bible
Then Levi hosted a great banquet for Jesus at his house. A large crowd of tax collectors was there, along with others who were eating with them.
American Standard Version
And Levi made him a great feast in his house: and there was a great multitude of publicans and of others that were sitting at meat with them.
World English Bible Messianic
Levi made a great feast for him in his house. There was a great crowd of tax collectors and others who were reclining with them.
Geneva Bible (1599)
Then Leui made him a great feast in his owne house, where there was a great company of Publicanes, and of other that sate at table with them.
Young's Literal Translation
And Levi made a great entertainment to him in his house, and there was a great multitude of tax-gatherers and others who were with them reclining (at meat),
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In the KJVVerse 25,137 of 31,102
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Commentary on Luke 5 verses 27–39
27 ¶ 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.
28 And he left all, rose up, and followed him.
29 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
32 I came not to call the righteous, but sinners to repentance.
33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
38 But new wine must be put into new bottles; and both are preserved.
39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.
All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.
I. It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, Luk 5:27. It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. 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.
II. It was a wonder of his grace that the call was made effectual, became immediately so, Luk 5:28. This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.
III. It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, Luk 5:31) - that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician - that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, Luk 5:32. These are glad tidings of great joy indeed.
IV. It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, Luk 5:30. He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.
V. 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, Luk 5:33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.
VI. It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, Luk 5:35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, Co1 4:11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Act 13:2.
VII. It was a wonder of his grace that he proportioned their exercises to their strength. He would not put new cloth upon an old garment (Luk 5:36), nor new wine into old bottles (Luk 5:37, Luk 5:38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exo 13:17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, Luk 5:39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–39. Public domain.
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TertullianAD 220
On Idolatry
Do you hesitate about arts, and trades, and about professions likewise, for the sake of children and parents? Even there was it demonstrated to us, that both "dear pledges," and handicrafts, and trades, are to be quite left behind for the Lord's sake; while James and John, called by the Lord, do leave quite behind both father and ship; while Matthew is roused up from the toll-booth; while even burying a father was too tardy a business for faith.
Basil of Caesarea (as quoted by Aquinas, AD 1274)AD 379
Catena Aurea by Aquinas
(Reg. fus. tract. 8.) He not only gave up the profits of the customs, but also despised the dangers which might occur to himself and his family from leaving the accounts of the receipts uncompleted.
Gregory of Nyssa (as quoted by Aquinas, AD 1274)AD 395
Catena Aurea by Aquinas
Or, He means that the sound and righteous need no physician, i. e. the angels, but the corrupt and sinners, i. e. ourselves do; since we catch the disease of sin, which is not in heaven.
Ambrose of MilanAD 397
Commentary on Luke
Then 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. He also prepared a great feast, because he who receives Christ in the house inside him eats the finest foods—plentiful pleasures. So the Lord enters willingly and reclines in the character of one who has believed.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Or it may reseek its own home, i. e. return to Paradise, for that is its true home, which first received man, and was lost not fairly, but by treachery. Rightly then is the soul restored thither, since He has come Who will undo the treacherous knot, and reestablish righteousness.
For by His eating with sinners, He prevents not us also from going to a banquet with the Gentiles.
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.
But how does God love righteousness, and David has never seen the righteous man forsaken, if the righteous are excluded, the sinner called; unless you understand that He meant by the righteous those who boast of the law, (Ps. 11:7, Ps. 37:25.) and seek not the grace of the Gospel. Now no one is justified by the law, but redeemed by grace. He therefore calls not those who call themselves righteous, for the claimers to righteousness are not called to grace. For if grace is from repentance, surely he who despises repentance renounces grace.
But He calls those sinners, who considering their guilt, and feeling that they cannot be justified by the law, submit themselves by repentance to the grace of Christ.
But he who receives Christ into his inner chamber, is fed with the greatest delights of overflowing pleasures. The Lord therefore willingly enters, and reposes in his affection; 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.
At the same time also is shown the difference between those who are zealous for the law and those who are for grace, that they who follow the law shall suffer eternal hunger of soul, while they who have received the word into the inmost soul, refreshed with abundance of heavenly meat and drink, can neither hunger nor thirst. And so they who fasted in soul murmured.
Ambrose of MilanAD 397
Commentary on Luke
People are hungry when Christ is absent and they lack the abundance of good desserts. Truly, one for whom his own virtue suffices for pleasure, who receives Christ in his own home, prepares a great feast. It is a spiritual banquet of good works, at which the rich people go without and the poor one feasts. It says, “The sons of the Bridegroom cannot fast while the Bridegroom is with them.”
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
(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.
(ubi sup.) But the Lord honoured Levi, whom He had called, by immediately going to his feast. For this testified the greater confidence in him. Hence it follows, And Levi made him a great feast in his own house. Nor did He sit down to meat with him alone, but with many, as it follows, And there was a great company of Publicans and others that sat down with them. For the publicans came to Levi as to their colleague, and a man in the same line with themselves, and he too glorying in the presence of Christ, called them all together. For Christ displayed every sort of remedy, and not only by discoursing and displaying cures, or even by rebuking the envious, but also by eating with them, He corrected the faults of some, thereby giving us a lesson, that every time and occasion brings with it its own profit. But He shunned not the company of Publicans, for the sake of the advantage that might ensue, like a physician, who unless he touch the afflicted part cannot cure the disease.
(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.
(ubi sup.) But our Lord refutes all their charges, showing, that so far from its being a fault to mix with sinners, it is but a part of His merciful design, as it follows, And Jesus answering said unto them, They that are whole need not a physician; in which He reminds them of their common infirmities, and shows them that they are of the number of the sick, but adds, He is the Physician. It follows, I came not to call the righteous, but sinners to repentance. As if He should say, So far am I from hating sinners, that for their sakes only I came, not that they should remain sinners, but be converted and become righteous.
Now He speaks of the righteous ironically, as when He says, Behold Adam is become as one of us. (Gen. 3:22.) But that there was none righteous upon the earth St. Paul shows, saying, All have sinned, and need the grace of God. (Rom. 3:23.)
BedeAD 735
On the Gospel of Luke
And there was a great crowd of tax collectors and others who were reclining with them. They had seen a tax collector converted from sins to better things, finding a place of repentance, and because of this they too do not despair of salvation.
BedeAD 735
Homilies on the Gospels 1.21
“I have not come to call the just but sinners” can also be properly understood in this way. He has not called those who, wishing to establish their own justice, have not been made subject to the justice of God. He calls those who, being conscious of their weakness, are not ashamed to confess that we have all offended in many things. In them too is fulfilled his saying that he had not come to call the just but sinners. That is, he does not call the exalted but the humble. He does not call those puffed up about their own justice but those showing themselves devotedly subject to the one who justifies the wicked. Such people, when they are converted, bear witness with a sincere heart that they must not be regarded as just, but sinners.It is a pleasure to remember, beloved, … to what a height of justice the Lord fetched Matthew, whom he chose out of his tax collecting activities in order to increase for sinners their hope of forgiveness. The apostolic band into which he was incorporated teaches what kind of person he became.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
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.
BedeAD 735
On the Gospel of Luke
And Levi made him a great feast in his house. He who receives Christ within his home is nourished with the greatest joys far surpassing pleasures. Thus the Lord gladly enters and reclines in the affection of the one who has believed, and this is the spiritual feast of good works, which the rich crowd lacks, and the poor one feasts on.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 5:29 captures a momentous occasion following Jesus' call of Levi (also known as Matthew), the tax collector. In an act of profound gratitude and public declaration of his new allegiance, Levi hosts a lavish feast in his own home, inviting a large assembly of his former colleagues—fellow publicans and other societal outcasts. This gathering serves as a powerful demonstration of Jesus' radical inclusivity and His mission to actively seek out and fellowship with those traditionally marginalized by religious and social norms.
CONTEXT
Literary Context: This verse immediately follows Jesus' direct and transformative call to Levi in Luke 5:27. Levi's immediate and radical response, leaving everything to follow Jesus, is highlighted in Luke 5:28. The feast described in Luke 5:29 is Levi's spontaneous act of celebration and gratitude, serving as a bridge to the subsequent conflict with the Pharisees and scribes regarding Jesus' association with "sinners" and His declaration that He came "not to call the righteous, but sinners to repentance" (Luke 5:30-32). This entire sequence underscores the nature of true discipleship and the expansive reach of God's grace.
Historical & Cultural Context: In first-century Jewish society, tax collectors (publicans) were among the most despised individuals. They were considered traitors for collaborating with the Roman occupying power and were notorious for their corruption, often extorting more than the required taxes for personal gain. Their profession rendered them ritually unclean, and they were socially ostracized, often grouped with other "sinners" like prostitutes. Righteous Jews would avoid contact with them to maintain ritual purity and social standing. Therefore, Levi's decision to host Jesus, and Jesus' willingness to recline at table with such a company, was a profoundly counter-cultural and scandalous act in the eyes of the religious elite.
Key Themes: Luke 5:29 powerfully illustrates several core themes within Luke's Gospel and the broader biblical narrative. Firstly, it showcases Radical Conversion and Gratitude, as Levi's immediate and lavish response to Jesus' call demonstrates a profound, life-altering transformation and an overflowing thankfulness. Secondly, it highlights Jesus' Inclusive Mission, demonstrating His deliberate association with the marginalized and outcast, challenging the prevailing social and religious barriers of His day. This act foreshadows the universal scope of the Gospel, extending salvation beyond the self-righteous to all who recognize their need for a Savior, as Jesus later articulates in Luke 5:32. Finally, the feast underscores the theme of Hospitality and Fellowship, showing how a personal home can become a sacred space for spiritual encounter and the spread of the Kingdom of God, inviting those on the fringes into a new community.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke's narrative in Luke 5:29 employs several powerful literary devices. Irony is prominent, as a despised tax collector, traditionally viewed as a "siner," becomes the host of the Messiah, and his home, usually a place of ill-gotten gains, becomes a venue for divine fellowship. This subverts societal expectations and highlights God's unconventional methods. Symbolism is also at play; the "great feast" itself symbolizes the joy of conversion and the celebratory nature of the Kingdom of God, which welcomes all. Furthermore, Jesus' willingness to "sit down" or recline with publicans and sinners is a powerful symbolic act of acceptance and inclusion, directly contrasting with the exclusionary practices of the religious elite. This scene also sets up a dramatic contrast between the rigid legalism of the Pharisees (who will soon object in Luke 5:30) and Jesus' radical grace and mission to the lost.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:29 is a pivotal moment that vividly illustrates the heart of Jesus' mission: to bring salvation and fellowship to those whom society had cast aside. Levi's feast is a microcosm of the Kingdom of God, where the marginalized are welcomed and celebrated. It underscores the profound truth that God's grace extends to all, regardless of their past sins or social standing. This event challenges the human tendency to create exclusive religious communities and reminds believers that true faith leads to an open-hearted, inclusive approach to evangelism and fellowship, mirroring Christ's own example. The joy and gratitude expressed by Levi, and the willingness of Jesus to engage with those considered "unclean," foreshadow the universal invitation to the eschatological banquet where all nations will gather.
REFLECTION AND APPLICATION
Levi's feast serves as a powerful reminder for believers today. His immediate and generous response to Jesus' call, culminating in a celebration that included his former associates, challenges us to consider the depth of our own gratitude for salvation. Are we willing to openly declare our allegiance to Christ, even if it means inviting Him into the "messy" parts of our lives and introducing Him to those in our social circles who might be considered "unworthy" by others? This passage calls us to embrace Jesus' radical inclusivity, breaking down social and spiritual barriers to share the Gospel. It prompts us to examine our own prejudices and to actively seek out and welcome those on the margins, remembering that Christ came for the sick, not the healthy. Our homes, our lives, and our churches should be places where grace abounds, and where all are invited to encounter the transformative power of Jesus.
Questions for Reflection
FAQ
Who was Levi, and why was his feast significant?
Answer: Levi is also known as Matthew, one of Jesus' twelve disciples. Before his call, he was a tax collector (a publican), a profession deeply despised by Jews due to their collaboration with Roman occupiers and reputation for corruption. His feast was significant for several reasons: it was a public declaration of his immediate and profound gratitude and allegiance to Jesus; it brought Jesus into direct contact with a "great company" of other tax collectors and "sinners," demonstrating Jesus' mission to the marginalized; and it served as a catalyst for the Pharisees' criticism of Jesus, which Jesus then used as an opportunity to explain His purpose: "I have not come to call the righteous, but sinners to repentance" (Luke 5:32).
Why was Jesus' willingness to eat with publicans and "others" so controversial?
Answer: In first-century Jewish society, sharing a meal was an act of intimate fellowship and acceptance. For a rabbi or a righteous person to eat with tax collectors and "sinners" was considered scandalous and ritually defiling. The religious leaders, particularly the Pharisees, believed that associating with such individuals would compromise their own purity and holiness. Jesus' actions directly challenged these rigid social and religious norms, demonstrating that His priority was not ritual purity or social status, but the spiritual healing and salvation of those who recognized their need for Him. This is further elaborated in Luke 15:1-2, where Jesus is criticized for welcoming and eating with sinners.
CHRIST-CENTERED FULFILLMENT
Luke 5:29, describing Levi's great feast for Jesus and his fellow outcasts, finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. This gathering is a tangible prefigurement of the ultimate banquet of salvation, where Christ, the Son of Man, comes not to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). Levi, a representative of those deemed utterly unworthy by society, hosts the very One who would bear the sins of the world, demonstrating that no one is beyond the reach of God's grace. Jesus' willingness to recline at table with publicans and "sinners" foreshadows His ultimate act of reconciliation on the cross, bridging the chasm between a holy God and sinful humanity (2 Corinthians 5:18-19). This feast is a living parable of the Kingdom of God, where the King Himself dines with those He came to save, inviting them into intimate fellowship. It points forward to the heavenly wedding feast of the Lamb, where all who are called will partake in eternal communion with God through Christ (Revelation 19:9). Thus, Levi's table becomes a powerful symbol of Christ's inclusive love, His atoning sacrifice, and the joyous fellowship awaiting all who respond to His call.