TRV
Translation
King James Version
And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
Complete Jewish Bible
It was Yeshua who answered them: "The ones who need a doctor aren't the healthy but the sick.
American Standard Version
And Jesus answering said unto them, They that are in health have no need of a physician; but they that are sick.
World English Bible Messianic
Yeshua answered them, ‹“Those who are healthy have no need for a physician, but those who are sick do.
Geneva Bible (1599)
Then Iesus answered, and sayd vnto them, They that are whole, neede not the Physician, but they that are sicke.
Young's Literal Translation
And Jesus answering said unto them, `They who are well have no need of a physician, but they that are ill:
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In the KJVVerse 25,139 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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IrenaeusAD 202
Against Heresies Book III
Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient's whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance."
TertullianAD 220
Against Marcion Book IV
He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, "The whole needed not a physician, but they that are sick." For since by "those that are sick" he meant that the heathens and publicans should be understood, whom he was choosing, he affirmed of the Jews that they were "whole" for whom he said that a physician was not necessary.
TertullianAD 220
On the Resurrection of the Flesh
He will love the flesh which is, so very closely and in so many ways, His neighbour-(He will love it), although infirm, since His strength is made perfect in weakness; although disordered, since "they that are whole need not the physician, but they that are sick; " although not honourable, since "we bestow more abundant honour upon the less honourable members; " although ruined, since He says, "I am come to save that which was lost; " although sinful, since He says, "I desire rather the salvation of the sinner than his death; " although condemned, for says He, "I shall wound, and also heal.
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.)
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILIES 21-22
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.
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 Jesus, answering, said to them: Those who are well do not need a physician, but those who are sick. I have not come to call the righteous, but sinners to repentance. He castigates the scribes and Pharisees, who, considering themselves just, avoided the company of sinners. For he calls himself a physician who, by a marvelous method of healing, was wounded for our iniquities, and by his bruises we are healed (Isa. LIII). He calls those healthy and righteous who, ignorant of God's righteousness and wanting to establish their own, are not subject to the righteousness of God, who, presuming from the law, do not seek the grace of the Gospel. On the other hand, he calls sick and sinners those who, defeated by the consciousness of their own frailty, and seeing that they cannot be justified by the law, submit themselves to Christ's grace by repenting. Here it is shown at the same time that publicans have come to Jesus performing repentance, not remaining in their former sins, as the Pharisees and scribes murmured: and Jesus himself also deigned to go to the feasts of sinners to have the opportunity of teaching and offering spiritual food to his hosts. Finally, while it is frequently described that he went to banquets, nothing else is reported except what he did there, what he taught, so that both the humility of the Lord in going to sinners and the power of his teaching in the conversion of penitents might be shown.
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
In Luke 5:31, Jesus articulates the core of His redemptive mission, responding to the critical Pharisees and scribes who questioned His association with tax collectors and "sinners." He declares that just as a physician is needed by the sick, not the healthy, so too His ministry is directed toward those who recognize their spiritual brokenness and need for salvation, rather than those who are self-righteous and perceive themselves as whole. This profound statement underscores Jesus' compassion for the marginalized and His purpose to bring healing to the spiritually infirm.
CONTEXT
Literary Context: This verse is Jesus' direct and pivotal response to the murmuring of the Pharisees and scribes, who were scandalized by His actions. Immediately preceding this, Jesus had called Levi (also known as Matthew), a tax collector, to be one of His disciples (Luke 5:27-28). Following Levi's call, he hosted a great feast in his house, where Jesus and His disciples reclined at table with "a great company of tax collectors and of others that were sinners" (Luke 5:29). The religious leaders, observing this unconventional association, questioned Jesus' disciples, asking, "Why do you eat and drink with tax collectors and sinners?" (Luke 5:30). Jesus, hearing their grumbling, delivers the analogy of the physician, which directly addresses their criticism and clarifies His mission.
Historical & Cultural Context: The setting of this encounter is crucial. Tax collectors (like Levi) were deeply despised by Jewish society, viewed as traitors who collaborated with the Roman occupiers and often extorted money from their own people, placing them among the lowest social strata, often grouped with "sinners" (prostitutes, gentiles, and those who did not adhere to Mosaic Law and oral traditions). The Pharisees, on the other hand, were a prominent Jewish religious sect known for their strict adherence to the Law, their emphasis on ritual purity, and their separation from those deemed "unclean" or "sinful." Their concern was rooted in their understanding of righteousness and holiness, which mandated separation from those who violated God's law or Jewish custom. Jesus' willingness to dine with such individuals was a profound challenge to their social and religious norms, as sharing a meal symbolized fellowship, acceptance, and intimacy.
Key Themes: Luke 5:31 contributes significantly to several major themes in Luke's Gospel and Jesus' ministry. Firstly, it powerfully establishes Jesus as the Divine Physician, explicitly defining His role not as one who validates the already "righteous" but as a healer of the spiritually infirm. This theme is echoed elsewhere, such as when Jesus references a physician in Luke 4:23. Secondly, the verse highlights the contrast between Spiritual Sickness and Self-Righteousness. The "whole" represent those, like the Pharisees, who believe they are righteous enough, needing no spiritual remedy, often characterized by a strict adherence to the letter of the Law but missing its spirit. Conversely, the "sick" are those who are aware of their sinfulness and brokenness, thus open to receiving God's mercy and salvation. This distinction underscores the third theme: The Mission to the Lost. This statement encapsulates Jesus' primary purpose: to seek and save that which was lost (Luke 19:10). It emphasizes His compassion for the marginalized and His desire to bring salvation to those who confess their need, rather than to those who self-righteously believe they have no need.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Jesus employs a powerful Analogy and Metaphor in Luke 5:31, comparing Himself to a Physician and humanity to patients. This analogy is particularly effective because it draws on a common, relatable experience—the need for medical help when ill—to illustrate a profound spiritual truth. The "whole" and the "sick" serve as Metaphors for those who are spiritually self-sufficient versus those who recognize their sinfulness. There is also an element of Irony in Jesus' statement, as those who considered themselves "whole" (the Pharisees) were, in Jesus' eyes, spiritually blind and in greater need of healing than those they condemned. This rhetorical device subtly challenges their self-perception and highlights the spiritual sickness inherent in self-righteousness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 5:31 is a cornerstone statement regarding the nature of God's grace and the purpose of Jesus' earthly ministry. It reveals that God's love and salvation are not contingent upon human merit or perceived righteousness, but are freely offered to those who acknowledge their spiritual need. Jesus' mission is fundamentally redemptive, seeking out the lost and broken, rather than affirming the self-proclaimed righteous. This truth challenges any system that bases access to God on human performance or social standing, emphasizing instead a humble recognition of sin and a desperate reliance on divine mercy. It underscores the radical inclusivity of the Gospel, which extends to all who confess their need for a Savior.
REFLECTION AND APPLICATION
Luke 5:31 serves as a profound mirror, inviting us to honestly assess our own spiritual condition. Do we, like the Pharisees, see ourselves as "whole," self-sufficient, and therefore in no desperate need of God's grace? Or do we, like the tax collectors and "sinners," humbly acknowledge our spiritual sickness, our brokenness, and our constant need for the Great Physician? True spiritual health begins with recognizing our illness. This verse calls us to shed any pretense of self-righteousness and embrace the liberating truth that Jesus came precisely for those who are aware of their need for Him. It encourages us to extend the same compassion and non-judgmental outreach to others that Jesus demonstrated, understanding that the Gospel is for the sick, the lost, and the broken, not just for those we deem "worthy." Our mission, like His, should be to bring healing and hope to those who recognize their spiritual infirmity.
Questions for Reflection
FAQ
What does Jesus mean by "whole" and "sick" in this context?
Answer: In Luke 5:31, Jesus uses the terms "whole" and "sick" metaphorically to describe spiritual conditions. By "whole" (Greek, hygiaínō), He refers to those who are self-righteous, who believe they are morally and spiritually sound, and therefore see no need for repentance or divine intervention. This group often included the Pharisees, who meticulously followed the Law and oral traditions, believing their obedience made them righteous before God. By "sick" (Greek, kakōs échō), Jesus refers to those who recognize their sinfulness, their moral brokenness, and their desperate need for God's grace and forgiveness. These are the "sinners" and tax collectors with whom Jesus associated, precisely because they acknowledged their spiritual illness and were receptive to His healing ministry. Jesus' point is that His mission is directed toward those who are aware of their spiritual need, not toward those who are blinded by their own perceived righteousness.
CHRIST-CENTERED FULFILLMENT
Luke 5:31 profoundly reveals Jesus as the ultimate Divine Physician, whose very incarnation and ministry are the fulfillment of God's redemptive plan for a fallen humanity. He is not merely a moral teacher or a social reformer, but the one sent by God to heal the deepest ailment of the human soul: sin. His coming was not for the self-sufficient, but for those spiritually "sick" and dying in their transgressions, as foreshadowed in prophecies of the suffering servant who would bear our infirmities (Isaiah 53:4-5). Jesus' willingness to associate with the marginalized and sinful demonstrates His perfect love and His mission to seek and save the lost (Luke 19:10). Through His atoning death on the cross, He provided the ultimate cure for our spiritual sickness, bearing our sins in His own body so that by His wounds we might be healed (1 Peter 2:24). He invites all who are weary and burdened by their sin to come to Him for rest and healing (Matthew 11:28), demonstrating that God's love for us was expressed while we were still sinners (Romans 5:8). Thus, Jesus is the Physician who not only diagnoses but also provides the perfect remedy, bringing spiritual life and reconciliation with God to all who confess their need and put their faith in Him.