Luke Chapter 5
A. The Call of Four Fishermen
1. Jesus Teaches from a Boat (Luke 5:1–3)
“So it was, as the multitude pressed about Him to hear the word of God, that He stood by the Lake of Gennesaret, and saw two boats standing by the lake; but the fishermen had gone from them and were washing their nets. Then He got into one of the boats, which was Simon’s, and asked him to put out a little from the land. And He sat down and taught the multitudes from the boat.” (Luke 5:1–3, NKJV)
a. The multitude pressed about Him to hear the word of God
This scene shows the magnetic power of the ministry of Jesus. The crowd did not gather for entertainment or spectacle at this moment, but specifically “to hear the word of God.” Unlike the scribes and Pharisees, who often burdened the people with traditions of men, Jesus spoke with divine authority and clarity. His teaching was Spirit-filled, authoritative, and life-giving. The eagerness of the people, who pressed in upon Him, demonstrated a hunger for truth and hope. Their very action pressed Jesus into a unique solution: teaching from a boat.
This detail highlights how ministry sometimes requires adaptation to circumstances. Jesus used what was available—the natural setting, the boat, and the water’s acoustic qualities—to project His message more effectively. He was not hindered by lack of a pulpit or synagogue; instead, He demonstrated that the word of God is not bound to a location.
Application: Preachers today must recognize that God’s word is powerful regardless of setting. Whether in a pulpit, a home, or even outdoors, the word of God remains living and powerful (Hebrews 4:12).
b. The Lake of Gennesaret
The Lake of Gennesaret is another name for the Sea of Galilee, which is also referred to as the Sea of Tiberias (John 6:1). This freshwater lake, approximately thirteen miles long and seven miles wide, became the central stage for much of Jesus’ ministry. It was surrounded by fertile land and bustling towns, making it a natural gathering point for crowds. The fact that Jesus chose this common place—rather than Jerusalem’s temple courts—underscores that His ministry began among ordinary people, in the midst of their daily lives.
This is a reminder that God delights in working in ordinary places to reveal extraordinary truths.
c. One of the boats, which was Simon’s
Here Luke introduces Simon Peter in a way that foreshadows his role as a disciple and later an apostle. Jesus deliberately chose Simon’s boat, not by accident, but by providence. Simon, who had already encountered Jesus in earlier events (John 1:40–42; Luke 4:38–39), would now experience a moment that would change the course of his life.
By asking Simon to push out “a little from the land,” Jesus created both a physical and symbolic separation. Physically, the separation allowed Him to be heard by all. Symbolically, it began the separation of Simon from his old life of fishing toward his new calling as a fisher of men.
The privilege of having Jesus teach from his boat must have deeply impacted Simon. More than a casual encounter, this was a divine appointment. Simon listened not only as the owner of the boat but also as one whose heart was being prepared for the radical call to discipleship that would soon follow.
2. Peter Receives as Jesus Directs His Service (Luke 5:4–5)
“When He had stopped speaking, He said to Simon, ‘Launch out into the deep and let down your nets for a catch.’ But Simon answered and said to Him, ‘Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.’” (Luke 5:4–5, NKJV)
a. “Launch out into the deep and let down your nets”
When Jesus finished teaching, He turned His attention directly to Simon. The command was simple, but profound: to go deeper and to act in faith. This was more than instruction about fishing, it was symbolic of the greater call Jesus was placing upon Peter’s life. The Lord often takes us from shallow waters, where we are comfortable, into the depths of trust and obedience where His power is displayed.
Notice also the graciousness of Christ: Peter had lent Him his boat, and now Jesus was about to give something back far greater than what was offered. No one can out-give the Lord. He always rewards faith and service, though often in ways unexpected.
i. The fact that Jesus was present in the boat should not be overlooked. His very presence transforms ordinary labor into holy service. Spurgeon captured the heart of this when he said, “It is a blessed thing to see Christ sitting in the boat while you cast out the net. If you catch a glimpse of His approving smile as He watches you, you will work right heartily.” The believer’s confidence is not in skill or circumstance, but in the presence and command of Christ.
b. “Master, we have toiled all night”
Peter’s response reveals both fatigue and respect. The word translated “Master” is the Greek term epistata, found only in Luke’s Gospel. It carries the sense of commander, overseer, or chief. By using it, Peter acknowledged Jesus as one who has authority to direct his actions, even in the field Peter knew best.
Peter’s statement also highlights human limitation: “we have toiled all night and caught nothing.” The best of human effort, skill, and experience had proven fruitless. This sets the stage for Christ’s power to be displayed, for God often works most clearly when human strength has failed.
c. The excuses Peter could have given
Peter could easily have resisted. He had plenty of reasons that sounded rational:
“I worked all night and I am exhausted.”
“I know more about fishing than a carpenter does.”
“The best fishing is at night, not during the day.”
“The noise of the crowds and the teaching surely scared the fish away.”
“We already washed and mended our nets.”
“Jesus may know about preaching and religion, but He does not know fishing.”
All of these would have seemed logical, but true obedience is not measured by human logic. It is measured by submission to the authority of Christ.
d. “Nevertheless at Your word I will let down the net”
Here Peter made one of the greatest statements of faith recorded in Scripture. Despite the failure of the night’s labor and the improbability of success, Peter was willing to act on the word of Jesus. This is the essence of true discipleship—trusting the word of Christ above personal experience, human wisdom, or visible circumstances.
Throughout all of redemptive history, the people of God have lived by this same confidence:
At His word, light came forth out of darkness (Genesis 1:3).
At His word, the heavens, the earth, the sun, moon, and stars were created (Genesis 1:14–16).
At His word, life came to the earth (Genesis 1:20–25).
At His word, creation is held together and sustained (Colossians 1:17).
At His word, kingdoms rise and kingdoms fall, and history moves forward according to His sovereign plan (Daniel 2:21).
The difference between failure and abundance lies not in human skill, but in obedience to the command of Christ. Peter was about to discover that everything changes “at His word.”
3. The Miraculous Catch of Fish (Luke 5:6–7)
“And when they had done this, they caught a great number of fish, and their net was breaking. So they signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink.” (Luke 5:6–7, NKJV)
a. “They caught a great number of fish”
The result of obedience was immediate and overwhelming. Peter and his companions experienced in one moment what all their skill, effort, and labor had failed to produce in an entire night. The nets that had been empty were suddenly full to breaking. This miracle demonstrated the authority of Jesus not only over men’s hearts but also over creation itself. Even the fish obeyed His word.
Peter’s willingness to obey, though contrary to his professional judgment, was richly rewarded. The miracle underscores a timeless truth: success in God’s work does not come from human wisdom or strength but from obedience to the command of Christ.
i. Jesus’ direction transforms empty labor into fruitful ministry. One may toil long with no result, but when the Lord directs the work, abundance follows. This principle applies to every area of life and service. When believers substitute excuses for obedience, they miss the opportunity to see the greatness of God displayed.
ii. John Trapp insightfully remarked, “Here the dumb fishes do clearly preach Christ to be the Son of God.” The sea, the fish, and even the very laws of nature responded to the authority of the Creator. The miracle was not random luck but a deliberate sign of divine power.
b. “So they signaled to their partners in the other boat to come and help them”
The blessing was so great that it exceeded the capacity of Peter’s own boat and crew. This required cooperation with others. Simon and Andrew, along with James and John, shared in the abundance. Ministry in Christ’s name often requires partnership, for no single person or group can contain the fullness of God’s work.
This reminds us of the early days of revival in America. On the Kentucky frontier in the 1790s, James McGready pastored three small, struggling congregations. Conditions were so dark and lawless that he described life as being like “Sodom and Gomorrah.” Yet, he called his people to pray—half an hour on Saturday night and half an hour on Sunday morning—for God’s Spirit to move. In 1800, revival fire fell, and so many were converted that McGready cried out, “Any preacher of any kind who loves the Lord Jesus, come and help me!” Just as Peter called for help to gather the overflowing catch, McGready saw that the outpouring of God’s Spirit required many hands to bring in the harvest.
i. Adam Clarke wisely observed, “Some will rather leave souls to perish than admit of partners in the sacred work. It is an intolerable pride to think nothing done well but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are.” True Christian service is not a competition but a cooperation. The miracle was too great for Peter alone, reminding us that the Great Commission requires the united labor of God’s people across time and place.
c. The boats began to sink
The overflowing abundance nearly sank both vessels. This was not accidental but intentional. Jesus showed that His provision surpasses human capacity. His blessings often overwhelm our expectations, teaching us that His power is not measured by human limitation. As Paul later wrote, God is “able to do exceedingly abundantly above all that we ask or think, according to the power that works in us” (Ephesians 3:20, NKJV).
4. Peter’s Reaction and the Call of Four Disciples (Luke 5:8–11)
“When Simon Peter saw it, he fell down at Jesus’ knees, saying, ‘Depart from me, for I am a sinful man, O Lord!’ For he and all who were with him were astonished at the catch of fish which they had taken; and so also were James and John, the sons of Zebedee, who were partners with Simon. And Jesus said to Simon, ‘Do not be afraid. From now on you will catch men.’ So when they had brought their boats to land, they forsook all and followed Him.” (Luke 5:8–11, NKJV)
a. “He fell down at Jesus’ knees”
Though Peter had already witnessed Jesus’ miraculous power when his mother-in-law was healed (Luke 4:38–39), this moment struck him at a deeper level. The miraculous catch was not merely a display of compassion but of sovereign authority over nature itself. The sudden realization overwhelmed Peter, causing him to fall at Jesus’ knees in worship and submission.
This was not merely admiration for a teacher but the response of a man confronted with divine holiness. Peter recognized that the One who could command the fish of the sea must indeed be Lord of all creation. True worship always flows from a recognition of God’s majesty and our unworthiness.
b. “Depart from me, for I am a sinful man, O Lord!”
Peter’s words echo the consistent biblical pattern of human response when confronted with God’s glory. Isaiah, beholding the Lord in the temple, cried, “Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the Lord of hosts” (Isaiah 6:5, NKJV). Similarly, John fell at Christ’s feet “as dead” in Revelation 1:17. Awareness of divine holiness intensifies awareness of personal sin.
Peter, a skilled fisherman, knew better than anyone that this catch could not be explained by chance. The undeniable reality of Christ’s power exposed his own spiritual bankruptcy. He recognized four truths immediately:
Jesus was Lord.
He himself was a mere man.
He was not just a man, but a sinful man.
The proper response was humility before the Lord.
i. Because Peter knew the lake, the patterns of fishing, and the impossibility of a daytime catch under such conditions, he grasped the full magnitude of the miracle. His expertise became the backdrop against which Christ’s divinity shone more brightly.
ii. While Peter’s instinct was to push Jesus away, the better prayer would be, “Come nearer to me, for I am a sinful man, O Lord.” God’s holiness convicts, but it is also His grace that draws sinners into fellowship rather than pushing them away.
c. “Do not be afraid”
Jesus’ reply is tender and assuring. In the Greek construction, the phrase means “Stop being afraid,” indicating that Peter’s awe had already produced ongoing fear. The Lord did not deny Peter’s sinfulness, but He calmed his fear, pointing him instead toward a future purpose. God relates to His children not by driving them away in terror but by drawing them near in love and mission.
This is the consistent pattern of Scripture: the angel to Zacharias (Luke 1:13), to Mary (Luke 1:30), to the shepherds (Luke 2:10), and here to Peter—all begin with the same words: “Do not be afraid.”
d. “From now on you will catch men”
Jesus immediately redirected Peter’s vocation. The Greek word used here (zōgreō) means “to catch alive.” The image is not of trapping or killing but of bringing people from death into life through the gospel. Evangelism is not about capturing men for destruction but about rescuing them for eternal life.
Jesus Himself was the great Fisher of men, and He now commissioned Peter and the others to share in that work. The pattern of discipleship would follow this path: from four, to twelve, to seventy, to multitudes, and eventually to the ends of the earth (Acts 1:8).
e. “They forsook all and followed Him”
The response was immediate and radical. The miraculous catch of fish was not the treasure—they left it behind. The miracle pointed them to Jesus, and it was Jesus they desired more than the fish, the boats, or even their livelihoods. This act of forsaking all was an expression of faith, demonstrating that nothing in this world compared to the surpassing worth of following Christ.
i. Their following of Jesus resembled the rabbinical model of discipleship, where students would literally walk behind their rabbi, learning both his teaching and his way of life. Yet it also differed, for this Rabbi called them to more than learning—He called them to transformation and mission.
ii. Luke’s Gospel often uses the word “follow” as a technical term for discipleship (Luke 9:23, 49, 57, 59, 61; 18:22, 28). In Acts, Luke continues this theme, describing believers as those who walk in “the Way” (Acts 9:2; 19:9, 23; 22:4; 24:14, 22). To follow Jesus is to walk in His way, to embrace His mission, and to share His life.
B. Jesus Heals a Leper
1. The Leper Begs Jesus for Help (Luke 5:12)
“And it happened when He was in a certain city, that behold, a man who was full of leprosy saw Jesus; and he fell on his face and implored Him, saying, ‘Lord, if You are willing, You can make me clean.’” (Luke 5:12, NKJV)
a. “A man who was full of leprosy saw Jesus”
Luke, being a physician, carefully notes that this man was not in the early stages of the disease, but was “full of leprosy.” His condition was advanced, beyond human hope. In the ancient world, leprosy was considered one of the most dreadful afflictions. It slowly consumed its victims, disfiguring them and cutting them off from society. To be described as “full of leprosy” meant that the disease had ravaged his body and left him utterly desperate.
i. William Barclay observed that in Palestine there were two kinds of leprosy. The milder form was a severe but limited skin disease. The more dreaded form began with small spots but gradually ate away the flesh until fingers, toes, and limbs decayed, leaving the sufferer a mutilated shell of humanity. He called it a “living death.”
ii. According to Jewish law, a leper was to live in isolation: “He shall dwell alone; his dwelling shall be outside the camp” (Leviticus 13:46, NKJV). They were required to cry “Unclean! Unclean!” to warn others of their presence (Leviticus 13:45). Rabbinical tradition specified distances: six feet at minimum, but if the wind was blowing, 150 feet away. Lepers were seen as walking corpses, and their touch was considered as defiling as contact with a dead body.
iii. Because of this, leprosy became a vivid picture of sin. Like sin, it is deeper than the skin, spreads relentlessly, numbs its victim, corrupts and isolates, and ends in death if not dealt with. Society scorned lepers, considering them cursed by God, and rabbis often taught that they deserved no compassion.
iv. Yet, in spite of all obstacles, this leper came to Jesus. He came alone, without friends to carry him, without precedent to encourage him, without promise of success, and without invitation. He overcame the shame, the stares, and the rejection to cast himself before Christ. His desperation pushed him beyond fear.
He knew how dreadful his condition was.
He knew that everyone believed him to be hopeless.
He had no companion to bring him to Jesus.
He had never seen Jesus heal a leper before.
He had no assurance that Jesus would accept him.
He had no encouragement from religious leaders, only disdain.
He was filled with shame and loneliness.
Yet faith drew him to Christ, even while desperation drove him.
b. “Lord, if You are willing”
The leper’s plea revealed both faith and humility. He had no doubt concerning Jesus’ power—he believed Christ could heal him. His only uncertainty was whether Jesus was willing to extend mercy to one so despised. In Jewish thought, healing a leper was as impossible as raising the dead. The Talmud said it was as difficult as “bringing life to the dead.” For this reason, the man did not say, “If You are able,” but “If You are willing.” His theology was correct: the question was not one of ability, but of willingness.
This attitude should mark every believer’s prayer life. We may ask boldly for healing, help, or provision, but always with the recognition that God’s sovereign will governs all. Like Jesus in Gethsemane, we must pray, “Nevertheless, not My will, but Yours, be done” (Luke 22:42, NKJV).
c. “Lord, if You are willing, You can make me clean”
The leper asked not merely for healing but for cleansing. The physical disease was devastating, but the stigma, shame, and separation it brought were equally unbearable. His plea was for more than restored flesh—he longed for restored fellowship, dignity, and life.
i. Barclay records the testimony of Dr. A. B. MacDonald, who directed a leper colony in Itu. He explained that leprosy brings not only physical decay but also psychological and emotional torment. Lepers were sick in mind as well as body. They carried not only the pain of disease but the crushing burden of shame, guilt, and rejection. Many lepers, overwhelmed by despair, contemplated or committed suicide.
Thus, when this man cried out to Jesus, he sought more than the removal of disease—he sought restoration of body, soul, and spirit. His words point us to the ultimate reality of sin’s defilement and Christ’s cleansing power. Only Jesus can make a sinner truly clean (1 John 1:7).
2. Jesus Touches the Leper and He Is Cleansed (Luke 5:13)
“Then He put out His hand and touched him, saying, ‘I am willing; be cleansed.’ Immediately the leprosy left him.” (Luke 5:13, NKJV)
a. “He put out His hand and touched him”
This action is astonishing when considered in its context. According to the Law, touching a leper rendered a person ceremonially unclean (Leviticus 13:45–46; Numbers 5:2). Yet Jesus, the perfectly Holy One, was not defiled by this contact. Instead, His holiness overpowered the impurity, and His touch brought healing rather than contamination.
Christ could have spoken a word or simply willed the healing from a distance, as He later did with the centurion’s servant (Luke 7:7). But here He chose to touch, communicating compassion and restoring dignity to a man long cut off from human contact. To this leper, who likely had not felt a human hand for years, the touch of Jesus was as healing as the cure itself.
i. As Heinrich Meyer noted, “On the one hand, He knew that the ceremonial restrictions were abolished in Himself: on the other, He desired to teach that sin cannot defile the divine holiness of the Saviour.” The touch was a living parable. Whereas contact with a leper normally spread defilement, the touch of Christ spread cleansing.
ii. This act prefigures the work of the cross, where Jesus bore our sins without being tainted by them. As Paul later wrote, “For He made Him who knew no sin to be sin for us, that we might become the righteousness of God in Him” (2 Corinthians 5:21, NKJV).
b. “I am willing”
The words of Jesus directly addressed the leper’s doubt. The man did not question the Lord’s ability, but His willingness. By both word and deed, Jesus revealed His compassionate heart. He was not reluctant, not hesitant, but ready and willing to heal. The touch and the declaration combined to assure the leper that Christ’s mercy is personal and His grace is abundant.
This is significant for every sinner. Many do not doubt God’s power—they know He created the heavens and the earth—but they doubt His love and willingness to forgive them. Jesus’ words cut through that fear: “I am willing.” He does not turn away the broken, the shamed, or the outcast.
c. “Be cleansed”
The command was simple but sovereign. In an instant, the incurable disease was gone. The text says, “Immediately the leprosy left him.” The transformation was total and undeniable. The man’s flesh was restored, his isolation ended, and his dignity renewed. He had not only been healed but also cleansed, exactly as he had asked in verse 12.
The language of cleansing rather than merely healing is crucial. Leprosy was not only a physical disease but a ceremonial defilement. To be cleansed meant reintegration into society, restoration to worship, and acceptance before God and man. This parallels the salvation Christ brings: He does not merely relieve us of sin’s penalty, He cleanses us, restores us, and makes us new (1 John 1:7; Titus 3:5).
3. Jesus Commands the Healed Man to Give Testimony to the Priests Only (Luke 5:14)
“And He charged him to tell no one, ‘But go and show yourself to the priest, and make an offering for your cleansing, as a testimony to them, just as Moses commanded.’” (Luke 5:14, NKJV)
a. “He charged him to tell no one”
Jesus often instructed those He healed to remain silent about their miracle. This was not because He wanted to hide His power, but because He sought to control the timing and nature of His revelation as the Messiah. The excitement of the crowds could easily erupt into political zeal or misguided expectations, especially in Galilee where anticipation of a deliverer from Rome ran high. Christ’s formal presentation to Israel would come on a precise day—the Triumphal Entry—foretold centuries earlier in Daniel’s prophecy of the seventy weeks (Daniel 9:25–26). Until then, He carefully managed public enthusiasm to ensure God’s timetable was fulfilled.
i. Jesus’ miracles were not performed as publicity stunts or to build celebrity. They were acts of compassion for individuals in need and signs pointing to His identity as Messiah. They testified to His authority, but always in the context of mercy, love, and personal restoration. In this way, the miracles revealed His character as much as His power.
b. “Go and show yourself to the priest”
The leper was not to spread the news among the crowds but to give testimony where it mattered most—before the priests. According to Leviticus 14, a man healed of leprosy was required to undergo a detailed process of examination and sacrifice before being declared ceremonially clean. These rituals were so rarely enacted that the priests would have been startled by this man’s appearance.
i. As Adam Clarke described, the prescribed sacrifices involved “two living, clean birds, some cedar wood, with scarlet and hyssop” for the initial cleansing (Leviticus 14:4). Upon confirmation, the restored leper was to bring “two male lambs without blemish, one ewe lamb, three-tenths of an ephah of fine flour mixed with oil, and one log of oil” (Leviticus 14:10). If he was poor, the law allowed for one lamb, a smaller measure of flour and oil, and two turtle doves or pigeons (Leviticus 14:21–22). These offerings symbolized purification, thanksgiving, and restoration.
ii. By sending the man to the priests, Jesus did more than affirm the Law of Moses—He placed an undeniable witness before the religious leaders. They, who rarely if ever had occasion to perform this ritual, were confronted with proof that the power of God was working uniquely through Jesus. The testimony was not only to the man’s healing but also to the authority and authenticity of the Messiah.
iii. Beyond ceremonial obligation, this command also ensured the man’s full reintegration into society. Lepers were outcasts, cut off from family, friends, and worship. By submitting to the priestly examination, the man would not only be declared physically clean but also socially and religiously restored. Jesus desired the healing to bless the man’s life in its fullest scope—body, soul, and community.
4. Jesus’ Increasing Fame as a Healer (Luke 5:15–16)
“However, the report went around concerning Him all the more; and great multitudes came together to hear, and to be healed by Him of their infirmities. So He Himself often withdrew into the wilderness and prayed.” (Luke 5:15–16, NKJV)
a. “The report went around concerning Him all the more”
The miracle of the leper’s cleansing could not remain hidden. Though Jesus had commanded silence, the report spread rapidly, fueled in part by the man’s disobedience (Mark 1:44–45). Humanly speaking, the testimony was understandable—how could one who had been hopelessly diseased and now cleansed keep silent? Yet it illustrates a deeper irony: the one commanded to tell no one proclaimed it everywhere, while believers today, who are commanded to proclaim Christ everywhere, often remain silent.
This spread of fame increased both the admiration of the crowds and the opposition of religious leaders. Christ’s works could not be ignored; they demanded a response, either of faith or of rejection.
b. “Great multitudes came together to hear, and to be healed by Him of their infirmities”
The crowds were drawn not only by the miracles but also by His teaching. Luke emphasizes that they came “to hear, and to be healed.” The order is significant: the ministry of the word was primary, and the miracles confirmed the truth of His message.
i. The prophetic Scriptures had foretold such a ministry: “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert” (Isaiah 35:5–6, NKJV). In Christ, this prophecy was being fulfilled before their eyes.
ii. The abundance of sickness in Israel also revealed the nation’s spiritual condition. According to the covenant curses of Deuteronomy 28, disobedience would bring plagues, disease, and weakness upon the people. The physical brokenness of the nation mirrored their spiritual barrenness. Yet Jesus, in compassion, healed multitudes, demonstrating that God’s mercy triumphs even where judgment was deserved.
c. “So He Himself often withdrew into the wilderness and prayed”
Amidst the swelling crowds and growing fame, Jesus deliberately sought solitude with the Father. Popularity did not distract Him from prayer, nor did the busyness of ministry keep Him from communion with God. Rather, the demands of ministry drove Him into deeper dependence.
i. As Barclay observed, “The love in the eyes of God compensated Him for the hate in the eyes of men.” Prayer was not optional for Jesus, but essential. If the sinless Son of God needed frequent prayer, how much more do His followers?
ii. Clarke insightfully noted, “He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayers, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books.”
The rhythm of Jesus’ ministry was service to men balanced by communion with God. Without this balance, even the strongest would falter. Prayer was the source of strength, direction, and perseverance for His mission.
C. Jesus’ Power to Forgive and Heal
1. Jesus’ Teaching Is Interrupted (Luke 5:17–19)
“Now it happened on a certain day, as He was teaching, that there were Pharisees and teachers of the law sitting by, who had come out of every town of Galilee, Judea, and Jerusalem. And the power of the Lord was present to heal them. Then behold, men brought on a bed a man who was paralyzed, whom they sought to bring in and lay before Him. And when they could not find how they might bring him in, because of the crowd, they went up on the housetop and let him down with his bed through the tiling into the midst before Jesus.” (Luke 5:17–19, NKJV)
a. “As He was teaching, that there were Pharisees and teachers of the law sitting by”
The setting was Capernaum, in a house so filled with people that there was no room to enter (Mark 2:1–2). Among the crowd sat Pharisees and teachers of the law. Some had traveled long distances, even from Jerusalem, to evaluate this Galilean teacher.
i. The Pharisees were zealous for the law, but their zeal was often misplaced. They believed righteousness was found in meticulous outward obedience and rigid separation from anything considered unclean. Their very name means “separated ones.” Yet in separating themselves from what they deemed unholy, they also separated themselves from compassion and from the true heart of God.
ii. These leaders prided themselves as the guardians of God’s love, yet they believed that God’s favor rested only on those who mirrored their narrow standards. For them, religion was not about grace but about exclusion.
iii. They sat with critical eyes and hardened hearts, looking for error in Jesus’ words. Yet even here, grace was present. As Spurgeon remarked, “We are glad to have these people ‘sitting by’ rather than not coming at all. Being in the way, the Lord may meet with them. If you go where shots are flying you may be wounded one of these days. Better to come and hear the gospel from a low motive than not to come at all.” Even the most critical listener is still within reach of the truth when sitting under the teaching of Christ.
b. “And the power of the Lord was present to heal them”
Whenever Jesus was present, God’s power was available. Yet Luke emphasizes here that the Spirit’s power was manifest in a unique way at this moment. There are times in Scripture when the outpouring of divine power is heightened, and this was one of those moments.
i. At times, miracles were limited because of unbelief. Matthew records that in Nazareth “He did not do many mighty works there because of their unbelief” (Matthew 13:58, NKJV). The atmosphere of faith—or its absence—often influenced the demonstration of God’s power.
ii. The detail that this happened after Jesus had withdrawn into the wilderness to pray (Luke 5:16) is significant. Prayer preceded power. The ministry of Christ was not mechanical but relational. His communion with the Father opened the way for the Spirit’s power to be displayed in healing and restoration.
c. “They went up on the housetop and let him down with his bed through the tiling into the midst before Jesus”
The story shifts suddenly to an extraordinary interruption. Four men brought their paralyzed friend, hoping to lay him before Jesus. The crowd blocked every normal entrance. Refusing to be deterred, they ascended the outside stairway to the flat roof, removed the tiles, and lowered him down into the middle of the gathering.
i. First-century houses in Galilee were typically built with flat roofs constructed of beams, overlaid with branches, thatch, and packed clay or tiles. Removing part of the roof was disruptive, costly, and socially awkward, but desperation drove them to act.
ii. This bold act was an expression of remarkable faith. They counted on Jesus’ power to heal. Bringing the man down was easy compared to the difficulty of hoisting him back up if Jesus did nothing. They believed that simply placing him before Christ was enough.
iii. Spurgeon described the qualities of such friends: “They need be strong, for the burden is heavy; they need be resolute, for the work will try their faith; they need be prayerful, for otherwise they labor in vain; they must be believing, or they will be utterly useless.” These men model the intercessory role of believers, who bring others to Christ through effort, prayer, and determination.
The scene captures both the desperation of human need and the determination of faith that will not be denied. Before long, this interruption would lead to one of Jesus’ most profound revelations: His authority to forgive sins.
2. Jesus Declares the Paralyzed Man’s Sins Forgiven (Luke 5:20–22)
“When He saw their faith, He said to him, ‘Man, your sins are forgiven you.’ And the scribes and the Pharisees began to reason, saying, ‘Who is this who speaks blasphemies? Who can forgive sins but God alone?’ But when Jesus perceived their thoughts, He answered and said to them, ‘Why are you reasoning in your hearts?’” (Luke 5:20–22, NKJV)
a. “When He saw their faith”
Jesus responded not only to the need of the paralytic but also to the faith of his friends. The scene was vivid: four men sweating and straining as they lowered their paralyzed companion on ropes through a hole in the roof. Jesus looked at them and saw their faith.
i. Their faith was visible in action. Real faith is never hidden. It can be seen in persistence, sacrifice, and boldness. As James later wrote, “Show me your faith without your works, and I will show you my faith by my works” (James 2:18, NKJV). These men believed Jesus could heal, and their determination to reach Him proved it.
ii. The emphasis in this account is on the faith of the friends rather than the paralytic himself. Their intercessory faith carried their companion to Christ. This illustrates the responsibility believers bear to exercise faith not only for themselves but also for others. Just as these men brought their friend to Jesus, so too must we bring others to the Lord through prayer, witness, and compassion.
b. “Man, your sins are forgiven you”
The words of Jesus must have startled the crowd. The friends expected Him to heal their companion’s paralysis. Instead, He addressed the man’s deeper need—sin. The spiritual diagnosis came before the physical cure.
i. The friends may have been disappointed, thinking their hard work had produced only a spiritual statement. Yet Jesus knew that the man’s greatest problem was not his legs but his heart. To restore his body without addressing his soul would be a temporary fix, not an eternal solution. What use would it be to walk on two strong legs straight into hell?
ii. Jesus did not declare the man forgiven because he was especially sinful, nor because his paralysis was directly caused by sin. Rather, He dealt with the universal problem of sin. All suffering and death trace back to the fall (Romans 5:12). By pronouncing forgiveness, Jesus struck at the root, not merely the fruit.
c. “Who can forgive sins but God alone?”
The scribes and Pharisees immediately recognized the magnitude of Jesus’ words. Their logic was sound: only God can forgive sins, for sin is ultimately against Him (Psalm 51:4). Their reasoning was correct, but their conclusion was wrong. They assumed Jesus was blaspheming because they refused to recognize who He truly was: God the Son, possessing divine authority.
i. As F. F. Bruce noted, “Again and again during the life of Christ the same dilemma was to reappear. If He were not divine, then He was indeed a blasphemer; there could be no third way out.” The choice was always stark: Christ was either Lord or a deceiver. Neutral ground was impossible.
ii. This scene reminds us that forgiveness cannot be self-produced. No one can absolve themselves, for we lack the authority. Only God, on the basis of Christ’s finished work at the cross, can truly forgive sin. All other attempts—whether human rituals, philosophies, or self-justification—are powerless to erase guilt.
iii. G. Campbell Morgan rightly said, “Our rest in the sense of forgiveness is always created by the certainty that it is the gift of the grace of God.” Assurance of forgiveness flows not from feelings but from the objective authority of God’s declaration in Christ.
d. “But when Jesus perceived their thoughts”
Jesus demonstrated His divine knowledge by answering the Pharisees before they spoke aloud. Their silent reasoning was fully known to Him. This was itself proof of His divine nature, echoing the truth that God alone searches the hearts and minds (Jeremiah 17:10; Revelation 2:23).
By confronting their hidden thoughts, Jesus forced them to consider whether they were dealing with a mere man or with the Son of God.
3. Jesus Demonstrates the Power and Authority of God Alone (Luke 5:23–26)
“Which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk’? But that you may know that the Son of Man has power on earth to forgive sins”—He said to the man who was paralyzed, ‘I say to you, arise, take up your bed, and go to your house.’ Immediately he rose up before them, took up what he had been lying on, and departed to his own house, glorifying God. And they were all amazed, and they glorified God and were filled with fear, saying, ‘We have seen strange things today!’” (Luke 5:23–26, NKJV)
a. “Which is easier, to say”
Jesus posed a question to expose the hearts of the scribes and Pharisees. To human beings, both forgiving sins and healing paralysis are impossible. Only God can do either. Yet, from the perspective of appearance, it is easier to claim to forgive sins, for forgiveness is invisible and cannot be externally verified. Healing, however, can be instantly proven or disproven.
i. In this sense, the more difficult task—healing paralysis—became the visible evidence that the unseen task—forgiving sins—was real. Jesus deliberately staked His authority on a miracle that could be publicly examined and verified.
ii. By asking the question, He forced His critics into a dilemma. If the paralytic rose and walked, then Jesus’ authority to forgive sins was proven. If nothing happened, the religious leaders would be vindicated. Jesus was willing to be tested in a way that no false prophet would risk.
b. “But that you may know that the Son of Man”
Here Jesus used His favorite self-designation, “the Son of Man.” This title was not a general description of humanity but a direct reference to the prophetic vision in Daniel 7:13–14: “I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which shall not pass away, and His kingdom the one which shall not be destroyed.” (NKJV)
i. By using this title, Jesus claimed the authority of the Messianic Judge and King, yet in a way that avoided the political and military overtones of the title “Messiah” or “King” in the ears of the Jews. As Robertson noted, “Christ’s favourite designation of himself, a claim to be the Messiah in terms that could not easily be attacked.”
ii. The statement was clear: Jesus was demonstrating that the Son of Man has authority on earth to forgive sins. This was not a future authority reserved for judgment alone but a present authority exercised in His ministry.
c. “Immediately he rose up”
The tension in the room must have been electric. The scribes were watching with suspicion, the friends were hoping with desperate expectation, the paralyzed man was caught between faith and fear, and the homeowner likely worried about his ruined roof. But at the word of Jesus, the impossible happened: the man immediately stood, picked up the bed he had been carried on, and walked out in full view of everyone.
i. Imagine if Jesus had failed. The man would have lain there in embarrassment, the scribes would have triumphed, the crowd would have dispersed in disappointment, and the friends would have struggled to pull their helpless companion back up through the roof. But Jesus cannot fail. His word carries divine authority, and when He commands, creation responds.
ii. The healing was instantaneous, undeniable, and complete. Muscles long withered were strengthened, coordination instantly restored, and faith vindicated. This man who was carried in helplessness walked out in victory, glorifying God.
iii. The miracle also illustrates the transforming power of Christ’s word. What happened physically to this man pictures what happens spiritually to sinners who are forgiven: they rise from helplessness, take up their former burdens, and walk in newness of life (Romans 6:4).
d. “They were all amazed, and they glorified God and were filled with fear”
The crowd could not deny what they had witnessed. They glorified God, acknowledging that divine power was at work in their midst. Yet their amazement was mingled with fear, for they realized they had seen something unprecedented: a man who claimed the authority to forgive sins had confirmed it with undeniable power.
Their response was, “We have seen strange things today!” The Greek term here (paradoxa) literally means “paradoxical” or “contrary to expectation.” They had seen something beyond explanation, something that shattered their categories. They were confronted with the reality that God Himself was present among them in the person of Jesus.
D. The Call of Levi (Matthew)
1. A Tax Collector Is Called to Follow Jesus (Luke 5:27–28)
“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.’ So he left all, rose up, and followed Him.” (Luke 5:27–28, NKJV)
a. “After these things”
Luke marks this as a turning point. Up to this point, Jesus had confronted a demon-possessed man (Luke 4:33–36), healed a leper (Luke 5:12–13), and restored a paralytic while declaring His authority to forgive sins (Luke 5:20–25). Now He turned His attention to one whom society despised: a tax collector. Each encounter displayed not only His power but His willingness to reach people considered untouchable—physically, spiritually, and socially.
b. “A tax collector named Levi… sitting at the tax office”
Levi, later known as Matthew (Matthew 9:9), was a Jewish tax collector employed by Rome. Few occupations carried such disgrace. Tax collectors were loathed by their fellow Jews for two reasons:
i. They were considered traitors. They worked for the occupying Roman Empire, enforcing taxation upon their own people. Their position was backed by Roman soldiers, making them symbols of Roman oppression and collaborators with the enemy.
ii. They were considered extortioners. The tax system was farmed out by Rome. Contracts went to the highest bidder, and the collector was allowed to keep whatever he could collect beyond the fixed amount owed to Rome. This system encouraged greed, dishonesty, and oppression. As a result, tax collectors became wealthy at the expense of their countrymen.
iii. The stigma was severe. Lane explains, “When a Jew entered the customs service he was regarded as an outcast from society: he was disqualified as a judge or a witness in a court session, was excommunicated from the synagogue, and in the eyes of the community his disgrace extended to his family.” To become a tax collector was to be socially and religiously banished.
iv. Barclay notes that a Roman writer once mentioned seeing a monument erected to an honest tax collector. The rarity of such a man warranted a monument, so rare was integrity in that profession.
Thus, Levi sat in wealth but in spiritual and social isolation. The very position that enriched him had also condemned him to loneliness and shame.
c. “And He said to him, ‘Follow Me’”
Jesus’ call to Levi was radical. The crowd would have been shocked that He would even speak to a tax collector, much less invite him to become a disciple. Yet this is the heart of the gospel: Christ does not call the worthy, He makes the called worthy.
i. The call of Levi reveals the scope of Christ’s love. Fishermen, zealots, and now a tax collector would sit together at His feet. Jesus was building a diverse band of disciples, breaking through social, economic, and political barriers.
ii. Levi’s response was immediate. He left behind a lucrative career and a secure path to wealth. For Peter, James, and John, fishing could always be resumed. For Levi, tax collecting was final. Rome would quickly fill his position; there was no going back. As Wessel observed, “Tax collector jobs were greatly sought after as a sure way to get rich quickly.” Levi walked away from that wealth for the sake of Christ.
iii. There is also a striking detail: fishermen on the Sea of Galilee were taxed. It is very possible that Levi had once collected taxes from Peter, James, and John. Now the taxman who had taken their money would be their brother in Christ. Only Jesus could unite such men into one fellowship.
d. “He left all”
Luke emphasizes the totality of Levi’s response: he abandoned everything. Morris explains, “This must have meant a considerable sacrifice, for tax collectors were normally wealthy. Matthew must have been the richest of the apostles.” In worldly terms, Levi lost more than any of the Twelve, but in reality, he gained infinitely more.
Levi’s sacrifice reflects the cost of discipleship. Following Jesus means surrendering everything else as secondary. As Jesus later said, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me” (Mark 8:34, NKJV).
2. Jesus Is Accused of Associating with Sinners (Luke 5:29–32)
“Then Levi gave Him a great feast in his own house. And there were a great number of tax collectors and others who sat down with them. And their scribes and the Pharisees complained against His disciples, saying, ‘Why do You eat and drink with tax collectors and sinners?’ Jesus answered and said to them, ‘Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous, but sinners, to repentance.’” (Luke 5:29–32, NKJV)
a. “Then Levi gave Him a great feast in his own house”
Levi, now a follower of Jesus, demonstrated his joy and gratitude in the form of hospitality. Though he had left his lucrative tax office, he did not retreat into bitterness or sorrow over his sacrifice. Instead, he hosted a great banquet for Christ. His generosity revealed the transformation of his heart.
i. One purpose of this feast was evangelistic. Levi wanted his friends—other tax collectors and outcasts—to meet Jesus. A truly converted man does not want to go to heaven alone. The natural impulse of a redeemed heart is to bring others to the Savior.
b. “And their scribes and the Pharisees complained against His disciples”
The Pharisees and scribes, who prided themselves on ritual purity and separation, were scandalized by Jesus’ association with tax collectors and sinners. To share a meal was a sign of fellowship, acceptance, and even friendship. To their eyes, Jesus was compromising His holiness by sitting at the table with such men.
i. Their criticism came indirectly, voiced against the disciples rather than directly against Jesus. This method of attack continues even today. The enemies of Christ often target His people in order to discredit Him.
ii. G. Campbell Morgan observed, “Nothing puzzled the religionists of the Lord’s time more than His eating and drinking on terms of familiarity with publicans and sinners. Here He revealed the reason for doing so. He was among men as the great Physician.” Jesus’ presence at the table was not compromise but mission.
c. “Those who are well have no need of a physician”
Jesus’ response was both logical and profound. He likened Himself to a physician who naturally goes to the sick, not the healthy. Just as it would be absurd for a doctor to avoid those who are ill, so it would be contrary to His mission to avoid sinners.
i. The Pharisees failed to see that they too were spiritually sick. Their pride blinded them to their own need. They saw themselves as righteous while condemning others as diseased. But all have sinned and fall short of the glory of God (Romans 3:23).
ii. Jesus’ illustration also exposes the many ways sinners resist His healing:
Some do not know they are sick.
Some know but think they can heal themselves.
Some know they need a physician but do not know one exists.
Some know the physician exists but doubt His ability.
Some know He is able but doubt His willingness.
Some know He is willing but refuse His treatment because they do not want to submit to His authority.
iii. Yet Jesus is the perfect physician of souls:
He is always available.
He always gives a perfect diagnosis.
He provides a complete cure.
He Himself pays the price for our healing.
d. “I have not come to call the righteous, but sinners, to repentance”
This is the mission statement of Christ’s earthly ministry. He did not come to congratulate the self-righteous but to save the lost. His call is not merely to forgiveness but to repentance—a turning away from sin and a turning toward God.
The Pharisees missed the heart of God. While they distanced themselves from sinners, Jesus drew near to them with redemptive purpose. His ministry was not about maintaining appearances but about transforming lives.
3. Jesus Declares That Under Him, Things Are Different (Luke 5:33–39)
“Then they said to Him, ‘Why do the disciples of John fast often and make prayers, and likewise those of the Pharisees, but Yours eat and drink?’ And He said to them, ‘Can you make the friends of the bridegroom fast while the bridegroom is with them? But the days will come when the bridegroom will be taken away from them; then they will fast in those days.’ Then He spoke a parable to them: ‘No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old. And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. But new wine must be put into new wineskins, and both are preserved. And no one, having drunk old wine, immediately desires new; for he says, “The old is better.”’” (Luke 5:33–39, NKJV)
a. “Can you make the friends of the bridegroom fast while the bridegroom is with them?”
Jesus responded to the criticism by pointing to the imagery of a wedding feast. In Jewish culture, weddings were weeklong celebrations, the most vivid symbols of joy. During such times, fasting was suspended because rejoicing was paramount. In the same way, Jesus’ presence with His disciples was cause for celebration, not mourning.
i. The Pharisees and disciples of John the Baptist viewed Jesus’ disciples as too happy, too unconcerned with ritual austerity. Yet true spirituality is not measured by outward sorrow but by inward reality. When Christ is present, joy is the natural fruit.
ii. Historical evidence supports this point. The “Scroll of Fasting,” a Jewish text, listed days on which fasting was forbidden because they were devoted to celebrating God’s blessings. Jesus appealed to this understanding: joy takes precedence when God is at work in salvation.
b. “But the days will come”
Jesus acknowledged that fasting has its place. A time would come when the bridegroom would be “taken away”—a veiled reference to His rejection, suffering, and crucifixion. Only then would fasting be appropriate. This is the first subtle foreshadowing in Luke of the coming cross.
i. Until that day, His disciples were to rejoice in His presence. But after His departure, fasting would become a spiritual discipline for seeking His power and presence. The key is balance: fasting is not a ritual of mourning but a tool of devotion, appropriate in its time.
c. “But new wine must be put into new wineskins, and both are preserved”
Here Jesus expanded His point with a parable. New wine in ancient times was unfermented grape juice that continued to ferment after being stored. If poured into old, brittle wineskins, the expanding gases would burst the skins. Only new, pliable skins could stretch with the fermentation process and preserve the wine.
i. The principle is clear: the new life Jesus brings cannot be forced into old religious systems. His mission was not to reform rabbinic Judaism or patch up decaying traditions. He inaugurated something entirely new—the church—where Jew and Gentile would be united into one new body (Ephesians 2:16).
ii. Geldenhuys observed, “Patching up an old garment with a piece of a new garment not only disfigures the new garment, but also causes the old garment to become more ragged than ever, for the new piece has still to shrink and will then pull the old threadbare garment to pieces. Just as fatal will it be to adapt the principles of Jesus to the old systems.” Jesus’ work was not an add-on to the old covenant system but its fulfillment and transformation.
iii. This also warns the church of every age. The “religious establishment” can resist the Spirit’s work by clinging to rigid forms. God seeks new, flexible vessels for His work, not stagnant systems that cannot hold His new wine.
d. “And no one, having drunk old wine, immediately desires new; for he says, ‘The old is better.’”
Jesus concluded by recognizing the human tendency to cling to the familiar. People often resist change, not because the old is truly better, but because it is comfortable. The Pharisees could not embrace Jesus’ new way because they were content with the old forms.
i. Jesus was not abolishing the law but fulfilling it (Matthew 5:17). The law was like an acorn, its purpose fulfilled in the oak tree. The acorn disappears, yet its goal is realized in something greater. The law’s shadows gave way to Christ’s substance.
ii. Salvation is not about patching up old garments or forcing new wine into old skins. It is about becoming a new creation in Christ: “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Corinthians 5:17, NKJV).
