Luke 5:32 - Printer Friendly

ESV: I have not come to call the righteous but sinners to repentance.”

NIV: I have not come to call the righteous, but sinners to repentance.'

NASB: I have not come to call the righteous to repentance, but sinners.'

CSB: I have not come to call the righteous, but sinners to repentance."

NLT: I have come to call not those who think they are righteous, but those who know they are sinners and need to repent.'

KJV: I came not to call the righteous, but sinners to repentance.

NKJV: I have not come to call the righteous, but sinners, to repentance.”

This is one of several key mission statements Luke gives in his Gospel. The story those statements give is that Jesus calls the lost to repentance, separates the repentant from the resistant, and judges the resistant (Luke 5:32; 7:34; 12:49, 51; 18:8; 19:10). Jesus has already proven—culturally and supernaturally—that He has the authority to forgive sins (Luke 5:17–26). Now, He says that not only is He willing to identify with cultural outcasts and admitted "sinners," but that this is the very reason He came. His ministry is not about gathering the "righteous" but inviting the sinful, leading them to repentance, and making them righteous.

To the Pharisees and scribes, Jesus is eating with traitors, losers and criminals. He's identifying with them and further destroying His reputation as what they would consider an "honorable" man. Rather than mourning their disapproval, Jesus is celebrating God's loving influence. In the story of the one lost sheep, Jesus will say, "Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance" (Luke 15:7). Levi, and presumably others, have repented; heaven is rejoicing; it is time to eat and drink.

This event may have inspired the parable of the Pharisee and the tax collector. In it, Jesus describes two men who have come to pray at the temple. The Pharisee stands proudly, thanking God by bragging that he is not as sinful as the man next to him. The tax collector lowers his eyes and mourns as he begs God for forgiveness (Luke 18:9–14). As here, it is the man humble enough to know he is a sinner, not the proud man in denial, who receives forgiveness.

Next, Jesus will explain to John the Baptist's disciples (Matthew 9:14) why His disciples don't fast. The bridegroom is here, Jesus says. It is time for celebration, not mourning.

Luke 5:29–32 records the Pharisees' criticism of Jesus' choice to eat with those society deemed immoral. It is the first of four altercations between Jesus and the Pharisees and their scribes: two regarding unseemly celebrations and two in tension with the scribes' extra-biblical regulations for the Sabbath (Luke 5:33—6:11). These four incidents come between Jesus' call of Levi, the tax-collector, and His call of the remaining disciples. The story of Jesus eating with sinners is also found in Matthew 9:10–13 and Mark 2:15–17.

Luke 5 continues Jesus' Galilean Ministry (Luke 4:14—9:50). The passage alternates calls to discipleship with miracles and teachings which demonstrate what discipleship entails. Jesus calls Peter, Andrew, and their business partners, James and John, to follow Him and make more disciples. Then Jesus makes a man with leprosy ceremonially clean. He forgives the sins of a paralytic. After He calls Levi to follow Him, Jesus celebrates instead of fasting. This draws critical questions from the crowd. The religious leaders consider Jesus' actions blasphemous. His message of forgiveness, faith, and repentance cannot be contained by their tradition.

Jesus has already proved He can expel demons, heal ailments, and reveal the kingdom of God (Luke 4:31–44). In this chapter, He begins to separate His followers from His detractors. This begins with calling the first five disciples and emphasizing faith and repentance over religious tradition. He will drive home the point by treating the Sabbath as a blessing rather than a burden (Luke 6:1–11). After formally inviting the Twelve to follow Him, Jesus will explain to a crowd what discipleship looks like and invite them to build their lives on Him (Luke 6:12–49). In chapter 7, Jesus champions Gentiles and the marginalized.

Luke was a traveling companion of Paul (Acts 16:10) and a physician (Colossians 4:14). Unlike Matthew, Mark, and John, Luke writes his gospel as an historian, rather than as a first-hand eyewitness. His extensive writings also include the book of Acts (Acts 1:1–3). These are deliberately organized, carefully researched accounts of those events. The gospel of Luke focuses on the earthly ministry of Jesus Christ. Luke's Gentile perspective presents Christ as a Savior for all people, offering both forgiveness and direction to those who follow Him.