ACC ~ Luke 5 v27 - 39
OVERVIEW:
Only Luke describes Levi as a tax collector, emphasizing that Levi was part of the group considered to consist of the worst of sinners (CYRIL OF ALEXANDRIA). The table fellowship with sinners characterized the essence of Jesusâ ministry and was at the center of his controversy with the religious establishment, particularly the Pharisees, for whom this feast with Levi awakens their unbelief (AMBROSE). They are envious of Jesus because they do not understand that he is present as physician and not as judge (CYRIL OF ALEXANDRIA). His healing is also forgiveness, for his mission is to sinners, not to the hypocrites or self-righteous (BEDE). To receive Christ into our homes at our table is to prepare for him, the Bridegroom, a banquet of good works (AMBROSE).
This imagery of Christ as the bridegroom anticipates the presence of Christ at the Lordâs Supper (AMBROSE) and the messianic feast when Christ takes his bride, the heavenly Jerusalem. The disciples are therefore worthy of the title âwedding guestsâ as members of the church who will also become ministers of the feast (EPHREM THE SYRIAN). The disciples will fast after Jesus ascends, for they will continually be putting off the old garment of the old man that was first stripped off in baptism (AMBROSE). For the days are coming when the bridegroom will be taken away, a reference to his death and his departure out of this world, including his ascension. The parables of the new garment and the new wine have the same point: those who insist on adhering to the old covenant will have no share in the new creation (CYRIL OF ALEXANDRIA).
5:27-28 | Leviâs Call to Discipleship
LEVI THE PUBLICAN CALLED TO FOLLOW JESUS
CYRIL OF ALEXANDRIA: Levi was a publican, a man greedy for dirty money, filled with an uncontrolled desire to possess, careless of justice in his eagerness to have what did not belong to him. Such was the character of the publicans. Yet he was snatched from the workshop of sin itself and saved when there was no hope for him, at the call of Christ the Savior of us all. For Jesus said to him, â âFollow me.â And he left all and followed him.â What most wise Paul says is true: âthat Christ came to save sinners.â [1] Do you see how the only-begotten Word of God, having taken upon him the flesh, transferred to himself the devilâs goods? COMMENTARY ON LUKE, HOMILY 12. [2]
[1] 1 Tim 1:15.
[2] CGSL 113**.
5:29-32 | Leviâs Feast and Jesusâ First Response to Pharisees and Scribes
THE FEAST WITH LEVI AWAKENS HIS FAITH
AMBROSE: 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 foodsâplentiful pleasures. So the Lord enters willingly and reclines in the character of one who has believed. EXPOSITION OF THE GOSPEL OF LUKE 5.16. [1]
[1] EHG 152**; CSEL 32 4:185.
ENVY AND FAULT FINDING MOTIVATE THE PHARISEES
CYRIL OF ALEXANDRIA: 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, [1] 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 physicianâs 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. COMMENTARY ON LUKE, HOMILIES 21-22. [2]
[1] Lev 10:10.
[2] CGSL 115**.
JESUS CALLS SINNERS TO REPENTANCE
BEDE: âI have not come to call the just but sinnersâ 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. [1] He calls those who, being conscious of their weakness, are not ashamed to confess that we have all offended in many things. [2] 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. HOMILIES ON THE GOSPELS 1.21. [3]
[1] Rom 10:3.
[2] Jas 3:2.
[3] CS 110:212-13.
TO RECEIVE CHRIST IS TO PREPARE A BANQUET OF GOOD WORKS
AMBROSE: 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, âThe sons of the Bridegroom cannot fast while the Bridegroom is with them.â EXPOSITION OF THE GOSPEL OF LUKE 5.19. [1]
[1] EHG 153**.
5:33-35 | Jesusâ Second Response to Pharisees and Scribes
THE BRIDEGROOM IS ALWAYS WITH US AT THE LORDâS SUPPER
AMBROSE: âBut the days will come when the Bridegroom shall be taken from them.â Which are these days in which Christ is taken from us, especially when he himself has said, âI shall be with you, even to the end of the world,â [1] when he has said, âI will not leave you orphansâ? [2] For it is certain that if he were to leave us, we could not be saved. None can take Christ from you, unless you take yourself away. Your boasting will not take you away, nor arrogance, nor may you presume on the law for yourself. âFor he came not to call the righteous, but sinners.â [3] ⌠The righteous are those who do not strike him who strikes them, [4] who love their enemy. [5] If we do not endure thus, the opposite is found. âI came not to call the righteous.â Christ does not call those who say they are righteous, for not knowing God and seeking to establish their own righteousness, they have not submitted themselves to the righteousness of God. [6] Therefore the usurpers of righteousness are not called to grace. For if grace comes from penitence, surely one who scorns penitence renounces grace. Those who make themselves out to be holy will be wounded. The Bridegroom is taken from them. [7] Neither Caiaphas nor Pilate took Christ from us. We cannot fast, because we have Christ, and we feast on the body and blood of Christ. [8] For how does he who does not hunger seem to fast? How does he who does not thirst seem to fast? Then, how can he who drinks Christ thirst when he himself said, âWhosoever shall drink of the water that I will give him shall be thirsty no moreâ? [9] Then what follows will declare the saying to concern the fasting of the spirit. EXPOSITION OF THE GOSPEL OF LUKE 5.20-22. [10]
[1] Mt 28:20.
[2] Jn 14:18.
[3] Mt 9:13.
[4] See Mt 5:39; Lk 6:29; 1 Pet 2:23.
[5] See Mt 5:44; Lk 6:27.
[6] Rom 10:3.
[7] Mt 9:15.
[8] Jn 6:53.
[9] Jn 4:13.
[10] EHG 153-55**.
WHY THE DISCIPLES ARE CALLED BRIDAL GUESTS
EPHREM THE SYRIAN: During the entire period that our Lord was in the midst of the world, he compared it with a bridal chamber and himself with the bridegroom. For the bridal guests cannot fast while the bridegroom is with them. [1] âŚ
He called his disciples bridal guests because they are members of the church, and ministers of the feast, and heralds who invite those who sit at table. COMMENTARY ON TATIANâS DIATESSARON 5.22A-22B. [2]
[1] Mk 2:19.
[2] ECTD 105*.
FASTING REFERS TO THE OLD GARMENT PUT OFF IN BAPTISM
AMBROSE: Then in this passage, fasting represents the old garment that the apostle thought should be taken off. He said, âStrip yourselves of the old man with his deeds,â [1] so that we may put on the new man, which is renewed by the sanctification of baptism. Then the series of teachings is suited to the same garment, lest we mix the deeds of the old and the new man, when the physical exterior performs the works of the flesh. The inner man, [2] which is reborn, should not have the varied appearance of old and new actions but be the same color as Christ. With zeal of mind, it should imitate him for whom he was cleansed by baptism. So let the discolored coverings of the mind, which are displeasing to the Bridegroom, be absent, for one who has not a wedding garment is displeasing to him. [3] What can please the Bridegroom, except peace of spirit, purity of heart and clarity of mind? EXPOSITION OF THE GOSPEL OF LUKE 5.23. [4]
[1] Col 3:9.
[2] See Rom 7:22.
[3] See Mt 22:12.
[4] EHG 155-56**.
TO BE TAKEN AWAY IS TO ASCEND INTO HEAVEN
CYRIL OF ALEXANDRIA: For all things are good in their season, but what is the meaning of the Bridegroom being taken away from them? It is his being taken up into heaven. COMMENTARY ON LUKE, HOMIIES 21-22. [1]
[1] CGSL 116.
5:36-39 | Jesusâ Summary Parables Epitomize the Scene
NO SHARE IN THE NEW CREATION
CYRIL OF ALEXANDRIA: Those who live according to the law cannot receive the institutions of Christ. These institutions cannot be admitted into the hearts of such as have not as yet received the renewing by the Holy Spirit. The Lord shows this by saying that a tattered patch cannot be put upon a new garment, nor can old skins hold new wine. The first covenant has grown old, nor was it free from fault. Those, therefore, who adhere to it and keep at heart the antiquated commandment have no share in the new order of things in Christ. In him all things are become new, [1] but their mind being decayed, they have no harmony or point of mutual agreement with the ministers of the new covenant. COMMENTARY ON LUKE, HOMILIES 21-22. [2]
[1] 2 Cor 5:17.
[2] CGSL 116-17**.