Luke 5:28

Luk 5:28. Ἅπαντα, his all) Though by this very act his house did not cease to be his; Luk 5:29.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 5:28 . καταλιπὼν ἅπαντα , leaving all behind, in Lk. only; a specialty of the ebionitically inclined evangelist, thinks J. Weiss (in Meyer). But it merely predicates of Levi what all three evangelists predicate of Peter and his comrades.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 28. And he left all] καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labour will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(28) And followed him.—Not then only, but continually, the verb being in the imperfect tense.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. he left all] It is most probable that St Matthew, like the sons of Jona and of Zebedee, had known something of our Lord before this call. If Alphaeus (Mat_10:3; Mar_2:14) be the same as the father of James the Less, and the same as Clopas (Joh_19:25) the husband of Mary, and if this Mary was the sister of the Virgin, then James and Matthew were cousins of Jesus. The inferences are uncertain, but early Christian tradition points in this direction. It was a rare but not unknown custom to call two sisters by the same names.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he left all,.... His company, his business, and all the profits of it:

rose up; directly; such power went along with the words of Christ, that he could not withstand it:

and followed him; not only in a literal, but in a spiritual sense, and became a disciple of his.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The profane Julian charge St. Matthew with levity, in leaving all and following a stranger at one word. But hereby is seen the marvellous efficacy of Christ’s word and internal working, which in a moment can alter the heart of man, and cause him to despise what before was most near and dear to him. And this was done not only whilst Christ was living on earth, but daily in his Church. Thus St. Anthony, St. Francis, and others, hearing this word in the Church, forsook all and followed Jesus. (St. Jerome, in Matt. ix.; St. Athanasius, in vita. St. Anthony; St. Augustine, Confess. lib. viii. chap. 11.; St. Bonaventure, in vit. St. Francis.)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He left all, rose up, and followed him. No doubt a hard and difficult bit of self-renunciation. He, at the bidding of the homeless, landless Teacher, gave up his lucrative employment, sacrificing all his life of promotion, of future wealth and position, exposing himself, doubtless, to sneers and calumny. With great truth could he re-echo his friend Peter"s words, "Lo, we have left all, and followed thee."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Leaving all - His business and gain.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

28. καταλιπὼν πάντα. It is most probable that St Matthew, like the sons of Jona and of Zebedee, had known something of our Lord before this call. If Alphaeus (Mat 10:3; Mar 2:14) be the same as the father of James the Less, and the same as Clopas (Joh 19:25) the husband of Mary, and if this Mary was the sister of the Virgin, then James and Matthew were cousins of Jesus. The inferences are uncertain, but early Christian tradition points in this direction. It was a rare but not unknown custom to call two sisters by the same names. All such details must be left to conjectural inferences, for ‘the Gospels leave in the shadow all the secondary actors in the great drama.’ The supposition of Heracleon, Clemens Alexandrinus, Ewald, and Keim, that Levi and Matthew were different persons has, however, nothing in its favour.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] κατ. πάντα, not merely, ‘having left his books and implements,’ but generally used, and importing not so much a present objective relinquishment, as the mind with which he rose to follow.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. καταλιπὼν πάντα. Lk alone mentions this.1 Note the characteristic πάντα, and comp. ver. 11. The fact illustrates the doctrine, to which Lk. often bears witness, that riches are a peril and an impediment, and that the kingdom of God is specially preached to the poor. The statement is against the supposition (D. B.1 ii. p. 969) that Mt. returned to his business afterwards; and it is quite gratuitous to suppose that the statement is a mere reminiscence of ver. 11. In them case why has ἀφιέναι been changed to καταλείπειν ? Syr-Sin. omits ἀναστάς.

There is a slight awkwardness in καταλιπών preceding ἀναστάσς: the rising was the first act in the leaving all and in the following Christ. Both Mt. (?) and Lk. represent the following as habitual, ἠκολούθει. Mk. regards the single act on this occasion, ἠκολούθησεν. With the call, Ἀκολούθει μοι, comp. Joh 1:44, and with the result comp. ver. 11 and Mat 4:19, Mat 4:22. The two combined lead one to the view that this is a call to become an Apostle.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He followed [ηκολουθει] . Imperfect. He began to follow, and continued following.

29 - 39. Compare Mt 9:10 - 17; Mr 2:15 - 22.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.