Verse 4

for a draught--munificent recompense for the use of his boat.

Verse 5

Master--betokening not surely a first acquaintance, but a relationship already formed. all night--the usual time of fishing then (Joh 21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)

Verse 6

net brake--rather "was breaking," or "beginning to break," as in Luk 5:7, "beginning to sink."

Verse 8

Depart, &c.--Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (Joh 6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Isa 6:5.)

Verse 10

Simon, fear not--This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him. from henceforth--marking a new stage of their connection with Christ. The last was simply, "I will make you fishers." fishers of men--"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mat 4:18.)

Verse 11

forsook all--They did this before (Mat 4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (Joh 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.

Verse 15

LEPER HEALED. (Luk 5:12-16) But so, &c.--(See Mar 1:45).

Verse 17

PARALYTIC HEALED. (Luk 5:17-26) Pharisees and doctors . . . sitting by--the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. power of the Lord . . . present--with Jesus. to heal them--the sick people.

Verse 19

housetop--the flat roof. through the tiling . . . before Jesus--(See on Mar 2:2).

Verse 24

take up thy couch--"sweet saying! The bed had borne the man; now the man shall bear the bed!" [BENGEL].

Verse 30

LEVI'S CALL AND FEAST. (Luk 5:27-32) their scribes--a mode of expression showing that Luke was writing for Gentiles. Next: Luke Chapter 6

Verse 2

And saw two ships standing by the lake,.... Or two fishing boats; which were, as the Arabic version renders it, "detained by anchors at the shore of the lake"; the one belonging to Peter and Andrew, and the other to Zebedee, and his two sons, James and John: but the fishermen were gone out of them; that is, either the above persons, or their servants: and were washing their nets; on shore; they having gathered a great deal of soil and filthiness, but had caught no fish; and therefore were cleansing their nets, in order to lay them up, finding it to be in vain to make any further attempts with them at present; and which considered, makes the following miracle the more illustrious.

Verse 3

And he entered into one of the ships, which was Simon's,.... Simon Peter's, and Andrew his brother's, who were both together at this time, though the last is not here mentioned: and prayed him that he would thrust out a little from the land: as Simon was the owner of the vessel, Christ desired him; he asked the favour of him to put off a little way from shore; though the Arabic and Ethiopic versions render it, "he commanded him", being his Lord and master: To which the Syriac and Persic versions agree; only they make the orders to be given not to Simon singly, but to others, to all in the boat; the former rendering it, and he said, or ordered, that they should carry him a little way from the dry land to the waters; and the latter thus, and said, carry ye the ship from dry land a little into the sea. And which adds, agreeable to the sense enough, though it is not in the text, "when they had executed his command": had done as he entreated, or ordered, and put off the vessel a little way from the shore: he sat down and taught the people out of the ship; for the boat was not carried neither out of sight, nor beyond the hearing of the people: this method Christ took at another time, and that for conveniency, as now; see Mat 13:1 and whereas he sat while he taught, this was according to the then custom of the times with the Jews; See Gill on Mat 5:1.

Verse 4

Now when he had left speaking,.... Teaching the people, and preaching the word of God unto them out of the ship, as they stood on the shore before him. He said unto Simon, launch out into the deep; he spoke to Simon Peter, being the master of the vessel, to thrust it out, or put it off further into deep water, more convenient for fishing; and let down your nets for a draught; of fishes: his meaning is, that he would give orders to his servants, to put out the vessel to sea, to take their nets and cast them into the sea, in order to take and draw up a quantity of fish, which was their business.

Verse 5

And Simon answering said unto him, master,.... Or Rabbi, as the Syriac version renders it: he knew him to be the Messiah, the king of Israel, and a teacher sent from God: we have toiled all the night, and have taken nothing; which carries in it an objection to what Christ advised and directed to: they had been fishing that "night", which was the best time for catching fish; and they had been at it all the night, and had "laboured" hard; and were even "fatigued", and quite wearied out; and what was most discouraging of all, their labour was in vain; they had caught "nothing": nevertheless at thy word I will let down the net; which showed faith in Christ, and obedience to him: thus the faithful preachers of the Gospel, sometimes labour and toil in the ministry of the word a great while, with little or no success; and are discouraged from going on, and would be tempted to leave off, were it not for the commission and word of command they have received from Christ, which they dare not be disobedient to; and for the word of promise he has given them, to be with them, on which they depend.

Verse 6

And when they had done this,.... Had put the ship out further to sea, and had let down their net: they enclosed a great multitude of fish; in their net, which by the secret divine power of Christ, were gathered together just in that place, where by his order they cast the net: and their net brake; with the weight and number, of the fishes, yet not so as to let the fish out; the Arabic version reads, "it was within a little that their nets were broke": they were just upon breaking, the draught was so numerous, the struggling so great, and the weight so heavy.

Verse 7

And they beckoned unto their partners,.... Zebedee, and his two sons, James and John; Luk 5:10 who were at some distance from them, probably lay at anchor near the shore, not having put out to sea when the other vessel did, and so were not within call; but they were obliged to make signs to them, and beckon with their hands to come to them: which were in the other ship; mentioned in Luk 5:2 which lay by the shore: that they should come and help them; take up the net, and take the fish out of it: and they came and filled both the ships; with the fishes they took out of the net, as full as they could hold, and which they were not well able to carry: so that they began to sink; or "were almost immersed", as Beza's ancient copy, and another manuscript, with the Syriac, Arabic, and Persic versions read; the vessels were so heavy laden, with the vast quantity of fish that was taken, that they were just ready to sink with their burden.

Verse 8

When Simon Peter saw it,.... The multitude of fish that was taken, and both vessels filled with them, and the danger they were in of sinking, he fell down at Jesus' knees. The Arabic and Persic versions read, "at" his "feet": he fell on his knees before him, and threw himself prostrate at his feet, as a worshipper of him, and a supplicant unto him: saying, depart from me, for I am a sinful man, O Lord; this he said, not as though the presence of Christ was burdensome, or disagreeable to him; but as one amazed at the greatness of the miracle wrought, and struck with the sense of the power of Christ, put forth therein; and with the greatness of his majesty so near him; and as conscious to himself of his own vileness and unworthiness to be in his presence; and so the Persic version adds, and which may serve as a comment, "and am not worthy that thou shouldst be with me": he had much the same sense of things as the centurion had, Mat 8:8 and when it is considered how gracious persons have been struck with awe and fear, and a consciousness of sin, weakness, and unworthiness, at the appearance of an angel, as Zacharias, Luk 1:12 and the shepherds, Luk 2:9 yea, at the presence of an holy man of God, as the widow of Sarepta at Elijah, saying much the same as Peter does here, Kg1 17:18 it need not be wondered at, that Peter should so express himself, in these circumstances.

Verse 9

Far he was astonished, and all that were with him,.... His brother Andrew, and the servants they had with them to manage the vessel, and cast the nets: at the draught of the fishes they had taken; being so large and numerous, as the like was never seen, nor known by them before.

Verse 10

And so was also James and John, the sons of Zebedee,.... Who were in the other ship, and had been beckoned to them to come and help them, and did come, and were witnesses of the miracle: which were partners with Simon; were sharers with him in loss and gain in the fishing trade; these were equally astonished at the miracle, as Simon and his brother, and the men that were in the boat with them, where Jesus was: and Jesus said unto Simon; who was at his knees, and expressed his dread of his majesty, and the consternation of mind he was in particularly: fear not; do not be afraid of me, I shall do thee no harm, nor shall the boats sink, or any damage come to any person, or to the vessels, nor be so much amazed and affrighted, at the multitude of the fish taken: from henceforth thou shalt catch men; alive, as the word signifies, or "unto life", as the Syriac and Persic versions render it; thou shalt cast the net of the Gospel, and be the happy instrument of drawing many persons out of the depths of sin and misery, in which they are plunged, into the way of life and salvation; and which was greatly verified, in the conversion of three thousand at one cast, under one sermon of his,

Verse 11

And when they had brought their ships to land,.... Both Simon Peter's, and the other in which his partners were, and which were laden with fish: they forsook all; even all their fish, which they doubtless might have made much money of, and their nets, and their ships, and their servants, and their relations, and friends: and followed him; Christ; and became his disciples, even all four of them, Peter, Andrew, James, and John.

Verse 12

And it came to pass, when he was in a certain city,.... Or near it, hard by it, very probably Capernaum; Mat 8:1 Behold a man full of leprosy; a disease to which the Jews were very incident, and concerning which, many laws and rules are given, in Lev 13:1. The symptoms of the ancient "lepra", as laid down by Galen, Aretaeus, Pontanus, Aegineta, Cardan, Varanda, Gordon, Pharaeus, and others, are as follow. The patient's voice is hoarse, and comes rather through the nose than the mouth; the blood full of little white shining bodies, like groins of millet, which upon filtration, separate themselves from it; the serum is scabious, and destitute of its natural humidity, insomuch that salt applied to it, does not dissolve; it is so dry, that vinegar poured on it boils; and is so strongly bound together by little imperceptible threads, that calcined lead thrown into it swims. The face resembles a coal half extinct, unctuous, shining, and bloated, with frequent hard knobs, green at bottom, and white at top. The hair is short, stiff, and brinded; and not to be torn off, without bringing away, some of the rotten flesh, to which it adheres; if it grows again, either on the head or chin, it is always white: athwart the forehead, run large wrinkles or furrows, from one temple to the other; the eyes red and inflamed, and shine like those of a cat; the ears swollen and red, eaten with ulcers towards the bottom, and encompassed with little glands; the nose sunk, because of the rotting of the cartilage; the tongue dry and black, swollen, ulcerated, divided with furrows, and spotted with grains of white; the skin covered with ulcers, that die and revive on each other, or with white spots, or scales like a fish; it is rough and insensible, and when cut, instead of blood, yields a sanious liquor: it arrives in time to such a degree of insensibility, that the wrist, feet, or even the large tendon, may be pierced with a needle, without the patient's feeling any pain; at last the nose, fingers, toes, and even privy members, fall off entire; and by a death peculiar to each of them, anticipate that of the patient: it is added, that the body is so hot, that a fresh apple held in the hand an hour, will be dried and wrinkled, as if exposed to the sun for a week (e). Think now what a miserable deplorable object this man was, said to be full of it. Between this disease and sin, there is a very great likeness. This disease is a very filthy one, and of a defiling nature, by the ceremonial law; under which it was considered rather as an uncleanness, than as a disease; the person attended with it was pronounced unclean by the priest, and was put out of the camp, and out of the cities and walled towns, that he might not defile others; and was obliged to put a covering on his upper lip, and cry Unclean, Unclean, to acknowledge his pollution, and that others might shun him: all mankind, by reason of sin, are by the Lord pronounced filthy; and by their evil actions, not only defile themselves, but others; evil communications corrupt good manners; and when they are made sensible, freely own that their righteousnesses are as filthy rags, and they themselves as an unclean thing: it is a very nauseous and loathsome disease, as is sin; it is abominable to God, and renders men abominable in his sight; it causes the sinner himself, when convinced of it, to loath and abhor himself: David calls his sin a loathsome disease, Psa 38:7 it is of a spreading nature: this was a sign of it, if it did not spread, it was only a, scab; if it spread, it was a leprosy, Lev 13:5. Sin has spread itself over all mankind, and over all the powers and faculties of the soul, and members of the body; there is no place free of it: and as the leprosy is of consuming nature, it eats and wastes the flesh, see Num 12:10 Kg2 5:10 so sin eats like a canker, and brings ruin and destruction upon men, both soul and body. This disease was incurable by medicine; persons that had it were never sent to a physician, but to a priest; and what he did was only this, he looked upon it, and if it was a clear case, he declared the person unclean; and if it was doubtful, shut him up for seven days, and then inspected him again; and after all he could not cure him; this was the work of God, Kg2 5:7. All which shows the nature and use of the law, which shuts men up, concludes them under sin, and by which they have knowledge of it, but no healing: the law heals none, it is the killing letter, the ministration of condemnation and death; Christ only, by his blood and stripes, heals the disease of sin, and cleanses from it. There is one thing in the law of the leprosy very surprising, and that is, that if there was any quick raw flesh, or any sound flesh in the place where the leprosy was, the man was pronounced unclean; but if the leprosy covered his skin, and all his flesh, then he was pronounced clean: this intimates, that he that thinks he has some good thing in him, and fancies himself sound and well, and trusts to his own works of righteousness, he is not justified in the sight of God; but if a man acknowledges that there is no soundness in his flesh, that in him, that is, in his flesh, dwells no good thing, but that his salvation is alone, by the grace and mercy of God, such a man is justified by faith in Christ Jesus: the parable of the Pharisee and publican will illustrate this, Luk 18:10. "Who, seeing Jesus, fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean"; See Gill on Mat 8:2. Christ could cure lepers, and did; and which was a proof of his Messiahship, and is given among the signs of it, to John's disciples, Mat 11:5 and as there is a likeness between the leprosy and sin, so between the cleansing of a leper under the law, and the healing of a sinner by Christ: for the cleansing of a leper, two birds were to be taken clean and alive, which were both typical of Christ, and pointed at the meekness of his human nature, his innocence, harmlessness, and purity, and that he had a life to lay down; one of these was to be killed, in an earthen vessel over running water, showing that Christ must be killed, his blood must be shed for the cleansing of leprous sinners; the earthen vessel denoted his human nature, his flesh, in which he was put to death; and the running water signified the purifying nature of his blood, and the continued virtue of it, to cleanse from all sin; and the blood and the water being mixed together, may put us in mind of the blood and water which flowed from the side of Christ, when pierced with the spear; which was an emblem of our justification and sanctification being both from him, on account of which, he is said to come both by water and by blood, Jo1 5:6. The other bird, after it was dipped with the cedar wood, scarlet and hyssop in the blood of the slain bird, was let go alive; which typified the resurrection of Christ, who was put to death in the flesh, and quickened in the Spirit; and who rose again, for the justification of his people from all sin: the cedar wood, scarlet, and hyssop, which were used in the cleansing of the leper, may either relate to the sufferings, and death, and blood of Christ; the scarlet wool may denote the bloody sufferings of Christ, through which he was red in his apparel; the cedar wood may signify the incorruptibleness and preciousness of the blood of Christ, and the hyssop the purging virtue of it; or else these three may have regard to the three principal graces of the Spirit of God, which have to do with, and are in influenced by the sin cleansing blood of Christ: the cedar wood may signify the incorruptible and precious grace of faith; the green hyssop, the lively grace of hope; and the scarlet, the flaming grace of love, when it is in its full exercise: or else the grace of faith, by which dealing with the blood of Christ, the heart is purified, is only meant; signified by cedar wood, for its permanency; by scarlet, for its concern with the crimson blood of Christ; by which sins, though as scarlet, are made white as wool; and by hyssop, for its being an humble and lowly grace: now the cedar stick, with the scarlet wool, and bunch of hyssop bound unto it, was used to sprinkle the blood of the bird upon the leper seven times, when he was pronounced clean; and expresses the instrumentality of faith, in the application of the blood of Christ for cleansing: though after this, the leper was to shave off all his hair, and wash himself and clothes in water; suggesting to us, that holiness of life and conversation which should follow, upon cleansing through faith in the blood of Christ. (e) Chambers's Cyclopaedia in the word "Leprosy".

Verse 13

And he put forth his hand and touched him,.... Having compassion on him, and commiserating his sad case: saying, I will, be thou clean; and immediately the leprosy departed from him; See Gill on Mat 8:3.

Verse 14

And he charged him to tell no man,.... Of his cure, and by whom he received it; but go show thyself to the priest. The Syriac and Persic versions read, "to the priests: and offer for thy cleansing, according as Moses has commanded, for a testimony unto them"; See Gill on Mat 8:4.

Verse 15

But so much the more went there a fame abroad of him,.... For the more he charged the man to keep silence, the more he blazed it abroad, being elated with the cure he received, and filled with gratitude to his benefactor; Mar 1:45. And great multitudes came together to hear: him, or from him, as the Syriac, Arabic, Persic, and Ethiopic versions add; to hear the doctrines of the Gospel preached by him: "and to be healed by him of their infirmities"; their bodily weaknesses and disorders.

Verse 16

And he withdrew himself into the wilderness,.... Into a desert place, that he might have rest from the fatigues of preaching and healing diseases; and being alone, and free from company, might have an opportunity for private prayer to God, for so it lows: and prayed; this is to be understood of Christ, as man: as God, he is the object of prayer, and petitions are often addressed unto him; and as mediator, he offers up the prayers of all saints, and presents them to his Father; which are acceptable to him, through the incense of his mediation; and as man, he prayed himself: what he now prayed for, is not known; sometimes he prayed for his disciples, and for all that should believe; for their conversion, sanctification, union, perseverance, and glorification; and sometimes for himself, that the cup might pass from him, and he be saved from death; but always with submission to the will of his Father.

Verse 17

And it came to pass on a certain day,.... When he was at Capernaum, as appears from Mar 2:1 As he was teaching: in the house where such numbers were gathered together, to hear the word of God preached by him, that there was not room for them, neither within the house, nor about the door, Mar 2:2 That there were Pharisees and doctors of the law sitting by; who were sometimes called Scribes, and sometimes lawyers, and were generally of the sect of the Pharisees: which were come out of every town of Galilee, and Judea, and Jerusalem: having heard much of his doctrine and miracles, they came from all parts to watch and observe him, and to take all opportunities and advantages against him, that they might expose him to the people: and the power of the Lord was present to heal them; not the Pharisees and doctors of the law, who did not come to be healed by him, either in body or mind; but the multitude, some of whom came to hear his doctrine, and others to be healed of their infirmities, Luk 5:15. The Persic version reads the words thus, "and from all the villages of Galilee, and from Judea, and from Jerusalem, multitudes came, and the power of God was present to heal them."

Verse 18

And behold, men brought in a bed a man which was taken with a palsy,.... Four men brought him, as Mark says, Mar 2:3 and which the Ethiopic version expresses here: "and they sought means to bring him in": into the house where Jesus was: and to lay him before him; at his feet, in hope of moving his compassion, and to obtain a cure of him: of the nature of this disease, and of the sort which this man's seems to be; see Gill on Mar 2:3.

Verse 19

And when they could not find by what way,.... As by the door, or in at a window of the house: they might bring him in; to Jesus, in the house: because of the multitude; which was about the door, and all the fore part of the house: they went upon the housetop; by a ladder, or pair of stairs, which usually were on the outside of houses; See Gill on Mat 24:17 the houses of the Jews being flat roofed: and let him down through the tiling with his couch, into the midst before Jesus; that is, they untiled the roof, or took away the tiles which were about the trap door, or passage, into the inside of the house; and so making it wider, let down the man upon his couch, or bed, into the middle of the room and of the people, just before Jesus, where he was sitting; See Gill on Mar 2:4.

Verse 20

And when he saw their faith,.... That is, Jesus, as the Syriac and Persic versions express it; when he saw the faith both of the paralytic man, and of the men that brought him, which was shown in the pains they took, and trouble they were at, in getting him to him; he said unto him. The Vulgate Latin only reads, "he said"; but the Syriac, Arabic, and Persic versions, still more fully express the sense, rendering it, "he said to the paralytic man"; and the Ethiopic version, "he said to the infirm man"; as follows: man, thy sins are forgiven thee. The other evangelists say, he said "son"; perhaps he used both words: however, all agree that he pronounced the forgiveness of sins, which were the cause of his disease; and which being removed, the effect must cease; so that he had healing both for soul and body; See Gill on Mat 9:2.

Verse 21

And the Scribes and the Pharisees began to reason,.... To think and say within themselves, and it may be to one another, in a private manner: saying, who is this which speaketh blasphemies? what vain boaster, and blaspheming creature is this, who assumes that to himself, which is the prerogative of God? Who can forgive sins but God alone? against whom they are committed, whose law is transgressed, and his will disobeyed, and his justice injured and affronted. Certain it is, that none can forgive sins but God; not any of the angels in heaven, or men on earth; not holy good men, nor ministers of the Gospel; and if Christ had been a mere man, though ever so good a man, even a sinless one, or ever so great a prophet, he could not have forgiven sin; but he is truly and properly God, as his being a discerner of the thoughts of these men, and his healing the paralytic man in the manner he did, are sufficient proofs. The Scribes and Pharisees therefore, though they rightly ascribe forgiveness of sin to God alone, yet grievously sinned, in imputing blasphemy to Christ: they had wrong notions of Christ, concluding him to be but a mere man, against the light and evidence of his works and miracles; and also of his office as a Redeemer, who came to save his people from their sins; and seem to restrain the power of forgiving sin to God the Father, whereas the Son of God, being equal with him, had the same power, and that even on earth, to forgive sin; See Gill on Mar 2:7.

Verse 22

But when Jesus perceived their thoughts,.... Being God omniscient; he answering said unto them, what reason ye in your hearts? This he said, not as being ignorant what their reasonings were, for it is before said he perceived their thoughts, but to expose the wickedness of them; in one exemplar of Beza's it is added, "evil things", as in Mat 9:4. See Gill on Mat 9:4.

Verse 23

Whether is it easier to say,.... Mark adds, "to the sick of the palsy"; to whom Christ had said that his sins were forgiven him, which had given offence to the Scribes and Pharisees, imagining that he had assumed too much to himself: wherefore he proposes the following case to them, which they thought was most easy for man, or more proper and peculiar to God to say, thy sins be forgiven thee, or to say, rise up and walk? Neither of them could be said by a mere man, with effect, so as that sins would be really remitted on so saying; or that a man sick of a palsy, by such a word speaking, would be able to stand upon his feet and walk; but both of them were equally easy to him, that is truly God; and he that could say the one effectually, could also say the other: or in other words, he that could cure a man of a palsy with a word speaking, ought not to be charged with blasphemy, for taking upon him to forgive sin: our Lord meant, by putting this question, and acting upon it, to prove himself to be God, and to remove the imputation of blasphemy from him; See Gill on Mat 9:5. See Gill on Mar 2:9.

Verse 24

But that ye may know, that the son of man,.... Whom the Scribes and Pharisees took for a mere man, in which they were mistaken; for though he was really a man, and the son of man, yet he was God as well as man; he was God manifest in the flesh: hath power upon earth to forgive sins; even in the days of his flesh, whilst he was in his humble form on earth; for he did not cease to be God by becoming man, nor lose any branch of his power, not this of forgiving sin, by appearing in the form of a servant; and, that it might be manifest, he said unto the sick of the palsy: these are the words of the evangelist, signifying, that Christ turned himself from the Scribes and Pharisees to the paralytic man, and thus addressed him: I say unto thee, arise, and take up thy couch, and go into thine house.

Verse 25

And immediately he rose up before them,.... As soon as ever these words were spoken by Christ, the man, before sick of the palsy, finding himself perfectly well, got off of his couch, and stood up on his feet before the Scribes and Pharisees, and all the people: and took up that whereon he lay; his couch, or bed: and departed to his own house; with it upon his back: "and went to his business", as the Persic version renders it: glorifying God; both for the healing of his body, and for the pardon of his sins; each of which he knew none but God could do. This circumstance is only mentioned by Luke, and shows the sense the man had of the great favours bestowed upon him: he glorified God, by ascribing them to his goodness and power; by offering the sacrifice of praise, or giving thanks unto him for them; by publishing them among his neighbours, to the honour of his name; and by living a holy life and conversation, to his glory, under a grateful sense of his kindness: yea, he glorified Jesus Christ as God, who he knew must be God, by forgiving his sins, and curing his disease; he proclaimed his divine power, and ascribed greatness to him; he confessed him as the Messiah, and owned him as his Saviour, and became subject to him as his Lord.

Verse 26

And they were all amazed, and they glorified God,.... Not the Pharisees, and doctors of the law, but the common people: and were filled with fear; of the Divine Being, whose presence and power they were sensible must be in this case: saying, we have seen strange things today; paradoxes, things wonderful, unthought of, unexpected, and incredible by carnal reason, and what were never seen, nor known before; as that a man, who was so enfeebled by the palsy, that he was obliged to be carried on a bed by four men, yet, on a sudden, by a word speaking, rose up, and carried his bed, on his back, home.

Verse 27

And after these things he went forth,.... After his discourse with the Scribes and Pharisees, and his healing of the man, sick with the palsy, he went forth from the city of Capernaum, to the sea side; not only for retirement and recreation, after the work of the day hitherto, but in order to meet with, and call one that was to be a disciple of his: and saw a publican named Levi who is said to be the son of Alphaeus, Mar 2:14 and so it is said to be in Beza's ancient copy here; and who was also called Matthew, see Mat 9:9 sitting at the receipt of custom; at the place where custom was received, and toll taken, near the sea side, of such that went over. The Syriac and Persic versions read, "sitting among publicans", of which business he himself was; and these might be his servants under him, or partners with him; See Gill on Mar 2:14. and he said unto him, follow me: of all the publicans that were there, he singled out Levi, or Matthew, and directed his discourse to him, and called him to be a follower of him: an instance of powerful, special, and distinguishing grace this; See Gill on Mat 9:9.

Verse 28

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.

Verse 29

And Levi made him a great feast in his own house,.... At Capernaum, which, very likely, was made some time after his call, though recorded here; for it is not reasonable to think there could be time enough that day to get ready so great a feast, as this is said to be Levi, it should seem, was a rich man, and in gratitude to Christ for his special grace and honour bestowed on him, made this entertainment for him; and he seems to have had also another view in it, to bring him into the company of his fellow publicans, hoping he might be useful to them, as he had been to him; for of this nature is true grace, to wish for, and desire the salvation of the souls of others, as well as a man's own: and there was a great company of publicans, and of others: which word is sometimes used in Talmudic writings for Gentiles; so , "the wife of others", is interpreted the wife of the Cuthites, or Samantans (f): and thus the Jews explain the text in Deu 24:14 "thou shalt not oppress an hired servant, that is poor and needy", whether he be "of thy brethren", on which they make this remark, , "this excepts others"; that, is, as the gloss interprets it, it excepts the nations of the world, or the Gentiles: they go on to expound the text, "or of thy strangers that are in thy land"; these are the proselytes of righteousness: "within thy gates"; these are they that eat things that are torn (g): so that the "others" are distinguished from the Jews, and from both the proselytes of righteousness, and of the gate; and it is easy to observe, that publicans and Heathens are sometimes mentioned together: here it means sinners, as appears from Mat 9:10 such the Gentiles were reckoned: that sat down with them; being invited by Matthew. (f) T. Bab. Sanhedrin, fol. 52. 2. & Gloss. in ib. (g) T. Bab. Bava Metzia, fol. 111. 2. & Gloss. in lb.

Verse 30

But their Scribes and Pharisees,.... Not the Scribes of the publicans and sinners that sat down, but the Scribes of the people in general; the Scribes of the Jewish nation: all the eastern versions leave out the word "their": murmured against his disciples, saying; or, "murmured, and said unto his disciples", as the Syriac and Persic versions render it: that is, they either murmured at the publicans and sinners sitting down at meat; or "against him", as the Ethiopic version reads: either against Matthew for inviting them; or rather against Christ for sitting down with them: and not caring to speak to him, address themselves to his disciples in these words, why do ye eat and drink with publicans and sinners? The other evangelists represent these as saying, why does he, or your master, eat with such? doubtless, they included both Christ, and his disciples; though they chiefly designed him, and to bring an accusation against him, and fix a charge upon him, in order to render him odious to the people.

Verse 31

And Jesus answering, said unto them,.... Knowing that they aimed at him; though, according to this evangelist, they only mentioned his disciples, however, he takes up the cause, and vindicates both himself and them, by observing to them the following proverb; they that are whole need not a physician, but they that are sick: suggesting hereby, that as such who are in good health, who are free from all diseases, wounds, bruises, and putrefying sores, stand in no need of the advice and assistance of a physician, or surgeon, but such who have either distempers or sores on their bodies; so they, the Scribes and Pharisees, who, in their own opinion, were free from the disease of sin, original and actual, and touching the righteousness of the law, were blameless, stood not in any need of him, the physician, who came to cure the maladies of the souls, as well as of the bodies of men; but such persons, who not only are sick with sin, but sick of it, who are sensible of it, and desire healing: and therefore this was the reason of his conduct, why he conversed with sinners, and not with the Scribes and Pharisees; his business, as a physician, lying among the one, and not the other; See Gill on Mat 9:12. See Gill on Mar 2:17.

Verse 32

I came not to call the righteous,.... Such as the Scribes and Pharisees were in their own apprehension, and in the esteem of others, who trusted in themselves, that they were righteous, and submitted not to the righteousness of Christ: these Christ came not to call by his grace, and therefore did not associate himself with them: but sinners to repentance; such as the publicans, and others, with them, were; and therefore he was chiefly with such, and chose to be among them: these he not only called to repentance by the outward ministry of the word, but brought them to it; he having power to bestow the grace of repentance, as well as to call to the duty of it; See Gill on Mat 9:13. See Gill on Mar 2:17. . Luke 5:33 luk 5:33 luk 5:33 luk 5:33And they say unto him,.... The Scribes and Pharisees, or the disciples of John; see Mat 9:14 why do the disciples of John fast often, and make prayers? set times apart frequently for fasting and prayer. The Ethiopic version reads, "why do the disciples of John baptize frequently, fast, and make prayers?" in which the former clause is added; and as without any authority, so without judgment, since it must suppose that the Pharisees did so likewise, whereas they rejected the baptism of John; for it follows, and "likewise" the disciples of "the Pharisees"; who fasted often, at least twice in the week, and made frequent prayers in the synagogues, and corners of the streets, and in widows' houses. But thine eat and drink? instead of fasting and praying; See Gill on Mat 9:14.

Verse 33

And he said unto them,.... The disciples of John, or the Scribes and Pharisees: can ye make the children of the bride chamber fast, while the bridegroom is with them? signifying, that he was the bridegroom, and his disciples the children of the bride chamber; and that as it is unreasonable to expect, and morally impossible, that persons, attending the festivals of a nuptial solemnity, should be engaged in severe fastings; so it was not to be thought, that whilst Christ was corporeally present with his disciples, that they should be prevailed upon to live such an austere and mortified life.

Verse 34

But the days will come,.... And that in a very little time, as they did: when the bridegroom shall be taken away from them: as their master, John, was taken away from them, and now in prison, and therefore it was no wonder they mourned and fasted; signifying, that in a short time he, the bridegroom of his church and people, should be taken away by death: and then they shall fast in those days; mourn, and be humbled, of which fasting was, a sign, for the death of their Lord, and on account of the many afflictions and persecutions they should endure for his sake; See Gill on Mat 9:15.

Verse 35

And he spake also a parable unto them,.... The Scribes and Pharisees; illustrating what he had just now said: no man putteth a piece of a new garment upon an old; by "a piece of a new garment" meaning the new and upstart notions and traditions of the elders, which were so in comparison of the law of Moses; and by the "old", the robe of their own righteousness, wrought out in obedience to the moral and ceremonial law: and Christ suggests, that to join these together, in order to patch up a garment of righteousness, to appear in before God, was equally as weak and ridiculous, as to put a piece of new and undressed cloth into a garment that was old, and wore threadbare. If otherwise, then both the new, maketh the rent; that is, much worse than it was, as it is expressed both in Matthew and Mark; the old and new cloth being unsuitable, and not of equal strength to hold together: by this Christ intimates, that the Jews, by being directed to the observance of the traditions of the elders, were drawn off from a regard to the commandments of God; so that instead of having a better righteousness, they had one much the worse, a ragged, and a rent one. And the piece that was taken out of the new, agreeth not with the old; and so the statutes of men, and the ordinances of God, or the traditions of the elders, and the commands of God, are no more like one another, than the piece of a new and an old garment, and as unlike is obedience to the one, and to the other; See Gill on Mat 9:16. See Gill on Mat 9:17. See Gill on Mar 2:21. See Gill on Mar 2:22 where this, and the following parable, are more largely explained.

Verse 36

And no man putteth new wine into old bottles,.... To which the Scribes and Pharisees are here compared, into whose hearts the new wine of Gospel grace was not put; or to whom was not made known the love of God Comparable to new wine; nor the blessings of the new covenant of grace, now exhibited; nor the truths of the Gospel now more clearly and newly revealed. Else the new wine will burst the bottles, and be spilled; they not being able to receive and bear these things, no, not the relation of them: these were hard sayings to them, of which they said, who can hear them? they could not hear them with patience, much less receive them in the love of them; but were at once filled with wrath and indignation, and rejected them. And the bottles shall perish; their condemnation shall be the greater.

Verse 37

But new wine must be put into new bottles,.... Such as the disciples of Christ were, and sinners called to repentance are, who are renewed by the Spirit and grace of God: and these are filled with spiritual joy and comfort, as with new wine, arising from discoveries of the love of God, a view of interest in the blessings of the covenant, and an application of Gospel truths and promises. And both are preserved; both these renewed ones, who are preserved unto the kingdom and glory of Christ; and the grace that is put into them, which is a well of living water, springing up to everlasting life; as well as the Gospel, and its blessings.

Verse 38

No man also having drunk old wine,.... "Wine", though not in the text, is rightly supplied by our translators, as it is by the Syriac and Persic versions: straightway desireth new; new wine: for he saith, the old is better; old wine is more grateful, more generous, and more reviving to the spirits, than new wine is. This is a proverbial expression, and which Luke only records; which may be applied to natural men, who having drunk the old wine of their carnal lusts and pleasures, do not desire the new wine of the Gospel, and of the grace of God, and of spiritual things, but prefer their old sins and lusts unto them: carnal lusts may be signified by old wine, both for the antiquity of them, being as old as men themselves, and therefore called the old man, and for the gratefulness of them to them; and who may be said to drink of them, as they do drink iniquity like water; which is expressive of their great desire and thirst after it, and delight in it: now whilst they are such, they cannot desire the new wine of the Gospel, which is insipid and ungrateful to them; nor the grace of God, to which their carnal minds are enmity; nor any thing that is evangelical and spiritual, at least, not straightway, or immediately; not until they are regenerated by the Spirit of God, and their taste is changed, but will prefer their old lusts and former course of life unto them: or it may be accommodated to legalists, and men of a "pharisaical spirit", to whom spiritual and evangelical things are very disagreeable: Scribes and Pharisees, who have drank of the old wine of the law, and the traditions of the elders, do not desire the new wine of the Gospel, but prefer the former to it: the ceremonial law may be expressed by old wine, being originally instituted of God, and acceptable to him; and one part of which lay in libations of wine, and was of long standing, but now waxen old, and ready to vanish away; and likewise the traditions of the elders, which were highly pleasing to the Pharisees, and which pretended to great antiquity: and of these they might be said to drink, being inured to them from their youth, and therefore could not like the new dispensation of the Gospel, neither its doctrines, nor its ordinances; but preferred their old laws and traditions to them: or rather this proverb, as used by Christ here, may be considered as intimating the reason why the disciples did not give into the practices of the Pharisees, because they had drank of the old wine of the Gospel; which, as upon some account it may be called new, because of the new dispensation, fresh discovery and clearer revelation of it; in other respects it may be said to be old, being what was prepared and ordained before the world began; and what Adam drank of, in the first hint and promise of the Messiah; and after him Noah, the preacher of righteousness; and Abraham, Isaac, and Jacob, to whom the Gospel was preached before; and even Moses, who wrote and testified of Christ; and David, and Solomon, and Isaiah, and all the prophets of the former dispensation: and now the disciples having more largely drank of it, under the ministry of Christ, could not easily desire the new wine of the fastings and prayers of the Pharisees, and John's disciples; for the old wine of the Gospel was much better in their esteem, more grateful to the taste, more refreshing to their spirits, and more salutary and healthful, being the wholesome words of our Lord Jesus Christ. Old wine, with the Jews (h) was wine of three years old, and was always by them preferred to new: so they descant on those words in Deu 15:16 "because he is well with thee (i), (i.e. the servant,)" "with thee in food, with thee in drink; for thou shalt not eat bread of fine flour, and he eat bread of bran; or thou drink, , "old wine", and he drink, , "new wine".'' And sometimes they use this distinction of old and new wine proverbially and parabolically, as here (k). "Rabbi Jose bar Juda, a man of a village in Babylon, used to say, he that learns of young men, to what is he like? to him that eateth unripe grapes, and drinks wine out of the fat: but he; that learns of old men, to what is he like? to him that eats ripe grapes, and drinks, , "old wine"'' signifying, that the knowledge of old men is more solid, and mature, and unmixed, and free from dregs of ignorance, than that of young men: though it follows, that "Ribbi had used to say, do not look upon the tankard, but on what is in it; for sometimes there is a new tankard full of old wine, and an old one in which there is not so much as new in it:'' signifying, that sometimes young men are full of wisdom and knowledge, when old men are entirely devoid of them. (h) T. Bab. Beracot, fol. 51. 1. & Gloss. in ib. & Bava Bathra, fol. 98. 1. & Maimon. Hilch. Mecira, c. 17. sect. 6. (i) T. Bab. Kiddushin, fol. 22. 1. (k) Pirke Abot, c. 4. sect. 20. Next: Luke Chapter 6

Verse 1

This passage of story fell, in order of time, before the two miracles we had in the close of the foregoing chapter, and is the same with that which was more briefly related by Matthew and Mark, of Christ's calling Peter and Andrew to be fishers of men, Mat 4:18, and Mar 1:16. They had not related this miraculous draught of fishes at that time, having only in view the calling of his disciples; but Luke gives us that story as one of the many signs which Jesus did in the presence of his disciples, which had not been written in the foregoing books, Joh 20:30, Joh 20:31. Observe here, I. What vast crowds attended Christ's preaching: The people pressed upon him to hear the word of God (Luk 5:1), insomuch that no house would contain them, but he was forced to draw them out to the strand, that they might be reminded of the promise made to Abraham, that his seed should be as the sand upon the sea shore (Gen 22:17), and yet of them but a remnant shall be saved, Rom 9:27. The people flocked about him (so the word signifies); they showed respect to his preaching, though not without some rudeness to his person, which was very excusable, for they pressed upon him. Some would reckon this a discredit to him, to be thus cried up by the vulgar, when none of the rulers or of the Pharisees believed in him; but he reckoned it an honour to him, for their souls were as precious as the souls of the grandees, and it is his aim to bring not so much the mighty as the many sons to God. It was foretold concerning him that to him shall the gathering of the people be. Christ was a popular preacher; and though he was able, at twelve, to dispute with the doctors, yet he chose, at thirty, to preach to the capacity of the vulgar. See how the people relished good preaching, though under all external disadvantages: they pressed to hear the word of God; they could perceive it to be the word of God, by the divine power and evidence that went along with it, and therefore they coveted to hear it. II. What poor conveniences Christ had for preaching: He stood by the lake of Gennesareth (Luk 5:1), upon a level with the crowd, so that they could neither see him nor hear him; he was lost among them, and, every one striving to get near him, he was crowded, and in danger of being crowded into the water: what must he do? It does not appear that his hearers had any contrivance to give him advantage, but there were two ships, or fishing boats, brought ashore, one belonging to Simon and Andrew, the other to Zebedee and his sons, Luk 5:2. At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us, Mat 4:18); but he waited till they came to land, and till the fishermen, that is, the servants, were gone out of them having washed their nets, and thrown them by for that time: so Christ entered into that ship that belonged to Simon, and begged of him that he would lend it him for a pulpit; and, though he might have commanded him, yet, for love's sake, he rather prayed him that he would thrust out a little from the land, which would be the worse for his being heard, but Christ would have it so, that he might the better be seen; and it is his being lifted up that draws men to him. Wisdom cries in the top of high places, Pro 8:2. It intimates that Christ had a strong voice (strong indeed, for he made the dead to hear it), and that he did not desire to favour himself. There he sat down, and taught the people the good knowledge of the Lord. III. What a particular acquaintance Christ, hereupon, fell into with these fishermen. They had had some conversation with him before, which began at John's baptism (Joh 1:40, Joh 1:41); they were with him at Cana of Galilee (Joh 2:2), and in Judea (Joh 4:3); but as yet they were not called to attend him constantly, and therefore here we have them at their calling, and now it was that they were called into a more intimate fellowship with Christ. 1. When Christ had done preaching, he ordered Peter to apply himself to the business of his calling again: Launch out into the deep, and let down your nets, Luk 5:4. It was not the sabbath day, and therefore, as soon as the lecture was over, he set them to work. Time spent on week-days in the public exercises of religion may be but little hindrance to us in time, and a great furtherance to us in temper of mind, in our worldly business. With what cheerfulness may we go about the duties of our calling when we have been in the mount with God, and from thence fetch a double blessing into our worldly employments, and thus have them sanctified to us by the word and prayer! It is our wisdom and duty so to manage our religious exercises as that they may befriend our worldly business, and so to manage our worldly business as that it may be no enemy to our religious exercises. 2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them. 3. Christ ordered Peter and his ship's crew to cast their nets into the sea, which they did, in obedience to him, though they had been hard at it all night, and had caught nothing, Luk 5:4, Luk 5:5. We may observe here, (1.) How melancholy their business had now been: "Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it. (2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: "At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word. 4. The draught of fish they caught was so much beyond what was ever known that it amounted to a miracle (Luk 5:6): They enclosed a great multitude of fishes, so that their net broke, and yet, which is strange, they did not lose their draught. It was so great a draught that they had not hands sufficient to draw it up; but they were obliged to beckon to their partners, who were at a distance, out of call, to come and help them, Luk 5:7. But the greatest evidence of the vastness of the draught was that they filled both the ships with fish, to such a degree that they overloaded them, and they began to sink, so that the fish had like to have been lost again with their own weight. Thus many an overgrown estate, raised out of the water, returns to the place whence it came. Suppose these ships were but five or six tons a piece, what a vast quantity of fish must there be to load, nay to over-load, them both! Now by this vast draught of fishes, (1.) Christ intended to show his dominion in the seas as well as on the dry land, over its wealth as over its waves. Thus he would show that he was that Son of man under whose feet all things were put, and particularly the fish of the sea and whatsoever passeth through the paths of the sea, Psa 8:8. (2.) He intended hereby to confirm the doctrine he had just now preached out of Peter's ship. We may suppose that the people on shore, who heard the sermon, having a notion that the preacher was a prophet sent of God, carefully attended his motions afterward, and staid halting about there, to see what he would do next; and this miracle immediately following would be a confirmation to their faith, of his being at least a teacher come from God. (3.) He intended hereby to repay Peter for the loan of his boat; for Christ's gospel now, as his ark formerly in the house of Obed-edom, will be sure to make amends, rich amends, for its kind entertainment. None shall shut a door or kindle a fire in God's house for nought, Mal 1:10. Christ's recompences for services done to his name are abundant, they are superabundant. (4.) He intended hereby to give a specimen, to those who were to be his ambassadors to the world, of the success of their embassy, that though they might for a time, and in one particular place, toil and catch nothing, yet they should be instrumental to bring in many to Christ, and enclose many in the gospel net. 5. The impression which this miraculous draught of fishes made upon Peter was very remarkable. (1.) All concerned were astonished, and the more astonished for their being concerned. All the boat's crew were astonished at the draught of fishes which they had taken (Luk 5:9); they were all surprised; and the more they considered it, and all the circumstances of it, the more they were wonder-struck, I had almost said thunder-struck, at the thought of it, and so were also James and John, who were partners with Simon (Luk 5:10), and who, for aught that appears, were not so well acquainted with Christ, before this, as Peter and Andrew were. Now they were the more affected with it, [1.] Because they understood it better than others did. They that were well acquainted with this sea, and it is probable had plied upon it many years, had never seen such a draught of fishes fetched out of it, nor any thing like it, any thing near it; and therefore they could not be tempted to diminish it, as others might, by suggesting that it was accidental at this time, and what might as well have happened at any time. It greatly corroborates the evidence of Christ's miracles that those who were best acquainted with them most admired them. [2.] Because they were most interested in it, and benefited by it. Peter and his part-owners were gainers by this great draught of fishes; it was a rich booty for them and therefore it transported them, and their joy was a helper to their faith. Note, When Christ's works of wonder are to us, in particular, works of grace, then especially they command our faith in his doctrine. (2.) Peter, above all the rest, was astonished to such a degree that he fell down at Jesus's knees, as he sat in the stern of his boat, and said, as one in an ecstasy or transport, that knew not where he was or what he said, Depart from me, for I am a sinful man, O Lord, Luk 5:8. Not that he feared the weight of the fish would sink him because he was a sinful man, but that he thought himself unworthy of the favour of Christ's presence in his boat, and worthy that it should be to him a matter rather of terror than of comfort. This word of Peter's came from the same principle with theirs who, under the Old Testament, so often said that they did exceedingly fear and quake at the extraordinary display of the divine glory and majesty. It was the language of Peter's humility and self-denial, and had not the least tincture of the devils' dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His acknowledgment was very just, and what it becomes us all to make: I am a sinful man, O Lord. Note, Even the best men are sinful men, and should be ready upon all occasions to own it, and especially to own it to Jesus Christ; for to whom else, but to him who came into the world to save sinners, should sinful men apply themselves? [2.] His inference from it was what might have been just, though really it was not so. If I be a sinful man, as indeed I am, I ought to say, "Come to me, O Lord, or let me come to thee, or I am undone, for ever undone." But, considering what reason sinful men have to tremble before the holy Lord God and to dread his wrath, Peter may well be excused, if, in a sense of his own sinfulness and vileness, he cried out on a sudden, Depart from me. Note, Those whom Christ designs to admit to the most intimate acquaintance with him he first makes sensible that they deserve to be set at the greatest distance from him. We must all own ourselves sinful men, and that therefore Jesus Christ might justly depart from us; but we must therefore fall down at his knees, to pray him that he would not depart; for woe unto us if he leave us, if the Saviour depart from the sinful man. 6. The occasion which Christ took from this to intimate to Peter (Luk 5:10), and soon after to James and John (Mat 4:21), his purpose to make them his apostles, and instruments of planting his religion in the world. He said unto Simon, who was in the greatest surprise of any of them at this prodigious draught of fishes, "Thou shalt both see and do greater things than these; fear not; let not this astonish thee; be not afraid that, after having done thee this honour, it is so great that I shall never do thee more; no, henceforth thou shalt catch men, by enclosing them in the gospel net, and that shall be a greater instance of the Redeemer's power, and his favour to thee, than this is; that shall be a more astonishing miracle, and infinitely more advantageous than this." When by Peter's preaching three thousand souls were, in one day, added to the church, then the type of this great draught of fishes was abundantly answered. Lastly, The fishermen's farewell to their calling, in order to their constant attendance on Christ (Luk 5:11): When they had brought their ships to land, instead of going to seek for a market for their fish, that they might make the best hand they could of this miracle, they forsook all and followed him, being more solicitous to serve the interests of Christ than to advance any secular interests of their own. It is observable that they left all to follow Christ, when their calling prospered in their hands more than ever it had done and they had had uncommon success in it. When riches increase, and we are therefore most in temptation to set our hearts upon them, then to quit them for the service of Christ, this is thank-worthy.

Verse 12

Here is, I. The cleansing of a leper, Luk 5:12-14. This narrative we had both in Matthew and Mark. It is here said to have been in a certain city (Luk 5:12); it was in Capernaum, but the evangelist would not name it, perhaps because it was a reflection upon the government of the city that a leper was suffered to be in it. This man is said to be full of leprosy; he had that distemper in a high degree, which the more fitly represents our natural pollution by sin; we are full of that leprosy, from the crown of the head to the sole of the foot there is no soundness in us. Now let us learn here, 1. What we must do in the sense of our spiritual leprosy. (1.) We must seek Jesus, enquire after him, acquaint ourselves with him, and reckon the discoveries made to us of Christ by the gospel the most acceptable and welcome discoveries that could be made to us. (2.) We must humble ourselves before him, as this leper, seeing Jesus, fell on his face. We must be ashamed of our pollution, and, in the sense of it, blush to lift up our faces before the holy Jesus. (3.) We must earnestly desire to be cleansed from the defilement, and cured of the disease, of sin, which renders us unfit for communion with God. (4.) We must firmly believe Christ's ability and sufficiency to cleanse us: Lord, thou canst make me clean, though I be full of leprosy. No doubt is to be made of the merit and grace of Christ. (5.) We must be importunate in prayer for pardoning mercy and renewing grace: He fell on his face and besought him; they that would be cleansed must reckon it a favour worth wrestling for. (6.) We must refer ourselves to the good-will of Christ: Lord, if thou wilt, thou canst. This is not so much the language of his diffidence, or distrust of the good-will of Christ, as of his submission and reference of himself and his case to the will, to the good-will, of Jesus Christ. 2. What we may expect from Christ, if we thus apply ourselves to him. (1.) We shall find him very condescending and forward to take cognizance of our case (Luk 5:13): He put forth his hand and touched him. When Christ visited this leprous world, unasked, unsought unto, he showed how low he could stoop, to do good. His touching the leper was wonderful condescension; but it is much greater to us when he is himself touched with the feeling of our infirmities. (2.) We shall find him very compassionate, and ready to relieve us; he said, "I will, never doubt of that; whosoever comes to me to be healed, I will in no wise cast him out." He is as willing to cleanse leprous souls as they can be to be cleansed. (3.) We shall find him all-sufficient, and able to heal and cleanse us, though we be ever so full of this loathsome leprosy. One word, one touch, from Christ, did the business: Immediately the leprosy departed from him. If Christ saith, "I will, be thou justified, be thou sanctified," it is done; for he has power on earth to forgive sin, and power to give the Holy Spirit, Co1 6:11. 3. What he requires from those that are cleansed, Luk 5:14. Has Christ sent his word and healed us? (1.) We must be very humble (Luk 5:14): He charged him to tell no man. This, it should seem, did not forbid him telling it to the honour of Christ, but he must not tell it to his own honour. Those whom Christ hath healed and cleansed must know that he hath done it in such a way as for ever excludes boasting. (2.) We must be very thankful, and make a grateful acknowledgment of the divine grace: Go, and offer for thy cleansing. Christ did not require him to give him a fee, but to bring the sacrifice of praise to God; so far was he from using his power to the prejudice of the law of Moses. (3.) We must keep close to our duty; go to the priest, and those that attend him. The man whom Christ had made whole he found in the temple, Joh 5:14. Those who by any affliction have been detained from public ordinances should, when the affliction is removed, attend on them the more diligently, and adhere to them the more constantly. 4. Christ's public serviceableness to men and his private communion with God; these are put together here, to give lustre to each other. (1.) Though never any had so much pleasure in his retirements as Christ had, yet he was much in a crowd, to do good, Luk 5:15. Though the leper should altogether hold his peace, yet the thing could not be hid, so much the more went there a fame abroad of him. The more he sought to conceal himself under a veil of humility, the more notice did people take of him; for honour is like a shadow, which flees from those that pursue it (for a man to seek his own glory is not glory), but follows those that decline it, and draw from it. The less good men say of themselves, the more will others say of them. But Christ reckoned it a small honour to him that his fame went abroad; it was much more so that hereby multitudes were brought to receive benefit by him. [1.] By his preaching. They came together to hear him, and to receive instruction from him concerning the kingdom of God. [2.] By his miracles. They came to be healed by him of their infirmities; that invited them to come to hear him, confirmed his doctrine, and recommended it. (2.) Though never any did so much good in public, yet he found time for pious and devout retirements (Luk 5:16): He withdrew himself into the wilderness, and prayed; not that he needed to avoid either distraction or ostentation, but he would set us an example, who need to order the circumstances of our devotion so as to guard against both. It is likewise our wisdom so to order our affairs as that our public work and our secret work may not intrench upon, nor interfere with, one another. Note, Secret prayer must be performed secretly; and those that have ever so much to do of the best business in this world must keep up constant stated times for it.

Verse 17

Here is, I. A general account of Christ's preaching and miracles, Luk 5:17. 1. He was teaching on a certain day, not on the sabbath day, then he would have said so, but on a week-day; six days shalt thou labour, not only for the world, but for the soul, and the welfare of that. Preaching and hearing the word of God are good works, if they be done well, any day in the week, as well as on sabbath days. It was not in the synagogue, but in a private house; for even there where we ordinarily converse with our friends it is not improper to give and receive good instruction. 2. There he taught, he healed (as before, Luk 5:15): And the power of the Lord was to heal them - ēn eis to iasthai autous. It was mighty to heal them; it was exerted and put forth to heal them, to heal those whom he taught (we may understand it so), to heal their souls, to cure them of their spiritual diseases, and to give them a new life, a new nature. Note, Those who receive the word of Christ in faith will find a divine power going along with that word, to heal them; for Christ came with his comforts to heal the broken-hearted, Luk 4:18. The power of the Lord is present with the word, present to those that pray for it and submit to it, present to heal them. Or it may be meant (and so it is generally taken) of the healing of those who were diseased in body, who came to him for cures. Whenever there was occasion, Christ had not to seek for his power, it was present to heal. 3. There were some grandees present in this assembly, and, as it should seem, more than usual: There were Pharisees, and doctors of the law, sitting by; not sitting at his feet, to learn of him; then I should have been willing to take the following clause as referring to those who are spoken of immediately before (the power of the Lord was present to heal them); and why might not the word of Christ reach their hearts? But, by what follows (Luk 4:21), it appears that they were not healed, but cavilled at Christ, which compels us to refer this to others, not to them; for they sat by as persons unconcerned, as if the word of Christ were nothing to them. They sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies, where the gospel is preached, that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them. These Pharisees and scribes (or doctors of the law) came out of every town of Galilee, and Judea, and Jerusalem; they came from all parts of the nation. Probably, they appointed to meet at this time and place, to see what remarks they could make upon Christ and what he said and did. They were in a confederacy, as those that said, Come, and let us devise devices against Jeremiah, and agree to smite him with the tongue, Jer 18:18. Report, and we will report it, Jer 20:10. Observe, Christ went on with his work of preaching and healing, though he saw these Pharisees, and doctors of the Jewish church, sitting by, who, he knew, despised him, and watched to ensnare him. II. A particular account of the cure of the man sick of the palsy, which was related much as it is here by both the foregoing evangelists: let us therefore only observe in short, 1. The doctrines that are taught us and confirmed to us by the story of this cure. (1.) That sin is the fountain of all sickness, and the forgiveness of sin is the only foundation upon which a recovery from sickness can comfortably be built. They presented the sick man to Christ, and he said, "Man, thy sins are forgiven thee (Luk 5:20), that is the blessing thou art most to prize and seek; for if thy sins be forgiven thee, though the sickness be continued, it is in mercy; if they be not, though the sickness be removed, it is in wrath." The cords of our iniquity are the bands of our affliction. (2.) That Jesus Christ has power on earth to forgive sins, and his healing diseases was an incontestable proof of it. This was the thing intended to be proved (Luk 5:24): That ye may know and believe that the Son of man, though now upon earth in his state of humiliation, hath power to forgive sins, and to release sinners, upon gospel terms, from the eternal punishment of sin, he saith to the sick of the palsy, Arise, and walk; and he is cured immediately. Christ claims one of the prerogatives of the King of kings when he undertakes to forgive sin, and it is justly expected that he should produce a good proof of it. "Well," saith he, "I will put it upon this issue: here is a man struck with a palsy, and for his sin; if I do not with a word's speaking cure his disease in an instant, which cannot be done by nature or art, but purely by the immediate power and efficacy of the God of nature, then say that I am not entitled to the prerogative of forgiving sin, am not the Messiah, am not the Son of God and King of Israel: but, if I do, you must own that I have power to forgive sins." Thus it was put upon a fair trial, and one word of Christ determined it. He did but say, Arise, take up thy couch, and that chronical disease had an instantaneous cure; immediately he arose before them. They must all own that there could be no cheat or fallacy in it. They that brought him could attest how perfectly lame he was before; they that saw him could attest how perfectly well he was now, insomuch that he had strength enough to take up and carry away the bed he lay upon. How well is it for us that this most comfortable doctrine of the gospel, that Jesus Christ, our Redeemer and Saviour, has power to forgive sin, has such a full attestation! (3.) That Jesus Christ is God. He appears to be so, [1.] By knowing the thoughts of the scribes and Pharisees (Luk 5:22), which it is God's prerogative to do, though these scribes and Pharisees knew as well how to conceal their thoughts, and keep their countenances, as most men, and probably were industrious to do it at this time, for they lay in wait secretly. [2.] By doing that which their thoughts owned none could do but God only (Luk 5:21): Who can forgive sins, say they, but only God? "I will prove," saith Christ, "that I can forgive sins;" and what follows then but that he is God? What horrid wickedness then were they guilty of who charged him with speaking the worst of blasphemies, even when he spoke the best of blessings, Thy sins are forgiven thee! 2. The duties that are taught us, and recommended to us, by this story. (1.) In our applications to Christ, we must be very pressing and urgent: that is an evidence of faith, and is very pleasing to Christ and prevailing with him. They that were the friends of this sick man sought means to bring him in before Christ (Luk 5:18); and, when they were baffled in their endeavour, they did not give up their cause; but when they could not get in by the door, it was so crowded, they untiled the house, and let the poor patient down through the roof, into the midst before Jesus, Luk 5:19. In this Jesus Christ saw their faith, Luk 5:20. Now here he has taught us (and it were well if we could learn the lesson) to put the best construction upon words and actions that they will bear. When the centurion and the woman of Canaan were in no care at all to bring the patients they interceded for into Christ's presence, but believed that he could cure them at a distance, he commended their faith. But though in these there seemed to be a different notion of the thing, and an apprehension that it was requisite the patient should be brought into his presence, yet he did not censure and condemn their weakness, did not ask them, "Why do you give this disturbance to the assembly? Are you under such a degree of infidelity as to think I could not have cured him, though he had been out of doors?" But he made the best of it, and even in this he saw their faith. It is a comfort to us that we serve a Master that is willing to make the best of us. (2.) When we are sick, we should be more in care to get our sins pardoned than to get our sickness removed. Christ, in what he said to this man, taught us, when we seek to God for health, to begin with seeking to him for pardon. (3.) The mercies which we have the comfort of God must have the praise of. The man departed to his own house, glorifying God, Luk 5:25. To him belong the escapes from death, and in them therefore he must be glorified. (4.) The miracles which Christ wrought were amazing to those that saw them, and we ought to glorify God in them, Luk 5:26. They said, "We have seen strange things today, such as we never saw before, nor our fathers before us; they are altogether new." But they glorified God, who had sent into their country such a benefactor to it; and were filled with fear, with a reverence of God, with a jealous persuasion that this was the Messiah and that he was not treated by their nation as he ought to be, which might prove in the end the ruin of their state; perhaps they were some such thoughts as these that filled them with fear, and a concern likewise for themselves.

Verse 27

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.

Verse 1

5:1-11 This is the first call of disciples recorded in Luke; Matthew and Mark recount a (presumably earlier) call of the four fishermen brothers (Matt 4:18-22; Mark 1:16-20). Jesus demonstrated extraordinary authority in the miraculous catch of fish and in his call of Simon Peter.

Verse 3

5:3 So he sat in the boat and taught the crowds: By sitting in the boat slightly offshore, Jesus had a platform from which to address the people without being mobbed.

Verse 4

5:4 let down your nets to catch some fish: Peter was naturally skeptical when a rabbi told fishermen how to catch fish. Jesus’ command was odd for three reasons: (1) When the sun came up, the fish moved to the bottom of the lake (which is why they fished at night); (2) they fished with a heavy dragnet hung over the side of the boat by two men (or between two boats) and could not go deep with it; (3) they had just fished all night with no results, and the prospects were now much more unlikely.

Verse 7

5:7 Their partners in the other boat were James and John, who with their father Zebedee were business partners with Peter (see 5:10; Mark 1:19-20) and Andrew (see Mark 1:16). • both boats were filled with fish: This dramatic miracle confirmed Jesus’ authority over the forces of nature.

Verse 8

5:8 I’m such a sinful man: Cp. Isa 6:5.

Verse 10

5:10 Jesus drew a spiritual analogy between fishing and seeking people for the Kingdom of God.

Verse 11

5:11 they left everything: Their sacrifice was remarkable in a culture that so highly valued loyalty to family and clan.

Verse 12

5:12 an advanced case of leprosy: “Leprosy” does not refer specifically to the modern disease known as leprosy (Hansen’s disease), but to a variety of skin disorders. To avoid contagion, lepers were outcasts in the ancient world, required to live on the margins of society. The law of Moses set guidelines for the diagnosis and quarantine of leprosy (Lev 13–14).

Verse 13

5:13 Jesus reached out and touched him: Most people feared catching the disease through physical contact, but Jesus showed compassion. Jesus was not contaminated by disease or evil, but brought healing and salvation. • Be healed: Literally Be cleansed. This act had spiritual and physical significance, since leprosy separated Israelites from social contact and religious practice.

Verse 14

5:14 Jesus often told those he healed not to tell anyone what had happened to avoid celebrity status. Nonetheless, news of these events spreads like wildfire (see 5:15-16; see also “The Secret of the Messiah” Theme Note). • Go to the priest and let him examine you. . . . the offering: Those healed of leprosy had to be declared clean by a priest, and a sacrifice was offered on their behalf.

Verse 17

5:17-26 The healing of the paralyzed man initiated the conflicts Jesus had with religious leaders throughout his public ministry until he was crucified in Jerusalem.

5:17 Pharisees: See “The Pharisees” Profile. • Teachers of religious law, also called “scribes” and “lawyers,” were experts in interpreting the law of Moses. Most of the scribes were Pharisees, though some were Sadducees.

Verse 19

5:19 took off some tiles: Palestinian roofs were normally made of wooden beams covered with reeds and mud or clay. Either this roof had tiles, or else Luke was interpreting the episode for his Greek readers (cp. Mark 2:4, which speaks of digging through the roof).

Verse 22

5:22 Jesus knew what they were thinking: While the Pharisees were accusing Jesus of blasphemy, he was reading their minds—something only God can do.

Verse 23

5:23-24 Jesus showed his authority to forgive sins by healing the man.

Verse 24

5:24 Son of Man: See “The Son of Man” Theme Note.

Verse 27

5:27-32 The call of Levi led to Jesus’ second conflict with the religious leaders, and it introduced the idea that Jesus had come to save sinners.

5:27 tax collector: See study note on 3:12. • Levi’s tax collector’s booth was probably a toll booth for goods in transit. • Levi was also called Matthew (Matt 9:9; see “Matthew (Levi)” Profile).

Verse 29

5:29 with Jesus as the guest of honor: Matthew introduced Jesus to his friends and colleagues to honor Jesus for calling him as a disciple. It was common in the ancient world to repay honor with honor.

Verse 30

5:30 Meals were rituals of social status in the ancient world, and eating with someone meant social acceptance of that person. The Pharisees refused to eat with tax collectors and other sinners, or to enter their homes, believing that this would defile them. They expected Jesus, as a rabbi, to do the same. Jesus shattered social norms by dining with sinners and allowing sinful people to touch him (5:29; 7:39; 15:1). The religious leaders severely criticized him for this and derisively called him “a friend of tax collectors and other sinners” (7:34).

Verse 31

5:31-32 Jesus responded that, like a doctor, his mission was to work with sick people, not the healthy. Jesus was not called to minister to self-righteous people, but to those who recognized their spiritual need for God’s grace and healing.

Verse 33

5:33 John the Baptist’s disciples: Most rabbis had students who learned from them and served them (see also Acts 19:1-7). • fast and pray regularly: Many pious Jews fasted two days a week (Luke 18:12). Fasting was associated with spiritual preparation (Esth 4:16) and repentance (2 Sam 12:22; Joel 1:14; Jon 3:5). Fasting is not a means of righteousness (Isa 58:4-5; Jer 14:12) but a spiritual discipline for cultivating intimacy with God. Fasting is often linked with prayer and spiritual retreat. • Why are your disciples always eating and drinking? The point was that they did not fast regularly.

Verse 34

5:34-35 Do wedding guests fast? Just as it would be inappropriate for anyone to fast at a wedding celebration, it was inappropriate for people to fast while the Messiah was with them. God’s final salvation is a great wedding feast that God prepares for his people (Isa 25:6-8; Luke 14:15-24).

Verse 36

5:36-38 a new garment . . . new wine: New cloth shrinks when washed and so tears the old; new wine expands with fermentation and breaks brittle old wineskins. In either case, both old and new are ruined. Both illustrations make the point that the old is incompatible with the new. Jesus did not come to patch up the old covenant, but to establish a new one. The Kingdom of God brings a whole new orientation to thinking and living.

Verse 39

5:39 The old is just fine: The religious leaders were resistant to change.