1Es geschahG1096 aberG1161, alsG1722 die VolksmengeG3793 auf ihnG846 andrängteG1945, um das WortG3056 GottesG2316 zu hörenG191 ,G2532 daß erG846 anG3844 dem SeeG3041 GenezarethG1082 standG2258 G2476. 2UndG2532 er sahG1492 zweiG1417 SchiffeG4143 amG3844 SeeG3041 stehenG2476; die FischerG231 aberG1161 waren ausG575 denselbenG846 getretenG576 und wuschenG637 ihre NetzeG1350. 3Er aberG1161 stiegG1684 inG1519 einesG1520 der SchiffeG4143, welchesG3739 SimonG4613 gehörteG2258, und batG2065 ihnG846, ein wenigG3641 vomG575 LandeG1093 hinauszufahrenG1877; undG2532 er setzte sichG2523 und lehrteG1321 die VolksmengeG3793 vom SchiffeG4143 ausG1537. 4AlsG5613 er aberG1161 aufhörteG3973 zu redenG2980, sprachG2036 er zuG4314 SimonG4613: Fahre hinausG1877 aufG1519 die TiefeG899 undG2532 lassetG5465 eureG5216 NetzeG1350 zuG1519 einem FangeG61 hinabG5465. 5UndG2532 SimonG4613 antworteteG611 und sprachG2036 zu ihmG846: MeisterG1988, wir haben uns die ganzeG3650 NachtG3571 hindurchG1223 bemühtG2872 und nichtsG3762 gefangenG2983, aberG1161 aufG1909 deinG4675 WortG4487 will ich das NetzG1350 hinablassenG5465. 6UndG2532 als sie diesG5124 getanG4160 hattenG4160, umschlossenG4788 sie eine großeG4183 MengeG4128 FischeG2486, undG1161 ihrG846 NetzG1350 rißG1284. 7UndG2532 sie winktenG2656 ihren GenossenG3353 G3588 inG1722 dem anderenG2087 SchiffeG4143, daß sie kämenG2064 und ihnenG846 hälfenG4815; undG2532 sie kamenG2064, undG2532 sie fülltenG4130 beideG297 SchiffeG4143, soG5620 daß sie sankenG1036. 8Als aberG1161 SimonG4613 PetrusG4074 es sahG1492, fielG4363 er zu den KnieenG1119 JesuG2424 nieder und sprachG3004: GeheG1831 vonG575 mirG1700 hinausG1831, dennG3754 ich binG1510 ein sündigerG268 MenschG435, HerrG2962. 9DennG1063 EntsetzenG2285 hatte ihnG846 erfaßtG4023 undG2532 alleG3956, die bei ihmG846 warenG4862, überG1909 den FangG61 der FischeG2486, denG3739 sie getan hattenG4815; 10gleicherweiseG3668 aberG1161 auch JakobusG2385 undG2532 JohannesG2491, die SöhneG5207 des ZebedäusG2199, welcheG3739 GenossenG2844 von SimonG4613 warenG2258. UndG2532 JesusG2424 sprachG2036 zuG4314 SimonG4613: FürchteG5399 dich nichtG3361; vonG575 nun anG3568 wirstG2071 du MenschenG444 fangenG2221. 11UndG2532 als sie die SchiffeG4143 ansG1909 LandG1093 gebracht hattenG2609, verließenG863 sie allesG537 undG2532 folgtenG190 ihmG846 nachG190. 12UndG2532 es geschahG1096, als erG846 inG1722 einerG3391 der StädteG4172 warG1511 ,G2532 sieheG2400, da war ein MannG435 vollG4134 AussatzG3014; undG2532 als er JesumG2424 sahG1492, fielG4098 er aufG1909 sein AngesichtG4383 und batG1189 ihnG846 und sprachG3004: HerrG2962, wennG1437 du willstG2309, kannstG1410 du michG3165 reinigenG2511. 13UndG2532 er streckteG1614 die HandG5495 ausG1614, rührteG680 ihnG846 anG680 und sprachG2036: Ich willG2309; sei gereinigtG2511! UndG2532 alsbaldG2112 wichG565 der AussatzG3014 vonG575 ihmG846. 14UndG2532 erG846 gebotG3853 ihmG846, es niemandemG3367 zu sagenG2036: sondernG235 gehe hinG565 und zeigeG1166 dichG4572 dem PriesterG2409 undG2532 opfereG4374 fürG4012 deineG4675 ReinigungG2512, wieG2531 MosesG3475 geboten hatG4367, ihnenG846 zumG1519 ZeugnisG3142. 15AberG1161 die RedeG3056 überG4012 ihnG846 verbreitete sichG1330 umsomehrG3123; undG2532 eine großeG4183 VolksmengeG3793 versammelte sichG4905, ihn zu hörenG191 undG2532 G846 G5259 vonG575 ihrenG846 KrankheitenG769 geheilt zu werdenG2323. 16Er aberG1161 zogG5298 sichG846 zurück und warG2258 inG1722 den WüsteneienG2048 undG2532 beteteG4336. 17UndG2532 es geschahG1096 anG1722 einemG3391 der TageG2250, daßG2532 erG846 lehrteG2258 G1321; undG2532 es saßenG2258 G2521 da PharisäerG5330 undG2532 GesetzlehrerG3547, welcheG3739 ausG1537 jedemG3956 DorfeG2968 von GaliläaG1056 undG2532 JudäaG2449 undG2532 aus JerusalemG2419 gekommenG2064 warenG2258; undG2532 des HerrnG2962 KraftG1411 war daG2258, umG1519 sieG846 zu heilenG2390. 18UndG2532 sieheG2400, MännerG435, welche aufG1909 einem BetteG2825 einen MenschenG444 bringenG5342, derG3739 gelähmtG3886 warG2258; undG2532 sie suchtenG2212 ihnG846 hineinzubringenG1533 undG2532 vorG1799 ihnG846 zu legenG5087. 19UndG2532 da sie nichtG3361 fandenG2147, aufG1223 welchemG4169 Wege sie ihnG846 hineinbringenG1533 sollten wegenG1223 der VolksmengeG3793, stiegenG305 sie aufG1909 das DachG1430 und ließenG2524 ihnG846 durchG1223 die ZiegelG2766 hinabG2524 mitG4862 dem BettleinG2826 inG1519 die MitteG3319 vorG1715 JesuG2424. 20UndG2532 als er ihrenG846 GlaubenG4102 sahG1492, sprachG2036 G846 er: MenschG444, deineG4675 SündenG266 sind dirG4671 vergebenG863. 21UndG2532 die SchriftgelehrtenG1122 undG2532 die PharisäerG5330 fingen anG756 zu überlegenG1260, indem sie sagtenG3004: WerG5101 istG2076 dieserG3778, derG3739 LästerungenG988 redetG2980 ? WerG5101 kannG1410 SündenG266 vergebenG863, außerG1508 GottG2316 alleinG3441 ? 22Als aberG1161 JesusG2424 ihreG846 ÜberlegungenG1261 erkannteG1921, antworteteG611 und sprachG2036 er zuG4314 ihnenG846: WasG5101 überleget ihrG1260 inG1722 eurenG5216 HerzenG2588 ? 23WasG5101 istG2076 leichterG2123, zu sagenG2036: DirG4671 sind deineG4675 SündenG266 vergebenG863, oderG2228 zu sagenG2036: Stehe aufG1453 undG2532 wandleG4043 ? 24Auf daßG2443 ihr aberG1161 wissetG1492, daßG3754 der SohnG5207 des MenschenG444 GewaltG1849 hatG2192 aufG1909 der ErdeG1093 SündenG266 zu vergebenG863... sprachG2036 er zu dem GelähmtenG3886: Ich sageG3004 dirG4671, stehe aufG1453 undG2532 nimmG142 deinG4675 BettleinG2826 aufG142 und geheG4198 nachG1519 deinemG4675 HauseG3624. 25UndG2532 alsbaldG3916 standG450 er vorG1799 ihnenG846 aufG450, nahm aufG142, woraufG1909 G3739 er gelegen hatteG2621, und ging hinG565 nachG1519 seinemG846 HauseG3624, indem er GottG2316 verherrlichteG1392. 26UndG2532 StaunenG1611 ergriffG2983 alleG537, undG2532 sie verherrlichtenG1392 GottG2316 undG2532 wurden mit FurchtG5401 erfülltG4130 und sprachenG3004 G3754: Wir haben heuteG4594 außerordentliche DingeG3861 gesehenG1492. 27UndG2532 nachG3326 diesemG5023 ging er hinausG1831 undG2532 sahG2300 einen ZöllnerG5057, mit NamenG3686 LeviG3018, amG1909 ZollhauseG5058 sitzenG2521 undG2532 sprachG2036 zu ihmG846: FolgeG190 mirG3427 nachG190. 28UndG2532 allesG537 verlassendG2641, stand er aufG450 und folgteG190 ihmG846 nachG190. 29UndG2532 LeviG3018 machteG4160 ihmG846 ein großesG3173 MahlG1403 inG1722 seinemG846 HauseG3614; undG2532 daselbst warG2258 eine großeG4183 MengeG3793 ZöllnerG5057 undG2532 andererG243, dieG3739 mitG3326 ihnenG846 zu Tische lagenG2621. 30UndG2532 die PharisäerG5330 undG2532 ihreG846 SchriftgelehrtenG1122 murrtenG1111 gegenG4314 seineG846 JüngerG3101 und sprachenG3004: WarumG1302 essetG2068 undG2532 trinketG4095 ihr mitG3326 den ZöllnernG5057 undG2532 SündernG268 ? 31UndG2532 JesusG2424 antworteteG611 und sprachG2036 zuG4314 ihnenG846: Die GesundenG5198 bedürfenG5532 G2192 nichtG3756 eines ArztesG2395, sondernG235 die KrankenG2560 G2192; 32ich bin nichtG3756 gekommenG2064, GerechteG1342 zu rufenG2564, sondernG235 SünderG268 zurG1519 BußeG3341. 33Sie aberG1161 sprachenG2036 zuG4314 ihmG846: WarumG1302 fastenG3522 die JüngerG3101 Johannes'G2491 oftG4437 undG2532 verrichtenG4160 GebeteG1162, gleicherweiseG3668 auchG2532 dieG3588 der PharisäerG5330: die deinigenG4674 aberG1161 essenG2068 undG2532 trinkenG4095 ? 34Jesus aberG1161 sprachG2036 zuG4314 ihnenG846 G3361: Ihr könntG1410 doch nicht die SöhneG5207 des BrautgemachsG3567 fastenG3522 lassenG4160, währendG3739 G1722 der BräutigamG3566 beiG3326 ihnenG846 istG2076 ? 35Es werden aberG1161 TageG2250 kommenG2064, undG2532 wannG3752 der BräutigamG3566 vonG575 ihnenG846 weggenommen sein wirdG522, dannG5119, inG1722 jenenG1565 TagenG2250, werden sie fastenG3522. 36Er sagteG3004 aberG1161 auchG2532 ein GleichnisG3850 zuG4314 ihnenG846 G3754: NiemandG3762 setztG1911 einen FlickenG1915 von einem neuenG2537 KleideG2440 aufG1909 ein altesG3820 Kleid; sonstG1490 wird er sowohlG2532 das neueG2537 zerschneidenG4977, als auchG2532 der FlickenG1915 vonG575 dem neuenG2537 zum altenG3820 nichtG3756 passen wirdG4856. 37UndG2532 niemandG3762 tutG906 neuenG3501 WeinG3631 inG1519 alteG3820 SchläucheG779; sonstG1490 wird der neueG3501 WeinG3631 die SchläucheG779 zerreißenG4486, undG2532 er selbst wird verschüttet werdenG1632, undG2532 die SchläucheG779 werden verderbenG622; 38sondernG235 neuenG3501 WeinG3631 tutG992 man inG1519 neueG2537 SchläucheG779, undG2532 beideG297 werden zusammen erhaltenG4933. 39UndG2532 niemandG3762 willG2309, wenn er altenG3820 getrunken hatG4095, [alsbald]G2112 neuenG3501, dennG1063 er sprichtG3004: Der alteG3820 istG2076 besserG5543.
Matthew Henry - Complete Commentary 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, Matt 4:18, and
Mark 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,
John 20:30,
John 20:31. Observe here,
I. What vast
crowds attended Christ's preaching:
The people pressed upon him to hear the word of God (
Luke 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, Roma 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 (
Luke 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, Luke 5:2. At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us,
Matt 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, Prov 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 (
John 1:40,
John 1:41); they were with him at
Cana of Galilee (
John 2:2), and in Judea (
John 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, Luke 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, Luke 5:4,
Luke 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 (
Luke 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,
Luke 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, Pss 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 (
Luke 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 (
Luke 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, Luke 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 (
Luke 5:10), and soon after to James and John (
Matt 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 (
Luke 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. 12 Here is, I. The cleansing of a leper,
Luke 5:12-
Luke 5:14. This narrative we had both in Matthew and Mark. It is here said to have been
in a certain city (
Luke 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 (
Luke 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,
1Cor 6:11.
3. What he requires from those that are cleansed,
Luke 5:14. Has Christ sent his word and healed us? (1.) We must be very
humble (
Luke 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, John 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,
Luke 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 (
Luke 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.
17 Here is, I. A general account of Christ's preaching and miracles,
Luke 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,
Luke 5:15):
And the power of the Lord was to heal them -
en 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, Luke 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 (
Luke 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 (
Luke 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 (
Luke 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 (
Luke 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 (
Luke 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 (
Luke 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, Luke 5:19. In this Jesus Christ
saw their faith, Luke 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, Luke 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,
Luke 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.
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,
Luke 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,
Luke 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,
Luke 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,
Luke 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,
Luke 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,
Luke 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, Luke 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, 1Cor 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, Acts 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 (
Luke 5:36), nor
new wine into old bottles (
Luke 5:37,
Luke 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, Exod 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, Luke 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.
