Luke · Chapter 5
And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,
And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
Adam Clarke
Verse 2. Two ships] duo ploia, Two vessels, It is highly improper to term these ships. They appear to have been only such small boats as are used to manage nets on flat smooth beaches: one end of the net is attached to the shore; the fishermen row out, and drop the net as they go, making a kind of semicircle from the shore; they return, and bring the rope attached to the other end with them, and then the net is hauled on shore; and, as it was sunk with weights to the bottom, and floated with corks at the top, all the fish in that compass were included, and drawn to shore.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
2. Ships—Small fishing smacks, such as plied the waters of this lake. For the full account of Capernaum and Gennesaret see our notes on Matthew 4:13, with the map. Standing by the lake—The word stand might imply that the ships were in the water. But the phrase by the lake implies that they were drawn up out of the water, and were lying upon the dry beach for safety. This shows that they must have been small craft. Washing their nets—Cleansing the filth of the fish and sea from the threads of the nets. Though the brothers had gone out of their boats they were probably in sight, net washing, as if, their work being done, they were about to depart.
At the present day, no fishermen cast their nets, and no boats cut the waves, of Gennesaret. The wild Bedouin, who loves the desert but detests the water, hovers around its shores. The desolation will rather increase than diminish, until the extending power of Christian Europe can arrive at that locality and destroy the devastators.
Richard Watson
CHAPTER 5. Verse 2. Two ships, &c. — Two fishing vessels, either at anchor near the shore or aground. From these the fishermen had gone out, and were washing their nets, after an unsuccessful night’s toil. One of the vessels belonged to Simon and Andrew, the other to James and John, the sons of Zebedee, who are called “partners with Simon.” From Simon’s vessel, our Lord, being pressed on shore by the eager crowd, addressed a discourse to the multitude, who had followed him; and then directed Simon, Andrew also being with him, to launch forth into deep water, and let down their nets for a draught. We observe,
1. That Simon’s objection, We have toiled all the night and have taken nothing, renders the subsequent miracle more unequivocal and illustrious, inasmuch as it shows that the fish did not then abound in that part of the sea, or kept themselves close in their haunts.
2. That Simon’s letting down the net was an act of obedient faith: Nevertheless, at thy word I will let down the net.
3. That the abundance marked by the net breaking, or rather, being on the point of breaking, and by the draught so filling both the vessels that they were ready to sink, or in danger of sinking, was an additional proof of the miraculous character of the event; for the very impression made upon Peter, who felt himself as in the presence of Deity, and said, Depart from me, for I am a sinful man, O Lord proves that no ordinary event had happened, and that the draught was unparalleled and preternatural: nor was he only astonished, but all that were with him, at the draught of the fishes which they had taken. They were seized with astonishment and awe, as the words signify.
And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.
Adam Clarke
Verse 3. And taught-out of the ship.] They pressed so much upon him on the land, through their eagerness to hear the doctrine of life, that he could not conveniently speak to them, and so was obliged to get into one of the boats; and, having pushed a little out from the land, he taught them. The smooth still water of the lake must have served excellently to convey the sounds to those who stood on the shore;
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Joseph Sutcliffe
Verse 3. He sat down, and taught the people out of the ship. Here he used those beautiful parables, in Matthew 13.; but Matthew’s gospel being extant, St. Luke does not repeat the parables in this place.
Daniel Whedon
3. Simon’s—Simon, having descried the approaching Jesus, with the multitude upon his heels, forthwith returns to his boat. Ever since his first blessed interview with Jesus on the banks of the Jordan, where he had been crowned with his new name by Jesus, (as narrated in John 1:35-42,) he had no doubt retained his faith in and love for the blessed Redeemer. Residing in two contiguous villages by the lake side, Peter had of course attended the teaching and preaching of Jesus. Hence, on the present occasion, Jesus takes familiar possession of his boat, requests its removal, and makes it his pulpit. But there is nothing to indicate that Peter was called at that first interview to the apostolate. See notes on John 1:40, 41.
One of the ships—The ship of James and John was at some distance, perhaps around at the farther point of the cove. Taught the people out of the ship—The shore was the church, the ship the pulpit, the Saviour the preacher. The water would sweetly convey the tones of his voice as the circling shores drew the people around him.
Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
4. Left speaking—Sermon was over, and the satisfied crowd departing. Into the deep—Where would be a larger shoal of fishes. Nets—They were probably seines. The seine has its lower margin loaded, so as to reach toward the bottom, and the upper fringed with corks, so that the net forms a perpendicular wall in the water. Fastening one end at the shore, the fisherman launches out into the deep and lets the net into the water, and, fetching a semicircle, enclosing the fish within its compass, returns to the shore at the point from which he started. With an overwhelming amount of fishes, he would need aid to drag the net and its contents to the shore or boat. Dr. Thomson thinks it was a bag-net, let down like a basket into the water; but how large must the bag have been to enclose fish enough to nearly sink the two boats?
Richard Watson
4. The whole was symbolical; a mode of teaching by significant action; and when our Lord said to Simon, and through him to the other disciples, for such they already were, (see the note on Matthew 4:18,) Fear not, for from henceforth thou shalt catch men, they understood its import. This they declared by forsaking all and following him, when they had brought their vessels to land: they knew that Christ now called them to the sacred office of instructing others in the way of salvation; and they gave up all to follow him, so that they might be trained up for it. Their occupation was indeed to be in the great waters of the world; their business to catch men; that is, to make disciples of Christ; and their success was not only to be great but miraculous, and to be owing to the same Divine power working in the depths of the human heart which had wrought in the depths of the sea, and brought the fish into the net of the apostles. These great lessons were indeed afterward more clearly comprehended; but even then the apostles felt their general impression; and under the command of Him who had appeared before them as arrayed with omnipotent, power, controlling all nature, they finally went to their great enterprise, in faith and hope, launched out into the deep, and at the bidding of their Master, let down their net. With what success the history of the world is witness. Verse 4. Launch out, &c. — Epanagage a nautical term, which signifies to put off from shore.
And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
Adam Clarke
Verse 5. Simon-said-Master] epistata. This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, &c. He seems to comprise both ideas in this appellation; he listened attentively to his teaching, and readily obeyed his orders. To hear attentively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord. We have toiled all the night] They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labour must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the preacher’s eloquence or abilities may be, all will be night, and fruitless labour.
At thy word I will let down the net.] He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing; but he who labours by the order and under the direction of the great Shepherd and Bishop of souls, cannot labour in vain.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Joseph Sutcliffe
Ver. 5. Master, we have toiled all the night, and have taken nothing. The obedience of Peter is the point which arrests attention, and in a case where success was improbable. How much he shames those christians who boast of faith and love to Christ, but lifting up the little finger, except in coïncidence with their own will, is a cross at which the lukewarm shrink, and lose the glory that follows implicit obedience.
Daniel Whedon
5. Master—Peter familiarly addresses Jesus, not as a new acquaintance, but as an old disciple. He received the first blessed word from Jesus on the banks of the Jordan; he now receives his special call on the beach of Gennesaret. Toiled all the night—Peter says this to imply that there was not much hope in the reason of the case, and that he acts from faith. It is, perhaps, reported by the evangelists to show the unequivocal character of the miracle. “There are certain kinds of fishing always carried on at night. It is a beautiful sight. With blazing torch the boat glides over the flashing sea, and the men stand gazing keenly into it until their prey is sighted, when, quick as lightning, they fling their net, or fly their spear.”—Dr. Thomson.
Richard Watson
Verse 5. Master we have toiled, &c. — That Simon and the others were already disciples, though now for the first time in immediate attendance upon Christ, is indicated by the mode of address, epistata, master, teacher, equivalent to rabbi.
And when they had this done, they inclosed a great multitude of fishes: and their net brake.
John Wesley
V. 6. Their net brake-Began to tear.
Adam Clarke
Verse 6. Their net brake.] Or, began to break, dierrhgnuto, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Grammarians give the following rule concerning words of this kind. Verba completiva inchoative intelligenda. Verbs which signify the accomplishment of a thing, are often to be understood as only signifying the beginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
6. Their net brake—Was breaking; for so the Greek imperfect tense here means. A snap in some weak point of their net warned them to call for help, lest, by the enlargement of the rent, they should lose their mighty draught.
And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.
Adam Clarke
Verse 7. They beckoned unto their partners] Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envious separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish than admit of partners in the sacred work. It is an intolerable pride to think nothing well done but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are.
They-filled both the ships] Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, “There are fish plenty to be taken, were there skilful hands to take, and vessels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permitted to make their escape.” Did the faithful fishers in both the vessels in these lands (the established Church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God; but, while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds, and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
7. Beckoned—Made signal to the other ship, whose distance was too great for voice to reach. They came—With their ship. They aided in pulling in the seine, and took a share of the fishes into their ship and returned to their own side of the cove. There they got out of the ship and commenced to repair their nets upon the beach, until Jesus, passing further on, comes and gives them, too, their call. Filled both the ships—The light skiffs it seems could hardly hold as much as the seines! But miraculous power, perhaps, gathered in more than the nets; just as the divine aid in the conversion of souls does more than the human means. Began to sink—Probably the one-sided dip came near to swamping the boats; the beginning to be merged was arrested by the righting. Compare the plenteousness of the Lord’s miracle, John 2:6, where see our note. Trench refers to a shoal of mackerel, at Brighton, in 1808, so great that the net could not be brought in, and fishes and net remained in the sea together.
When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.
John Wesley
V. 8. Depart from me, for I am a sinful man-And therefore not worthy to be in thy presence.
Adam Clarke
Verse 8. Depart from me; for I am a sinful man] exelqe ap~ emou, Go out from me, i.e. from my boat. Peter was fully convinced that this draught of fish was a miraculous one; and that God himself had particularly interfered in this matter, whose presence and power he reverenced in the person of Jesus. But as he felt himself a sinner, he was afraid the Divine purity of Christ could not possibly endure him; therefore he wished for a separation from that power, which he was afraid might break forth and consume him. It seems to have been a received maxim among the Jews, that whoever had seen a particular manifestation of God should speedily die. Hence Jacob seemed astonished that his life should have been preserved, when he had seen God face to face, Genesis 32:30. So the nobles of Israel saw God, and yet did eat and drink; for on them he had laid not his hand, i.e. to destroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See Exodus 24:10, 11, and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, Exodus 33:20: There shall no man see my FACE and LIVE. So Moses, Deuteronomy 5:26: Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and LIVED? So Gideon expected to be immediately slain, because he had seen an angel of the Lord, and a miracle performed by him. See Judges 6:21-23. So likewise Manoah and his wife, Judges 13:22: We shall surely DIE, for we have SEEN GOD. These different passages sufficiently show in what sense these words of Peter are to be understood.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
8. Fell down at Jesus’ knees—A profound reverence, as to a divine being. The very first word ever uttered by Jesus to Peter (John 1:42) revealed to him the Messianic power of discerning spirits; in the present miracle he acknowledges, with an overwhelming sensibility, the Lord’s mastery of the secrets of lower nature.
Depart from me—Adverse criticism objects here that Peter’s behaviour and language are exaggerated and theatrical. Had he not before seen any of the numerous miracles which were now making the name of Jesus to resound through Galilee? And what was there in this miracle to excite such strong idea of his own sinfulness? We reply, that there need be no difficulty with those who do not reject in advance all special operations, not only of miraculous power, but of divine spiritual impression. To explain the passage by bringing it down to a level satisfactory to rationalism is to make rationalists of ourselves. It is to surrender the fortress, not to defend it. Peter has left the boat and is standing on shore under the searching gaze of the Son of God. He has often seen the miracles of Jesus; but none has so directly touched his own person, and unequivocally meant, not the surrounding multitude, but—himself. He saw and trembled as he felt, by a full divine impression, (Matthew 16:17,) that this was no prophet or angel, but God incarnate, the Son of God; who had just shown his lordship over nature animate and inanimate; his knowledge of the secrets of the deep. So Jacob trembled at finding out that he had wrestled with God. (Genesis 32:30.) So Manoah and his wife said, We shall surely die, for we have seen God. (Judges 13:22.) So Exodus 24:10, 11; 33:20. Surely, that same knowledge and power that could pervade the depths of the sea, and cognize the movements of its inhabitants, could pervade the depths of his human heart and know its secret sins. In his hasty agony as an impure man, and not for any special crime or sin, he almost sinfully prays, not that his soul might be purified to endure the glance of the great Searcher, but that the Searcher would withdraw his eye and leave him, alas! in sin. And yet as, in spite of his hasty words, the spirit of a deep faith and love are in his heart, forming a base in the future of a most heroic Christianity, Jesus bears with him as often afterwards, and soon gives him a most inspiring Fear not.
Richard Watson
Verse 8. Depart from me, &c. — The attitude of Peter, prostrate before the feet of Christ, and his words, imply that he had at the moment as full an impression of Christ’s Divinity, as Isaiah when he saw the glory of the Lord of hosts in the temple, and exclaimed, “Wo is me, for I am undone, for I am a man of unclean lips.” The nearness of the Divine presence, realized, so to speak, either in vision or thought, uniformly brings man’s sinful character to his remembrance, and makes him feel that he cannot stand acquitted before infinite justice and purity. The impression is always one of guilty dread, till we are taught that there is “a new and living way” by which we may draw near to God, and God draw near to us, without danger. That way is the atonement of Christ; and we are conducted along it to the mercy seat by the hand of faith. To make Peter in these words to desire Christ merely to “go out of his ship,” is a cold and powerless comment on a phrase which obviously carries with it a force far beyond the mere literal meaning.
For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
9. He was astonished—Amazement wrapt him round, is the expressive literal version of the original Greek.
And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men.
Adam Clarke
Verse 10. Thou shalt catch men.] anqrwpouv esh zwgrwn, Thou shalt catch men alive; this is the proper signification of the word. Fear not: these discoveries of God tend to life, not to death; and ye shall become the instruments of life and salvation to a lost world. These fish are taken to be killed and fed on; but those who are converted under your ministry shall be preserved unto eternal life. See Clarke on “Matthew 4:18”, &c., where this subject is considered more at large.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Joseph Sutcliffe
Ver. 10. Henceforth thou shalt catch men. The Lord spake this to Peter, while on his knees; but the words of Matthew, “I will make you fishers of men,” were spoken to James and John, as well as to Peter and Andrew. Peter had obeyed him as a prophet, in casting his net: now he followed him as the Messiah, the Son of God.
Daniel Whedon
10. Sons of Zebedee—The children and wife of Zebedee often occur; but it is in this transaction alone that we catch a glimpse of Zebedee himself. Matthew 4:21. As all the evangelists concur in silently leaving him out, Blunt concludes that he died shortly after, and notes this as one of those “undesigned coincidences” that show that truth is the basis of the Gospel histories. He also acutely conjectures that either James or John was the apostle who desired to be permitted to go and bury his father, namely, Zebedee.
Julian the Apostate endeavoured to turn the simile of fishing against Christianity; inasmuch as fish were caught from their living element for death. But for the very purpose of avoiding this cavil, or rather from the very intention of a good symbolical meaning, our Lord uses not the word agreuein, which signifies simply to capture; but the word zwgrein, which signifies to take alive, being compounded of the words alive and capture. So in the Latin, the word servus, signifying servant or slave, is from servare, to preserve, because slaves were generally prisoners of war saved from death for servitude. The same word is used by Paul, 2 Timothy 2:26: Taken captive by him at his will. Whatever may be the destiny, therefore, of the literal fish, the souls they symbolize are captured by the spiritual fishermen into the service of the giver of life.
Richard Watson
Verse 10. Catch men. — Several have shown that both Hebrew and Greek writers use terms taken from hunting and fishing, to signify the influence exerted by some on others, so as to attach them to their opinion or party. To catch men was to bring men to believe in Christ, to embrace his party, his people, in opposition to the world. The stress laid by some on the etymology of the word, which is, to catch alive in order to preserve, is fanciful. It is employed generally as a term of hunting or fishing.
And when they had brought their ships to land, they forsook all, and followed him.
John Wesley
V. 11. They forsook all and followed him-They had followed him before, John 1:43, but not so as to forsake all. Till now, they wrought at their ordinary calling.
Adam Clarke
Verse 11. They forsook all, and followed him.] God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples; and that they might see the propriety and importance of the call, he:-
1st. TEACHES in their presence, that they may know his doctrine. 2dly. He WORKS a MIRACLE before their eyes, that they might see and be convinced of his power.
3dly. He CALLS them to go forth with this doctrine, and through this power, that they might teach the ignorant, and be successful in their work.
Joseph Benson
Verse 11. And when they had brought their ships to land, they forsook all, &c. — Doubtless, before this the disciples entertained a high idea of their Master, as they believed him to be the Messiah, and had followed him, John 1:43; till now, however, they did not forsake all, but continued to work at their ordinary calling. But this miracle of the fishes was such a striking demonstration of his power, that from this time they left their vessels and nets, nay, and all they had in the world, neglecting even the booty they had now taken, and became his constant followers; being henceforward more solicitous to serve the interest of his kingdom, than to advance any secular interests of their own whatever. Observe here, reader, the wonderful choice which Jesus makes of those who were to be the chief ministers in his kingdom! “Surely the same divine power which prevailed on these honest fishermen to leave their little all to follow him, could with equal ease have subdued the hearts of the greatest and wisest of the nation, and have engaged them to have attended him in all his progress through the country, with the exactest observance, and the humblest reverence: but he chose rather to preserve the humble form in which he had at first appeared, that he might thus answer the schemes of Providence, and by the weak things of the world confound them that were mighty.” It must be remembered, however, that he did not “go to call them that stood all the day idle; but, on the contrary, conferred this honour upon honest industry; on them that had been toiling all the night in the proper duties of their station and profession in life. Let us pursue our business with vigilance and resolution; assuring ourselves, that, however mean it be, Christ will graciously accept us in it; and let us fix our dependence on his blessing, as absolutely necessary to our success.” — Doddridge.
Daniel Whedon
11. Brought their ships to land—Drawing them up again on the beach for a final abandonment. Forsook all—No great all, it is retorted, but unwisely. The evangelist makes no reference to the amount of fortune left. These disciples had before received a call which permitted them to remain at their business. But now, receiving a full apostolic summons, they forsook all worldly employments and relations, and gave themselves completely up to Christ. Not but that they did at intervals, indeed, when not needed in their Master’s spiritual service, return to their material labours; but it was still as apostles consecrated to him and ready at his call. Our Lord’s parables are in a sense miracles, and his miracles are parables; concealing in themselves lessons of wisdom which it is wisdom to draw forth. The minister of Christ is a fisher of men. While the Head of the Church withdraws his presence the fisherman toils in vain. But when the Master orders, let the net be cast according to his word. Some believe that the two boats are symbols of Gentiles and of Jews to be gathered to Christ. We accept the plenteousness of the draught as a symbol for all ages of a victorious incoming of millions to the Church.
§ 29. HEALING OF THE LEPER, 12-15.
Matthew 8:2-4; Mark 1:40-45.
For notes on this miracle see parallel section on Matthew. § 30. HEALING OF THE PARALYTIC, 17-26.
Matthew 9:2-8; Mark 2:1-12.
§ 31. CALL OF MATTHEW,
Matthew 9:9. Mark 2:13, 14.
See notes of parallel section in Matthew.
§ 52. LEVI’S FEAST, 29-39.
Matthew 9:10-25; Mark 2:15-22.
See notes on parallel section on Matthew and Mark.
And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.
John Wesley
V. 12. Matthew 8:2; Mark 1:40.
Adam Clarke
Verse 12. A certain city] This was some city of Galilee; probably Chorazin or Bethsaida.
A man full of leprosy] See this disease, and the cure, largely explained on Matthew 8:2-4; and see it particularly applied to the use of public preaching, Mark 1:40, &c. See also the notes on Lev. 13, and 14. {Leviticus 13:1ff, Leviticus 14:1ff}
Joseph Benson
Verses 12-16. Behold a man full of leprosy — Of this miracle, see the notes on Matthew 8:2-4, and Mark 1:45. And he withdrew himself into the wilderness and prayed — The original expression, hn upocwrwn en taiv erhmoiv, kai proseucomenov, implies that he frequently did this. Though no one was ever more busily employed than he was, or did so much good in public as he did, yet he found time for pious and devout retirement: not that he needed to avoid either distraction or ostentation; but he meant to set us an example, who have need so to order the circumstances of our devotion as to guard against both. It is likewise our wisdom so to order our affairs, that our public work and our secret devotions may not intrench upon, or interfere with each other. Observe, reader, private prayer must be performed secretly; and how much soever we have to do in the best business in this world, we ought to have stated times for it, and steadily to attend to them.
Richard Watson
Verse 12. A man full of leprosy. — See the notes on Matthew 8:1, 2, &c.
And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
Joseph Benson
Verses 12-16. Behold a man full of leprosy — Of this miracle, see the notes on Matthew 8:2-4, and Mark 1:45. And he withdrew himself into the wilderness and prayed — The original expression, hn upocwrwn en taiv erhmoiv, kai proseucomenov, implies that he frequently did this. Though no one was ever more busily employed than he was, or did so much good in public as he did, yet he found time for pious and devout retirement: not that he needed to avoid either distraction or ostentation; but he meant to set us an example, who have need so to order the circumstances of our devotion as to guard against both. It is likewise our wisdom so to order our affairs, that our public work and our secret devotions may not intrench upon, or interfere with each other. Observe, reader, private prayer must be performed secretly; and how much soever we have to do in the best business in this world, we ought to have stated times for it, and steadily to attend to them.
And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them.
Adam Clarke
Verse 14. And offer for thy cleansing] A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship.
Joseph Benson
Verses 12-16. Behold a man full of leprosy — Of this miracle, see the notes on Matthew 8:2-4, and Mark 1:45. And he withdrew himself into the wilderness and prayed — The original expression, hn upocwrwn en taiv erhmoiv, kai proseucomenov, implies that he frequently did this. Though no one was ever more busily employed than he was, or did so much good in public as he did, yet he found time for pious and devout retirement: not that he needed to avoid either distraction or ostentation; but he meant to set us an example, who have need so to order the circumstances of our devotion as to guard against both. It is likewise our wisdom so to order our affairs, that our public work and our secret devotions may not intrench upon, or interfere with each other. Observe, reader, private prayer must be performed secretly; and how much soever we have to do in the best business in this world, we ought to have stated times for it, and steadily to attend to them.
But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
Joseph Benson
Verses 12-16. Behold a man full of leprosy — Of this miracle, see the notes on Matthew 8:2-4, and Mark 1:45. And he withdrew himself into the wilderness and prayed — The original expression, hn upocwrwn en taiv erhmoiv, kai proseucomenov, implies that he frequently did this. Though no one was ever more busily employed than he was, or did so much good in public as he did, yet he found time for pious and devout retirement: not that he needed to avoid either distraction or ostentation; but he meant to set us an example, who have need so to order the circumstances of our devotion as to guard against both. It is likewise our wisdom so to order our affairs, that our public work and our secret devotions may not intrench upon, or interfere with each other. Observe, reader, private prayer must be performed secretly; and how much soever we have to do in the best business in this world, we ought to have stated times for it, and steadily to attend to them.
And he withdrew himself into the wilderness, and prayed.
John Wesley
V. 16. He withdrew-The expression in the original implies, that he did so frequently.
Adam Clarke
Verse 16. And he withdrew himself into the wilderness] Or rather, He frequently withdrew into the desert. This I believe to be the import of the original words, hn upocwrwn. He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mix too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, “He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labour; for he ceased to be a man of prayer, and got into the spirit of the world.” Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the EARTH!
Joseph Benson
Verses 12-16. Behold a man full of leprosy — Of this miracle, see the notes on Matthew 8:2-4, and Mark 1:45. And he withdrew himself into the wilderness and prayed — The original expression, hn upocwrwn en taiv erhmoiv, kai proseucomenov, implies that he frequently did this. Though no one was ever more busily employed than he was, or did so much good in public as he did, yet he found time for pious and devout retirement: not that he needed to avoid either distraction or ostentation; but he meant to set us an example, who have need so to order the circumstances of our devotion as to guard against both. It is likewise our wisdom so to order our affairs, that our public work and our secret devotions may not intrench upon, or interfere with each other. Observe, reader, private prayer must be performed secretly; and how much soever we have to do in the best business in this world, we ought to have stated times for it, and steadily to attend to them.
And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
John Wesley
V. 17. Sitting by-As being more honourable than the bulk of the congregation, who stood.
And the power of the Lord was present to heal them-To heal the sickness of their souls, as well as all bodily diseases.
Adam Clarke
Verse 17. On a certain day] This was when he was at Capernaum. See Mark 2:1.
The power of the Lord] dunamiv kuriou The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them-as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save.
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Joseph Sutcliffe
Ver. 17, 18. As he was teaching, in some large house whose door had opened to the Saviour, there were pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem; and the power of the Lord was present to heal them. So far Luke enlarges on Matthew 9:1-7. Those doctors and religious men had come to see and to hear the new prophet. They saw the miracle on the paralytic and approved; but on hearing the voice of pardon, they affected to be horrified at the blasphemy. We find them afterwards asking for a sign, supposed by our divines to be a cloud of glory, like that which appeared in the desert. This cloud would no more have converted them than it did their fathers. The carnal mind cannot be converted. The Lord therefore promised them the sign of his resurrections; yea, the resurrection of the rejected stone, which should crush their nation to powder.
Richard Watson
Verse 17. And the power of the Lord was present to heal them. — Not the Pharisees and doctors just mentioned, for they were there only as objectors and calumniators, as appears in the following verses; but the sick persons of the place, Capernaum, where we learn from Mark he then was. Pronouns often refer to the remoter noun. The power of the Lord is the power of Christ; so that the evangelist evidently regarded the miraculous power of Christ as inherent IN HIMSELF, which is the grand distinction between him, and the most highly endowed of his servants. To be present to heal, is a mode of expressing the present exercise of power. That wondrous virtue which he possessed he exerted in healing many sick persons on that occasion.
And, behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him.
John Wesley
V. 18. Matthew 9:2; Mark 2:3.
Adam Clarke
Verse 18. A man-taken with a palsy] See this case described on Matthew 9:1, &c., and Mark 2:1, &c.
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Joseph Sutcliffe
Ver. 17, 18. As he was teaching, in some large house whose door had opened to the Saviour, there were pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem; and the power of the Lord was present to heal them. So far Luke enlarges on Matthew 9:1-7. Those doctors and religious men had come to see and to hear the new prophet. They saw the miracle on the paralytic and approved; but on hearing the voice of pardon, they affected to be horrified at the blasphemy. We find them afterwards asking for a sign, supposed by our divines to be a cloud of glory, like that which appeared in the desert. This cloud would no more have converted them than it did their fathers. The carnal mind cannot be converted. The Lord therefore promised them the sign of his resurrections; yea, the resurrection of the rejected stone, which should crush their nation to powder.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.
John Wesley
V. 19. Not being able to bring him in through the multitude, they went round about by a back passage, and going up the stairs on the outside, they came upon the flat-roofed house, and let him down through the trap door, such as was on the top of most of the Jewish houses: doubtless, with such circumspection as the circumstances plainly required.
Adam Clarke
Verse 19. Went upon the housetop] See Clarke on “Matthew 24:17”.
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
Joseph Benson
Verse 20. They were all amazed — Greek, ekstasiv elaben apantav, astonishment seized all, that is, the Pharisees and doctors of the law, as well as the people: and they glorified God — Matthew says, who had given such power unto men; power not only to heal diseases, but to forgive sins. For they could not but acknowledge the authority of Christ’s declaration, Thy sins be forgiven thee, when their eyes showed them the efficacy of his command, Arise and walk. And were filled with fear — With a reverential kind of fear and dread, in consequence of this marvellous proof of the divine presence among them; saying, We have seen strange things to-day — Sins forgiven, miracles wrought. Greek, paradoxa, paradoxes, or, incredible things, as Dr. Campbell renders it; things which we should think impossible to be performed, and should conclude to be tricks and illusions, had we not indisputable proofs of their reality. Indeed, “whether we examine the nature of this miracle, as being a perfect and instantaneous cure of an obstinate, universal palsy, under which a person advanced in years had laboured, it seems, for a long time, a perfect cure produced by the pronouncing of a single sentence; or whether we consider the number and quality of the witnesses present, Pharisees and doctors of the law from every town of Galilee, and Judea, and Jerusalem, together with a vast concourse of people; or whether we attend to the effect which the miracle had upon the witnesses; — namely, the Pharisees and doctors of the law, not able to find fault with it in any respect, though they had come with a design to confute our Lord’s pretensions as a miracle-worker, were astonished, and openly confessed that it was a strange thing which they had seen; the multitude glorified God who had given such power unto men; the person upon whom the miracle was wrought employed his tongue, the use of which he had just recovered, in celebrating the praises of God: in short, view it in whatever light we please, we find it a most illustrious miracle, highly worthy of our attention and admiration.” — Macknight. Still, however, it does not appear that these Pharisees and doctors of the law, though struck with amazement at this miracle, were convinced thereby of the divine mission of Jesus, or induced to lay aside their enmity against him.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
Adam Clarke
Verse 21. Who can forgive sins, but God alone?] If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are: 1. The remission of the poor man’s sins. 2. The discernment of the secret thoughts of the scribes. 3. The restoration of the paralytic in an instant to perfect soundness. See on Matthew 9:5, 6.
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
Joseph Benson
Verses 17-25. And on a certain day, as he was teaching — Not on a sabbath day, as it appears, but on a week-day; and not in the synagogue, but in a private house. Preaching and hearing the word of God is good work, if it be performed properly, on any day in the week, as well as on the sabbath days; and in any convenient place, as well as in a place peculiarly set apart for divine worship: even there where we ordinarily converse with our friends, it is not improper to give and receive good instruction. There were Pharisees and doctors of the law sitting by — As being more honourable than the bulk of the congregation, who stood. These men of learning and influence had come from all quarters, on hearing the report of his miracles, to see his works, and scrutinize his pretensions of being a divinely-commissioned teacher. And the power of the Lord was present to heal — Namely, as many as then applied to him for the cure of their diseases. The sense is, that Christ not only preached such awakening sermons as might have converted them to righteousness, but his mighty and miraculous power was there to perform such cures as ought to have removed all their scruples with respect to his divine mission. Accordingly he embraced an opportunity, which now offered, of showing his power on a man afflicted with the palsy to such a degree that he could neither walk, nor stand, nor sit, nor move any member of his body, nor utter so much as a word importing the least desire of relief; but seemed a carcass rather than a man. This miserable object was carried in his bed, or couch, by four persons, who, when they could not bring him in at the door because of the crowd that was gathered to see how Jesus would behave before such learned judges, they bare him up, by some stairs on the outside, to the roof of the house, which, like other roofs in that country, was flat, with a battlement round it, and had a kind of trap-door, it seems, by which the members of the family could come out upon it to walk, and take the air, or perform their devotions. Through this they let him down with his couch, into the midst of the company assembled, before Jesus — Who, knowing the man to be a true penitent, and observing the faith of those who brought him, immediately gave him the consolation of knowing that his sins were all forgiven; and as a proof that he had authority to announce to him such glad tidings, he immediately so perfectly healed him of his disorder, as to enable him instantly to rise up before all that were present, take up his couch, and walk. For a more particular elucidation of the circumstances of this remarkable miracle, see notes on Mark 2:3-12. To what is there observed, it may not be improper to add here, that by our Lord’s manner of proceeding on this occasion we are taught two important lessons; 1st, That sin is the cause of all sickness, and the forgiveness of sin the only foundation on which the expectation of a recovery from sickness can be comfortably built. 2d, That when we are sick, we should be more concerned to get our sins pardoned than our sickness removed; Christ, in what he said to this man, directing us when we seek to God for health, to begin with seeking to him for pardon. And from the influence which the healing of this man’s soul and body had upon his mind, inducing him as he departed to his house, bearing his couch, to praise and glorify God, we may learn to give God the praise of those mercies of which we have the comfort, and to acknowledge his hand in all our recoveries from affliction and escapes from death, and to glorify him for them, by whose mercy and power alone they are wrought.
Richard Watson
Verses 18-25. A man taken with the palsy. — See the notes on Matthew 9:2, &c., and Mark 2:4, &c.
And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
John Wesley
V. 26. We have seen strange things to. day-Sins forgiven, miracles wrought.
Adam Clarke
Verse 26. Strange things] paradoxa, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality.
Richard Watson
Verse 26. We have seen strange things. — Paradoxa, literally, things beyond all thought, para thn doxhn, and therefore wonderful. Cicero renders paradoxa admirabilia. The remark refers to the whole series of miracles, principally, perhaps, to the healing of the paralytic, who had been brought upon a couch by four men, and by Christ’s simple word had been enabled to take up that couch and walk home. They had heard too his sins pronounced forgiven by the same Being that had healed him. — One of the strange things, therefore, they had seen, was the departure of a sinner publicly forgiven from the presence of Him who claimed the right and power to forgive sin, and who proved it by a miracle. That indeed was to them the strangest, and probably the most inexplicable, of the strange things they had that day seen.
And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.
John Wesley
V. 27. Matthew 9:9; Mark 2:14.
Adam Clarke
Verse 27. Levi] See on Matthew 9:9; Mark 2:14.
Joseph Benson
Verses 27-29. He went forth and saw a publican, &c. — Having performed this great miracle on the paralytic, Jesus thought proper to allow the Pharisees and doctors an opportunity of conferring upon it among themselves, and of making what observations they pleased concerning it, in the hearing of the common people. He left the house, therefore, immediately. But on his going out the people accompanied him, eager to hear him preach. This good disposition which they were in, Jesus improved to their advantage. He went with them to the lake, and on the shore preached to a great multitude, Mark 2:13. When he had made an end of speaking, he passed by the receipt of custom, or booth, where the collectors of the tax waited to levy it, possibly from the vessels which used the port of Capernaum. Here he saw a publican, Matthew or Levi, (for it was a common thing among the Jews for a person to have two names,) sitting, whom he ordered to follow him, and who immediately obeyed, being designed of God for a more honourable employment than that of collecting the taxes. Matthew, thinking himself highly honoured by this call, made a great feast, or entertainment, for Jesus and his disciples, inviting, at the same time, as many of his brother publicans as he could, hoping that Christ’s conversation might bring them to repentance. In this action, therefore, Matthew showed both gratitude and charity; gratitude to Christ who had now called him, and charity to his acquaintance in labouring to bring about their conversion.
Joseph Sutcliffe
Ver. 27. He — saw a publican named Levi, or Matthew. He asked not for time and proof as we do, for he knew him. He knew that he had an ardour of soul commensurate to the glory of the work. He knew that he had a heart that would make every sacrifice, whether of gain or promotion, which the work of the Lord required. He knew that Matthew would act with decision, would resign his office, would make a friendly supper for his colleagues, and cast himself on the providence of God. — And what did Matthew lose? Did not the Saviour give him in this world a hundredfold reward of evangelical glory, and in the world to come the first reward of life everlasting. Oh that we had more of Matthew’s faith.
Richard Watson
Verse 27. A publican sitting at the receipt, &c. — See the notes on Matthew 9:9-17.
And he left all, rose up, and followed him.
John Wesley
V. 28. Leaving all-His business and gain.
Adam Clarke
Verse 28. And he left all] katalipwn-completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labour will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers.
Joseph Benson
Verses 27-29. He went forth and saw a publican, &c. — Having performed this great miracle on the paralytic, Jesus thought proper to allow the Pharisees and doctors an opportunity of conferring upon it among themselves, and of making what observations they pleased concerning it, in the hearing of the common people. He left the house, therefore, immediately. But on his going out the people accompanied him, eager to hear him preach. This good disposition which they were in, Jesus improved to their advantage. He went with them to the lake, and on the shore preached to a great multitude, Mark 2:13. When he had made an end of speaking, he passed by the receipt of custom, or booth, where the collectors of the tax waited to levy it, possibly from the vessels which used the port of Capernaum. Here he saw a publican, Matthew or Levi, (for it was a common thing among the Jews for a person to have two names,) sitting, whom he ordered to follow him, and who immediately obeyed, being designed of God for a more honourable employment than that of collecting the taxes. Matthew, thinking himself highly honoured by this call, made a great feast, or entertainment, for Jesus and his disciples, inviting, at the same time, as many of his brother publicans as he could, hoping that Christ’s conversation might bring them to repentance. In this action, therefore, Matthew showed both gratitude and charity; gratitude to Christ who had now called him, and charity to his acquaintance in labouring to bring about their conversion.
Richard Watson
Verses 28, 29. Left all, &c. — He left his profitable occupation, and the gains of the remaining part of the year; for if he was one of those publicans who farmed a portion of the imposts by the year, he would have paid in advance. This is the more probable, as it accounts for his speedy departure from his occupation. Had he been a government servant hired at a salary, like our custom house officers, to collect the duties, he must in justice have remained until a successor had been appointed; but having himself purchased the tolls and dues for a given period, he was at liberty to throw up the office of exacting them at pleasure. This circumstance also, with that of his making a great feast on occasion of his being called to be an apostle, shows that Matthew was a man of respectable rank. The feast, dochn, according to the Hebrew htvm, was of that kind which only people of some wealth could give, and at which the guests were numerous. Often indeed have great feasts been made upon the acquisition of wealth and honour: this was the first, and perhaps the only one, ever designedly made in celebration of the renunciation of both, and which expressed the joy of the host at the prospect of becoming the poor disciple of him who had not “where to lay his head.” Surely there must have been a strong and pure principle of faith and love in the breasts of these early disciples who forsook their all, whether fishing boats and nets or the publican’s booth, to follow a Master who held out no worldly inducements. For though it may be said that they might expect that his kingdom was outward and political as well as spiritual, and that he would at length raise both himself and them to honour, (and that they did indulge this anticipation is evident,) yet still there was THAT wrought in their hearts which took a deep hold of their affections, and planted itself in their conscience, which was far above worldly hopes; and by it they were enabled to pass through all those trials of their faith to which it was in wisdom subjected, that it might be at last crowned with the resistless demonstration of Christ’s resurrection from the dead. Matthew is called Levi by St. Luke; which has given rise to some controversy as to whether two apostles are not meant. The similarity of the circumstances, however, indisputably proves that two transactions cannot have been intended; and it was sufficiently common for the Jews to have two names, and to be called indifferently by either or by both; as Simon and Peter, and Simon Peter.
And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.
John Wesley
V. 29. And Levi made him a great entertainment-It was necessarily great, because of the great number of guests.
Adam Clarke
Verse 29. A great feast] dochn megalhn, A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher.
Joseph Benson
Verses 27-29. He went forth and saw a publican, &c. — Having performed this great miracle on the paralytic, Jesus thought proper to allow the Pharisees and doctors an opportunity of conferring upon it among themselves, and of making what observations they pleased concerning it, in the hearing of the common people. He left the house, therefore, immediately. But on his going out the people accompanied him, eager to hear him preach. This good disposition which they were in, Jesus improved to their advantage. He went with them to the lake, and on the shore preached to a great multitude, Mark 2:13. When he had made an end of speaking, he passed by the receipt of custom, or booth, where the collectors of the tax waited to levy it, possibly from the vessels which used the port of Capernaum. Here he saw a publican, Matthew or Levi, (for it was a common thing among the Jews for a person to have two names,) sitting, whom he ordered to follow him, and who immediately obeyed, being designed of God for a more honourable employment than that of collecting the taxes. Matthew, thinking himself highly honoured by this call, made a great feast, or entertainment, for Jesus and his disciples, inviting, at the same time, as many of his brother publicans as he could, hoping that Christ’s conversation might bring them to repentance. In this action, therefore, Matthew showed both gratitude and charity; gratitude to Christ who had now called him, and charity to his acquaintance in labouring to bring about their conversion.
Richard Watson
Verses 28, 29. Left all, &c. — He left his profitable occupation, and the gains of the remaining part of the year; for if he was one of those publicans who farmed a portion of the imposts by the year, he would have paid in advance. This is the more probable, as it accounts for his speedy departure from his occupation. Had he been a government servant hired at a salary, like our custom house officers, to collect the duties, he must in justice have remained until a successor had been appointed; but having himself purchased the tolls and dues for a given period, he was at liberty to throw up the office of exacting them at pleasure. This circumstance also, with that of his making a great feast on occasion of his being called to be an apostle, shows that Matthew was a man of respectable rank. The feast, dochn, according to the Hebrew htvm, was of that kind which only people of some wealth could give, and at which the guests were numerous. Often indeed have great feasts been made upon the acquisition of wealth and honour: this was the first, and perhaps the only one, ever designedly made in celebration of the renunciation of both, and which expressed the joy of the host at the prospect of becoming the poor disciple of him who had not “where to lay his head.” Surely there must have been a strong and pure principle of faith and love in the breasts of these early disciples who forsook their all, whether fishing boats and nets or the publican’s booth, to follow a Master who held out no worldly inducements. For though it may be said that they might expect that his kingdom was outward and political as well as spiritual, and that he would at length raise both himself and them to honour, (and that they did indulge this anticipation is evident,) yet still there was THAT wrought in their hearts which took a deep hold of their affections, and planted itself in their conscience, which was far above worldly hopes; and by it they were enabled to pass through all those trials of their faith to which it was in wisdom subjected, that it might be at last crowned with the resistless demonstration of Christ’s resurrection from the dead. Matthew is called Levi by St. Luke; which has given rise to some controversy as to whether two apostles are not meant. The similarity of the circumstances, however, indisputably proves that two transactions cannot have been intended; and it was sufficiently common for the Jews to have two names, and to be called indifferently by either or by both; as Simon and Peter, and Simon Peter.
But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
Adam Clarke
Verse 30. Why do ye eat and drink, &c.] See what passed at this entertainment considered at large on Matthew 9:10-17; Mark 2:15-22.
Joseph Benson
Verses 30-32. But their scribes and Pharisees murmured — The Pharisees of Capernaum, who knew both Matthew’s occupation and the character of his guests, were highly offended that Jesus, who pretended to be a prophet, should have deigned to go into the company of such men; so offended that they could not forbear condemning his conduct openly, by asking his disciples, with an air of insolence, in the hearing of the whole company, why he sat with publicans and sinners. Jesus answering, said, They that be whole, &c. — The Pharisees had not directed their discourse to Jesus, but having spoken so loud as to let all the guests hear their censure, he could not with propriety let it pass without showing the unreasonableness of it; which he does in a forcible manner, in these words: As if he had said, They that are in perfect health do not need the converse and advice of the physician, but those that are sick; and therefore, because of their need of him, he visits and converses with them, though it cannot otherwise be agreeable to him to do it; and I act on the same principles; for I am not come to call the righteous — As you arrogantly suppose yourselves to be, but such poor sinners as these; to repentance — Or, the persevering penitence, faith, and holiness of such as are truly righteous, is not so much the object of my attention, as the conversion of sinners. See a like form of expression, 1 Corinthians 1:17. Some commentators imagine that self-righteous persons are here spoken of; but the scope and connection of the passage evidently confirm the former meaning. Indeed it is not true that our Lord did not come to call self-righteous persons to repentance: he certainly came as much to call them as any other class of sinners. Such were the scribes and Pharisees, and many of his discourses were evidently levelled at them, and intended to bring them to a sense of their sin and danger, in order to their humiliation, self-abasement, and conversion. See this paragraph more fully explained in the notes on Matthew 9:9-13; Mark 2:13-17.
Richard Watson
Verse 30. Their scribes and Pharisees murmured, &c. — See notes on Matthew 9:14-17. Some MSS. and versions leave out autwn; but if it be retained, the scribes and Pharisees of Capernaum may be those particularly alluded to.
And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
Joseph Benson
Verses 30-32. But their scribes and Pharisees murmured — The Pharisees of Capernaum, who knew both Matthew’s occupation and the character of his guests, were highly offended that Jesus, who pretended to be a prophet, should have deigned to go into the company of such men; so offended that they could not forbear condemning his conduct openly, by asking his disciples, with an air of insolence, in the hearing of the whole company, why he sat with publicans and sinners. Jesus answering, said, They that be whole, &c. — The Pharisees had not directed their discourse to Jesus, but having spoken so loud as to let all the guests hear their censure, he could not with propriety let it pass without showing the unreasonableness of it; which he does in a forcible manner, in these words: As if he had said, They that are in perfect health do not need the converse and advice of the physician, but those that are sick; and therefore, because of their need of him, he visits and converses with them, though it cannot otherwise be agreeable to him to do it; and I act on the same principles; for I am not come to call the righteous — As you arrogantly suppose yourselves to be, but such poor sinners as these; to repentance — Or, the persevering penitence, faith, and holiness of such as are truly righteous, is not so much the object of my attention, as the conversion of sinners. See a like form of expression, 1 Corinthians 1:17. Some commentators imagine that self-righteous persons are here spoken of; but the scope and connection of the passage evidently confirm the former meaning. Indeed it is not true that our Lord did not come to call self-righteous persons to repentance: he certainly came as much to call them as any other class of sinners. Such were the scribes and Pharisees, and many of his discourses were evidently levelled at them, and intended to bring them to a sense of their sin and danger, in order to their humiliation, self-abasement, and conversion. See this paragraph more fully explained in the notes on Matthew 9:9-13; Mark 2:13-17.
I came not to call the righteous, but sinners to repentance.
Joseph Benson
Verses 30-32. But their scribes and Pharisees murmured — The Pharisees of Capernaum, who knew both Matthew’s occupation and the character of his guests, were highly offended that Jesus, who pretended to be a prophet, should have deigned to go into the company of such men; so offended that they could not forbear condemning his conduct openly, by asking his disciples, with an air of insolence, in the hearing of the whole company, why he sat with publicans and sinners. Jesus answering, said, They that be whole, &c. — The Pharisees had not directed their discourse to Jesus, but having spoken so loud as to let all the guests hear their censure, he could not with propriety let it pass without showing the unreasonableness of it; which he does in a forcible manner, in these words: As if he had said, They that are in perfect health do not need the converse and advice of the physician, but those that are sick; and therefore, because of their need of him, he visits and converses with them, though it cannot otherwise be agreeable to him to do it; and I act on the same principles; for I am not come to call the righteous — As you arrogantly suppose yourselves to be, but such poor sinners as these; to repentance — Or, the persevering penitence, faith, and holiness of such as are truly righteous, is not so much the object of my attention, as the conversion of sinners. See a like form of expression, 1 Corinthians 1:17. Some commentators imagine that self-righteous persons are here spoken of; but the scope and connection of the passage evidently confirm the former meaning. Indeed it is not true that our Lord did not come to call self-righteous persons to repentance: he certainly came as much to call them as any other class of sinners. Such were the scribes and Pharisees, and many of his discourses were evidently levelled at them, and intended to bring them to a sense of their sin and danger, in order to their humiliation, self-abasement, and conversion. See this paragraph more fully explained in the notes on Matthew 9:9-13; Mark 2:13-17.
And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink?
John Wesley
V. 33. Make prayers-Long and solemn. Matthew 9:14; Mark 2:18.
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
John Wesley
V. 34. Can ye make-That is, is it proper to make men fast and mourn, during a festival solemnity?
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.
John Wesley
V. 36. He spake also a parable-Taken from clothes and wine; therefore peculiarly proper at a feast.
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
Richard Watson
Verse 36. Then both the new maketh a rent. — These two last clauses of the verse must be read in a reversed order, to make the sense conspicuous, If otherwise, the piece that was taken out of the new agreeth not with the old, and (what is worse) the new maketh a rent.
And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
Adam Clarke
Verse 37. The new wine will burst the bottles] These old bottles would not be able to stand the fermentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to remark, that the eastern bottles are made of skins; generally those of goats.
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
Richard Watson
Verse 37. New wine into new bottles. — See the notes on Matthew 9:17.
But new wine must be put into new bottles; and both are preserved.
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
No man also having drunk old wine straightway desireth new: for he saith, The old is better.
John Wesley
V. 39. And no man having drunk old wine-And beside, men are not wont to be immediately freed from old prejudices.
Adam Clarke
Verse 39. The old is better.] crhstoterov-Is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot.
1. THE miraculous draught of fishes-the cleansing of the leper-the healing of the paralytic person-the calling of Levi-and the parable of the old and new bottles, and the old and new wine-all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament from which a preacher of the Gospel can derive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matt. 9, {Matthew 9:1ff} to which chapter it will be well to refer.
2. The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. There is as much to be observed in the manner of speaking the truth, as in the truth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God’s work; and it would take two such to make one PREACHER.
ST. LUKE
Joseph Benson
Verses 33-39. The contents of these verses occur Matthew 9:14-17, where they are explained at large. The disciples of John fast and make prayers — Long and solemn prayers: but thine eat and drink — Freely, though thou professest a high degree of righteousness. And he said, Can ye make, &c. — That is, Is it proper to make men fast and mourn during a festival solemnity? My presence and converse render this a kind of festival to my disciples: for, as John taught his hearers but a little before his confinement, I am the bridegroom of my church; you cannot, therefore, in reason, expect I should command them to fast now, or that they should do it without such a command. But the days will come — And that very soon; when the bridegroom shall be taken away from them — And shall leave them exposed to much toil, hardship, and suffering; “with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them.” — Henry. Then shall they fast in those days — They shall have great need, and even shall be compelled so to do. They shall both hunger and thirst, and even be destitute of clothing, 1 Corinthians 4:11. They shall also keep many religious fasts; shall serve the Lord with fastings, Acts 13:2, 3; for Providence shall call them to it. He spake also a parable unto them — Taken from clothes and wine, therefore peculiarly proper at a feast. See on Matthew 9:16, 17. No man having drunk old wine — As people, who have been accustomed to drink wine made mellow with age, do not willingly drink new wine, which for the most part is harsh and unpleasant; so my disciples, having been accustomed for some time to live without practising any of the severities for which John’s disciples and the Pharisees are remarkable, cannot relish that new way of life which they recommend. They are not yet so fully acquainted with and established in my doctrine as to submit cheerfully to any extraordinary hardships. To this purpose is Le Clerc’s interpretation of the verse; but Wolfius and others apply it to the Pharisees, who were much better pleased with the traditions of the elders than with the doctrines of Christ; because the latter prescribed duties more difficult and disagreeable to the corrupt natures of men than the former. Perhaps the general sense of the sentence may be, that men are not wont to be soon or easily freed from old prejudices. As if Christ had said, Judge how fit it is that I should not oblige my disciples to a new course of severities at once, but should rather gradually form their characters to what the duty of their future profession, and the usefulness of their lives, may require.
Richard Watson
Verse 39. No man also, having drunk old wine, &c. — He refuses the new wine, which is harsh in its taste, and prefers the old, which is crhstoterov, better, because mellower and more generous. The superiority of old to new wine forms the basis of various proverbs and allusions among ancient writers. Our Lord’s meaning is generally understood to be, that it is difficult suddenly to change old habits, and therefore his disciples must be trained up gradually to austerities which were practised by the disciples of John and the Pharisees. But he did not enjoin these austerities upon his disciples afterward, and could not, therefore, intend gradually to train them to practise them. — Nor can the interpretation of Wolfius, who applies the words to the Pharisees, as intimating that they were too much attached to their old traditions to relish Christ’s new doctrine, be maintained, because our Lord’s words clearly imply, on his part, a justification of the choice of old wine to new. The true import appears to be, that our Lord tacitly affirms that his DISCIPLINE was as much more pleasant to a spiritual taste, such as he had excited in a good degree in his disciples by his teaching, and as much more salutary in comparison with the discipline of the Pharisees and that practised by the disciples of John, as old wine was more grateful and wholesome than new; and so his disciples, having proved the excellence of the rule and spirit of his religion, were not likely to measure their steps back to the ordinances of inferior dispensations. There is also, probably, in the words a reproof of the austerities in question, as NOVELTIES in religion, and therefore to be compared to new wine. Those of the Pharisees were certainly of human invention, and so probably were those fasts of the disciples of John, rules devised and practised after their master had been cast into prison; for in his preaching he appears not to have enjoined them. — But freedom from superstitious rigidity had been the character of true religion in all ages; and our Lord therefore compares his rule of discipline, as being conformed to that which had a Divine authority from the beginning, to old wine, and declares it better. No inventions of men can compare with the simple institutions of God. Old wine with the Jews was wine of the age of three years.
John Wesley
V. 1. Matthew 4:18; Mark 1:16.
Adam Clarke
Verse 1. The people pressed upon him] There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end. To hear the word of God] tou logon tou qeou, The doctrine of God, or, the heavenly doctrine.
The lake of Gennesaret] Called also the sea of Galilee, Matthew 4:18, and Mark 1:16; and the sea of Tiberias, John 6:1. It was, according to Josephus, forty furlongs in breadth, and one hundred and forty in length. No synagogue could have contained the multitudes who attended our Lord’s ministry; and therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable.
Joseph Benson
Verses 1-10. As the people pressed upon him, with great eagerness, to hear the word of God — Insomuch that no house could contain them: they perceived Christ’s word to be the word of God, by the divine power and evidence that accompanied it, and therefore they were eager to hear it. It seems the sermons which Jesus had preached in his last tour through the country had made a great impression on the minds of the people who heard him; for they either followed him to Capernaum, or came thither soon after his return in great numbers, in expectation of receiving still further instruction from him. He stood by the lake of Gennesaret — Elsewhere called the sea of Galilee, Mark 1:16; and the sea of Tiberias, John 6:1; being distinguished by these names, because it was situated on the borders of Galilee, and the city of Tiberias lay on the western shore of it. The name Gennesaret seems to be a corruption of the word Cinnereth, the name by which this lake was called in the Old Testament. See note on Matthew 4:13. It appears from Mark 1:16, that Jesus had been walking on the banks of this lake. And he saw two ships — Two small vessels, as the word ploia, frequently occurring in the gospels, evidently means, though in the common versions rendered ships. They were a sort of large fishing-boats, which Josephus calls skafai, observing that there were about two hundred and thirty of them on the lake, and four or five men to each. Standing by the side of the lake, or aground near the edge of the lake, as Dr. Campbell renders estwta para thn limnhn, observing that the vessels are said to be, not en th limnh, in the lake, namely, at anchor, but para thn limnhn, at, or beside the lake. But the fishermen were gone out of them — After the labour of a very unsuccessful night; and were washing their nets — Namely, in the sea, as they stood on the shore. And he entered into one of the ships — Namely, Simon’s — With whom, as well as with his brother Andrew, he had formed some acquaintance on the banks of Jordan, while John was baptizing there. See John 1:37-42: and prayed that he would thrust out a little from the land — Jesus desired this, that he might avoid the crowd, and at the same time be more conveniently heard. And he taught the people out of the ship — The subject of his discourse at this time is not mentioned by the evangelist; he introduces the transaction only because it was followed by an extraordinary miracle, which he is going to relate. When he had left speaking, he said unto Simon — Who was the owner of the boat, and his own disciple; Launch out into the deep, and let down your nets for a draught — Christ intended by the multitude of fishes, which he would make Simon catch, to show him the success of his future preaching, even in cases where little success was reasonably to be expected. And Simon said, We have toiled all the night and taken nothing — A circumstance this, which “one would have thought,” says Henry, “should have excused them from hearing the sermon; but such love had they to the word of God, that it was more reviving and refreshing to them than the softest slumbers.” Nevertheless, at thy word — In obedience to it, and dependance on it; I will let down the net — Though they had toiled to no purpose all night, yet at Christ’s command they are willing to renew their toil, knowing, that by relying on him, their strength should be renewed as work was renewed upon their hands. Observe, reader, we must not presently quit the callings in which we are engaged, because we have not the success in them which we promised ourselves. The ministers of the gospel in particular must continue to let down their nets, though they have, perhaps, toiled long, and caught nothing. They must persevere unwearied in their labours, though they see not the success of them. And in this they must have an eye to the word of Christ, and a dependance thereupon. We are then likely to have success, when we follow the conduct of Christ’s word. And they enclosed a great multitude of fishes — The net was no sooner let down, than such a shoal of fishes ran into it, that it was in danger of breaking, or rather did break in many parts. How vast was that power which brought such a multitude of fishes into the net! But how much greater and more apparently divine was the energy which, by the ministration of one of these illiterate men, converted at once a much greater number of souls, and turned the despisers and murderers of Christ into his adorers! And they beckoned to their partners which were in the other ship — Namely, James and John, who, it seems, were at such a distance from them, that they were not within call; that they should come and help them — To secure this vast draught of fishes, and bring them safe to the shore. Such a draught had, doubtless, never been seen in the lake before. Wherefore it could not miss being acknowledged plainly miraculous, by all the fishermen present, especially as they had toiled in that very place to no purpose the whole preceding night, a season much more favourable than the daytime for catching fish in such clear waters. Peter in particular was so struck with the miracle, that he could not forbear expressing his astonishment in the most lively manner, both by words and gestures: he fell down at Jesus’s knees — In amazement and confusion; saying, in deep self-abasement, Depart from me, for I am a sinful man, O Lord — And therefore utterly unworthy to be in thy presence. He believed the holy God was peculiarly present with the person who could work such a miracle; and a consciousness of sin made him afraid to continue in his presence, lest some infirmity or offence should expose him to some more than ordinary punishment. Observe here, reader, 1st, Peter’s acknowledgment was very just, and one which it becomes us all to make, I am a sinful man, O Lord: for even the best of 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? 2d, His inference from it was not just: if we be sinful men, as indeed we are, we should rather say, “Lord, for that very reason, while we own ourselves most unworthy of thy presence, we most importunately entreat it: Come unto me, O Lord, for I am a sinful man, and if thou stand at a distance from me, I perish! Come and recover my heart from the tyranny of sin; come and possess it, and fix it for thyself.” But, considering what reasons sinful men have before the holy Lord God to dread his wrath, Peter may well be excused in crying out, on a sudden, under a sense of his sinfulness and vileness, Depart from me, O Lord. Though Peter was the only person who spake on this occasion, the rest were not unaffected. James and John, who were partners with him — Were also struck with astonishment, and, doubtless, were also humbled before him. But Jesus encouraged them all, and especially Simon, saying, Fear not: from henceforth thou shalt catch men — Instead of doing thee any harm, I from this time design to employ thee in much nobler work, in which I will give thee such happy success, that thou shalt captivate men, in greater abundance than those fishes thou hast now caught: enclosing them in the net of the gospel, and drawing them out of the gulf of ignorance, sin, and misery, to the land of life eternal. The original expression here is very emphatical, anqrwpouv esh zwgrwn, Thou shalt be employed in catching men alive: it is spoken in allusion to those fishes and beasts that are caught, not to be killed, but to be put into ponds and parks.
Thus by a signal miracle our Lord, 1st, Showed his dominion in the seas as well as on the dry land; and over its wealth as well as over its waves; and that he was that Son of man, under whose feet all things were put. 2d, He confirmed the doctrine he had just preached out of Peter’s ship, and proved that he was at least a preacher come from God. 3d, He repaid Peter for the loan of his boat; and manifested that his gospel now, as his ark formerly, in the house of Obed-Edom, would be sure to make ample amends for its kind entertainment; and that Christ’s recompenses for services done to his name would be abundant, yea, superabundant. And lastly, he hereby gave 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 some particular places, toil and catch nothing, yet, that they should be made the instruments of enclosing many in the gospel net, and bringing them to Christ and salvation, present and eternal.
Daniel Whedon
1. He stood—Stopped in his course as he arrived at the boats of the future apostles.