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Luke Chapter
Five
Luke 5
Man, He was come for men. He will associate others (chap.
5) with Himself in this glorious work. He has a right to do it. If He is in
grace a servant, He is so according to the full power of the Holy Ghost. He
works a miracle well adapted to strike those whom He would call, and which made
them feel that everything was at His disposal, that all depended on Him, that
where man could do nothing He could do everything. Peter, stricken in
conscience by the presence of the Lord, confesses his unworthiness, but drawn
by grace goes to Christ. Grace raises him up, and appoints him to speak of
itself to others-to fish for men. Already it was not a preacher of
righteousness among the people of God, but one who drew into His net those that
were afar off. He attracted to Himself as the manifestation on earth of the
power and the character of God. It was grace which was there.
He was there with the will and the power to heal that which was a
figure of sin, and incurable but by the intervention of God. But God had
intervened; and in grace He can say, and says, to one who acknowledged His
power but doubted His will, "I will, be thou clean." [1] Yet He submitted to Jewish ordinances as one
obedient to the law. Jesus prayed, as a man dependent on God. This was His
perfection as a man born under the law. Moreover, He must needs acknowledge the
ordinances of God, not yet abrogated by His rejection. But this obedience as
man became a testimony; for the power of Jehovah alone could heal leprosy, and
He had healed it, and the priests were to acknowledge that which had been done.
But He brings pardon as well as cleansing. He gives a
proof of this by removing all infirmity, and imparting strength to one who had
none. This was not the doctrine that God could pardon. They believed that. But
God had intervened, and pardon was present. They would no longer have to wait
for the last day, nor for a day of judgment, to know their condition. A Nathan
would not be required to come and proclaim it on the part of a God who was in
heaven while His people were on earth. Pardon was come, in the Person of the
Son of man come down to earth. In all this, Jesus gave proofs of the power and
the rights of Jehovah. In this instance it was the fulfilment of Psalm 103:3;
but, at the same time, He gives these proofs as accomplished by the power of
the Holy Ghost, without measure in man, in His own Person the true Son of God.
The Son of man has power on earth to forgive sins: in fact, Jehovah was come, a
man on earth. The Son of man was there before their eyes, in grace, to exercise
this power-a proof that God had visited them.
In both these instances [2] the Lord, while displaying a power fitted to
extend, and that was to extend, beyond this sphere, displays it in connection
with Israel. The cleansing was a proof of the power of Jehovah in the midst of
Israel, and the pardon was in connection with His government in Israel, and
therefore proved itself by the perfect cure of the sick man, according to the
psalm already quoted. [3] No doubt, these rights were not limited to
Israel, but at that moment they were exercised in connection with this nation.
He cleansed, in grace, that which Jehovah alone could cleanse. He pardoned that
which Jehovah alone could pardon, taking away all the consequence of their sin.
It was, in this sense, a governmental pardon; the power of Jehovah present,
fully to restore and re-establish Israel-wherever, at least, faith could profit
by it. Afterwards, we shall find pardon for peace of soul.
The call of Levi, and that which follows, shews that not
only was this power of grace to extend beyond Israel, but that the old vessel
was not able to bear it. It must form a vessel for itself.
We may also remark here, on the other hand, that faith is
characterised by perseverance. In the consciousness of the evil, an evil
without remedy, and in the assurance that One able to heal is there, it does
not allow itself to be discouraged-does not put off the relief of its need.
Now, the power of God was there to meet this need.
This terminates that part of the narrative which reveals,
in a positive way, divine power, visiting the earth in grace, in the Person of
the Son of man, and exercised in Israel, in the condition in which it found
them.
That which follows characterises its exercise in contrast
with Judaism. But that which we have already examined is divided into two
parts, having distinct characters which deserve to be noticed. First, from
chapter 4:31-41, it is the power of the Lord manifesting itself on His part, as
triumphing (without any particular connection with the mind of the individual)
over all the power of the enemy, whether in sickness or in possession. The
power of the enemy is there: Jesus casts it out, and heals those who are
suffering from it. But, secondly, His occupation is to preach. And the kingdom
was not only the manifestation of a power which casts out all that of the
enemy, but of a power which brought souls also into connection with God. We see
this in chapter 5:1-26. Here their condition before God,-sin, and faith, are in
question-in a word, all that belonged to their relationship with God.
Here, consequently, we see the authority of the word of
Christ upon the heart, the manifestation of His glory (He is owned as Lord),
conviction of sin, just jealousy for His glory, in the sense of His holiness
which should keep itself inviolate; the soul taking God's part against itself,
because it loves holiness and respects the glory of God, even while feeling the
attraction of His grace; so that, owing to this, everything is forgotten-fish,
nets, boat, danger: "one thing" already possesses the. soul. The
Lord's answer then dispels all fear, and He associates the freed soul with
Himself in the grace which He had exercised towards it, and in the work which
He wrought in behalf of men. It was already delivered morally from all that was
around it; now, in the full enjoyment of grace, it is set free by the power of
grace, and wholly given to Jesus. The Lord-perfect manifestation of God-in
creating new affections by this revelat ion of God, separates the heart from
all that bound it to this world, to the order of the old man, in order to set
it apart for Himself-for God. He surrounds Himself with all that is delivered,
becoming its centre; and, indeed, delivers by being so.
He then cleanses the leper, which none but Jehovah could
do. Still He does not come out of His position under the law; and, however
great His fame, He maintains His place of perfect dependence as man before God.
The leper, the unclean, may return to God.
He next forgives. The guilty one is no longer so before
God; he is pardoned. At the same time he receives strength. Nevertheless it is
still the Son of man who is there. In both cases faith seeks the Lord, bringing
its need before Him.
The Lord now exhibits the character of this grace in
connection with its objects. Being supreme, being of God, it acts in virtue of
its rights. Human circumstances do not hinder it. It adapts itself by its very
nature to human need, and not to human privileges. It is not subject to
ordinances, [4] and does not come in through them. The power
of God by the Spirit was there, and acted for itself, and produced its own
effects, setting aside that which was old-that to which man was attached, [5] and to which the power of the Spirit could
not be confined. The scribes and Pharisees would not have the Lord associate
with the wicked and disreputable. God seeks those who need Him-sinners-in
grace.
When they ask why His disciples do not observe the
customs and the ordinances of John and the Pharisees, by which they guided the
legal piety of their disciples, it is that the new thing could not be subjected
to the forms that belonged to that which was old, and which could not sustain
the strength and energy of that which came from God. The old were the forms of
man after the flesh; the new, the energy of God, according to the Holy Ghost.
Moreover it was not the time for a piety that took the form of
self-mortification. What else could man do? But the Bridegroom was there.
Nevertheless, man would prefer that which was old,
because it was man, and not the energy of God.
[1] If a
man touched a leper, he was unclean. But here grace works, and Jesus
undefilable touches the leper (God in grace, undefilable, but a man touching
the defiled thing to cleanse it.
[2] The
call of Peter is more general in this respect, that it is connected with the
Person of Christ. Nevertheless, although he was a fisher of men (a word used evidently
in contrast with the fishes he was occupied with), he exercised his ministry
more particularly with regard to Israel. But it was power in the Person of
Christ that governed his heart; so that it was fundamentally, the new thing,
but as yet in its connection with Israel, while extending beyond them. It is at
the end of chapter 7 and in chapter 8 that we enter on ground beyond the narrow
limits of Israel.
[3]
Compare Job 33, 36 and James 5:14, 15-the first outside dispensations, and
James under Christianity. In Israel, it is the Lord Himself in sovereign grace.
[4]
Christ, born under the law, was subject to them; but that is a different thing.
Here it is a divine power acting in grace.
[5] But
here also the Lord, in giving the reasons why the disciples did not follow the
ordinances, and the institutions, of John and of the Pharisees, connects them
with the two principles already pointed out-His position in the midst of
Israel, and the power of grace which went beyond its limits. The Messiah,
Jehovah Himself, was among them, in this grace (in spite of their failure under
the law, in spite of their subjection to the Gentiles) according to which
Jehovah named Himself "I am the Lord that healeth thee." At least, He
was there in the supremacy of grace for faith. Those therefore who owned Him as
the Messiah, the husband of Israel, could they fast while He was with them? He
would leave them: without doubt that would be their time to fast. Moreover,
secondly, it is always impossible. He could not adapt the new cloth of
Christianity to the old garment of Judaism, in its nature incapable of
receiving its energy, or adapting itself to grace, worn out withal as a
dispensation by sin, and under which Israel was, in judgment, made subject to
the Gentiles. Besides, the power of the Spirit of God in grace could not be
restricted to the ordinances of the law. It would destroy them by its very
strength. The call of Levi violated, and most openly, all the prejudices of the
Jews. Their own fellow-countrymen were the instruments of their masters'
extortion, and reminded them in the most painful manner of their subjection to
the Gentiles. But the Lord was there in grace to seek sinners. That which the
Holy Ghost sets before us is the presence of the Lord, and the rights which are
necessarily attached to His Person and to His sovereign grace, which had come
into Israel, but necessarily went beyond its limits (setting aside,
consequently, the legal system which could not receive the new thing). This is
the key to all these narratives. Thus, also, in that which follows respecting
the sabbath, the one case shews the supremacy which His glorious Person gave
Him over that which was the sign of the covenant itself; and the other, that
the goodness of God cannot abdicate its rights and its nature. He would do good
even on a sabbath-day.
── John Darby《Synopsis of Luke》
Luke 5
Chapter Contents
The miraculous draught of fishes, Peter, James, and John
called. (1-11) A leper cleansed. (12-16) A paralytic cured. (17-26) Levi
called, Christ's answer to the Pharisees. (27-39)
Commentary on Luke 5:1-11
(Read Luke 5:1-11)
When Christ had done preaching, he told Peter to apply to
the business of his calling. Time spent on week days in public exercises of
religion, need be but little hinderance in time, and may be great furtherance
to us in temper of mind, as to our worldly business. With what cheerfulness may
we go about the duties of our calling, when we have been with God, and thus
have our worldly employments sanctified to us by the word and prayer! Though
they had taken nothing, yet Christ told them to let down their nets again. We
must not abruptly quit our callings because we have not the success in them we
desire. We are likely to speed well, when we follow the guidance of Christ's
word. The draught of fishes was by a miracle. We must all, like Peter, own
ourselves to be sinful men, therefore Jesus Christ might justly depart from us.
But we must beseech him that he would not depart; for woe unto us if the
Saviour depart from sinners! Rather let us entreat him to come and dwell in our
hearts by faith, that he may transform and cleanse them. These fishermen
forsook all, and followed Jesus, when their calling prospered. When riches
increase, and we are tempted to set our hearts upon them, then to quit them for
Christ is thankworthy.
Commentary on Luke 5:12-16
(Read Luke 5:12-16)
This man is said to be full of leprosy; he had that
distemper in a high degree, which represents our natural pollution by sin; we
are full of that leprosy; from the crown of the head to the sole of the foot
there is no soundness in us. Strong confidence and deep humility are united in
the words of this leper. And if any sinner, from a deep sense of vileness,
says, I know the Lord can cleanse, but will he look upon such a one as me? will
he apply his own precious blood for my cleansing and healing? Yes, he will.
Speak not as doubting, but as humbly referring the matter to Christ. And being
saved from the guilt and power of our sins, let us spread abroad Christ's fame,
and bring others to hear him and to be healed.
Commentary on Luke 5:17-26
(Read Luke 5:17-26)
How many are there in our assemblies, where the gospel is
preached, who do not sit under the word, but sit by! It is to them as a tale
that is told them, not as a message that is sent to them. Observe the duties
taught and recommended to us by the history of the paralytic. In applying to
Christ, we must be very pressing and urgent; that is an evidence of faith, and
is very pleasing to Christ, and prevailing with him. Give us, Lord, the same
kind of faith with respect to thy ability and willingness to heal our souls.
Give us to desire the pardon of sin more than any earthly blessing, or life
itself. Enable us to believe thy power to forgive sins; then will our souls
cheerfully arise and go where thou pleasest.
Commentary on Luke 5:27-39
(Read Luke 5:27-39)
It was a wonder of Christ's grace, that he would call a
publican to be his disciple and follower. It was a wonder of his grace, that
the call was made so effectual. It was a wonder of his grace, that he came to
call sinners to repentance, and to assure them of pardon. It was a wonder of
his grace, that he so patiently bore the contradiction of sinners against
himself and his disciples. It was a wonder of his grace, that he fixed the
services of his disciples according to their strength and standing. The Lord
trains up his people gradually for the trials allotted them; we should copy his
example in dealing with the weak in faith, or the tempted believer.
── Matthew Henry《Concise Commentary on Luke》
Luke 5
Verse 1
[1] 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,
Verse 6
[6] And when they had this done, they inclosed a great multitude of fishes:
and their net brake.
Their net brake —
Began to tear.
Verse 8
[8] When
Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I
am a sinful man, O Lord.
Depart from me, for I am a sinful man — And therefore not worthy to be in thy presence.
Verse 11
[11] And
when they had brought their ships to land, they forsook all, and followed him.
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.
Verse 12
[12] 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.
Verse 14
[14] 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.
Verse 16
[16] And
he withdrew himself into the wilderness, and prayed.
He withdrew —
The expression in the original implies, that he did so frequently.
Verse 17
[17] 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.
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.
Verse 18
[18] 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.
Verse 19
[19] 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.
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.
Verse 26
[26] And
they were all amazed, and they glorified God, and were filled with fear,
saying, We have seen strange things to day.
We have seen strange things to. day — Sins forgiven, miracles wrought.
Verse 27
[27] 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.
Verse 28
[28] And
he left all, rose up, and followed him.
Leaving all —
His business and gain.
Verse 29
[29] 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.
And Levi made him a great entertainment — It was necessarily great, because of the great number of guests.
Verse 33
[33] 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?
Make prayers —
Long and solemn. Matthew 9:14; Mark 2:18.
Verse 34
[34] And
he said unto them, Can ye make the children of the bridechamber fast, while the
bridegroom is with them?
Can ye make —
That is, is it proper to make men fast and mourn, during a festival solemnity?
Verse 36
[36] 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.
He spake also a parable — Taken from clothes and wine; therefore peculiarly proper at a feast.
Verse 39
[39] No
man also having drunk old wine straightway desireth new: for he saith, The old
is better.
And no man having drunk old wine — And beside, men are not wont to be immediately freed from old
prejudices.
── John ‘Wesley《Explanatory Notes on Luke》
Chapter 5. Missionary Training
Terminate the
Past (Old Wine)
Begin the Future (New Wine)
I. Miracle of
the First Catch
II. Jesus Heals
the Sick
III. Call Levi
the Tax Collector
── Chih-Hsin Chang《An Outline of The New Testament》
Followers and Fishers
1.
A Night of Failure—toiled all the night, taken nothing (v.5)
2.
A Morning of Faith—at Thy Word I will let down the net (v.5)
3.
A Day of Fullness—a great multitude of fishes (v.6)
4.
A Lifetime of Fellowship—their partners—come and help them (v.7)
5.
A Maxim for Fishers of Men—Launch out and Let down (v.4)