Luke 5 commentary

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.

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.

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.

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.

Luke 5:1. He stood near the lake. Matthew and Mark, according to the usual custom of their language, call it the sea of Galilee. The proper name of this lake among the ancient Hebrews was כנרת, (Chinnereth;) Chinnereth occurs in Joshua, (19:35,) as the name of an adjoining city, from which the lake probably derived its name. In the French copy, our author gives it Cinerot, or, as we have it, (Joshua 11:2,) Chinneroth. But that word contains a Vau, which is here wanting: though it must be owned that, when it is connected with a Cholem point, that letter is often inserted, or left out, according to the pleasure of the writer. — Ed. but, when the language became corrupted, the word was changed to Gennesaret. Profane authors call it Gennesar; and that part, which lay towards Galilee, was called by them the sea of Galilee. The bank, which adjoined to Tiberias, received its name from that city. Its breadth and situation will be more appropriately discussed in another place. Let us now come to the fact here related.

Luke says, that Christ entered into a ship which belonged to Peter, and withdrew to a moderate distance from the land, that he might more conveniently address from it the multitudes, who flocked from various places to hear him; and that, after discharging the office of teaching, he exhibited a proof of his divine power by a miracle. It was no unusual thing, indeed, that fishers cast their nets, on many occasions, with little advantage: and that all their fruitless toil was afterwards recompensed by one successful throw. But it was proved to be a miracle by this circumstance, that they had taken nothing during the whole night, (which, however, is more suitable for catching fish,) and that suddenly a great multitude of fishes was collected into their nets, sufficient to fill the ships. Peter and his companions, therefore, readily conclude that a take, so far beyond the ordinary quantity, was not accidental, but was bestowed on them by a divine interposition.

Luke 5:5. Master, toiling all the night, we have taken nothing. The reason why Peter calls him Master unquestionably is, that he knows Christ to be accustomed to discharge the office of a Teacher, and is moved with reverence toward him. But he has not yet made such progress as to deserve to be ranked among his disciples: for our sentiments concerning Christ do not render him sufficient honor, unless we embrace his doctrine by the obedience of faith, and know what he requires from us. He has but a slender perception — if he has any at all — of the value of the Gospel; but the deference which he pays to Christ is manifested by this, that, when worn out by fruitless toil, he commences anew what he had already attempted in vain. Yet it cannot be denied, that he highly esteemed Christ, and had the highest respect for his authority. But a particular instance of faith, rendered to a single command of Christ, would not have made Peter a Christian, or given him a place among the sons of God, if he had not been led on, from this first act of submission, to a full obedience. But, as Peter yielded so readily to the command of Christ, whom he did not yet know to be a Prophet or the Son of God, no apology can be offered for our disgraceful conduct, if, while we call him our Lord, and King, and Judge, (Isaiah 33:22,) we do not move a finger to perform our duty, to which we have ten times received his commands.

Luke 5:6. They inclosed a great multitude of fishes. The design of the miracle undoubtedly was, to make known Christ’s divinity, and thus to induce Peter and others to become his disciples. But we may draw from this instance a general instruction, that we have no reason to be afraid lest our labor should not be attended by the blessing of God and desirable success, when it is undertaken by the authority and guidance of Christ. Such was the multitude of fishes, that the ships were sinking, and the minds of the spectators were thus excited to admiration: for it must have been in consequence of the divine glory of Christ manifested by this miracle, that his authority was fully acknowledged.

Luke 5:8. Depart from me, O Lord. Although men are earnest in seeking the presence of God, yet, as soon as God appears, they must be struck with terror, and almost rendered lifeless by dread and alarm, until he administers consolation. They have the best reason for calling earnestly on God, because they cannot avoid feeling that they are miserable, while he is absent from them: and, on the other hand, his presence is appalling, because they begin to feel that they are nothing, and that they are overpowered by an immense mass of evils. In this manner, Peter views Christ with reverence in the miracle, and yet is so overawed by his majesty, that he does all he can to avoid his presence. Nor was this the case with Peter alone: for we learn, from the context, that astonishment had overpowered all who were with him. Hence we see, that it is natural to all men to tremble at the presence of God. And this is of advantage to us, in order to humble any foolish confidence or pride that may be in us, provided it is immediately followed by soothing consolation. And so Christ relieves the mind of Peter by a mild and friendly reply, saying to him, Fear not. Thus Christ sinks his own people in the grave, that he may afterwards raise them to life. “Et c'est la coustume du Seigneur d'abbattre les siens, et comme les plonger dedans le sepulcher, afin de les vivifier puis apres.” — “And it is customary with the Lord to strike down his own people, and, as it were, to sink them in the grave, that he may raise them to life afterwards.”

Luke 5:10. For afterwards thou shalt catch men. The words of Matthew are, I will make you fishers of men; and those of Mark are, I will cause that you may become fishers of men. They teach us, that Peter, and the other three, were not only gathered by Christ to be his disciples, but were made apostles, or, at least, chosen with a view to the apostleship. It is, therefore, not merely a general call to faith, but a special call to a particular office, that is here described. The duties of instruction, I do admit, are not yet enjoined upon them; but still it is to prepare them for being instructors, “Il les prend en sa compagnie et conversation domestique, afin de les faconner a enseigner puis apres les autres.” — “He takes them into his society and private conversation, in order to prepare them afterwards to instruct others.” that Christ receives and admits them into his family. This ought to be carefully weighed; for all are not commanded to leave their parents and their former occupation, and literally “Pour suivre Christ des pieds, c'est a dire exterieurement;” — “to follow Christ with the feet, that is to say, externally.” to follow Christ. There are some whom the Lord is satisfied with having in his flock and his Church, while he assigns to others their own station. Those who have received from him a public office ought to know, that something more is required from them than from private individuals. In the case of others, our Lord makes no change as to the ordinary way of life; but he withdraws those four disciples from the employment from which they had hitherto derived their subsistence, that he may employ their labors in a nobler office.

Christ selected rough mechanics, — persons not only destitute of learning, but inferior in capacity, that he might train, or rather renew them by the power of his Spirit, so as to excel all the wise men of the world. He intended to humble, in this manner, the pride of the flesh, and to present, in their persons, a remarkable instance of spiritual grace, that we may learn to implore from heaven the light of faith, when we know that it cannot be acquired by our own exertions. Again, though he chose unlearned and ignorant persons, he did not leave them in that condition; and, therefore, what he did ought not to be held by us to be an example, as if we were now to ordain pastors, who were afterwards to be trained to the discharge of their office. We know the rule which he prescribes for us, by the mouth of Paul that none ought to be called to it, unless they are “apt to teach,” (1 Timothy 3:2.) When our Lord chose persons of this description it was not because he preferred ignorance to learning as some fanatics do, who are delighted with their own ignorance, and fancy that, in proportion as they hate literature, they approach the nearer to the apostles. He resolved at first, no doubt, to choose contemptible persons, in order to humble the pride of those who think that heaven is not open to the unlearned; but he afterwards gave to those fishers, as an associate in their office, Paul, who had been carefully educated from his childhood.

As to the meaning of the metaphor, fishers of men, there is no necessity for a minute investigation. Yet, as it was drawn from the present occurrence, the allusion which Christ made to fishing, when he spoke of the preaching of the Gospel, was appropriate: for men stray and wander in the world, as in a great and troubled sea, till they are gathered by the Gospel. The history related by the Evangelist John (1:37-42.) differs from this: for Andrew, who had been one of John’s disciples, was handed over by him to Christ, and afterwards brought his brother along with him. At that time, they embraced him as their master, but were afterwards elevated to a higher rank.

Luke 5:29. And Levi made him a great banquet This appears to be at variance with what Luke relates, that he left all: but the solution is easy. Matthew disregarded every hinderance, and gave up himself entirely to Christ, but yet did not abandon the charge of his own domestic affairs. When Paul, referring to the example of soldiers, exhorts the ministers of the word to be free and disentangled from every hinderance, and to devote their labors to the church, he says:

No man that warreth entangleth himself with the affairs of life, that he may please the commander, (2 Timothy 2:4.)

He certainly does not mean, that those who enroll themselves in the military profession divorce their wives, forsake their children, and entirely desert their homes; but that they quit their homes for a time, and leave behind them every care, that they may be wholly employed in war. In the same manner, nothing kept Matthew from following where Christ called; and yet he freely used both his house and his property, as far as the nature of his calling allowed. It was necessary, indeed, that he should leave the custom-house: for, had he been detained there, he would not have been a follower of Christ. “Pource qu'ayant cest empeschement, il n'eust pas peu suivre la compagnie de Christ;” — “because, having that hinderance, he could not have followed the company of Christ.”

It is called a great banquet, with reference not to the multitude of the guests, but to the abundance and magnificence of the provisions: for we know that Christ did not practise such austerity, as not to allow himself to be sometimes entertained more splendidly by the rich, provided that there were no superfluity. Yet we cannot doubt that, as he was a remarkable example of temperance, so he exhorted those who entertained him to frugality and moderation in diet, and would never have endured wasteful and extravagant luxuries. Matthew says that sinners—that is, men of wicked lives and of infamous character—came to the banquet. The reason was, that the publicans, being themselves generally hated and despised, did not disdain to associate with persons of that description; for, as moderate correction produces shame and humiliation in transgressors, so excessive severity drives some persons to despair, makes them leave off all shame, and abandon themselves to wickedness. In levying custom or taxes there was nothing wrong: but when the publicans saw themselves cast off as ungodly and detestable persons, they sought consolation in the society of those who did not despise them on account of the bad and disgraceful reputation which they shared along with them. Meanwhile, they mixed with adulterers, drunkards, and such characters; whose crimes they would have detested, and whom they would not have resembled, had not the public hatred and detestation driven them to that necessity.

Luke 5:39. And no person who has drunk old wine. This statement is given by Luke alone, and is undoubtedly connected with the preceding discourse. Though commentators have tortured it in a variety of ways, I take it simply as a warning to the Pharisees not to attach undue importance to a received custom. For how comes it that wine, the taste of which remains unaltered, is not equally agreeable to every palate, but because custom and habit form the taste? Hence it follows, that Christ’s manner of acting towards his disciples is not less worthy of approbation, because it has less show and splendor: as old wine, though it does not foam with the sharpness of new wine, is not less agreeable on that account, or less fitted for the nourishment of the body.

MATTHEW 9:18-22; MARK 5:22-34; LUKE 8:40-48

Matthew 9:18-22

Mark 5:22-34

Luke 8:40-48

18. While he was speaking these things to them, a certain ruler came, and worshipped him, “Lequel s'enclina devant lui;” — “who bowed down before him.” saying, My daughter is now dead; but come and lay thy hand upon her, and she will live. 19. And Jesus arose, and followed him, and likewise his disciples, 20. And, lo, a woman, who had been afflicted with a bloody flux for twelve years came behind him, and touched the tuft of his cloak: 21. For she said within herself, If I shall only touch his cloak, I shall be cured. 22. But Jesus turned round, and, when he saw her, he said, Take courage, my daughter; thy faith hath cured thee. And the woman was cured from that time.

22. And, lo, one of the rulers of the synagogue, by name Jarius, came: and when he had seen him, he fell at his feet. 23. And he besought him earnestly, saying, My daughter is at the point of death: I entreat that thou wilt come, and lay thy hands upon her, that she may be cured, and she shall live. 24. And Jesus went away with him: and a great multitude followed him, and they pressed upon him. 25. And a certain woman, who had been subject to a bloody flux for twelve years, 26. And had suffered much from many physicians, and had spent all that she had, and had not at all recovered, but had rather grown worse, 27. When she had heard of Jesus, came in the crowd behind him, and touched his cloak. 28. For she said, If I shall touch but his cloak, I shall be cured. 29. And immediately the fountain of her blood was dried up, and she felt in her body that she had been delivered from the scourge. 30. And Jesus suddenly knowing in himself that power had gone out from him, turned round in the crowd, and said, Who touched my clothes? 31. And his disciples said to him, Thou seest the crowd on all sides pressing upon thee, and sayest thou, Who touched me? 32. And he looked around to see her who who had done this. 33. But the woman, fearing and trembling, knowing what had been done in her, came and fell down before him, and told him all the truth. 34. And he said to her, Daughter, thy faith hath cured thee: go in peace, and be delivered from thy scourge.

40. And it happened, while Jesus was returning, the multitude received him: for they were all waiting for him. 41. And, lo, a man came, whose name was Jairus, and he was a ruler of the synagogue, and fell at the feet of Jesus, beseeching him to enter into his house. 42. For he had an only daughter, about twelve years of age, and she was dying. But while he was going, the multitudes pressed upon him. 43 And a woman, who had been subject to a bloody flux for twelve years, who had spent all her substance on physicians, and could not be cured by an one, 44. Approached behind, and touched the tuft of his cloak, and immediately her issue of blood was stopped. 45. And Jesus said, Who is it that touched me? And while all were denying, Peter, and those who were with him, said, Master, the multitudes press upon and distress thee, and sayest thou, Who touched me? 46. And Jesus said, Some person hath touched me: for I know that power hath gone out form me. 47. And the woman seeing that she was not concealed, came trembling, and fell down before his feet, and told him before all the people for what reason she had touched him, and in what manner she had been immediately cured. 48. And he said to her, Take courage, my daughter: thy faith hath cured; go in peace.

CHAPTER 5

Lu 5:1-11. Miraculous Draught of Fishes--Call of Peter, James, and John.

Not their first call, however, recorded in Joh 1:35-42; nor their second, recorded in Mt 4:18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)

3. taught ... out of the ship--(See on Mt 13:2).

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

5. Master--betokening not surely a first acquaintance, but a relationship already formed.

all night--the usual time of fishing then (Joh 21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)

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

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

10. Simon, fear not--This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.

from henceforth--marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."

fishers of men--"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mt 4:18.)

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

Lu 5:12-16. Leper Healed.

(See on Mt 8:2-4.)

15. But so, &c.--(See Mr 1:45).

Lu 5:17-26. Paralytic Healed.

(See on Mt 9:1-8).

17. Pharisees and doctors ... sitting by--the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.

power of the Lord ... present--with Jesus.

to heal them--the sick people.

19. housetop--the flat roof.

through the tiling ... before Jesus--(See on Mr 2:2).

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

Lu 5:27-32. Levi's Call and Feast.

(See on Mt 9:9-13; and Mr 2:14.)

30. their scribes--a mode of expression showing that Luke was writing for Gentiles.

Lu 5:33-39. Fasting.

(See on Mt 9:14-17.)

The incongruities mentioned in Lu 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"--all at once--to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!

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 - Του λογον του Θεου, The doctrine of God, or, the heavenly doctrine.

The lake of Gennesaret - Called also the sea of Galilee, Mat 4:18, and Mar 1:16; and the sea of Tiberias, Joh 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.

Two ships - Δυο πλοια, 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.

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;

Simon - said - Master - ΕπιϚατα. 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, etc. 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 labor 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 labor.

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 labors by the order and under the direction of the great Shepherd and Bishop of souls, cannot labor in vain.

Their net brake - Or, began to break, διερῥηγνυτο, 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.

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 skillful 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.

Depart from me; for I am a sinful man - Εξελθε απ' εμου, 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, Gen 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 Exo 24:10, Exo 24:11 (note), and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, Exo 33:20 : There shall no man see my Face and Live. So Moses, Deu 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 Jdg 6:21-23. So likewise Manoah and his wife, Jdg 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.

Thou shalt catch men - Ανθρωπους εσῃ ζωγρων, 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 on Mat 4:18 (note), etc., where this subject is considered more at large.

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.

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 Mat 8:2-4 (note); and see it particularly applied to the use of public preaching, Mar 1:40 (note), etc. See also the notes on Leviticus 13 (note), and 14 (note).

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.

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, ην ὑποχωρων. 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 labor; 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!

On a certain day - This was when he was at Capernaum. See Mar 2:1.

The power of the Lord - Δυναμις Κυριου 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.

A man - taken with a palsy - See this case described on Mat 9:1 (note), etc., and Mar 2:1 (note), etc.

Went upon the housetop - See on Mat 24:17 (note).

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 Mat 9:5, Mat 9:6 (note).

Strange things - Παραδοξα, 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.

Levi - See on Mat 9:9 (note); Mar 2:14 (note).

And he left all - Καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labor 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.

A great feast - Δοχην μεγαλην, 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.

Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on Mat 9:10-17 (note); Mar 2:15-22 (note).

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.

The old is better - ΧρηϚοτερος - 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 Matthew 9, 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.

Mt 4:18; Mr 1:16.

Their net brake - Began to tear.

Depart from me, for I am a sinful man - And therefore not worthy to be in thy presence.

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.

Mt 8:2; Mr 1:40.

Lev 14:2.

He withdrew - The expression in the original implies, that he did so frequently.

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.

Mt 9:2; Mr 2:3.

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.

We have seen strange things to. day - Sins forgiven, miracles wrought.

Mt 9:9; Mr 2:14.

Leaving all - His business and gain.

And Levi made him a great entertainment - It was necessarily great, because of the great number of guests.

Make prayers - Long and solemn. Mt 9:14; Mr 2:18.

Can ye make - That is, is it proper to make men fast and mourn, during a festival solemnity?

He spake also a parable - Taken from clothes and wine; therefore peculiarly proper at a feast.

And no man having drunk old wine - And beside, men are not wont to be immediately freed from old prejudices.

2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.

It is by many Interpreters thought that Luke in this History to the eleventh verse, doth but give us a larger account of what Matthew, ch. 4.18. and Mark ch. 1.16. told us shortly. The Sea of Galilee, (as they call it) and the Lake of Genazareth were both the same, receiving the different denomination from the opposite Coasts betwixt which it was. [non-Latin text not transcribed] had been better translated upon, or at, than by the Lake, for without doubt the two Ships here mentioned were upon the Water, tho possibly fastened as usually to the Shore.

11 And when they had brought their ships to land, they forsook all, and followed him.

Here is a plain and orderly story related with many circumstances, tending to shew us the Power and influence of God upon Mens successes, in their honest, and ordinary callings, and also that God hath a Command upon the Fish in the Sea, together with an account of Christs call of Simon Peter, to be a Preacher of the Gospel. The only difficulty is to reconcile this, to what Matthew tells us Chap. 4.18, 19, &c. Matthews words are these. And Iesus walking by the Sea of Galilee saw two Brethren, Simon called Peter, and Andrew his Brother, casting a net into the Sea for they were Fishers. And he saith unto them, follow me, and I will make you Fishers of Men. And they straightway left their Nets, and followed him. And going on from thence, he saw other two Brethren, James the Son of Zebedee, and John his Brother, in a Ship with Zebedee their Father mending their Nets, and he called them. And they immediately left the Ship, and their Father and foll[illegible: 1 letter]wed him. Marks relation doth much agree with Matthews. [illegible: 1 letter]he differences are in these things. Matthew and Mark speak of Christs calling these Disciples, as he was walking by the Sea. Luke seems to mention it as done in the Ship. Ans. Luke [illegible: 1 letter] Watch say, that Christ spake so to Simon in the Ship, tho he [illegible: 1 word] indeed mention those words to Simon, before he mentione[illegible: 2 letters] their bringing the Ship to Land, because possibly, he would [illegible: 1 word] account to all that Christ did or spake together. 2. They might be out of the Ship, walking by the Sea, before he called Iames and Iohn, whose call Luke doth not mention, but Matthew and Mark alone. 2. Matthew and Mark mention no Ships, nor going of Christ into any, nor any draught of Fishes. Ans. Matthew saith, that he saw Simon and Andrew casting their Nets into the Sea. But there is nothing more ordinary then for one Evangelist to relate more fully what another repeateth summarily. 3. Matthew and M[illegible: 2 letters]k speak of Andrew being with Simon. Luke mentioneth Simon alone. Ans. Luke denies not that Andrew was there, and we are sure Simon alone, could not m[illegible: 1 letter]nage the Nets with such a draught of Fish 4▪ Matthew and Mark speak of the calling of Simon, Andrew, Iames, and Iohn. Luke only of the calling of Simon. Ans. It doth not follow from thence that they were not called during Christs walk by the Sea after he came out of the Ship▪ Matthew and Mark assure us they were. 5. Matthew and Mark say▪ that Iames and Iohn were mending their Nets. Ans. Luke saith nothing to the contrary, for he doth not mention their call at that instant when Simon was. That immediately after such a draught of Fishes, their Nets should want mending, and they so imployed, is nothing at all strange. So as it was like there was a little distance of time betwixt the call of Peter, and the others, yet Luke omitting some circumstances mentioned by Matthew and Mark ▪ as well as adding much to this History by them omitted saith (at least) of more then one, They forsook all, and [illegible: 1 letter]o[illegible: 3 letters]wed him. Hence appeareth that there may be a coherent History▪ taking in what all three Evangelists say, only allowing that Christ came upon the Shore, and walking by the Sea side, some short time, before he called Iames and Iohn. The History in[illegible: 2 letters]ructeth us, 1. How good a thing it is for Men to be imployed in their honest callings, tho never so mean. There God meets People with Ble[illegible: 2 letters]ings. 2. How much it is our duty to yield obedience to Gods Commands, and how advantagious it will prove, [illegible: 1 letter]ow contrary soever they appear to our sense and reason. 3. Vpon whom our Blessing depends, let our labour be what it will. 4. That it is the work of the Ministers of the Gospel to catch Men, to gain Souls to God. 5. How powerful Gods calls are. They forsook all and followed him. For the difference betwixt what Iohn saith, Chap. 1.40 41. of the call of Andrew and Simon, from what the other three Evangelists say, we have spoken something in our Notes on Matth. 4.18. and shall add more when we come to that place in Iohn. In short, Iohn speaketh of another time, before that either of them were called to follow Christ.

Marginal references: Mat. 19.27. Chap. 18.28.

15 But so much the more went there a same abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.

See the Notes on Matth. 8.2, 3, &c. and on Mark 1.40, 41, &c. Matthew reports this Miracle done when Christ came down from the Mountain, and immediately after saith, that he entred into Capernaum, v. 5. Mark also concluding the first Chapter with this piece of History, he begins the second with telling us, that he entred into Capernaum after some days. So that some think he was near Capernaum, within the bounds of it when he wrought this Miracle, but there is no certainty of that.

16 And he withdrew himself into the wilderness, and prayed.

We meet with Christ often commending to us the Duty of Secret Prayer, by his own example, as he had done by his precept, Matth. 6. and always chusing for it, the most private and retired places, to teach us to go and to do likewise, often to pray to our Father, which seeth in Secret, and his example more presseth us, because we have much more business with God in Prayer then he had; he had no Sins to confess, nor to beg Pardon for, no need to ask for any sanctifying habits of Grace, &c. It is po[illegible: 1 letter]sible also that he withdrew into desart places oft times, to avoid all shew of O[illegible: 2 letters]entation, or dangers of tumults and to obtain a little rest for himself. But suppose that the reason of his Motion, yet the spending of his leisurable hours, in communion with his Father, is very imitable for us; Christ had no idle hours, he was always either Preaching or healing, thereby doing good to others, or Praying, thereby Paying an homage to God; if it could be said of the Roman, (with respect to his Studies) it should be much more said of Christians. They should never be less alone, then when they are alone▪ nor less idle, then when they are most at leisure from their publick Employments.

[illegible: 2 letters] And it came to pass on a certain day as he was [illegible: 1 word], that there were pharisees and doctors of the [illegible: 1 span] by, which were come out of every town of Ga[illegible: 1 letter]ilee, and Judea, and Jerusalem, and the power of the Lord was present to heal them.

We shall observe that the Scribes and Pharisees much haunted our Saviour where ever he came, either to [illegible: 1 letter]avil at him, or out of curiosity to see the Miracles he wrought. It seems they were many of them present at this time, but here arise th a question or two. 1. How it is said, the Power of the Lord was present with Christ to heal; had not Christ this Power of healing then at all times? Ans. Doubtless he had, for he was always the Lord that healeth us. The Divine Nature once united to the Humane, was never separated from Christ, but it did not always put forth it self, being as to that directed by his Will. But as the end of Christs Miracles, was for the confirmation of his Doctrine: So we shall observe that mostly after Preaching, he wrought his Miraculous operations. 3. Qu. Who are here meant by them, by reading the Words one would think them related to the Phrisees and Doctors of the Law, of none of which we read, that they were Sick, nor do we read of any cures that Christ made upon them. Ans. We must know that sometimes in Holy Writ, these relative terms are put out of due order, as in Matth. 11.1. where we have these Words. And it came to pass, when Iesus had made an end of commanding his twelve Disciples, he departed thence, to teach and to Preach in their Cities, not in the Disciples Cities, poor Men they had no Cities, but in the Jewish Cities, the Cities of that Country, yet the verse mentioneth no other Persons then Jesus, and the twelve Disciples. So here, tho the verse mentioneth no other Persons present then the Pharisees, and Doctors of the Law, yet there doubtless were many others, and some amongst them laabouring under Chronical distempers, of these the Text is to be understood.

26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

See the Notes on Matth 9.2. and on Mark 2.3, &c. Both those Evangelists record the same story with very small alterations in the Phrase, nothing in the sense. Instead of the last Words. We have seen strange things this day, Matthew saith, they glorified God, who had given this Power unto Men. By which appeareth that all the effect this Miracle had was, 1. Amazement. A thing was done they understood not how it could be effected. 2. They apprehended a Divine Power as to the effect. They therefore glorified God, who had given such Power unto Men. So as it is plain, they only looked upon Christ as a great Prophet, to whom God had communicated such a Divine Power, as of old he had communicated to Elijah, and then to Elisha. Lest any should stumble at what is said, that they uncovered the house, and let him down through the tiling, fancying the roofs of their houses built as ours, they must know, that the most of their houses were builded (like some amongst us) with flat roofs, which were covered with someslates or stones, so as they might easily be uncovered, and this appeareth by the Command of God, Deut. 22.8. concerning making battlements on the tops of their houses, to prevent, casualties. The object of the Faith here mentioned, was plainly the Divine Power and goodness, but not as coming from Christ Originally, as Eternal God, but as an Instrument by which God conveyed it to men under such miserable circumstances as this poor Man was.

32 I came not to call the righteous but sinners to repentance.

See the Notes on Mattth. 9.9, 10, 11. and on Mark 2.14. both which Evangelists, have also recorded this call of Levi; the first, calls him Matthew; Mark and Luke call him Levi. There was nothing more ordinary amongst the Jews, then for Persons to have two Names. Mark tells us his Fathers name also, saying he was the Son of Alpheus. All agree in his employment that he was a Publicane, one imployed in the gathering of the Publick Revenue, that part of it which arose from the exportation and importation of commodities; for he was siting at the receipt of Custom. Christ from thence calls him, he follows him, that is gave up his name to be his Disciple; in gratitude, Matthew or Levi invites him to a feast, and with him several other Publicans and others. The other two Evangelists say nothing of Matthews preparing this feast; but it is implyed in them, for they take notice of his sitting at meat in his house, and of the offence taken at it; by the Scribes and the Pharisees, and of our Saviours taking notice of it, and what he said in justification of himself, see the Notes before mentioned. Only Matthew adds, that our Lord also said unto them, Go ye, and learn what that means. I will have Mercy, and not sacrifice. But for the explication of our Saviours intire answer, see the Notes on Matth. 9.9, 10, 11, 12, &c.

39 No man also having drunk old wine, straightway desireth new: for he saith, The old is better.

We have also both in Matthew and Mark met with this piece of History. See the Notes on Matth. 9.14. Mark 2.18. Both Matthew and Mark say, That they were the Disciples of Iohn who came, and thus said to our Saviour. In our Notes upon the two former Evangelists, we have fully opened this piece of History. Iohn the Baptist was of a more severe deportment, then our Saviour thought fit to shew himself, and complying more with the practices of the Pharisees, (tho in much more sincerity) in their exercises of discipline, the Pharisees did more easily get his Disciples to joyn with them, in this address to our Saviour. Tho probably Iohns Disciples did it more out of infirmity, and the Pharisees out of Malice, that they might have whereby to lessen Christs reputation amongst the People; thus weak tho good Men are often drawn in by those who are more subtil, and Malicious to promove their designs. Besides we naturally desire to be the standard to all, and that others should take their measures from us, and possibly Iohns Disciples might have a little of that envy for their Masters sake, which we find them sick of, Iohn 3.26. Our Lord, who might have told them, that he was to be their exemplar, and not they his, dealeth more gently with them, and gives them sufficient reason why, as yet, he did not inure his Disciples to those severer Acts of Religion. 1. Because this was all the rejoycing time they were like to have. He was now with them, when he should be gone from them, before which it would not be long, they should have time to mourn. 2. That they were but newly entred into his Discipleship, and therefore not at first to be discouraged, that they might not have a temptation upon them, to leave off as soon as they began. But see the Notes more fully upon the same History in Matthew and Mark.

The Call of Peter, James, and John.

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, 2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 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. 4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. 5 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. 6 And when they had this done, they inclosed a great multitude of fishes: and their net brake. 7 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. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10 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. 11 And when they had brought their ships to land, they forsook all, and followed him.

This passage of story fell, in order of time, before the two miracles we had in the close of the foregoing chapter, and is the same with that which was more briefly related by Matthew and Mark, of Christ's calling Peter and Andrew to be fishers of men, Matt. iv. 18, and Mark i. 16. They had not related this miraculous draught of fishes at that time, having only in view the calling of his disciples; but Luke gives us that story as one of the many signs which Jesus did in the presence of his disciples, which had not been written in the foregoing books, John xx. 30, 31. Observe here,

I. What vast crowds attended Christ's preaching: The people pressed upon him to hear the word of God (v. 1), insomuch that no house would contain them, but he was forced to draw them out to the strand, that they might be reminded of the promise made to Abraham, that his seed should be as the sand upon the sea shore (Gen. xxii. 17), and yet of them but a remnant shall be saved, Rom. ix. 27. The people flocked about him (so the word signifies); they showed respect to his preaching, though not without some rudeness to his person, which was very excusable, for they pressed upon him. Some would reckon this a discredit to him, to be thus cried up by the vulgar, when none of the rulers or of the Pharisees believed in him; but he reckoned it an honour to him, for their souls were as precious as the souls of the grandees, and it is his aim to bring not so much the mighty as the many sons to God. It was foretold concerning him that to him shall the gathering of the people be. Christ was a popular preacher; and though he was able, at twelve, to dispute with the doctors, yet he chose, at thirty, to preach to the capacity of the vulgar. See how the people relished good preaching, though under all external disadvantages: they pressed to hear the word of God; they could perceive it to be the word of God, by the divine power and evidence that went along with it, and therefore they coveted to hear it.

II. What poor conveniences Christ had for preaching: He stood by the lake of Gennesareth (v. 1), upon a level with the crowd, so that they could neither see him nor hear him; he was lost among them, and, every one striving to get near him, he was crowded, and in danger of being crowded into the water: what must he do? It does not appear that his hearers had any contrivance to give him advantage, but there were two ships, or fishing boats, brought ashore, one belonging to Simon and Andrew, the other to Zebedee and his sons, v. 2. At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us, ch. iv. 18); but he waited till they came to land, and till the fishermen, that is, the servants, were gone out of them having washed their nets, and thrown them by for that time: so Christ entered into that ship that belonged to Simon, and begged of him that he would lend it him for a pulpit; and, though he might have commanded him, yet, for love's sake, he rather prayed him that he would thrust out a little from the land, which would be the worse for his being heard, but Christ would have it so, that he might the better be seen; and it is his being lifted up that draws men to him. Wisdom cries in the top of high places, Prov. viii. 2. It intimates that Christ had a strong voice (strong indeed, for he made the dead to hear it), and that he did not desire to favour himself. There he sat down, and taught the people the good knowledge of the Lord.

III. What a particular acquaintance Christ, hereupon, fell into with these fishermen. They had had some conversation with him before, which began at John's baptism (John i. 40, 41); they were with him at Cana of Galilee (John ii. 2), and in Judea (John iv. 3); but as yet they were not called to attend him constantly, and therefore here we have them at their calling, and now it was that they were called into a more intimate fellowship with Christ.

1. When Christ had done preaching, he ordered Peter to apply himself to the business of his calling again: Launch out into the deep, and let down your nets, v. 4. It was not the sabbath day, and therefore, as soon as the lecture was over, he set them to work. Time spent on week-days in the public exercises of religion may be but little hindrance to us in time, and a great furtherance to us in temper of mind, in our worldly business. With what cheerfulness may we go about the duties of our calling when we have been in the mount with God, and from thence fetch a double blessing into our worldly employments, and thus have them sanctified to us by the word and prayer! It is our wisdom and duty so to manage our religious exercises as that they may befriend our worldly business, and so to manage our worldly business as that it may be no enemy to our religious exercises.

2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them.

3. Christ ordered Peter and his ship's crew to cast their nets into the sea, which they did, in obedience to him, though they had been hard at it all night, and had caught nothing, v. 4, 5. We may observe here,

(1.) How melancholy their business had now been: "Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it.

(2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: "At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word.

4. The draught of fish they caught was so much beyond what was ever known that it amounted to a miracle (v. 6): They enclosed a great multitude of fishes, so that their net broke, and yet, which is strange, they did not lose their draught. It was so great a draught that they had not hands sufficient to draw it up; but they were obliged to beckon to their partners, who were at a distance, out of call, to come and help them, v. 7. But the greatest evidence of the vastness of the draught was that they filled both the ships with fish, to such a degree that they overloaded them, and they began to sink, so that the fish had like to have been lost again with their own weight. Thus many an overgrown estate, raised out of the water, returns to the place whence it came. Suppose these ships were but five or six tons a piece, what a vast quantity of fish must there be to load, nay to over-load, them both!

Now by this vast draught of fishes, (1.) Christ intended to show his dominion in the seas as well as on the dry land, over its wealth as over its waves. Thus he would show that he was that Son of man under whose feet all things were put, and particularly the fish of the sea and whatsoever passeth through the paths of the sea, Ps. viii. 8. (2.) He intended hereby to confirm the doctrine he had just now preached out of Peter's ship. We may suppose that the people on shore, who heard the sermon, having a notion that the preacher was a prophet sent of God, carefully attended his motions afterward, and staid halting about there, to see what he would do next; and this miracle immediately following would be a confirmation to their faith, of his being at least a teacher come from God. (3.) He intended hereby to repay Peter for the loan of his boat; for Christ's gospel now, as his ark formerly in the house of Obed-edom, will be sure to make amends, rich amends, for its kind entertainment. None shall shut a door or kindle a fire in God's house for nought, Mal. i. 10. Christ's recompences for services done to his name are abundant, they are superabundant. (4.) He intended hereby to give a specimen, to those who were to be his ambassadors to the world, of the success of their embassy, that though they might for a time, and in one particular place, toil and catch nothing, yet they should be instrumental to bring in many to Christ, and enclose many in the gospel net.

5. The impression which this miraculous draught of fishes made upon Peter was very remarkable.

(1.) All concerned were astonished, and the more astonished for their being concerned. All the boat's crew were astonished at the draught of fishes which they had taken (v. 9); they were all surprised; and the more they considered it, and all the circumstances of it, the more they were wonder-struck, I had almost said thunder-struck, at the thought of it, and so were also James and John, who were partners with Simon (v. 10), and who, for aught that appears, were not so well acquainted with Christ, before this, as Peter and Andrew were. Now they were the more affected with it, [1.] Because they understood it better than others did. They that were well acquainted with this sea, and it is probable had plied upon it many years, had never seen such a draught of fishes fetched out of it, nor any thing like it, any thing near it; and therefore they could not be tempted to diminish it, as others might, by suggesting that it was accidental at this time, and what might as well have happened at any time. It greatly corroborates the evidence of Christ's miracles that those who were best acquainted with them most admired them. [2.] Because they were most interested in it, and benefited by it. Peter and his part-owners were gainers by this great draught of fishes; it was a rich booty for them and therefore it transported them, and their joy was a helper to their faith. Note, When Christ's works of wonder are to us, in particular, works of grace, then especially they command our faith in his doctrine.

(2.) Peter, above all the rest, was astonished to such a degree that he fell down at Jesus's knees, as he sat in the stern of his boat, and said, as one in an ecstasy or transport, that knew not where he was or what he said, Depart from me, for I am a sinful man, O Lord, v. 8. Not that he feared the weight of the fish would sink him because he was a sinful man, but that he thought himself unworthy of the favour of Christ's presence in his boat, and worthy that it should be to him a matter rather of terror than of comfort. This word of Peter's came from the same principle with theirs who, under the Old-Testament, so often said that they did exceedingly fear and quake at the extraordinary display of the divine glory and majesty. It was the language of Peter's humility and self-denial, and had not the least tincture of the devils' dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His acknowledgment was very just, and what it becomes us all to make: I am a sinful man, O Lord. Note, Even the best men are sinful men, and should be ready upon all occasions to own it, and especially to own it to Jesus Christ; for to whom else, but to him who came into the world to save sinners, should sinful men apply themselves? [2.] His inference from it was what might have been just, though really it was not so. If I be a sinful man, as indeed I am, I ought to say, "Come to me, O Lord, or let me come to thee, or I am undone, for ever undone." But, considering what reason sinful men have to tremble before the holy Lord God and to dread his wrath, Peter may well be excused, if, in a sense of his own sinfulness and vileness, he cried out on a sudden, Depart from me. Note, Those whom Christ designs to admit to the most intimate acquaintance with him he first makes sensible that they deserve to be set at the greatest distance from him. We must all own ourselves sinful men, and that therefore Jesus Christ might justly depart from us; but we must therefore fall down at his knees, to pray him that he would not depart; for woe unto us if he leave us, if the Saviour depart from the sinful man.

6. The occasion which Christ took from this to intimate to Peter (v. 10), and soon after to James and John (Matt. iv. 21), his purpose to make them his apostles, and instruments of planting his religion in the world. He said unto Simon, who was in the greatest surprise of any of them at this prodigious draught of fishes, "Thou shalt both see and do greater things than these; fear not; let not this astonish thee; be not afraid that, after having done thee this honour, it is so great that I shall never do thee more; no, henceforth thou shalt catch men, by enclosing them in the gospel net, and that shall be a greater instance of the Redeemer's power, and his favour to thee, than this is; that shall be a more astonishing miracle, and infinitely more advantageous than this." When by Peter's preaching three thousand souls were, in one day, added to the church, then the type of this great draught of fishes was abundantly answered.

Lastly, The fishermen's farewell to their calling, in order to their constant attendance on Christ (v. 11): When they had brought their ships to land, instead of going to seek for a market for their fish, that they might make the best hand they could of this miracle, they forsook all and followed him, being more solicitous to serve the interests of Christ than to advance any secular interests of their own. It is observable that they left all to follow Christ, when their calling prospered in their hands more than ever it had done and they had had uncommon success in it. When riches increase, and we are therefore most in temptation to set our hearts upon them, then to quit them for the service of Christ, this is thank-worthy.

A Leper Cleansed.

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. 13 And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and show thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. 15 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. 16 And he withdrew himself into the wilderness, and prayed.

Here is, I. The cleansing of a leper, v. 12-14. This narrative we had both in Matthew and Mark. It is here said to have been in a certain city (v. 12); it was in Capernaum, but the evangelist would not name it, perhaps because it was a reflection upon the government of the city that a leper was suffered to be in it. This man is said to be full of leprosy; he had that distemper in a high degree, which the more fitly represents our natural pollution by sin; we are full of that leprosy, from the crown of the head to the sole of the foot there is no soundness in us. Now let us learn here,

1. What we must do in the sense of our spiritual leprosy. (1.) We must seek Jesus, enquire after him, acquaint ourselves with him, and reckon the discoveries made to us of Christ by the gospel the most acceptable and welcome discoveries that could be made to us. (2.) We must humble ourselves before him, as this leper, seeing Jesus, fell on his face. We must be ashamed of our pollution, and, in the sense of it, blush to lift up our faces before the holy Jesus. (3.) We must earnestly desire to be cleansed from the defilement, and cured of the disease, of sin, which renders us unfit for communion with God. (4.) We must firmly believe Christ's ability and sufficiency to cleanse us: Lord, thou canst make me clean, though I be full of leprosy. No doubt is to be made of the merit and grace of Christ. (5.) We must be importunate in prayer for pardoning mercy and renewing grace: He fell on his face and besought him; they that would be cleansed must reckon it a favour worth wrestling for. (6.) We must refer ourselves to the good-will of Christ: Lord, if thou wilt, thou canst. This is not so much the language of his diffidence, or distrust of the good-will of Christ, as of his submission and reference of himself and his case to the will, to the good-will, of Jesus Christ.

2. What we may expect from Christ, if we thus apply ourselves to him. (1.) We shall find him very condescending and forward to take cognizance of our case (v. 13): He put forth his hand and touched him. When Christ visited this leprous world, unasked, unsought unto, he showed how low he could stoop, to do good. His touching the leper was wonderful condescension; but it is much greater to us when he is himself touched with the feeling of our infirmities. (2.) We shall find him very compassionate, and ready to relieve us; he said, "I will, never doubt of that; whosoever comes to me to be healed, I will in no wise cast him out." He is as willing to cleanse leprous souls as they can be to be cleansed. (3.) We shall find him all-sufficient, and able to heal and cleanse us, though we be ever so full of this loathsome leprosy. One word, one touch, from Christ, did the business: Immediately the leprosy departed from him. If Christ saith, "I will, be thou justified, be thou sanctified," it is done; for he has power on earth to forgive sin, and power to give the Holy Spirit, 1 Cor. vi. 11.

3. What he requires from those that are cleansed, v. 14. Has Christ sent his word and healed us? (1.) We must be very humble (v. 14): He charged him to tell no man. This, it should seem, did not forbid him telling it to the honour of Christ, but he must not tell it to his own honour. Those whom Christ hath healed and cleansed must know that he hath done it in such a way as for ever excludes boasting. (2.) We must be very thankful, and make a grateful acknowledgment of the divine grace: Go, and offer for thy cleansing. Christ did not require him to give him a fee, but to bring the sacrifice of praise to God; so far was he from using his power to the prejudice of the law of Moses. (3.) We must keep close to our duty; go to the priest, and those that attend him. The man whom Christ had made whole he found in the temple, John v. 14. Those who by any affliction have been detained from public ordinances should, when the affliction is removed, attend on them the more diligently, and adhere to them the more constantly.

4. Christ's public serviceableness to men and his private communion with God; these are put together here, to give lustre to each other.

(1.) Though never any had so much pleasure in his retirements as Christ had, yet he was much in a crowd, to do good, v. 15. Though the leper should altogether hold his peace, yet the thing could not be hid, so much the more went there a fame abroad of him. The more he sought to conceal himself under a veil of humility, the more notice did people take of him; for honour is like a shadow, which flees from those that pursue it (for a man to seek his own glory is not glory), but follows those that decline it, and draw from it. The less good men say of themselves, the more will others say of them. But Christ reckoned it a small honour to him that his fame went abroad; it was much more so that hereby multitudes were brought to receive benefit by him. [1.] By his preaching. They came together to hear him, and to receive instruction from him concerning the kingdom of God. [2.] By his miracles. They came to be healed by him of their infirmities; that invited them to come to hear him, confirmed his doctrine, and recommended it.

(2.) Though never any did so much good in public, yet he found time for pious and devout retirements (v. 16): He withdrew himself into the wilderness, and prayed; not that he needed to avoid either distraction or ostentation, but he would set us an example, who need to order the circumstances of our devotion so as to guard against both. It is likewise our wisdom so to order our affairs as that our public work and our secret work may not intrench upon, nor interfere with, one another. Note, Secret prayer must be performed secretly; and those that have ever so much to do of the best business in this world must keep up constant stated times for it.

Cure of a Paralytic.

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 Judæa, and Jerusalem: and the power of the Lord was present to heal them. 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. 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. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? 22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? 23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24 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. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.

Here is, I. A general account of Christ's preaching and miracles, v. 17. 1. He was teaching on a certain day, not on the sabbath day, then he would have said so, but on a week-day; six days shalt thou labour, not only for the world, but for the soul, and the welfare of that. Preaching and hearing the word of God are good works, if they be done well, any day in the week, as well as on sabbath days. It was not in the synagogue, but in a private house; for even there where we ordinarily converse with our friends it is not improper to give and receive good instruction. 2. There he taught, he healed (as before, v. 15): And the power of the Lord was to heal them—en eis to iasthai autous. It was mighty to heal them; it was exerted and put forth to heal them, to heal those whom he taught (we may understand it so), to heal their souls, to cure them of their spiritual diseases, and to give them a new life, a new nature. Note, Those who receive the word of Christ in faith will find a divine power going along with that word, to heal them; for Christ came with his comforts to heal the broken-hearted, ch. iv. 18. The power of the Lord is present with the word, present to those that pray for it and submit to it, present to heal them. Or it may be meant (and so it is generally taken) of the healing of those who were diseased in body, who came to him for cures. Whenever there was occasion, Christ had not to seek for his power, it was present to heal. 3. There were some grandees present in this assembly, and, as it should seem, more than usual: There were Pharisees, and doctors of the law, sitting by; not sitting at his feet, to learn of him; then I should have been willing to take the following clause as referring to those who are spoken of immediately before (the power of the Lord was present to heal them); and why might not the word of Christ reach their hearts? But, by what follows (v. 21), it appears that they were not healed, but cavilled at Christ, which compels us to refer this to others, not to them; for they sat by as persons unconcerned, as if the word of Christ were nothing to them. They sat by as spectators, censors, and spies, to pick up something on which to ground a reproach or accusation. How many are there in the midst of our assemblies, where the gospel is preached, that do not sit under the word, but sit by! It is to them as a tale that is told them, not as a message that is sent them; they are willing that we should preach before them, not that we should preach to them. These Pharisees and scribes (or doctors of the law) came out of every town of Galilee, and Judea, and Jerusalem; they came from all parts of the nation. Probably, they appointed to meet at this time and place, to see what remarks they could make upon Christ and what he said and did. They were in a confederacy, as those that said, Come, and let us devise devices against Jeremiah, and agree to smite him with the tongue, Jer. xviii. 18. Report, and we will report it, Jer. xx. 10. Observe, Christ went on with his work of preaching and healing, though he saw these Pharisees, and doctors of the Jewish church, sitting by, who, he knew, despised him, and watched to ensnare him.

II. A particular account of the cure of the man sick of the palsy, which was related much as it is here by both the foregoing evangelists: let us therefore only observe in short,

1. The doctrines that are taught us and confirmed to us by the story of this cure. (1.) That sin is the fountain of all sickness, and the forgiveness of sin is the only foundation upon which a recovery from sickness can comfortably be built. They presented the sick man to Christ, and he said, "Man, thy sins are forgiven thee (v. 20), that is the blessing thou art most to prize and seek; for if thy sins be forgiven thee, though the sickness be continued, it is in mercy; if they be not, though the sickness be removed, it is in wrath." The cords of our iniquity are the bands of our affliction. (2.) That Jesus Christ has power on earth to forgive sins, and his healing diseases was an incontestable proof of it. This was the thing intended to be proved (v. 24): That ye may know and believe that the Son of man, though now upon earth in his state of humiliation, hath power to forgive sins, and to release sinners, upon gospel terms, from the eternal punishment of sin, he saith to the sick of the palsy, Arise, and walk; and he is cured immediately. Christ claims one of the prerogatives of the King of kings when he undertakes to forgive sin, and it is justly expected that he should produce a good proof of it. "Well," saith he, "I will put it upon this issue: here is a man struck with a palsy, and for his sin; if I do not with a word's speaking cure his disease in an instant, which cannot be done by nature or art, but purely by the immediate power and efficacy of the God of nature, then say that I am not entitled to the prerogative of forgiving sin, am not the Messiah, am not the Son of God and King of Israel: but, if I do, you must own that I have power to forgive sins." Thus it was put upon a fair trial, and one word of Christ determined it. He did but say, Arise, take up thy couch, and that chronical disease had an instantaneous cure; immediately he arose before them. They must all own that there could be no cheat or fallacy in it. They that brought him could attest how perfectly lame he was before; they that saw him could attest how perfectly well he was now, insomuch that he had strength enough to take up and carry away the bed he lay upon. How well is it for us that this most comfortable doctrine of the gospel, that Jesus Christ, our Redeemer and Saviour, has power to forgive sin, has such a full attestation! (3.) That Jesus Christ is God. He appears to be so, [1.] By knowing the thoughts of the scribes and Pharisees (v. 22), which it is God's prerogative to do, though these scribes and Pharisees knew as well how to conceal their thoughts, and keep their countenances, as most men, and probably were industrious to do it at this time, for they lay in wait secretly. [2.] By doing that which their thoughts owned none could do but God only (v. 21): Who can forgive sins, say they, but only God? "I will prove," saith Christ, "that I can forgive sins;" and what follows then but that he is God? What horrid wickedness then were they guilty of who charged him with speaking the worst of blasphemies, even when he spoke the best of blessings, Thy sins are forgiven thee!

2. The duties that are taught us, and recommended to us, by this story. (1.) In our applications to Christ, we must be very pressing and urgent: that is an evidence of faith, and is very pleasing to Christ and prevailing with him. They that were the friends of this sick man sought means to bring him in before Christ (v. 18); and, when they were baffled in their endeavour, they did not give up their cause; but when they could not get in by the door, it was so crowded, they untiled the house, and let the poor patient down through the roof, into the midst before Jesus, v. 19. In this Jesus Christ saw their faith, v. 20. Now here he has taught us (and it were well if we could learn the lesson) to put the best construction upon words and actions that they will bear. When the centurion and the woman of Canaan were in no care at all to bring the patients they interceded for into Christ's presence, but believed that he could cure them at a distance, he commended their faith. But though in these there seemed to be a different notion of the thing, and an apprehension that it was requisite the patient should be brought into his presence, yet he did not censure and condemn their weakness, did not ask them, "Why do you give this disturbance to the assembly? Are you under such a degree of infidelity as to think I could not have cured him, though he had been out of doors?" But he made the best of it, and even in this he saw their faith. It is a comfort to us that we serve a Master that is willing to make the best of us. (2.) When we are sick, we should be more in care to get our sins pardoned than to get our sickness removed. Christ, in what he said to this man, taught us, when we seek to God for health, to begin with seeking to him for pardon. (3.) The mercies which we have the comfort of God must have the praise of. The man departed to his own house, glorifying God, v. 25. To him belong the escapes from death, and in them therefore he must be glorified. (4.) The miracles which Christ wrought were amazing to those that saw them, and we ought to glorify God in them, v. 26. They said, "We have seen strange things to-day, such as we never saw before, nor our fathers before us; they are altogether new." But they glorified God, who had sent into their country such a benefactor to it; and were filled with fear, with a reverence of God, with a jealous persuasion that this was the Messiah and that he was not treated by their nation as he ought to be, which might prove in the end the ruin of their state; perhaps they were some such thoughts as these that filled them with fear, and a concern likewise for themselves.

The Call of Matthew; Watchfulness Inculcated.

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. 28 And he left all, rose up, and followed him. 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. 30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 I came not to call the righteous, but sinners to repentance. 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? 34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? 35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 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. 37 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. 38 But new wine must be put into new bottles; and both are preserved. 39 No man also having drunk old wine straightway desireth new: for he saith, The old is better.

All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other.

I. It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, v. 27. It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners.

II. It was a wonder of his grace that the call was made effectual, became immediately so, v. 28. This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power.

III. It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, v. 31)—that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician—that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, v. 32. These are glad tidings of great joy indeed.

IV. It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, v. 30. He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them.

V. It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, v. 33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice.

VI. It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, v. 35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, 1 Cor. iv. 11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Acts xiii. 2.

VII. It was a wonder of his grace that he proportioned their exercises to their strength. He would not put new cloth upon an old garment (v. 36), nor new wine into old bottles (v. 37, 38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exod. xiii. 17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, v. 39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.

CHAP. V.

Verse 1. As the people pressed upon him] THis was both an argument of the truth of his humanity (that he was throng'd and thrust [illegible: 1 word] by the unmannerly multitude) and a part of his passion.

Verse 2. Were washing their nets] Though they laboured last night and had taken nothing. Ferendum & sperandum. Hope beguiles calamity, as good company doth the way.

Verse 3. He prayed him] Gr. He gently asked him, Will you [non-Latin text not transcribed] be pleased to thrust out a little? See Philem. 8, 9. Posse & nolle, [illegible: 1 word] est. Taught the people out of the ship] Any place served him for a pulpit. So if men be desirous to hear, they will make a mat a seat, a pair of legs a [illegible: 1 word].

Verse 4. Let down your [illegible: 1 word] ] This is the fare he paies them, for the use of their ship. No man [illegible: 1 word] by Christ.

Verse 5. We have toyled all night, &c.] Omnia fui, & nihil expedit, Spartian. said Severus the Emperour. See Hab. 2. 13. Hag. 2. 6. If God stop not that hole in the bottom of the bag, all will run [illegible: 1 word].

Verse 6. And their net brake] Yet the [illegible: 1 word] got not out: which some note for another miracle.

Verse 7. Filled [illegible: 1 word] the ships] Here the dumb fishes do cleerly preach Christ to be the Son of God.

Verse 8. For I am a sinfull man] Gr. A man, a sinner, a [non-Latin text not transcribed] very mixture and compound of dirt and sin. See the like phrase, Numb. 32. 14.

Verse 9. And he was astonished] Gr. Fear seazed upon him, [non-Latin text not transcribed] and surrounded him, as Tacitus saith Induere pavores.

Verse 10. Thou shalt catch men] See the Note on Matthew 4. 19.

Verse 11. They forsook all, and followed him] They had given their names to him before, John 1. But now they see by this miracle his power to provide for them, they leave all to live with him. We love to see how we shall subsist.

Verse 12. If thou wilt, thou canst] It is a ready way to speed, to found our prayers upon the power of God.

Verse 13. I will, be thou clean] So ready is Christ to gratifie his suppliants, yea to be commanded by them, Isaiah 45. 11.

Verse 14. For a testimony unto them] For a Bill of Indictment against them. Reprobates shall give an heavy account to God of all the means and offers of grace.

Verse 15. But so much the more] Fame followes them that fly from it, and the contrary: as the Crocodile doth.

Verse 16. And he withdrew] Pray, if you meane to prosper.

Verse 17. And the power of the Lord] So tis, when any Ordinance is afoot.

Verse 18. And behold men brought] See the Notes on [illegible: 1 word]. 8. 2, 3, &c. and on Mark 2. 3. &c.

Verse 20. Thy sins are forgiven thee] Let our sicknesses mind us of our sins, that we may soon seek pardon.

Verse 23. Whether is easier] q. d. Neither of either: for both are equally hard, and feisable to God alone.

Verse 36. Strange things] [illegible: 1 word] Paradoxes, things that we [non-Latin text not transcribed]. never thought to have seen: and above beleif, had we not seen them.

Verse 35. And then shall they fast] This is fulfilled saith Bellarmine, in our Lent-fasts. But this was fulfilled say we, [illegible: 1 word] [illegible: 1 word]. de [illegible: 1 word] cap. 10. Christ was crucified, and the Apostles mourned. Papists set-fasts are meer mock-fasts.

Verse 39. The old is better] That is, milder, and so pleasanter. Vetustate enim vina mitescunt, quia vetustas igneum calorem, acerbitatem, & [illegible: 1 word] e vino tollit. Age clarifies wine, and ripens [illegible: 1 word]. it.

The people pressed upon him. Multitudes came to hear. There were times in the life of our Saviour when thousands were anxious to hear him, and when many, as we have no reason to doubt, became his true followers. Indeed, it is not possible to tell what might have been his success, had not the Pharisees and scribes, and those who were in Office, opposed him, and taken measures to draw the people away from his ministry; for the common people heard him gladly, Mk 12:37.

The Lake of Gennesaret. Called also the Sea of Galilee and the Sea of Tiberias. "Gennesaret was the more ancient name of the lake, taken from a small territory or plain of that name on its western borders. See Nu 34:11; Josh 19:35, where, after the Hebrew orthography, it is called Chinnereth" (Owen). The plain lying between Capernaum and Tiberias is said by Dr. Thomson (The Land and the Book, vol. i. p. 536) to be a little longer than thirty, and not quite twenty furlongs in breadth. It is described by Josephus as being, in his time, universally fertile. "Its nature is wonderful as well as its beauty. Its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temperature of the air is so well mixed that it agrees very well with these several sorts; particularly walnuts, which require the coldest air, flourish there in vast plenty. One may call this the ambition of Nature, where it forces those plants which are naturally enemies to one another to agree together. It is a happy conjunction of the seasons, as if every one laid claim to this country; for it not only nourishes different sorts of autumnal fruits beyond men's expectations, but preserves them a great while. It supplies men with the principal fruits; with grapes and figs continually during ten months of the year, and the rest of the fruits, as they become ripe, through the whole year; for, besides the good temperature of the air, it is also watered from a most fertile fountain." Dr. Thomson describes it now as "preeminently fruitful in thorns." This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty and inured to the privations of fishermen, he laid the foundation of a religion which is yet to spread through all the world, and which has already blessed millions of guilty and miserable men, and translated them to heaven.

(a) "And it came to pass" Mt 4:18, Mk 1:16

Two ships. The skips used on so small a lake were probably no more than fishing-boats without decks, and easily drawn up on the beach. Josephus says there were 230 of them on the lake, attended by four or five men each. That they were small is also clear from the account commonly given of them. A single large draught of fishes endangered them and came near sinking them.

Standing by the lake. Anchored by the lake, or drawn up upon the beach.

Which was Simon's. Simon Peter's.

Prayed him. Asked him.

He sat down. This was the common posture of Jewish teachers. They seldom or never spoke to the people standing. Comp. Mt 5:1. It may be somewhat difficult to conceive why Jesus should go into a boat and put off from the shore in order to speak to the multitude; but it is probable that this was a small bay or cove, and that when he was in the boat, the people on the shore stood round him in the form of an amphitheatre. It is not improbable that the lake was still; that scarcely a breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more sublime than that of the Son of God--the Redeemer of the world--thus speaking from the bosom of a placid lake--the emblem of the peaceful influence of his own doctrines --to the poor, the ignorant, and the attentive multitudes assembled on the shore. Oh how much more effect may we suppose the gospel would have in such circumstances, than when pro- claimed among the proud, the gay, the honoured, even when assembled in the most splendid edifice that wealth and art could finish!

Launch (b) out. Go out with your vessels.

Into the deep. Into the sea; at a distance from the shore.

For a draught. A draught of fish; or let down your nets for the taking of fish.

(b) Jn 21:6

Master. This is the first time that the word here translated Master (c) occurs in the New Testament, and it is used only by Luke. The other evangelists call him Rabbi, or Lord. The word here used means a prefect, or one placed over others, and hence it comes to mean teacher or guide.

At thy word. At thy command. Though it seemed so improbable that they would take anything after having in vain toiled all night, yet he was willing to trust the word of Jesus and make the trial. This was a remarkable instance of faith. Peter, as it appears, knew little then of Jesus. He was not then a chosen apostle. Jesus came to these fishermen almost a stranger and unknown, and yet at his command Peter resolved to make another trial, and go once more out into the deep. Oh, if all would as readily obey him, all would be in like manner blessed. If sinners would thus obey him, they would find all his promises sure. He never disappoints. He asks only that we have confidence in him, and he will give to us every needful blessing.

(c) Ps 127:1,2, Eze 37:11,12

Their net brake. Or their net began, to break, or was about to break. This is all that is implied in the Greek word. If their nets had actually broken, as our English word seems to suppose, the fish would have escaped; but no more is meant than that there was such a multitude of fishes that their net was on the point of being rent asunder.

(d) "And when they" Eccl 11:6, Gal 6:9

They beckoned. They gave signs. Perhaps they were at a considerable distance, so that they could not be easily heard.

Their partners. James and John. See Lk 5:10. The following remarks of Dr. Thomson (The Land and the Book, vol. it. p. 80,81) will furnish a good illustration of this passage. After describing the mode of fishing with the "hand-net" and the "drag-net," he adds: "Again, there is the bag-net and basket-net, of various kinds, which are so constructed and worked as to enclose the fish out in deep water. I have seen them of almost every conceivable size and pattern. It was with some one of this sort, I suppose, that Simon had toiled all night without catching anything, but which, when let down at the command of Jesus, enclosed so great a multitude that the net brake, and they filled two ships with the fish until they began to sink. Peter here speaks of toiling all night; and 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; and often you see the tired fishermen come sullenly into harbour in the morning, having toiled all night in vain. Indeed, every kind of fishing is uncertain. A dozen times the angler jerks out a naked hook; the hand-net closes down on nothing; the drag-net brings in only weeds; the bag comes up empty. And then again, every throw is successful--every net is full; and frequently without any other apparent reason than that of throwing it on the right side of the ship instead of the left, as it happened to the disciples here at Tiberias."

(e) Ex 23:5, Gal 6:2, Prov 18:24

When Simon Peter saw it. Saw the great amount of fishes; the remarkable success of letting down the net.

He fell down at Jesus' knees. This was a common posture of supplication. He had no doubt now of the power and knowledge of Jesus. In amazement, wonder, and gratitude, and not doubting that he was in the presence of some divine being, he prostrated himself to the earth, trembling and afraid. So should sinful men always throw themselves at the feet of Jesus at the proofs of his power; so should they humble themselves before him at the manifestations of his goodness.

Depart from me. This is an expression of Peter's humility, and of his consciousness of his unworthiness. It was not from want of love to Jesus; it did not show that he would not be pleased with his favour and presence; but it was the result of being convinced that Jesus was a messenger from God -- a high and holy being; and he felt that he was unworthy to be in his presence. In his deep consciousness of sin, therefore, he requested that Jesus would depart from him and his little vessel. Peter's feeling was not unnatural, though it was not proper to request Jesus to leave him. It was an involuntary, sudden request, and arose from ignorance of the character of Jesus. We are not worthy to be with him, to be reckoned among his friends, or to dwell in heaven with him; but he came to seek the lost and to save the impure. He graciously condescends to dwell with those who are humble and contrite, though they are conscious that they are not worthy of his presence; and we may therefore come boldly to him, and ask him to receive us to his home--to an eternal dwelling with him in the heavens.

No entry from BARNES for this verse.

Fear not. He calmed their fears. With mildness and tenderness he stilled all their troubled feelings, and to their surprise announced that henceforward they should be appointed as heralds of salvation.

From henceforth. Hereafter.

Shalt catch men. Thou shalt be a minister of the gospel, and thy business shall be to win men to the truth that they may be saved.

Forsook (h) all. It was not much that they left -- a couple of small boats and their nets; but it was all they had, even all their living. But this showed their love of Jesus, and their willingness to deny themselves, as really as if they had forsaken palaces and gold. All that Jesus asks is that we should leave all we have for him; that we should love him more than we do whatever friends or property we may possess, and be willing to give them all up when he requires it.

(h) Mt 4:20, 19:27, Php 3:7,8

No entry from BARNES for this verse.

Mt 8:2 through Mt 8:4 (i) "it came to pass" Mt 8:2, Mk 1:40

No entry from BARNES for this verse.

(k) "I will; be thou clean" 2Kgs 5:10,14

No entry from BARNES for this verse.

(l) "as Moses commanded Lev 14:4

No entry from BARNES for this verse.

(m) "and great multitudes" Mt 4:25, Mk 3:7, Jn 6:2

No entry from BARNES for this verse.

(n) "And he withdrew" Mt 14:23, Mk 3:7, Jn 6:2

See this passage explained in Barnes "Mt 9:1" through Mt 9:7.

On a certain day. The time and place are not particularly mentioned here, but from Mt 9:1 it seems it was at Capernaum.

No entry from BARNES for this verse.

(p) "And, behold" Mt 9:2, Mk 2:3

The tiling Mt 9:1 also Mt 9:2-7.

No entry from BARNES for this verse.

No entry from BARNES for this verse.

(q) "who can forgive" Ps 22:5, 103:3, 130:4, Is 1:18, 43:25

No entry from BARNES for this verse.

No entry from BARNES for this verse.

No entry from BARNES for this verse.

(r) "take up thy couch" Jn 5:8,12

No entry from BARNES for this verse.

No entry from BARNES for this verse.

(s) "glorified God" Acts 4:21, Gal 1:24 (t) "were filled with fear" Lk 5:8

No entry from BARNES for this verse.

Mt 9:9 through Mt 9:13

(u) "And after these things" Mt 9:9, Mk 2:13

No entry from BARNES for this verse.

Made him a great feast. This circumstance Matthew, or Levi as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favour of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God. It seeks retirement; it delights rather in the consciousness of doing well than in its being known; and it leaves its good deeds to be spoken of, if spoken of at all, by others. This is agreeable to the direction of Solomon (Prov 27:2): "Let another man praise thee, and not thine own mouth." This feast was made expressly for our Lord, and was attended by many publicans, probably men of wicked character; and it is not improbable that Matthew got them together for the purpose of bringing them into contact with our Lord to do them good. Our Saviour did not refuse to go, and to go, too, at the risk of being accused of being a gluttonous man and a wine-bibber, a friend of publicans and sinners, Mt 11:19. But his motives were pure. In the thing itself there was no harm. It afforded an opportunity of doing good, and we have no reason to doubt that the opportunity was improved by the Lord Jesus. Happy would it be if all the great feasts that are made were made in honour of our Lord; happy if he would be a welcome guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were always made the means of advancing his kingdom. But, alas! there are few places where our Lord would be so unwelcome as at great feasts, and few places that serve so much to render the mind gross, dissipated, and irreligious.

No entry from BARNES for this verse.

No entry from BARNES for this verse.

(w) "physician" Jer 8:22

No entry from BARNES for this verse.

(x) "sinners to repentance" Lk 15:7,10, 1Cor 6:9-11, 1Timm 1:15, 2Pet 3:9

See this passage illustrated in Barnes on "Mt 9:14", also Mt 9:15-17.

(y) "but thine eat and drink" Lk 7:34,35

No entry from BARNES for this verse.

No entry from BARNES for this verse.

(z) "fast in those days" Isa 22:12

No entry from BARNES for this verse.

(a) "And he spake a parable" Mt 9:16,17, Mk 2:21,22 (b) "agreeth" Lev 19:19, De 22:11, 2Cor 6:16

No entry from BARNES for this verse.

Having drunk old wine, &c. Wine increases its strength and flavour, and its mildness and mellowness, by age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this: You Pharisees wish to draw my disciples to the austere and rigid duties of the ceremonial law--to fasting and painful rites; but they have come under a milder system. They have tasted the gentle and tender blessings of the gospel; they have no relish for your stern and harsh requirements. To insist now on their observing them would be like telling a man who had tasted of good, ripe, and mild wine to partake of that which is sour and unpalatable. At the proper time all the sterner duties of religion will be properly regarded; but at present, to teach them to fast when they see no occasion for it--when they are full of joy at the presence of their Master--would be like putting a piece of new cloth on an old garment, or new wine into old bottles, or drinking unpleasant wine after one had tasted that which was pleasanter. It would be ill-timed, inappropriate, and incongruous.

(z) "The old is better" Jer 6:16

[To hear the word of God, he stood by the lake, &c.] For they were wont to teach also without the synagogue and Beth Midrash, in the highways and in the streets. "Rabban Jochanan Ben Zaccai taught in the street before the Mountain of the Temple the whole day." See the Gloss upon it: "Ben Azzai taught in the streets of Tiberias."

This custom R. Judah forbade in this canon: "Let not the doctors teach their disciples in the streets." And accordingly he severely rebuked R. Chaijam, because he taught his brothers' sons in the street.

And yet it is related of the same R. Judah, R. Judah sat labouring in the law [labouring in the word and doctrine, as the expression is 1 Timothy 5:17], "before the Babylonish synagogue in Zippor: there was a bullock passed by him to the slaughter, and it lowed." This bullock because he did not deliver from the slaughter, he was struck with the toothache for the space of thirteen years.

[We have toiled all night.] In the Talmud's way of expressing it laborious all night. Labouring all the day.

[When he was in a certain city, behold, a man full of leprosy.] "The walled cities are more holy than the land of Israel in general, because they cast out the leprous from them." Which must be understood (if we allow of the Rabbins for interpreters) of cities that had been walled from the days of Joshua. If this city which the evangelist here mentions were of that number, no leper would have been suffered in it, unless absolved from his uncleanness by the priest. For the leprosy remained after that absolution; and the sick man was not healed but restored to the church. That the man is here said to be full of leprosy; the passage may not impertinently be compared with Leviticus 13:12,13.

Whether he had been purified by the priest before or no, however, Christ sends him to the priest, to offer what was required from the leper that was cleansed. The law of Moses hardly supposeth the leper healed when he was made clean. It is a question, indeed, whether the disease was ever curable but by a miracle. And therefore is this man sent to the Temple to shew himself to the priest, and offer for a testimony unto them, verse 14: that is, that he might bear witness, that the leprosy, an incurable disease, was now healed by miracle, as formerly it had been in Miriam and Naaman: and so there was now a great prophet arisen in Israel.

[On a certain day.] In Talmudic writing it is on a certain time.

[At the receipt of custom.] The house of tribute. "This thing is like a king of flesh and blood passing by the house of tribute. He saith to his servants, Pay the tax to the publicans."

[The old is better.] Is not the old better? The Gloss is, Old wine: that is, of three years old.

Wine of three leaves. The Gloss is, "Of three years: because from the time that the vine had produced that wine, it had put forth its leaves three times."

Here observe, 1. That our Saviour used the sea as well as the land in his passage from place to place to preach the gospel; and the reasons why he did so might probably be these:

1. To show Nature's intent in making of the sea: namely, to be sailed upon, as the land to be walked upon.

2. That Christ might take occasion to manifest his Deity, in working miracles upon the sea: namely, by calming of the waves and stilling of the winds.

3. It might be to comfort sea-faring men in their distresses, and to encourage them to pray to such a Saviour as had an experiemental knowledge of the dangers of the sea: it were well if sailors would consider this, and instead of inuring themselves to the language of hell when they go down into the deep, would direct their prayer unto Christ, and look up to him; who now in heaven has the remembrance of what he himself endured and underwent here on earth, and on the sea.

Observe, 2. The circumstance of time, when Christ used to put forth to sea: it was usually after he had wrought some extraordinary miracle, which set them on admiring and commending of him; as after he had fed so many thousands, with a few barley loaves and fishes, presently he put forth to sea, shunning thereby all popularity and vain-glorious applause from the multitude which he was never ambitious of, but industriously avoided.

Observe, 3. That after our Saviour's resurrection, we never find him sailing any more upon the seas. For such a fluctuating and turbulent condition, which necessarily attends sea voyages, was utterly inconsistent with the constancy, stability, and perpetuity, of Christ's estate when risen from the grave. The firm land better agreeing with his fixed state, he keeps upon it, till his ascension into heaven.

Observe, 4. That Christ scruples not to preach to the people in, and out of the ship: He sat down, and taught the people out of the ship. Sometimes we find our holy Lord preaching upon a mountain, sometimes in a ship, sometimes in a house, as often as may be in a synagogue. He that laid hold of all seasons for preaching the gospel, never scrupled any place which conveniency offered to preach in; well knowing that it is the ordinance that sanctifies the place, and not the place the ordinance.

Observe here, 1. Our Saviour having delivered his doctrine to the people, confirms his doctrine with a miracle, and with such a miracle as did at once instruct and encourage his apostles; the miraculous number of fish which they caught did presage and prefigure their miraculous success in preaching, planting, and propagating, the gospel.

Observe, 2. Our Saviour's command to Peter, and his ready compliance with Christ's command: Let down your nets for a draught, says Christ: We have toiled all night, says St. Peter, and caught nothing: nevertheless, at thy word I will let down the net.

This mystically represents to us. 1. That the fishers of men may labor all night, and all day too, and catch nothing.

This is sometimes the fisherman's fault, but oftener the fishes'. It is the fisher's fault that nothing is taken, if he doth only play upon the sands, and not launch out into the deep; deliver some superficial and less necessary truths, without opening to the people the great mysteries of godliness. If they fish with broken nets, either deliver unsound doctrine, or lead unexemplary lives. If they do not cast the net on the right side of the ship: that is, rightly divide the word, as workmen that need not to be ashamed.

And if they do not fish at Christ's command, but run a fishing unsent, it is then no wonder that they labor all their days and catch nothing. But very often it is the fishes' fault, rather than the fisherman's: worldly men are crafty and cunning, they will not come near the net; hypocrites are slippery, like eels, the fishermen cannot long hold them, but they dart into their holes; priding themselves in their external performances, and satisfying themselves with a round of duties.

The great men of the world break through the net, the divine commands cannot bind them. I will go to the great men, and speak to them; but they have broken the yoke, and burst the bonds. Jer 5:5

Observe, 3. The miraculous success which St. Peter had, when at Christ's command he let down the net: They inclosed such a multitude of fishes that their net brake.

Two things our Saviour aimed at in this miracle, 1. To manifest to his disciples the power of his Godhead, that they might not be offended at the poverty and meanness of his manhood.

2. To assure them of the great success which his apostles and their successors might expect in planting and propagating of the gospel. If the ministers of Christ, whom he calls fishers of men, be faithful in the cast, his power shall be magnified in the draught.

Some of our fish will cleave eternally to the rocks, others play upon the sands, more will wallow in the mud, and continue all their days in the filth of sin, if our Master at whose command we let down the net, does not inclose them in it, as well as assist us in the casting of it.

Observe, 4. What influence the sight of this miracle had upon St. Peter: it occasioned fear and amazement, and caused him to adore Christ, and declare himself unworthy of his presence; Depart from me, for I am a sinful man, O Lord. Not that the good man was weary of Christ's presence, but acknowledged himself unworthy of it. It is a great discovery of our holiness, to revere God, and fear before him, when he does wonderuful things before us, though they be wonders of love and mercy: here was a wonderful appearance of Christ's power and mercy to St. Peter, but it affects him with a reverential fear and awful astonishment.

Observe, 5. How St. Peter and the rest of the apostles, at Christ's call, forsook all and followed him: they left father and friends, ships and nets, and followed Jesus. Whom Christ calls, he calls effectually; he draws whom he calls, and works their heart to a ready compliance to their duty. And although when they were first called to be disciples, they followed their trades of fishing for a time, yet upon their second call to the apostleship, they left off their trade, and forsook all to follow the ministry; teaching the minsters of the gospel, that it is their duty to give themselves wholly up to their great work, and not to encumber themselves with secular affairs and worldy business.

Nothing but an indispensable nccessity in providing for a family can excuse a minister's incumbering himself with worldly concerns and business: They forsook all, and followed Jesus.

Observe here, 1. The petitioner, that in a very humble and submissive manner sues unto Christ for cure and healing: A leper fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean.

He does not question Christ's power, but distrusts his willingness to help and heal him. Christ's divine power must be fully assented to, and firmly believed, by all those that expect benefit by him, and healing from him.

Observe, 2. The great readiness of Christ to help and heal this distressed person: Jesus touched him, saying, I will; be thou clean.

By the ceremonial law, the leper was forbidden to be touched; therefore Christ touching this leper, shows himself to be above the law; that he was the Lord of it, and might dispense with it. And his healing this leper, by the word of his mouth and the touch of his hand, showed him to be truly and really sent of God; for leprosy among the Jews was accounted an incurable distemper, called the finger of God; a disease of his sending, and of his removing.

Our Saviour, therefore, as a proof of his being the Messiah, tells John's disciples, That the lepers were cleansed, and the dead raised by him; Matt 11:5 which two being joined together, do imply, that the cleansing of the leper is as much an act of divine power, as the raising of the dead; and accordingly, it is said, Am I God, that this man sends unto me to cure a person of his leprosy? 2Kgs 5:7

Observe, 3. The certainty and the suddenness of the cure was a farther proof of Christ's divine power; Immediately the leprosy departed. Christ not only cured him immediately, but instantaneously; not only without means, but without the ordinary time required for such a cure. Thus Christ showed both power and will to cure him miraculously, who believed his power, but questioned his willingness.

Observe, 4. A twofold charge and command given by Christ to the leper.

1. To tell it to no man. Where the great modesty, piety, and humility of our Saviour are discovered, together with the prudent care he took of his own safety: his modesty, in concealing his own praises; his humility, in shunning all vain-glorious applause and commendation; his piety, in referring all the honor and glory to God his Father; and the care of his own safety appeared, lest the publishing of his miracle should create untimely danger from the Pharisees.

2. The next part of the charge given to the recovered leper, is, to go and show himself to the priest, and to offer the gift which Moses commanded for a testimony unto them; that is, to testify to the Jews, that he did not oppose the ceremonial law, which required a thank- offering at his hand; and also that the miracle might testify that he was the true and promised Messiah.

Learn hence, that our blessed Saviour would have the ceremonial law punctually observed, so long as the time of its continuance did endure; though he came to destroy that law, yet while it stood he would have it exactly observed. See note on St. Matt 8:2

The duty of private and solitary prayer is not more strictly enjoined by our Saviour's command, than it is recommended to us by his example.

Observe, 1. The duty which our holy Lord performed: prayer. We have much more business with God in prayer than Christ had; he had no sins to be humbled for, nor beg pardon of; no need to pray for any sanctifying habits of grace, the Holy Spirit being given to him without measure; yet did our holy Lord spend much of his time in prayer; he took delight in paying this homage to his heavenly Father.

Observe, 2. What kind of prayer our Lord did eminently delight in: it was solitary and private prayer. He often went alone, even out of the hearing of his own disciples. The company of our best friends is not always seasonable nor acceptable. There are times and seasons when a Christian would not be willing that his dearest relations upon earth should hear that conversation which passes between him and his God.

Observe, 3. The place our Lord withdraws to for private prayer; it is the desert; he withdrew into the wilderness and prayed, both to avoid ostentation, and also to enjoy communion with his Father. The modest Bridegroom of his church, says St. Bernard, will not impart himself so freely to his spouse before company. That our Saviour rose up a great while before day, and went into this desert place to pray. Mr 1:35

Teaching us, that the morning is the fit season, yea, the best of seasons, for private duties; now are our spirits freshest, and our spirits freest, before the distractions of the day break is upon us. It is certainly much better to go from prayer to business, than from business to prayer.

Note lastly, that our blessed Saviour had no idle hours here in this world; his time did not lie upon his hands as ours do; he was always either preaching or praying, or working miracles; either paying homage to God or doing good to man.

Lord, help us to imitate this thy instructive example, by embracing all opportunities of glorifying God, and doing good to one another.

As the great end of our Saviour's miracles was to confirm his doctrine, so commonly after his preaching he wrought his miracles. The scribes and Pharisees, though they had no love for our Saviour's person, nor value for his ministry, yet they frequently accompanied him wherever he went, partly to cavil at his doctrine, and partly out of curiousity to see his miracles: but observe the gracious condescension of our Saviour; although he well knew that the Pharisees at this time attended upon him with no good intention, yet he puts forth his divine power in working miracles before them: The power of the Lord was present to heal. Not that Christ's power was at any time absent but it is said now to be present, because it was now exerted and put forth at his will and pleasure.

And accordingly at this time, before the Pharisee's eyes, he miraculously cures a person sick of the palsy, as the paragraph before us does inform us.

Wherein observe, 1. The diseased and distressed person, one sick of the palsy, which being a resolution and weakness of the nerves, enfeebles the joints, and confines a person to his bed or couch. As a demonstration of Christ's divine power, he was pleased to single out the palsy and leprosy, incurable diseases, to work a cure upon. Now this person was so great a cripple, by reason of the palsy, that he could not go, nor be led, but was carried in his bed or couch.

Observe, 2. As the grievousness of the disease, so the greatness of the people's faith. The man and his friends had a firm and full persuasion, that Christ was clothed with a divine power, and able to help him; and they hope in his goodness, that he was willing as well as able.

And accordingly, the roof of the Jewish houses being flat, they uncover some part of it, and let the bed down with the sick man in it, and lay him at the foot of Christ, in hopes of help and healing.

Observe, 3. That no sooner did they exercise their faith in believing, but Christ exerts his divine power in healing: yet the object of their faith probably was not Christ's divine power as God, but they looked upon him as an extraordinary prophet, to whom God had communicated such a divine power as Elijah and Elisha had before him. Yet, see the marvelous efficacy even of this faith, which obtained not only what was desired, but more than was expected. They desired only the healing of the body, but Christ heals body and soul too, saying, Son, be of good cheer, thy sins are forgiven thee. Thereby our Saviour, signifies to them, that sin is the meritorious cause of sickness, and consequently, that in sickness the best way to find ease and deliverance from pain, is first to seek for pardon; for the sins of pardon will in some degree take away the sense of pain.

Observe, 4. The exception which the Pharisees take against our Saviour for pronouncing that this man's sins were forgiven him: they charge him with blasphemy, urging, that it is God's peculiar prerogative to pardon sin. Indeed their proposition was true, but their application was false. Nothing more true, than that it is the highest blasphemy for any mere man to arrogate and assume to himself the incommunicable property of God, absolutely and authoritatively to forgive sin. But then their denying this power to Christ of forgiving sins, which he had as God from all eternity, and as mediator, God and man in one person, when here on earth; this was blasphemy in them; but the assuming and challenging in it, none in him.

Observe, 5. To cure, if possible, the obstinacy and blindness of the Pharisees, our Saviour gives them a two fold demonstration of his Godhead;

1. By letting them understand that he knew their thoughts, Jesus perceived their thoughts, Luke 5:22 To know the thoughts, to search the hearts, and understand the reasonings of men, is not in the power of angels or men, but the prerogative of God only.

2. By assuming to himself a power to forgive sins: for our Saviour here, by taking upon him to forgive sins in his own name and by his own authority, does give the world an undeniable proof, and a convincing evidence, of his Godhead: for who can forgive sins but God only?

Observe, 6. The effect which this miracle had upon the minds of the people: they marvelled and were amazed, were filled with fear, but not with faith; astonished, but did not believe.

Learn hence, that the sight of Christ's own miracles is not sufficient to work faith in the soul, without the efficacious grace of God; the one may make us marvel, the other must make us believe.

The number of our Lord's apostles not being filled up, observe 1. What a free and gracious, what an unexpected and undeserved choice Christ makes. Levi, that is Matthew, (for he had both names,) a grinding publican, who gathered the tax for the Roman emperor, and was probably guilty, as others were, of the sins of covetousness and extortion, yet he is called to follow Christ, as a special disciple.

Learn hence, that such is the freeness of divine grace,that it sometimes calls and converts sinners unto Christ, when they think not of him, nor seek unto him. Little did Levi now think of a Saviour, much less seek after him, yet he is here called by him, and that with an efficacious call: Matthew, a publican; Zaccheus, an extortioner; Saul, a persecutor; all these are effectually called by Christ, as instances and evidences of the mighty power of converting grace.

Observe, 2. Levi's or Matthew's ready compliance with Christ's call: He presently arose and followed him. Where the inward call of the Holy Spirit accompanies the outward call of the word, the soul readily complies and yields obedience to the voice of Christ. Our Saviour, says the pious bishop Hall, speaks by his word to our ears, and we hear not, we stir not; but when he speaks by his spirit efficaciously to our heart, Satan cannot hold us down, the world shall not keep us back; but we shall with Levi instantly rise and follow our Saviour.

Observe, 3. Levi, to show his thankfulness to Christ, makes him a great feast. Christ invited Levi to a dicipleship, Levi invites Christ to a dinner; the servant invites his Master, a sinner invites his Saviour; a better guest he could not invite, Christ always comes with his cost with him. We do not find that when Christ was invited to any table, he ever refused to go; if a publican, if a Pharisee, invited him, he constantly went; not so much for the pleasure of eating, as for an opportunity of conversing and doing good; Christ feasts us when we feed him. Levi, to give Christ a pledge and specimen of his love, makes him a feast.

Learn thence, that new converts are full of affection towards Christ, and very expressive of their love unto him. Levi's heart being touched with a sense of Christ's rich love, makes him a royal feast.

Observe, 4. The cavil and exception which the scribes and Pharisees made at our Lord's free conversation. They censur him for conversing with sinners. Malice will never want matter of accusation. Our Saviour justifies himself, telling them he conversed with sinners as their physician, not as their companion: They that are whole need not a physician; but they that are sick.

As if our Lord had said, "With whom should a physician converse but with sick patients! And is he to be accused for that? Now this is my case. I am come into the world to do the office of a kind physician unto men: surely then I am to take all opportunities of conversing with them, that I may help and heal them, for they that are sick need the physician; but as for you scribes and Pharisees, who are well and whole in our own opinion and conceit, I have no hopes of doing good upon you; for such as think themselves whole desire not the physician's help."

Now from this assertion of our Saviour, The whole need not the physician, but the sick.

These truths are suggested to us:

1. That sin is the soul's malady, its spiritual disease and sickness.

2. That Christ is the physician appointed by God for the cure and healing of this disease.

3. That there are multitudes of sinners spiritually sick, who yet think themselves sound and whole.

4. That such, and only such as find themselves sin-sick, and spiritually diseased, are subjects capable of Christ's healing: They that are whole need not the physician, but they that are sick. I come not, says Christ, to call the (opinionatively) righteous, but the (sensible) sinner, to repentance.

An objection is here made against the disciples of our Saviour, that they did not fast so much and so often, as John Baptist's disciples did. John's disciples imitated their master, who was a man of an austere life; Christ's disciples imitated him who was of a more free conversation.

Observe, therefore, our Saviour's defense, which he makes for the not fasting of his disciples; he declares, that at present it was neither suitable nor tolerable; not suitable, in regard of Christ's bodily presence with them, who being their bridegroom, and his disciples children of the bride-chamber, it was now a day of joy and rejoicing to them, and mourning and fasting would be very improper for them. But when the bridegroom shall be taken away, that is, Christ's bodily presence removed, then there will be cause enough for the disciples to fast and mourn.

Learn hence, 1. That Jesus Christ is the bridegroom of his spouse the church.

2. That this bridegroom was to be taken away.

3. That because of the bridegroom's removal, the church did, shall, and must fast: The days will come when the bridegroom shall be taken away, then shall they fast.

Again our Saviour declares, that this discipline of fasting was not at present tolerable for his disciples, for they were at present but raw, green, and tender, unable to bear the severities and rigors of religion, any more than an old garment can be a piece of new cloth to be set into it, or any more than old bottles can bear new wine to be put into them. The sense of our Saviour's words seems to be this, "My disciples at present are tender and weak, newly called and converted, they cannot therefore at present undergo the austerities of relgion, fastings, weepings, and watchfulness; but before long I shall leave them, and go to heaven, from whence I will send down my Holy Spirit upon them, which will enable them to all the duties that the gospel enjoins."

The lesson of instruction which we may probably gather from hence, is this, that it is hurtful and dangerous for young converts, for weak Christians, to be put upon the severe exercises of religion, or to be urged to the performance of all such duties as are above their strength, but they ought to be treated with that tenderness which becomes the mild and gentle dispensation of the gospel.

Our Saviour, says one, does here commend prudence to his ministers, in treating their people according to their strength, and putting them upon duties according to their time and standing. We must consult what progress our people have made in Christianity, and manage accordingly.