Matthew Poole and continuators on Luke 5

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.