Lucas 5
William Barclay · Citado em PreceptAustin
Lucas 5
Barclay on Gennesaret - It lies in a dip in the earth’s surface and is 680 feet below sea level. That fact gives it an almost tropical climate. Nowadays it is not very populous but in the days of Jesus it had nine townships clustered round its shores, none of fewer than 15,000 people. Gennesaret is really the name of the lovely plain on the west side of the lake, a most fertile piece of land. The Jews loved to play with derivations, and they had three derivations for Gennesaret all of which show how beautiful it was. (i) From kinnor, which means a harp, either because “its fruit is as sweet as the sound of a harp” or because “the voice of its waves is pleasant as the voice of the harp.” (ii) From gan, a garden, and sar, a prince—hence “the prince of gardens.” (iii) From gan, a garden, and asher, riches—hence “the garden of riches.” (Gospel of Luke - Chapter 5). William Barclay's on the Sea of Galilee from the Gospel of Matthew - ALL Galilee centered round the Sea of Galilee. It is thirteen miles long from north to south, and eight miles across from east to west. The Sea of Galilee is therefore small, and it is interesting to note that Luke, the Gentile, who had seen so much more of the world, never calls it the sea (thalassa), but always the lake (limnē). It is the shape of an oval, wider at the top than at the bottom. It lies in that great rift in the earth’s surface in which the Jordan valley runs, and the surface of the Sea of Galilee is six hundred and eighty feet below sea level. The fact that it lies in this dip in the earth’s surface gives it a very warm climate, and makes the surrounding countryside phenomenally fertile. It is one of the loveliest lakes in the world. W. M. Thomson describes it: “Seen from any point of the surrounding heights it is a fine sheet of water—a burnished mirror set in a framework of rounded hills and rugged mountains, which rise and roll backward and upward to where Hermon hangs the picture against the blue vault of heaven.” In the days of Josephus there were no fewer than nine populous cities on its shore. In the 1930’s, when H. V. Morton saw it, only Tiberias was left and it was little more than a village. Today it is the largest town in Galilee and steadily growing. In the time of Jesus the Sea of Galilee was thick with fishing boats. Josephus on a certain expedition had no difficulty in assembling two hundred and forty fishing boats to set out from Tarichaea; but nowadays the fishermen are few and far between. There were three methods of fishing. There was fishing by line. There was fishing with the casting net. The casting net was circular, and might be as much as nine feet across. It was skillfully cast into the water from the land, or from the shallow water at the edge of the lake. It was weighted with pellets of lead round the circumference. It sank into the sea and surrounded the fishes; it was then drawn through the water as if the top of a bell tent were being drawn to land, and in it the fish were caught. That was the kind of net that Peter and Andrew, and James and John, were handling when Jesus saw them. Its name was the amphiblēstron. The drag net was used from a boat, or better from two boats. It was cast into the water with ropes at each of the four corners. It was weighted at the foot so that, as it were, it stood upright in the water. When the boats were rowed along with the net behind them, the effect was that the net became a great cone, and in the cone the fishes were caught and brought into the boat. This kind of net is the net in the parable of the dragnet; and is called the sagene. (Daily Study Bible - Matthew 4) Josephus was so impressed by the beauty of the Sea of Galilee and the fertility of its setting that he wrote, “One may call this place the ambition of Nature”. Mark Twain visited the Sea of Galilee in 1867 and wrote - “In the starlight, Galilee has no boundaries but the broad compass of the heavens, and is a theatre meet for great events; meet for the birth of a religion able to save a world (Ed: Fascinating statement for an agnostic! He knew ABOUT Jesus, but he did not KNOW Him!); and meet for the stately Figure appointed to stand upon its stage and proclaim its high decrees. But in the sunlight, one says: Is it for the deeds which were done and the words which were spoken in this little acre of rocks and sand eighteen centuries gone, that the bells are ringing to-day in the remote islands of the sea and far and wide over continents that clasp the circumference of the huge globe?” (MY ANSWER? YES, LET IT BE LORD. AMEN!) Was pressing (present tense - continually pressing)(1945)(epikeimai from epí - upon, and keímai = to lie on) means literally be placed on, lie on. (John 11:38; 21:9); Figuratively epikeimai means to be laid upon, imposed upon, e.g., of a necessity laid upon the apostle Paul (1 Cor. 9:16). By implication, to lie heavy upon, push against, press upon (Luke 5:1). Figuratively of a storm beat on, pressing upon (the rush and swirl of the tempest), raging around (Acts 27.20). Metaphorically to press upon, be urgent with entreaties, to continue with entreaties, as in Lk 23:23 where the crowd had no desire for compromise and thus refused to let Pilate's verdict stand but were insisting (imperfect tense = over and over they insisted - vivid picture of this tumultuous scene!) with loud voices ("mega phone") that Jesus be crucified. Of legal ordinances be imposed, be in control over, have power over (Heb 9.10) conveying the idea of what is painful and/or burdensome. Mattoon - This same word was used to describe the pressure and power of a terrible storm or hurricane. The passion of these folks was very intense. The sense of urgency and interest of the people to hear the words of Christ indicated the spiritual vacuum that characterized the people in that region. They were starving spiritually and found satisfaction in sitting at the feet of the Bread of Life, the Lord Jesus Christ. Let me ask right here, "Do you have this same kind of attitude for the Word of God or for the Lord Jesus Christ? Do you hunger to learn His truths? Is there a desire to learn more about Christ and how you can serve Him better or have you become distracted or satisfied with other matters?" Instead of a close walk with God, are you in the pursuit of prestige, position, popularity, or power? (Mattoon - Treasures from the Scriptures) The 19th century Bible scholar G. S. Bowes pointed out the ultimate futility of ambition and quest for power and prestige that isn't accompanied by a fervent dedication to God. Citing four powerful world rulers of the past, here is what Mr. Bowes wrote: Alexander the Great was not satisfied, even when he had completely subdued the nations. He wept because there were no more worlds to conquer, and he died at an early age in a state of debauchery. Hannibal, who filled three bushels with the gold rings taken from the knights he had slaughtered, committed suicide by swallowing poison. Few noted his passing, and he left this earth completely unmourned. Julius Caesar, staining his garments in the blood of one million of his foes, conquered 800 cities, only to be stabbed by his best friends at the scene of his greatest triumph. Napoleon, the feared conqueror, after being the scourge of Europe, spent his last years in banishment. Beloved, these men in the end were left with nothing because they pursued vanity. The Bible, on the other hand, repeatedly assures us that if we will thirst and hunger for the Lord, we will find the satisfaction that we are looking for in our lives. This is why we are challenged to seek God's truth and have a hunger for His fellowship and presence. Epikeimai - 7x in 7v - Usage: am under(1), assailing(1), imposed(1), insistent(1), lying(1), placed(1), pressing around(1). Luke 5:1 Now it happened that while the crowd was pressing around Him and listening to the word of God, He was standing by the lake of Gennesaret; Luke 23:23 But they were insistent, (kept up the pressure-CSB; they insistently demanded - NIV) with loud voices asking that He be crucified. And their voices began to prevail. John 11:38 So Jesus, again being deeply moved within, came to the tomb. Now it was a cave, and a stone was lying (placed across) against it. Comment: From the usage of the verb in 11:38 one can conclude that the structure of the tomb of Lazarus is to be visualized differently from that of the tomb of Jesus, for which a large stone blocked the horizontal access to the tomb. The tomb of Lazarus is to be visualized as a hole in the ground covered and sealed by a stone. This structure corresponds to the graves spoken of in Luke 11:44 and the tomb of Lazarus which is currently displayed John 21:9 So when they got out on the land, they saw a charcoal fire already laid and fish placed on it, and bread. Acts 27:20 Since neither sun nor stars appeared for many days, and no small storm was assailing us, from then on all hope of our being saved was gradually abandoned. 1 Corinthians 9:16 For if I preach the gospel, I have nothing to boast of, for I am under compulsion (KJV and ESV more literal = "necessity is laid upon me"); for woe is me if I do not preach the gospel. Hebrews 9:10 since they relate only to food and drink and various washings, regulations for the body imposed until a time of reformation. Word (3056)(logos from légō = to speak with words; English = logic, logical) means something said and describes a communication whereby the mind finds expression in words. Although Lógos is most often translated word which Webster defines as "something that is said, a statement, an utterance", the Greek understanding of lógos is somewhat more complex. Logos was in use among Greeks before John used it used to denote principle which maintains order in world. I like that in regard to the Word of God for indeed that alone is what really maintains order in the world! Logos has the double meaning of thought and speech. Lake (3041)(limne from leíbo = pour; limnology is the study of bodies of fresh water) refers to a body of (fresh) water, a pool, a lake. Limne is used (a) in the Gospels, only by Luke, of the Sea of Galilee, Luke 5:2; Luke 8:22, 23, 33, called Gennesaret in Luke 5:1 (Matthew and Mark use thalassa, "a sea"); (b) of the "lake" of fire, which is a synonym for Gehenna (geenna), the second death (Rev 20:14+), the final above of "death and Hades" (Rev 20:14+), the final abode of the beast (Antichrist), his false prophet (Rev 19:20+) and all whose name is not found in the Book of Life (Rev 20:15+), described as a place of "fire which burns with brimstone." (Rev 19:20+). See article on See Births, Deaths, and Resurrections. Limne - 11x in 10v - Three uses in the Septuagint Ps 107:35, 114:8, Song 7:4. Luke 5:1+ Now it happened that while the crowd was pressing around Him and listening to the word of God, He was standing by the lake of Gennesaret; Luke 5:2+ and He saw two boats lying at the edge of the lake; but the fishermen had gotten out of them and were washing their nets. Luke 8:22+ Now on one of those days Jesus and His disciples got into a boat, and He said to them, "Let us go over to the other side of the lake." So they launched out. Luke 8:23+ But as they were sailing along He fell asleep; and a fierce gale of wind descended on the lake, and they began to be swamped and to be in danger. Luke 8:33+ And the demons came out of the man and entered the swine; and the herd rushed down the steep bank into the lake and was drowned. Revelation 19:20-note And the beast was seized, and with him the false prophet who performed the signs in his presence, by which he deceived those who had received the mark of the beast and those who worshiped his image; these two were thrown alive (DON'T MISS THIS DETAIL - THEY WILL NOT BE ANNIHILATED BUT ETERNALLY PUNISHED!) into the lake of fire which burns with brimstone. Revelation 20:10-note And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever. Revelation 20:14-note Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. Revelation 20:15-note And if anyone's name was not found written in the book of life, he was thrown into the lake of fire. Revelation 21:8-note "But for the cowardly and unbelieving and abominable and murderers and immoral persons and sorcerers and idolaters and all liars, their part will be in the lake that burns with fire and brimstone, which is the second death." ILLUSTRATION Years ago the British agnostic Thomas Huxley had to leave early one morning to go from one speaking assignment to another, so he got into a horse-drawn taxi to go from his hotel to the train station. He assumed that the hotel doorman had told the driver of the carriage that they were to go to the train station. So when he got in, he simply said to the driver, “Drive fast.” Off they went. After a short while, Huxley, who was somewhat familiar with the area, realized that they were actually going in the opposite direction from the train station. He yelled to the driver, “Do you know where you’re going?” Without looking back, the driver replied, “No, sir, but I’m driving very fast.” Obviously, it doesn’t do much good to go fast if you’re not going in the right direction! Yet, many people, even Christians, are like that. Their lives are busy, they are going full bore, but they haven’t stopped to evaluate where they ought to be going. Before we know it, life has whizzed by, but we haven’t spent it focused on the right purpose. As Christians, we all would agree that if we want to spend our lives properly, we must be in line with God’s purpose. In Luke 5:1-11, we see the Lord Jesus helping some fishermen get their lives aimed in the right direction. Scholars are divided over whether this incident is identical with Jesus’ call of these fishermen as recorded in Matthew 4:18-22 and Mark 1:16-20. We probably must leave the question somewhat undecided. But we know that John 1:35-42 records the first meeting between Jesus and Peter. The incident in our text takes place about one year later. James and John, and perhaps some others, such as Peter’s brother, Andrew (although unnamed), were present, but the focus in our text is on Jesus and Peter. These men had all met Jesus and had begun to follow Him, but they were not yet completely committed to His mission. This incident redirected their lives. (Luke 5:1-11 Catching Fish or Men?) William MacDonald in Believer's Bible Commentary (can be borrowed) has an excellent practical summary of Luke 5:1-11 - These would make great teaching/preaching points. Several important lessons emerge from this simple account of the call of Peter. 1. The Lord used Peter’s boat as a pulpit from which to teach the multitude. If we yield all our property and possessions to the Savior, it is wonderful how He uses them, and rewards us too. 2. He told Peter exactly where to find plenty of fish—after Peter and the others had toiled all night without success. The omniscient Lord knows where the fish are running. Service carried on by our own wisdom and strength is futile. The secret of success in Christian work is to be guided by Him. 3. Though an experienced fisherman himself, Peter accepted advice from a Carpenter, and as a result, the nets were filled. “… at Your word I will let down the net.” This shows the value of humility, of teachability, and of implicit obedience. 4. It was in deep waters that the nets were filled to the breaking point. So we must quit hugging the shore and launch out on full surrender’s tide. Faith has its deep waters, and so do suffering, sorrow, and loss. It is these that fill the nets with fruitfulness. 5. Their net began to break and the ships began to sink (Lk 5:6, 7). Christ-directed service produces problems—but what delightful problems they are. They are the kind of problems that thrill the heart of a true fisherman. 6. This vision of the glory of the Lord Jesus produced in Peter an overpowering sense of his own unworthiness. It was so with Isaiah 6:5; it is so with all who see the King in His beauty. 7. It was while Peter was engaged in his ordinary employment that Christ called him to be a fisher of men. While you are waiting for guidance, do whatever your hand finds to do. Do it with all your might. Do it heartily as to the Lord. Just as a rudder guides a ship only when it is in motion, so God guides men when they too are in motion. 8. Christ called Peter from catching fish to catching men, or more literally, “taking men alive.” What are all the fish in the ocean compared to the incomparable privilege of seeing one soul won for Christ and for eternity! 9. Peter, James, and John pulled their boats up on the beach and forsook all and followed Jesus on one of the best business days of their lives. And how much hung on their decision! We would probably never have heard of them if they had chosen to stay by their ships. Luke 5:2 and He saw two boats lying at the edge of the lake; but the fishermen had gotten out of them and were washing their nets. washing: Mt 4:21 Mk 1:19 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries "The Jesus Boat" JESUS PLANS TO SHIFT PULPIT FROM SHORE TO SHIP And He saw two (duo) boats (ploion) lying at the edge of the lake - Why does Luke give us this detail? Jesus is being pressed toward the water by the crowd and needs to change His pulpit. We soon see why Luke says there were two boats -- that would give Jesus a choice which would prove providential and life-changing for one of the boat owners! But the fishermen (halieus) had gotten out of them and were washing (pluno in imperfect tense - pictures them washing one net, then another net, one after another) their nets (diktuon) - They would fish at night and wash nets during the day. While the crowd pressed to hear Jesus, the fishermen Peter, James, John and their father Zebedee were washing and mending (Mt. 4:21+; Mk 1:19+). They were focused on their work at this point in their life, not on His Word (although in fairness perhaps they could hear Him from where they were working). It had been a bad night for fishing as Peter explained in Lk 5:5 "we worked hard all night and caught nothing." Jesus’ is about to turn their world upside down (He does that when He comes into our lives!) and to shift their minds off of their fishing nets and onto the Master Fisher of Men, the Messiah! As Trench says Jesus was “designing Himself...to take the fishermen in His net”! The fisherman would themselves soon be caught in the Master's net! THOUGHT - Why did Jesus choose these busy fishermen who had no theological training? Someone has said that when God looks for someone to use in a special mission, He looks for the person who is already busy, the energetic individual. David Thompson adds "Jesus calls those to become part of His team who are faithfully doing their work in the secular world. God does not call lazy shirkers into His service; they call themselves into service." (Sermon) THOUGHT: Has Jesus been trying to get your attention off of the temporal and onto the eternal, but you are resisting relaxing your grip on temporal trinkets and failing to trust the guidance of the Master? As you read this note, the Spirit of Jesus may be calling out to you to "Drop the net!" Let the words of that great old hymn be your watchword - Trust and obey for there's no other way to be happy in Jesus but to trust and obey! When we walk with the Lord in the light of His Word, What a glory He sheds on our way! While we do His good will, He abides with us still, And with all who will trust and obey. Refrain: Trust and obey, for there’s no other way To be happy in Jesus, but to trust and obey. Mt 4:21 and Mk 1:19+ say they were "mending (katartizo) the nets" which suggests Matthew and Mark were describing a different event. It is notable that Mark's account mentions Andrew (Mk 1:16+), while Luke's account does not, which could support Luke's account as distinct from Mark's account. Darrell Bock on why the accounts in Matthew and Mark are not perfect parallel accounts of Luke 5:1-11 - "Fitzmyer (1981: 560) notes three differences between Mark and Luke that seem to suggest distinct events. (1) Jesus teaches in Luke 5:1–3 and is not merely passing by as in Mark 1:16+ and Matt. 4:18. (2) In Luke, the call is made after the miracle (Luke 5:4–9); in Mark 1:16–17, 19–20+ and Matt. 4:18–19, 21–22, the nets are merely being cast and washed. In other words, in Luke’s Gospel Jesus causes the men to fish, while the other Synoptics have them fishing already. To Fitzmyer’s observation on this point, I add one more detail. In the one-event view, it is strange that the “developed” Lucan account has only one call, while the “simpler” Matthew and Mark have two. (3) The call in Luke 5:10 is made exclusively to Simon but all follow, whereas in Mark and Matthew, all are called. In Mark 1:17+ and Matt. 4:19, the call to be fishers of people is made to both Simon and Andrew. Though Fitzmyer explains the differences in his own way, they seem significant enough to suggest distinct events." (See Luke - Baker Exegetical Commentary) Two (1417)(duo indeclinable, used for all genders) the cardinal number 2. The phrase “two or three” (Mt 18:20; 1 Co 14:29) means some, a few. Luke's attention to detail. Boats (4142)(ploion from pléo = to float, sail) refers to a ship, vessel (Acts 20:13, 38; 21:2, 3; 27:2, 6, 10; Jas 3:4). In the Gospels = small fishing vessels on Sea of Galilee (Mt 4:21, 22; Mk 4:1, 36; Lu 5:2, 3; Jn 6:17, 19; Ge 49:13; Dt 28:68; Jonah 1:3–5) Here in Luke 5:3 ploion refers to a small boat, an open craft some twenty to thirty feet in length. Related Resources: Wikipedia article on the Sea of Galilee boat Interesting article on the Galilean Fishing Economy Fishermen (231)(halieus from hals = the sea) is literally one who earned their living from the sea, catching fish. Jesus introduced the great figurative meaning of men who would now be catching men instead of fish. They would be evangelizing and winning disciples to Christ (Mk 1:17, Mt 4:19+). Fishermen on Galilee did not enjoy a high social standing, but their work required skill and was profitable. Halieus - fishermen(3), fishers(2). - Matt. 4:18; Matt. 4:19; Mk. 1:16; Mk. 1:17; Lk. 5:2. Septuagint = Job 41:7; Isa. 19:8; Jer. 16:16; Ezek. 47:10 Washing (imperfect tense - again and again)(4150)(pluno) used here literally washing and here of fishing nets. In secular use of washing clothes. The other two uses are in Revelation - Thayer says pluno "is used of those who by faith so appropriate the results of Christ's expiation as to be regarded by God as pure and sinless (Rev. 7:14). In Septuagint used of washing garments (Ge 49:11, Ex 19:10) as well as parts of the sacrificial animal (Lev 1:9+ = "‘Its entrails, however, and its legs he shall wash with water") with most uses in Leviticus. Used figuratively in Ps 51:2,7+ by David in his plea after his sin with Bathsheba - "Wash (aorist imperative) me thoroughly from my iniquity and cleanse me from my sin....7 "Wash me, and I shall be whiter than snow." Rev 7:14+ = "These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb." Rev 22:14+ = "Blessed are those who wash their robes, so that they may have the right to the tree of life, and may enter by the gates into the city." The picture in Revelation is of saints who by grace have "washed" their robes (figuratively) by believing in the atoning blood of the Lamb of God and thereby are forgiven of all their sins against God. Pluno in Septuagint - Gen. 49:11; Exod. 19:10; Exod. 19:14; Exod. 29:17; Lev. 1:9; Lev. 1:13; Lev. 6:27; Lev. 8:21; Lev. 9:14; Lev. 11:25; Lev. 11:28; Lev. 11:40; Lev. 13:6; Lev. 13:34; Lev. 13:54; Lev. 13:55; Lev. 13:56; Lev. 13:58; Lev. 14:8; Lev. 14:9; Lev. 14:47; Lev. 15:5; Lev. 15:6; Lev. 15:7; Lev. 15:8; Lev. 15:10; Lev. 15:11; Lev. 15:13; Lev. 15:17; Lev. 15:21; Lev. 15:22; Lev. 15:27; Lev. 16:26; Lev. 16:28; Lev. 17:15; Lev. 17:16; Num. 8:7; Num. 8:21; Num. 19:7; Num. 19:8; Num. 19:10; Num. 19:19; Num. 19:21; Num. 31:24; 2 Sam. 19:24; 2 Chr. 4:6; Ps. 51:2; Ps. 51:7; Mal. 3:2; Nets (1350)(diktuon) is a general name for all nets including the hunting net, the net with which birds are taken, and the fishing net. Diktuon is used figuratively in the Septuagint - of a snare in Job 18:8 and Pr 29:5 (flattery is the snare! MESSAGE = Watch out when folks flatter you!!!). Diktuon - 13x in 11v - Matt. 4:20; Matt. 4:21; Mk. 1:18; Mk. 1:19; Lk. 5:2; Lk. 5:4; Lk. 5:5; Lk. 5:6; Jn. 21:6; Jn. 21:8; Jn. 21:11 Diktuon - 21x in 18v in the Septuagint - 1 Ki. 7:17; 1 Ki. 7:41; 1 Ki. 7:42; 2 Chr. 4:12; 2 Chr. 4:13; Job 18:8; Pr 1:17; Pr 29:5; Song 2:9; Jer. 52:22; Jer. 52:23; Lam. 1:13; Ezek. 12:13; Ezek. 17:20; Ezek. 19:8; Ezek. 32:3; Hos. 5:1; Hos. 7:12; Job 18:8 “For he is thrown into the net by his own feet, And he steps on the webbing. Proverbs 1:17 Indeed, it is useless to spread the baited net In the sight of any bird; Proverbs 29:5 A man who flatters his neighbor Is spreading a net for his steps. Hosea 7:12 When they go, I will spread My net over them; I will bring them down like the birds of the sky. I will chastise them in accordance with the proclamation to their assembly. Fausset - three kinds of nets are described in Scripture 1. Diktuon (from diko "to throw, to cast"); let down, cast, and drawn to shore (Luke 5:2-6; John 21:6-11; Matthew 4:18-22). 2. Αmphiblestron, "a cast net," from amphiballo "cast about," (amphi = round about + ballo = throw) "cast hither and there" (Mt 4:18; Mk 1:16). The Egyptians make it a tent over their sleeping place to ward off insects (Herodotus ii. 95). (Ed: These were skillfully thrown over one's shoulder by a man standing on the shore or in a boat, the net spreading out into a circle, sinking from the lead weights and trapping the fish beneath). 3. Sageene , from sattoo "to load" (Matthew 13:47), "a net ... cast into the sea ... gathered (together) of every kind," a sweepnet or dragnet (Habakkuk 1:14 michmereth ), or drawnet "seine," that takes in the compass of a small bay. In Pr 1:17 explain "surely in vain the net is spread in the sight of any bird," because the bird sees the net and is on its guard; so youths warned by God's word raise their souls heavenward, on the wings of the fear, faith, and love of God, as the bird flies upward; and therefore escape the net which the tempters fancy they are going to entrap the "innocent" in, but in which really "their own blood and their own lives" are taken (Pr 1:11; Pr 1:18). The tempters think that their intended victims are "innocent in vain" (so translated for "without cause"), i.e. that their innocence will not save them; but it is themselves who "spread the net in vain" (Ps 7:15-16; 9:15; Revelation 16:6). A net is also the image of God's vengeance, which surprises in a moment and inextricably the sinner, when he least expects (Lamentations 1:13; Ezek 12:13; Hos7:12). In 1 Ki 7:17 netted checker work about a pillar's capital. Washing the Nets - Why would these fishermen be washing their nets? Any good net is going to pick up debris. If you do not wash the net this is what will happen. 1. The Fumes of Decay: The net will stink up the boat. Nets catch dead fish, mud, and seaweed from off the bottom of the lake or sea. This debris is pulled into the boat when the net is retrieved and will rot and stink if the net is not cleaned. If the fish and mollusks were not cleared from the nets, rats would feed on the dead debris and chew on the nets, making big holes in them. 2. The Flimsiness of the Cord: If the net is not washed, the cord of the net will eventually rot and weaken the net, making it unreliable, ineffective, and useless. 3. Frustration for the Fishermen: If the net is not cleaned, it will make the work of the fishermen much more difficult. Why? The net is meant to be almost invisible and to easily slide through the waters of the sea. Debris will hinder the ease of the movement of the net. 4. The Fish will be Frightened: The net will frighten the fish if it is not clean. Fish can see a dirty net, even from a long distance. Because of its low location, the Sea of Galilee did not have a lot of movement and tidal flow to stir up the water. There was not a large amount of silt in this sea. This was a problem for net fishermen. The water was usually very clear, making it easier for the fish to see the nets and the boats. This is why most of the fishing was done at night in this region. Our lives are like these nets in a way. What is a net? It is a bunch of holes tied together for a purpose. A whole is in essence "nothing." As Christians, we are a bunch of nothings, united and tied together by the Lord Jesus Christ, for the purpose of catching the heart and souls of men by pointing them to Christ. If we are going to be effective, if we are going to be reliable, if we are going to be fruitful and fulfill the purpose for which we were redeemed, then we need to keep ourselves clean from sinfulness. The stench of sinful habits, need to be removed from our lives. If we fail to do this, we spiritually stink. We become weak in our faith and service for Christ. We create more frustration and stress for ourselves by the complications created by our sin. Finally, like fish spooked by dirty nets, others are repulsed by the sinful debris they see in our own lives. Our eye, our energy, our enthusiasm should be focused on our example for Jesus Christ. (Mattoon - Treasures from the Scriptures) Luke 5:3 And He got into one of the boats, which was Simon's, and asked him to put out a little way from the land. And He sat down and began teaching the people from the boat. He got: Mt 4:18 John 1:41,42 He sat: Mt 13:1,2 Mk 4:1,2, John 8:2 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries JESUS FINDS A FLOATING PULPIT! He got into one of the boats, which was Simon's - Two boats but He can only get into one and He gets into Simon's boat, again showing us the providence and purpose of God! Jesus had plans for Simon. Simon is now "front and center" in Mt 5:1-11. He was the owner of the boat, a fact that makes the phrase "they left everything and followed Him" (Lk 5:11) even more striking. Jesus is personally training the man who would be the leader of the disciples. Don't miss the thought that every thought, word and deed of Jesus had as its goal an eternal purpose. In this case Luke has already set the scene by telling us there are two boats. Now we find out that the seemingly useless detail is useful! Of the two boats, Jesus choose the boat Simon Peter was in! Clearly, our Lord was honing in on Simon! Now Simon would have a front row seat and no excuse not to hear what Jesus was teaching! Jesus never did anything by chance or at random. O, to be so eternally purposeful in our every daily thought, word and deed! Let it be Lord! Amen! "Every pulpit is a fishing boat, a place to give out the Word of God and attempt to catch fish." -- J Vernon McGee
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Barclay - We are here confronted with a turning point in the career of Jesus. Last time we heard him preach he was in the synagogue (Lk 4:16-21+); now he is at the lakeside. True, he will be back in the synagogue again; but the time is coming when the door of the synagogue will be shut to him and his church will be the lakeside and the open road, and his pulpit a boat. He would go anywhere where men would listen to him. “Our societies,” said John Wesley, “were formed from those who were wandering upon the dark mountains, that belonged to no Christian church; but were awakened by the preaching of the Methodists, who had pursued them through the wilderness of this world to the High-ways and the Hedges—to the Markets and the Fairs—to the Hills and the Dales—who set up the Standard of the Cross in the Streets and Lanes of the Cities, in the Villages, in the Barns, and Farmers’ Kitchens, etc.—and all this done in such a way, and to such an extent, as never had been done before since the Apostolic age.” When the synagogue was shut Jesus took to the open road. (Luke 5) Teaching (imperfect tense) (1321)(didasko from dáo= know or teach; English = didactic; see study of related noun didaskalia and the adjective didaktikos) means to provide instruction or information in a formal or informal setting. John
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Barclay - AKOLOUTHEIN THE DISCIPLE’S WORD (Check out a copy of New Testament words) Akolouthein is the common and normal Greek verb which means to follow. It is a word with many uses and with many associations and all of them add something to its meaning for the follower of Christ. First, let us look at its usage and its meaning in classical Greek. (i) It is the common and the usual word for soldiers following their leader and commander. Xenophon (Anabasis 7.5.3) speaks about the generals and captains who have followed the leader for whom they are fighting. (ii) It is very commonly used of a slave following or attending his master. Theophrastus, in his character sketch of the Distrustful Man, says that such a man compels his slave to walk before him instead of following behind him, as a slave would normally do, so that he can be sure the slave will not dodge away (Theophrastus, Characters 18.8). (iii) It is commonly used for following or obeying someone else’s advice or opinion. Plato says that it is necessary to find out those who are fitted by nature to be leaders in philosophy and government, and those who are fitted by nature to be followers of the leader (Plato, Republic 474c). Some people are fitted to give leadership; others are only fitted to accept it. (iv) It is commonly used of obeying the laws. To follow the laws of a city is to accept them as the standard of life and of behaviour. (v) It is commonly used of following the thread or argument of a discourse. When the argument has got into a difficult position Socrates says: ‘Come now, try to follow me, to see if we can get this matter adequately explained’ (Plato, Republic 474c). (vi) In the papyri akolouthein is very commonly used for attaching oneself to someone in order to extract some favour which is desired. One writes in advice to another: ‘stick to Ptollarion all the time.… Stick to him so that you may become his friend.’ The idea is that of following a person until the favour desired is finally extracted from him. Every one of these usages has light to throw on the Christian life. The Christian is in the position of the soldier who follows Jesus Christ, and who must immediately obey his leader’s command. The Christian is in the position of the slave, who must obey as soon as his master speaks. The Christian must ask for the advice and for the ruling of Jesus Christ and must have the humility to follow it, whatever it may be. The Christian is the man who desires citizenship of the Kingdom of Heaven, and, if he is to receive it, he must agree to live according to its laws. The Christian is the learner and the listener who must listen to the words of Jesus, and who must follow their thread, so that day by day he may learn more of the wisdom which Jesus is ever wishing to teach him. The Christian is always in the position of one who needs and desires the favour and the grace and the help which Jesus Christ can give to him, and who follows Christ because in Christ alone he finds his need supplied. We now turn to the use of akolouthein in the NT itself It is very frequent there. (i) It is used of the disciples who left their various trades and occupations and followed Jesus. So it is used of Peter and Andrew (Mark 1:18; cp. Matt. 4:20). It is used of the two disciples of John the Baptist who followed Jesus when John pointed at Jesus as the Lamb of God (John 1:37). It is used of the reaction of the disciples after the miraculous catch of fishes; they forsook all and followed Jesus (Luke 5:11). It is the claim of the disciples towards the end that they have left everything to follow Jesus (Matt. 19:27). It is used of the would-be disciples whom Jesus told to think again before they launched out on the adventure of following him (Matt. 8:19; cp. Luke 9:59, 61). (ii) It is the word which Jesus used to summon men to himself. On Jesus’ lips it is the word of challenge. His commandment to Matthew is: Follow me (Mark 2:14; cp. Luke 5:27; Matt. 9:9). It is Jesus’ command to Philip (John 1:43). It is his final command to Peter (John 21:19, 22). It is his unaccepted command to the Rich Young Ruler (Matt. 19:21; cp. Luke 18:22). His command to all his would-be followers is that they should take up their cross and follow him (Mark 8:34; 10:21; Matt. 10:38; 16:24; Luke 9:23). (iii) Most commonly of all this word is used of the crowds who followed Jesus (Matt. 4:25; 8:1; 12:15; 14:13; 19:2; 20:9; 21:9; Mark 3:7; 5:24; 11:9; John 6:2). This use is very closely connected with the usage of the verb in the papyri to describe the act of attaching oneself to someone until a request is granted. Sometimes the crowds followed Jesus to experience his healing power; sometimes they followed him to listen to his words; and sometimes, towards the end, they followed him in wondering admiration to see what was going to happen to him. Another instance of this use of akolouthein in the sense of following to receive a favour is Matt. 9:27, when the two blind men are said to follow Jesus in order that he might heal them. (iv) Sometimes the following is the result of gratitude. In Matt. 20:34 the two blind men are said to follow Jesus after they had received their sight; the same is said of the blind man in Luke 18:43; and of Bartimæus in Mark 10:52. They followed because they were drawn with the cords of gratitude for what Jesus had done. (v) In Mark 2:15 it is said that the sinners followed Jesus. That is a most significant usage. There was that about Jesus which they knew would meet their need; they would have avoided a Pharisee, but Jesus they followed, because they knew that he knew and understood their case. We can distinguish in these uses of akolouthein five reasons for following Jesus. (i) The disciples followed Jesus because of the sheer compelling attraction of his summons. (ii) The crowds followed Jesus because they desired the things which he alone could give them. (iii) The sinners followed Jesus because they felt that he alone could enable them to mend their broken lives and to begin again. (iv) The blind men followed Jesus that they might receive their sight. They desired to experience his wonderworking power. (v) The blind men whose eyes were opened followed Jesus in sheer gratitude for what he had done for them. There we see in summary the motives of the approach of the heart to Jesus Christ. It will repay us still further to study the usages of akolouthein in the gospels. 1. We must see what following Jesus involves. (i) Following Jesus involves counting the cost. In Luke 9:59, 61, Jesus seems actually to discourage people from following him until he has made quite sure that they know what they are doing. Jesus does not want anyone to follow him on false pretences, nor will he accept an emotional and easily-moved offer of an unconsidered service. (ii) Following Jesus involves sacrifice. Repeatedly it is pointed out what people left to follow him (Luke 5:11; Matt. 4:20, 22; 19:27). The real point for us there is that following Jesus is what in modern language is called a whole-time job. But there is this difference for us—that following Jesus involves for us serving him within our work, and not by leaving it. In many cases it would be far easier to leave it; but our duty is to witness for him where he has sent us. (iii) Following Jesus involves a cross (Matt. 16:24; cp. Mark 8:34 and Luke 9:23). The real reason for that is that no man can follow Jesus and ever again do what he likes. To follow Jesus may well mean the sacrifice of the pleasures, habits, aims, ambitions which have woven themselves into our lives. Following Jesus always involves this act of surrender—and surrender is never easy. 2. We must see what following Jesus gives. In this direction there are two great promises from the Fourth Gospel. (i) To follow Jesus means to walk not in the darkness, but in the light (John 8:12). When a man walks by himself he walks in the darkness of uncertainty, and he may well end in the darkness of sin. To walk with Jesus is to be sure of the way, and in his company to be safe. (ii) To follow Jesus is to be certain of ultimately arriving at the glory where he himself is (John 12:26). This is the other side of the warning that to follow Jesus means a sacrifice and a cross. The sacrifice and the cross are not pointless. They are the price of the eternal glory. Jesus never promised an easy way, but he did promise a way in the end of which the hardness of the way would be forgotten. 3. We must see that there are inadequate ways of following Jesus. These ways are not to be condemned. They are infinitely better than nothing, but they are not the best. (i) At the end Peter followed Jesus afar off (Matt. 26:58; cp. Mark 14:54 and Luke 22:54). The real reason was that Peter did not dare to follow any nearer; and the real tragedy is that if Peter had kept close to Jesus, the disaster of his denial might never have happened, for it was when Peter saw Jesus’ face again that he discovered what he had done by his repeated denials. (ii) On the last journey to Jerusalem the disciples followed afraid (Mark 10:32). In a way that was the bravest act of all. They did not understand what was happening; they feared the worst; and yet they followed him. We can take comfort from reminding ourselves that often the man who follows Christ in fear and trembling is showing the highest courage of all. 4. Lastly we must note that a man can refuse to follow Jesus. That is what the Rich Young Ruler did (Matt. 19:21; cp. Luke 18:22). The result of his refusal was that he went away sorrowful. The result of refusal is always sorrow; the result of following, however hard and frightening the way, is always joy. (Check out a copy of William Barclay's New Testament words - very interesting resource - covers about 70 NT Greek words in Barclay's unique style) Eerdman's Bible Dictionary on Imitation - The concept is more fully expressed by Gk. akolouthéō, with the sense “follow (as a disciple)” or “obey,” as used primarily in the Gospels. The term implies more than merely copying Jesus’ lifestyle (Matt. 16:24; John 8:12), stressing particularly a readiness to face one’s own possible destruction (Matt. 16:24; Mark 8:34; Luke 9:23). It occurs in those passages where Christ calls his disciples (Mark 1:18) and where the disciples respond (Matt. 4:20; Mark 2:14; Luke 5:11). Such a “coming after” suggests a relationship between master and pupil that also removes the parties from other social ties (Matt. 8:22; Luke 9:61). Even the crowds that followed Jesus demonstrated a form of imitation that showed recognition and relatedness. Such imitation is focused on Christ’s messiahship (Mark 10:21; John 8:12). At Rev. 14:4 those who have remained morally pure are the redeemed who follow the Lamb “wherever he goes.” John
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Barclay - “In Palestine there were two kinds of leprosy. There was one which was rather like a very bad skin disease, and it was the less serious of the two. There was the one in which the disease, starting from a small spot, ate away the flesh until the wretched sufferer was left with only the stump of a hand or a leg. It was literally a living death.”
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Barclay - Jesus touched the untouchable. His hand went out to the man from whom everyone else would have shrunk away. Two things emerge. First, when we despise ourselves, when our hearts are filled with bitter shame, let us remember, that, in spite of all, Christ’s hand is still stretched out. Mark Rutherford wished to add a new beatitude, “Blessed are those who heal us of our self-despisings.” That is what Jesus did and does. Second, it is of the very essence of Christianity to touch the untouchable, to love the unlovable, to forgive the unforgivable. Jesus did—and so must we. Saying, "I am willing (thelo); be cleansed (katharizo)" - Willing is in present tense = continually. Indeed Jesus is ever willing and able to heal any humble soul who has been crippled by Adam's fall.Jesus commanded the leper to be cleansed. Now ponder that a moment. Could the leper obey this in his own power? Of course not. He did not have the power. This command was evidence of supernatural power, which the leper gladly received. Jesus' command to the leper's leprosy reminds us of His commands to other natural phenomena such as the great storm of wind (Mk 4:37KJV) which immediately ceased when He commanded "Hush, be still" (Mk 4:39+) or when "He rebuked the fever and it left" Peter's mother-in-law (Lk 4:39+). Other passages suggest healing power went out of Jesus with His touch (Mark 5:30; Luke 8:46), but since the text is silent on this healing, we too must be silent. Spurgeon on Jesus' wonderful words "Be cleansed" - Primeval darkness heard the Almighty fiat, "light be," (Genesis 1:3) and straightway light was, and the word of the Lord Jesus is equal in majesty to that ancient word of power. Redemption like Creation has its word of might. Jesus speaks and it is done. Leprosy yielded to no human remedies, but it fled at once at the Lord's "I will." The disease exhibited no hopeful signs or tokens of recovery, nature contributed nothing to its own healing, but the unaided word effected the entire work on the spot and forever. The sinner is in a plight more miserable than the leper; let him imitate his example and go to Jesus, "beseeching him and kneeling down to him." Let him exercise what little faith he has, even though it should go no further than "Lord, if thou wilt, thou canst make me clean"; and there need be no doubt as to the result of the application. Jesus heals all who come, and casts out none. In reading the narrative in which our morning's text occurs, it is worthy of devout notice that Jesus touched the leper. This unclean person had broken through the regulations of the ceremonial law and pressed into the house, but Jesus so far from chiding him broke through the law Himself in order to meet him. He made an interchange with the leper, for while He cleansed him, he contracted by that touch a Levitical defilement. Even so Jesus Christ was made sin for us, although in himself he knew no sin , that we might be made the righteousness of God in Him (2 Cor 5:21+, Heb 4:15+). O that poor sinners would go to Jesus, believing in the power of His blessed substitutionary work, and they would soon learn the power of His gracious touch. That HAND which multiplied the loaves, which saved sinking Peter, which upholds afflicted saints, which crowns believers, that same hand will touch every seeking sinner, and in a moment make him clean. The love of Jesus is the source of salvation. He loves, He looks, He touches us, WE LIVE. IMMEDIATE HEALING And immediately (eutheos) the leprosy (lepra) left (aperchomai) him - Mark 1:42 says "Immediately the leprosy left him and he was cleansed (katharizo)." Matthew 8:3 has "And immediately his leprosy was cleansed." The words "leprosy left him" does not suggest there was a demonic component such as some have postulated stating that when the demon left him the leprosy left him. The leprosy left the leper and the leper left a changed man. You cannot come to Jesus, bow at His feet and receive His "touch" without being forever changed! Have you come to Him to receive His healing touch for your sin sick soul? Jesus would say to you "“Come to Me, all who are weary and heavy-laden, and I will give you rest." (Mt 11:28+)
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Barclay commenting on Lk 5:16,17 - THERE are only two verses here; but as we read them we must pause, for this indeed is a milestone. The scribes and the Pharisees had arrived on the scene. The opposition which would never be satisfied until it had killed Jesus had emerged into the open. (Luke 5) One day He was teaching - Literally "And it happened on one day." Most translations omit "and it happened" (kai egeneto), which is a common introductory phrase in Luke's writings frequently introducing a new event. Kai egeneto is found in Lk. 1:23,41,59,65; 2:15,46; 4:36; 5:12,17; 6:49; 7:11; 8:1,24; 9:18,29,33; 11:1; 13:19; 14:1; 17:11,14; 19:15,29; 20:1; 22:44; 24:4,15,30,51; Acts 2:2; 5:5,11; 7:29; 10:13; 21:30). Mark 2:1 tells us the place of this event is Capernaum (see picture above) and some think it was Peter's house which is likely but this is not stated definitively. Was teaching (didasko in imperfect tense - over and over) (Mk 2:2+ has "He was speaking the word to them") Mark says "speaking the word" clearly the Word of God! This was Jesus' focus - to teach with others seated around. Note the irony! The Master Teacher teaching the religious teachers, the Pharisees and teachers of the law sitting. Can you imagine what they were thinking as those Spirit empowered (cf Lk 4:14, 15-note) gracious words fell from Jesus' lips! Vincent on he was teaching - The pronoun has a slightly emphatic force: he as distinguished from the Pharisees and teachers of the law. There were some Pharisees and teachers of the law (nomodidaskalos - KJV = "doctors of the law") sitting there - This is Luke's first mention of the Pharisees, indicating that organized religion was beginning to take note of this person named "Jesus!" These "religious" attendees are not mentioned in the parallel accounts in Matthew or Mark (see above). Where is there? He had returned by boat (Mt 9:1) to "Capernaum ("His own city" - Mt 9:1) several days afterward (after healing the leper - Mk 1:40-45+, Lk 5:12-16), it was heard that He was at home." (Mk 2:1+) So Jesus is back at "home base" and presumably the home was that of Peter. His popularity was at a fever pitch, so to speak!
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Barclay explains why Lk 5:17 is so critical in the ministry of Jesus - If we are to understand what happened to Jesus we must understand something about the Law, and the relationship of the scribes and the Pharisees to it. When the Jews returned from Babylon about 440 b.c. they knew well that, humanly speaking, their hopes of national greatness were gone. They therefore deliberately decided that they would find their greatness in being a people of the law. They would bend all their energies to knowing and keeping God’s law. The basis of the law was the Ten Commandments. These commandments are principles for life. They are not rules and regulations; they do not legislate for each event and for every circumstance. For a certain section of the Jews that was not enough. They desired not great principles but a rule to cover every conceivable situation. From the Ten Commandments they proceeded to develop and elaborate these rules. Let us take an example. The commandment says, “Remember the Sabbath day to keep it holy”; and then goes on to lay it down that on the Sabbath no work must be done (Exodus 20:8–11). But the Jews asked, “What is work?” and went on to define it under thirty-nine different heads which they called “Fathers of Work.” Even that was not enough. Each of these heads was greatly sub-divided. Thousands of rules and regulations began to emerge. These were called the Oral Law, and they began to be set even above the Ten Commandments. Again, let us take an actual example. One of the works forbidden on the Sabbath was carrying a burden. Jeremiah 17:21–24 says, “Take heed for the sake of your lives, and do not bear a burden on the Sabbath day.” But, the legalists insisted, a burden must be defined. So definition was given. A burden is “food equal in weight to a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, oil enough to anoint a small member, water enough to moisten an eye-salve, paper enough to write a custom-house notice upon, ink enough to write two letters, reed enough to make a pen” … and so on endlessly. So for a tailor to leave a pin or needle in his robe on the Sabbath was to break the law and to sin; to pick up a stone big enough to fling at a bird on the Sabbath was to sin. Goodness became identified with these endless rules and regulations. Let us take another example. To heal on the Sabbath was to work. It was laid down that only if life was in actual danger could healing be done; and then steps could be taken only to keep the sufferer from getting worse, not to improve his condition. A plain bandage could be put on a wound, but not any ointment; plain wadding could be put into a sore ear, but not medicated. It is easy to see that there was no limit to this. The scribes were the experts in the law who knew all these rules and regulations, and who deduced them from the law. The name Pharisee means “The Separated One”; and the Pharisees were those who had separated themselves from ordinary people and ordinary life in order to keep these rules and regulations. Note two things. First, for the scribes and Pharisees these rules were a matter of life and death; to break one of them was deadly sin. Second, only people desperately in earnest would ever have tried to keep them, for they must have made life supremely uncomfortable. It was only the best people who would even make the attempt. Jesus had no use for rules and regulations like that. For him, the cry of human need superseded all such things. But to the scribes and Pharisees he was a law-breaker, a bad man who broke the law and taught others to do the same. That is why they hated him and in the end killed him. The tragedy of the life of Jesus was that those who were most in earnest about their religion drove him to the Cross. It was the irony of things that the best people of the day ultimately crucified him. From this time on there was to be no rest for him. Always he was to be under the scrutiny of hostile and critical eyes. The opposition had crystallized and there was but one end. Jesus knew this and before he met the opposition he withdrew to pray. The love in the eyes of God compensated him for the hate in the eyes of men. The approval of God nerved him to meet the criticism of men. He drew strength for the battle of life from the peace of God—and it is enough for the disciple that he should be as his Lord. Here is another description of the Pharisees by Barclay - In many ways the Pharisees were the best people in the whole country. There were never more than 6,000 of them; they were what was known as a chaburah, or brotherhood. They entered into this brotherhood by taking a pledge in front of three witnesses that they would spend all their lives observing every detail of the scribal law. What exactly did that mean? To the Jew the Law was the most sacred thing in all the world. The Law was the first five books of the Old Testament. They believed it to be the perfect word of God. To add one word to it or to take one word away from it was a deadly sin. Now if the Law is the perfect and complete word of God, that must mean that it contained everything a man need know for the living of a good life, if not explicitly, then implicitly. If it was not there is so many words, it must be possible to deduce it. The Law as it stood consisted of great, wide, noble principles which a man had to work out for himself. But for the later Jews that was not enough. They said: “The Law is complete; it contains everything necessary for the living of a good life; therefore in the Law there must be a regulation to govern every possible incident in every possible moment for every possible man.” So they set out to extract from the great principles of the law an infinite number of rules and regulations to govern every conceivable situation in life. In other words they changed the law of the great principles into the legalism of by-laws and regulations. The best example of what they did is to be seen in the Sabbath law. In the Bible itself we are simply told that we must remember the Sabbath day to keep it holy and that on that day no work must be done, either by a man or by his servants or his animals. Not content with that, the later Jews spent hour after hour and generation after generation defining what work is and listing the things that may and may not be done on the Sabbath day. The Mishnah is the codified scribal law. The scribes spent their lives working out these rules and regulations. In the Mishnah the section on the Sabbath extends to no fewer than twenty-four chapters. The Talmud is the explanatory commentary on the Mishnah, and in the Jerusalem Talmud the section explaining the Sabbath law runs to sixty-four and a half columns; and in the Babylonian Talmud it runs to one hundred and fifty-six double folio pages. And we are told about a rabbi who spent two and a half years in studying one of the twenty-four chapters of the Mishnah. The kind of thing they did was this. To tie a knot on the Sabbath was to work; but a knot had to be defined. “The following are the knots the making of which renders a man guilty; the knot of camel drivers and that of sailors; and as one is guilty by reason of tying them, so also of untying them.” On the other hand knots which could be tied or untied with one hand were quite legal. Further, “a woman may tie up a slit in her shift and the strings of her cap and those of her girdle, the straps of shoes or sandals, of skins of wine and oil.” Now see what happened. Suppose a man wished to let down a bucket into a well to draw water on the Sabbath day. He could not tie a rope to it, for a knot on a rope was illegal on the Sabbath; but he could tie it to a woman’s girdle and let it down, for a knot in a girdle was quite legal. That was the kind of thing which to the scribes and Pharisees was a matter of life and death; that was religion; that to them was pleasing and serving God. Take the case of journeying on the Sabbath. Ex 16:29 says: “Remain every man of you in his place; let no man go out of his place on the seventh day.” A Sabbath day’s journey was therefore limited to two thousand cubits, that is, one thousand yards. But, if a rope was tied across the end of a street, the whole street became one house and a man could go a thousand yards beyond the end of the street. Or, if a man deposited enough food for one meal on Friday evening at any given place, that place technically became his house and he could go a thousand yards beyond it on the Sabbath day. The rules and regulations and the evasions piled up by the hundred and the thousand. Take the case of carrying a burden. Jeremiah 17:21–24 said: “Take heed for the sake of your lives and do not bear a burden on the Sabbath day.” So a burden had to be defined. It was defined as “food equal in weight to a dried fig, enough wine for mixing in a goblet, milk enough for one swallow, honey enough to put upon a wound, oil enough to anoint a small member, water enough to moisten an eye-salve,” and so on and on. It had then to be settled whether or not on the Sabbath a woman could wear a brooch, a man could wear a wooden leg or dentures; or would it be carrying a burden to do so? Could a chair or even a child be lifted? And so on and on the discussions and the regulations went. It was the scribes who worked out these regulations; it was the Pharisees who dedicated their lives to keeping them. Obviously, however misguided a man might be, he must be desperately in earnest if he proposed to undertake obedience to every one of the thousands of rules. That is precisely what the Pharisees did. The name Pharisee means the Separated One; and the Pharisees were those who had separated themselves from all ordinary life in order to keep every detail of the law of the scribes. (Daily Study Bible) Luke 5:18 And some men were carrying on a bed a man who was paralyzed; and they were trying to bring him in and to set him down in front of Him. NET Luke 5:18 Just then some men showed up, carrying a paralyzed man on a stretcher. They were trying to bring him in and place him before Jesus. GNT Luke 5:18 καὶ ἰδοὺ ἄνδρες φέροντες ἐπὶ κλίνης ἄνθρωπον ὃς ἦν παραλελυμένος καὶ ἐζήτουν αὐτὸν εἰσενεγκεῖν καὶ θεῖναι [αὐτὸν] ἐνώπιον αὐτοῦ. NLT Luke 5:18 Some men came carrying a paralyzed man on a sleeping mat. They tried to take him inside to Jesus, KJV Luke 5:18 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. ESV Luke 5:18 And behold, some men were bringing on a bed a man who was paralyzed, and they were seeking to bring him in and lay him before Jesus, NIV Luke 5:18 Some men came carrying a paralytic on a mat and tried to take him into the house to lay him before Jesus. ASV Luke 5:18 And behold, men bring on a bed a man that was palsied: and they sought to bring him in, and to lay him before him. CSB Luke 5:18 Just then some men came, carrying on a mat a man who was paralyzed. They tried to bring him in and set him down before Him. Mt 9:2-8 Mk 2:3-12 Joh 5:5,6 Ac 9:33 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:17-26 The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralyzed - Alfred Edersheim Luke 5:17-20 A Saving Faith in a Paralyzed Man - John MacArthur Luke 5:17-26 - Helping Our Friends Find Forgiveness - Steven Cole Multiple Sermons - older Luke 5 Resources - Multiple Sermons and Commentaries Parallel Passages - Matthew 9:2-8 And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, “Take courage, son; your sins are forgiven.” 3 And some of the scribes said to themselves, “This fellow blasphemes.” 4 And Jesus knowing their thoughts said, “Why are you thinking evil in your hearts? 5 “Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Get up, and walk’? 6 “But so that you may know that the Son of Man has authority on earth to forgive sins”–then He *said to the paralytic, “Get up, pick up your bed and go home.” 7 And he got up and went home. 8But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men. Mark 2:3-12 And they *came, bringing to Him a paralytic, carried by four men. 4 Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying. 5 And Jesus seeing their faith *said to the paralytic, “Son, your sins are forgiven.” 6 But some of the scribes were sitting there and reasoning in their hearts, 7“Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?” 8 Immediately Jesus, aware in His spirit that they were reasoning that way within themselves, *said to them, “Why are you reasoning about these things in your hearts? 9“Which is easier, to say to the paralytic, ‘Your sins are forgiven’; or to say, ‘Get up, and pick up your pallet and walk’? 10“But so that you may know that the Son of Man has authority on earth to forgive sins”–He *said to the paralytic, 11 “I say to you, get up, pick up your pallet and go home.” 12 And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed and were glorifying God, saying, “We have never seen anything like this.” And some - The NAS leaves out the words "and behold" (ESV is correct) which is (idou - see note above) meaning see, perceive, look at. This was a sight worth seeing...a sight to behold! And some men were carrying on a bed a man who was paralyzed (paraluo) - Mark 2:3+ tells us there were four men. They were motivated not by his spiritual need, but his physical need. John MacArthur makes a good point that "Unlike lepers, the paralyzed were not ostracized from society. They were stigmatized by their condition, however, since many would see all such disabilities as God’s punishment for their sin (cf. John 9:2)." They were trying to bring him in and to set him down in front of Him - They were trying (zeteo in imperfect tense) over and over, this way and that, but without success because it was too crowded as explained in Lk 5:19. Mk 2:2+ adds the detail there there was "no longer room, not even near the door." The closed door to the house would lead these 4 determined men to open the roof! THOUGHT - If we apply this story, the point is that we should do all we can to help our "spiritually sick" friends come to Jesus to receive His forgiveness! Friends bring their friends to Jesus.
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Barclay adds that "All his life a Christian should be learning more and more about Jesus. The shut mind is the end of discipleship!" (DSB) Mounce adds that "Typically in the Jewish world, a disciple would voluntarily join a school or otherwise seek out a master rabbi; however, Jesus seeks out and chooses those whom he wants as his disciples (Mk 1:17; 2:14; Lk 5:1–11; cf. Mt 4:18–21). A dedicated disciple was generally expected someday to become a rabbi himself, yet Jesus teaches his disciples that he will always be their rabbi and they will have a lifetime of discipleship (Mt 23:8; cf. Mt 10:24–25, 37; Lk 14:26–27; Jn 11:16). Jesus’ disciples are bound to him and to God’s will (Mt 12:46–50; cf. Mk 3:31–45). They are called to a lifetime of work and service (Mt 16:15–19; Mk 1:17; Lk 5:10)." (Mounce's Complete Expository Dictionary) Jesus! What a Friend for Sinners by J. Wilbur Chapman (1910) Play beautiful version from Matthew Smith Jesus! What a Friend for sinners! Jesus! Lover of my soul! Friends may fail me, foes assail me, He, my Savior, makes me whole. Jesus! What a Strength in weakness! Let me hide myself in Him; Tempted, tried, and sometimes failing, He, my Strength, my vict’ry wins. Jesus! What a Help in sorrow! While the billows o’er me roll, Even when my heart is breaking, He, my Comfort, helps my soul. Jesus! What a Guide and Keeper! While the tempest still is high, Storms about me, night o’ertakes me, He, my Pilot, hears my cry. Jesus! I do now receive Him, More than all in Him I find, He hath granted me forgiveness, I am His, and He is mine. Refrain Hallelujah! What a Savior! Hallelujah! What a Friend! Saving, helping, keeping, loving, He is with me to the end. Luke 5:31 And Jesus answered and said to them, "It is not those who are well who need a physician, but those who are sick. Said to them: Mt 9:12-13 Mk 2:17 Jer 8:22 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:27-32 Jesus Came to Call and to Save Sinners - John MacArthur Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Matthew 9:12-13+ But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Mark 2:17+ And hearing this, Jesus said to them, “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.” THE PERFECT ANSWER TO THE "RELIGIOUS" RIGHTEOUS And Jesus (Iesous) answered and said to them - "Jesus made the perfect answer. Once Epictetus called his teaching “the medicine of salvation.” Jesus pointed out that it is only sick people who need doctors; and people like Matthew and his friends were the very people who needed him most." (Barclay) Those who are well (hugiaino) - The Pharisees and Scribes were deceived! They thought they were spiritually "well" -- religiously pure and whole -- the perfect picture of self-righteousness which like a walled off medieval castle keeps out the good news of righteousness obtainable only by grace through faith in Christ. Tragically there are still many modern day self-righteous "Pharisees." This recalls Luke's later passage that "He also told this parable to some people who trusted in themselves that they were righteous, and viewed others with contempt." (Luke 18:9+) The Pharisees thought they were "well" and since they viewed sinners as sick, why would they not want to heal them? We see one reason is the viewed the "sick sinners" not with compassion but with contempt! In the parallel passage Mt 9:13+ records "go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE." (cf Mt 12:7+) THOUGHT - This horrible sin of self-righteous pride flourishes in the sad caste system in India, where the higher castes view the lower castes as untouchables and often cut off any contact whatsoever with them! Here is the irony -- the high caste are very resistant to the Gospel, while the major inroads of the Gospel are into the lower castes with a significant number of believers in the untouchable Dalits with a population of about 50 million! How absurd is this caste discrimination? Here is an utter absurdity - Traditional upper caste members will even avoid a Dalit’s shadow! (See Dalit work in India, Another Article) In fact over 42% of Indian Christians are Dalits! These truths beg the question dear believer, dear Gospel carrier for Jesus, "Are there any "untouchables" in your life? Are there any souls created in the image of God, with whom you absolutely refuse to associate and give the Gospel?" Then if so, ask the Lord of the harvest to change your heart, for He died for the lowly, the outcast, the untouchable sinners (which is what we all were before Christ rescued us by grace through faith!) If you think you are good enough for Heaven, then you are not. It is not those who are well (hugiaino) who need (chreia) a physician (iatros), but those who are sick (kakos) - NLT has "Healthy people don't need a doctor-- sick people do." Another one of Jesus' puzzling statements, which makes no sense who do not have spiritual ears to hear and understand. Only the Holy Spirit can "illuminate" these paradoxical statements. Unsaved (deceived and foolish) minds hear this utterly profound truth as if it were utter foolishness! Of course in a literal sense a sick person know they are sick. Of course, Jesus as He often does, uses common experiences to speak spiritual truths. And so these soul who recognizes he or she is spiritual sick (with a virus called "sin") will manifest a humble, open, honest heart, a heart that is willing and ready to repent and rest by grace through faith in the Great Physician, Jesus, our Jehovah Rapha. Hendriksen on those who are sick (kakos) - When (Jesus) associates on intimate terms with people of low reputation He does not do this as a hobnobber, a comrade in evil, “birds of a feather flocking together,” but as a Physician, One Who, without in any way becoming contaminated with the diseases of His patients, must get very close to them in order that He may heal them! Moreover, it is especially the Pharisees who should be able to understand this. Are not they the very people who regard themselves as being healthy, and all others as being sick? (Borrow Baker NT Commentary: Luke) NET Note on who needs a physician (iatros) - Jesus' point is that He associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment. THEY ARE LIKE MANY "RELIGIOUS" FOLKS - AS A MEDICAL DOCTOR I LIKE COMPARE THEIR "RELIGION" TO A VACCINE THAT KEEPS THEM FROM CONTRACTING THE REAL "DISEASE," A RELATIONSHIP WITH JESUS! HAVE YOU EVER WITNESSED TO SOMEONE WHO IS FILLED WITH RELIGION WITHOUT RELATIONSHIP? THEY ARE MUCH MORE DIFFICULT TO SPEAK TO ABOUT JESUS AND THE GOSPEL, BECAUSE THEY THINK THEY ARE "WELL" AND DO NOT NEED THE GREAT PHYSICIAN! THIS DESCRIBES SO MANY IN AMERICA WHERE SOME SURVEYS RECORD THAT 75% OF INDIVIDUALS SURVEYED CLAIM TO BE A "CHRISTIAN!" SO DECEIVED! SO ETERNALLY TRAGIC! Mattoon adds "He explains to the Pharisees that He was the Great Physician and He did not go around healing people that were well! He came to help those who were sick with sin. It is pretty hard to reach sinners for Christ who think they don't need a Savior or don't believe they have done anything wrong. The Great Physician can do nothing for those who think they are not sick. If you are self-sufficient, if you recognize no personal needs, and if you go in a rebellious, self-chosen pathway, your choice will lead you to destruction. Those who recognize their sinfulness, however, find the gospel very appealing. They will find God's forgiveness and cleansing by turning to Christ for cleansing and forgiveness. The Pharisees did not benefit from the ministry of Jesus because they thought they were righteous people. Actually, the Pharisees were not righteous. They needed to be saved as much as the tax collectors, but they were unwilling to confess their sins and acknowledge their guilt. So they criticized the Doctor of all doctors for going to people who were seriously ill." (Mattoon - Treasures from the Scriptures) THOUGHT - Have you come to that place in your life where you knew you were desperately sin sick and in need of soul cleansing that can only be found in Jesus the Great Physician? Jesus is ever calling as in Mt 11:28-30+ Come to Me, all who are weary (OF YOUR SIN) and heavy-laden (WITH THE CONSEQUENCES OF YOUR SIN), and I will give you rest. 29 Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and YOU WILL FIND REST FOR YOUR SOULS. 30 “For (TERM OF EXPLANATION) My yoke is easy and My burden is light.” Jesus (2424)(Iesous) is transliterated from the Hebrew Yeshua which means Jehovah is help or Jehovah is Salvation. Jesus corresponds to the OT name Jehoshua is contracted to Joshua. Jesus =Savior (Mt 1:1, 16, 21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus Well (5198) (hugiaino verb from noun hugies = whole, healthy; English = hygienic = making sick folk whole) means to be in good health, to be healthy and wholesome, referring to literal, physical health as here and in (Luke 7:10). Most of the NT uses of hugiaino are figurative, describing that which is free from admixture of error and generally referring to Christian teaching or doctrine which is to accurately or correctly reflect the Bible and God's will and way. The first three NT uses hugiaino , all by Dr Luke, refer to the literal meaning, to be sound in health. The synoptic parallel passages in Mark 2:17+ and Mt 9:12+ translate healthy with the verb ischuo (instead of hugiano) which speaks of one having strength, and so in this context is used to convey the picture of visible strength and robust health. Hugiaino is used 12x in NT (Lk. 5:31; Lk. 7:10; Lk. 15:27; 1 Tim. 1:10; 1 Tim. 6:3; 2 Tim. 1:13; 2 Tim. 4:3; Tit. 1:9; Tit. 1:13; Tit. 2:1; Tit. 2:2; 3 Jn. 1:2) Need (5532)(chreia from chraomai = to use, make use of or chreos = a debt) means a necessity, what is needed or the occasion of need. 1. need, necessity Lk 10:42; Heb 7:11. crei,an e;cein have need Mt 3:14; 6:8; Mk 11:3; Lk 19:31, 34; 1 Cor 12:21, 24; Heb 5:12; 10:36.—2. need, lack, want, difficulty; be in need, lack something Mk 2:25; Ac 2:45; 4:35; Eph 4:28; Rev 3:17.—In other expressions Ac 20:34; Ro 12:13; Phil 4:16, 19.—3. the thing that is necessary Eph 4:29.—4. office, duty, service Ac 6:3. Luke's uses of chreia - Lk. 5:31; Lk. 9:11; Lk. 10:42; Lk. 15:7; Lk. 19:31; Lk. 19:34; Lk. 22:71; Acts 2:45; Acts 4:35; Acts 6:3; Acts 20:34; Acts 28:10 Physician (2395)(iatros from iaomai = to heal) healer, one who undertakes the cure of physical ailments. BDAG adds "one who undertakes the healing of supra-physical maladies, physician (of the soul) " Thayer comments on use in Luke 4:23 - "a proverb, applied to Christ in this sense: `come forth from your lowly and mean condition and create for yourself authority and influence by performing miracles among us also, that we may see that you are what you profess to be,' " Iatros - 6v - Matt. 9:12; Mk. 2:17; Mk. 5:26; Lk. 4:23; Lk. 5:31; Col. 4:14 Iatros in Septuagint - 2 Chr. 16:12; Job 13:4; Ps. 88:10; Pr 14:30; Isa. 26:14; Jer. 8:22 Sick (2560)(kakos) means badly, wrongly, wickedly Jn 18:23; Acts 23:5; Jas 4:3. Severely Mt 15:22; 17:15 be ill, sick Mt 4:24; Mk 6:55; Lk 5:31. Friberg - adverb; badly; (1) physically severely (Mt 21.41); idiomatically k. e;cein literally have badly, i.e. be ill, be sick (Mt 4.24); (2) morally, of a manner of speaking wrongly, incorrectly, with wrong motives (Jn 18.23) Kakos - 16v - cruelly(1), evil(1), ill*(5), sick(6), very(1), wretched(1), wrong motives(1), wrongly(1).Mt. 4:24; Mt. 8:16; Mt. 9:12; Mt. 14:35; Mt. 15:22; Mt. 17:15; Mt. 21:41; Mk. 1:32; Mk. 1:34; Mk. 2:17; Mk. 6:55; Lk. 5:31; Lk. 7:2; Jn. 18:23; Acts 23:5; Jas. 4:3 Kakos in Septuagint - Ex 22:27; Lev 19:14; Lev 20:9; Isa 8:21; Jer 7:9; Ezek 34:4 ILLUSTRATION - A businessman well known for his ruthlessness once announced to writer Mark Twain, "Before I die I mean to make a pilgrimage to the Holy Land. I will climb Mount Sinai and read the 10 Commandments aloud at the top." "I have a better idea," replied Twain. "You could stay in Boston and keep them." Twain was rebuking this man's hypocrisy and self-righteousness and stressed his need to start "walking" the truth instead of just "talking" about it. The attitude of self-righteousness was not the case with some of the tax collectors who realized they were sinners and needed to be saved from their sins. Christ was calling sinners to repentance and continues to do so today. If you want to march to the drum beat of the Lord, you will need to change your attitude about the Lord, about yourself, and the needs of others. God wants us to implement into our lives His way of living. (Mattoon - Treasures from the Scriptures) Follow Me It is not the healthy who need a doctor, but the sick. Mark 2:17 Today's Scripture & Insight: Mark 2:13-17 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) Health clubs offer many different programs for those who want to lose weight and stay healthy. One fitness center caters only to those who want to lose at least 50 pounds and develop a healthy lifestyle. One member says that she quit her previous fitness club because she felt the slim and fit people were staring at her and judging her out-of-shape body. She now works out 5 days a week and is achieving healthy weight loss in a positive and welcoming environment. Two thousand years ago, Jesus came to call the spiritually unfit to follow Him. Levi was one such person. Jesus saw him sitting in his tax collector’s booth and said, “Follow me” (Mark 2:14). His words captured Levi’s heart, and he followed Jesus. Tax collectors were often greedy and dishonest in their dealings and were considered religiously unclean. When the religious leaders saw Jesus having dinner at Levi’s house with other tax collectors, they asked, “Why does he eat with tax collectors and sinners?” (Mk 2:16). Jesus replied, “I have not come to call the righteous, but sinners” (Mk 2:17). Read Acts 9:10-19 and see how one man obeyed God and welcomed someone who was considered spiritually unfit. What were the results? How can you reach out to those who need the Savior? How can you help your church become a more welcoming place for the spiritually unfit? Jesus’ arms of welcome are always open. (ED: WERE HIS ARMS NOT OPENED WIDE EVEN AS HE DIED?) Diagnosis And Cure Read: Matthew 9:1-13 Those who are well have no need of a physician, but those who are sick. —Matthew 9:12 One of my favorite stories concerns the old country doctor who gave his patient a thorough examination, scratched his head in bewilderment, and asked, “Have you had this before?” When the patient answered, “Yes,” the doctor wrinkled his brow and said, “Well, you’ve got it again.” There’s nothing quite so frustrating as a problem that defies diagnosis. What a relief it is to find a skilled practitioner who can say with confidence, “This is your problem and this treatment will help.” Jesus Christ always correctly identified the condition of anyone who came to Him for help. From physically blind Bartimaeus (Mk. 10:46-52) to spiritually blind Nicodemus (Jn. 3:1-21+), Jesus put His finger on the person’s true need and offered an opportunity to trust Him for the solution. Nineteenth-century hymn writer Oscar Clute celebrated this truth in a very personal way as he wrote: Come and rejoice with me, I, once so sick at heart, Have met with One who knows my case, And knows the healing art. Come and rejoice with me, I, once so sick at heart, Have met with One who knows my case, And knows the healing art. Jesus is the master of diagnosis and cure. A Fresh Start Read: Luke 5:17-26 Those who are well have no need of a physician, but those who are sick. —Luke 5:31 In many countries, health laws prohibit reselling or reusing old mattresses. Only landfills will take them. Tim Keenan tackled the problem and today his business employs a dozen people to extract the individual components of metal, fabric, and foam in old mattresses for recycling. But that’s only part of the story. Journalist Bill Vogrin wrote, “Of all the items Keenan recycles . . . it’s the people that may be his biggest success” (The Gazette, Colorado Springs). Keenan hires men from halfway houses and homeless shelters, giving them a job and a second chance. He says, “We take guys nobody else wants.” Luke 5:17-26 tells how Jesus healed the body and the soul of a paralyzed man. Following that miraculous event, Levi answered Jesus’ call to follow Him and then invited his fellow tax collectors and friends to a banquet in honor of the Lord (Lk 5:27-29). When some people accused Jesus of associating with undesirables (Lk 5:30), He reminded them that healthy people don’t need a doctor—adding, “I have not come to call the righteous, but sinners, to repentance” (Lk 5:32). The power of God can turn a heart From evil and the power of sin; The love of God can change a life And make it new and cleansed within. —Fasick Salvation is receiving a new life. (Christ our life! Col 3:4+) INSIGHT: The religious leaders accused Jesus of blasphemy for claiming divine attributes for Himself (Luke 5:21+). Blasphemy is showing contempt or a lack of reverence for God or something sacred (v.20). A violation of the third commandment, it was punishable by death (Lev. 24:15-16+). Luke 5:32 "I have not come to call the righteous but sinners to repentance." Lu 4:18,19 15:7,10 18:10-14 19:10 24:47 Isa 55:6,7 57:15 Mt 18:11 Mk 15:7,10 Ac 2:38 3:19,26 5:31 17:30 20:21 26:18-20 1Co 6:9-11 1Ti 1:15,16 2Ti 2:25,26 2Pe 3:9 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:27-32 Jesus Came to Call and to Save Sinners - John MacArthur Luke 5:27-32 Jesus Came to Call and to Save Sinners - John MacArthur Luke 5:27-32 Why Jesus Does Not Save Good People - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Matthew 9:13+ But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” Mark 2:17+ And hearing this, Jesus said to them, “It is not those who are healthy who need a physician, but those who are sick; I did not come to call the righteous, but sinners.” JESUS' RESCUE MISSION: TO CALL SICK TO REPENT
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Barclay explains above. The new garment would be ruined, the patch would not match the old garment and the patch would eventually tear with washed (the unshrunk patch from the new garment would shrink and tear from the old garment). Matthew 9:16 says "and a worse tear results." No one tears a piece of cloth from a new (kainos) garment (Mk 2:21 = "unshrunk cloth") and puts it on an old (palaios) garment; otherwise he will both tear the new (kainos), and the piece from the new (kainos) will not match the old (palaios) - The new cloth speaks of the New Covenant of grace and the old garment speaks of Judaism and its ceremonial rituals and legalistic practices. One might say Judaism was "worn out" (palaios) and in need of something brand new (kainos), the Gospel. In fact the old garment of the legalistic system of rabbinic tradition had actually obscured the law of God (e.g. Mt. 15:3-6+). Jesus was not interested in mending the largely humanly fabricated legalistic religion of the Pharisees. The good news of salvation by grace through faith in Jesus could not be intermingled with the works-righteousness system of the Judaism of Jesus' day. As