Lucas 5
William Hendriksen · Citado em PreceptAustin
Lucas 5
Hendriksen - And no one pours new wine into old wineskins; otherwise the new wine will burst the skins and will be spilled, and the skins will be ruined NET Luke 5:37 And no one pours new wine into old wineskins. If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. GNT Luke 5:37 καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μή γε, ῥήξει ὁ οἶνος ὁ νέος τοὺς ἀσκοὺς καὶ αὐτὸς ἐκχυθήσεται καὶ οἱ ἀσκοὶ ἀπολοῦνται· NLT Luke 5:37 "And no one puts new wine into old wineskins. For the new wine would burst the wineskins, spilling the wine and ruining the skins. KJV Luke 5:37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. ESV Luke 5:37 And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. NIV Luke 5:37 And no one pours new wine into old wineskins. If he does, the new wine will burst the skins, the wine will run out and the wineskins will be ruined. ASV Luke 5:37 And no man putteth new wine into old wine-skins; else the new wine will burst the skins, and itself will be spilled, and the skins will perish. CSB Luke 5:37 And no one puts new wine into old wineskins. Otherwise, the new wine will burst the skins, it will spill, and the skins will be ruined. NKJ Luke 5:37 "And no one puts new wine into old wineskins; or else the new wine will burst the wineskins and be spilled, and the wineskins will be ruined. NRS Luke 5:37 And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and will be spilled, and the skins will be destroyed. YLT Luke 5:37 'And no one doth put new wine into old skins, and if otherwise, the new wine will burst the skins, and itself will be poured out, and the skins will be destroyed; old wineskins: Jos 9:4,13 Ps 119:83 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:33-39 The Uniqueness of the Gospel - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries. Parallel Passages Mt. 9:14–17; Mk 2:18–22; Lk 5:33–39 Matthew 9:17+ “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.” Mk 2:22+ “No one puts new wine into old wineskins; otherwise the wine will burst the skins, and the wine is lost and the skins as well; but one puts new wine into fresh wineskins.” Lk 5:33-39 gives four illustrations using pairs of things that do not mix, all pointing out that the old way of Judaism does not mix with the new way of the Gospel. First Illustration -- Feasting and Fasting (Lk 5:33-35) Second Illustration -- New patch on Old garment (Lk 5:36) Third Illustration -- New wine in Old wineskins (Lk 5:37-38) Fourth Illustration -- New wine and Old wine (Lk 5:39) Ancient Wineskin NEW WINE IN OLD WINESKINS And no one puts new wine (oinos) into old (palaios) wineskins (akso) - This is a fact everyone knew. The new wine would ferment, expand the wineskin and cause it to burst! Remember that Jesus is using illustrations of pairs of things that do not mix, all pointing out that the old way of Judaism does not mix with the new way of the Gospel. Jesus came to bring new life to all who trust Him. As an aside it is fitting that Jesus' first miracle was turning water into wine at a wedding feast (Jn 2:11+), foreshadowing that He had come to earth to inaugurate the "new wine, " the "good (best) until last" wine (John 2:1+), the "new wine" of the New Covenant, the Gospel of grace, which would replace the "old wine" of the Old Covenant (cf Heb 8:13+). The natural man likes his old ways. He likes his old wine -- that is, his old religion. -- J. Vernon McGee ESV Study Bible note on no one - No one is best understood as an ironical condemnation of the Pharisees, who favored the past and rejected the arrival of the kingdom and the “new covenant” (Lk 22:20) it brought. The point of these two metaphors is that one cannot mix the old and the new covenant, and that the new covenant era inaugurated by Jesus’ coming will require repentance (Mt. 4:17), regeneration (cf. John 3:3), and new forms of worship (cf. John 4:24). New wine is either recently pressed grape juice, either ready for fermentation or having just begun to ferment. Just as new wine could not be placed in old wineskins without bursting them, Judaism was not compatible with the "new wine" of the Gospel, for the result would be neither true Judaism or the true Gospel. Any attempts to mix the glorious Gospel with other religious systems will result in an inferior, ineffective Gospel, which is really no "good news" at all (see comments on Galatians 1:6-7+)! (See ESV Study Bible) (See also MacArthur's notes above on the Gospel). J
Lucas 5
Hendriksen - Simon receives this order, faith and doubt, trust and misgiving, are battling it out. His fisherman’s expertise raises a doubt and whispers to him that he must not obey Jesus. His conscience, illuminated by faith, tells him that he must obey. Faith conquers, though still tempered with some misgiving. (Borrow Baker NT Commentary: Luke) But (nevertheless) - term of contrast. They had finished their night of fishing and caught nothing, but (marks a change of direction) they would go out to fish again. The adverb nevertheless means despite anything to the contrary and is usually following a concession. Peter knew Jesus was no ordinary carpenter and probably recalled that He was the one who had healed his mother-in-law. I will do as You say and let down (chalao) the nets (diktuon) - ("But at your word" = NET) The NET Note explains "The expression "at your word," which shows Peter's obedience, stands first in the Greek clause for emphasis." THOUGHT - Jesus said it and that was enough for Peter! Too often we are like adolescents who when told to do something respond with "Why?" Well, the reason "why" is that they have just been told. If that is enough for parents to warrant their children's obedience, how much more is does a word from Jesus warrant our unhesitating obedience? Did Jesus tell you to do something, even something somewhat surprising (as in this story in Luke) in your quiet time this morning in His Word? Did He bring to mind someone to whom you need to offer the gift of forgiveness today? We need to be like Peter, and go out into the deep waters and drop our net! Remember the context is that these experienced fishermen had not caught any fish and it would have been easy (and even reasonable) to respond to Jesus that it was not a good day to fish. But Peter said "I will do as you say!" We need to do the same! It wasn't logical. It wasn't based on evidence. It was based on the spoken word of Jesus! Some other examples of Jesus' word as command - Mt 8:8 "just say the word, and my servant will be healed." (cf Lk 7:7) "They have kept Your Word." (Jn 17:6, cf Rev 3:10). Bock adds that "despite appearances and against his professional judgment, he follows the teacher's command to let down the nets. Simon Peter is responsive to God's messenger and thus an example of faith." Related Resources: The Art of Man Fishing - Thomas Boston (audio) (Written format) Master (1988)(epistates from ephistemi = to set over) means "superintendent," a person of high status, chief, commander. All NT uses are by Luke, all spoken by the disciples (except the use by the 10 lepers in Lk 17:13) and all refer to Jesus. Matthew and Mark use either "Teacher" or "Rabbi" instead of Master. TDNT comments that "the transcription rabbi used by the other Evangelists is avoided by the Hellenist Luke (directed to Greek audiences who would not understand "rabbi")." Luke employed epistates as an equivalent of didaskalos, “teacher” (Luke 8:24; cf. Mark 4:38; 9:38; Luke 9:49). Epistates could describe a chief commander, a magistrate, a governor of a city, or a president of a college, but one thing all have in common is authority. In using Master Simon recognized Jesus' authority. Epistates - 7x in 6v - Lk. 5:5; Lk. 8:24; Lk. 8:45; Lk. 9:33; Lk. 9:49; Lk. 17:13 Encylopedia Britannica on epistates - The 5th-century-BCE Athenian epistatēs acted as chairman of the prytaneis, the executive committee of the Boule (council), and, for the 24-hour period of this office, functioned as the head of the government, keeping the seal of the state and the key to the treasury. In various periods he may have had administrative, political, fiscal, judicial, or military responsibilities. In the Hellenistic kingdoms and Egypt, the epistatēs became the district official of a nomós (province) or a subject city. Epistates - 9x in 8v- Ex. 1:11; Ex. 5:14; 1 Ki. 2:35; 1 Ki. 5:16; 2 Ki. 25:19; 2 Chr. 2:2; 2 Chr. 31:12; Jer. 29:26; Jer. 52:25; Septuagint Usage - In the Septuagint epistatēs maintains its general meaning of one in authority in a variety of settings. It is used in Exodus 1:11 and 5:14 of the Egyptian overseers who directed the Jewish forced labor crews. In 1 Kings 5:16 and 2 Chronicles 2:2 it is used of the foremen who supervised the quarry workers who prepared materials for Solomon’s temple. Elsewhere, the word describes the officer in charge of the garrison when Jerusalem fell to Babylon (2 Kings 25:19), or the Levite who supervised the storage of offerings brought to the temple (2 Chronicles 31:12). (Gilbrant) Ralph Earle on Master - The noun comes from the verb ephistemi, "set over." So it means "any sort of a superintendent or overseer." Thayer goes on to say that it was used by the disciples "when addressing Jesus, who called him thus 'not from the fact that he was a teacher, but because of his authority' (Bretschneider)" Liddell-Scott on epistates - one who stands near or by, a suppliant, Od. 2. in battle-order, one's rear rank man (as parastates is the right- or left-hand man, prostates the front-rank man), Xen. II. one who stands or is mounted upon a chariot, c. gen., Soph., Eur. 2. one who is set over, a commander, Trag.; of a tutelary god, Soph.; president, steward of the games, a training-master, Xen. III. at Athens the President of the boule, and ekklesia, Aeschin., Dem. 2. an overseer, superintendent, in charge of any public works, Id. IV. the caldron for the hot bath which stood over the fire, Ar. Gilbrant on epistates in classical Greek use - This word occurs in a wide range of meanings in classical Greek. It can denote “one who stands near,” as in the case of one who stands behind the front-rank soldier in battle. Or it can refer to “one who stands or is mounted upon,” like a charioteer (Liddell-Scott). More often, it refers to one who was set over some area of responsibility, whether as one who watches over herds, an inspector of public works, the leader of a temple, a music teacher, or the head of an athletic training group. The president of the ruling council of Athens was called an epistatēs. It was used at times for an overseer or headmaster of a group of children being educated. (Complete Biblical Library Greek-English Dictionary) We worked hard (2872)(kopiao from kopos = labor, fatigue) This root word kopos is used in secular Greek of “a beating,” “weariness” (as though one had been beaten) and “exertion,” was the proper word for physical tiredness induced by work, exertion or heat. Kopiao means to to exhibit great effort and exertion, to the point of exhaustion, the point of physically becoming worn out, weary or faint. It is interesting that Jesus calls these men from the hard work of kopiao, and this same verb is used in Jesus calling all men from hard labor to "Come!" Come (aorist imperative - Command that conveys sense of urgency - Do it now! Don't delay! Not naturally possible for no man seeks God but must be energized by the Holy Spirit to obey) to Me, all who are weary (kopiao) and heavy-laden, and I will give you rest (Matthew 11:28+) Nothing (3762) oudeis from ou = absolutely not + dé = but + heis = one) Literally "but absolutely not one" no one, nothing, none at all; emphasizes not even one, not the least. Oudeis is used as a negating adjective (not even one) to negate a noun, denying absolutely and objectively (e.g., Lk 4:24) Note that oudeis differs from medeís which also is often translated "no one" as the negative particle ou differs from me. Thus ou = absolutely NOT and is objective while me = conditionally NOT and is subjective. For example Paul uses oudeis twice in 1 Cor 12:3+ "Therefore I make known to you that NO ONE speaking by the Spirit of God says, “Jesus is accursed”; and NO ONE can say, “Jesus is Lord,” except by the Holy Spirit." Mattoon - What Jesus was recommending seemed fruitless and illogical. Peter knew that the fish were not as active in the day as they were in the night hours. They did not feed near the surface of the waters during the day because of the heat. It would also be much more difficult to catch the fish in the day because they could see the nets and boats. The fact that Jesus was a carpenter, and not a fisherman, probably did not help matters at all. Nevertheless, Peter tells the Lord, "If you say so Lord, I will go ahead and do what you command." Beloved, God's commands are not always logical, practical, or convenient. Where is the faith in that? We do not think the same way as the Lord thinks. This is what Isaiah tried to get across to us.Isaiah 55:8-9. (Mattoon - Treasures from the Scriptures) We have examined four elements of this story thus far. • The Crush of the Crowd • Christ Teaches from the Boat • The Command for a Blessing • The Complaint and Compliance of Peter • Next, the Complications from not Following Instructions A miraculous catch of fish was repeated again in John 21:1-12 but this time after the Lord had been resurrected 1 After these things Jesus manifested Himself again to the disciples at the Sea of Tiberias, and He manifested Himself in this way. 2 Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of His disciples were together. 3 Simon Peter *said to them, “I am going fishing.” They *said to him, “We will also come with you.” They went out and got into the boat; and that night they caught nothing. 4 But when the day was now breaking, Jesus stood on the beach; yet the disciples did not know that it was Jesus. 5 So Jesus *said to them, “Children, you do not have any fish, do you?” They answered Him, “No.” 6 And He said to them, “Cast the net on the right-hand side of the boat and you will find a catch.” So they cast, and then they were not able to haul it in because of the great number of fish. 7 Therefore that disciple whom Jesus loved *said to Peter, “It is the Lord.” So when Simon Peter heard that it was the Lord, he put his outer garment on (for he was stripped for work), and threw himself into the sea. 8 But the other disciples came in the little boat, for they were not far from the land, but about one hundred yards away, dragging the net full of fish. 9 So when they got out on the land, they *saw a charcoal fire already laid and fish placed on it, and bread. 10 Jesus *said to them, “Bring some of the fish which you have now caught.” 11 Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. 12 Jesus *said to them, “Come and have breakfast.” None of the disciples ventured to question Him, “Who are You?” knowing that it was the Lord. The Master Fisherman Read: Luke 5:1-11 Nevertheless at Your word I will let down the net. —Luke 5:5 I’m a fisherman. I know how to catch the smallmouth and walleye and panfish that inhabit the lake by our small cabin. I know where the fish lurk, their feeding habits, and the best times to fish. I have my own proven lures and successful strategies. So I’m reluctant to take the advice of someone who rows over and tells me how to catch the fish in “my” lake. So I can sympathize with Peter in today’s Bible reading from Luke 5. He knew how to catch fish in the Sea of Galilee. It was “his” lake, but he had been out all night and hadn’t caught a thing. “Sometimes the fish just don’t cooperate,” I can hear him say. Then Jesus told him, “Let down your nets for a catch” (Lk 5:4). Peter said, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net” (Lk 5:5). He caught so many fish, he needed help to bring them to shore! Jesus then told Peter, “From now on you will catch men” (Lk 5:10). Jesus was more concerned that Peter learn to fish for souls. When it comes to fishing for souls, the issue is not how good we are at persuading people. It’s whether we are obeying the Master whenever His Spirit directs us to share the gospel story. Today, “let down your nets for a catch.” If you want to fish for souls, Seek to follow Christ's commands; Lay aside unworthy goals, Let Him lead you by His hand. —Hess The next person you meet may need to meet Jesus. Thomas Boston’s answer to the question why does the Lord begin with this picture of our calling being like that of a fisherman?: 1] The design and work of fishermen is to catch fish. This is the work to which Christians have been called, to bring souls to God. 2] Fishermen’s work is hard work, exposed to the cold and wet, so is the work of evangelism. (ED: cf Peter's statement in Lk 5:5+ "Master, we worked hard [kopiao] all night") 3] Bad weather won’t keep the fisherman from fishing, nor will it prevent the Christian from bearing witness to Jesus Christ to win men for God. 4] Fishermen observe in what places they should cast their nets, and where they may expect fish. So preachers observe the two places their nets should be cast, in the public assemblies of God’s people and in private conversations. 5] Fishermen may toil long and catch nothing but they don’t give up fishing. So too preachers may preach for years and catch few souls but that does not mean they give up. “Hold on, O my soul, and give not way to these discouragements. You know not but Christ may come and teach you to let down your net on the right side of the ship, and may yet be a fisher of men.” 6] Fishermen catch fish with a net, and so preachers have a net with which to catch souls. That net is the everlasting gospel. Here are Boston's original words that have been summarized above. Ministers are fishers by office; they are catchers of the souls of men, sent “to open the eyes of the blind, and to turn them from darkness to light, and from the power of Satan unto God,” Acts 26:18. Preachers of the gospel are fishers; and their work, and that of fishers, agree in several things. 1. The design and work of fishers is to catch fish. This is the work that preachers of the gospel have taken in hand, even to endeavour to bring souls to Christ. Their design in their work should be the same. Tell me, O my soul, what is thy design in preaching? for what end dost thou lay the net in the water? is it to shew thy gifts, and to gain the applause of men? Oh! no. Lord, thou knowest my gifts are very small; and had I not some other thing than them to lean to, I had never gone to a pulpit. I confess, that, for as small as they are, the devil and my corruptions do sometimes present them to me in a magnifying glass, and so would blow me up with wind. But, Lord, thou knowest it is my work to repel these motions. An instance of this see in my Diary, Jan. 1. 1699. But of this see afterwards. 2. Their work is hard work; they are exposed to much cold in the water. So is the minister’s work. 3. A storm that will affright others, they will venture on, that they may not lose their fish. So should preachers of the gospel do. 4. Fishers catch fish with a net. So preachers have a net to catch souls with. This is the everlasting gospel, the word of peace and reconciliation, wherewith sinners are caught. It is compared to a net wherewith fishers catch fish, (1.) Because it is spread out, ready to catch all that will come into it, Isa 55:1. “Ho, every one that thirsteth, come ye to the waters; and he that hath no money, come ye, buy and eat; yea, come, buy wine and milk, without money, and without price.” God excludes none from the benefits of the gospel that will not exclude themselves; it is free to all. (2.) Because as fish are taken unexpectedly by the net, so are sinners by the gospel. Zaccheus was little thinking on salvation from Christ, when he went to the tree. Paul was not thinking on a sweet meeting with Christ, whom he persecuted, when he was going post-haste on the devil’s errand; but the man is caught unexpectedly. Little wast thou thinking, O my soul, on Christ, heaven, or thyself, when thou went to the Newton of Whitsome*, to hear a preaching, when Christ first dealt with thee; there thou got an unexpected cast. (3.) As fish sometimes come near and touch the net, and yet draw back; so many souls are somewhat affected at the hearing of the gospel, and yet remain in the gall of bitterness, and the bond of iniquity. So Herod heard John the Baptist gladly; but yet the poor man was not caught. Wonder not then, O my soul, that thou seest some affected in the time of preaching; and yet when they are away again, all is worn off. (4.) Some fish that have not been taken fast hold enough by the net, struggle and get out again. So some souls have their convictions, and may seem to be caught; but yet, alas! they stifle all their convictions, stay in the place of the breaking forth; their goodness is like the morning cloud, and as the early dew that soon passeth away. Wherefore, O my soul, if ever thou be taken up with exercised consciences, have a care that thou do not apply the cure before the wound be deep enough. Take all means to understand whether the soul be content to take Christ on his own terms or not. Alas! many this way, by having the wound sourfed over, are rather killed than cured. (5.) All that are taken in the net do make some struggling to get free. Even so every one whom the Lord deals with by his word and Spirit, make some kind of resistance, before they are thoroughly caught. Cras, Domine, says Augustine; et modo, Domine, donec, modo non haberet modum. And this thou also knowest, O my soul, how thou wouldst have been content to have been out of the net. Oh! the wickedness of the heart of man by nature! opposite is it, and an enemy to all that may be for its eternal welfare. There is indeed a power in our will to resist, yea, and such a power as cannot but be exercised by the will of man, which can do nothing but resist, till the overcoming power of God, the gratia victrix, come and make the unwilling heart willing, Phil. 2:13. (6.) Yet this struggling will not do with those which the net has fast enough. So neither will the resistance do that is made by an elect soul, whom God intends to catch, John 6:37. All that the Father hath given me, shall come to me. Indeed God does not convert men to himself against their will, he does not force the soul to receive Christ; but he conquers the will, and it becomes obedient. He that was unwilling before, is then willing. O the power of grace! When God speaks, then men shall hear; then is it that the dead hear the voice of the Son of man, and they that hear do live. (7.) In a net are many meshes in which the fish are caught. Such are the invitations made to sinners in the gospel, the sweet promises made to them that will come to Christ; these are the meshes wherewith the soul is catched. This then is gospel-preaching, thus to spread out the net of the gospel, wherein are so many meshes of various invitations and promises, to which if the fish do come, they are caught.—But yet, (8.) Lest the net be lifted up with the water, and so not fit for taking fish, and the fish slight it, and pass under it; there are some pieces of lead put to it, to hold it right in the water, that it may be before them as they come. So lest invitations and promises of the gospel be slighted, there must be used some legal terrors and law-threatenings to drive the fish into the net. Thou seest then that both law and gospel are to be preached, the law as a pendicle of the gospel-net, which makes it effectual; the law being a schoolmaster to bring us to Christ. (9.) The meshes must not be over-wide, lest the fish run through. So neither must thy doctrine be general, without particular application, lest thou be no fisher of men. Indeed men may be the better pleased, when thou preachest doctrine so as wicked men may run out-through and in-through it, than when thou makest it so as to take hold of them: but be not a servant of men. (10.) Neither must they be too neat and fine, and curiously wrought, lest they hold out the fish. So have a care, O my soul, of striving to make by wit any fine and curious discourse, which thy hearers cannot understand. Of this more afterwards. 5. Fishers observe in what places they should cast their nets, and where they may expect fish. So do thou, O my soul, observe where thou mayst catch souls. There are two pools wherein the net should be set. (1.) In the public assemblies of the Lord’s people. There it was that Lydia’s heart was opened. The pool of ordinances sometimes is made healing water to souls pining away in their iniquity. (2.) In private conference. Many times the Lord is pleased to bless this for the good of souls. Some have found it so. But more of these things afterwards, when I come to following Christ. 6. Lastly, Fishers may toil long, and yet catch nothing; but they do not therefore lay aside their work. So may preachers preach long, and yet not catch any soul, Isa. 49:4. and 53:1; but they are not to give over for all that. O my soul, here thou art checked for thy behaviour at some times under the absence of Christ from ordinances, when thou hast been ready to wish thou hadst never taken it in hand. This was my sin: the good Lord pardon it. It becomes me better to lie low under God’s hand, and to inquire into the causes of his withdrawing his presence from me and from ordinances, and yet to hold on in duty till he be pleased to lay me by. Have a care of that, O my soul, and let not such thoughts and wishes possess thee again. Forget not how God made thee to read this thy sin, in thy punishment, Diary, Nov. 13, 1698. Hold on, O my soul, and give not way to these discouragements. Thou knowest not but Christ may come and teach thee to let down the net at the right side of the ship, and thou mayst yet be a fisher of men. Trust God thou shalt yet praise him for the help of his countenance as thou hast done, and perhaps for some souls that thou mayst be yet honoured to catch. (A Soliloquy on the Art of Man-Fishing) First Fish Jesus said to them, "Follow Me, and I will make you become fishers of men." —Mark 1:17+ Today's Scripture: Mark 1:16-20 In one of my photo albums is a picture of a friend cradling—no, hugging—a large fish to his chest as if he’d just found a long-lost friend. I ask myself, “Why is he sliming himself with that fish?” Then I remember: It was his first steelhead—ever! I recall well my first “fish.” I was driving along and thinking about what a friend had said the day before. He regularly leads people to faith in Jesus Christ, and I had asked him how he knew they were willing to talk about spiritual things. “It’s easy,” he replied. “I ask ’em.” “Well,” I said to myself, “I can do that. I’ll ask the next person I meet.” As it turned out, the next person I met was a student along the highway thumbing a ride. I picked him up and we chatted for a while. As we neared his destination, I turned to him and asked, “Do you have an interest in spiritual things?” He looked at me for a moment and replied, “I’ve been looking for God all my life. Can you tell me how to know Him?” He was my first “fish” (Mark 1:17). I love to tell the story, For some have never heard The message of salvation From God's own holy Word. —Hankey Fishers of men cast their nets in faith and draw them in with love. Where Are The Fish? Follow Me, and I will make you become fishers of men. —Mark 1:17+ Today's Scripture: Mark 1:14-20 A pastor told me a fascinating story of a church in a Canadian fishing village. The founding fathers had chosen to build the church at the rocky edge of the Atlantic Ocean. Because it was located in the center of where the fishermen and townspeople lived, the church flourished. As the congregation grew, however, the members decided to construct a new building far from the waterfront. Then an interesting thing happened. They seemed to lose their zeal for the lost after they moved. Why? Some said it was because they were no longer among the people. We see in Mark 1 that Jesus began His ministry by walking along the Sea of Galilee and calling fishermen to be His disciples. He told them, “Follow Me, and I will make you become fishers of men” (Mark 1:17). Where are the “fish” in our communities? Do we expect them to come on their own to our church and hear the pastor present the gospel? Or have we chosen to follow Christ and become fishermen who dare to go to where the fish are, taking the message of life and hope to our schools and workplaces and neighborhoods? You do not have to cross the seas Nor foreign lands explore To share God's Word with needy souls— You'll find them right next door. —Anon. After accepting Christ's invitation to come, (Mt 11:28-30+) we must obey His commission to go. (Mt 28:18-20+) Fish Hard Read: Mark 1:14-20 Follow Me, and I will make you become fishers of men. —Mark 1:17+ Okay, I admit it. I like to fish. No, I’m not the buy-the-latest-bass-boat, get-out-every-weekend kind of guy. But I enjoy fishing for walleyes at a nearby dam in the summer or catching perch through the ice on one of Michigan’s many lakes in winter. That makes me interested in things related to fishing. So I was hooked when I saw this bumper sticker on the back of an old pickup truck: Life’s Short: Fish Hard I chuckled, but the more I thought about it the more I was caught by this idea: As a follower of Jesus Christ, I am a “fisher of men.” I have been commanded by the Lord Jesus to proclaim the gospel message (Matt. 28:19-20), to tell others about the wonderful, saving love of God for all people. I thought too about the statement, “Life’s short.” It is! How quickly 10, 20, 30 years pass. All too soon our children are starting school, graduating, marrying, having children of their own. All too quickly those friends and family members we always wanted to talk to about Jesus Christ are no longer with us. Fishing Tips Go where the “fish” are. Use the right “bait.” Be patient! It’s never out of season to fish for souls. A New Purpose “Come, follow me,” Jesus said, “and I will send you out to fish for people.” Mark 1:17 Today's Scripture & Insight: Mark 1:16–22 Jacob Davis was a tailor with a problem. It was the height of the Gold Rush in the 1800s American West and the gold miners’ work pants kept wearing out. His solution? Davis went to a local dry goods company owned by Levi Strauss, purchased tent cloth, and made work pants from that heavy, sturdy material—and blue jeans were born. Today, denim jeans in a variety of forms (including Levi’s) are among the most popular clothing items in the world, and all because tent material was given a new purpose. Simon and his friends were fishermen on the Sea of Galilee. Then Jesus arrived and called them to follow Him. He gave them a new purpose. No longer would they fish for fish. As Jesus told them, “Come, follow me, . . . and I will send you out to fish for people” (Mark 1:17). With this new purpose set for their lives, these men were taught and trained by Jesus so that, after His ascension, they could be used by God to capture the hearts of people with the message of the cross and resurrection of Christ. Today, we follow in their steps as we share the good news of Christ’s love and salvation. Help me, Lord, to represent You well so that others might be drawn to Your love and salvation. With our new life in Christ we have been given a new purpose. Luke 5:6 When they had done this, they enclosed a great quantity of fish, and their nets began to break they enclosed: 2Ki 4:3-7 Ec 11:6 Joh 21:6-11 Ac 2:41 4:4 1Co 15:58 Ga 6:9 See Raphael's depiction of the catch of a great quantity of fish 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 A MIRACULOUS CATCH When they had done this - Done what? Simple but complete obedience. Note the contrast - worked hard yield nothing. Obeying yielded abundant "fruitfulness." This is a perfect illustration of John 15:5 where Jesus declared “I am the vine, you are the branches; he who abides in Me and I in him, he bears much fruit (IN THIS CASE ABIDING WAS SIMPLY OBEYING), for apart from Me you can do nothing (EVEN FISHING - BUT ULTIMATELY IN FISHING FOR MEN - WE MUST ABIDE TO BE FRUITFUL)." THOUGHT - Is Jesus telling you to do something? Are you hesitating to obey? Be careful for delayed obedience is often overt disobedience. Blessedness in the Christian life is as simple as completely obeying our Master, even when the commands seem illogical. A man (he and his wife are about 52 with no children) I taught the Word about 10 years ago recently called me and said "I think God is calling me to close my successful business in Austin, sell my house and move to Kenya to teach pastors how to study the Word of God inductively." While I was somewhat surprised, I was even more pleasantly surprised when he said his house was on the market and they had already sold all their furniture! His move at his age does not seem very logical to his parents and his siblings. I think he will enclose "a great quantity of fish" which we will see in eternity future. We shall see. They will head for Africa in the summer of 2017. Hopefully I will remember to give you a follow up of them dropping everything material for the privilege of obtaining the things eternal. May their tribe increase! Amen. They enclosed (sugkleio) a great quantity of fish - Why? As noted above because of obedience. Fruitful fishers of men must be obedience to the Master Fisher of men.
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Hendriksen commenting on signaling partners writes that "In unity there is strength." (cf Esther 4:16; Phil. 2:2) And they came and filled (pimplemi) both of the boats (ploion) - Hendricksen adds "Here is an example of the lavish generosity of our Lord. When he gives he does not stint. “He giveth and giveth and giveth again.” (See Mt. 14:20, 21; 15:37, 38)"
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Hendriksen - When one is confronted with Jesus, it is impossible to remain neutral. His enemies react to his miracles with hatred and reviling; his true disciples, with homage and reverence. They stoop and worship. (Borrow Baker NT Commentary: Luke) David
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Hendriksen adds that "The healings brought about by Jesus were complete and instantaneous. Peter’s mother-in-law does not have to wait until the following day to be cured of her fever (Luke 4:38, 39). The paralytic immediately begins to walk away, carrying his little bed (Lk 5:17–26). The withered hand is restored at once (Lk 6:6–11). The demoniac, wild a moment earlier, all at once is fully cured (Lk 8:26–39). The same holds with respect to the woman who touched Christ’s garment (Lk 8:43–48). Even the dead daughter of Jairus is in one moment restored to life, so that she arises and is given something to eat (Lk 8:40–42, 49–56). Let the healers of today imitate this! Let them cure every illness immediately. Yes, let them even raise the dead (Lk 7:11–17), for if their claim to be able to do what Jesus did and what he commanded his apostles to do is valid, they should certainly also raise the dead (Matt. 10:8). So far, however, they have not succeeded in doing this. In fact, they have not even succeeded in getting rid of death by denying its existence." (Borrow Baker NT Commentary: Luke)
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Hendriksen says the Pharisees "separated themselves not only from ceremonial impurity, from the heathen, publicans and “sinners,” but even in a sense from the indifferent Jewish multitudes, whom they derisively dubbed “the people who do not know the law” (John 7:49)." (Borrow Baker NT Commentary: Luke) Who had come from every village - This refers to these religious leaders. The news about Jesus had spread to such an extent that it was causing concern with the Pharisees and scribes all over Palestine! And all that "viral spread" without Facebook post or a youtube video of His miracles! Lk 5:15 said "the news about Him was spreading even farther" and the mention of Galilee, Judea and Jerusalem means that by now Jesus was "national news," even without the news media! The Scribes are frequently mentioned in Luke with the Pharisees (Lk 5:21, 30; 6:7; 11:53; 15:2) or the chief priests (Lk 9:22; 19:47; 20:1, 19; 22:2, 66; 23:10). Who had come from every village of Galilee and Judea and from Jerusalem - Jesus was in the Galilee (Capernaum) but WORD HAD SPREAD far and wide and they were even coming from Jerusalem to check Him out!
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Hendriksen says "four “friends in need” who were proving to be “friends indeed.” Barclay on a typical house in that day - The Palestinian house was flat-roofed. The roof had only the slightest tilt, sufficient to make the rain water run off. It was composed of beams laid from wall to wall and quite a short distance apart. The space between the beams was filled with close packed twigs, compacted together with mortar and then marled over. It was the easiest thing in the world to take out the packing between two beams. In fact coffins were very often taken in and out of a house via the roof. NET Note on tiles (Greek = keramos - used only in Lk 5:19 and once in 2 Sa 17:28 for "pottery") - There is a translational problem at this point in the text. The term Luke uses is keramos. It can in certain contexts mean "clay," but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is "roof tile" (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported "a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw" (J. F. Strange and H. Shanks, "Has the House Where Jesus Stayed in Capernaum Been Found?" BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers. Whether the roof was tile or clay mixed with straw is of little note for the important point is that these four resourceful men found a way. Furthermore, they must have had complete faith that Jesus could heal the paralytic or they would have given up. They must have also really had compassion on this poor man, a quality God loves to see (Mt 9:13, 12:7 quoting Hos 6:6, cf Micah 6:8). This is surely an example (albeit somewhat of a literal rendering) of "bear one another's burdens and thereby fulfill the law of Christ" (Gal 6:2). Into the middle of the crowd, in front of Jesus - Notice that Jesus does not complain or grumble about the falling dust and dirt, the noise and the interruption of His teaching! He is amazing! THOUGHT - O for us to be such compassionate and diligent friends that we would spare no effort to bring our sin paralyzed friends right in front of Jesus! How? There are many ways to set them in front of Jesus -- Offer to study the Gospel of John with them, pray for them without ceasing, perform acts of kindness and compassion, etc. Stretcher (only here and Lk 5:24)(2826)(klinidion a diminutive of the more common kline - bed) a small bed, couch; for carrying a sick person mat, pallet, cot. It does not occur in the Septuagint. Another diminutive, klinarion is found in Acts 5:15. Moulton-Milligan cite evidence that these diminutives were used especially of devices for carrying or transporting the sick, a suggestion which may enhance the reputation of Luke as a physician, or at least as one with special knowledge of medical practices. In the parallel account in Mark 2:4,9,11 the word is krabattos and in Matthew 9:2,6 kline. Luke 5:20 Seeing their faith, He said, "Friend, your sins are forgiven you." NET Luke 5:20 When Jesus saw their faith he said, "Friend, your sins are forgiven." GNT Luke 5:20 καὶ ἰδὼν τὴν πίστιν αὐτῶν εἶπεν, Ἄνθρωπε, ἀφέωνταί σοι αἱ ἁμαρτίαι σου. NLT Luke 5:20 Seeing their faith, Jesus said to the man, "Young man, your sins are forgiven." KJV Luke 5:20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. ESV Luke 5:20 And when he saw their faith, he said, "Man, your sins are forgiven you." NIV Luke 5:20 When Jesus saw their faith, he said, "Friend, your sins are forgiven." ASV Luke 5:20 And seeing their faith, he said, Man, thy sins are forgiven thee. CSB Luke 5:20 Seeing their faith He said, "Friend, your sins are forgiven you." Seeing their faith: Ge 22:12 John 2:25 Ac 11:23 14:9 Jas 2:18 Friend: Lu 7:48 Ps 90:7,8 107:17,18 Isa 38:17 Mt 9:2 Mk 2:5 Joh 5:14 2Co 2:10 Col 3:13 Jas 5:14,15 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 Mark 2:5+ has "And Jesus seeing their faith said to the paralytic, "My son (teknon = instead of Luke's "Friend"), your sins are forgiven." Mt 9:2+ has "And behold, they were bringing to Him a paralytic, lying on a bed; and Jesus seeing their faith said to the paralytic, "Take courage, My son, your sins are forgiven." JESUS FORGIVES SINS Seeing their faith (pistis) - Who is "their?" This seems to be all 5 men (Mark 2:3 says four men carried the paralyzed man). Not only does Jesus see their faith, but He sees the greater need!
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Hendriksen adds that "though the five did not talk, they trusted! And that was what really mattered. The confidence of the five touched the very heart of Jesus, who now, in accents tender yet firm, said to the paralytic, “Man, your sins are forgiven you.” It was definitely the faith of the five that caused these words to flow from the Savior’s lips. For corroborating passages, showing how very important Jesus regarded faith to be, see Luke 7:9, 10; 8:48, 50; 17:19; 18:42; and see also Heb. 11:32 f. THOUGHT - THESE 4 HAD VICARIOUS FAITH (SEE ADDITIONAL NOTE) -- BUT WHAT IS VICARIOUS FAITH? - Obviously we as believers cannot take others to Heaven with us based solely on our faith. Each soul must express his or her own personal faith in Jesus? So what is vicarious faith as seen in these 4 men whose faith resulted in another man being brought to Jesus? Simply this -- they believed Jesus could heal their paralyzed friend if they could get him to Jesus. How is this vicarious faith manifested today? When we pray for others to believe in Jesus is that not vicarious faith. I prayed for my 2 youngest children for 20 years before they surrendered to Jesus! My father prayed for me for 20 years before I believed! Here are thoughts from A B Bruce on Luke 5:18-26 (the parallel of Mark 2:1ff). He writes "We have here a distinct recognition of the value of intercessory prayer, or, if I may so express myself, of vicarious faith. God, we learn therefore, hears prayers of believing men offered up not for themselves but for others. (1) This doctrine is Scriptural. Abraham, Moses, &c. (2). This doctrine is reasonable. It can give a good account of itself before the bar of philosophy. It is a wise, God-worthy policy to encourage men to pray, live, and even die for one another, in the assurance that they pray not, live not, die not in vain. (3). The duty arising out of the foregoing doctrine is plain. It is without ceasing to desire and to pray for the well-being, spiritual and temporal, of all men, specially of those whose case Providence brings closest home to us. G Campbell
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Hendriksen writes - “Who is this fellow that speaks blasphemies?” If these critics had made a thorough and prayerful study of Isa. 35:5, 6; Isa 42:8, 9; Isa 61:1, 2, etc., they would have known better. This shows why earnest, systematic, prayerful Bible study is required. Johann Bengel adds that "Blasphemy is committed when (1.) things unworthy of God are attributed to Him; (2.) things worthy of God are denied to Him; (3.) when the incommunicable attributes of God are attributed to others." NET Note - Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry. John
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Hendriksen - The scribes were right in considering the remission of sins to be a divine prerogative (Ex. 34:6, 7a; Ps. 103:12; Isa. 1:18; 43:25; 44:22; 55:6, 7; Jer. 31:34; Mic. 7:19). To be sure, there is a sense in which we too forgive, namely, when we earnestly resolve not to take revenge but instead to love the one who has injured us, to promote his welfare, and never again to bring up the past (Matt. 6:12, 15; 18:21; Luke 6:37; Eph. 4:32; Col. 3:13). But basically, as described, it is God alone who forgives. It is he alone who is able to remove guilt and to declare that it has actually been removed. (Borrow Baker NT Commentary: Luke) A T
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Hendriksen comments that "In a highly derogatory manner these enemies are saying something decidedly unfavorable. However, they are not saying it out loud, only within their hearts. But hearts are very important. Are they not the mainsprings of dispositions as well as of feelings and thoughts? Does not a man’s heart show what kind of a person he really is? (See kardia) See Mark 3:5; 6:52; 7:14–23; 8:17; 11:23; 12:30, 33; Eph. 1:18; 3:17; Phil. 1:7; 1 Tim. 1:5. Cf. Pr 23:7KJV." THOUGHT - WHO ARE YOU? HAVE YOU HAD A HEART CHECK UP RECENTLY? We are assiduous to do this medically, but woefully lax in doing it spiritually (beloved, I speak from experience!). At regeneration God reverses the spiritual atherosclerosis of our old sinful heart by giving us a total heart transplant! Daily confession and repentance are thereafter necessary to avoid "spiritual atherosclerosis" and gradual, subtle hardening (and becoming cold to the things of God) of our heart! (Practice daily "preventative maintenance" = 1 Jn 1:9+, Pr 28:13+).
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Hendriksen - Amazement gripped everyone, and they glorified God. Filled with awe, they were saying, “We have seen incredible things today. NET Then astonishment seized them all, and they glorified God. They were filled with awe, saying, "We have seen incredible things today." GNT καὶ ἔκστασις ἔλαβεν ἅπαντας καὶ ἐδόξαζον τὸν θεὸν καὶ ἐπλήσθησαν φόβου λέγοντες ὅτι Εἴδομεν παράδοξα σήμερον. NLT Everyone was gripped with great wonder and awe, and they praised God, exclaiming, "We have seen amazing things today!" KJV And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. ESV And amazement seized them all, and they glorified God and were filled with awe, saying, "We have seen extraordinary things today." NIV Everyone was amazed and gave praise to God. They were filled with awe and said, "We have seen remarkable things today." ASV And amazement took hold on all, and they glorified God; and they were filled with fear, saying, We have seen strange things to-day. CSB Then everyone was astounded, and they were giving glory to God. And they were filled with awe and said, "We have seen incredible things today!" NAB Then astonishment seized them all and they glorified God, and, struck with awe, they said, "We have seen incredible things today." NJB They were all astounded and praised God and were filled with awe, saying, 'We have seen strange things today.' GWN Everyone was amazed and praised God. They were filled with awe and said, "We've seen things today we can hardly believe!" they: Lu 7:16 Mt 9:8 12:23 Mk 2:12 Ac 4:21 Ga 1:24 and were: Lu 5:8 8:37 Jer 33:9 Ho 3:5 Mt 28:8 Ac 5:11-13 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 5:21-26 Only God Forgives Sin, Part 2 - John MacArthur Luke 5:17-26 - Helping Our Friends Find Forgiveness - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Mark 2:12+ And he got up and immediately picked up the pallet and went out in the sight of everyone, so that they were all amazed (existemi = "be out of one's sense" - astonished, a mingling of fear and awe) and were glorifying God, saying, "We have never seen anything like this." (i.e., this was unprecedented!) Mt 9:8+ But when the crowds saw this, they were awestruck (ESV = "they were afraid", NLT "Fear swept through the crowd"), and glorified God, Who had given such authority to men. Comment: The KJV on Mt 9:8 has "marveled" (thaumazo) but most manuscripts have the verb phobeo which in this context means to be filled with fear in a reverential sense, which resulted the appropriate response which is to glorify God. Note that the crowds speak of "such authority to men" rather than what Jesus had called Himself, Son of Man. The NET Note adds " There is thus an ironic allusion to Jesus' statement in Mt 9:6: His self-designation as "Son of Man" is meant to be unique, but the crowd regards it simply as meaning "human, person." FEAR AND WONDER SEIZE THE CROWD They were all struck with astonishment (ekstasis) - Ekstasis is placed first in the Greek sentence to emphasize their reaction. And so too should we be dear reader! One doubts if the "all" includes the naysayers, the scribes and Pharisees. The hostility of this group increased and they became more hardened to Jesus (See Luke 5:30; 6:7, 11; 11:15, 53; 13:17; 15:1, 2; 19:47; etc. Darrell Bock has an interesting observation from the parallel passage in Mt 9:8+ where "the amazement centers on such authority being given to humans ("who had given such authority to men"), a comment that suggests that the crowd did not get the event’s uniqueness. They failed to see (or focus upon) Jesus’ uniqueness." In short, most missed this clear Messianic sign. Were...struck is lambano which in general means taken. The NET version translates it "astonishment seized them all" which gives us a good sense of the crowd's reaction to Jesus' miraculous healing. "Seized" would surely also have been the reaction of the antagonistic scribes and Pharisees. Did they glorify God also? We notice that none of the Gospel writers record them as saying anything after being struck with astonishment! What could they say. Jesus let his actions (healing) speak even louder than His words (forgiving) and forced them to hold their words! And began glorifying (doxazo) God - They joined in with the healed man whose sins had been forgiven in glorifying God. The theme of praise is frequent in Luke and Acts (Lk 2:13, 20; 5:25–26; 7:16; 13:13; 17:15; 18:43; 23:47; Acts 4:21; 10:46; 11:18; 13:48; 21:20). Matthew 9:8 has "they were awestruck (ESV = "they were afraid", NLT "Fear swept through the crowd"), and glorified God." And they were filled (pimplemi) with fear (phobos), saying - While they were all astonished and filled with a reverential fear, not all were convinced Jesus was God as indicated by Matthew's translation which describes the crowd glorifying God saying "Who had given such authority to men." (Mt 9:8+) They should have said "such authority to God!"
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Hendriksen adds that "Levi’s father’s name was Alphaeus, not to be confused (as is sometimes done) with the man by the same name who was the father of James the Less and of Joses (Mark 3:18; cf. 15:40). If Levi or Matthew had had a brother who was also one of The Twelve, this fact would probably have been mentioned, as it was in the case of Peter and Andrew, and of James and John." (Ibid) It is interesting that in Mt 9:9 Matthew (reflecting his humility and authenticity) did not attempt to hide his past heinous occupation or make excuses for what he had done. Matthew is the name that Levi went by after becoming a disciple of Jesus (cf Mk 3:18, Lk 6:15). Robertson on a man named Levi - Mark 2:13 has also “The son of Alphaeus” and Matthew has Matthew in Mt 9:9 and in Mt 10:3 Matthew the publican is named as one of the Twelve Apostles. Mark 2:14 and Luke 5:27 call this man Levi. He had two names as was common, Matthew Levi. The publicans (telones) get their name in English from the Latin publicanus (a man who did public duty), not a very accurate designation. They were detested because they practiced graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (Mt 5:46) in a way that shows the public disfavour in which they were held. Sitting in the tax booth - KJV = sitting at the receipt of custom (Luke 5:27KJV) Where else would a tax collector sit?
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Hendriksen applies this text - What a Magnet is Jesus. Cf. John 12:32. A magnet attracts; a repellent—think of water-repellent fabrics—rejects. What are we? (Borrow Baker NT Commentary: Luke) The old Amy Grant song (one of the first songs I heard after I began to follow Jesus in 1984) would be apropos to Matthew - I Have Decided... I have decided I'm gonna live like a believer Turn my back on the deceiver I'm gonna live what I believe I have decided Being good is just a fable I just can't, cause I'm not able I'm gonna leave it to the Lord Jon Courson has an interesting observation - Note the order: First, Matthew left all. Then he rose up. Oftentimes, I want to rise up before I leave all. But when you read the Gospels, it's an interesting study to see all of the things left behind by people who rose up to follow Jesus... Fishermen left their fish. The woman at the well left her waterpot. The widow of Nain left her son's casket. Lazarus left his grave clothes. Mary left the pieces of her alabaster box. Bartimaeus left his beggar's clothes. The people who soar the highest in the Lord presently and who will be rewarded in the kingdom eternally are those who have left things behind. I've seen my own life limited in ministry when I was not willing to do so. Satan wants to weigh us down with the stuff of this world. Jesus wants to set us free. (See Jon Courson's Application Commentary) Mattoon - Matthew was now marching to the drum beat of a different drummer. He no longer listens to the drum beat of Rome or to the crescendo of coins in a bag. No, Matthew abandoned his lucrative job, his power, his authority, his prestige among other tax collectors and Roman officials, to march to the drum beat of Jesus Christ. Marching to the drum beat of a different drummer involves the identification of the proper value of material possessions compared to spiritual matters. Matthew saw the greater value in following Christ than making more money. Can a person make lots of money today and still follow Christ? The answer is "Yes," but it is very difficult in juggling the time and the pull of possessions. If a person sees finances as a tool to serve Christ and help others, then he will be able to keep his focus on the Lord and his funds in proper perspective. If he sees money as a tool for grasping power or living in wickedness, his funds will eventually ruin him and his family. Most people in America today do not realize just how rich they are and what God has given to them, even though they don't have a mansion or have millions of dollars in the bank. This happens when we fail to count our blessings. Paul Brand, in his book Fearfully and Wonderfully Made, recorded this letter to the Lord, which reminds us of the truth of how much we truly have. He said, "Dear Lord, I have been re-reading the record of the Rich Young Ruler and his obviously wrong choice, but it has set me thinking. No matter how much wealth he had, he could not—ride in a car, have any surgery, turn on a light, buy penicillin, hear a pipe organ, watch TV, wash dishes in running water, type a letter, mow a lawn, fly in an airplane, sleep on an inner-spring mattress, or talk on the phone. If he was rich, then what am I?" The second principle involved in marching to the drum beat of a different drummer involves the immediate response or taking advantages of present opportunities. It involves not making excuses for inactivity, but seeing the possibilities in your situation. It like the story in the March, 1988, issue of the Rotarian. It tells about a bounty of $5,000 offered for each wolf captured alive. This bounty turned two country boys, Sam and Jed, into fortune hunters. Day and night they scoured the mountains and forests looking for their valuable prey. Exhausted one night, they fell asleep dreaming of their potential fortune. Suddenly, Sam awoke to see that they were surrounded by about fifty wolves with flaming eyes and bared ivory teeth, dripping with saliva. He nudged his buddy and said, "Jed, wake up! Wake up!......We're rich! We're rich!" Sam saw an opportunity! Matthew saw the opportunity presented to him. He immediately followed the Lord. The opportunity presented itself and he took advantage of it. People who stand out, people who tend to accomplish great things, are people who work hard and discern the importance of today's opportunities. They know that present opportunities can be gone tomorrow. There are folks who claim that you can serve the Lord anytime. If you decide to not live for Him today or take advantage of present opportunities, you can always serve the Lord some other time when you are older. Hold the phone! This is not true. It may sound good, but it is not true. Your opportunities to follow Christ may be gone tomorrow. Why? 1. Disability: You may become disabled or sick where you are hindered from or limited in your service to Christ. 2. Desire: You may become spiritually cold and hard and have no desire to live for Christ. 3. Death: You could die. 4. Difficulty: Others that need to be reached for Christ may become harder toward the gospel, they may move out of reach, or they may die without the Lord. 5. Deceptive Conclusions The drum beat of Jesus Christ beats the cadence of TODAY and living for the Lord NOW! Today! Today! Today! Now! Now! Now! (Mattoon - Treasures from the Scriptures) Left...behind (abandoned, forsook) (2641)(kataleipo from kata = intensifies or strengthens the meaning of leipo + leipo = to leave behind, forsake, to be wanting or deficient) literally means to leave behind or leave remaining (of a person or place - Mt 4:13, 16:4, 21:17, He 11:27). Kataleipo is often used to indicate abandoning a heritage, giving up riches, and leaving one's native land. Kataleipo conveys a strong sense of to abandon or forsake (as forsaking true Christianity 2 Pe 2:15). Got up(got up, stood) (450)(anistemi) in this context means to change physical position from sitting to standing with the purpose of taking action. Follow (190)(see also akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. Luke 5:29 And Levi gave a big reception for Him in his house; and there was a great crowd of tax collectors and other people who were reclining at the table with them. Levi gave a big reception for Him in his house: John 12:2 there was a great crowd of tax collectors and other people: Mt 9:10 Mk 2:15 1 Co 5:9-11 10:27 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 Why Jesus Does Not Save Good People - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries NLT Later, Levi held a banquet in his home with Jesus as the guest of honor. Many of Levi's fellow tax collectors and other guests also ate with them. Parallel Passages (Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) Matthew 9:10+ Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples. Mark 2:15+ And it *happened that He was reclining at the table in his house, and many tax collectors and sinners were dining with Jesus and His disciples; for there were many of them, and they were following Him. 16 When the scribes of the Pharisees saw that He was eating with the sinners and tax collectors, they said to His disciples, “Why is He eating and drinking with tax collectors and sinners?” 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.” LEVI INTRODUCES THE DESPISED TO JESUS Notice that the artistic rendering while beautiful is not accurate. Jesus, Levi and the crowd were not sitting on chairs but reclining on mats or couches (see below). It makes the point that we never want to get our orthodox doctrine/theology from Christian artwork! Hendriksen comments that "What is so wonderful about Levi is that surrendering everything made him “the happiest man in the world.” So filled with deep, inner delight was he that he immediately arranged a feast in honor of the One whom he considered his Benefactor!" (Borrow Baker NT Commentary: Luke) And Levi gave a big reception (doche) for Him in his house - This is a clear indication of "fruit in keeping with repentance." That he had a big reception suggests his house was big and that when he "left everything behind" (Lk 5:28), in worldly terms, he had a lot to leave behind! Talk about counting the cost! (Lk 9:23-26+, Luke 14:33+) (I am convicted!) Matthew was celebrating out with the old (life) and in with the new (life)! "Matthew’s first instinct was to share the wonder he had found. John Wesley once said, “No man ever went to Heaven alone; he must either find friends or make them.” It is a Christian duty to share the blessedness that we have found. (Barclay) Apparently when it said he left everything, this would include his house. Hendriksen adds "What is so wonderful about Levi is that surrendering everything made him “the happiest man in the world.” So filled with deep, inner delight was he that he immediately arranged a feast in honor of the One whom he considered his Benefactor!" For the next 2-3 years he would be on the move following Jesus. Levi apparently sensed the intense evangelistic nature of his calling (in spite of not hearing Jesus' promise to Peter in Lk 5:10!), and responded by inviting his friends (other tax collectors were probably the only friends he had) to a banquet in order to introduce them to Jesus. His desire is that outsiders should be invited to become insiders. This methodology remains an excellent evangelistic approach. Luke records a number of dinners which Jesus attended, always for the purpose of teaching and revealing Himself - Luke 7:36; 9:12; 10:38; 11:37; 14:1; 19:7; 22:14; 24:30; 24:41. THOUGHT - I remember when I was first born again at age 39. I was so excited about Jesus that I told all my relatives about Him. Some became so irritated that they told me if I continued to speak of Jesus they did not want me to come see them again. There is a point of application here -- Levi a tax collector exposed despised tax collectors to Jesus. Each of us as followers of Jesus has our own unique sphere of influence and for many in that sphere we may be their only significant contact with Jesus! Are you salty salt or irritating salt (Mt 5:13-note, cf Col 4:3-6-note)? Are you letting your light shine (Mt 5:14-15-note, Mt 5:16-note)? Have you opened your home like Matthew to the outcasts of society in order that you might introduce them to Jesus? Or at least are you opening your home to your circle of influence so you can introduce them to your best Friend? Jon Courson - There were three places Jesus consistently frequented: open places, where He preached to the masses; quiet places, where He prayed to His Father; and festive places, where He would celebrate with the people. When you read the Gospels, you cannot help but see that Jesus loved to go to parties. Whether it was in the home of a religious leader like Simon the Pharisee or in that of Matthew, a tax collector with the riffraff of society, Jesus was often in attendance at feasts or festivals. This shouldn't surprise us, considering that the first public miracle He ever did was turning water into wine—not for the purpose of serving Communion, but simply in order that a wedding celebration could continue. Jesus had the ability to attract people to Himself constantly and to enjoy being with others immensely. (Jon Courson's Application Commentary) There was a great crowd of tax collectors (telones) and other people who were reclining (katakeimai) at the table with them - This was Matthew's version of an "evangelistic outreach." Note that Matthew 9:10+ identities the other people as "sinners." There was a great crowd of sinners, the very ones the Son of Man came to seek and save (Luke 19:10+)! Jesus' heart must have been filled with joy at so many who knew they were sinners. I know that when I have an opportunity to share the Gospel with a lost sinner, the rest of my day is invariably filled with inexplicable joy, even if I do not see them receive Jesus as Savior and Lord, for I know that God's Word will not return empty! (cf Isa 55:11). Exactly where Jesus sought to be seated with His disciples. Remember "disciples" means learners and here we see Jesus teaching His men that no one was too far removed from the Good News of the Kingdom not even hated tax collectors! This would be an important lesson for them, because they had been trained in orthodox Judaism which taught them to shun shady sinners! Compare Peter's summary of Jesus' ministry in Acts 10:36–39+. Reclining at the table suggests this was a lengthy celebration with time for extended conversation. No self-respecting Jew would be caught dead dining with such derelicts! Click picture to enlarge Click here for further explanation Bock says that "The table is a place where spiritual points are made and fellowship occurs. Levi seeks to use his home and resources to bring the message of Jesus to his friends....Levi has gone to great trouble to bring Jesus to many who might not normally be expected to have contact with a religious dignitary. The turnout is clearly not the moral upper crust of society. Nevertheless, Jesus reclines with them in meal fellowship." (Baker Exegetical Commentary)
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Hendriksen - As these hair-splitting legalists saw it, it would be impossible to remain ceremonially pure when one consented to dine with people whom they considered riffraff, scum. Did not the rabbis lay down this rule, “The disciples of the learned shall not recline at table in the company of the people of the soil (the rabble, the disreputable ones)”? Contamination must be avoided. Besides, did not eating and drinking with a person imply that one had entered into a covenant relationship with him? Was it not true that not only the rabbinical interpretation of God’s law but even that divine law itself was being grossly violated by tax-collectors and their ilk? Were they not traitors and extortionists? Then why not stay clear of them? (Borrow Baker NT Commentary: Luke) We repeatedly see Jesus' pattern of association with social outcasts... Luke 7:34+ “The Son of Man has come eating and drinking, and you say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Luke 15:2+ Both the Pharisees and the scribes began to grumble, saying, “This man receives sinners and eats with them.” Luke 19:7+ When they saw it, they all began to grumble, saying, “He has gone to be the guest of a man who is a sinner.” Grumble (1111)(gogguzo) means to murmur, mutter, make complaining remarks or noises under one's breath. In 1 Co 10:10 it is used with idea of complaint (cf Nu 11:1). Gogguzo is an onomatopoeic word derived from the sound made when murmuring or muttering in a low and indistinct voice with the idea of complaint. In short this word gives us a vivid picture to help us imagine this scene of religious hypocrites making audible expressions of their dissatisfaction with Jesus and His acceptance of a despised tax collector even to the point of willingness to fellowship over a meal with him! Philosophers also warned against grumbling, noting that one ought to accept whatever the gods and Fate would send. Webster's English Dictionary has this note on grumble - to complain in a low harsh voice and often in a surly manner <workers grumbling about the low wages. Synonyms include croak, grouch, grouse, grunt, murmur, mutter, scold; compare complain, bellyache, crab, fuss, gripe, holler, squawk, whine; groan, moan; complain, kick. Gogguzo - Usage: did(1), grumble(2), grumbled(2), grumbling(2), muttering(1). Matthew 20:11 "When they received it, they grumbled at the landowner, Luke 5:30 The Pharisees and their scribes began grumbling at His disciples, saying, "Why do you eat and drink with the tax collectors and sinners?" John 6:41 Therefore the Jews were grumbling about Him, because He said, "I am the bread that came down out of heaven." John 6:43 Jesus answered and said to them, "Do not grumble among yourselves. John 6:61 But Jesus, conscious that His disciples grumbled at this, said to them, "Does this cause you to stumble? John 7:32 The Pharisees heard the crowd muttering these things about Him, and the chief priests and the Pharisees sent officers to seize Him. 1 Corinthians 10:10 Nor grumble, as some of them did, and were destroyed by the destroyer. 1 Corinthians 10:10YLT neither murmur ye, as also some of them did murmur, and did perish by the destroyer. (1Co 10:10 YLT) Gogguzo - 12x in 11v in the Septuagint especially in reference to the Israelites wandering in the wilderness, who frequently grumbled at God and at Moses (and judgment was often the result of their grumbling!) - Ex 17:3; Nu 11:1; Nu 14:27; Nu 14:29; Nu 16:41; Nu 17:5; Jdg 1:14; Ps 59:15; Ps 106:25; Isa 29:24; Isa 30:12; Lam 3:39 Grumbling is a term often used to describe the Israel complaining against God in the OT where it always spoke of inappropriate grumbling: Exodus 15:24 So the people grumbled at Moses, saying, “What shall we drink?” Exodus 16:7-8 and in the morning you will see the glory of the LORD, for He hears your grumblings against the LORD; and what are we, that you grumble against us?” 8 Moses said, “This will happen when the LORD gives you meat to eat in the evening, and bread to the full in the morning; for the LORD hears your grumblings which you grumble against Him. And what are we? Your grumblings are not against us but against the LORD.” Nu 14:2 All the sons of Israel grumbled against Moses and Aaron; and the whole congregation said to them, “Would that we had died in the land of Egypt! Or would that we had died in this wilderness! Disciples (3101)(mathetes from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". English = "mathematics"; cf matheteuo - make disciples) describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. As discussed below mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. " As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing." (Earle - Word Meanings in the New Testament)
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Hendriksen - They said to him, “John’s disciples often fast and say prayers, and so do the disciples of the Pharisees, but yours keep on eating and drinking.” NET Luke 5:33 Then they said to him, "John's disciples frequently fast and pray, and so do the disciples of the Pharisees, but yours continue to eat and drink." GNT Luke 5:33 Οἱ δὲ εἶπαν πρὸς αὐτόν, Οἱ μαθηταὶ Ἰωάννου νηστεύουσιν πυκνὰ καὶ δεήσεις ποιοῦνται ὁμοίως καὶ οἱ τῶν Φαρισαίων, οἱ δὲ σοὶ ἐσθίουσιν καὶ πίνουσιν. NLT Luke 5:33 One day some people said to Jesus, "John the Baptist's disciples fast and pray regularly, and so do the disciples of the Pharisees. Why are your disciples always eating and drinking?" KJV Luke 5:33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? ESV Luke 5:33 And they said to him, "The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink." NIV Luke 5:33 They said to him, "John's disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking." ASV Luke 5:33 And they said unto him, The disciples of John fast often, and make supplications; likewise also the disciples of the Pharisees; but thine eat and drink. CSB Luke 5:33 Then they said to Him, "John's disciples fast often and say prayers, and those of the Pharisees do the same, but Yours eat and drink." Disciples of John: Lu 18:12 Isa 58:3-6 Zec 7:6 Mt 9:14-17 Mk 2:18-22 offer prayers : Lu 11:1 20:47 Pr 28:9 Isa 1:15 Mt 6:5,6 23:14 Mk 12:40 Ac 9:11 Ro 10:2,3 but Yours eat and drink.: Lu 7:34,35 J C Ryle's Comments on Luke 5- clear, devout, and accurate Luke 5:33-39 The Uniqueness of the Gospel - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Mt. 9:14–17; Mk 2:18–22; Lk 5:33–39 Matthew 9:14+ Then the disciples of John came to Him, asking, “Why do we and the Pharisees fast, but Your disciples do not fast?” Mark 2:18+ John’s disciples and the Pharisees were fasting; and they came and said to Him, “Why do John’s disciples and the disciples of the Pharisees fast, but Your disciples do not fast?” CRITICISM OF JESUS' DISCIPLES In this passage we see two distinct and different groups, who join forces to criticize the disciples of Jesus. It might seem surprising to see the disciples of John (see them question Jesus' disciples in Mt 9:14) on the same side as the Pharisees in criticizing Jesus. Why do I say that? Clearly John was no favorite of the Pharisees, for he had sternly castigated the Pharisees calling them a "brood of vipers" (Mt 3:7+), commanding them to "bear fruit in keeping with repentance," (M 3:8+) and not to think they were safe from eternal punishment in hell because they had Abraham as their physical father (Mt 3:9+)! And yet here we see these two somewhat discordant groups of disciples join forces as "strange bed-fellows"! Even though John's ministry was preparatory for Jesus' ministry, it was still different from that of Jesus, as Jesus Himself alludes to declaring that "John came neither eating nor drinking, (cf "fasting") and they say, ‘He has a demon!’ 19 “The Son of Man came eating and drinking, (cf "feasting") and they say, ‘Behold, a gluttonous man and a drunkard, a friend of tax collectors and sinners!’ Yet wisdom is vindicated by her deeds.” (Mt 11:18-19, cf Lk 7:33-35+) Craig Blomberg explains the difference between their ministries noting that "Preparation for the Messiah’s coming required repentance and a certain austerity, but now the time for joy has arrived. Neither the Pharisees nor John’s disciples were wrong in fasting as a prelude to the reception of spiritual blessings, but now those blessings are present. Jesus’ inauguration of the kingdom stimulates celebration and rejoicing, as at wedding festivities." (NAC) Barton points out that "By this time, the Pharisees were constantly skirmishing with Jesus. Two confrontations have preceded this section: one over Jesus’ authority to forgive sins (Lk 5:17–26) and the other over Jesus’ friendship with “sinners” (Lk 5:27–31)....At every turn, Jesus challenged the Pharisees’ way of looking at life. They lived by appearance; he challenged their motives. They developed conspicuous habits that showed off their “holiness”; Jesus taught that good actions done for the wrong reasons are useless. (See Luke) Robert Stein introduces Lk 5:33-39 remarking that "This account demonstrates the contrast that exists between the new and the old, i.e., between the coming of God’s kingdom inaugurated by Jesus and the old Judaism of the Pharisees." (See Luke: An Exegetical and Theological Exposition) The Law and the Prophets were proclaimed until John; since that time the Gospel of the kingdom of God has been preached, and everyone is forcing his way into it. (Luke 16:16+) Comment - Note the critical time phrase "until" means something will continue to happen up to a point (The Law and the Prophets were proclaimed) and then it will not happen (Ed: This is not saying that we won't continue to preach and teach the Law and Prophets). When John came, he began preaching the kingdom of God was at hand which marked the turning point in redemptive history. While the OT had pointed to Messiah and His Kingdom in shadows and types, John the forerunner points to the King and His Kingdom as now present. To state it another way, what the Law and the Prophets promised, was now a reality for the King was present. The ESV Study notes says "the old covenant age, was now superseded by the kingdom of God." And they said to Him - Who is they? Matthew 9:14 says "the disciples of John came to Him." Mark 2:18 has "John’s disciples and the Pharisees (pharisaios) were fasting; and they came and said to Him." Thus the "they" includes some from both groups of disciples. There is no contradiction. Mark's synoptic account simply has more specificity than the accounts in Matthew and Luke. So they join forces to confront Jesus Who is more interested in feasting than fasting! The disciples (mathetes) of John often fast (nesteuo) and offer prayers, the disciples (mathetes) of the Pharisees (pharisaios) also do the same - Note that often means occurring at frequent intervals and so describes their fasting and prayers as a frequently occurrence. Fast and offer prayers are both in the present tense indicating this was their habitual practice. The disciples of John are described in (Lk 7:18-19+) and some even continued as disciples of John some time after his death as described in Acts 18:25–26+ and in Acts 19:1–7+. Disciples of the Pharisees is a bit confusing as Pharisees did not typically have disciples and most writers interpret these men as something akin to "Pharisees-in-training" who would observe the older Pharisees and attempt to imitate their practices. Note that all three synoptic accounts include the fact that the Pharisees were fasting, which is important in interpreting this section. As we have seen, the Pharisees were practicing a religion of ritual, a religion of externals, a religion based on law, a religion of works aimed at fostering self-righteousness, all of this diametrically in contrast to the "religion" which Jesus brought, which was one of relationship (with God), of internals (heart change) , of grace (not law), and of faith in Jesus with imputation of His righteousness. The Pharisees practice was "bad news," while Jesus introduced a "religion" of "good news." As we see in the Gospels, sadly the Jewish religious leaders even refused to "sample" the Jesus' way because they believed their their old way was better (Lk 5:39). Robertson on disciples (mathetes) of John often fast - Probably Levi’s feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews) (ED: It is interestingly that John Wesley fasted once a week on Wednesdays.). So there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Mt. 18:1f.; Lk 7:33–35+), but neither one pleased all the popular critics. These learners (mathetes) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. The combination of fast and pray is uncommon in the NT - Mt 17:21, Lk 2:37; Acts 13:3; Acts 14:23. It is worth noting that while Jesus is criticized for not fasting, He had carried out a 40 day fast at the beginning of His ministry and also made a statement about fasting toward the end of His ministry declaring "for I say to you, I shall never again eat it until it is fulfilled in the kingdom of God.” 17 And when He had taken a cup and given thanks, He said, “Take this and share it among yourselves; 18 for I say to you, I will not drink of the fruit of the vine from now on until the kingdom of God comes.”(Lk 22:16-18+) Jesus has been "fasting" for 2000 years! William Barclay on fast and prayers - They had systematized their religious observances. They fasted on Mondays and Thursdays (ED: And prayed for Israel's deliverance from oppressors); and often they whitened their faces so that no one could fail to see that they were fasting. True, fasting was not so very serious because it lasted only from sunrise to sunset and after that ordinary food could be taken....Even prayer was systematized. Prayer was to be offered at 12 midday, 3 p.m. and 6 p.m. Offer prayers is two words poieo meaning make and deesis which is supplication for a particular need (for one's self or others, e.g., Lk 1:13). God wants us to pray. That is not the issue. The problem is that the disciples (especially the Pharisees) had turned their prayers into rituals. Jesus did fast on at least one occasion (Mt 4:2) but privately, in accordance with His own teaching (cf. Mt 6:16-18). The law also prescribed a fast on the Day of Atonement (Lv 16:29-31; 23:27 - rabbis forbade eating even a single date or drinking because it was a day set aside for mourning sin). All other fasts were to be voluntary, for specific reasons such as penitence and earnest prayer. It is notable the because the disciples of the Pharisees raised this question shows that they thought of fasting as a public exercise to display their spirituality. Fasting (Mt 6:16-18+), prayer (Mt 6:5-8+) and giving alms (Mt 6:1-4+) were all frequently done by the Jews in public to show others how "pious" or "holy" they were! It was these very practices that Jesus warned against in the Sermon on the Mount (Mt 7) God sternly rebuked hypocritical fasting in Isaiah 58:3-6 Why have we (JEWS) fasted and You (JEHOVAH) do not see? Why have we humbled ourselves and You do not notice?’ Behold, on the day of your fast you find your desire, And drive hard all your workers. 4 “Behold, you fast for contention and strife and to strike with a wicked fist. You do not fast like you do today to make your voice heard on high. 5 “Is it a fast like this which I choose, a day for a man to humble himself? Is it for bowing one’s head like a reed And for spreading out sackcloth and ashes as a bed? Will you call this a fast, even an acceptable day to the LORD? 6 “Is this not the fast which I choose, To loosen the bonds of wickedness, To undo the bands of the yoke, And to let the oppressed go free And break every yoke? A STRIKING CONTRAST FASTING VERSUS FEASTING But (de) - Is a sharp term of contrast between the frequent fasting of the disciples of John and the Pharisees and the continual eating and drinking of the disciples of Jesus. Bruce Barton - In response to their questions about fasting, Jesus turned the discussion from outward behavior to the reasons for fasting. Jesus made it clear that fasting was not a self-justifying action. It was right in its proper place, but there was also a proper place for feasting and joy. (LAC Luke) Yours eat and drink - Yours refers to the disciples of Jesus. It is interesting that they don't attack Jesus with a direct personal accusation, perhaps out of fear and/or cowardice! Eat and drink are both in the present tense. Both Matthew 9:14+ and Mark 2:18+ have the statement "but Your disciples do not fast." Luke was fond of the combination "eating and drinking" (11 times Luke 5:30, 33, 7:33, 34, 10:7, 12:19, 12:29, 45, 17:8, 28, 22:30). Robert Stein observes by Luke's used of "eat and drink" "he tied this account more closely with the preceding one in which Jesus’ disciples were accused of eating and drinking with tax collectors and sinners (Lk 5:30). In Lk 7:34 these two criticisms are brought together when Jesus is described as a friend of tax collectors and sinners and as a glutton (eating) and drunkard (drinking)." (See Luke: An Exegetical and Theological Exposition) Hampton Keathley IV - There was only one time in Israel’s calendar of events that they were required to fast--the day of atonement. You were supposed to fast and beat your chest in mourning over your sinfulness. All other fasts were instigated by culture or personal choice. Therefore, to demand that someone fast, other than on the day of atonement, was ritualistic legalism....The feast imagery is imagery of the kingdom and that is what Jesus is proclaiming - the presence of the kingdom. (Parabolic Sayings) Warren Wiersbe sees four pictures of Jesus' ministry described in all three synoptic Gospels - (1) As the Physician, He came to bring spiritual health to sick sinners. (Mt 9:12-13+, Mk 2:17+, Lk 5:31-32+) (2) As the Bridegroom, He came to give spiritual joy. The Christian life is a feast, not a funeral.(Mt 9:14-16+, Mk 2:18-20+, Lk 5:33-35+) (3) The illustration of the cloth reminds us that He came to bring spiritual wholeness; He did not come to “patch us up” and then let us fall apart. (Mt 9:16+, Mk 2:21+, Lk 5:36+) (4) The image of the wineskins teaches that He gives spiritual fullness. Jewish religion was a worn-out wineskin that would burst if filled with the new wine of the Gospel. Jesus did not come to renovate Moses or even mix Law and grace. He came with new life! (Mt 9:17+, Mk 2:22+, Lk 5:37-39+) (Borrow the Bible Exposition Commentary) It would be reasonable to preach or teach Luke 5:33-39 as a unit for in this section there are four illustrations using pairs of things that do not mix, all alluding to the fact that the "old way" of Judaism does not mix with the new way of the Gospel. (See John MacArthur's sermon below for a more in depth discussion.) First Illustration -- Feasting and Fasting (Lk 5:33-35) Second Illustration -- New patch on Old garment (Lk 5:36) Third Illustration -- New wine in Old wineskins (Lk 5:37-38) Fourth Illustration -- New wine and Old wine (Lk 5:39) BACKGROUND - John MacArthur in his sermon asks what is Luke 5:33-39 really about and he sums it up by answering it is about The Uniqueness of the Gospel. - And what it's about is essentially the title of the message today, "The Uniqueness of the Gospel"...And I want you to understand this, it is critical, it has far-reaching implications. The Gospel of Jesus Christ, the Gospel of God, as Paul calls it, the Gospel of grace, the message of forgiveness through the work of Jesus Christ, the Gospel which we know and love and believe is unique. And I mean that in the purest sense of the word. When I say the Gospel is unique, I mean to say that it is incompatible with any and all other religious belief. It stands alone. The idea that the Christian gospel can mix with or blend with any other religious system in any way is absolutely wrong. You cannot mix the Gospel with Roman Catholic or Orthodox sacramentalism. You cannot mix the Gospel with liberalism. You cannot mix the Gospel with Mormonism, or the religion of the Jehovah's Witness, or Christian Science or any other religion. You cannot mix the Gospel even with the religion of Judaism. The Gospel is absolutely exclusive. It mixes with no other religion. In fact, it replaces all other religion. Now this needs to be emphatically understood in a time which exalts diversity of belief, tolerance of religion, pluralism, inclusivism, and even universalism, which essentially says we're all headed the same direction....And that singularity of the Christian gospel means that any intrusion that mixes or alters the singularity of the gospel renders it void, nullifies it. It stands alone....(Luke 5:33-39 is) very important and very focused on...the uniqueness of the Gospel. And what this passage does for us is demonstrate that the Gospel of Jesus Christ, the Gospel of salvation is incompatible with Judaism...we're going to find that Jesus didn't come to add to Judaism. He didn't come to alter Judaism. He didn't come to blend with Judaism. He came to bring the Gospel which replaced it. And here Jesus will show us the bankruptcy, the emptiness and the incompatibility of Judaism with the Gospel...the hostility (OF THE JEWS WHICH EVENTUALLY LED TO JESUS' CRUCIFIXION) was based upon the fact that Jesus came with the Gospel that totally replaced the religion of Judaism. That must be understood....there is a huge gulf between the religion of Judaism, concerned with staying away from sinners, and the gospel of Jesus, concerned with being with sinners. The religion of Judaism concerned with self-righteousness, the gospel of Jesus concerned with heart righteousness. The religion of Judaism concerned about what men think, and the gospel of Jesus concerned about what God thinks. The religion of Judaism concerned only with the outside, the gospel concerned with the inside. Huge gulf exists and it is very natural then to transition into the passage that I just read to you because in this passage Jesus makes it very clear that in fact the gospel is incompatible with Judaism, that what these Pharisees and scribes are seeing that looks to them to be a kind of religious behavior that is the very opposite of their religion in fact is accurate. The behavior is different because the gospel is different. Here we have then the uniqueness of the gospel by demonstration of its incompatibility with Judaism. And here in this text, Jesus points out the bankruptcy, the emptiness, the incompatibility of the Jewish religion of His day with the gospel. And this is something we need to keep in our minds because today in this inclusivistic mentality, everybody wants to give people credit for their religion and maybe we introduce Jesus into it but we don't upset it. The fact of the matter is the gospel can only, if it is to be effective, it can only replace all other religious systems. (The Uniqueness of the Gospel) ILLUSTRATIONS related to Ascetics (like the disciples of John the Baptists) and legalists (disciples of Pharisees) -- Someone incorrectly, but nonetheless humorously, defined a Puritan as “a person who suffers from an overwhelming dread that somewhere, sometime, somehow, someone may be enjoying himself.” That definition is incorrect because the Puritans had as their purpose “to glorify God and enjoy Him forever.” Since God is absolutely good, truly enjoying Him is the greatest joy possible. But we all have met someone who fits that incorrect definition of a Puritan—a religious person who only seems to be content when everyone else is miserable. They put starch in their underwear and they want to make sure that everyone else lives the same way! These folks are like Garrison Keillor’s Lake Wobegon Lutherans, who are suspicious of a place like Hawaii that doesn’t have harsh winters. Those Minnesota winters are good for you because they make you tough. These folks will have trouble adjusting to heaven if it doesn’t have harsh winters! Two of the biggest spiritual killjoys have been ascetics and legalists. Ascetics deliberately make l ife tough on themselves and think that pleasure is evil or, at least, tends toward evil. They wouldn’t feel quite right to enjoy life. Legalists delight in keeping their lists of rules and judging those who don’t have or keep the same rules. Invariably, their rules are not the weighty matters of God’s Law, such as love, justice, mercy, and matters of the heart. Rather, they congratulate themselves for keeping manmade standards dealing with external things and they judge those who ignore these things. Ascetics and legalists are gospel killjoys. In our text, Jesus encounters some who tended toward asceticism and some who were legalistic. (Steven
Lucas 5
Hendriksen - But days will arrive when the bridegroom will be taken away from them; then, during those days, they will fast.” NET Luke 5:35 But those days are coming, and when the bridegroom is taken from them, at that time they will fast." GNT Luke 5:35 ἐλεύσονται δὲ ἡμέραι, καὶ ὅταν ἀπαρθῇ ἀπ᾽ αὐτῶν ὁ νυμφίος, τότε νηστεύσουσιν ἐν ἐκείναις ταῖς ἡμέραις. NLT Luke 5:35 But someday the groom will be taken away from them, and then they will fast." KJV Luke 5:35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. ESV Luke 5:35 The days will come when the bridegroom is taken away from them, and then they will fast in those days." NIV Luke 5:35 But the time will come when the bridegroom will be taken from them; in those days they will fast." ASV Luke 5:35 But the days will come; and when the bridegroom shall be taken away from them, then will they fast in those days. CSB Luke 5:35 But the time will come when the groom will be taken away from them-- then they will fast in those days." NKJ Luke 5:35 "But the days will come when the bridegroom will be taken away from them; then they will fast in those days." NRS Luke 5:35 The days will come when the bridegroom will be taken away from them, and then they will fast in those days." YLT Luke 5:35 but days will come, and, when the bridegroom may be taken away from them, then they shall fast in those days.' when: Lu 24:17-21 Da 9:26 Zec 13:7 Joh 12:8 13:33 14:3,4 16:4-7,16-22 Joh 16:28 17:11-13 Ac 1:9 3:21 then : Isa 22:12 Mt 6:17,18 Ac 13:2,3 14:23 1Co 7:5 2Co 11:27 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:33-39 The Uniqueness of the Gospel - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Mt. 9:14–17; Mk 2:18–22; Lk 5:33–39 Matthew 9:15+ And Jesus said to them, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast. Mark 2:20+ “But the days will come when the bridegroom is taken away from them, and then they will fast in that day. FASTING FOLLOWS BRIDEGROOM'S DEPARTURE But the days will come; and when the bridegroom (numphios) is taken away (apairo) from them - Who is them? Jesus is speaking directly of the "attendants of the Bridegroom" in context an allusion to the disciples of Jesus. When would He be taken away? His crucifixion, burial, resurrection and ascension would be the most reasonable answer. NET Note says "The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in Lk 9:18-21, 22+."
Lucas 5
Hendriksen - And no one, after drinking old (wine) wants new, for he says, ‘The old is good.’ NET Luke 5:39 No one after drinking old wine wants the new, for he says, 'The old is good enough.'" GNT Luke 5:39 [καὶ] οὐδεὶς πιὼν παλαιὸν θέλει νέον· λέγει γάρ, Ὁ παλαιὸς χρηστός ἐστιν. NLT Luke 5:39 But no one who drinks the old wine seems to want the new wine. 'The old is just fine,' they say." KJV Luke 5:39 No man also having drunk old wine straightway desireth new: for he saith, The old is better. ESV Luke 5:39 And no one after drinking old wine desires new, for he says, 'The old is good.'" NIV Luke 5:39 And no one after drinking old wine wants the new, for he says, 'The old is better.'" ASV Luke 5:39 And no man having drunk old wine desireth new; for he saith, The old is good. CSB Luke 5:39 And no one, after drinking old wine, wants new, because he says, 'The old is better.'" NKJ Luke 5:39 "And no one, having drunk old wine, immediately desires new; for he says,`The old is better.'" NRS Luke 5:39 And no one after drinking old wine desires new wine, but says, 'The old is good.'" YLT Luke 5:39 and no one having drunk old wine, doth immediately wish new, for he saith, The old is better.' Jer 6:16 Mk 7:7-13 Ro 4:11,12 Heb 11:1,2,39 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:33-39 The Uniqueness of the Gospel - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries NEW WINE AND OLD WINE One might subtitle this passage is old habits and ways of thinking die hard! And no one, after drinking old wine wishes for new; for he says, 'The old is good enough. - This passage is a bit of a paradoxical statement to modern ears, where old wine is usually considered the premium wine, the best tasting and the most expensive. Jesus of course is not speaking of literal wine but of a living Gospel. The Jews had become "inebriated" (so to speak) with the old wine of ritualistic Judaism, legalism and works righteousness and had no taste for the new wine of the Gospel of Grace and Christ's righteousness. And so it was very difficult for orthodox Jews to accept an entirely new system of righteousness, one that they did no control nor earn, but which God graciously provided for them in Christ. Indeed, the book of Hebrews repeatedly deals with Jews who while attracted to the new wine of the Gospel of Jesus, where continually being drawn back to the old wine of Judaism. We see this is the first of 5 crucial "warning passages in the book of Hebrews (Hebrews 3:7-4:13; Heb 5:11-6:12; Heb 10:19-39; Heb 12:14-29) the writer reasoning with his readers "For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard." (Hebrews 2:1-3+) Christianity is not a patch for Judaism. It is the replacement... -- Hampton Keathley Hampton Keathley explains "The problem was that the Pharisees liked the old system. They were at the top and didn’t want it to change. They had the power, prestige, praise, etc. It sort of reminds me of our government. Everyone in America knows things are getting worse and worse with government getting bigger and bigger. But those at the top don’t want to change it. They are getting rich off of the system. The Pharisees had written the Talmud and the Mishnah which were huge books filled with rules and their own interpretations of the Scriptures. They gave more emphasis to their writings than the Word of God (ED: SOUNDS LIKE THE DECEPTIVE FALSE TEACHING OF PAPAL INFALLIBILITY).Why isn’t it possible to make repairs on the old system of Judaism? Time and again, Israel was disciplined and brought back to the land and given another chance. But not this time. Christianity is not a patch for Judaism. It is the replacement of Pharisaic Judaism because Pharisaic Judaism cannot contain Christianity. In what way? There was no place for Gentiles, Samaritans, blind, sick, lame, etc in Pharisaic Judaism. The law was no match for the indwelling of the Holy Spirit. I say Pharisaic Judaism because Christ was the fulfillment of Judaism, but it had been twisted into something evil. This is not teaching a permanent replacement of Israel by the church as the Reformed theologians teach. Remember that the parables say something about a subject but not everything about the subject. We have to look elsewhere to see what the future holds for the Jews." (The Parabolic Sayings) THOUGHT : Jesus did not come into my life to patch up the old man and just give me a new lifestyle. He came to give me a whole new life. He came to give me a new way to approach God. And no one, after drinking old wine wishes for new - No one is targeting those who do not eyes to see nor ears to hear and understand Jesus paradoxical parabolic saying of Jesus. Can you understand what He is saying? Neither Matthew nor Mark have this description, which is unique to Luke. This analogy explained why some people in Israel had trouble turning to Jesus and the Gospel of the Kingdom. They had been drinking old wine all of their lives. They were loath to give up the old wine of lifelong Judaistic false beliefs (especially that one can merit righteousness), empty rituals, men's traditions and useless practices. The paradox is that the world likes the old, "fine" wines, thinking they are the best, but Jesus, speaking spiritually, says the new wine is the best. It is the only wine that you can drink that will give you eternal life! James Brooks sums up the parables of patch/garment and wine/wineskin - The twin parables teach the incompatibility of the old (scribal Judaism) and the new (Christianity). Judaism is the old garment and the old wineskin. Christianity is the new garment (implied), the new wineskin, and the new wine (on the last cf. John 2:1–11, especially Jn 2:10). The point is not that the “old” is wrong or evil but that its time has passed. As Acts shows, the Twelve were slow to learn this truth (cf Acts 10:1-2ff+). (See Mark: An Exegetical and Theological Exposition of Holy Scripture)