Bible Commentaries
Luke 5

Verse 1

THE MIRACLE OF THE CATCH OF FISH V. 1-11

1) "And it came to pass," (egeneto de) "Then it came to be," occurred as a result of the excitement that had been stirred by His synagogue teaching and preaching.

2) "That as the people pressed upon him" (en to ton ochlon epikeisthai auto) "As the crowd that had come pressed upon him," regarding their interest in His message and mission, both to hear Him preach and to see the miracles He was performing, John 2:11; John 3:1-2; John 20:30-31.

3) "To hear the word of God," (kai akoueinton logon tou theou) "And to hear the Word of God," the glad tidings of the kingdom of God that Jesus had been preaching throughout the regions of Galilee, Luke 4:43-44; Mark 1:14-15.

4) "He stood by the lake of Gennesaret," (kai autos en hestos para ten Iimnen Gennesaret) "And as he was, standing by (alongside) the Lake of Gennesaret," also known as the Sea of Galilee, Matthew 4:18. Only Luke uses the term "Lake of Gennesaret." It is the most sacred, or sanctified body of water on the earth.

This is known as the: 1) Sea of Tiberias, 2) Sea of Galilee, and 3) Sea of Gennesaret, located in the northern part of Palestine. To the north in view is snow-capped Mt Hermon, and the mountain ranges of upper Galilee. It is estimated that a fleet of near 4,000 ships and boats sailed and docked on the lake in the days of our Lord.

THE SEA OF TIBERIAS

A fresh water lake in northern Palestine. This lake has several names; sometimes it is called the Sea of Galilee, from the province in which it is situated; sometimes the Lake of Tiberias, from the city of that name on its western shore; and sometimes, as in this case, the Lake of Gennersaret, from a plain of that name between the cities of Capernaum and Magdala. In form it is an irregular oval, with the large end to the north. It is about fourteen miles long, and nine miles wide, and is about 600 feet below the level of the Mediterranean Sea. "Seen from any point of the surrounding heights, it is a fine sheet of water, a burnished mirror set in a framework of rounded hills and rugged mountains, which rise and roll backward and upward to where Hermon hangs the picture against the blue vault of Heaven." The water is sweet and wholesome, and the fish abundant and of excellent quality. In our Lord’s time it was covered with a gay and numerous fleet of 4,000 vessels, from ships of war down to fishing boats.

Phillips Brooks

Verse 2

1) "And saw two ships standing by the lake," (kai eiden duo ploiaria testota para ten limnen) "And he saw two boats standing by the lake," or standing high in the water by the lake shore, with no cargo. The vessels were anchored near the shore, waiting to be used.

2) "But the fishermen were gone out of them," (hoi de haleeis ap’ auton apobantes) "But the fishermen (who operated the boats) had gone out of and away from them," a distance, leaving them empty and vacated. One may have been drawn up on the shore, anchored there.

3) "And were washing their nets." (eplunon ta diktua) "And were washing the fishing nets," indicating that they had finished cleaning their nets for use the next day. The fisherman seem to have been Simon Peter, Andrew, James, and John, and their hired helpers, Matthew 4:18-22; Mark 1:16-20.

Verse 3

1) "And he entered into one of the ships," (embas de eis en ton polion) "Then embarking in (or going on board) one of the boats," one of the vacant vessels that was anchored near the shore, Luke 5:2.

2) "Which was Simon’s," (ho en Simonos) "Which belonged to Simon Peter," in whose home he had visited, one of His early disciples, an apostle who companied with Him from John’s baptism, Luke 4:38; Acts 1:20-22.

3) "And prayed him that he would thrust out a little from the land." (erotesen auton apo tes ges epanagagein aligon) "He asked him (Peter) to push out and away from the shoreline or land, a little distance," so that the crowds could not disturb or upset the boat while He spoke to them, taught them. Peter could (put out) a little by wading, pushing the boat from the shore, anchor it a little way out from the land and masses of people.

4) "And he sat down and taught the people out of the ship." (kathisas de ek tou ploiou edidasken tous ochlous) "Then sitting he taught the crowds out of the boat," while He sat in the boat, as they listened on the shore, as explained Matthew 13:2. He was ever a teacher, as also expressed Mark 1:39.

Verse 4

1) "Now when he had left speaking," (hos de epausato lalon) "Then when he ceased or stopped speaking," or when He had completed His message, His address to the people by the seashore, Luke 5:1.

2) "He said unto Simon," (eipen pros ton Simona) "He said to Simon Peter," and from whose ship He had taught, Luke 5:3.

3) "Launch out into the deep," (epanagage eis to bathos) "Put, push, or launch out and into the deep," the deep water, away from the shoreline near where schools of fish fed. This was addressed to Peter singularly.

4) "And let down your nets for a draught." (kai chalasate ta diktua humon eis agran) "And you all let down your nets for a draught," for a drag, to make a drag for some fish from that area, as a real reward for use of his boat as a speaking platform that day, John 21:6. Our Lord who made and feeds the fish, knowing "all things", knew where they were at that hour, John 21:17. This was a foretaste of rewards He would give to them and those who obey Him in becoming fishers of men, Luke 5:10; 1 Corinthians 3:8.

Note, Simon Peter was directed as the boatman to steer the boat into, the deep, away from the shore, from shallow water, then Jesus used the plural "you all", other fishermen on the boat, were directed cooperatively to let their nets, that required cooperation and labors of the crew, 1 Corinthians 3:8-9. Let it also be observed that fishers of men are to cast the nets in unity and unison of labors in the church.

Verse 5

1) "And Simon answering said unto him," (kai apokritheis Simon eipen) "And Simon replying said," to the Master’s bidding.

2) "Master, we have toiled all the night," (epistata di’ holes nuktos kopasantes) "Master we have been laboring through the whole night," netting or dragging the nets all night. They addressed Him respectfully as "Master" not "teacher," a title of respect. Six times Luke used this Gk. term Master. No other writer did.

3) "And have nothing:" (ouden elabomen) "And we took or caught nothing," caught nothing worth keeping, all night long, the usual time for successful commercial fishing, John 21:3. The season of fishing may have been over, Psalms 127:1-2; Ezekiel 37:11-12.

4) "Nevertheless at thy word will I let down the net." (epi de to hremati sou chalaso ta diktua) "Yet upon your advice, request, or direction, and for no other reason, I will let the nets down," make a try, an effort, or have the crew to do it, Psalms 33:9; Matthew 8:8. Peter’s response to the Lord’s words was much as His mother Mary had once spoken," whatsoever he saith to you, d o it, " John 2:5.

Verse 6

1) "And when they had this done," (kai touto poiesantes) "And when they had done this," that and as the Lord had directed, Luke 5:5; Ecclesiastes 11:6; Galatians 6:9, obediently and unweary in well doing.

2) "They inclosed a great multitude of fishes:" (sunekleison plethos Ichthuon polu) "They (the nets) encircled a ’great multitude (large school) of fish," more than food for the day.

3) "And their net brake." (dierresseto de ta diktua) "And their nets came to be torn," were about to tear up, were at the point of tearing apart, because of the overload of fishes, by the word of the Lord, who responds to the need of obedient men," exceeding, abundantly above all that we are able to ask or to think," Ephesians 3:20.

Verse 7

1) "And they beckoned unto their partners," (kai kateneusan tois metochois) "And they nodded, made motions for help to their fishing fellow-laborers," partners, perhaps James and John, who also were fishermen by trade, nearby. They motioned to them to come over and help them and share their reward, Exodus 23:5; Proverbs 18:24.

2) "Which were in the other ship," (en to herro polop) "Who were in the other of the’ two boats," Luke 5:2. Fishermen are accustomed to communicate by motioning to one another in communication, a trait necessary in good fishermen and hunters.

3) "That they should come and help them." (tou elthontas sullabesthai autois) "That they should come out to help them," come to their rescue, as neighbors in need, to help bear their load, to help land all the fish, Galatians 6:2. For here "a friend in need was a friend indeed," for blessing and burden sharing, Galatians 6:2.

4) "And they came and filled both the ships," (kai elthan kai eplesan amphotera ta. ploia) "And they came and they filled both boats," with fish from the nets as friends help friends in distress, Proverbs 18:24.

5) "So that they began to sink." (hoste buthizesthai auta) "So that they were beginning to sink," from the weight of the catch or haul of fishes, Ephesians 3:20.

Verse 8

1) "When Simon Peter saw it," (idom de Simon Petros) "Then Simon Peter seeing what had happened," realizing that the haul was a miraculous one.

2) "He fell down at Jesus’ knee, saying," (prosepesen tois gonasin lesou legon) "Fell at the knees or feet of Jesus, repeatedly saying," with reverence, Lord, above master or teacher, Luke 5:3; Luke 5:5.

3) "Depart from me; for I am a sinful man, 0 Lord." (ekselthe ap, emou hoti aner hamartolos eimi kurie) "Depart or go away from me Lord; for I am a sinful man," Judges 13:22; 2 Samuel 6:9; 1 Kings 17:18. A man who is morally and ethically lawless, according to the standards of the law of Moses; sin fears Divine presence, Ecclesiastes 7:20; 1 Kings 8:46; Romans 3:23.

Verse 9

1) "For he was astonished," (thambos gar) "For he (Simon Peter) was simply astounded," at the blaze of His Lord’s glory, as a successful commercial fisherman. (perilschen) "Seized," with astonishment.

2) "And all that were with him," (kai pantas tous sun auto) "And all those (fishing helpers) who were with him," both in the boat and those called from nearby to help get the fish from the nets, Luke 5:7.

3) "At the draught of fishes which they had taken:" (epi te agra ton ichthuon he sunelabon) "At the huge haul of fish that they took," that the two fishing boats together took out of the nets, Luke 5:7, similar to a later catch at the word of the Lord, John 21:6. They did not feel themselves fit to be in the company of the Lord, Isaiah 6:5.

Verse 10

1) "And so was also James and John, the sons of Zebedee," (homoios de kai lakobon kai loannen huious Zebedaiou) "And well as James and John sons of Zebedee." Fishing neighbors nearby, partners in the trade who had come to Peter’s rescue that day, at his distress call, Luke 5:7; Matthew 4:21-22.

2) "Which were partners with Simon." (hoi esan koinonoi to Simoni) "Who were share-partners in the fishing business with Simon Peter," Luke 5:7, as we are laborers together with God, to bear one another’s burdens and cares, 1 Corinthians 3:9; Galatians 6:2.

3) "And Jesus said unto Simon," (kai eipen pros ton Simona ho lesous) "And Jesus said directly to Simon Peter," who had fallen at his knees or feet, Luke 5:8.

4) "Fear not;" (me phobou) "Do not fear," or be in a fearful condition, for children of God are not to be cowed by fear, though they are to have reverential fear, Luke 12:32; Romans 8:15; Hebrews 2:15; 1 John 4:18.

5) "From henceforth thou shalt catch men." (apo tou nun anthropous ese zogron) "From now continually, all your life hereafter, as a new phase of your life, you will be taking men alive," as you have taken these fish, as a fisher of men, a glory-excelling this, Matthew 4:19; Matthew 8:26.

Verse 11

1) "And when they had brought their ships to land," (kai katagagontes ta ploia epi ten gen) "And when they had brought their fishing boats upon the land," into dock and landed them, tied them up or anchored them, near where they had launched out, at the Master’s bidding, Luke 5:2; Luke 5:4. That work was done for them forever.

2) "They forsook all," (aphentes pants) "Leaving all things," pertaining to the boats and their fishing business, Matthew 4:22; Matthew 19:27; Mark 8:34-35; Mark 10:28-31; Mark 10:52; Luke 9:23; Luke 9:59-62; John 12:26; John 14:15. They had previously heard His call on the Jordan, at the close of John’s preaching in Judea, John 1:28; John 1:35-45.

3) "And followed him," (ekolouthesan auto) "They followed Him, or followed wherever He led," companied with Him, through all His ministry, (James, John, Peter, and Andrew) as four of His trusted apostles, Matthew 10:1-6; John 15:27; Acts 1:20-22.

Verse 12

A LEPER HEALED V. 12-16

1) "And it came to pass," (kai egeneto) "And it occurred, happened, or came to be."

2) "When he was in a certain city," (em to einai auton en mia ton poleon) "As he was in one of the cities," of the Galilean area, an unnamed city, perhaps Hattin, for Matthew recounts the event as happening on his descent from the Mount of Beatitudes, Matthew 8:1-4.

3) "Behold a man full of leprosy:" (kai idou aner pleres lepras) "Behold, or take note, a man full of leprosy, covered with or ravaged by leprosy," an incurable, contagious public disease, requiring solitary quarantining and isolation under the Law, Leviticus 13:14; Matthew 8:2-4; Mark 1:40-45.

4) "Who seeing Jesus," (idon de ton lesoun) "Then (upon) beholding Jesus," recognizing Him, who He was, as the Holy One of God, Luke 4:34; Luke 4:41.

5) "Fell on his face, and besought him, saying," (peson epi prosopon edeethe autou legon) "He fell upon his face (prostrate) and begged him, repeatedly saying," over and over, pleading, again and again for mercy and healing.

6) "Lord, if thou wilt, thou canst," (kurie ean theles dunasai) "Lord, if you are willing, you are able," and I believe it. He seemed not to doubt the power of Jesus, but to be uncertain about His will for him.

7) "Make me clean." (me katharisai) "To cleanse me," to make me clean. The idea is "I believe this" and "I trust in you." For leprosy was a type of sin, Isaiah 64:6.

Verse 13

1) "And he put forth his hand," (kai ekteinas ten cheira) "And (Jesus) stretching out his hand," to the leper, without fear of drawing near to him, in spite of his unclean repulsiveness, Isaiah 1:4-6.

2) "And touched him, saying," (epsato autou legon) "Touched him saying," explaining, assuring him, of his will toward and sympathy for him; Jesus was not subject to, but above Moses’ Law, Leviticus 13:43-45; Numbers 5:2. Note, Elijah did not touch Naaman, 2 Kings 5:10-14.

3) ”I will: be thou clean." (thelo, katharistheti) "I am willing, be cleansed;" right now, at this moment. Our Lord’s touching the leper, yet remaining clean, indicates that He took our humanity upon Him, yet remaining undefiled, Hebrews 7:26; 1 Peter 2:22-24.

4) "And immediately the leprosy departed from him." (kai eutheose he lepa apelthen ap’ autou) "And instantly, immediately, or at once, the leprosy departed, went out of and away from him," and he was healed by the Lord, John 20:30-31; Matthew 8:1-3; Mark 1:40-42.

Verse 14

1) "And he charged him to tell no man," (kai autos pareggeilen auto medeni eipein) "And he charged or directed him to tell no one," what He had done, to avoid mass political hysteria, a thing Jesus sought continually to avoid, Matthew 8:4; Mark 1:43; Mark 5:43.

2)"But go, and shew thyself to the priest," (alla apelthon deikson seauton to hierei) "But going away show yourself directly to the priest, Matthew 8:4; Mark 1:44.

3) "And offer for thy cleansing," (kai prosenegke peri tou katharismou sou) "And offer concerning your cleansing," from the leprosy, to the priest, as provided or directed in the Law, Leviticus 14:4; Deuteronomy 24:8.

4) "According as Moses commanded," (kathos prosetaksen Mouses) "Just as Moses commanded," and as the law provides, Leviticus 14:2-20.

5) "For a testimony unto them." (eis martution autois) "With reference to a testimony to them," Leviticus 14:20-32; Matthew 8:4; Mark 1:44.

Verse 15

1) "But so much the more went there a fame abroad of him:" (diercheto de mallon ho logos peri autou) "Then there went out rather or instead the word of favorable testimony concerning him," because of the good He had done, as the wonderful healer, who healed all their diseases, Psalms 103:3; Matthew 10:11; Mark 3:15.

2) "And great multitudes came together to hear him," (kai sunerchonto ochloi polloi akouein) "And huge crowds came together to hear him," as in Luke 5:1; Luke 6:17; Luke 15:1; Luke 19:48; Luke 21:38.

3) "And to be healed by him of their infirmities." (kai therapeuesthai apo ton astheneion auton) "And to be healed from their infirmities," by Him, Matthew 12:15; Matthew 14:14; Luke 8:43-47; Luke 13:13-14.

Verse 16

1) "And he withdrew himself," (autos de en hupochoron) "Then he was withdrawing himself," until He was withdrawn or He went away.

2) "Into the wilderness, and prayed." (en tais eremois kai proseuchomenos) "Into the desert, wilderness, or uninhabited place, and there He prayed," as He so frequently did, to commune with His Father, Matthew 14:23; Mark 6:46; Luke 3:21; Luke 6:12; Luke 9:18; Luke 9:28-29; Luke 23:34; Luke 23:46.

Verse 17

A PARALYTIC HEALED V. 17-26

1) "And it dame to pass on a certain day," (kai egenete en mia ton hemeron) "And it came to pass (occurred that) on one of the days," Matthew 9:2-8.

2) "He was teaching," (kai autos en didaskon) "While he was teaching," in a spacious residence in Capernaum, as also related Mark 2:1-12.

3) "That there were Pharisees and doctors of the law sitting by," (kai esan kathemenoi Pharisaioi kai nomodidaskaloi) "And there were sitting (before Him) Pharisees and law-teachers," a mighty conference of religious and legal and educational dignitaries, sitting as pupils, students, and scholars, hearing instructions of the Lord.

4) "Which were come out of every town of Galilee," (hoi esan eleluthotes ek pases homes tes Galilaias) "Who were having come out of and from every village of Galilee," for this special occasion, to be near, see and hear Him whose fame had gone out to every area of Galilee, Luke 5:15.

5) "And Judaea, and Jerusalem:" (kai loudaias kai lerousalem) "And out of and from Jerusalem and Judaea," to the south, from the center of Judaism.

6) "And the power of the Lord was present to heal them." (kai dunamis kuriou en eia to iasthai auton) "And the dynamic power of the Lord existed (was there) to cure them," that He might heal them all, all who came for mercy and compassion upon their physical, emotional, and spiritual afflictions, Luke 5:15.

Verse 18

1) "And, behold, men brought in a bed," (kai idou andres pherontes epi klines) "And behold men came bearing (walking) with one upon a couch," from his home; four men of faith, Luke 5:20, mercy, and compassion, came bearing upon a bed, Mark 2:3.

2) "A man which was taken with a palsy:" (antheopon hos en paralelumenos) "A man who was having been paralyzed," a paralytic man, a man who was physically helpless, Matthew 9:2.

3) "And they sought to bring him in," (kai ezetoun auton eisenegkein) "And they (the four) sought for a way to carry him in," to where Jesus was, in a crowded residence; But the press of the crowd blocked the door entrance, to approach Jesus who was within the house, Mark 2:2-3.

4) "And to lay him before him." (kai theinai (auton) enopion autou) "And to place him face to face before Jesus," who was preaching to and teaching those gathered before Him in the house, Mark 2:2.

Verse 19

1) "And when they could not find," (kai me heurontes) "And when they could not find or locate," a way to enter where Jesus sat within the house, teaching and preaching.

2) "By what way they might bring him in," (poias eisegkosin autou) "How they might carry him in," upon the couch; The four men "the they" who diligently, faithfully, and sacrificially tried to carry the paralytic into the presence of and before Jesus, Mark 2:2.

3) "Because of the multitude," (dia ton ochlon) "Because of the crowd," and the doorway entrance that was jammed by the crowd, from near and afar in both Galilee and Judaea, Luke 5:17.

4) "They went upon the housetop," (anabantes epi to doma) "They went up upon the roof-dome," of the residence, and removed the baked clay roof-tile, in persevering faith, Mark 2:4, ascending perhaps by an outside stairway, a common part of homes in the middle east still.

5) "And let him down through the tiling," (dia ton kreamon kathekan auton) "And through the tiles (tile openings) they let him down or lowered him," Mark 2:4. They would not let difficulties prevent them from helping the needy, Matthew 15:23-28; Luke 18:39.

6) "With his couch into the midst before Jesus." (sun to klinidio eis to meson emprosthen tou lesou) "With his couch or pallet into the midst of the crowd in the residence, right in the presence of Jesus," as others had done, often did, Matthew 15:30; Matthew 17:17.

Verse 20

1) "And when he saw their faith," (kai idon ten postom auton) "And when he beheld their faith," the faith of both the paralytic and the four men who brought him there, abounding in love, mercy, and compassion of the Lord, Mark 2:5; 1 Corinthians 15:58; Galatians 6:9.

2) "He said directly to him, man," (eipen anthrope), "He said directly to him, man," afflicted, paralytic man, man of the hour, man of faith, Hebrews 11:6.

3) "Thy sins are forgiven thee." (apheotai soi hai hamartiai sou) "Your sins have been and are forgiven to you," at this moment, Matthew 9:2; Matthew 12:13; Leviticus 4:20; Ephesians 1:7; John 4:14; Luke 7:48.

Verse 21

1) "And the scribes and the Pharisees began to reason," (kai erksato dialogizesthai hoi grammateis kai hoi Pharisaioi) "And the scribes and the Pharisees began to reason," with skeptical cynicism, sarcasm, and protest, Matthew 9:3; Mark 2:6.

2) "Saying, Who is this which speaketh blasphemies?" (legontes tis estin houtos hos lalei blasphemias) "Repeatedly saying, who is this one (they wouldn’t even call his name) that speaks contemptuous blasphemies?" Matthew 9:3. Or injurious language, claiming attributes of God? Just who does he think he is? they ranted in their evil minds, for their thoughts were not God’s thoughts, Isaiah 55:8-9. The Jews considered any claim to deity or the powers and attributes of God to be blasphemy, Matthew 26:65; John 10:33; John 10:36.

3) "Who can forgive sins," (tis dunatai hamartias apheina) "Who is able to forgive sins," or to remit or release from sins, which He had done, Luke 5:20. Doubters, cavaliers find or invent some ground for rejection of or objection to the truth, Mark 2:7; Exodus 34:7; Psalms 103:3; Isaiah 1:18; Isaiah 43:25.

4) "But God alone?" (ei me monos ho theos) "Except God only?" True, but that is who "this one", Jesus was, had they only recognized and received Him, John 1:11-12; Luke 7:48-49; John 9:31; Daniel 9:9.

This is the first time that our Lord was accused of blasphemy during His ministry.

Verse 22

1) "But when Jesus perceived their thoughts," (epignous de ho lesous tous dialogismous auton) "Then Jesus knowing their skeptical, deranged reasoning," their cynical mental attitude, knowing all things, John 2:24-25; Matthew 9:4.

2) "He answering said unto them," (apokritheis eipen peos autos) "Responding said directly to them," as they sat in the room, directly before him who had been teaching and preaching to them, when the paralytic was let down, Luke 5:17-20.

3) "What reason ye in your hearts?" (ti dialogizesthe en tais kardiais humon) "Just why are you all questioning in your hearts what I have said and done?" As I have pronounced this man’s sins forgiven, because of his belief, or faith, why do you all question it? See, they were themselves unbelievers, natural, unsaved men, 1 Corinthians 2:14; Isaiah 55:8; Isaiah 55:8; John 8:24.

Verse 23

1) "Whether is easier, to say," (ti estin eukopoteron eipein) "Just which (what is) easier to say," to this paralyzed man, this or that, to claim power to do one or the other, both of which would require supernatural power, one demonstrated from within the soul, and one upon the body from without.

2) "Thy sins be forgiven thee;" (apheontai soi hai hamertiai sou) "Your sins have been forgiven, remitted, or pardoned," which He had done, Luke 5:20; Matthew 9:2-5. An impostor might say "thy sins be forgiven thee," without any visible result, but no one could speak a word and cause a paralytic to walk, except he received power from God, is the idea.

3) "Or to say, Rise up and walk?" (he eipein egeire kai peripatei) "Or to say rise (get up) and walk or dance around?" It takes but little speculation to suspect the cynical grin and their attitude of "yah," you just make him walk! Perhaps their attitude was much as that later expressed when He was on the cross, "if he be the King of Israel, let him come down from the cross and we will believe him," Matthew 27:40-44; Mark 2:9.

Verse 24

1) "But that ye may know that the Son of man hath power," (hina de eitdete) "Then in order that you all may perceive (hoti ho huios tou anthropou ekousian echei) that the Son of man (heir of humanity, the Redeemer) has administrative authority," that had been granted Him of the Father, John 3:35; John 5:26-27; Mark 2:10. That you may have visible evidence, a Divine work done before you, that I have power to forgive sins, I will just make him arise and walk, our Lord, in essence responded to them.

2) "Upon earth to forgive sins," (epi tes ges aphienai hamartais) "Upon the earth (right now) to forgive or remit sins," as I have done to this believing, paralytic man before us, in doing what the Father sent me to do, John 4:34; John 6:38; John 17:4; Luke 19:10. He came to set sin’s captive free, to liberate those who trust in Him, Luke 4:16-18; Hebrews 2:9; Hebrews 2:15; Ephesians 1:7; 1 John 1:8-9.

3) "(He said unto the sick of the palsy,)" (eipen to paralelumeno) "He said to paralytic," yet before them on the couch or bed; He was pardoned, forgiven, and his sins remitted by faith in Jesus Christ, the chief means of pardon, Romans 4:4-5; Acts 10:43; Romans 10:9-13.

4) ”I say unto thee, Arise," (soi lego egeire) "I say to you, rise," or get up, Psalms 33:9. He couldn’t never had, but he did, at the word and by the miraculous power of Jesus Christ, that those beholding might believe, Mark 2:11; John 3:1-2; John 20:30-31.

5) "And take up thy couch, and go into thin ’ e house." (kai aras to klinidion sou poreuou eis ton oikon sou) "And take up your pallet or couch and go into your house or residence," Matthew 9:6.

Verse 25

1) "And immediately he rose up before them," (kai parachrema anastas enopioneuton) "And rising up at once, on the spot, as Jesus told him, before them," before the scribes, Pharisees, and all the witnesses present, even the religious cynics and skeptics of the Jews that had come for that teaching and preaching conference, from every region of Galilee, Judaea, and Jerusalem, Luke 5:17; Matthew 9:7.

2) "And took up that whereupon he lay," (aras eph’ ho katekeito) "Taking up also that on which he was lying," taking up his couch or bed, in obedience to the Lord, and as an incontestable evidence that he was healed, Mark 2:12. He carried the bed that had carried him. The proof of his affliction became the proof of his healing. Yet this display and testimony of the healed man infuriated the Pharisees, as in John 5:9.

3) "And departed to his own house," (apelthen eis ton oikon autou) "He went out and way into his own home, house, or residence," Matthew 9:7. He was brought to the place carried on a bed, couch, or mattress, but he went away with hallelujah glory, joy, health, and gratitude, carrying his bed with him, not without telling the world what Jesus had done for him, Luke 8:39.

4) "Glorifying God." (doksazon ton theon) "Praising or continually, repeatedly glorifying God," as he went, as a testimony to all who had known him as a bedfast paralytic for so long, 1 Corinthians 10:31. It was so much like the blind beggar who was healed at Jericho, who having been healed, made to see, praised God, and led others to believe in and praise Him, Luke 18:43; Psalms 103:1. The praise testimony of the saved and healed man magnified the miracle, to the glory of God, John 20:30-31.

Verse 26

1) "And they were all amazed," (kai ekstasis elaben hapantas) "And bewilderment took (hold of) all," came over them all, caused all to be astonished, much as that described, Luke 5:8. They were seized, shocked with an ecstasy of gladness that could not be hidden, Acts 4:10. One as welI telI a rooster that he can’t crow, a hen that she can’t cackle, a bird that it can’t sing, a dog that it can’t bark, as to telI a saved one he can’t praise God, Psalms 107:2.

2) "And they glorified God," (edoksazon ton theon) "And they glorified or praised God," by acknowledging that a supernatural deed had been done by a supernatural man, whom many still rejected as the Messiah-Redeemer, though Nicodemus was convinced, Matthew 15:31; Mark 2:12.

3) "And were filled with fear, saying," (eplesthesan phobou legontes) "And they were overcome (filled) with fear, repeatedly saying," saying one to another, among themselves, in a state of fear, Luke 7:16.

4) "We have seen strange things to day." (hoti eidomen paradoksa semeran) "That we saw wonderful things, paradoxical things today," things that parallel glory today, Matthew 9:8; Mark 2:12.

They saw things contrary to normal expectancy, unusual things that day, because of the presence, power, and words and work of Jesus before them that day.

FAITH HONORED

"There is no use in keeping the church open any longer; you may as well give me the key," said a missionary in Madras, as in the course of a journey he passed through a village where once so many of the natives had professed Christianity that a little church had been built for them. But the converts had fallen away, returned to their idols, and there only remained faithful the one poor woman to whom now the missionary was speaking. "There is Christian worship in the village three miles off," he added, noticing her sorrowful look; "any one who wishes can go there." "Oh, sir," she pleaded, most earnestly, "do not take away the key! I at least will still go daily to the church and sweep it clean and will keep the lamp in order, and go on praying that God’s light may one day visit us again." So the missionary left her the key, and presently the time came when he preached in that very church crowded with repentant sinners; the harvest of the God-given faith of that one poor Indian woman.

-Bib. Illustration

Verse 27

1) "And after these things he went forth," (kai meta tauta ekselthen) "And after these things he went out of the residence and away," Mark 2:13-14.

2) "And saw a publican named Levi," (kai edesato telonen onomati Levin) "And he fixed his eyes on a tax collector (publican) by name of Levi," or observed him in his business and demeanor, his behavior. He later became one of His apostles and an evangelist, Matthew 9:9. Matthew means "the gift of God."

3) "Sitting at the seat of custom:" (kathemenon epi to telonion) "Sitting in the custom-house," where taxes or custom was collected, the place of toll, collected as the traffic passed along the Sea of Galilee, Mark 2:14. The name Levi is Hebrew. His name became Matthew upon giving himself to the Lord, Matthew 9:9.

4) "And he said unto him, Follow me." (kai eipen auto akolouthei moi) "And he said to him, directly, personally, individually, follow me," first as an obedient disciple, Luke 9:23; Matthew 4:22; Matthew 19:27; Mark 8:34-35; Mark 2:14.

Verse 28

1) "And he left all," (kai katalipon panta) "And abandoning all things," Matthew 9:9, leaving all business matters that claimed his attention and time behind, no more to serve as a tax-collector, such as Zacchaeus also had done, Luke 19:1-10; Matthew 19:27.

2) "Rose up, and followed him," (anastas ekolouthei auto) "Rising up he followed him," with new aims and pursuits, he followed Jesus as his Lord and Master, Luke 9:23; Mark 8:34-35; Matthew 6:33. He left behind three things for gain in Christ: 1) His occupation, 2) His hope of advancement, 3) His Jewish religion, even as Paul, Philippians 3:7-14.

Verse 29

1) "And Levi made him a great feast," (kai epoisen dochen megalen Leuis auto) "And Levi made a great feast or reception for him," to honor Him, and to make Him acquainted with other prominent tax collectors, Matthew 9:10. This is an indication of wealth; and Levi’s having renounced his former shady business makes the decision of Luke 5:28 more remarkable.

2) "In his own house:" (en te oikia autou) "in his own residence," or the open court of his estate residence, Mark 2:14; He desired to share the bounties of his life and soul with others, now that he had found Jesus, Ecclesiastes 11:1-6.

3) "And there was a great company of publicans," (kai en ochols polus telonon) "And there was a huge crowd of tax-collectors (publicans)," who came to the feast, Mark 2:15. They were complimented to be associated with Jesus, as they were generally shunted from social fellowship and despised by the Jews. This indicates that Matthew had something of wealth to sacrifice when he "left all" to follow Jesus, Luke 5:28.

4) "And of others that sat down with them," (kai alion hoi esan met’ auton katakeimeoi) "And of other people who were reclining with them," for an hour of social acquaintance and to meet Him who had called Levi (Matthew) to renounce his seat of customs to follow Him.

Verse 30

THE MURMURING SCRIBES AND PHARISEES ANSWERED V. 30-35

1) "But their scribes and Pharisees murmured," (kai egonguzon hoi Pharisaioi kai hoi grammateis auton) "And the Pharisees and scribes who were guests grumbled and grouched," found fault, Matthew 9:11.

2) "Against his disciples, saying," (pros tous mathetas autou legontes) "Toward his disciples, repeatedly saying," faulting them, as also recounted Matthew 11:19; Mark 2:16. They considered them to be "unlearned and ignorant," Acts 4:13.

3) "Why do ye eat and drink with publicans and sinners?" (dia ti meta telonon kai hamartolon esthiete kai pinete) "Just why do you all eat and drink with tax collectors and law-breakers?" or why do you show friendship toward tax-collectors and criminals? They were themselves religious sinners, rebels against Jesus Christ, Matthew 5:20; They later smeared Him as a "glutton and a winebibber," Luke 7:34; Luke 15:2. He came to seek and to save sinners; That was His mission, John 3:17; Luke 19:10.

Verse 31

1) "And Jesus answering said unto them," (kai apokritheis ho lesous eipen peos autous) "And replying Jesus said directly to them," to the fault finding, blinded, astigmatized, self-righteous sinners, 2 Corinthians 4:3-4; Ephesians 2:12; Ephesians 4:18; 1 Corinthians 2:14.

2) "They that are whole need not a physician;" (ou chreian echousin hoi hugiainontes iatrou) "Those who are healthy have no need of a physician," an evident axiom or rule of health standards, Matthew 9:12; Mark 2:17.

3) "But they that are sick," (alla hoi kakos echontes) "But those who are ill or continually ill do have," as illustrated by Him, Luke 18:9-14; John 9:39-41; Matthew 15:31. The greater the sickness, the greater the need, therefore the scribes and Pharisees should have found no fault with our Lord’s seeking to help those they themselves considered great sinners, See?

Verse 32

1) ”I came not to call the righteous," (ouk elelutha kalesai dikaous) I have not come to call righteous persons," nor was He so sent, John 3:17; Luke 19:10; Matthew 9:12. They were called to the feast, the spread table, to take Him as the bread of life to satisfy their hungry soul, Isaiah 55:1-3; Luke 14:16-24.

2) "But sinners to repentance." (alla hamartolous eis metanoian) "But lawless ones (sinners) to repentance," like the publicans that you scribes and Pharisees frown upon, though you have come to sit and eat a feast with them, Matthew 9:13; Mark 1:14-15; Mark 2:17; Mark 6:12.

His first coming and call was to sinners for salvation, through repentance and faith, John 3:17; Luke 19:10; Luke 15:7-10; 1 Corinthians 6:9-11; 1 Timothy 1:15; 2 Peter 3:9.

Verse 33

1) "And they said unto him," (hoi de eipan pros auton) "And they (the scribes and Pharisees) replied to him," finding further fault in His modus operandi, mode of operation, joined also by the disciples of John the Baptist in the indicting inquiry, Matthew 9:14.

2) "Why do, the disciples of John fast often," (hoti mathetai loannou nesteuosin pukna) "The disciples of John (the Baptist) fast often," as asserted Luke 7:33; Mark 2:18.

3) "And make prayers,"(kai deeseis poiountai) "And they make (offer) prayers," or supplications, often, though neither Matthew nor Mark’s account refers to prayers. It is believed that prayers from ancient times accompanied fasting, Matthew 6:17; Luke 18:12.

4) "And likewise the disciples of the Pharisees;" (homoiois kai hois ton Pharisaion) "And likewise those disciples of the Pharisees," also fast, with long and pious faces, Matthew 6:16; Perhaps the Pharisees incited the disciples of John the Baptist to join them in this complaint.

5) "But thine eat and drink." (hoi de soi esthiousin kai pinousin) "But yours eat and drink," and are gluttons, etc., Luke 7:34, as they accused Him later.

Verse 34

1) "And he said unto them," (ho de lesous ei pen pros autous) "Then Jesus replied to them," to their skeptical, doubting, fault-finding questions, Mark 2:19.

2) "Can ye make the children of the bridechamber fast," (me dunasthe tous huious tou mumphonos poiesai nesteusai) "You all can not make the heir-children of the bride-chamber to fast," to be in fasting. The groomsmen or friends of the bridegroom who accompanied him to the house of the bride, then escorted the newly married couple to their new home. Fasting and mourning would be inappropriate at a wedding feast, see, or preparation for a wedding.

3) "While the bridegroom is with them?" (en ho mumphios met’ auton estin) "While the bridegroom is with and among them," can you? Jesus was the Bridegroom, John the Baptist was the friend, and the church disciples were His bride, even then, John 3:28-30; Matthew 9:15.

Verse 35

1) "But the days will come," (eleusontai de hemerai) "But the days will arrive," according to the Divine plan, Matthew 9:15.

2) "When the bridegroom shall be taken away from them," (kai hotan aparthe ap’ auton ho mumphios) "And the time will come when the bridegroom is taken away from them" by violent death, John 3:14, from their midst and fellowship, Matthew 9:15; Mark 2:20; and sorrow shall overcome them, Luke 24:17; John 16:20.

3) "And then shall they fast in those days." (tote nesteusousin en ekeinais tais hemerais) "And they will fast or mourn in those days," have reason for fasting, Mark 2:20; John 16:6; John 16:20; John 16:22. Neither here nor elsewhere in the New Testament are Christians commanded to fast, thought it is commended, 1 Corinthians 7:5; 2 Corinthians 6:5; 2 Corinthians 11:27. Though our Lord did not mandate, command, or enjoin it, He did affirm that when voluntarily done it should be sincere, Matthew 6:16.

Verse 36

THE GARMENT AND BOTTLES PARABLE V. 36-39

1) "And he spake also a parable unto them," (elegen de kai parabole pros autous) "Then he also related a parable to them," one among many as by parables He used the "known" and the "familiar" to help people understand the "unknown and unfamiliar".

2) "No man putteth a piece of new garment upon an old;" (hoti oudeis epiblema apo humatiou kainou schisas epiballei epi himation palaion) "No one puts a patch from a new garment on an old garment, does he?" Matthew 9:16.

3) "If, otherwise, then both the new maketh a rent," (ei de me ge kai to kainon schisei) "Otherwise both the new will tear," Mark 2:21. It causes a grotesque appearance.

4) "And the piece that was taken out of the new agreeth not with the old." (kai to palaio ou sumphonesei to epiblema to apo tou kainou) "And the new patch will not agree (synchronize) with the old garment, will it?" Matthew 9:16; Mark 2:21.

The idea is that a patch of new cloth, unshrunken cloth, sewed to cover or fill a hole in an old garment will shrink, when wet or washed, and make a yet worse tear in the old garment.

In like manner the doctrines and program of worship and service of Jesus was a new order - not to be sewn on to, or to patch up Judaism. His work and house of worship (program of service and worship in the church) was better then that of Moses, Hebrews 3:1-6.

Verse 37

1) "And no man putteth new wine into old bottles;" (kai oudeis ballei oinon neon eis askous palaious) "And no one puts new wine into old wineskins," into old wineskin bottles. For men knew that fermentation would burst the hard-set dry skins and destroy both the bottle and the wine, See? Matthew 9:17.

2) "Else the new wine will burst the bottles," (ei de me ge herksei ho oinos ho neos tous askous) "Otherwise the new wineskins will burst," split, waste the contents, Mark 2:22, because of impurities that entered the bottle through cracks in the old skin bottles.

3) "And be spilled, and the bottles shall perish." (kai autos ekchuthesetai kai hoi askoi apolountai) "And it will be poured out (will leak out) and the wineskin containers will be ruined," all involved would be wasted, the one who gathered the grapes, made the wine, furnished the bottles, etc.

Jesus came not to repair the Law, and old order of ordinances, ceremonies, rites, and feast days, but to establish a new, which He did in His church, His house, His bride, the Kingdom of Heaven, or His Flock, Luke 12:32; Matthew 26:31-32; Matthew 28:16-20; John 15:16; John 15:27; John 3:28-29; 1 Timothy 3:15; Mark 13:34-35; Hebrews 3:1-7; Matthew 16:18; Acts 20:28; Ephesians 3:21; Revelation 19:5-9.

Verse 38

1) "But new wine must be put," (alla oinon neon bleteon) "But one must put new wine," if he used wisdom, Matthew 9:17.

2) "Into new bottles;" (eis askous kainous) "Into new wineskins," new skin containers, new bottles, into new wineskins, Mark 9:22. Into bottles not cracked by age and drying, but flexible wineskins with elastic or flexible material that would hold some gas from fermentation, without breaking or splitting.

3) "And both are preserved." As set forth in the account of Matthew, Mark 9:17, Both the wine and the wineskins. People should use this much sense in examining the relation between the old law program of worship and the new covenant worship that Jesus instituted for this age, without disparaging the old, Luke 16:16; Galatians 3:19-25.

Verse 39

1) "No man also having drunk old wine," (kai oudeis pion palaion) "And no one who has drunk old wine," which was good, served a good purpose, as the law had done for Israel while pointing to Christ, Galatians 3:19-25.

2) "Straightway desireth new:" (thelei neon) "Has a first or priority will or desire for new," because of his traditional attachment and accustomed taste for the old, as to the old law of Moses; yet that is what Jesus came and called men to do, to follow Him and His new covenant fellowship of service and worship, as admonished by John, John 3:28-31.

3) "For he saith, The old is better." (legei gar ho palaios chrestos estin) "For he says the old is better or more ideal." And you old law-keepers are hooked the same way, in trying to acquire or retain salvation by it, Romans 10:1-4; Hebrews 3:1-7.