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of Gennesaret, 2 and saw two tships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. Now when he had a John xxi. G. left speaking, he said unto Simon, a Launch out into the deep, and let down your nets for a draught. 5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. And when they had this done,they inclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that

t

6

many ancient copies have, boats.

u render, the multitudes.

▾ render, we toiled all the night, and took nothing.
W read and render, their nets were bursting.

sons who were not aware of these circum-
stances. But then such a supposition will
not consist with that high degree of autho-
rity in those accounts, which I believe them
to have: see note on Mark. (4) It seems
to me that the truth of the matter is nearly
this:that this event is distinct from, and
happened at a later period than, the call-
ing in Matthew and Mark; but that the
four Apostles, when our Lord was at
Capernaum, followed their occupation as
fishermen. There is every thing to shew,
in our account, that the calling had pre-
viously taken place; and the closing of it
by the expression in ver. 11 merely indi-
cates, what there can be no difficulty in
sceing even without it, that our present
account is an imperfect one, written by
one who found thus much recorded, and
knowing it to be part of the history of the
calling of the Apostles, appended to it the
fact of their leaving all and following the
Lord. As to the repetition of the assu-
rance in ver. 10, I see no more in it than
this which appears also from other pas
sages in the Gospels, that the Apostles, as
such were not called or ordained at any
special moment, or by any one word of
power alone; but that in their case, as
well as ours, there was line upon line,
precept upon precept: and that what was
said generally to all four on the former
occasion, by words only, was repeated to
Peter on this, not only in words, but by a

miracle. Does his fear, as expressed in
ver. 8, besides the reason assigned, indicate
some previous slowness, or relaxation of
his usually earnest attachment, of which
he now becomes deeply ashamed? (5) It
is also to be noticed that there is no
chronological index to this narrative con-
necting it with what precedes or follows.
It cannot well (see ver. 8) have taken
place after the healing of Peter's wife's
mother; and (ver. 1) must have been after
the crowd had now become accustomed to
hear the Lord teach. (6) Also, that there
is no mention of Andrew here, as in ver.
10 there surely would have been, if he had
been present. (7) It will be seen how wholly
irreconcileable either of the suppositions is
with the idea that St. Luke used the Gospel
of St. Matthew, or that of St. Mark, in
compiling his own. 2.] were washing
their nets-indicating that their labour
for that time was finished: see ver. 5.
4.] Launch out is, in the original, singular,
as addressed to Peter alone, who was the
steersman of his ship; let down is plural,
as addressed to the fishermen in the ship
collectively. So below also, I will let
down, of the director,-when they had
this done, of the doers,-of the act.
5.] all the night,-the ordinary time of
fishing: :-see John xxi. 3. 6.] were
bursting, i. e. had begun to burst.
7.] They beckoned, on account of the dis-
tance; or perhaps for the reason given by

they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying,

2 Sam. vi. 9. 18.

1 Kings xvii

Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10 and so was also James, and John, the sons of Zebedee, which were partners. with Simon. . And Jesus said unto Simon, Fear not; from henceforth thou Matt. iv. 19. shalt y catch men. 11 And when they had brought their ships to land, they forsook all, and followed him.

d

с

Mark i. 17.

d Matt. iv. 20: xix. 27. Mark i. 18. ch.

12 And it came to pass, when he was in a certain city, xviii. 28. behold a man full of leprosy who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. 13 And he put forth his hand, and touched him, saying, I will be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as e Lev. xiv. 4, Moses commanded, for a testimony unto them. 15 But so

10, 21, 22.

f Matt. iv. 23.

much the more went there zza fame abroad of him and Mark iii. 7.

I literally, astonishment encompassed him. y better, be a catcher of. Z render, made clean. have been made in Matt. viii, 3: Mark i. 41.

zz render, the.

:

John vi. 2.

It is the same word as before. This correction should

Euthymius, not being able to speak from their amazement and fear. 8.] Depart from me, i. e. from my ship. The speech is in exact keeping with the quick discernment, and expression of feeling, of Peter's character. Similar sayings are found Exod. xx. 18, 19; Judg. xiii. 22; 1 Kings xvii. 18; Isa. vi. 5; Dan. x. 17.

This sense of unworthiness and self-loathing is ever the effect, in the depths of a heart not utterly hardened, of the Divine Power and presence. 'Below this, is the utterly profane state, in which there is no contrast, no contradiction felt, between the holy and the unholy, between God and man. Above it, is the state of grace, in which the contradiction is felt, the deep gulf perceived, which divides between sinful man and an holy God,-yet it is felt that this gulf is bridged over, that it is possible for the two to meet,-that in One, who is sharer with both, they have already been brought together." Trench on the Miracles. The same writer remarks of the miracle itself, "Christ here appears as the ideal man, the second Adam of the eighth Psalm; Thou

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madest him to have dominion over the works of Thy hands; thou hast put all things under His feet . . . the fowl of the air, and the fish of the sea, and whatsoever walketh through the paths of the seas' (vv. 6, 8)." 10.] thou shalt be a catcher of men:-compare, and indeed throughout this miracle, the striking parallel, and yet contrast, in John xxi.with its injunction, Feed my lambs,' Shepherd My sheep,' given to the same Peter; its net which did not burst: and the minute and beautiful appropriateness of each will be seen: this, at, or near, the commencement of the apostolic course; that, at how different, and how fitting a time!

12-16.] HEALING OF A LEPER. Matt. viii. 2-4. Mark i. 40-45. In Matthew placed immediately after the Sermon cn the Mount in Mark and here, without any note of time. See notes on Matthew.

:

12.] full of leprosy (a touch of medical accuracy from the beloved physician) implies the soreness of the disease. 15.] The reason of this is stated in Mark, ver.

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Mark

great multitudes came together to hear, and to be healed

& Matt. xiv, 23. [a by him] of their infirmities. 16 bg And he withdrew himself into the wilderness, and prayed.

h Ps. xxxii. 5. Isa. xliii. 25.

a omit.

:

17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judæa, and Jerusalem: and the power of the Lord was present to heal them. 18 And, behold, men brought d in a bed a man which was taken with a palsy and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? h Who can forgive sins, but God alone? 22 But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts? 23 f Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24 But that ye may know that the Son of

e

brender, But he continued in retirement in the desert places, and praying.

cseveral ancient authorities have, for his healing, i.e. so that he exercised it in the direction of healing. d render, upon.

e literally, reasonings. It is the noun formed from the verb rendered reason in verses 21, 22. i.e. which of the two.

45, to be the disobedience of the leper to the Lord's command. 16.] and praying is peculiar to Luke, as often see ch. iii. 21; vi. 12; ix. 18; xi. 1. This verse breaks off the sequence of the narrative.

17-26.] HEALING OF A PARALYTIC. Matt. ix. 2-8. Mark ii. 1-12. This miracle is introduced by the indefinite words, and it came to pass on a certain day. In Matt. viii. 5-ix. 1, a series of incidents are interposed. Our Lord there appears to have returned from the country of the Gadarenes and the miracle on the dæmoniac there, to 'His own city,' i. e. Capernaum. The order in Mark is the same as here, and his narrative contains the only decisive note of sequence (ch. iv. 35), which determines his order and that in the text to have been the actual one, and the

f

events in Matt. viii. to be related out of
their order. 17.] out of every town:
not to be pressed: as we say, from all
parts.
the power of the Lord] Does
this mean the power of God-or the power
of the Lord, i. e. Jesus? Meyer remarks
that St. Luke uses the Lord frequently for
Jesus, but always with the Greek definite
article: so in ch. vii. 13; x. 1; xi. 39; xii.
42, al. fr. :-but the same word without the
article, for the Most High; so here, and in
ch. i. 11, 38, 58, 66; ii. 9; iv. 19; whence
we conclude that the meaning is, the
power of God (working in the Lord Jesus)
was in the direction of His healing: i. e.
wrought so that He exercised the powers
of healing: and then a case follows.
18.] Borne of four, Mark.
19.] This
description is that of an eye-witness.
20.] On their faith see note on Matthew,

man hath power upon earth to forgive sins, he said unto the sick of the palsy, I say unto thee, Arise, and take up thy couch, and go into thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And 8 they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. 27 And after these things he went forth, and hsaw a publican, named Levi, sitting at the receipt of custom : and he said unto him, Follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his [i own] house: and there was a great ich. xv. 1. company of publicans and of others that i sat down with them. 30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans [and sinners]? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32k I came not to call the k 1 Tim. 1. 15. righteous, but sinners to repentance. 33 And they said unto him, Why do] the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees; but thine eat and drink? 34 m And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? 35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. 36 And he spake also a

g literally, amazement seized them all.

i not expressed in the original.

j render, were sitting at meat.

h render, beheld.

komit.

1 these words are omitted by many ancient authorities, and the sentence read as an assertion.

m read, But Jesus.

ver. 2; also on are forgiven. 26.] strange things literally, things beyond our expectation. Compare the close of the accounts in Matthew and Mark.

27-39.] CALLING OF LEVI. QUESTION RESPECTING FASTING. Matt. ix. 9-17. Mark ii. 13-22. For all common matter, -the discussion of the identity of Matthew and Levi, &c.-see notes on Matthew and Mark. I here only notice what is peculiar to Luke. 27.] not merely 'He saw,' but He looked on,-He observed. 28.] left all: not merely, left his books and implements,' but the expression is generally used, and imports

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n render, sons.

not so much a present objective relinquishment, as the mind with which he rose to follow. 29.] This fact is only expressly mentioned here-but may be directly inferred from Mark, and remotely from Matthew. See on Matthew, ver. 10.

33.] On the difference in the persons who ask this question, see on Matthew and Mark. and make prayers: see ch. xi. 1. These prayers must be understood in connexion with an ascetic form of life, not as only the usual prayers of devout 34.] I have remarked on the striking contrast between make to fast and they shall (or, will) fast, on Matthew,

men

parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then P both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles [; and both are preserved]. 39 No man also having drunk old wine [straightway] desireth new: for he saith, The old is t better.

VI. And it came to pass on the [second] sabbath [ after the first], that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the • read, cutteth a piece from a new garment, and putteth it. P read and render, he both will rend the new garment: see note. ¶ read, will not agree.

r omitted by some of the oldest authorities, and probably inserted from the parallel place in Matthew.

8 omit.

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some ancient copies read, good.

u omitted by some ancient authorities, perhaps on account of its difficulty. ver. 15. 36.] The latter part of this verse is peculiar, and is to be understood as in the margin, if he does, he both will rend the new garment' (by taking out of it the piece), and the piece from the new garment will not agree with the old.' In Matthew and Mark the mischief done is differently expressed. Our text is very significant, and represents to us the spoiling of both systems by an attempt to engraft the new upon the old:-the new loses its completeness: the old, its consistency. 39.] This peculiar and important addition at once stamps our report with the very highest character for accuracy. Its apparent difficulty has perhaps caused its omission from some of our ancient authorities. It contains the conclusion of the discourse, and the final answer to the question in ver. 33, which is not given in Matthew and Mark. The persons who had drunk the old wine are the Jews, who had long been habituated to the old system;-the new is the new wine (see on Matthew) of the grace and freedom of the Gospel and our Lord asserts that this new wine was not palatable to the Jews, who said the old is better (or, good). Observe that there is no objective comparison whatever here between the old and new wine; the whole stress is on desireth and for he saith, and the import of better is

subjective:—in the view of him who utters it. And even if we were to assume such an objective comparison, it makes no difficulty. In time, the new wine will become older; the man will become habituated to its taste, and the wine itself mellowed: and the comparison between the wines is not then which is the older, but which is intrinsically the better. Stier observes, that the saying is a lesson for ardent and enthusiastic converts not to be disappointed, if they cannot at once instil their spirit into others about them.

CHAP. VI. 1-5.] THE DISCIPLES PLUCK EARS OF CORN ON THE SABBATH. Matt. xii. 1-8. Mark ii. 23-28. Between the discourse just related here and in Mark, and this incident, Matthew interposes the raising of Jairus's daughter, the healing of the two blind and one dumb, the mission of the twelve, and the message of John. I need not insist on these obvious proofs of independence in the construction of our Gospels. On the question of the arrangements, see on Matthew. 1. second... after the first] The word thus rendered presents much difficulty. None of the interpretations have any certainty, as the word is found no where else, and can be only judged of by analogy. See the discussion in the notes in m Greek Testament. rubbing them in their

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