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of Gennesaret, 2 and saw two t ships 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 a the people out of the ship. 4 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
t many ancient copies have, boats.
W read and render, their nets were bursting. sons who were not aware of these circum- miracle. Does his fear, as expressed in stances. But then such a supposition will ver. 8, besides the reason assigned, indicate not consist with that high degree of autho- some previous slowness, or relaxation of rity in those accounts, which I believe them his usually earnest attachment, of which to have : see note on Mark. (4) It seems he now becomes deeply ashamed ? (5) It to me that the truth of the matter is nearly is also to be noticed that there is no this :— that this event is distinct from, and chronological index to this narrative conhappened at a later period than, the call. necting it with what precedes or follows. ing in Matthew and Mark; but that the It cannot well (see ver. 8) have taken four Apostles, when our Lord was at place after the healing of Peter's wife's Capernaum, followed their occupation as mother; and (ver. 1) must have been after fishermen. There is every thing to shew, the crowd had now become accustomed to in our account, that the calling had pre- hear the Lord teach. (6) Also, that there viously taken place; and the closing of it is no mention of Andrew here, as in ver. by the expression in ver. 11 merely indi. 10 there surely would have been, if he had cates, what there can be no difficulty in been present. (7) It will be seen how wholly seeing even without it, that our present irreconcileable either of the suppositions is account is an imperfect one, written by with the idea that St. Luke used the Gospel one who found thus much recorded, and of St. Matthew, or that of St. Mark, in knowing it to be part of the history of the compiling his own. 2.] were washing calling of the Apostles, appended to it the their nets-indicating that their labour fact of their leaving all and following the for that time was finished : see ver. 5. Lord. As to the repetition of the assu. 4.] Launch out is, in the original, singular, rance in ver. 10, I see no more in it than as addressed to Peter alone, who was the this which appears also from other pas. steersman of his ship; let down is piural, siges in the Gospels, that the Apostles, as as addressed to the fishermen in the ship such were not called or ordained at any collectively. So below also, I will let special moment, or by any one word of down, of the director,—when they had power alone; but that in their case, as this done, of the doers,--of the act. well as ours, there was line upon line, 5.] all the night,- the ordinary time of precept upon precept : and that what was fishing :- see John xxi. 3. 6.) were said generally to all four on the former bursting, i. e. had begun to burst. occasion, by words only, was repeated to 7.] They beckoned, on account of the dis. Peter on this, not only in words, but by a tance; or perhaps for the reason given by
1 Kings xvii
d Matt. iv. 20:
xix. 27. Mark i. 18. ch.
they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am 64 Sam. vi... a sinful man, O Lord. 9 For he was astonished, and all 18. 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 Matti 1,79 shalt y catch men. 11 And when they had brought their ships to land, a they forsook all, and followed him.
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 Z 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 Levstik, Moses commanded, for a testimony unto them. 15 But so much the more went there zz a fame abroad of him : fand Mark iil. 7.
10, 21, 22.
f Matt. iv. 25. Mark iii. 7. John vi...
X literally, astonishment encompassed him. y better, be a catcher of.
z render, made clean. It is the same word as before. have been made in Matt. viii. 3: Mark i. 41.
zz render, the.
This correction should
Euthymius, not being able to speak from madest him to have dominion over the their amazement and fear. 8.] Depart works of Thy hands; thou hast put all from me, i. e. from my ship. The speech things under His feet .... the fowl of is in exact keeping with the quick discern the air, and the fish of the sea, and whatment, and expression of feeling, of Peter's soever walketh through the paths of the character. Similar sayings are found Exod. seas' (vv. 6, 8).” 10.] thou shalt be xx. 18, 19; Judg. xiii. 22; 1 Kings xvii. a catcher of men :-compare, and indeed 18; Isa. vi. 5; Dan. x. 17. This sense throughout this miracle, the striking of unworthiness and self-loathing is ever parallel, and yet contrast, in John xxi.the effect, in the depths of a heart not with its injunction, 'Feed my lambs,' utterly hardened, of the Divine Power and Shepherd My sheep,' given to the same presence. “Below this, is the utterly pro- Peter; its net which did not burst : and fane state, in which there is no contrast, the minute and beautiful appropriateness no contradiction felt, between the holy and of each will be seen : this, at, or near, the the unholy, between God and man. Above commencement of the apostolic course; it, is the state of grace, in which the con- that, at how different, and how fitting a tradiction is felt, the deep gulf perceived, time! which divides between sinful man and an 12-16.] HEALING OF A LEPER. Matt. holy God,--yet it is felt that this gulf is viii. 2-4. Mark i. 40–45. In Matthew bridged over,—that it is possible for the placed immediately after the Sermon en two to meet, -that in One, who is sharer the Mount : in Mark and here, without with both, they have already been brought any note of time. See notes on Matthew. together.” Trench on the Miracles. The 12.] full of leprosy (a touch of medical same writer remarks of the miracle itself, accuracy from the beloved physician) im“ Christ here appears as the ideal man, the plies the soreness of the disease. 15.] second Adam of the eighth Psalm ; Thon The reason of this is stated in Mark, ver.
great multitudes came together to hear, and to be healed & Matt. xiv, 23. [a by him) of their infirmities. 16 b & And he withdrew
himself into the wilderness, and prayed.
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 c to heal them. 18 And, behold, men brought din 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 Ps. nutit. 5. Who can forgive sins, but God alone? 22 But when
Jesus perceived their e thoughts, he answering said unto them, What reason ye in your hearts ? 23 ? 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 a omit.
b render, But he continued in retirement in the desert places, and praying
e several 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.
fi.e, which of the two. 45, to be the disobedience of the leper to events in Matt. viii. to be related out of the Lord's command. 16.] and pray- their order. 17.] out of every town: ing is peculiar to Luke, as often : see ch. not to be pressed : as we say, from all iii. 21 ; vi. 12; ix. 18; xi. 1. This parts. the power of the Lord] Does verse breaks off the sequence of the narra. This mean the power of God-or the power tive.
of the Lord, i. e. Jesus? Meyer remarks 17–26.7 HEALING OF A PARALYTIC. that St. Luke uses the Lord frequently for Matt. ix. 2-8. Mark ii. 1-12. This mi. Jesus, but always with the Greek definite racle is introduced by the indefinite words, article : so in ch. vii. 13; x. 1; xi. 39; xii. and it came to pass on a certain day. In 42, al. fr. :-but the same word without the Matt. viii. 5-ix. 1, a series of incidents article, for the Most High ; so here, and in are interposed. Our Lord there appears.ch. i. 11, 38, 58, 66; ü. 9; iv. 19; whence to have returned from the country of the we conclude that the meaning is, the Gadarenes and the miracle on the dæmo. power of God (working in the Lord Jesus) niac there, to · His own city,' i. e. Caper. was in the direction of His healing: i. e. naum. The order in Mark is the same as wrought so that He exercised the powers here, and his narrative contains the only of healing: and then a case follows. decisive note of sequence (ch. iv. 35), 18.] Borne of four, Mark. 19.] This which determines his order and that in the description is that of an eye-witness. text to have been the actual one, and the 20.] Ön their faith see note on Matthew, h render, beheld. i not erpressed in the original. j render, were sitting at meat.
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 h saw 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 i 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 [k and sinners] ? 31 And Jesus answering said unto them, They that are whole need not a physician; but they that are sick. 32 k I came not to call the ki Tim. i. 15. righteous, but sinners to repentance. 33 And they said unto him, [1 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 n 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 8 literally, amazement seized them all.
omit, I these words are omitted by many ancient authorities, and the sentence read as an assertion. m read, But Jesus.
D render, sons. ver. 2; also on are forgiven. 26.] not so much a present objective relinquishstrange things-literally, things beyond ment, as the mind with which he rose to our expectation. Compare the close of the follow.' 29.] This fact is only exaccounts in Matthew and Mark.
pressly mentioned here—but may be di27—39.] CALLING OF LEVI. QUESTION rectly inferred from Mark, and remotely RESPECTING FASTING. Matt. ix. 9–17. from Matthew. See on Matthew, ver. 10. Mark ii. 13–22. For all common matter, 33.] On the difference in the persons —the discussion of the identity of Mat- who ask this question, see on Matthew and thew and Levi, &c.-see notes on Matthew Mark and make prayers : see ch. and Mark. I here only notice what is xi. 1. These prayers must be understood peculiar to Luke. 27.7 not merely in connexion with an ascetic form of life, • He saw,' but He looked on,-He ob- not as only the usual prayers of devout served. 28.) left all: not merely, men, 34.) I have remarked on the • left his books and implements, but the striking contrast between make to fast expression is generally used, and imports and they shall (or, will) fast, on Matthew,
parable unto them; No man o 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 9 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 [8 straightway] desireth new: for he saith, The old is t better.
VI. 1 And it came to pass on the [u second] sabbath su after the first], that he went through the corn fields; and his disciples plucked the ears of coin, and did eat,
rubbing them in their hands. 2 And certain of the o read, cutteth a piece from a new garment, and putteth it. P read and render, he both will rend the new garment: see note. I read, will not agree.
r omitted by some of the oldest authorities, and probably inserted from the parallel place in Matthew. s omit.
t some ancient copies read, good. u omitted by some ancient authorities, perhaps on account of its difficulty. ver. 15. 36.7 The latter part of this subjective :-in the view of him who utters verse is peculiar, and is to be understood it. And even if we were to assume such as in the inargin, if he does, he both will an objective comparison, it makes no diffirend the new garment (by taking out of it culty. In time, the new wine will become the piece), and the piece from the new older ;-the man will become habituated garment will not agree with the old.' In to its taste, and the wine itself mellowed : Matthew and Mark the mischief done is and the comparison between the wines is differently expressed. Our text is very not then which is the older, but which is significant, and represents to us the spoil. intrinsically the better. Stier observes, ing of both systems by an attempt to en. that the saying is a lesson for ardent and graft the new upon the old :-- the new enthusiastic converts not to be disappointed, loses its completeness : the old, its consis. if they cannot at once instil their spirit tency. 39.] This peculiar and impor. into others about them. tant addition at once stamps our report CHAP. VI. 1–5.) THE DISCIPLES PLUCK with the very highest character for accu. EARS OF CORN ON THE SABBATH. Matt. racy. Its apparent difficulty has perhaps xii, 1–8. Mark ii. 23—28. Between the caused its omission from some of our an- discourse just related here and in Mark, cient authorities. It contains the conclu- and this incident, Matthew interposes the sion of the discourse, and the final answer raising of Jairus's daughter, the healing to the question in ver. 33, which is not of the two blind and one dumb, the mission given in Matthew and Mark. The persons of the twelve, and the message of John. who had drunk the old wine are the Jews, I need not insist on these obvious proofs of who had long been habituated to the old independence in the construction of our system ;—the new is the new wine (see on Gospels. On the question of the arMatthew) of the graoe and freedom of the rangements, see on Matthew. 1. seGospel : and our Lord asserts that this cond... after the first] The word thus new wine was not palatable to the Jews, rendered presents much difficulty. None who said the old is better (or, good). of the interpretations have any certainty, Observe that there is no objective compari. as the word is found no where else, and son whatever here between the old and new can be only judged of by analogy. See wine ; the whole stress is on desireth and the discussion in the notes in m Greek for he saith, and the import of better is Testament. rubbing them in their