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Lu 5:1-11. MIRACULOUS DRAUGHT OF FISHES--CALL OF PETER, JAMES, AND JOHN.
Not their first call, however, recorded in Joh 1:35-42; nor their second, recorded in Mt 4:18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)
3. taught . . . out of the ship--(See on Mt 13:2).
4. for a draught--munificent recompense for the use of his boat.
5. Master--betokening not surely a first acquaintance, but a
relationship already formed.
8. Depart, &c.--Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (Joh 6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Isa 6:5.)
10. Simon, fear not--This shows how the Lord read Peter's speech.
The more highly they deemed Him, ever the more grateful it was to the
Redeemer's spirit. Never did they pain Him by manifesting too lofty
conceptions of Him.
11. forsook all--They did this before (Mt 4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (Joh 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.
Lu 5:12-16. LEPER HEALED.
(See on Mt 8:2-4.)
15. But so, &c.--(See Mr 1:45).
Lu 5:17-26. PARALYTIC HEALED.
(See on Mt 9:1-8).
17. Pharisees and doctors . . . sitting by--the highest testimony yet
borne to our Lord's growing influence, and the necessity increasingly
felt by the ecclesiastics throughout the country of coming to some
definite judgment regarding Him.
19. housetop--the flat roof.
Lu 5:27-32. LEVI'S CALL AND FEAST.
30. their scribes--a mode of expression showing that Luke was writing for Gentiles.
Lu 5:33-39. FASTING.
(See on Mt 9:14-17.)
The incongruities mentioned in Lu 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"--all at once--to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!