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Charles Spurgeon · Citado em PreceptAustin
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Spurgeon - It is very difficult to speak effectively when the people come too close to the speaker; and, sometimes, a little inconvenience like that may interfere with the flow of the speaker’s thoughts and words. Even the Saviour seems to have felt that he needed a little breathing space between himself and his audience. That (boat) was what some people would have called an unconsecrated place, but Christ’s presence consecrated it, as it does every place where he condescends to meet with us. “Where’re we seek him, he is found, And every place is hallowed ground.” John
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Spurgeon - Whenever He borrows a pulpit, or anything else, He pays good interest for the loan. Christ will not be in even a boatman’s debt. For every cup of cold water given to His disciples in His Name the Master will take care to pay. (Luke - exposition) He said to Simon - Unlike the call in Matthew, Luke does not mention Simon Peter's brother Andrew who is mentioned in Mt 4:18 and Mark 1:16, but as noted above, these Gospels may be describing different events. Imagine the scene - a carpenter instructing fishermen where to cast their nets! Little did they know that the Savior had "supernatural sonar (aka omniscience)!" It was well known that nighttime in the shallow water was the most productive time for fishing, not daytime in the deep water! Jesus was about to turn their world upside down, figuratively and soon literally! Jesus was calling on these experienced fishermen to put in some "overtime" (at the wrong time!) which would forever change their lives! Put out (epanago) into the deep water (bathos) - (Literally "put out into the depth") This is the first of two commands in the aorist imperative. Jesus uses the same verb here in the command that He had just used in the form of a request. A non-fisherman to a seasoned fisherman! Jesus speaks definitively and with authority! He is directing the command to Simon to launch the boat as Simon was undoubtedly at the helm. He had to obey the first command or could never have obeyed the second command (let down) and had he done so, he would have missed a miracle. THOUGHT - I have often wondered how many "miracles" or spiritual opportunities I have missed because I was in a state of disobedience/rebellion! Notice also how Jesus uses their business to teach these men eternal truths. He can still teach us in our work if we will keep our eyes and ears open and trust and obey. Ask God to give you "eternal vision" no matter what your "temporal" occupation might be. Is He calling you to be bold and daring and to LAUNCH OUT into the deep water, some place you have not previously traversed? Here is an old '90's Christian song entitled "Set Sail" - give it a listen! And then "Set sail" wherever or to whomever Jesus is telling you to go! And let down (chalao) your nets (diktuon) for a catch - Let down is in the aorist imperative - Do this now! Simon had a choice to believe or disbelieve, to obey or disobey! Jesus' classroom was now the lake and it was time for a "Petrine pop test!" Notice that the command put out is singular (to Simon) and the next command let down is plural suggesting that Simon and his ship mates must let down the nets. This make sense as the nets were probably not easy to manipulate alone. So clearly others were in the boat with Simon Peter. THOUGHT - Think about Simon's test in these two commands - It was the wrong time of day to fish and the wrong place to fish, and yet Simon obeyed after some making a reasonable argument in Lk 5:5. Peter could have come up with a number of reasons not to obey Jesus - "I worked all night and I’m tired." "I know a lot more about fishing than some carpenter." "All these crowds and loud teaching has scared the fish away." "We already washed our nets." "Jesus may know religion but He doesn’t know fishing." (Adapted from Guzik Luke 5) The point is that Simon did what he did because he believed the Word of Jesus. When Jesus directs our work, we see the rewarding result. How many times have we missed making a "great haul of fish" (so to speak) because we have made excuses and/or overtly disobeyed His commands? Woe! Been there, done that! Principle - Obedience leads to increasing knowledge of God Lk 5:4-10 Jn 7:17 Jn 14:21 Col 1:9-10 Ps 25:14 J C
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Spurgeon - Morning and Evening - We learn from this narrative, the necessity of human agency. The draught of fishes was miraculous, yet neither the fisherman nor his boat, nor his fishing tackle were ignored; but all were used to take the fishes. So in the saving of souls, God worketh by means; and while the present economy of grace shall stand, God will be pleased by the foolishness of preaching to save them that believe. When God worketh without instruments, doubtless he is glorified; but he hath himself selected the plan of instrumentality as being that by which he is most magnified in the earth. Means of themselves are utterly unavailing. "Master, we have toiled all the night and have taken nothing." What was the reason of this? Were they not fishermen plying their special calling? Verily, they were no raw hands; they understood the work. Had they gone about the toil unskilfully? No. Had they lacked industry? No, they had toiled. Had they lacked perseverance? No, they had toiled all the night. Was there a deficiency of fish in the sea? Certainly not, for as soon as the Master came, they swam to the net in shoals. What, then, is the reason? Is it because there is no power in the means of themselves apart from the presence of Jesus? "Without him we can do nothing." But with Christ we can do all things. Christ's presence confers success. Jesus sat in Peter's boat, and his will, by a mysterious influence, drew the fish to the net. When Jesus is lifted up in his Church, his presence is the Church's power-the shout of a king is in the midst of her. "I, if I be lifted up, will draw all men unto me. " Let us go out this morning on our work of soul fishing, looking up in faith, and around us in solemn anxiety. Let us toil till night comes, and we shall not labour in vain, for he who bids us let down the net, will fill it with fishes. Questions from R A Torrey Luke 5:1-11 - Of what was Jesus’ command a test? (Compare Mark 3:5; John 2:7; 11:39; 21:6.) What was there that made the command look foolish? What was the only thing in favor of letting down the nets? Was that enough? How many objections of our reason and commonsense ought the word of Jesus to outweigh? Why did Jesus tell Peter to launch out into the deep? How did Jesus know just where the fish were? (Ps. 8:6, 8.) What is the first thing Peter says in answer to Jesus’ command? Do we ever have such thoughts arise when Jesus commands us? Is the fact that we have tried and failed any reason for stopping trying when Jesus bids us let down our nets? Suppose Peter had given way to his discouragement, what would have been the consequences? How is it when we surrender to our discouragement? What was Peter’s second thought and word? What is there in Peter’s reply to Jesus that would make a good motto for every Christian worker? How many of His commands will a true disciple obey? (John 2:5; 15:14.) What was the result of Peter’s obedience? What always awaits the obedient? (Deut. 11:27; Is. 1:19.) When was it they enclosed the fishes? When is it always that we get the blessing? Did they get fishes enough? What does that illustrate? What did Peter do in his emergency? Is there any lesson in that? If Peter had been like a great many men what would he have done? Was there enough for both? What would always become of some of our boats if God should load them as fully as we wish? How did Peter’s empty boat become so full? Following Jesus, Lk 5:8-11 - What did Peter then do? What was it made Peter cry to the Lord to depart—the sight of the great catch of fishes, or the sight of the sinking ship? What did Peter see in Christ in the light of this miracle? (“Master,” Lk 5:5; “Lord,” Lk 5:8.) Was that right? What did Peter see in himself in the light of this miracle? Was that right? Where then was Peter wrong in his cry? If we truly know ourselves and truly know Jesus, will our cry to Him be to depart? Did the time ever come when the recognition of who Jesus was drew Peter to Him? (John 21:6, 7.) What was the effect of the miracle upon all who beheld it? At what were they astonished in the last chapter? (Lk 4:32, 36.) Did Jesus go away because Peter asked Him to? Does He always go away when we wish Him to? Why not? What is Jesus’ answer to Peter’s “Depart”? (Compare also “Follow Me,” Mt. 4:19.) Would it have been a good thing for Peter if Jesus had departed when Peter asked him to? Would it be a good thing for us if Jesus departed when we ask Him to? For what did Jesus take that day’s fishing as a symbol? When did Peter make a bigger catch than that day? (Acts 2:41.) Where is the similarity between winning men and catching fish? What was there about Peter that gave promise of his becoming a successful fisher of men? (Lk 5:2, 8, 5, 11). How might Peter know that he would be a successful fisher of men? How did Peter and the others show that they believed Jesus’ promise and appreciated His call? Was it right for them to forsake all? Did it pay? (Lk 18:28–30.) How much does it pay to forsake for Christ? (Phil. 3:7, 8.) Did they do right in forsaking the fish business? Did Jesus call Peter to forsake his business the first time He met him? (John 1:40–42.) Was the forsaking of all the important thing they did? When, then, is it right to forsake all? In what sense must every one who would be a disciple of Jesus forsake all? (Luke 14:33+, R. V. and Greek.) CLASSIFICATION OF TEACHINGS - Luke 5:1-11 1. Jesus His deity, Lk 5:4, 8. His humanity, Lk 5:3. His knowledge—of what is in the sea, Lk 5:4; of what is in man, Lk 5:10. His compassion—for the ignorant, Lk 5:3; for the unsuccessful, Lk 5:4–7; for the sinful, for the fearful, Lk 5:10. His sympathy with man in his earthly occupation, Lk 5:4. As a preacher—preached the Word in the open air, drew crowds, Lk 5:1; always ready, thought more of His audience than of His pulpit, preached instructively, Lk 5:3. 2. The Essential Conditions of Success in Fishing for Men Faithfulness in our secular calling, Lk 5:2; a sense of personal sinfulness, a recognition of Christ as Lord, Lk 5:8; unhesitating faith, unquestioning obedience (“Nevertheless at Thy word”), Lk 5:5; fearlessness founded upon the divine promise, Lk 5:10; forsaking all, following Him, Lk 5:11. (R A Torrey) Steven
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Spurgeon adds that "We can have too much of a good thing, aye, too much even of the best things, for our poor frail vessel cannot hold all that God would be willing to put into it." (Luke - exposition) Mattoon - The catch was so vast that the fishermen in the other boat were called to help them draw in the net. Both ships were filled to the point that they began to sink. God is not cheap in His giving. We cannot out-give Him. Missionary statesman Hudson Taylor had complete trust in God's faithfulness. In his journal he wrote: Our heavenly Father is a very experienced One. He knows very well that His children wake up with a good appetite every morning... He sustained 3 million Israelites in the wilderness for 40 years. We do not expect He will send 3 million missionaries to China; but if He did, He would have ample means to sustain them all... Depend on it, God's work done in God's way will never lack God's supply. (Mattoon - Treasures from the Scriptures) So that (term of purpose/result) they began to sink (buthizo - present tense - continued to sink) - This is a miraculous catch. One wonders if Jesus was not giving these fishers-of-men-to-be a clue as to how His power would enable them to bring about a miraculous catch of men as Peter would see in his first Spirit filled sermon on Pentecost where "about 3000 souls" were gathered into the Kingdom!
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Spurgeon - He (Jesus) seemed to imply that he (Peter) should catch them after the same rate, too; and so he did, for the first throw of the net brought in three thousand (Acts 2:41), and very soon the number caught was increased to five thousand (Acts 4:4). That was good fishing by those first Gospel fishermen; oh, that we could throw the net as they did! (Luke - exposition) In 2 Ti 2:26+ zogreo speaks of Satan taking captives to do his will (cf Judas Lk 22:3), whereas in Lk 5:10 zogreo speaks of the Savior taking captives to do His will! And never the twain shall meet, as they say! How do you rescue men alive from the kingdom of the devil? Preach the Gospel in the power of the Spirit! As Jesus said in Luke 4:18-19+ “THE SPIRIT OF THE LORD IS UPON ME, BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR. HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES, AND RECOVERY OF SIGHT TO THE BLIND, TO SET FREE THOSE WHO ARE OPPRESSED, TO PROCLAIM THE FAVORABLE YEAR OF THE LORD (THE "SPIRITUAL YEAR OF JUBILEE!").” In Acts 26:18+ Jesus told Paul that the Gospel he was to proclaim would "open their eyes so that they may turn from darkness to light and from the dominion of Satan to God, that they may receive forgiveness of sins and an inheritance among those who have been sanctified by faith in Me.’" In Colossians 1:14-15+ Paul explained to the saints at Colossae how they had received an "inheritance...in Light" - For He rescued us from the domain of darkness, and transferred us to the kingdom of His beloved Son, in whom we have redemption, the forgiveness of sins. Edwards notes that "God's program is to catch men alive and turn them into fishers of men; Satan's program is also to catch men alive, but then to turn them into destroyers of men. It is a rather sobering thought to realize that none of us can escape being used, whether by the Prince of peace or by the Prince of darkness. All of us are playing a part on the stage of human history, and our performance will promote either good or evil, light or darkness, Christ or Satan. There is no comfortable middle ground; no haven for the complacent and mediocre saint, though many would vainly imagine that there is." A A Trites remarks that "It is a profound thought that Christian discipleship really involves Jesus Christ capturing someone for life. His disciples were called to have a vital part in this challenging enterprise." (See Luke, Acts ) John
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Spurgeon - That is a characteristic touch of Luke, who, as a physician, with a glance of his eye, took in the condition of the man, not as merely a leper, but as one “full of leprosy.” As far gone with leprosy as he could be; thoroughly tainted, and eaten up with that loathsome disease. What a contrast there was between these two persons,— the Lord Jesus full of purity,— and this man full of impurity,— full of leprosy! He could not be more than full; he had as much leprosy as a man could contain. (Luke - exposition) THOUGHT - You may not have leprosy like this man, but your situation may be similar in some ways. You may be failing in your relationships with others, in your finances, in your health, or in your spiritual growth. If so, may you realize how a fearless faith in the Lord Jesus Christ can turn your entire life around completely. Let's open the curtain and see what we learn from this portion of Scripture. (Mattoon - Treasures from the Scriptures) R Kent
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Spurgeon says while there was "not much faith there....faith even as a grain of mustard seed will serve; and therefore Christ did not refuse the poor leper’s plea. This was splendid faith. Here was adoration of the noblest kind; no angel before the throne of God could render the Son of God more honour than this poor leprous man did. (Luke - exposition) Saying, "Lord" (kurios) - He did not doubt Jesus could but rather if He would. It was not a question of Jesus capability but willingness. Either way he lays himself at the feet of the Lord, the One with sovereign power and authority. As Spurgeon says "He believed in Christ’s power at once to rid him of that otherwise incurable disease: “Lord, if thou wilt, thou canst make me clean.” If You are willing (thelo) - The leper knew Jesus could cleanse, but his question was would He cleanse? He felt that the difficulty lay in the will of Christ, not in His power. No other teacher would have looked at such a man. Everybody shrank from him, for he scattered defilement wherever he moved. A leper was a being from whom all kept clear, so this one was afraid that the great Teacher was not willing to cure him. “If thou wilt,” said he, “thou canst,” ‘I know that thou canst make me clean.’
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Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Idou in Luke and Acts - Lk. 1:20; Lk. 1:31; Lk. 1:36; Lk. 1:38; Lk. 1:44; Lk. 1:48; Lk. 2:10; Lk. 2:34; Lk. 2:48; Lk. 5:12; Lk. 6:23; Lk. 7:27; Lk. 7:34; Lk. 9:30; Lk. 10:3; Lk. 10:19; Lk. 11:31; Lk. 11:32; Lk. 11:41; Lk. 13:7; Lk. 13:16; Lk. 13:30; Lk. 13:32; Lk. 13:35; Lk. 14:2; Lk. 15:29; Lk. 17:21; Lk. 17:23; Lk. 18:28; Lk. 18:31; Lk. 19:8; Lk. 19:20; Lk. 22:10; Lk. 22:21; Lk. 22:31; Lk. 22:38; Lk. 22:47; Lk. 23:14; Lk. 23:15; Lk. 23:29; Lk. 24:4; Lk. 24:13; Lk. 24:49; Acts 1:10; Acts 2:7; Acts 5:9; Acts 5:28; Acts 7:56; Acts 8:36; Acts 9:10; Acts 10:17; Acts 10:19; Acts 10:21; Acts 10:30; Acts 11:11; Acts 12:7; Acts 13:11; Acts 13:25; Acts 13:46; Acts 20:22; Acts 20:25; Acts 27:24; Covered (abounding, full) (4134)(pleres) from pleos = full, pletho = to fill) means filled up as opposed to empty (as of a hollow vessel - Mt 14:20, 15:37, Mk 6:43). Of a surface, covering every part (leprosy in Lk 5:12). Figuratively, of one full of, filled with, abounding in, thoroughly endowed with (Lk 4:1 full of the Holy Spirit, Acts 9:36 abounding in deeds, Stephen full of grace and power Acts 6:8). How interesting that a word so frequently describing the filling of the Holy Spirit (Lk 4:1, Acts 6:3, 5, 7:55, 11:24) here describes one "filled" with leprosy! This could reflect that he was in the "end stages" of this disease. One can only imagine the response such a man received from the Jews! Pleres -16v - abounding(1), covered(1), filled(1), full(12), mature(1). Matt. 14:20; Matt. 15:37; Mk. 4:28; Mk. 8:19; Lk. 4:1; Lk. 5:12; Jn. 1:14; Acts 6:3; Acts 6:5; Acts 6:8; Acts 7:55; Acts 9:36; Acts 11:24; Acts 13:10; Acts 19:28; 2 Jn. 1:8 Leprosy (3014)(lepra from lepis = a scale) is used only 4x in the NT (Matt. 8:3; Mk. 1:42; Lk. 5:12; Lk. 5:13) and always means leprosy. Friberg - as a disease leprosy; probably used in reference to any of a group of infectious and inflammatory skin diseases, such as Hansen's disease (modern leprosy), ringworm, yaws, scabies, lupus, etc.(Borrow Analytical Lexicon of the Greek New Testament) Lepra - 39x in 36v in the Septuagint (Lxx) - Lev. 13:2; 3; 8; 9; 11; 12; 13; 15; 20; 22; 25; 27; 29; 30; 42; 43; 47; 49; 51, 52; 57; 59; Lev. 14:3; 7; 32; 34; 44; 54; 55; L57; Deut. 24:8; 2 Ki. 5:3; 5:6; 7; 27; 2 Chr. 26:19. Bock adds that "lepra appears to be a broad term for a whole series of skin diseases, rather than referring just to Hansen's Disease (Mycobacterium leprae pix), as it came to be known in the nineteenth century." Implored (beseeched, requested) (1189)(deomai from deo = to bind) means to ask for something with the sense of pleading, beseeching or begging with a sense of urgency and a presumed need. Deomai is a strong way to ask for something - the Gadarene demoniac (Lk 8:28+), a father's desperate plea to Jesus to cast a demon out of his son (Lk 9:38+), and here it describes a leper desperate to be healed! Bock adds that the OT the priests were not expected to provide healing for a leper. Thus, for this man to approach Jesus was not only brave, it put the leper’s entire self-esteem at risk (ED: I DOUBT HE HAD MUCH "SELF-ESTEEM!"). Whatever hope that he might have about a return to normal life was wrapped up in Jesus’ power (ED: AND WHAT DOES THIS IMPLY? AN ELEMENT OF FAITH OR TRUST). The leper must have heard that Jesus was healing those in need. (Ibid) Deomai - 22v - Matt. 9:38; Lk. 5:12; Lk. 8:28; Lk. 8:38; Lk. 9:38; Lk. 9:40; Lk. 10:2; Lk. 21:36; Lk. 22:32; Acts 4:31; Acts 8:22; Acts 8:24; Acts 8:34; Acts 10:2; Acts 21:39; Acts 26:3; Rom. 1:10; 2 Co. 5:20; 2 Co. 8:4; 2 Co. 10:2; Gal. 4:12; 1 Thess. 3:10 Willing (2309)(thelo see study of derivative thelema; see synonyms boule and boulomai) is a very common NT verb (208x) which primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). To apply oneself to something (or to will). Thelo "expresses not simply a desire, but a determined and constant exercise of the will." (W E Vine) Luke's uses of thelo in the Gospel and in Acts - Lk. 1:62; Lk. 4:6; Lk. 5:12; Lk. 5:13; Lk. 5:39; Lk. 6:31; Lk. 8:20; Lk. 9:23; Lk. 9:24; Lk. 9:54; Lk. 10:24; Lk. 10:29; Lk. 12:49; Lk. 13:31; Lk. 13:34; Lk. 14:28; Lk. 15:28; Lk. 16:26; Lk. 18:4; Lk. 18:13; Lk. 18:41; Lk. 19:14; Lk. 19:27; Lk. 20:46; Lk. 22:9; Lk. 23:8; Lk. 23:20; Acts 2:12; Acts 7:28; Acts 7:39; Acts 10:10; Acts 14:13; Acts 16:3; Acts 17:18; Acts 17:20; Acts 18:21; Acts 19:33; Acts 24:6; Acts 24:27; Acts 25:9; Acts 26:5 Can (present tense = continuously able) (1410)(dunamai conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. See related topic - GOD IS ABLE Luke's uses of Dunamai - Lk. 1:20; Lk. 1:22; Lk. 3:8; Lk. 5:12; Lk. 5:21; Lk. 5:34; Lk. 6:39; Lk. 6:42; Lk. 8:19; Lk. 9:40; Lk. 11:7; Lk. 12:25; Lk. 12:26; Lk. 13:11; Lk. 14:20; Lk. 14:26; Lk. 14:27; Lk. 14:33; Lk. 16:2; Lk. 16:13; Lk. 16:26; Lk. 18:26; Lk. 19:3; Lk. 20:36; Lk. 21:15; Acts 4:16; Acts 4:20; Acts 5:39; Acts 8:31; Acts 10:47; Acts 13:39; Acts 15:1; Acts 17:19; Acts 19:40; Acts 20:32; Acts 21:34; Acts 24:8; Acts 24:11; Acts 24:13; Acts 25:11; Acts 26:32; Acts 27:12; Acts 27:15; Acts 27:31; Acts 27:39; Acts 27:43; Make...clean (2511)(katharizo from katharos = pure, clean, without stain or spot; English words - catharsis = emotional or physical purging, cathartic = substance used to induce a purging, Cathar = member of a medieval sect which sought the purging of evil from its members) means to make clean by taking away an undesirable part. To cleanse from filth or impurity. Click here (and here) for more background on the important Biblical concept of clean and cleansing. Figuratively katharizo referred to cleansing from ritual contamination or impurity as in (Acts 10:15). In a similar sense katharizo is used of cleansing lepers from ceremonial uncleanness (Mt 8:2-3, et al) Katharizo - 30v - Matt. 8:2; Matt. 8:3; Matt. 10:8; Matt. 11:5; Matt. 23:25; Matt. 23:26; Mk. 1:40; Mk. 1:41; Mk. 1:42; Mk. 7:19; Lk. 4:27; Lk. 5:12; Lk. 5:13; Lk. 7:22; Lk. 11:39; Lk. 17:14; Lk. 17:17; Acts 10:15; Acts 11:9; Acts 15:9; 2 Co. 7:1; Eph. 5:26; Tit. 2:14; Heb. 9:14; Heb. 9:22; Heb. 9:23; Heb. 10:2; Jas. 4:8; 1 Jn. 1:7; 1 Jn. 1:9 Holman Bible Commentary note on Leprosy - A generic term applied to a variety of skin disorders from psoriasis to true leprosy. Its symptoms ranged from white patches on the skin to running sores to the loss of digits on the fingers and toes. For the Hebrews it was a dreaded malady which rendered its victims ceremonially unclean—that is, unfit to worship God (Leviticus 13:3). Anyone who came in contact with a leper was also considered unclean. Therefore, lepers were isolated from the rest of the community so that the members of the community could maintain their status as worshipers. Other physical disorders or the flow of certain bodily fluids also rendered one unclean (see Leviticus 12:1-14:32; Leviticus 15:1-33). Even houses and garments could have “leprosy” and, thus, be unclean (Leviticus 14:33-57). Jesus did not consider this distinction between clean and unclean valid. A person's outward condition did not make one unclean; rather that which proceeds from the heart determines one's standing before God (Mark 7:1-23; compare Acts 10:9-16). Therefore, Jesus did not hesitate about touching lepers (Mark 1:40-45) and even commanded His disciples to cleanse lepers (Matthew 10:8). Jesus even made a leper the hero of one of His parables (Luke 16:19-31). (Leprosy) Related Resources: Medical Article - Biblical Leprosy- A Suggested Interpretation (In depth - 25 page article) Why is leprosy talked about so much in the Bible? Torrey Topical Textbook Leprosy Easton's Bible Dictionary Leprosy Fausset Bible Dictionary Leprosy Holman Bible Dictionary Hastings' Dictionary of the Bible Leprosy Hastings' Dictionary of the NT Leprosy Smith Bible Dictionary Leper, Leprosy Vines' Expository Dictionary Leprosy 1911 Encyclopedia Britannica Leprosy International Standard Bible Encyclopedia Leper; Leprosy Kitto Biblical Cyclopedia Leprosy McClintock and Strong's Bible Encyclopedia Leprosy The Jewish Encyclopedia Leprosy WHO - Leprosy Leprosy - Wikipedia, the free encyclopedia Leprosy- Medline Plus Medical Encyclopedia Hansen's Disease (Leprosy) - CDC Fruchtenbaum expounds on the significance of leprosy in the Jewish community - This is the account of the healing of a Jewish leper. How do we know he was Jewish? Because Jesus ordered him to go the the priests and observe the offerings that Moses commanded. Jesus had performed a number of miracles up until this time, but this is the FIRST instance of a Jew being healed of leprosy. We need to realize that this sign was very special and unique. From the time of the giving of the Mosaic Covenant there is no record of any Jew being healed of leprosy. The case of Miriam was before the completion of the giving of the Law. In the case of Naaman, he was Syrian, not Jewish. Leviticus 13-14 are devoted to dealing with leprosy, more than 100 verses. The priesthood was given detailed and specific instructions regarding leprosy. Only the priest had the authority to declare someone a leper. Once someone was declared a leper he would tear his garment. He would have to move out of his or her community and into a quarantined area for lepers. While this sounds cruel, notice how the Law protected society from the spread of disease before anyone understood the nature of microbes and germs. He would be excluded from Jewish society, and reviled. He would have to wear a face covering below the eyes. He would never be able to enter the Tabernacle or Temple compound. He had to announce himself “unclean, unclean,” when encountering someone on the road. Anyone touching him would also become unclean. A person with leprosy was viewed as having been judged by God. (Life of Messiah) Mattoon - A story is told by Margaret Fishback Powers, about a man who dreamed he was at the end of his life. He saw his life as if it were a walk along a beach with Jesus. As he looked back over his life, he saw two sets of footprints in the sand along most of the way—one set belonging to him, the other to Jesus. He noticed, though, that many times along the path of his life there was only one set of footprints in the sand. He also noticed that it happened at the very lowest and saddest times in his life. This really bothered the man, and he questioned the Lord about it. "Lord, you said that you would never leave me nor forsake me. You said that once I decided to follow you, you'd walk with me all the way. But I have noticed that during the most difficult times in my life, there was only one set of footprints. I don't understand why, when I needed you most, you would leave me." Jesus replied, "My son, I want you to know that I love you and that I would never leave you. Look again at those footprints. During your times of trouble and suffering, the footprints you saw were mine. I was carrying you." Beloved, we can be certain that when we are going through the difficult times of life, God is always with us. Never doubt His presence, even though you can't feel Him or see Him at the time. He keeps His word: "I will never leave thee or forsake thee." So let me ask, "What kind of faith do you have in the Lord Jesus Christ? Have you put your faith in Him to take you to Heaven and cleanse you from sin? If so, are you living by faith daily?" If you want to be successful in God's eyes, then have a fierce faith and dependence upon Him. Live by faith. In so doing, you will please the Lord. Hebrews 11:6- And without faith it is impossible to please Him, for he who comes to God must believe that He is and that He is a rewarder of those who seek Him. (Mattoon - Treasures from the Scriptures) R C Sproul on Cleansing Humanity - How many of us have made promises to ourselves to read through the Bible, only to get bogged down in Leviticus and give up? It is in Leviticus 13 and 14 that we find the laws dealing with leprosy. Leprosy in the Bible described a variety of infectious skin diseases besides the modern disease that goes by that name. The effects of these conditions could be horrible, and lepers had to remove themselves from ordinary society. They could not return to normal life until their leprosy had disappeared and they had been ceremonially cleansed. One of the first miracles Jesus performed was to cleanse a leper. In a sense, the leper stood for every man, for all of us are spiritual lepers in God’s sight. None of us is acceptable in his society unless we are cleansed. Luke the physician tells us that this man was “covered” with leprosy. He had a severe case. He had suffered for a long time as an outcast, but when he saw Jesus, he had hopes that he could be restored. Notice this man’s faith. He does not say, “If you are able,” but, “If you are willing.” He knew that Jesus was powerful enough to cure him. The only question was whether Jesus was willing to condescend to do so. Restoring leprous humanity was what Jesus had come to do. While he could have done so with a word the Lord demonstrated his compassion when he “reached out his hand and touched the man. ‘I am willing,’ he said. ‘be clean!’” (Lk 5:13). Then Jesus commanded him not to tell anyone, again working to conceal his Messianic mission. Jesus instead ordered him to obey the commands of Leviticus 14 and “go, show yourself to the priest and offer the sacrifices that Moses commanded for your cleansing, as a testimony to them” (Lk 5:14). Jesus did want the priests to know about him and about his power and authority. As a result, “the news about him spread all the more, so that crowds of people came to hear him and to be healed of their sicknesses” (Lk 5:15). Coram Deo - Carefully read Leviticus 13-note and Leviticus 14-note. Much will be obscure, but as you read and meditate, ask how Leviticus 13 pictures the estate of fallen humanity, and ask what chapter 14 shows about the saving work of Christ. Then imitate the leper and beseech the Lord to grant you renewed cleansing, so that you can serve him in the world. Luke 5:13 And He stretched out His hand and touched him, saying, "I am willing; be cleansed." And immediately the leprosy left him. NET So he stretched out his hand and touched him, saying, "I am willing. Be clean!" And immediately the leprosy left him. GNT καὶ ἐκτείνας τὴν χεῖρα ἥψατο αὐτοῦ λέγων, Θέλω, καθαρίσθητι· καὶ εὐθέως ἡ λέπρα ἀπῆλθεν ἀπ᾽ αὐτοῦ. NLT Jesus reached out and touched him. "I am willing," he said. "Be healed!" And instantly the leprosy disappeared. KJV And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him. ESV And Jesus stretched out his hand and touched him, saying, "I will; be clean." And immediately the leprosy left him. NIV Jesus reached out his hand and touched the man. "I am willing," he said. "Be clean!" And immediately the leprosy left him. I am willing: Ge 1:3,9 Ps 33:9 2Ki 5:10,14 Eze 36:25-27,29 Ho 14:4 Mt 9:29,30 immediately: Lu 4:39 8:54,55 Joh 4:50-53 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:12-15 A Lesson from a Leper - John MacArthur Luke 5:12-15 The Cleansing Power of Jesus - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries JUST A TOUCH FROM JESUS And He stretched out (ekteino) His hand and touched (hapto/haptomai) him - (Mt 8:3, Mk 1:41, cf Mt 14:31) Jesus would not have to touch the leper but He choose to do so. And in so doing Jesus broke the ceremonial law for it was forbidden to touch a leper. And imagine this leper who had probably felt a human touch for most of his life, and here the one touching Him is the Source of all life! Mark 1:41 adds that Jesus was "Moved with compassion." Here is the One who stretched out the heavens (Isa 45:12, 51:13, Jer 10:12, 51:15) in creation, now stretching out His omnipotent hand in healing. This reminds me of Moses who stretched out his hand over the sea in Ex 14:21 assuring Israel's deliverance from bondage to the Egyptians. In Jeremiah 1:9 "the LORD stretched out His hand and touched" Jeremiah's mouth putting His words in his mouth. Israel did not sense her great need and that she was "covered with leprosy from head to toe" (figuratively, cf Isa 1:5-6+) JESUS TOUCHES THE UNTOUCHABLE! He...touched (hapto/haptomai) him - Jesus touched an untouchable! The Clean One becomes ceremonially unclean! It is a poignant picture of how Jesus was made sin for us, so that we might become the righteousness of God in Him." (2 Cor 5:21+) Amazing grace indeed! He could have simply spoken the word, but the touch emphasizes Jesus' great compassion for all who feel ostracized and isolated. We are never too defiled or too far from His healing touch! Dr Luke often mentions touch (Lk 7:14; 13:13; 18:15; 22:51). Jesus is always approachable! Utley on touched him -This would technically have made Jesus ceremonially unclean. Jesus’ life showed the priority of people over Jewish rules and ceremonial cleanliness
Lucas 5
Spurgeon - This is just what Christ can do also in the spiritual realm. If a man be full of sin, let him but fall down on his face before Jesus, and say, “Lord, if thou wilt, thou canst make me clean,” and the Lord will put out his hand, and touch him, and he will be clean in a moment. “Immediately “not needing the lapse of a single hour,—“immediately the leprosy departed from him.” (Luke - exposition) Bill Gaither wrote the words of the famous song He touched Me in 1963 being inspired by Jesus' touch healing the leper in Mark's Gospel. He touched Me Shackled by a heavy burden 'Neath a load of guilt and shame Then the hand of Jesus touched me And now I am no longer the same. He touched, oh, he touched me And oh the joy that floods my soul! Something happened, and now I know He touched me, and made me whole. Since i've met this blessed savior Since he's cleansed and made me whole I will never cease to praise him I'll shout it while eternity rolls. Oh! he touched me! Oh! he touched me! He touched me! And Oh the joy that floods my soul! Something happened, and now I know He touched me, and made me whole. Spurgeon - This was a wonderful instance of condescending love on the part of the Lord Jesus; and touching the leper did not defile him. On the contrary, Christ removed the defilement from the leper: “He touched him,” The perfectly pure One touched the leprous man without himself becoming contaminated. In any other house, the man who touched a leper would have been defiled; but, when Christ comes into contact with impurity, he is not defiled, but he removes it. This is what the gospel is meant to do to the world. We are to go and seek the good of the most fallen and abandoned of men and those who do so, ought to have so much of the spirit of Jesus Christ in them, and so much vitality in their piety, that they will not be tempted by the sin upon which they look, but, on the contrary, will overcome that sin, and impart spiritual health instead of receiving infection. May we be in such a state of health as Jesus was! Then shall we be able to touch the leper, and not be defiled. Jesus touched him, — Ask him to touch thee also, poor leprous soul; thou who art full of sin, thou who art deeply conscious that the deadly disease of sin is upon thee incurably. Ask him but to touch thee, for the touch of his finger shall make thee clean in a moment. Christ’s cures are often instantaneous. He, who could speak a world into being with a word, can also speak a man into perfect spiritual sanity with a word. It was the will of Christ that wrought the miracle, that secret movement of the heart of Christ, that silent omnipotent going forth of divine energy that accomplished the leper’s cure. Christ can heal sin in the same way that he cured this leper. If he touches the worst man in this place, he can make sin to depart from him the moment he touches him. It does not require years in order to perfect the work of salvation, it can be done in a moment. Such is the wonder working power of Christ: “immediately the leprosy departed from him.” (Luke - exposition) Stretched (1614)(ekteino from ek = out + teino = to stretch) means stretch out literally, as a gesture with one's hand stretched out. Jesus' stretched His hands out "toward His disciples" (Mt 12:49), to Peter drowning (Mt 14:31), to the leper (Mk 1:41, Mt 8:3, Lk 5:13, cf healing in Acts 4:30). Ekteino is used of the stretching out of Paul's hand as he prepared to offer his verbal defense (Acts 26:1). Ekteino refers to Jesus telling the lame man to stretch out his hand (Mt 12:13, Mk 3:5, Lk 6:10). Ekteino can mean stretching out one's hands with a hostile intent to lay hands on or arrest (Lk 22.53). As a euphemistic figure of speech referring to one's hands stretched out in crucifixion (Jn 21.18). In Mt 26:51 when they came to arrest Jesus Peter "extending his hand, drew out his sword, and struck." In Acts 27:30 ekteino refers to the sailors pretending to "to lay out (stretch out the) anchors from the bow, (Act 27:30). In the Septuagint in Exodus 7:5 ekteino is used of God stretching out His hand over Egypt and deliver Israel (cf Ps 138:7) frequently of Moses telling Aaron to stretch out his hand and staff (Ex. 7:19; 8:5-6,16-17), and of Moses stretching out his hand to bring plagues (Ex 9:22-23; 10:12,21-22) Paul alludes to the Lord stretching out His hand to the nation of Israel - But as for Israel He says, "ALL THE DAY LONG I HAVE STRETCHED OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE." (Ro 10:21-note) Ekteino - 121x in 116v in the Septuagint - Ge. 3:22; 8:9; 14:22; 19:10; 22:10; 48:14; Ex. 4:4; 6:8; 7:5,19; 8:5-6,16-17; 9:22-23; 10:12,21-22; 14:16,21,26-27; Ex 15:12; 25:20; 36:34; 40:19; Nu. 14:30; Dt. 25:11; Jos. 8:18-19; Jdg. 3:21; 5:26; 6:21; 9:33,44; 15:15; 20:37; 1 Sam. 1:16; 14:27; 17:49; 2 Sam. 6:6; 15:5; 24:16; 1 Ki. 13:4; 2 Ki. 6:7; 21:13; 1 Chr. 13:9-10; 21:16; Ezr. 6:12; Neh. 9:15; 13:21; Est. 4:11; 8:4; Job 26:7; 28:9; 30:12; 36:30; Ps. 55:20; 60:8; 80:11; 104:2; 108:9; 125:3; 138:7; Prov. 1:17,24; 23:20,32; 30:32; 31:19-20; Isa. 1:15; 44:24; Jer. 1:9; 6:12; 10:12; 15:6; 21:5; 49:22; 51:15,25; Lam. 2:8; Ezek. 1:11,22-23; 2:9; 6:14; 8:3; 10:7; 13:9; 14:9,13; 16:27; 17:6; 25:7,13,16; 30:25; 32:4; 35:3; 37:6; Hos. 5:1; 7:5; 11:4; Zeph. 1:4; 2:13; Zech. 1:16; 12:1 Touched (681)(hapto/haptomai where haptomai is the middle voice which constitutes the majority of uses) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating. Hapto conveys the sense handling of an object as to exert a modifying influence upon it or upon oneself. The majority of the 39 uses are in the Gospels and are associated with Jesus touching someone (or someone touching Him) usually with a beneficial effect. Left (565)(aperchomai from apo = from, separation + erchomai - ) means go away, go (Mt 8:21, 33; 19:22; Mk 1:35; 5:17; Ro 15:28); leave (Mk 1:42); pass away (Rev 21:1, 4); go out and spread (Mt 4:24) follow Mk 1:20; go in search of Jude 1:7; draw back Jm 6:66; 18:6. Friberg - (1) go away, depart (Jas 1.24); figuratively, of disease leave (Mk 1.42); (2) with eis and indication of place go (away) (to) (Mk 1.35); (3) of discipleship go after, follow, go with (Mk 1.20); idiomatically, of following wrong sexual practices (aperchesthai opioo sarkos heteras) - literally go after strange flesh, i.e. take part in unnatural sexual intercourse, practice homosexuality (Jude 1:7); (4) of a report spread, go out (Mt 4.24) (Borrow Analytical Lexicon of the Greek New Testament) Zodhiates - (I) Generally to go away, depart (Matt. 8:21; 13:25, 28; 16:4; 18:30; Mark 5:20, 24; 6:27); followed by apó (Mark 5:17; Luke 1:38; 2:15; 8:37; Sept.: Gen. 15:15; 19:2; 21:14). Metaphorically spoken of things, such as leprosy (Mark 1:42; Luke 5:13); fruits (Rev. 18:14); the earth (Rev. 21:1 [TR]); woe (Rev. 9:12, "is past," is over; 11:14). (II) To go away to a place, depart for, set off, journey, with ekeí <G1563>, there, yonder (Matt. 2:22); with hópou <G3699>, wheresoever or where (Matt. 8:19); followed by eís <G1519>, unto (Matt. 8:32, 33; 10:5; 14:15; 25:46); by prós <G4314>, toward (Matt. 14:25; Mark 3:13; Rev. 10:9); spoken of a passage by water (Matt. 8:18; Mark 6:32; John 6:1, 22); metaphorically of rumor, to go forth, spread abroad (Matt. 4:24; 9:26, exélthen instead of apélthen). In Luke 23:33 with epí <G1909>, upon, at, when they arrived at the place; Sept.: Gen. 42:21. (III) To go after someone, to follow as companions or disciples (Luke 17:23); with opísō <G3694>, after or following (Mark 1:20; John 12:19; in Jude 1:7, having become devotees of other flesh, i.e., fornication). See Judg. 2:12; 1 Sam. 6:12 where the Sept. has poreúomai <G4198>, to go, opísō, after. Similarly with prós <G4314>, unto, followed by the acc. (John 6:68). (IV) To withdraw, go apart (Matt. 26:36; Acts 4:15). (V) Spoken of those who turn or go back, return, followed by eís <G1519>, unto (Matt. 9:7; Luke 1:23; John 4:3; Sept.: Gen. 3:19; 31:13; Josh. 1:15; 6:14; Job 1:21); by eis ta opísō (tá <G3588>, the, pl. neut. art.; opísō <G3694>, backward), to turn back, return (John 6:66; 18:6). (Borrow The Complete Word Study Dictionary: New Testament) 117v - came(1), depart(1), departed(3), drew(1), go(20), go away(6), go over(1), going away(1), going back(1), gone(2), gone away(4), leave(5), left(8), passed away(2), past(2), spread(1), went(16), went their way(1), went along(1), went away(37), went back(1), went off(3), withdrew*(1). Matt. 2:22; Matt. 4:24; Matt. 5:30; Matt. 8:18; Matt. 8:19; Matt. 8:21; Matt. 8:32; Matt. 8:33; Matt. 9:7; Matt. 10:5; Matt. 13:25; Matt. 13:28; Matt. 13:46; Matt. 14:15; Matt. 14:16; Matt. 16:4; Matt. 16:21; Matt. 18:30; Matt. 19:22; Matt. 20:4; Matt. 21:29; Matt. 21:30; Matt. 22:5; Matt. 22:22; Matt. 25:10; Matt. 25:18; Matt. 25:25; Matt. 25:46; Matt. 26:36; Matt. 26:42; Matt. 26:44; Matt. 27:5; Matt. 27:60; Matt. 28:8; Matt. 28:10; Mk. 1:20; Mk. 1:35; Mk. 1:42; Mk. 3:13; Mk. 5:17; Mk. 5:20; Mk. 5:24; Mk. 6:27; Mk. 6:32; Mk. 6:36; Mk. 6:37; Mk. 6:46; Mk. 7:24; Mk. 7:30; Mk. 8:13; Mk. 9:43; Mk. 10:22; Mk. 11:4; Mk. 12:12; Mk. 14:10; Mk. 14:12; Mk. 14:39; Mk. 16:13; Lk. 1:23; Lk. 1:38; Lk. 2:15; Lk. 5:13; Lk. 5:14; Lk. 5:25; Lk. 7:24; Lk. 8:31; Lk. 8:37; Lk. 8:39; Lk. 9:57; Lk. 9:59; Lk. 9:60; Lk. 10:30; Lk. 17:23; Lk. 19:32; Lk. 22:4; Lk. 22:13; Lk. 24:12; Lk. 24:24; Jn. 4:3; Jn. 4:8; Jn. 4:28; Jn. 4:47; Jn. 5:15; Jn. 6:1; Jn. 6:22; Jn. 6:66; Jn. 6:68; Jn. 9:7; Jn. 9:11; Jn. 10:40; Jn. 11:28; Jn. 11:46; Jn. 11:54; Jn. 12:19; Jn. 12:36; Jn. 16:7; Jn. 18:6; Jn. 20:10; Acts 4:15; Acts 5:26; Acts 9:17; Acts 10:7; Acts 16:39; Acts 23:32; Acts 28:29; Rom. 15:28; Gal. 1:17; Jas. 1:24; Jude 1:7; Rev. 9:12; Rev. 10:9; Rev. 11:14; Rev. 12:17; Rev. 16:2; Rev. 18:14; Rev. 21:1; Rev. 21:4 Septuagint - Gen. 3:19; Gen. 14:11; Gen. 15:15; Gen. 18:33; Gen. 19:2; Gen. 21:14; Gen. 21:16; Gen. 24:54; Gen. 24:55; Gen. 24:56; Gen. 24:61; Gen. 26:16; Gen. 26:17; Gen. 29:7; Gen. 30:25; Gen. 30:26; Gen. 31:13; Gen. 31:18; Gen. 31:30; Gen. 31:55; Gen. 32:1; Gen. 34:17; Gen. 38:11; Gen. 38:19; Gen. 42:26; Gen. 42:33; Gen. 45:17; Exod. 3:21; Exod. 4:19; Exod. 4:26; Exod. 5:4; Exod. 8:29; Exod. 10:28; Exod. 12:21; Exod. 12:28; Exod. 18:27; Exod. 19:13; Exod. 21:2; Exod. 21:7; Lev. 25:10; Lev. 25:27; Lev. 25:28; Lev. 25:41; Num. 11:30; Num. 12:9; Num. 22:26; Num. 24:25; Deut. 16:7; Deut. 24:2; Deut. 28:41; Jos. 1:15; Jos. 2:16; Jos. 6:11; Jos. 6:14; Jos. 10:29; Jos. 10:31; Jos. 10:34; Jos. 10:36; Jos. 22:4; Jos. 22:8; Jos. 22:9; Jos. 24:33; Jdg. 4:6; Jdg. 18:21; Jdg. 19:2; Jdg. 19:10; Jdg. 19:28; Jdg. 20:8; 1 Sam. 2:11; 1 Sam. 2:20; 1 Sam. 6:6; 1 Sam. 6:8; 1 Sam. 10:2; 1 Sam. 10:3; 1 Sam. 10:9; 1 Sam. 10:25; 1 Sam. 10:26; 1 Sam. 13:15; 1 Sam. 14:46; 1 Sam. 15:6; 1 Sam. 15:27; 1 Sam. 15:34; 1 Sam. 16:13; 1 Sam. 19:12; 1 Sam. 20:13; 1 Sam. 20:42; 1 Sam. 22:1; 1 Sam. 22:3; 1 Sam. 23:18; 1 Sam. 24:22; 1 Sam. 25:5; 1 Sam. 26:11; 1 Sam. 26:12; 1 Sam. 26:25; 1 Sam. 28:25; 1 Sam. 29:11; 1 Sam. 30:2; 2 Sam. 2:29; 2 Sam. 3:22; 2 Sam. 3:23; 2 Sam. 3:24; 2 Sam. 4:7; 2 Sam. 5:6; 2 Sam. 6:19; 2 Sam. 12:15; 2 Sam. 16:17; 2 Sam. 17:21; 2 Sam. 17:23; 2 Sam. 19:24; 2 Sam. 20:21; 1 Ki. 1:49; 1 Ki. 1:50; 1 Ki. 8:66; 1 Ki. 11:22; 1 Ki. 12:5; 1 Ki. 12:16; 1 Ki. 12:24; 1 Ki. 13:10; 1 Ki. 13:24; 1 Ki. 18:12; 1 Ki. 18:29; 1 Ki. 19:3; 1 Ki. 19:19; 1 Ki. 20:36; 1 Ki. 20:43; 2 Ki. 4:5; 2 Ki. 5:11; 2 Ki. 5:12; 2 Ki. 5:19; 2 Ki. 6:22; 2 Ki. 6:23; 2 Ki. 8:14; 2 Chr. 10:5; 2 Chr. 16:3; 2 Chr. 24:25; 2 Chr. 25:10; Ezr. 6:5; Neh. 5:9; Neh. 8:12; Job 1:21; Job 7:21; Job 21:33; Job 27:21; Job 34:15; Ps. 34:1; Ps. 39:13; Eccl. 5:16; Cant. 2:11; Cant. 6:1; Isa. 23:6; Isa. 23:12; Isa. 37:37; Isa. 38:12; Jer. 3:1; Jer. 5:23; Jer. 9:2; Jer. 21:2; Jer. 37:9; Jer. 51:9; Dan. 2:17; Immediately (cf Mt 8:3. Mk 1:42)(2112)(eutheos from euthus = straight, immediate) is an adverb which means at once, right away, forthwith, straightaway, without an interval of time or a point of time subsequent to a previous point of time. Eutheos is a "time sensitive" word (see expression of time) and should prompt questions like "To what time does it refer?" or "What happens in this time?" In the present context the question is how long did it take for the skin disease to improve? Answer: It improved immediately! When Jesus heals, His healing is 100% and immediate. Watch out for charlatans who claim to have a gift of healing and are unable to heal immediately like Jesus. Mattoon - In 1818, Ignaz Phillip Semmelweis was born into a world of dying women. The finest hospitals lost one out of six young mothers to the scourge of "childbed fever." A doctor's daily routine began in the dissecting room where he performed autopsies. From there he made his way to the hospital to examine expectant mothers without ever pausing to wash his hands. Dr. Semmelweis was the first man in history to associate such examinations with the resultant infection and death. His own practice was to wash with a chlorine solution, and after eleven years and the delivery of 8,537 babies, he lost only 184 mothers--about one in fifty. He spent the vigor of his life lecturing and debating with his colleagues. Once he argued, "Puerperal fever is caused by decomposed material, conveyed to a wound. I have shown how it can be prevented. I have proved all that I have said. But while we talk, talk, talk, gentlemen, women are dying. I am not asking anything world shaking. I am asking you only to wash... For goodness sake, wash your hands." But virtually no one believed him. Doctors and midwives had been delivering babies for thousands of years without washing, and no outspoken Hungarian was going to change them now! Semmelweis died insane at the age of 47, his wash basins discarded, his colleagues laughing in his face, and the death rattle of a thousand women ringing in his ears because his fellow doctors were not clean. This same dilemma describes the spiritual condition of any person who does not know Christ as their Savior. The filth of their unforgiven sin will lead to spiritual death in Hell. "Wash me! Cleanse me!" was the anguished prayer of King David when he scarred his life by wicked living. It was the plea of this leper here. He wanted to be cleansed of his filth. The leper said, "Lord if you are willing, I know you can cleanse me." (Mattoon - Treasures from the Scriptures) Just a Touch Jesus reached out his hand and touched the man. Matthew 8:3 Kiley leaped at the chance to go to a remote area of East Africa to assist a medical mission, yet she felt uneasy. She didn’t have any medical experience. Still, she could provide basic care. While there, she met a woman with a horrible but treatable disease. The woman’s distorted leg repulsed her, but Kiley knew she had to do something. As she cleaned and bandaged the leg, her patient began crying. Concerned, Kiley asked if she was hurting her. “No,” she replied. “It’s the first time anyone has touched me in nine years.” Leprosy is another disease that can render its victims repulsive to others, and ancient Jewish culture had strict guidelines to prevent its spread: “They must live alone,” the law declared. “They must live outside the camp” (Lev. 13:46). That’s why it’s so remarkable that a leper approached Jesus to say, “Lord, if you are willing, you can make me clean” (Matt. 8:2). “Jesus reached out his hand and touched the man. ‘I am willing,’ he said. ‘Be clean!’ ” (v. 3). In touching a lonely woman’s diseased leg, Kiley began to show the fearless, bridge-building love of Jesus. A single touch made a difference. By: Tim Gustafson Lord, we want to show the fearless love You showed when You walked this earth. Power of Touch Dr. Paul Brand, twentieth-century pioneer medical missionary to India, saw firsthand the stigma associated with leprosy. During an appointment, he touched a patient to reassure him treatment was possible. Tears began to stream down the man’s face. An attendant explained the tears to Dr. Brand, saying, “You touched him and no one has done that for years. They are tears of joy.” Early in His ministry, Jesus was approached by a man with leprosy, an ancient label for all types of infectious skin diseases. Because of his disease the man was required by the Old Testament law to live outside his community. If the sick man accidentally found himself in close proximity to healthy people, he had to call out, “Unclean! Unclean!” so they could avoid him (Leviticus 13:45–46). As a result, the man may have gone months or years without human contact. Filled with compassion, Jesus reached out His hand and touched the man. Jesus had the power and authority to heal people with just a word (Mark 2:11–12). But as Jesus encountered a man whose physical illness left him feeling isolated and rejected, His touch assured the man that he was not alone but accepted. Lord Jesus, thank You for the personal way You reached out to care for hurting people. Help me to follow Your example and extend compassion in my actions. Caring for others may include a compassionate touch. Global Prayer Digest - The Dalits of India are the modern day equivalent of this untouchable leper (another article on the Dalits). Snippets related to the Dalits To be untouchable, according to Indian-Hindu tradition, is to be undesirable, or unworthy of any sort of consideration or provision by society. This translates into frequent joblessness, lack of education and lifelong poverty. The Hindu caste system is very rigid, and there is no hope of ever escaping the caste into which one is born. In India, the dalits are approximately 300 million people who are deemed “untouchable” and comprise the lowest rung of the Hindu caste system. Since the origin of this system 3,000 years ago, the Dalits have lived in bondage to the code of caste. They have been unable to escape their fate and are deprived of even the most basic liberties and privileges, including the freedom to decide where to live, work and worship. Omika finished her street sweeping early so she could begin her date with destiny. She joined three other scheduled caste women in a protest. As “untouchable” Dalits, the Haddi people are banned from Hindu temples. How can they worship their gods? How can they “gain favor” to reincarnate to a higher status? If they cannot appease the gods, their spirits are doomed to remain untouchable forever. So these four untouchable women trooped into a Hindu temple in a village of Orissa. When the upper caste villagers saw their offense, they joined with Hindu priests to beat the women. The priests shouted filthy language at them. The temple council demanded 1,000 rupees to purify the temple. That money, about $20 US, equals a full month’s income for these Haddi families. Christianity has been and still is seen by most Indians as the religion of the poor, and the “untouchable” Dalits. That’s because when missionaries from William Carey’s day came in contact with the outcastes, and they felt the love and the care of the missionaries, they were the first people to respond. Evangelists and church planters working in all parts of the world have discovered a common factor in reaching the unreached people in their target areas: usually those most receptive to the gospel are those who are the poorest. In all provinces in India the dalits (the “untouchable” communities) have been the most responsive people group when they hear the good news. For those who have nothing to lose, it’s easy to see that change is probably going to be a good thing. They know that they are needy. Someone to Touch Read: Luke 5:12–16 Jesus reached out his hand and touched the man. Luke 5:13 Commuters on a Canadian Metro train witnessed a heart-moving conclusion to a tense moment. They watched as a 70-year old woman gently reached out and offered her hand to a young man whose loud voice and disturbing words were scaring other passengers. The lady’s kindness calmed the man who sank to the floor of the train with tears in his eyes. He said, “Thanks, Grandma,” stood up, and walked away. The woman later admitted to being afraid. But she said, “I’m a mother and he needed someone to touch.” While better judgment might ha e given her reason to keep her distance, she took a risk of love. Jesus understands such compassion. He didn’t side with the fears of unnerved onlookers when a desperate man, full of leprosy, showed up begging to be healed. Neither was He helpless as other religious leaders were—men who could only have condemned the man for bringing his leprosy into the village (Lev. 13:45–46). Instead, Jesus reached out to someone who probably hadn’t been touched by anyone for years, and healed him. Please help us to see ourselves in the merciful eyes of Your Son. Thankfully, for that man and for us, Jesus came to offer what no law could ever offer—the touch of His hand and heart. No one is too troubled or unclean to be touched by Jesus. INSIGHT: The healing of this leper would have had great significance to the people. Leprosy was a major problem in first-century Israel, with clear processes outlined for diagnosis and response to the disease (Lev. 13:38–39). It would be reasonable to ask: Why did the person go to the priest instead of going to a doctor? To the people of Israel, leprosy was not simply a fatal physical illness. Leprosy was seen as divine judgment for sin—a physical disease with spiritual roots. Since the cause of the disease was considered spiritual, the priest diagnosed the illness and, if the person was stricken with leprosy, prescribed the appropriate verdict: Isolation from family, home, community, and the corporate religious life of the nation. Not only did the Rabbi from Nazareth cleanse the man of his disease, but also by touching him He welcomed him back into the community. Jesus still welcomes outcasts today. Whom can you welcome in today? Seeing Upside Down Those who are well have no need of a physician, but those who are sick. —Matthew 9:12 Today's Scripture & Insight: Matthew 8:1-4; 9:9-12 In India I worshiped among leprosy patients. Most of the medical advances in the treatment of leprosy came about as a result of missionary doctors, who were willing to live among patients and risk exposure to the dreaded disease. As a result, churches thrive in most major leprosy centers. In Myanmar I visited homes for AIDS orphans, where Christian volunteers try to replace parental affection the disease has stolen away. The most rousing church services I have attended took place in Chile and Peru, in the bowels of a federal prison. Among the lowly, the wretched, the downtrodden—the rejected of this world—God’s kingdom takes root. To gain a new perspective, look at the world upside down as Jesus did. We know, Jesus, that You sought the lowly ones who were rejected by others. We want to be like You. Open our eyes and show us how. We long to be used by You to bless others. Do you see a needy world through the eyes of Jesus? Okello’s Story, Our Story Read: Luke 5:12-16 [Jesus] put out His hand and touched [the leper]. —Luke 5:13 My friend Roxanne has had some impressive jobs in her life. She has covered the Olympics as a reporter. She has worked in Washington, DC, for noted people and companies. For years, she has written articles about top Christian athletes. But none of those jobs can compare with what she is doing now: giving the love of Jesus to children in Uganda. What are her days like? Consider the rainy Thursday when she walked the muddy pathway to a cancer ward. Once inside, she scooped up little Okello, whose arms bore sores from poor IV care and whose body raged with a high fever. She carried him to the office of the only cancer doctor in the building and stayed with him until he got help and his condition stabilized. Jesus, our example, spent His entire ministry among the suffering, healing them and bringing them the good news of God’s love (Luke 7:21-22). God uses us to show His love To people caught in life’s despair; Our deeds of kindness open doors To talk of God and His great care. —Sper One measure of our likeness to Christ is our sensitivity to the suffering of others. The Untouchables Jesus, moved with compassion, stretched out His hand and touched him. — Mark 1:41 Today's Scripture:Mark 1:40-45 Of all diseases, leprosy is the only one singled out by the law of Moses and linked with sin. It’s not that having leprosy was sinful, nor was it the result of sin. Rather, the disease was seen as a graphic symbol of sin. If we could see sin, it would look something like leprosy. In Mark 1 we read about a leper who fell on his knees before Jesus and made his request: “If You are willing, You can make me clean” (v.40). It’s the first instance in the Gospels of a plain request for healing—touching and profound in its simplicity. Jesus was “moved with compassion” (v.41). People normally felt sympathy for the sick and troubled, but not for lepers. Because they were considered in those days as “unclean” both ceremonially and physically (Leviticus 13:45; 22:4), they were repulsive in every way to most people, who stayed as far away from them as possible. Nevertheless, Jesus was “willing” to reach out to this desperate, disease-ridden man and actually touch him! At that very moment the leprosy left him and he was cleansed. Why did Jesus touch this man? He could have healed him just by saying, “Be cleansed.” But His touch illustrated His great compassion. Reflect & Pray Jesus taught when He lived on this earth How to show love to the lost; So don't be afraid to give a kind touch, No matter how much it may cost. —Carbaugh To love sinners is to be like Jesus. F B
Lucas 5
Spurgeon - Our blessed Master did not court fame; he did not wish to make himself notorious, the crowds that flocked around him were inconvenient to him, so he did not wish to have them increased. There was danger in such crowding, and Jesus was wise in his generation, so he charged the healed leper to tell no man, but to show himself to the priest, and to present the offering enjoined under the law. As long as the ceremonial law was in force, Christ very diligently obeyed it, and bade others do the same. That law is now abolished, and the Jewish priesthood has also ceased to be. But mark the modesty of our Saviour. As a man, he sought no fame or honour, but, as far as he could do so, he suppressed the voices that would have brought him notoriety; yet grateful tongues could not all be silenced, even at his bidding. (Luke - exposition) Ordered (commanded) (3853)(paraggello from para = beside, alongside, near by, at the side of + aggelos = messenger, angello/aggello = to announce) means to hand on or pass on an announcement from one to another who is at one's side, such as to what must be done, usually with the idea of a command or charge. Paraggello often was used in the context of a military command and demanded that the subordinate obey the order from the superior (2Ti 4:1-note) and required unhesitating and unqualified obedience. (cp Lk 5:14, 8:29, Lk 9:21KJV, Acts 1:4, 4:18; 5:28KJV; Acts 15:5KJV; 1Th 4:11). It is like a mandate (an authoritative command) or a call to obedience from one in authority. Paraggello is used frequently by Luke (Lk. 5:14; 8:29,56; 9:21; Acts 1:4; 4:18; 5:28,40; 10:42; 15:5; 16:18,23; 23:22,30) Show (1166) (deiknuo) means to show and has the sense of to draw attention to or exhibit something, in this case primarily by visual means so that the priest could apprehend with their senses what had occurred. The idea of this verb was to show so as to prove something is true or to make clear by evidence. In short the leper's skin free of the ugly spots was to be a visual demonstration of a dramatic miracle! Priest (2409)(hiereus from hieros = consecrated to God and as a noun = temple) is consecrated person who serves God and in Jesus' day, were the Jewish men who offered Temple sacrifices and carried out other sacred rites associated with the Temple (cp Heb 8:4). Torrey Topical Textbook Priests Easton's Bible Dictionary Priest Fausset Bible Dictionary Priest Hastings' Dictionary of the Bible Priest Hastings' Dictionary of the NT Priest The Jewish Encyclopedia Priest Cleansing (purification)(2512)(katharismos) describes the process of making clean, cleansing, purifying, freeing from filth. Although the cleansing could refer to literal cleansing from physical stain or contamination, all NT uses refer to cleansing either from the "stain" of sin, an "inward contamination" (Heb 1:3, 2Pe 1:9) or as in the present context the ritual cleansing as prescribed in the law of Moses (Mk 1:44+, Lk 2:22+, Lk 5:14+) or by Jewish customs (Jn 2:6+). Katharismos - 7v - cleansing(2), purification(5) - Mk. 1:44; Lk. 2:22; Lk. 5:14; Jn. 2:6; Jn. 3:25; Heb. 1:3; 2 Pet. 1:9 Testimony (3142)(marturion/martyrion source of English "martyr") means the healed leper would be walking living proof that a miracle had been performed. And for the leper it was to be a declaration of facts which confirmed he was now clean, sort of like an emancipation proclamation for this man who had been enslaved (so to speak), bound by his leprosy undoubtedly for many years. The cleansed leper showing himself would be a visual testimony that he had no more skin spots and was cleansed. Did the priests ask who performed this miracle? The Gospel writers do not say but based on their asking about who healed the blind man in John 9:1-7, (see Jn 9:13-15), it is almost a given that they asked who performed this miracle. So the blind man knew it was "the Man who is called Jesus' (Jn 9:11), just as did the leper who addressed Jesus as "Lord." Believer's Study Bible refers to Jesus' order to not tell anyone as the “Messianic Secret” On several occasions in the Gospel of Mark Jesus tells someone not to tell, either Who He is, or what they have seen that would demonstrate Who He is. This is called the Messianic Secret. Why did Jesus want to keep his identity as Messiah a secret? To avoid being considered just a “miracle worker.” Note that many of these commands follow miracles. Jesus did not want people to follow Him just to see Him do tricks. He came as the Son of God to ring salvation and forgiveness from sin, not just physical healing and miracles. To avoid undue publicity which would hinder His mobility and ministry to His disciples. Note the result of the leper’s disobedience in 1:45. To avoid the mistaken notion of the type of Messiah He came to be. He came to suffer and serve and sacrifice Himself, not simply to display His power (cf. 10:45). To avoid the premature death that increased popularity could bring. NOTE: Following His transfiguration, which displayed His glory to the disciples, Jesus tells them not to speak of this event “till the Son of Man had risen from the dead” (Mk 9:9). Following His resurrection and vindication, the identity of Messiah and the character of His mission is properly understood in its full scope. After the resurrection, all believers are sent into the world “to tell” (cf. Matthew 28:7, 8, 18–20; Mark 16:7; Luke 24:9, 44–47). Question - What is the Messianic Secret? Answer: The Messianic Secret is a theme of biblical criticism developed in 1901 by a German Lutheran theologian named Wilhelm Wrede. The Messianic Secret involves Wrede’s explanation for Jesus wanting to hide His identity from His enemies by commanding the disciples to keep silent about His mission on earth and the miracles He performed. Wrede claimed that Jesus did not ever think He was the Messiah and that Mark (and the rest of the New Testament authors) sensationalized Jesus and made Him into the Messiah. Wrede claims Mark added the Messianic Secret in an attempt to give a reason for why Jesus was not accepted by many as Messiah until after His death. Wrede’s theory enjoyed some popularity during the 1920s but faded soon thereafter. Is there any biblical basis for Wrede’s theory? It is undeniable that Jesus told His disciples on several occasions to keep what He had done secret. Each of those incidents, however, has a much more plausible explanation than the one put forth by Wilhelm Wrede. Further, each is consistent with the other Gospel accounts, and not an invention by Mark. In Mark 1:43–45 Christ commanded the leper He had healed, “‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.” Jesus knew the publicity about the healing would hinder His ability to minister in the area, which is exactly what happened when the leper disobeyed, and worse, the sensationalism caused by miraculous healings would hamper the spreading of His message. Because of the leper’s disobedience, Jesus could no longer enter a city without being mobbed by those seeking healing, causing Him to abandon His ministry in the city and keep to relatively uninhabited areas. The healing of the leper is also found in Matthew 8:1–4 and Luke 5:12–16, with Luke reiterating the reason for the command for secrecy in Lk 5:15–16. Further “evidence” for Wrede’s theory of secrecy involves the explanation for Jesus speaking in parables in Mark 4:11 where He tells His disciples that the knowledge of the secrets of the kingdom of God had been given to them, but to others He spoke in parables so that, “though seeing, they may not see; though hearing, they may not understand.” This is not, however, a plea for secrecy. Rather, it is an explanation of divine revelation in the hearts of true believers, revelation that is unavailable for those who, like the Pharisees, continued to reject the truth. The “mysteries of the kingdom” are revealed to those who have “ears to hear” but not to those whose hearts are darkened. As the Messiah, the Son of God, Jesus would have been able to distinguish between those two groups. Again, this is not an invention of Mark, as it is reiterated in Matthew 13:11–17. Mark 8:27–30 is another example of a statement that has led to misunderstanding about the secrecy Jesus required. When Peter, speaking for the rest of the disciples, declared Jesus to be “the Christ,” which means “Messiah,” Jesus “strictly warned them that they should tell no one about Him.” Far from denying His identity as the Messiah, Jesus was aware that the people, and even the disciples, did not yet understand that He came to die on the cross for sin. They were awaiting the appearance of the Messiah as the conqueror who would free the Jews from Roman oppression. If the crowds attempted to press Him into service in such a way, His mission and message would be compromised. As further proof, Jesus immediately began to teach His disciples about His true mission (Mark 8:31–33). The Messianic Secret theory is just that—a theory, and one that has been disproved and universally rejected among theologians. The truth is that Jesus commanded secrecy about His identity from certain people at certain times during His ministry, but for perfectly good and logical reasons. There can be no doubt, however, that by the time His ministry came to an end, His disciples knew exactly who He was and is—God in flesh who came to save His people from their sins. (Source: GotQuestions.org) Related Resource: Daniel Akin on the "Messianic Secret" - why Jesus was prohibiting speaking Why Did Jesus Forbid People from Making Him Known? - John MacArthur Why did Jesus command people to not tell others of the miracles He performed? Arnold Fruchtenbaum has an interesting note on leprosy in his article entitled "The Three Messianic Miracles".... Some time prior to the coming of Yeshua (Jesus), the ancient rabbis separated miracles into two categories. First were those miracles anyone would be able to perform if they were empowered by the Spirit of God to do so. The second category of miracles were called "messianic miracles," which were miracles only the Messiah would be able to perform. Yeshua did miracles in both categories: general miracles and also messianic miracles. So because of the rabbinic teaching that certain miracles would be reserved only for the Messiah to do, whenever He performed a messianic miracle it created a different type of reaction than when He performed other types of miracles. The first messianic miracle was the healing of a leper....From the time the Mosaic Law was completed, there was no record of any Jew who had been healed of leprosy. While Miriam was healed of leprosy, this was before the completion of the Law. Naaman was healed of leprosy, but he was a Syrian Gentile, not a Jew. From the time the Mosaic Law was completed, there was never a case of any Jew being healed of leprosy. Leprosy was the one disease that was left out of rabbinic cures; there was no cure for leprosy whatsoever. Yet Leviticus 13-14 gave the Levitical Priesthood detailed instructions as to what they were to do in case a leper was healed. On the day that a leper approached the priesthood and said, "I was a leper but now I have been healed," the priesthood was to give an initial offering of two birds. For the next seven days, they were to investigate intensively the situation to determine three things. First, was the person really a leper? Second, if he was a real leper, was he really cured of his leprosy? Third, if he was truly cured of his leprosy, what were the circumstances of the healing? If after seven days of investigation they were firmly convinced that the man had been a leper, had been healed of his leprosy, and the circumstances were proper, then, on the eighth day there would be a lengthy series of offerings. All together, there were four different offerings. First, there was a trespass-offering; second, a sin-offering; third, a burnt-offering; and fourth, a meal-offering. Then came the application of the blood of the trespass-offering upon the healed leper followed by the application of the blood of the sin-offering upon the healed leper. The ceremony would then end with the anointing of oil upon the healed leper. (The Three Messianic Miracles) Charles Ryrie on Leprosy and the Law of Moses - “Those things which Moses commanded” are recorded in Leviticus 14. Briefly, the ritual of cleansing was as follows: two clean living birds, a cedar rod, scarlet, and hyssop were taken; one bird was then killed in an earthen vessel over running water; the hyssop was then tied to the rod with the scarlet band and it and the living bird were dipped in the blood of the dead bird; next the blood on the rod was sprinkled over the leper seven times, and the living bird was loosed. At this point the leper was pronounced clean, but more was still required of him. He had to wash his clothes, shave, bathe, stay away from his house for seven days, repeat the ablutions and shaving, and finally on the eighth day offer at the temple a sin offering, a trespass offering, a meal offering, and a burnt offering. It is evident that the law was very detailed about this procedure, and doubtless, because it had seldom if ever been used, there would have been a lot of scratching of priestly heads had the leper obeyed the Lord and gone to them. Instead, he chose to disobey and publish his miracle abroad so that it actually hindered his benefactor’s ministry. The power of the law. Certain important doctrinal facts about the relation of the Savior, the sinner, and the Mosaic law are illustrated in this miracle. The first is that the Mosaic law was powerless to cleanse. It could after a length of time pronounce as true the fact that a man was cleansed, but it could not perform the cleansing itself. The nature of the law has not changed; it still cannot cleanse the sinner no matter how admirably he may try to keep its commands. “Therefore by the deeds of the law there shall no flesh be justffied in his sight” (Rom 3:20). It was never given as a means of spiritual salvation, and great is the error of those who so use it today. The purpose of the law. The Lord’s reason for commanding this leper to go to the priests was that the Mosaic law might be used as a testimony to them. In the process of performing the ritual of the law they might have been led to the Savior. Such is a legitimate purpose of the preaching of the law today. It may be used to lead a man to Christ. It is for the unrighteous (1 Ti1:9), to shut him up to faith in Christ (Gal 3:23–24). Our Lord used it this way (Luke 10:25–37) and so may we. Although the law may be used to show a sinner his hopeless condition, only Christ can save. What then is the place of the law in the life of the redeemed? Being saved does not exempt one from lawful living, but the law involved is no longer the law of Moses but the law of Christ. So it was for the cleansed leper (Mark 1:44), and so it is for the cleansed sinner in this age (1 Cor 9:21). He is no longer under any part of the Mosaic law (including the Ten Commandments, 2 Cor 3:7–11), but he is to live by the commandments of Christ under grace. But, someone will say, Are not many of the requirements of the law (and especially the principles of the Ten Commandments) repeated substantially in the teachings of grace? The answer is obviously yes. Then, one will say, Why insist that the Christian is not under the Mosaic law (including the Ten Commandments)? We insist on it for the evident reason that the Scripture says so (2 Cor 3:7–11; Rom 10:4; Heb 7:11–12), and for the very practical reason that even though some of the standards may be similar under law and grace, no one will ever possibly reach any of those standards in his life if he tries to do so by keeping the law. The law can only motivate to sin (Rom 7) and never to sanctification. Legalism is the greatest enemy of sanctification; thus to connect the believer’s sanctification with the law is to defeat him before he starts. Love is the only workable motive for sanctification, but love does not mean license. No doubt, the leper was so overpowered with love for his deliverance and his deliverer that he thought he was doing right by telling everyone else of Jesus. But that was not real love, for if he had had genuine. thoughtful love he would have obeyed. The law of Christ is tailor-made and perfect in every detail. The love of Christ brings perfect obedience to each and all of those details. May, the lessons of this miracle be practiced in a life of obedience motivated by the love of the one who loved us and gave Himself for us. (Dr Ryrie's Articles) Luke 5:15 But the news about Him was spreading even farther, and large crowds were gathering to hear Him and to be healed of their sicknesses. But: Pr 15:33 1Ti 5:25 Was spreading: Mt 4:23-25 9:26 Mk 1:28,45 large: Lu 12:1 14:25 Mt 4:25 15:30,31 Mk 2:1,2 3:7 John 6:2 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:12-15 A Lesson from a Leper - John MacArthur Luke 5:12-15 The Cleansing Power of Jesus - Steven Cole Luke 5 Resources - Multiple Sermons and Commentaries GREAT NEWS BRINGS EVEN GREATER CROWDS But the news (logos) about Him was spreading (dierchomai) even farther - Was spreading is in the imperfect tense which vividly pictures of the progressive spread of the news so His fame kept on growing. Why was the news spreading through the "public grapevine" and what was the effect on Jesus' ministry? As noted in Mark 1:45+ the leper disobeyed Jesus' prohibition to speak about his cleansing and instead "he went out and began to proclaim it freely and to spread the news around, to such an extent that Jesus could no longer publicly enter a city, but stayed out in unpopulated areas; and they were coming to Him from everywhere" See also the note by Fruchtenbaum which may have prompted the religious leaders to come. Robertson on Mark 1:45+ - One of the best ways to spread a thing is to tell people not to tell. It was certainly so in this case. Soon Jesus had to avoid cities and betake himself to desert places to avoid the crowds and even then people kept coming to Jesus (ērchonto, imperfect tense). Some preachers are not so disturbed by the onrush of crowds. Spurgeon - Fame is like fire. If you heap anything on it to prevent it from spreading, it often acts as fuel to the flame; so, the very effort to hide the light of Christ’s power, made it spread all the more widely. Some fires burn the more fiercely for being damped, and such was the fame of Christ; it was not to be kept under. The more he bade men be quiet, “so much the more went there a fame abroad of him.” There was a double attraction about the Lord Jesus, —his sweet, instructive speech, and his gracious, healing hand. There is a somewhat similar attraction still in every true gospel ministry, not the attraction of the mere words of human eloquence, but in the truth which every faithful minister preaches, and in that matchless soul-healing power which goes with the Word wherever it is believingly heard. (Luke - exposition) Large crowds were gathering - As Mk 1:45+ says "they were coming to Him from everywhere." Were gathering is in the imperfect tense which presents a dramatic picture of the crowds progressively swelling, growing bigger and bigger by the moment! Can you envision the scene? Recall the population of Galilee in Jesus' day has been estimated at about 3 million. Darroll Bock writes that "the news about Jesus extends ever wider in Luke’s portrayal (first to Galilee and Capernaum in Lk 4:14–15, 37, and then to Judea and Jerusalem in Lk 5:15, 17). The mission of Lk 4:44 is being fulfilled. The crowd comes to hear the message and to be healed. In such simple terms, Luke summarizes the expanding influence and response to Jesus’ work (other summaries are Lk 4:14–15, 40; 6:18; 7:21). Mark notes that the crush of people trying to see Jesus is so great that Jesus can no longer enter the city. He must minister in the country (Mark 1:45)." (See Luke Baker Exegetical Commentary) To hear Him and to be healed (therapeuo) of their sicknesses - Notice that Luke gives the proper priority to hearing before healing! The message is clear that we should speak the Word of God before we seek miracles by God. In fact, His Word brings healing, healing of the internal kind, the kind our soul needs as described by the psalmist "Then they cried out to the LORD in their trouble; He saved them out of their distresses. He sent His word and healed them, And delivered them from their destructions. Let them give thanks to the LORD for His lovingkindness, And for His wonders to the sons of men!" (Ps 107:19-21) As Utley rightly says "Fallen, sick, lonely humanity will go anywhere for help and hope." Spurgeon on to hear Him and to be healed - I wish that all congregations would come together from the same motives, to hear and to be healed by Christ. What is thy disease, my hearer? What ails thy soul? What is the mischief in thy spirit? What is the malady in thy heart? Jesus can heal thee. Oh, that thou wouldst at once seek to be healed by him! Two words that I long to see linked together in this house: “to hear, and to be healed by him.” You come to hear; can you not also come “to be healed by him of your infirmities”? (Spurgeon is speaking of course not of temporal physical healing but the more eternal healing of one's sin sick soul!) (Luke - exposition) In another note Spurgeon writes "But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities. Oh, that sinners would come to Christ in this spirit now, — “to hear, and to be healed by him of their infirmities!” Some of you have come to hear, but have you come to Christ to be healed? Have you really come for that purpose? Alas! Some come even to God’s house only to see, or to be seen; how can such people expect to receive a blessing? Yet my Master is so gracious that, often, he is found of them that sought him not. So may it be with any careless ones who are with us now!" (Luke - exposition) Spreading (1330) dierchomai from dia = through + erchomai = come, go) means to go through, to pass through, to move through an area. Friberg - (1) go through, pass through a place (Acts 13.6); of a sword pierce, penetrate (figuratively in Lk 2.35); (2) of travel from place to place go about, travel throughout (Lk 9.6); (3) of death extend to, come to (Ro 5.12); (4) figuratively, of a report spread, be told everywhere (Lk 5.15) Uses of dierchomai in Luke and Acts - Lk. 2:15; Lk. 2:35; Lk. 4:30; Lk. 5:15; Lk. 8:22; Lk. 9:6; Lk. 11:24; Lk. 17:11; Lk. 19:1; Lk. 19:4; Acts 8:4; Acts 8:40; Acts 9:32; Acts 9:38; Acts 10:38; Acts 11:19; Acts 12:10; Acts 13:6; Acts 13:14; Acts 14:24; Acts 15:3; Acts 15:41; Acts 16:6; Acts 17:23; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:21; Acts 20:2; Acts 20:25; Healed (cured)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use as in the present context describing healing of the ill (cf Mk 1:34, Mt. 4:24; Mt 12:10; Luke 6:7; Lk 10:9). Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. Luke's uses of therapeuo -Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3; Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9; Luke 5:16 But Jesus Himself would often slip away to the wilderness and pray. Lu 6:12 Mt 14:23 Mk 1:35,36 6:46 Joh 6:15 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries ESV But he would withdraw to desolate places and pray. FREQUENT SOLITARY PRAYER But Jesus Himself would often slip away (hupochoreo in present tense - continually) to the wilderness (eremos) - How often we don't know for certain, but undoubtedly as often as He could find solitude to be with His Father. Constable makes a good point, observing that Jesus "response (to the large crowds reflecting growing popularity) was not to rest on popular approval but to renew His dependence on His Father by praying in a solitary place." A good pattern to emulate. And pray (proseuchomai in present tense - continually) - No crowds, no miracles, just communing with the Father. This is a good lesson for all of us in full time ministry (and beloved the truth is we are ALL in "full time ministry"). We are all called "to walk in the same manner as He walked." (1 Jn 2:6+) It follows that we should often slip away to some quiet place to pray. It seems so much easier to be diligent in doing rather than pausing and praying! If Jesus had to "re-fuel" than so do we! Bock comments that "The large gatherings did not prevent Jesus from withdrawing habitually and finding time to commune with God or his disciples (Luke 4:42; also Matt. 14:13; Mark 1:35, 45; John 11:54). Luke regularly notes Jesus’ praying (Luke 3:21; 6:12; 9:18, 28–29; 11:1; 23:46)....Jesus’ prayers tend to come at key times, and this summary is no exception. Jesus was headed for a series of conflicts in the events that followed. Luke makes clear that before Jesus got into trouble, he was spending time with God.
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Spurgeon - The tense of the verb implies that he often did this; it was his habit to withdraw himself for private prayer even in his busiest times, and when he could occupy every minute with great advantage to the people. Thus he gathered new strength from above for each day’s work; and when there was most to be done, then he took most time to pray. It is an evil economy that tries to take time for other things that should be spent in prayer, for the shortening of prayer will be the weakening of our power. (Luke - exposition) Spurgeon - Just when there were such grand opportunities of doing good, just when everybody sought him, does be get right away from them into the wilderness to pray? Yes, because he felt what we ought to feel but often do not, that he needed fresh power, that as the servant of God he must wait upon God for fresh power for his great life-work: “He withdrew himself into the wilderness, and prayed.” No doubt it was the constant habit of Christ to pray, but there were certain special times when he retired into lonely places, and his prayer was peculiarly fervent and prolonged. That is just what you and I would probably not have done under such circumstances. We should have said, “We must seize this golden opportunity of publishing our message. There is a tide in the affairs of men which, taken at the flood, leads on to plenitude of blessing; and we must take advantage of it.” But our Saviour did not wish for fame, he cared nothing about excitement and popularity; so “he withdrew himself into the wilderness, and prayed” for more of that real power which touches the hearts of men so as to save them, caring nothing for that power which merely attracts a crowd, and excites momentary attention. O servant of God, when thou art succeeding best in thy service, imitate thy Lord, withdraw thyself and pray! (Luke - exposition) The wilderness (eremos) and pray (proseuchomai in present tense - continually) - To me this is somewhat of a paradoxical statement. Jesus may have been physically in a "wilderness" but He was spiritually in Heaven, in the Throne Room of His Father, in intimate communion with Him, which makes any wilderness a place of worship! Indeed, Jesus' gives us a clear example showing that we can talk with our Father anytime, anywhere. This begs the question, what "wilderness" are you in or going through or just coming out of? It matters not how "desolate" humanly speaking, for in fact when distractions are decreased, we can focus more fully on our Father's love for us! Slip away (5298)(hupochoreo from hupo = under + choreo = to have place) means to give place secretly, to withdraw without noise or notice. The present tense indicates this was Jesus practice to continually slip away to pray. Wilderness (2048) (eremos) means lonesome, solitary, wilderness = uninhabited, lonely, uncultivated region translated “wilderness” 32x in the KJV. Pray (4336)(proseuchomai from pros = toward, facing, before [emphasizing the direct approach of the one who prays in seeking God’s face] + euchomai = originally to speak out, utter aloud, express a wish, then to pray or to vow. Greek technical term for invoking a deity) in the NT is always used of prayer addressed to God (to Him as the object of faith and the One who will answer one’s prayer) and means to speak consciously (with or without vocalization) to Him, with a definite aim (See study of noun proseuche). Proseuchomai is in the present tense indicating Jesus made a habit of frequently communing in solitude with His Father and so should we. Uses of Proseuchomai in Luke and Acts - Lk. 1:10; Lk. 3:21; Lk. 5:16; Lk. 6:12; Lk. 6:28; Lk. 9:18; Lk. 9:28; Lk. 9:29; Lk. 11:1; Lk. 11:2; Lk. 18:1; Lk. 18:10; Lk. 18:11; Lk. 20:47; Lk. 22:40; Lk. 22:41; Lk. 22:44; Lk. 22:46; Acts 1:24; Acts 6:6; Acts 8:15; Acts 9:11; Acts 9:40; Acts 10:9; Acts 10:30; Acts 11:5; Acts 12:12; Acts 13:3; Acts 14:23; Acts 16:25; Acts 20:36; Acts 21:5; Acts 22:17; Acts 28:8 Mattoon - Every Christian needs to withdraw himself from the hustle and bustle of the affairs of this life and get alone with God in prayer and time in His Word. If you feel you don't have time to do this, then make time. Everyone of us has 24 hours in day. You choose what you want to do. Make time for the Lord. The strength you receive from Him today may help you to endure life's trials tomorrow. When Howard Rutledge's plane was shot down over Vietnam, he parachuted into a little village and was immediately attacked, stripped naked, and imprisoned. For the next seven years, he endured brutal treatment. His food was little more than a bowl of rotting soup with a glob of pig fat—skin, hair, and all. Rats, the size of cats and spiders as big as fists, scurried around him. He was frequently cold, alone, and often tortured. He was sometimes shackled in excruciating positions and left for days in his own waste with carnivorous insects boring through his oozing sores. How did he keep his sanity? Here is what he said: It took prison to show me how empty life is without God, and so I had to go back in my memory to those Sunday school days in Tulsa, Oklahoma. If I couldn't have a Bible and hymnbook, I would try to rebuild them in my mind. I tried desperately to recall snatches of Scripture, sermons, gospel choruses from childhood, and hymns we sang in church. How I struggled to recall those Scriptures and hymns! I had spent my first eighteen years in Sunday school, and I was amazed at how much I could recall; regrettably, I had not seen then the importance of memorizing verses from the Bible. Now, when I needed them, it was too late. I never dreamed that I would spend almost seven years in a prison in North Vietnam or that thinking about one memorized verse could have made the whole day bearable. One portion of a verse I did remember was, "Thy word have I hid in my heart." How often I wished I had really worked to hide God's Word in my heart....Beloved, spend time with God and develop a fierce faith in Him! (Mattoon - Treasures from the Scriptures) Sledding And Praying Read: Mark 14:32-42 | Luke 5:16 Now it came to pass in those days that [Jesus] went out to the mountain to pray, and continued all night in prayer to God. —Luke 6:12 When the snow flies in Michigan, I like to get my grandkids, grab our plastic sleds, and go slipping and sliding down our backyard. We zoom down the hill for about 10 seconds, and then climb back up for more. When I travel to Alaska with a bunch of teenagers, we also go sledding. We are hauled by bus nearly to the top of a mountain. We jump on our sleds and, for the next 10 to 20 minutes (depending on levels of bravery), we slide at breakneck speeds down the mountain, holding on for dear life. Ten seconds in my backyard or 10 minutes down an Alaskan mountain. They’re both called sledding, but there is clearly a difference. I’ve been thinking about this in regard to prayer. Sometimes we do the “10 seconds in the backyard” kind of praying—a quick, spur-of-the-moment prayer or a short thanks before eating. At other times, we’re drawn to “down the mountain” praying—extended, intense times that require concentration and passion in our relationship with Him. Both have their place and are vital to our lives. Lord, please challenge us to pray constantly—both in short sessions and long. As we face the valleys, hills, and mountains of our lives, may we lift our hearts and minds to You in constant communication. The heart of prayer is prayer from the heart. INSIGHT: Prayer was the essence of Jesus’ relationship with the Father. He often withdrew to a solitary place to pray (Mark 1:35; Luke 5:16; 9:18). Sometimes He spent long hours communicating with His Father (Luke 6:12; John 17) and other times He prayed short, quick prayers (Matt. 14:19; Luke 23:34,46; John 12:27). Max Lucado - A Cleared Calendar Jesus often withdrew to lonely places and prayed.LUKE 5:16 NIV How long has it been since you let God have you? I mean really have you? How long since you gave him a portion of undiluted, uninterrupted time listening for his voice? Apparently, Jesus did. He made a deliberate effort to spend time with God. Spend much time reading about the listening life of Jesus and a distinct pattern emerges. He spent regular time with God, praying and listening. Mark says, “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary place, where he prayed” (Mark 1:35 NIV).… Let me ask the obvious. If Jesus, the Son of God, the sinless Savior of humankind, thought it worthwhile to clear his calendar to pray, wouldn’t we be wise to do the same? Henry Blackaby - Jesus' Secret to His Success But Jesus often withdrew to lonely places and prayed.Luke 5:16 People were always trying to figure out where Jesus’ power came from. Some attributed it to the work of Satan. Others explained his miracles as simply illusions. Jesus made no secret about where his power came from. It came from his Father. That’s why it was vital that Jesus spend lots of time in prayer, seeking his Father’s will. Many of us have difficulty establishing a daily habit of spending time with God. The problem is cramming one more thing into our already packed days. We lead busy lives, and there are a lot of demands on our time. It’s not always easy finding a private place either, especially if we live with other people, or we have young children. And then there’s the phone. . . . Let’s take a closer look at Jesus’ life. It wasn’t as though he had lots of extra time on his hands. Jesus was an extremely busy man! The more news spread that he could heal the sick and feed the hungry, the less privacy he had. Everywhere he went, there were crowds. People who were afraid to be seen with him would search him out late at night for private conferences. Jesus had to work hard just to be alone. In order to spend time with his Father, he had to get up unusually early and sneak away from the crowds to find a quiet place. If Jesus, the Son of God, needed time with his Father in order to live the victorious Christian life, why would we ever think we could do it alone? Something I Should Know? Read: Matthew 14:22–36 | Luke 5:16 He went up on a mountainside by himself to pray. Matthew 14:23 During a concert, singer-songwriter David Wilcox responded to a question from the audience about how he composes songs. He said there are three aspects to his process: a quiet room, an empty page, and the question, “Is there something I should know?” It struck me as a wonderful approach for followers of Jesus as we seek the Lord’s plan for our lives each day. Throughout Jesus’s public ministry, He took time to be alone in prayer. After feeding 5,000 people with five loaves of bread and two fish, He sent His disciples to cross the Sea of Galilee by boat while He dismissed the crowd (Matt. 14:22). “After [Jesus] had dismissed them, he went up on a mountainside by himself to pray. Later that night, he was there alone” (v. 23). Lord, speak to me by Your Spirit and Your written Word If the Lord Jesus saw the need to be alone with His Father, how much more do we need a daily time of solitude to pour out our hearts to God, ponder His Word, and prepare to follow His directions. A quiet room—anywhere we can focus on the Lord without distractions. An empty page—a receptive mind, a blank sheet of paper, a willingness to listen. Is there something I should know? “Lord, speak to me by Your Spirit, Your written Word, and the assurance of Your direction.” Taking time to be with God is the best place to find strength. INSIGHT: Prayer was the essence of Jesus’s relationship with the Father. He often withdrew to a solitary place to pray (Mark 1:35; Luke 5:16; 9:18). Sometimes He spent long hours communicating with His Father (Luke 6:12; John 17) and other times He prayed short, quick prayers (Matt. 14:19; Luke 23:34,46; John 12:27). Becoming Useful Read: John 5:19-23 | Luke 5:15-16 The Son can do nothing of Himself. —John 5:19 Jesus was fully God, yet He was fully man. As a man, His power, wisdom, and grace flowed not from His divine nature but from His utter dependence on God. “The Son can do nothing of Himself,” He said (John 5:19). How much did Jesus do apart from God? Nothing! Jesus always depended on His Father. Luke reports that as news of Jesus’ ministry spread, “Great multitudes came together to hear, and to be healed by Him of their infirmities. So He Himself often withdrew into the wilderness and prayed” (Luke 5:15-16). He knew He needed those quiet times to restore His soul. What’s done in secret is what matters. It’s during those quiet times that we, like Jesus, are shaped and molded and made into people that God can put to His intended use. “But,” you say, “I’m in a place where I can’t be useful.” Perhaps you feel that circumstances limit you drastically. Illness, financial problems, a difficult boss or co-worker, or an uncooperative family member seem to conspire against you. Whatever your situation, use it to grow closer to the Savior. O that my life may useful be As I serve Jesus faithfully; And may the world see Christ in me— This is my earnest prayer. —Hess The measure of your usefulness is the measure of your faithfulness. Solitude and Service - Luke 5:16 Read: Luke 9:1-2,10-17 He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing. Luke 9:11 Comedian Fred Allen said, “A celebrity is a person who works hard all his life to become well-known, then wears dark glasses to avoid being recognized.” Fame often brings loss of privacy along with a relentless frenzy of attention. When Jesus began His public ministry of teaching and healing, He was catapulted into the public eye and thronged by people seeking help. Crowds followed Him wherever He went. But Jesus knew that having regular time alone with God was essential to maintaining strength and perspective. Jesus balanced service and solitude by taking time for rest and prayer with His Father. After Jesus’ twelve disciples returned from their successful mission “to proclaim the kingdom of God and to heal the sick,” He took them to a quiet place to rest (Luke 9:2,10). Soon, however, crowds of people found them and Jesus welcomed them. He “spoke to them about the kingdom of God, and healed those who needed healing” (v. 11). Instead of sending them away to find food, the Lord provided an outdoor picnic for 5,000! (Lk 9:12-17). Jesus was not immune to the pressure of curious and hurting people, but He maintained the balance of public service and private solitude by taking time for rest and for prayer alone with His Father (Luke 5:16). May we follow our Lord’s example as we serve others in His name. Dear Father, as Jesus Your Son and our Savior honored You in solitude and service to others, may we follow His example in our lives. Turning down the volume of life allows you to listen to God. INSIGHT:The miracle of the feeding of the multitude is recorded in all four gospels (see Matt. 14:13–21; Mark 6:30–44; Luke 9:10–17; John 6:1–15). Each account provides specific details to help complete the story. Matthew tells us that the crowd numbered 5,000 men plus women and children. Mark tells us that the people sat in groups of 50 and 100. Luke informs us that this event is connected to the disciples’ report of their outreach trip. John’s account tells us that the food came from a young boy’s lunch. Jesus' Prayer Patterns Read: Luke 5:12-16 He Himself often withdrew into the wilderness and prayed. —Luke 5:16 Communication is vital to any relationship: parent and child, husband and wife, employer and employee, coach and athlete. And most important—God and those who love Him. During His time on earth, Jesus showed us the importance of communication. The Gospels tell us of nearly 20 occasions when He prayed to His heavenly Father. He prayed in different circumstances: at His baptism (Lk. 3:21), during brief rests from ministry (Lk. 6:12), before raising Lazarus (Jn. 11:41). And He prayed for different things: for guidance (Lk. 6:12-13), to express His desire to do His Father’s will (Mt. 26:39), to give thanks for food (Jn. 6:11). Jesus was a prayer warrior. Here was God Himself in the person of the Son—the One in whom all the power of the universe dwelt. Yet He turned to God the Father in prayer. As hard as that may be to understand, its lesson for us is easy to grasp: If Jesus needed to communicate with God to accomplish His mission, how much more do we need to pray! As we attempt to live like Christ In action, word, and deed, We'll follow His design for life And pray for every need. —JDB Pray first! “Seeing Strange Things” Luke 5:16–26 INTRODUCTION: 1. Jesus had just given a great lesson in soul winning—Luke 5:4–11 2. Later in one city He heals a man full of leprosy—Luke 5:12–14 3. Jesus withdraws to prayer—Luke 5:16 THREE STRANGE THINGS HAPPENED THAT DAY: I. IT WAS STRANGE TO SEE THE EDUCATED SEEK THE UNEDUCATED—Luke 5:17 1. Jesus was in Capernaum in His own house—Matt. 9:1–8 (his own city) Mk. 2:1—“in the house” (at home) 2. Jesus had no formal education—Jn. 7:15; Matt. 13:54–58; Mk. 6:2–3 3. But the power of God was upon Him—Luke 5:17; Isa. 61:1–3 II. IT WAS STRANGE TO SEE FOUR MEN SO CONCERNED—Luke 5:18–20 1. They believed Jesus could help the man—Luke 5:19–20 2. They did not let others stop them—Luke 5:19 3. They spared no cost to get the man to Jesus—Luke 5:19 III. IT WAS STRANGE TO SEE A MAN READING OTHER’S MINDS—Luke 5:21–26 1. Jesus knew the thinking of their hearts—Luke 5:21–22; Ps. 139:1–6 2. Jesus confused their thinking—Luke 5:23–24. Which is easier? Thy sins be forgiven—Rise up and walk— 3. Jesus heals the man and tells him to go home—Luke 5:24 (Golden Nuggets) A Strange Meeting By: Sherman Harper Luke 5:17–26 I. THE PREACHING WAS STRANGE—Mark 2:2 He (Christ) preached the Word. 1. Personal 2. Pointed 3. Prophetic II. THE POWER WAS STRANGE—Luke 5:17 1. Miraculous 2. Manifested 3. Marvelous III. THE PERSONAL WORK WAS STRANGE—Luke 5:18–19 1. Difficult 2. Dangerous 3. Determinate IV. THE PARDON WAS STRANGE—Luke 5:20 1. The curse removed 2. The cure perfected 3. The crime forgiven V. THE PARALYTIC HEALING WAS STRANGE—Luke 5:24–26 1. Came in a sinner; went out saved 2. Came in on a bed; went out with bed on him 3. Came shaking; went out shouting Luke 5:17 One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power of the Lord was present for Him to perform healing. KJV 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 Judaea, and Jerusalem: and the power of the Lord was present to heal them. YLT And it came to pass, on one of the days, that he was teaching, and there were sitting by Pharisees and teachers of the Law, who were come out of every village of Galilee, and Judea, and Jerusalem, and the power of the Lord was -- to heal them. NET Now on one of those days, while he was teaching, there were Pharisees and teachers of the law sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), and the power of the Lord was with him to heal. there were some Pharisees and teachers of the law: Lu 5:21,30 7:30 11:52-54 15:2 Joh 3:21 from Jerusalem: Mt 15:1 Mk 3:22 7:1 the power of the Lord was present: Lu 6:19 Lk 8:46 Mt 11:5 Mk 16:18 Ac 4:30 Acts 19:11 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 Related Passages: Matthew 9:1-8+ Getting into a boat, Jesus crossed over the sea and came to His own city. 2 And they brought to Him a paralytic lying on a bed. Seeing their faith, Jesus said to the paralytic, “Take courage, son; your sins are forgiven.” 3 And some of the scribes said to themselves, “This fellow blasphemes.” 4 And Jesus knowing their thoughts said, “Why are you thinking evil in your hearts? 5 “Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Get up, and walk’? 6 “But so that you may know that the Son of Man has authority on earth to forgive sins”–then He said to the paralytic, “Get up, pick up your bed and go home.” 7 And he got up and went home. 8 But when the crowds saw this, they were awestruck, and glorified God, who had given such authority to men. Mark 2:1-12+ When He had come back to Capernaum several days afterward, it was heard that He was at home. 2 And many were gathered together, so that there was no longer room, not even near the door; and He was speaking (imperfect tense - over and over) the word (logos) to them. 3 And they came, bringing to Him a paralytic, carried by four men. 4 Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying. 5 And Jesus seeing their faith said to the paralytic, “Son, your sins are forgiven.” 6 But some of the scribes were sitting there and reasoning in their hearts, 7 “Why does this man speak that way? He is blaspheming; who can forgive sins but God alone?” (GREAT QUESTION - SADLY THEY MISSED THE CORRECT ANSWER THAT JESUS WAS GOD!) 8 Immediately (NOTE THIS TIME PHRASE!) Jesus, aware in His spirit that they were reasoning that way within themselves (JESUS "READ" THEIR MINDS!), said to them, “Why are you reasoning about these things in your hearts? 9 “Which is easier, to say to the paralytic, ‘Your sins are forgiven’; or to say, ‘Get up, and pick up your pallet and walk’? 10 “But so that you may know that the Son of Man has authority on earth to forgive sins”(BY IMPLICATION JESUS IS SHOWING THAT HE IS INDEED GOD)–He said to the paralytic, 11 “I say to you, get up, pick up your pallet and go home.” 12 And he got up and immediately (NOTE THIS TIME PHRASE - JESUS HEALING IS IMMEDIATE!) picked up the pallet and went out in the sight of everyone (INCLUDING THE PHARISEES AND TEACHERS), so that they were all amazed and were glorifying God, saying, “We have never seen anything like this.” Click Aerial View of Capernaum Note Labels JESUS TEACHES AND GIVES OBJECT LESSON Hendriksen sums up this section - We have distributed the material contained in Luke 5:17–26 under the following five subheadings: a battle is brewing (between Jesus and his opponents), a challenge is flung (by Jesus, before his opponents), an attack is made (by the opponents), a victory is won (by Jesus), and a triumph is celebrated (by the onlookers). We believe that such a treatment is true to the meaning and purpose of the account, and preserves its unity. (Borrow Baker NT Commentary: Luke)
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Spurgeon - These were the least hopeful patients that the great Physician ever had; for to heal these doctors of divinity, and to bring these proud learned Pharisees down to accept the gospel, needed an omnipotent display of divine power. Penitent sinners are readily brought to Christ; but, often, the self-righteous, who think they are rich, and increased with goods, and have need of nothing, are not to be persuaded to accept the fine gold which Christ presents to all who ask him for it. The Lord grant that, if any such people be here, the power of the Lord may be here to heal them! (Luke - exposition) If the Son of God depended on the Spirit of God during his earthly ministry, how much more do we need to depend upon the Spirit? Kent
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Spurgeon - THERE ARE CASES WHICH WILL NEED THE AID OF A LITTLE BAND OF WORKERS BEFORE THEY WILL BE FULLY SAVED. Yonder is a householder as yet unsaved: his wife has prayed for him long; her prayers are yet unanswered. Good wife, God has blessed thee with a son, who with thee rejoices in the fear of God. Hast thou not two Christian daughters also? O ye four, take each a corner of this sick man's couch, and bring your husband, bring your father, to the Saviour. A husband and a wife are here, both happily brought to Christ; you are praying for your children; never cease from that supplication: pray on. Perhaps one of your beloved family is unusually stubborn. Extra help is needed. Well, to you the Sabbath-school teacher will make a third; he will take one corner of the bed; and happy shall I be if I may join the blessed quaternion, and make the fourth. Perhaps, when home discipline, the school's teaching, and the minister's preaching shall go together, the Lord will look down in love and save your child. We now pass on to the second observation, that SOME CASES THUS TAKEN UP WILL NEED MUCH THOUGHT BEFORE THE DESIGN IS ACCOMPLISHED. They must get the sick man in somehow. To let him down through the roof was a device most strange and striking, but it only gives point to the remark which we have now to make here. If by any means we may save some, is our policy. Skin for skin, yea, all that we have is nothing comparable to a man's soul. When four true hearts are set upon the spiritual good of a sinner, their holy hunger will break through stone walls or house roofs. (Carried by Four) Was paralyzed (3886)(paraluo from pará = from + lúo = to loose) means to loosen beside, to relax, to weaken, to disable, to undo, to cause to be feeble, to be paralyzed. It is used in NT only in the passive voice (action from without or outside of the recipient). Here paraluo is in the perfect tense which pictures a permanent state and thus the idea of paralyzed, enfeebled or taken with palsy. Luke’s phrase is the technical medical term (Hippocrates, Galen, etc.) rather than Mark’s vernacular word paralutikos. Luke 5:19 But not finding any way to bring him in because of the crowd, they went up on the roof and let him down through the tiles with his stretcher, into the middle of the crowd, in front of Jesus. NET Luke 5:19 But since they found no way to carry him in because of the crowd, they went up on the roof and let him down on the stretcher through the roof tiles right in front of Jesus. GNT Luke 5:19 καὶ μὴ εὑρόντες ποίας εἰσενέγκωσιν αὐτὸν διὰ τὸν ὄχλον, ἀναβάντες ἐπὶ τὸ δῶμα διὰ τῶν κεράμων καθῆκαν αὐτὸν σὺν τῷ κλινιδίῳ εἰς τὸ μέσον ἔμπροσθεν τοῦ Ἰησοῦ. NLT Luke 5:19 but they couldn't reach him because of the crowd. So they went up to the roof and took off some tiles. Then they lowered the sick man on his mat down into the crowd, right in front of Jesus. KJV Luke 5:19 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. ESV Luke 5:19 but finding no way to bring him in, because of the crowd, they went up on the roof and let him down with his bed through the tiles into the midst before Jesus. NIV Luke 5:19 When they could not find a way to do this because of the crowd, they went up on the roof and lowered him on his mat through the tiles into the middle of the crowd, right in front of Jesus. ASV Luke 5:19 And not finding by what way they might bring him in because of the multitude, they went up to the housetop, and let him down through the tiles with his couch into the midst before Jesus. CSB Luke 5:19 Since they could not find a way to bring him in because of the crowd, they went up on the roof and lowered him on the mat through the roof tiles into the middle of the crowd before Jesus. they went up on the roof: Mk 2:4 let him down through the tiles with his stretcher: Dt 22:8 2Sa 11:2 Jer 19:13 Mt 10:27 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 Passage: Mark 2:4+ - Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying WHERE THERE IS A WILL THERE IS A WAY! But not finding any way to bring him in because of the crowd - Determination describes devotion of one's full strength and concentrated attention to a task, certainly an apt description of these four friends! These men were determined! Thankfully "A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house." (Net) And from the description of all three synoptic accounts, this house appears to have been a wealthy person’s home (PERHAPS PETER'S BUT WE CANNOT BE CERTAIN), built in the Greco-Roman style, with roof tiles which, when removed allowed one to dig throw the clay and straw and gave access to lower the man between the roof beams. The extreme measures they took to lay this man before Jesus indicates that the crowds following Him were very large. Parallel Passage Mark 2:4+ gives us some added detail - "Being unable to get to Him because of the crowd, they removed the roof above Him; and when they had dug an opening, they let down the pallet on which the paralytic was lying." Marvin Vincent's comment on Mark 2:4 - Lit., scooped it out. Very graphic and true to fact. A modern roof would be untiled or unshingled; but an oriental roof would have to be dug to make such an opening as was required. A composition of mortar, tar, ashes, and sand is spread upon the roofs, and rolled hard, and grass grows in the crevices. On the houses of the poor in the country the grass grows more freely, and goats may be seen on the roofs cropping it. In some cases, as in this, stone slabs are laid across the joists. See Luke 5:19, where it is said they let him down through the tiles; so that they would be obliged, not only to dig through the grass and earth, but also to pry up the tiles. Compare Ps. 129:6. Spurgeon - There does appear to have been, according to Mark, some breaking up of the material that formed the roof of the house where Christ was. It was not altogether such an easy matter as some have imagined to let this poor palsied man down into the presence of Jesus; and if some of the dust from the roof fell down upon the Pharisees and doctors of the law who were sitting by, it would only be what they were accustomed to throw into other people’s eyes. (Luke - exposition) They went up on the roof and let him down through the tiles with his stretcher (klinidion), into the middle of the crowd, in front of Jesus - As noted above, the house must have had an outside stairway to allow them to get the man on the roof. Imagine the scene. Jesus teaching and all of a sudden the rafters start shaking. Some probably thought it was another miracle, and in fact it was preparation for one. This miracle would be greater than the physical healing because it would result in soul healing, the greatest need of the paralyzed man and all other men spiritually paralyzed by THE FALL of Adam! As
Lucas 5
Spurgeon - Christ has eyes with which he can see faith. You and I cannot see it; but he can: “When he saw their faith, he said unto him, Man, thy sins be forgiven thee.” This was going to the very root of his disease. Jesus knew what the man really ailed; he was palsied in spirit as well as in body, and Christ removed the root of his disease by forgiving his sin. (Luke - exposition) Spurgeon - Laying the axe at the root; not healing the paralysis at first, but forgiving the sin which depressed the man’s spirit, and so was, in a measure, the cause of the paralysis. By removing the sin, he raised the man’s spirits, and with his renewed spirits, there same back strength. Note that it was when he saw their faith that he said unto the man, “Thy sins are forgiven thee.”(Luke - exposition) Spurgeon - Now we must pass on to an important truth. We may safely gather from the narrative THAT THE ROOT OF SPIRITUAL PARALYSIS GENERALLY LIES IN UNPARDONED SIN. Jesus intended to heal the paralysed man, but He did so by first of all saying, "Thy sins are forgiven thee." The bottom of this paralysis is sin upon the conscience, working death in them. They are sensible of their guilt, but powerless to believe that the crimson fountain can remove it; they are alive only to sorrow, despondency, and agony. Sin paralyses them with despair. I grant you that into this despair there enters largely the element of unbelief, which is sinful; but I hope there is also in it a measure of sincere repentance, which bears in it the hope of something better. Our poor, awakened paralytics sometimes hope that they may be forgiven, but they cannot believe it; they cannot rejoice; they cannot cast themselves on Jesus; they are utterly without strength. Now, the bottom of it, I say again, lies in unpardoned sin, and I earnestly entreat you who love the Saviour to be earnest in seeking the pardon of these paralysed persons. Let us proceed to notice that JESUS CAN REMOVE BOTH THE SIN AND THE PARALYSIS IN A SINGLE MOMENT. It was the business of the four bearers to bring the man to Christ; but there their power ended. It is our part to bring the guilty sinner to the Saviour; there our power ends. Thank God, when we end, Christ begins, and works right gloriously. (Carried by Four) Steven
Lucas 5
Spurgeon - See, Jesus can perceive thoughts. I have heard of “thought-reading.” Here is a true specimen of it: “Jesus perceived their thoughts, and said unto them, Why reason ye in your hearts?” (Luke - exposition) Reasonings (Thoughts, speculations, disputings, doubts) (1261)(dialogismos from diá = through or as a preposition to intensify meaning of + logizomai = reckon, take an inventory, conclude; source of our English dialogue) means literally reasoning through and so to think or reason with thoroughness and completeness, think out carefully, reason thoroughly, consider carefully, weighing. In the Greek writings dialogismos described the thinking of a man deliberating with himself. Bock notes that dialogismos "is often negative in the NT (Ro 1:21; 1 Cor. 3:20; Mk 7:21; Mt. 15:19; Lk 2:35; 6:8; 9:47), with Ro 14:1, where it means “reasoning,” being the only neutral use of the term. Mt. 9:4 has a synonymous term enthumesis. Reason (discuss, ponder) (1260) dialogizomai from dia = intensifies meaning + logizomai - to reason, reckon, consider. Related to our English word "dialogue" a conversation between two or more people) means to consider, reason or reckon thoroughly, to think through, to deliberate by reflection. "To bring together different reasons." (Vine) To hold a discussion. To take full account of, to stop to consider, to distinguish between. To think about or reason in one's mind alone as was the case with Mary who had an inner wondering to herself about the angel's words (Mt. 21:25; Mk 2:6, 8; Lu 3:15; 5:21, 22; 12:17; Ps 77:6; 119:59). To reason with others with meaning to discuss but in some contexts meaning to argue or debate (Mt. 16:7, 8; Mk 8:16, 17; Lu 20:14). To deliberate in the sense of to take counsel or to devise (Lxx Pr 6:18, Jer 11:19) Dialogizomai - 15v - Mt. 16:7; Mt. 16:8; Mt. 21:25; Mk. 2:6; Mk. 2:8; Mk. 8:16; Mk. 8:17; Mk. 9:33; Mk. 11:31; Lk. 1:29; Lk. 3:15; Lk. 5:21; Lk. 5:22; Lk. 12:17; Lk. 20:14 Hearts (2588)(kardia) does not refer to the physical organ (over 800 mentions and none refer to the physical organ!) but is always used figuratively in Scripture to refer to the seat and center of human life. The heart is the center of the personality, and it controls the intellect, emotions, and will. No outward obedience is of the slightest value unless the heart turns to God. Heart in effect describes our "control center" (to make a play on the "air traffic control center" at the airport which carefully guards and guides what flies in and what flies out. How applicable to our "hearts" which are so prone to wander!). Kardia refers to the the affective center of our being wherein lies the capacity of moral preference and volitional desire. The kardia generates thoughts that make the decisions which the mind works out. In other words, our logic flows out of our heart-decisions and not vice versa. Gleason Archer called the kardia, the "desire-producer that makes us tick" for it is the place where our "desire-decisions" occur, and which establish who we really are. Luke 5:23 "Which is easier, to say, 'Your sins have been forgiven you,' or to say, 'Get up and walk'? NET Luke 5:23 Which is easier, to say, 'Your sins are forgiven,' or to say, 'Stand up and walk'? GNT Luke 5:23 τί ἐστιν εὐκοπώτερον, εἰπεῖν, Ἀφέωνταί σοι αἱ ἁμαρτίαι σου, ἢ εἰπεῖν, Ἔγειρε καὶ περιπάτει; NLT Luke 5:23 Is it easier to say 'Your sins are forgiven,' or 'Stand up and walk'? KJV Luke 5:23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? ESV Luke 5:23 Which is easier, to say, 'Your sins are forgiven you,' or to say, 'Rise and walk'? NIV Luke 5:23 Which is easier: to say, 'Your sins are forgiven,' or to say, 'Get up and walk'? ASV Luke 5:23 Which is easier, to say, Thy sins are forgiven thee; or to say, Arise and walk? CSB Luke 5:23 Which is easier: to say, 'Your sins are forgiven you,' or to say, 'Get up and walk'? 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 5:21-25 Only God Forgives Sin, Part 1 - John MacArthur 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 2:9+ "Which is easier, to say to the paralytic, 'Your sins are forgiven'; or to say, 'Get up, and pick up your pallet and walk'? Mt 9:5+ "For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise, and walk'? CHRIST CHALLENGES HIS CRITICS Which (Greek "ti" = which of two?) is easier, to say Your sins (hamartia) have been forgiven (aphiemi) you,' or to say, 'Get up and walk'? - Jesus confronts His adversaries with a pointed counterquestion, which was a well-known rhetorical device in Rabbinic debates (cf Mk 3:4, Mk 11:30, Mk 12:37) It is obviously easier to say, `Your sins have been forgiven you,' since the validity of the statement cannot be tested and confirmed or denied. On the other hand the command to Get up and walk!` provides clear evidence simply by the paralyzed person rising and walking. Robert Stein refers to this as a "counterquestion" by Jesus adding "For other examples of Jesus’ use of a counterquestion in Luke, cf. Lk 5:34; 6:3–4, 9; 7:40–42; 10:26; 11:18–19; 13:15–16; 14:3–5; 20:3–4, 24....It is easier to say, “Your sins are forgiven” than, “Get up and walk” because the legitimacy of the former cannot be disproven whereas the latter can if no healing takes place. However, since God alone can forgive sins and since numerous people, both in and out of the Bible, have performed healings, the former is more difficult to do. Luke understood that if God granted Jesus power to work this miracle, then God himself supported Jesus’ claim that he can forgive sins. (See Luke: An Exegetical and Theological Exposition) Spurgeon - “Does not each of these require the same divine power? If I am able to bid him rise up and walk, I am also able, by the same divine authority, to forgive his sins.” He that could do the one could do the other. He who bids the paralyzed man walk is divine; he, therefore, can forgive sin. Anyone can say, “Thy sins be forgiven thee,” or, “Rise up and walk,” but to forgive sins, or to give the power to rise up and walk, equally needs a God. If God be present, and can make the palsied man arise and walk, he is also able to forgive his sins. (Luke - exposition) Criswell - Jesus asserts that, by comparison, the forgiveness of sin is an infinitely more profound and difficult work than the healing of the paralytic's body. After His authority to forgive sins was questioned, Jesus healed the man. The fact that Jesus ignored the obvious bodily infirmity and moved immediately to remedy the spiritual illness establishes an unqualified priority of spiritual matters over physical ones. (The Believer's Study Bible) Bock comments on the value of Jesus' miracles - Miracles put rejection into the “without excuse” category, since miracles provided divine attestation (Acts 2:22; 3:6, 17; 4:9; 10:38). (See Luke : Baker Exegetical Commentary) Luke 5:24 "But, so that you may know that the Son of Man has authority on earth to forgive sins,"--He said to the paralytic--" I say to you, get up, and pick up your stretcher and go home." NET Luke 5:24 But so that you may know that the Son of Man has authority on earth to forgive sins"– he said to the paralyzed man– "I tell you, stand up, take your stretcher and go home." GNT Luke 5:24 ἵνα δὲ εἰδῆτε ὅτι ὁ υἱὸς τοῦ ἀνθρώπου ἐξουσίαν ἔχει ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας- εἶπεν τῷ παραλελυμένῳ, Σοὶ λέγω, ἔγειρε καὶ ἄρας τὸ κλινίδιόν σου πορεύου εἰς τὸν οἶκόν σου. NLT Luke 5:24 So I will prove to you that the Son of Man has the authority on earth to forgive sins." Then Jesus turned to the paralyzed man and said, "Stand up, pick up your mat, and go home!" KJV Luke 5:24 But that ye may know that the Son of 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. ESV Luke 5:24 But that you may know that the Son of Man has authority on earth to forgive sins"-- he said to the man who was paralyzed-- "I say to you, rise, pick up your bed and go home." NIV Luke 5:24 But that you may know that the Son of Man has authority on earth to forgive sins..." He said to the paralyzed man, "I tell you, get up, take your mat and go home." ASV Luke 5:24 But that ye may know that the Son of man hath authority on earth to forgive sins (he said unto him that was palsied), I say unto thee, Arise, and take up thy couch, and go unto thy house. CSB Luke 5:24 But so you may know that the Son of Man has authority on earth to forgive sins"-- He told the paralyzed man, "I tell you: Get up, pick up your mat, and go home." The Son of Man: Da 7:13 Mt 16:13 25:31 26:64 John 3:13 5:27 Rev 1:13 Authority: Isa 53:11 Mt 9:6 28:18 John 5:8,12,22,23 17:2 20:22,23 Ac 5:31 I say: Lu 5:13 7:14 8:54 John 11:43 Ac 3:6-8 9:34,40 14:10 Pick up: John 5:8-12 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 5:21-25 Only God Forgives Sin, Part 1 - John MacArthur 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 2:10-11+ "But so that you may know that the Son of Man has authority on earth to forgive sins"--He said to the paralytic, "I say to you, get up, pick up your pallet and go home." Matthew 9:6+ "But in order that you may know that the Son of Man has authority on earth to forgive sins"-- then He said to the paralytic-- "Rise, take up your bed, and go home." JESUS WILL PROVE HIS AUTHORITY TO FORGIVE SINS But, so that you may know (eido) - So that is a term of purpose and in this context the purpose is clearly stated. Be alert to this strategic term of purpose and always pause to interrogate it with at least the simple question "What is the writer's purpose in this context?" Some uses are not as easy to discern as this present passage! The phrase You may know could refer to the entire crowd but ultimately Jesus was focusing in on those who were contemplating accusing the Son of Man of blasphemy. Know (eido) means to know beyond a shadow of doubt, even as the demons knew beyond a shadow of doubt Who Jesus really was! (cf Lk 4:34+) That the Son of Man has authority (exousia) on earth to forgive (aphiemi) sins (hamartia) - (See comment on Mark 2:10 regarding Son of Man) The verb has is in the present tense indicating Jesus continually has this authority. As Bock says "If the paralytic walks, the miracle talks about the Son of Man’s authority to forgive sin. If the Son of Man possesses such unique authority, then who is the Son of Man other than God’s unique agent of salvation? That is the question that the miracle raises." (And in effect answers for any who had eyes to see and ears to hear spiritual truth!) Son of man was used frequently by Ezekiel to describe the prophet himself, but Daniel used Son of Man to refer to a prophecy of the Messiah (see below). In the NT Son of Man is used in 84 verses the majority referring to Jesus. Son of Man was Jesus' favorite description of Himself. By using the phrase "of Man" Jesus demonstrates His compassionate willingness to identify with fallen mankind. Son of Man - Matt. 8:20; 9:6; 10:23; 11:19; 12:8,32,40; 13:37,41; 16:13,27-28; 17:9,12,22; 18:11; 19:28; 20:18,28; 24:27,30,37,39,44; 25:31; 26:2,24,45,64; Mk. 2:10,28; 8:31,38; 9:9,12,31; 10:33,45; 13:26; 14:21,41,62; Lk. 5:24; 6:5,22; 7:34; 9:22,26,44,56,58; 11:30; 12:8,10,40; 17:22,24,26,30; 18:8,31; 19:10; 21:27,36; 22:22,48,69; 24:7; Jn. 1:51; 3:13-14; 5:27; 6:27,53,62; 8:28; 9:35; 12:23,34; 13:31; Acts 7:56; Heb. 2:6; Rev. 1:13; 14:14 Daniel prophesied of the Messiah's coming "“I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. (Da 7:13+) Wiersbe on Son of Man - In Luke 5:24, we have the first recorded use of the title Son of man in Luke’s Gospel, where it is found twenty-three times. Our Lord’s listeners were familiar with this title. It was used of the Prophet Ezekiel over eighty times, and Daniel applied it to the Messiah (Dan. 7:13, 18). “Son of man” was our Lord’s favorite name for Himself; this title is found at least eighty-two times in the Gospel record. Occasionally He used the title “Son of God” (Matt. 27:43; Luke 22:70; John 5:25; 9:35; 10:36; 11:4), but “Son of man” was used more. Certainly the Jewish people caught the messianic character of this title, but it also identified Him with the people He came to save (Luke 19:10). Like Ezekiel, the Old Testament “son of man,” Jesus “sat where they sat” (Ezek. 3:15). (Borrow the Bible Exposition Commentary) Jesus' ability to heal with a Word (totally and immediately, cf Lk 5:25, Lk 4:38-39) was clear proof of His deity. Jesus as God had all authority to forgive sins. This encounter was a strategic moment in His ministry which should have ended the opposition of the religious leaders. Instead, they began to try to discredit Him by charging Him with violating the Sabbath (cf Lk 6:1-5, Lk 6:6-11). He said to the paralytic--" I say to you, get up (egeiro), and pick up (airo) your stretcher and go home." - A veritable staccato of instructions (including 2 commands) from the Savior. Now was the moment of truth! You can feel the tension in the air! You can just imagine the critics cringing! Spurgeon WHEREVER OUR LORD WORKS THE DOUBLE MIRACLE, IT WILL BE APPARENT. The man's healing was proved by his obedience. Openly to all onlookers an active obedience became indisputable proof of the poor creature's restoration. Notice, our Lord bade him rise — he rose; he had no power to do so except that power which comes with Divine commands. He did his Lord's bidding, and he did it accurately, in detail, at once, and most cheerfully. Oh! how cheerfully; none can tell but those in like case restored. So, the true sign of pardoned sin, and of paralysis removed from the heart, is obedience.(Carried by Four) Know (1492)(eido) literally means perception by sight as in Mt 2:2 where the wise men "saw His star". This verb speaks of absolute certainty, of knowledge that is self-evident and sure The other major NT word for know is ginosko which generally refers to knowledge obtained by experience whereas eido more often refers to intuitive knowledge although the distinction is not always crystal clear. In the present passage the demons were absolutely certain they were in the presence of God! Eido in Luke and Acts - Lk. 2:49; Lk. 4:34; Lk. 4:41; Lk. 5:24; Lk. 6:8; Lk. 8:53; Lk. 9:33; Lk. 9:47; Lk. 9:55; Lk. 11:13; Lk. 11:17; Lk. 11:44; Lk. 12:30; Lk. 12:39; Lk. 12:56; Lk. 13:25; Lk. 13:27; Lk. 18:20; Lk. 19:22; Lk. 20:7; Lk. 20:21; Lk. 22:34; Lk. 22:57; Lk. 22:60; Lk. 23:34; Acts 2:22; Acts 2:30; Acts 3:16; Acts 3:17; Acts 5:7; Acts 7:18; Acts 7:40; Acts 10:37; Acts 12:9; Acts 12:11; Acts 16:3; Acts 19:32; Acts 20:22; Acts 20:25; Acts 20:29; Acts 23:5; Acts 24:22; Acts 26:4; Acts 26:27 Authority (Mt 9:6)(1849)(exousia) in simple terms means Jesus has both the right to do this and the might to accomplish it (send sins away)! Luke uses exousia to refer to Jesus' message (Lk 4:32, not like the scribes - Mt 7:29), to His authority over the world of the demons (Lk 4:36), to Jesus' delegation of His authority to the 12 disciples (Lk 9:1, cf Lk 10:19), to Jesus' authority to cast into hell (Lk 12:5, cf Mt 25:41), to Jesus' promise to believers to have authority over cities (Lk 19:17) (probably during the Millennium - MacArthur agrees noting this refers to "believers’ responsibility and rule under Christ in His future kingdom - cf. 2 Ti 2:12; Rev 1:6+; Rev 5:10+; Rev 20:4, 6+). Mattoon - Joseph Mallord Turner, English painter, invited Charles Kingsley to his studio to see a picture of a storm at sea. In rapt admiration, Kingsley exclaimed, "It's wonderful! It's so realistic! How did you do it?" The artist replied, "I went to the coast of Holland and engaged a fisherman to take me out to sea in the next storm. Entering his boat as a storm was brewing, I asked him to bind me to the mast. Then he steered his boat into the teeth of the storm. The storm raged with such fury that at times I longed to be in the bottom of the boat where the waves would blow over me. I could not, however. I was bound to the mast. Not only did I see the storm in its raging fury, I felt it! It blew into me, as it were, until I became a part of it. After this terrible ordeal, I returned to my studio and painted the picture." Jesus experienced the same storms of life that we encounter today. He understands everything that you go through for He has felt it too. He understands rejection, suffering, betrayal, disappointment, setbacks, poverty, and the pain of death. He understands our storms. Hebrews 4:15 (Mattoon - Treasures from the Scriptures) The Cure Read: Mark 2:1-12 The Son of Man has power on earth to forgive sins. —Mark 2:10 A man with a nagging cough tried all the over-the-counter remedies he could find, but none worked. Finally he went to a doctor, who quickly discovered that he was suffering from pneumonia. The man was trying to ease the symptoms when what he needed was a cure. The doctor treated the deeper, more serious problem and in a short time the cough was gone. When Jesus was in Capernaum, a large crowd came to the home where He was staying (Mk. 2:1-2). As He was teaching, some men made an opening in the roof and lowered a paralyzed man on a mat. Jesus initially responded not by healing the man but by saying, “Son, your sins are forgiven” (v.5). The deepest need of the man was not physical but spiritual. Then, to show His authority to forgive, Jesus healed the man and sent him on his way—not only with legs that moved but with a heart that was forgiven (v.12). The Great Physician holds the cure That kills the virus of our sin; It's by His own atoning blood That we're made whole and pure within. —DJD Sin is the disease, Christ is the cure. All Rise Arise, take up your bed, and go to your house. —Mark 2:11 Today's Scripture: Mark 2:1-12 When I asked my husband to buy eggs on his way home so I could make cornbread for supper, he said, “I’ve got something better than cornbread.” Coming from Jay, that was a surprising statement. But I learned what he meant when he walked into the house and handed me a fresh loaf of homemade cinnamon bread. A label on the wrapper said, “Thanks for the dough. We kneaded it.” The bread was made by Sue Kehr and given as a “thank you” for a donation to a youth organization. Sue started making bread after she had to quit her job as a nurse because of a head injury. Instead of letting circumstances pull her down when she could no longer help people in her usual ways, Sue rose to the challenge and created a unique expression of gratitude. She now makes and gives away delicious homemade bread to ministries that can then distribute the loaves to others. Although Sue did not receive complete physical healing like the paralytic Jesus healed (Mark 2), she did rise up and cause many to be amazed at the work of God in her life. When God asks you to lay aside Some cherished work you loved to do, Accept His choice of someone else And let Him give new work to you. —Fasick Step up to the tasks and do what God asks. Luke 5:25 Immediately he got up before them, and picked up what he had been lying on, and went home glorifying God. NET Immediately he stood up before them, picked up the stretcher he had been lying on, and went home, glorifying God. GNT καὶ παραχρῆμα ἀναστὰς ἐνώπιον αὐτῶν, ἄρας ἐφ᾽ ὃ κατέκειτο, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ δοξάζων τὸν θεόν. NLT And immediately, as everyone watched, the man jumped up, picked up his mat, and went home praising God. KJV And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. ESV And immediately he rose up before them and picked up what he had been lying on and went home, glorifying God. NIV Immediately he stood up in front of them, took what he had been lying on and went home praising God. NAB Luke 5:25 He stood up immediately before them, picked up what he had been lying on, and went home, glorifying God. NJB And immediately before their very eyes he got up, picked up what he had been lying on and went home praising God. GWN The man immediately stood up in front of them and picked up the stretcher he had been lying on. Praising God, he went home. immediately: Lu 5:13 Ge 1:3 Ps 33:9 glorifying: Lu 13:13 17:15-18 18:43 Ps 50:23 103:1-3 107:20-22 Joh 9:24 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 5:21-25 Only God Forgives Sin, Part 1 - John MacArthur 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 and were glorifying God, saying, "We have never seen anything like this." Mt 9:7+ And he rose, and went home. IMMEDIATE OBEDIENCE Immediately (parachrema) he got up (anistemi) before (enopion) them - He immediately put his faith into action and obeyed the Lord's three commands (get up...pick up...go home!) How could he obey? Only by the power of the Spirit Who enabled him. See discussion of the Need for the Holy Spirit to obey NT commands (or "How to Keep All 1642 Commandments in the New Testament!") Before them means before everyone which is what Mark records (Mk 2:12) but surely especially before the religious leaders. For them the old saying was not to prove to be the case "Seeing is believing." And picked up (airo) what he had been lying on - Lying on is katakeimai (katá = down + keimai = lie outstretched) means he had been lying down, in essence being incapacitated. The paralytic man's immediate obedience underscores the fact that he was now a saved man. When the root of faith is genuine, it will produce the real fruit of obedience. As Spurgeon said "Faith and obedience are bound up in the same bundle. He that obeys God, trusts God; and he that trusts God, obeys God. Obedience is the hallmark of faith." J C
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Spurgeon says "May we often see such “strange things” spiritually! With awe, and reverence. They felt that God had come very near to them, and they perhaps said, like Jacob of old, when he was afraid, “flow dreadful is this place! This is none other but the house of God, and this is the gate of heaven.” They were filled with fear. Oh, that we might see such “strange things” in this house tonight, and whenever we meet to worship God!" Robert Stein on We have seen remarkable things today - This indicates that the “today” of Lk 4:21 means since the events of Lk 3:1f. and refers to the present period of salvation history in which God’s kingdom has now come. For other instances where Luke alone used “today,” cf. Luke 2:11; 4:21; 13:32–33; 19:5, 9; 22:61; 23:43. (See Luke: An Exegetical and Theological Exposition) Astonishment (1611)(ekstasis [English - ecstasy] from existemi = "be out of one's sense") "strictly being put out of place; hence (1) as an abnormal state of mind distraction, terror, amazement (Mk 5.42); (2) as a partially suspended consciousness ecstasy, trance (Acts 10.10)." (Friberg) Thomas Page adds that ekstasis "represents a state in which a man, to a greater or less extent, ceases to be under the control of conscious reason and intelligence: he ‘passes out of himself’ (existemi) and needs ‘to come to himself’ again (cf. Acts 12:11). It may describe the effect of awe and amazement (cf. Acts 3:10, Acts 8:9, 8:11, 8:13), or fear (Mark 16:8), or as here and Acts 22:17 a complete loss of outward consciousness, ‘a trance’." (The Acts of the Apostles, 1895) BDAG - (1) a state of consternation or profound emotional experience to the point of being beside oneself (‘distraction, confusion, perplexity, astonishment’ in var. aspects) = amazement/astonishment (2) a state of being in which consciousness is wholly or partially suspended, frequently associated with divine action = trance, ecstasy. Thayer on ekstasis - (1) universally, in Greek writing, any casting down of a thing from its proper place or state; displacement (Aristotle, Plutarch). (2) a throwing of the mind out of its normal state, alienation of mind, whether such as makes a lunatic (dianoias, Deut. 28:28), or that of the man who by some sudden emotion is transported as it were out of himself, so that in this rapt condition, although he is awake, his mind is so drawn off from all surrounding objects and wholly fixed on things divine that he sees nothing but the forms and images lying within, and thinks that he perceives with his bodily eyes and ears realities shown him by God (Philo sec. 53 (cf. 51; B. D. under the word, Trance; Delitzsch, Psychol. 5:5): Acts 10:10; Acts 11:5; Acts 22:17, cf. 2 Cor 12:2f. (3) In the OT and the New amazement (cf. Longinus, 1, 4; Stobaeus, flor. tit. 104, 7), the state of one who, either owing to the importance or the novelty of an event, is thrown into a state of blended fear and wonder: Mk 16:8; Mark 5:42 (Ezek 26:16); Luke 5:26; Acts 3:10; trembling, Ge. 27:33; 1 Sam. 14:15, etc; fear, 2 Chr 14:14, etc). Ekstasis - 7x in 7v - Usage: amazement(1), astonishment(2), completely*(1), trance(3). Mk. 5:42; Mk. 16:8; Lk. 5:26; Acts 3:10; Acts 10:10; Acts 11:5; Acts 22:17 26x in 26v - Septuagint - Ge 2:21; 15:12; 27:33; Nu 13:32; Dt. 28:28; 1 Sa 11:7; 14:15; 2 Ki. 4:13; 2 Chr. 14:14; 15:5; 17:10; 20:29; 29:8; Ps. 31:1,22; 68:27; 116:11; Pr 26:10; Jer. 5:30; Ezek. 26:16; 27:35; 32:10; Da 7:28; Hab 3:14; Zec 12:4; 14:13 Glorifying (present tense = continually) (1392) doxazo. They began giving a proper opinion of God with their praises. Surely many were excited by the thought that Jesus could heal physically but what did they think about His authority to heal spiritually? Doxazo in Luke and Acts - Lk. 2:20; Lk. 4:15; Lk. 5:25; Lk. 5:26; Lk. 7:16; Lk. 13:13; Lk. 17:15; Lk. 18:43; Lk. 23:47; Acts 3:13; Acts 4:21; Acts 11:18; Acts 13:48; Acts 21:20 They were filled (4092)(pimplemi from the obsolete pláō = to fill) to fill, and intellectually (and spiritually) means to be filled with (in this case reverential fear). What fills us usually controls us and in this case prompted remarks regarding the unprecedented nature of the events they had witnessed. Pimplemi - 24v - Matt. 22:10; Matt. 27:48; Lk. 1:15; Lk. 1:23; Lk. 1:41; Lk. 1:57; Lk. 1:67; Lk. 2:6; Lk. 2:21; Lk. 2:22; Lk. 4:28; Lk. 5:7; Lk. 5:26; Lk. 6:11; Lk. 21:22; Acts 2:4; Acts 3:10; Acts 4:8; Acts 4:31; Acts 5:17; Acts 9:17; Acts 13:9; Acts 13:45; Acts 19:29 Fear (reverence) (5401) (phobos) in this context seems to refer to a positive sense which includes respect, reverence, awe, a healthy fear which is lost in Ro 3.18. Uses of Phobos by Luke -Lk. 1:12; Lk. 1:65; Lk. 5:26; Lk. 7:16; Lk. 8:37; Lk. 21:26; Acts 2:43; Acts 5:5; Acts 5:11; Acts 9:31; Acts 19:17 Remarkable (3861)(paradoxa from para = beside + doxa - opinion, praise, glory) means contrary to belief (something beyond belief) or contrary to usual expectation or opinion. Exceeding expectation and thus strange, wonderful, remarkable, uncommon, incredible, paradoxical. Only here in the NT and in the Apocryphal writings - Judith 13:13; 2 Macc 9:24; 3 Macc 6:33; 4 Macc 2:14. Paradoxa was "common in secular Greek for “an unusual event contrary to belief or expectation.”" (TDNT). Paradoxa also appears in Josephus’s description of Jesus as performing surprising works (Antiquities 18.3.3 §§63–64; F. F. Bruce 1974: 36–41). Here are the translated words of Josephus written about 93AD = "About this time there lived Jesus, a wise man, if indeed one ought to call him a man. For he was one who performed surprising deeds and was a teacher of such people as accept the truth gladly. He won over many Jews and many of the Greeks. He was the Messiah. And when, upon the accusation of the principal men among us, Pilate had condemned him to a cross, those who had first come to love him did not cease. He appeared to them spending a third day restored to life, for the prophets of God had foretold these things and a thousand other marvels about him. And the tribe of the Christians, so called after him, has still to this day not disappeared. (Reference) (See also Did Jesus really exist? Is there any historical evidence of Jesus Christ?) Mattoon Treasures from the Scriptures) - John Newton, author of the song Amazing Grace, had received from the Lord some almost unbelievable answers to his petitions, and so he often engaged in "large asking." In support of this practice he would frequently tell the story of a man who asked Alexander the Great to give him a huge sum of money in exchange for his daughter's hand in marriage. The ruler consented and told him to request of his treasurer whatever he wanted. So he went and asked for an enormous amount. The keeper to the funds was startled and said he couldn't give him that much without a direct order. Going to Alexander, the treasurer argued that even a small fraction of the money requested would more than serve the purpose. "No," replied Alexander, "let him have it all. I like that fellow. He does me honor. He treats me like a king and proves by what he asks that he believes me to be both rich and generous." John Newton concluded the story by saying, "In the same way, we should go to the throne of God's grace and present petitions that express honorable views of the love, riches, and bounty of our King!" Ask God for great things and trust Him to fulfill your great expectations. Hebrews 4:16- Therefore let us draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need. John Newton wrote a great hymn that speaks of great petitions... Thou art coming to a King, Large petitions with thee bring; For His grace and power are such, None can ever ask too much; None can ever ask too much. (Play this beautiful version) Luke 5:27 After that He went out and noticed a tax collector named Levi sitting in the tax booth, and He said to him, "Follow Me." NET After this, Jesus went out and saw a tax collector named Levi sitting at the tax booth. "Follow me," he said to him. KJV And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. ESV After this he went out and saw a tax collector named Levi, sitting at the tax booth. And he said to him, "Follow me." NLT Later, as Jesus left the town, he saw a tax collector named Levi sitting at his tax collector's booth. "Follow me and be my disciple," Jesus said to him. and noticed a tax collector : Mt 9:9-13 10:3, named Levi Mk 2:13-14 3:18 Follow me: Lu 18:22 Mt 4:19-21 8:22 16:24 Joh 1:43 12:26 21:19-22 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 Parallel Passages (Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) Mark 2:13+ And He went out again by the seashore; and all the people were coming (GRAPHIC IMPERFECT = THEY KEPT COMING, ONE CAN SEE THE CROWD SWELLING) to Him, and He was teaching (ALSO GRAPHIC IMPERFECT) them. 14 As He passed by, He saw Levi the son of Alphaeus sitting in the tax booth, and He said to him, “Follow Me!” And he got up and followed Him. Mt. 9:9–13+ As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, “Follow Me!” And he got up and followed Him. 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. 11 When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?” 12 But when Jesus heard this, He said, “It is not those who are healthy who need a physician, but those who are sick. 13 “But go and learn what this means: ‘I DESIRE COMPASSION, AND NOT SACRIFICE,’ for I did not come to call the righteous, but sinners.” JESUS CALLS THE MOST DESPISED TO FOLLOW HIM! Jesus still calls the despised and outcasts to be His disciples! Dear reader, no despised, depraved man or woman is ever too far away that they cannot hear and respond to the call of Jesus! This is good news ("Gospel") because ALL of us in one sense in Adam belonged to this category of despised and depraved. But God so loved the world, even the despised and depraved (Jn 3:16). After that - an expression of time which begs the question after what? After the episode of forgiving and healing the paralytic. He went out - Mark's version adds that He walked by the seashore (Mk 2:13+), which reminds us what He was doing when He called the "two brothers, Simon who was called Peter, and Andrew his brother." (Mt 4:18+). Jesus seemed to find fisher's men near the sea. Jesus is still in Capernaum. Mark 2:14+ says "He passed by" which is present tense more vividly depicting Jesus in motion walking along the seashore And noticed (theaomai) a tax collector (telones) named Levi sitting in the tax booth (telonion) - Mark 2:14+ calls him "Levi the son of Alphaeus." (see note there on Alphaeus) Mt 9:9+ says "He saw a man called Matthew, sitting in the tax collector’s booth." Levi collected toll for Herod Antipas. The Jews hated and despised the publicans like Levi so much that they classed them as sinners (hamartolos). Noticed a tax collector - As explained below the word noticed indicates it was not just a glance from Jesus, but a long, contemplative gaze into the eyes of Levi. Jesus knew that His selection of this tax collector would generate a significant controversy with the Jewish religious establishment and for that matter even regular Jewish laity because of the horrible reputation of tax collectors. THOUGHT - Jesus was constantly on the alert for opportunities to do good, which begs the question as His followers, "Are we too continually on the lookout to help others (and to redeem the time) or are continually on the lookout for our selves?" (Woe!) A man named Levi - This famous name was first used in Genesis - "She conceived again and bore a son and said, “Now this time my husband will become attached to me, because I have borne him three sons.” Therefore he was named Levi." Ge 29:34.
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Spurgeon - This Levi, or Matthew, was a tax collector; not like those of our own day, but one who farmed the taxes for the Roman governor, and made what he could for himself out of them; at least, that is what many of the “publicans” did. (Luke - exposition) And He said to him, "Follow Me." (akoloutheo) - Follow me is a clear call to be a disciple. Have you heeded His call? Note that Jesus' call of Levi was slightly different than that of Peter in Luke 5:10-11+ for there is no mention of a promise here as there was for Peter = “Do not fear, from now on you will be catching men.” While that promise was not mentioned, it was in fact what Levi also did as did all of the genuine disciples. Jesus gives the command in the present active imperative which calls for Levi to continually make the choice to follow Him. It is worth noting that while the 12 disciples followed Jesus, not all disciples were called to literally accompany Jesus in His travels. Robertson on follow Me - The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment’s notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business. Noticed (2300)(theaomai from tháomai =to wonder, from thaúma = wonder, admiration <> English = theatrical spectacular performance) means (1) to have an attentive look, to have regard for something, to contemplate, to take in with one's eyes (implying that one is impressed by what he sees - see use in Mt 22:11). Theaomai implies an intent contemplative gaze. The point is that it is not a mere glance or quick look, but a long, searching gaze (e.g., Lk 23:55). Theaomai describes intelligent beholding, a "careful and deliberate vision which interprets its object" (G. Abbott-Smith). It means to gaze at a show or demonstration or to watch as in a theater. (thus giving us the origin of our English word "theater"). (2) Theaomai can mean to see for the purpose of visiting as in Ro 15:24. (3) Finally some lexicon's (BDAG) state theaomai can mean to perceive something above and beyond what is merely seen with the eye (this nuance clearly overlaps with definition #1 above). Westcott says theaomai "expresses the calm, intentional continuous contemplation of an object." Tax collector (KJV = publican) (5057)(telones from telos = tax + onéomai = to buy) means a reaper of the taxes or customs, tax-collector, one who pays to the government a certain sum for the privilege of collecting the taxes and customs of a district. The public revenues of the Greeks and Romans were usually farmed out. Among the latter, the purchasers were chiefly of the equestrian order and were distinguished as being of a higher class because they rode horses, or they were at least persons of wealth and rank like Zacchaeus who is called the chief tax collector (architelones [754] in Lu 19:2). These farmers also had subcontractors or employed agents who collected the taxes and customs at the gates of cities, in seaports, on public ways and bridges. These, too, were called telomnai (pl.), publicans, or eklégontes (n.f.), (ek [1537], out of, + légo [3004], in its original sense meaning to collect), those who collected out of the people. Such publicans in countries subject to the Roman Empire were the objects of hatred and detestation so that none but persons of worthless character were likely to be found in this employment. Telones - 21x in 20v - not found in the Septuagint. Mt. 5:46; Mt. 9:10; Mt. 9:11; Mt. 10:3; Mt. 11:19; Mt. 18:17; Mt. 21:31; Mt. 21:32; Mk. 2:15; Mk. 2:16; Lk. 3:12; Lk. 5:27; Lk. 5:29; Lk. 5:30; Lk. 7:29; Lk. 7:34; Lk. 15:1; Lk. 18:10; Lk. 18:11; Lk. 18:13 Luke mentions tax collectors six times in his Gospel - Lk 3:12-note; Lk 5:27-32-note; Lk 7:29-34-note; Lk 15:1-note; Lk 18:10-13-note, Lk 19:2-note. While tax collectors were hated by the Jews, it was not a crime to be a tax collector. The crime was to in defrauding and extorting the people which usually "went with the territory!" When the tax collectors came to John the Baptist to be baptized, it is notable that he did not tell them to quit their jobs but he told them to “Collect no more than what you have been ordered to.” (Lk 3:13-note). Jesus Himself affirmed the propriety and legality of paying taxes when He commanded "render to Caesar the things that are Caesar’s, and to God the things that are God’s." (Lk 20:25-note). John MacArthur gives this background on tax collectors - The Roman occupation of Israel involved more than just a military presence; the nation was also subject to Roman taxation. The taxes in Galilee, for example, were forwarded by tax collectors to Herod Antipas, and by him to Rome. Antipas sold tax franchises to the highest bidder, and such franchises were a lucrative business. Tax collectors had a certain amount that they were required to collect, and whatever they collected beyond that they were permitted to keep (cf. Luke 3:12-13). In addition to the poll tax (on everyone, including slaves), income tax (about one percent), and land tax (one tenth of all grain, and one fifth of all wine and fruit), there were taxes on the transport of goods, letters, produce, using roads, crossing bridges, and almost anything else the rapacious, greedy minds of the tax collectors could think of. All of that left plenty of room for larceny, extortion, exploitation, and even loan sharking, as tax collectors loaned money at exorbitant interest to those who were unable to pay their taxes. Tax collectors also employed thugs to physically intimidate people into paying, and to beat up those who refused. (Luke 1-5, The MacArthur New Testament Commentary [Chicago: Moody, 2009], 330) Levi was a telones not a chief tax collector (architelōnēs) like Zacchaeus in Luke 19:2. Zacchaeus was a higher rank and like one Levi would have reported to. Marvin
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Spurgeon - It seems that there can never be a great wonder wrought by Christ without somebody or other objecting to it. I suppose that the sun never rose without annoying thieves, who would like a longer time to perpetrate their deeds of darkness; and no miracle of mercy is ever wrought without somebody finding fault with it for some reason or other. Be not dismayed, therefore, now that in these modern days there have arisen many cunning objectors to the gospel of Jesus Christ. Let them object to it, as the dog barks at the moon; but still the moon shines on in her silver brightness. So, when all objectors shall have howled themselves to silence, the eternal gospel will shine on with never-failing splendor. These scribes and Pharisees murmured against Christ’s disciples, and said to them, “Why do ye eat and drink with publicans and sinners?” Their Master did not leave there to defend themselves, but he took the case into his own hands. (Luke - exposition) Reception (feast, banquet)(1403)(doche from dechomai = to willingly receive or accept) means literally a receiving of guests and hence a banquet or feast. A meal given with hospitality. Used only by Luke here and Lk 14:13. Of the synoptic accounts only Luke mentions a reception (feast). But when you give a reception, invite the poor, the crippled, the lame, the blind, 14 and you will be blessed, since they do not have the means to repay you; for you will be repaid at the resurrection of the righteous.” Doche - 9x in 9v in the Septuagint - note the feasts in Esther and Daniel, this latter being the last feast of the Babylonian empire! - Gen. 21:8; Gen. 26:30; Est. 1:3-note; Est. 5:4; Est. 5:5; Est. 5:8; Est. 5:12; Est. 5:14 (see notes on Esther 5); Da 5:1-note NET Note on reception - A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: Luke 7:36–50+; Lk 9:12–17+; Lk 10:38–42+; Lk 11:37–54+; Lk 14:1–24+; 22:7–38+; Lk 24:29–32, 41–43+. Related Resources: What is the significance of Jesus eating with sinners? Description of Jewish banquets Excellent Summary of Mealtime Customs in the Ancient World Triclinium - an ancient formal dining room with a sort of "couch" or rather chaise longue. Reclining (2621)(katakeimai from katá = down + keímai = lie outstretched) was used of a man lying prostrate who was healed in Lk 5:25. In this context it refers to these guests reclining on a couch for Levi's banquet. ESV Study Bible on reclining - In formal dining, guests reclined on a couch that stretched around three sides of a room. The host took the center seat at a U-shaped series of low tables, surrounded by the most honored guests on either side, with the guests’ heads reclining toward the tables and their feet toward the wall. NET Note on reclining - 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
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Spurgeon - The murmuring of those Pharisees and doctors of the law had one good result, for it led the Saviour to declare the purpose of his mission to the earth: “I came not to call the righteous, but sinners.” (Luke - exposition) Bock adds "Jesus elaborates on his physician remark with a description of his mission. Such mission declarations are common (Luke 7:34; 12:49, 51; 18:8; 19:10; Mark 1:38; 10:45; Matt. 5:17; 20:28." (See Luke: Baker Exegetical Commentary) I have not come to call the righteous (dikaios) but sinners (hamartolos) to repentance (metanoia)- I have...come is in the verb is perfect tense - In other words Jesus "invaded" earth at a point in time with a distinct purpose and His purpose endures. It is a mission to sick sinners not those who are well think they are righteous (aka "don't need a physician"). Jesus is not endorsing the righteousness of the Pharisees, who did not see themselves as sinners in need of Christ's righteousness! They were self-righteous, sanctimonious hypocrites! This statement is in all three synoptic gospels, which is not surprising as this is the reason Jesus came to earth. This was (and is) His purpose. So Jesus does not dispute that there is a form of "righteousness" that men can have, but it is a dangerous "righteousness" because it produces in that man or woman a heart that is proud and fails to see their personal need for God's gift of righteousness found only in Christ. In Luke 19:10+ Jesus declares "the Son of Man has come to seek and to save that which was lost.” (We as His disciples should do likewise! Are you?) The righteous think they are "right" with God, which blinds them to seeing their true lost condition and their true need! I have... come to call...sinners (hamartolos) - In contrast to the self-righteous religious leaders who assiduously shunned "sinners" (which of course they too were but did not acknowledge!) and called Jesus a "friend of tax collectors and sinners" (Lk 7:34, cf Lk 15:2, 19:7), the very ones they would not touch! Jesus came to touch the untouchables of this world! One of the major penetrations of the Gospel of Jesus is into the Dalits (secular description), the untouchables of India (see note). Why are they now so open to the Gospel? Because only Jesus offers them hope in this world and the world to come. Hendriksen on calling sinners (hamartolos) to repentance (metanoia)- As reported by Luke, Jesus adds that the call he had come to extend to sinners was “to conversion.” Not only “repentance” or sorrow for sin is needed, but nothing less than complete transformation: change of mind, heart, will, conduct....The rendering favored by almost all English translations, namely, “repentance,” is too weak and one-sided. That translation emphasizes only the negative aspect of what is meant here. The word used in the original indicates a radical transformation. The Dutch rendering (both Statenvertaling and Nieuwe Vertaling) is correct: bekering; not merely berouw. The concept has two elements: (a) a definite sorrow for and turning from evil; (b) a resolute turning to God in faith and obedience. Only in such instances in which the emphasis is placed exclusively on sorrow for sin is the rendering “repentance” or (for the verb) “repent” justified. See, for example, Luke 10:13 (cf. Matt. 11:21). “They would have repented long ago, sitting in sackcloth and ashes.” See further: the explanation of Luke 3:3 in this commentary; N.T.C. on Matthew, pp. 196, 197, including the footnotes on p. 197; and see also J. Behm on this word, Th.D.N.T., Vol. IV, pp. 999–1003. Note that on p. 1001 that author also endorses the rendering “conversion” for Luke 5:32. (Borrow Baker NT Commentary: Luke) But sinners to repentance - Of the 3 synoptic accounts (Mt 9:13+; Mk 2:17+), only Luke has this last phrase of calling sinners to repentance. This call to repent is how Jesus began His ministry, Matthew recording "From that time Jesus began to preach and say, “Repent, for the kingdom of heaven is at hand.” (Mt 4:17+) In Luke 13:5+ He declared "“I tell you, no, but unless you repent, you will all likewise perish.” The apostles imitated their Master with the call for sinners to repent... Acts 3:19 “Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; Acts 3:26 “For you first, God raised up His Servant and sent Him to bless you by turning every one of you from your wicked ways.” 2 Timothy 2:25; 26 with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, having been held captive by him to do his will. 2 Peter 3:9 The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance. Repentance is a repeated theme in the Gospel of Luke - Luke 3:3, 8+ (THIS REFERS TO JOHN THE BAPTIST) And he came into all the district around the Jordan, preaching a baptism of repentance for the forgiveness of sins; (3:8) “Therefore bear fruits in keeping with repentance, and do not begin to say to yourselves, ‘We have Abraham for our father,’ for I say to you that from these stones God is able to raise up children to Abraham. Luke 15:7+ “I tell you that in the same way, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. Luke 15:10+ “In the same way, I tell you, there is joy in the presence of the angels of God over one sinner who repents.” Luke 13:1-5+ Now on the same occasion there were some present who reported to Him about the Galileans whose blood Pilate had mixed with their sacrifices. 2 And Jesus said to them, “Do you suppose that these Galileans were greater sinners than all other Galileans because they suffered this fate? 3“I tell you, no, but unless you repent, you will all likewise perish. 4“Or do you suppose that those eighteen on whom the tower in Siloam fell and killed them were worse culprits than all the men who live in Jerusalem? 5“I tell you, no, but unless you repent, you will all likewise perish.” Luke 16:30+ “But he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent!’ Luke 24:47+ and that repentance for forgiveness of sins would be proclaimed in His name to all the nations, beginning from Jerusalem. Righteous (1342) dikaios from dike = right, just) defines that which is in accordance with high standards of rectitude. It is that which is in right relation to another and so in reference to persons defines the one who is morally and ethically righteous, upright or just. Luke's first 3 uses speak of true God given, God glorifying righteousness (Lk. 1:6; Lk. 1:17; Lk. 2:25) but Lk 5:32 speaks of the self-righteous. Dikaios in Luke and Acts - Lk. 1:6; Lk. 1:17; Lk. 2:25; Lk. 5:32; Lk. 12:57; Lk. 14:14; Lk. 15:7; Lk. 18:9; Lk. 20:20; Lk. 23:47; Lk. 23:50; Acts 3:14; Acts 4:19; Acts 7:52; Acts 10:22; Acts 22:14; Acts 24:15; Repentance (3341)(metanoia from meta = after + noéo = to understand) literally means "afterthought" or "to think after" and implies a change of mind. From the NT uses, it is clear that metanoia means however much more than merely a change of one's mind but also includes a complete change of heart, attitude, interest, and direction. Metanoia is a conversion in every sense of the word. Jesus' teaching would support this conclusion for our Lord declared "I tell you that in the same way, there will be more joy in heaven over one sinner who repents (metanoeo), than over ninety-nine righteous persons who need no repentance (metanoia)." (Luke 15:7+) See also: Great quotes on repentance primarily from Puritan writers Metanoia - 22x in 22v in NT - Matt. 3:8; Matt. 3:11; Mk. 1:4; Lk. 3:3; Lk. 3:8; Lk. 5:32; Lk. 15:7; Lk. 24:47; Acts 5:31; Acts 11:18; Acts 13:24; Acts 19:4; Acts 20:21; Acts 26:20; Rom. 2:4; 2 Co. 7:9; 2 Co. 7:10; 2 Tim. 2:25; Heb. 6:1; Heb. 6:6; Heb. 12:17; 2 Pet. 3:9 Craig Evans has an interesting note on repentance - Luke is especially fond of the subject. In Matthew the noun “repentance” (metanoia) and the verb “to repent” (metanoein) occur seven times; in Mark three times. But in Luke these words occur fourteen times (and eleven more times in the book of Acts). The closely related words, “conversion” (Greek: epistrophe) and “to convert” (epistrepho), also occur much more frequently in Luke’s writings than in Matthew and Mark. Luke’s heavy use of these words testifies to his interest in evangelism and the mission of the Church. (See The Bible Knowledge Background Commentary) One of the best illustrations of genuine repentance is found in Paul's description of the saints at Thessalonica… For they themselves (other believers in Macedonia and Achaia) report about us (Paul, Silvanus and Timothy) what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come. (1Th 1:9; 1:10-See notes 1Th 1:9; 1:10) C H Spurgeon in a sermon entitled The Plumbline (Amos 7:7, 8) wrote that "Side by side with that faith, God puts true repentance. When a man attempts to convert his fellow-man, he gives him a sham repentance, or perhaps he tells him that there is no need of any repentance at all. Certain preachers have been telling us, lately, that it is a very easy matter to obtain salvation, and that there is no need of repentance; or if repentance is needed, it is merely a change of mind. That is not the doctrine that our fathers used to preach, nor the doctrine that we have believed. That faith, which is not accompanied by repentance, will have to be repented of; so, whenever God builds, he builds repentance fair and square with faith. These two things go together; the man just as much regrets and grieves over the past as he sees that past obliterated by the precious blood of Jesus. He just as much hates all his sin as he believes that his sin has been all put away. (Amos 7:7-8 The Plumbline) Related Resources: Baker Evangelical Dictionary Repentance American Tract Society Repentance International Standard Bible Encyclopedia Repentance McClintock and Strong's Bible Encyclopedia Repentance The Jewish Encyclopedia Repentance Bridgeway Bible Dictionary Repentance Charles Buck Dictionary Repentance Torrey Topical Textbook Repentance Easton's Bible Dictionary Repentance Holman Bible Dictionary Repentance Hastings' Dictionary of the Bible Repentance Hastings' Dictionary of the NT Repentance Repentance (2) Vines' Expository Dictionary Repent, Repentance Jesus Friend of Sinners by Casting Crowns Jesus, friend of sinners, we have strayed so far away We cut down people in your name but the sword was never ours to swing Jesus, friend of sinners, the truth's become so hard to see The world is on their way to You but they're tripping over me Always looking around but never looking up I'm so double minded A plank eyed saint with dirty hands and a heart divided Oh Jesus, friend of sinners Open our eyes to the world at the end of our pointing fingers Let our hearts be led by mercy Help us reach with open hearts and open doors Oh Jesus, friend of sinners, break our hearts for what breaks yours Yeah Jesus, friend of sinners, the one who's writing in the sand Make the righteous turn away and the stones fall from their hands Help us to remember we are all the least of thieves Let the memory of Your mercy bring Your people to their knees No one knows what we're for only against when we judge the wounded What if we put down our signs crossed over the lines and loved like You did Oh Jesus, friend of sinners Open our eyes to world at the end of our pointing fingers Let our hearts be led by mercy Help us reach with open hearts and open doors Oh Jesus, friend of sinners, break our hearts for what breaks yours You love every lost cause; you reach for the outcast For the leper and the lame; they're the reason that You came Lord I was that lost cause and I was the outcast But you died for sinners just like me, a grateful leper at Your feet 'Cause You are good, You are good and Your love endures forever You are good, You are good and Your love endures forever You are good, You are good and Your love endures forever You are good, You are good and Your love endures forever Oh Jesus, friend of sinners Open our eyes to world at the end of our pointing fingers Let our hearts be led by mercy Help us reach with open hearts and open doors Oh Jesus, friend of sinners, break our hearts for what breaks Yours And I was the lost 'cause and I was the outcast Yeah You died for sinners just like me, a grateful leper at Your feet FRIENDS IN LOW PLACES People who are involved with Alcoholics Anonymous say the group is at a turning point of sorts. In many chapters, people would be scandalized if a “sloppy drunk” walked into a meeting and made a scene. Those chapters have apparently become too respectable for such behavior. Imagine—an organization dedicated to helping alcoholics, offended by drunken behavior! And yet the church faces a similar dilemma. What would happen if a hard-core “sinner” came to your fellowship and made a spectacle of himself, sobbing, crying out for forgiveness, interrupting the routine? Jesus associated with the “wrong” people—sinners, tax gatherers, undesirables—and was criticized harshly for it. He offered them God’s love and forgiveness regardless of their social status. Could anyone criticize you or your church for hanging out with the “wrong crowd”? If not, make it a matter of prayer for God to move you into the lives of one or two people who really need to experience his grace and mercy. Repentance Is For Everyone Read: Luke 5:27-3 I have not come to call the righteous, but sinners, to repentance. —Luke 5:32 A local newspaper carried an article about my work of helping drug addicts. Later, the paper published this letter: “I commend Mrs. Yoder for trying to help drug addicts, but sadly, she is dealing with a problem that shouldn’t be there in the first place.” That’s true, but it’s no use saying it shouldn’t be there—it already is! Sin shouldn’t be here at all. Yet God anticipated our sin and prepared a perfect sacrifice—”the Lamb slain from the foundation of the world” (Revelation 13:8). In Romans 5:8, Paul emphasized that “while we were still sinners, Christ died for us.” No matter what circumstances drive us to God, He won’t deride us for honestly seeking His deliverance from our most regrettable sins. Jesus insisted that He came into the world for this very reason, not to “call the righteous, but sinners, to repentance” (Luke 5:32). When we repent, we not only admit our wrongs, but we willingly turn from them and open ourselves to God’s transforming power. When we confess our sins to God, We're washed as white as snow; And He keeps on forgiving us Each time to Him we go. —Sper If you are truly sorry for your sins, you will want to give them up. All Welcome! Read: Luke 5:27–32 I have not come to call the righteous, but sinners to repentance. Luke 5:32 The much-prayed-for film night at the church youth club had finally arrived. Posters had been displayed all around the village and pizzas were warming in the oven. Steve, the youth pastor, hoped that the film—about gang members in New York who were brought face-to-face with the claims of Jesus by a young pastor—would bring new recruits to the club. But he hadn’t realized that a key football match was being shown on television that evening, so attendance was much smaller than he had hoped for. Sighing inwardly, he was about to dim the lights and begin the film when five leather-clad members of the local motorbike club came in. Steve went pale. Lord, please help me to see people through Your eyes of love. The leader of the group, who was known as TDog, nodded in Steve’s direction. “It’s free and for everyone, right?” he said. Steve opened his mouth to say, “Youth club members only” when TDog bent down and picked up a bracelet with the letters WWJD (What Would Jesus Do) stamped on it. “This yours, mate?” he asked. Steve nodded, hot with embarrassment, and waited while the new guests found a seat. Have you ever been in Steve’s situation? You long to share the good news about Jesus, but you have a mental list of the “right” people who would be acceptable? Jesus was often criticized by the religious authorities for the company He kept. But He welcomed those everyone else avoided, because He knew they needed Him most (Luke 5:31–32). Lord, please help me to see people through Your eyes of love and to welcome all those You bring into my life. A heart that is open to Christ will be open to those He loves. Come As You Are Read: Luke 5:27-32 I have not come to call the righteous, but sinners, to repentance. —Luke 5:32 There’s a story about an artist who wanted to paint a picture of the prodigal son (described by Jesus in Luke 15:11-32). He saw an unkempt beggar on the street and asked him to come to his studio and pose. The man showed up the next day, but he was neatly shaven and clean. When the artist saw him, he exclaimed, “Oh no, I can’t use you as you are now!” God asks us to come to Him just as we are, admitting that we are sinners who deserve nothing but judgment. This is humbling, but it is the only way we can receive the forgiveness Christ paid for on the cross and be accepted and used by God. The scribes and Pharisees were scrupulous lawkeepers. They thought God was pleased with them because they were all “cleaned up.” So when they saw Jesus eating with people who had bad reputations, they complained. But Jesus said, “I have not come to call the righteous, but sinners, to repentance” (Lk. 5:32). This was a rebuke to their self-righteous attitude. They needed to admit their sin. Then Jesus could receive them too. Sinners are the only people who can be saved. An Eye-Opener Read: Matthew 9:9-13 Go and learn what this means: "I desire mercy and not sacrifice.. —Matthew 9:13 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) A man left his house for church one Sunday just as his neighbor was loading his golf clubs into his car. “Henry,” the neighbor called, “come play golf with me today.” Henry answered firmly, “I always go to church on the Lord’s Day.” After a pause the golfer said, “You know, Henry, I’ve often wondered about your church and I really admire your faithfulness. But I’ve invited you to play golf with me seven or eight times, and you’ve never once invited me to go to church with you.” What an eye-opener! To all the “Henrys” in today’s church, Jesus gives the same challenge He gave to the Pharisees: “I desire mercy and not sacrifice” (Mt. 9:13). In other words, He wants us to show mercy and love to those who need salvation, not just go through the motions of our own religious beliefs. Jesus further explained His mercy by saying, “I did not come to call the righteous, but sinners, to repentance” (v.13). We need to see through Jesus' eyes Our neighbors who are lost; For then we will reach out to them, Regardless of the cost. —Sper We are to be channels of God's truth, not reservoirs. Undeserved Praise Read: Luke 5:27-32 I have not come to call the righteous, but sinners, to repentance. —Luke 5:32 Even before I could afford a self-cleaning oven, I managed to keep my oven clean. Guests even commented on it when we had them over for a meal. “Wow, your oven is so clean. It looks like new.” I accepted the praise even though I knew I didn’t deserve it. The reason my oven was clean had nothing to do with my meticulous scrubbing; it was clean because I so seldom used it. How often, I wonder, am I guilty of accepting undeserved admiration for my “clean” life? It’s easy to give the impression of being virtuous; simply do nothing difficult, controversial, or upsetting to people. But Jesus said we are to love people who don’t agree with us, who don’t share our values, who don’t even like us. Love requires that we get involved in the messy situations of people’s lives. Jesus was frequently in trouble with religious leaders who were more concerned about keeping their own reputations clean than they were about the spiritual condition of those they were supposed to care for. They considered Jesus and His disciples unclean for mingling with sinners when they were simply trying to rescue people from their destructive way of life (Luke 5:30-31). True disciples of Jesus are willing to risk their own reputations to help others out of the mire of sin. Dear Lord, give me a heart of compassion for those who are lost in sin. Help me not to be concerned about what others think of me but only that Your holy name will be honored. Christ sends us out to bring others in. INSIGHT: The role of tax collector in first-century Israel was quite different from what we would think today. Ancient Rome operated on the back of the taxes drained from conquered lands like Israel. This was overseen by the local governor (or procurator), but it was actually accomplished by local citizens like Levi (also known as Matthew), who worked for Rome. These tax collectors, however, were not viewed as simple agents or bureaucrats. They were known to charge higher taxes than were due and to pocket the excess. They were despised as collaborators who had aligned themselves with the hated occupying force. The taxes they collected were a continuing symbol of the oppression the Jews felt as a conquered people, and the tax collectors were considered participants in that oppression. Luke 5:33 And they said to Him, "The disciples of John often fast and offer prayers, the disciples of the Pharisees also do the same, but Yours eat and drink."