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John MacArthur · Citado em PreceptAustin
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MacArthur says "Jesus did not come to patch that system, but to replace it with the garment of salvation (Isa. 61:10+)—the good news of salvation by faith in Him. No works-righteousness system can be patched into the gospel of grace and faith." (See Luke Commentary)
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MacArthur summarizes the significance of Jesus' teaching on old and new garments - The Lord’s point is that the Gospel cannot be patched into Judaism (or any other system of salvation by work). His teaching was completely at odds with that of the Jewish leaders. They viewed themselves as righteous (Luke 16:15+); He preached the necessity of repentance (Luke 5:32; cf. Matt. 4:17+). They were proud of their supposedly exalted religious status (Luke 20:46–47+); He proclaimed the need for humility (Matt. 5:3). They focused on external ceremony, ritual, and outward observance of the law; He focused on the heart (Mt. 15:7–9; Luke 11:39–52+). They loved the approval of men; He offered the approval of God (Mt. 23:5–7; Jn 12:43).The old garment in the Lord’s illustration is not the Old Testament (ED: OR "OLD COVENANT"). It is not God’s eternal law, for "the Law is holy, and the commandment is holy and righteous and good." (Ro 7:12+), and (THE LAW WAS WHAT) Jesus came to fulfill, not to replace (Mt 5:17-19+). Rather, it is the ritualistic, legalistic religion based on rabbinic tradition, with its man-made regulations (Mt 15:3–6) that obscured the Law of God. (See Luke Commentary) Parable (symbol) (3850)(parabole from para = beside, near + ballo = throw, cast; English "parable") is literally a throwing beside or placing of one thing by the side of another (juxtaposition as of ships in battle in classic Greek). The metaphorical meaning is to place or lay something besides something else for the purpose of comparison. (Mt 24:32, Mk 13:28, Mk 3:23, Lk 14:7). An illustration (Mt 13:3). In Hebrews 9:9 the idea is of something (OT Tabernacle) that serves as a model or example pointing beyond itself for later realization and thus a type or a figure. A parable is an illustration thrown alongside truth to make latter easier to understand. A parable is an earthly story used to illustrate or teach a spiritual truth. Rhetorical figure of speech - setting one thing beside another to form comparison or illustration. In Mark 2:21, Jesus describes a patch of unshrunk cloth being stitched into an old garment, while in Luke He depicts a patch cut out of a new garment. In Mark's account, the foolishness of the act comes from the fact that the unshrunk cloth will shrink and pull away; whereas in Luke's version, the foolishness is both in spoiling a new garment and in not effectively mending the old (cf. Mark 2:21-22). Matt. 13:3; Matt. 13:10; Matt. 13:13; Matt. 13:18; Matt. 13:24; Matt. 13:31; Matt. 13:33; Matt. 13:34; Matt. 13:35; Matt. 13:36; Matt. 13:53; Matt. 15:15; Matt. 21:33; Matt. 21:45; Matt. 22:1; Matt. 24:32; Mk. 3:23; Mk. 4:2; Mk. 4:10; Mk. 4:11; Mk. 4:13; Mk. 4:30; Mk. 4:33; Mk. 4:34; Mk. 7:17; Mk. 12:1; Mk. 12:12; Mk. 13:28; Lk. 4:23; Lk. 5:36; Lk. 6:39; Lk. 8:4; Lk. 8:9; Lk. 8:10; Lk. 8:11; Lk. 12:16; Lk. 12:41; Lk. 13:6; Lk. 14:7; Lk. 15:3; Lk. 18:1; Lk. 18:9; Lk. 19:11; Lk. 20:9; Lk. 20:19; Lk. 21:29; Heb. 9:9; Heb. 11:19 Old (3820)(palaios from pálai = in the past, long ago) antique, not recent, not new, old in the sense of worn out and decrepit. (see discussion of old self = old man -- "old self" in Ro 6:6+, Eph. 4:22+ and Col. 3:9+) Palaios is the antonym of kainos which means brand new. Palaios brings out the idea of “worn out”, the result of the wear and tear of time, the old as outworn and clearly is not something to be desired.Palaios means in existence for a long time, and in a number of contexts conveys the sense of being obsolete, antiquated or outworn. Worn out from use is the idea in the synoptic parallel parables in Mt 9:16, 17 Mk 2:21, Lk 5:36. Palaios is used in 2 Cor 3:14 to describe the "Old covenant." The related verb palaioo is used in Hebrews 8:13 to describe the Old Covenant "becoming obsolete (palaioo)." Think of the illustration of an acorn whose purpose is fulfilled when it grows into an oak tree. There is a sense in which the acorn (OLD COVENANT) is gone, but its purpose is has been fulfilled (cf purpose of Law = Gal 3:19-24+). So too the Law is now fulfilled in the work of Christ on the Cross and in His resurrection. As Jesus said "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish, but to fulfill." (Mt 5:17+, see parallel truth in Ro 10:4+). In addition in the New Covenant not only is the Law not abolished, but in (Jer 31:33+) God actually says "“I will put My law within them and on their heart I will write it." And then He gives us the Spirit Who will enable us to keep the Law as He promises in Ezekiel 36:27+ "I will put My Spirit within you and cause (SPIRIT GIVES US THE DESIRE AND THE POWER TO OBEY) you to walk in My statutes, and you will be careful to observe (OUR RESPONSIBILITY TO OBEY) My ordinances." Palaios - 19x in 15v - Matt. 9:16; Matt. 9:17; Matt. 13:52; Mk. 2:21; Mk. 2:22; Lk. 5:36; Lk. 5:37; Lk. 5:39; Rom. 6:6; 1 Co. 5:7; 1 Co. 5:8; 2 Co. 3:14; Eph. 4:22; Col. 3:9; 1 Jn. 2:7 Tears (4977)(schizo gives us English schism) means to split, rend, divide. To separate or cause to separate violently or abruptly. Used of splitting the veil in the Temple from top to bottom (Mt 27:51, Mk 15:38. Lk 23:45), of tearing Jesus' garments (Jn 19:24), of tearing a net (Jn 21:11). Schizo is used figuratively of the heavens opening in (Mk 1:10). In Acts 14:4 and Acts 23:7 schizo is used of a division between men or parties (factions), much like the meaning of our English word schism. Schizo - 11x in 9v - Usage: divided(2), opening(1), split(1), tear(2), tears(1), torn(4). Matthew 27:51 And behold, the veil of the temple was torn in two from top to bottom; and the earth shook and the rocks were split. Mark 1:10 Immediately coming up out of the water, He saw the heavens opening, and the Spirit like a dove descending upon Him; Mark 15:38 And the veil of the temple was torn in two from top to bottom. Luke 5:36 And He was also telling them a parable: "No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. Luke 23:45 because the sun was obscured; and the veil of the temple was torn in two. John 19:24 So they said to one another, "Let us not tear it, but cast lots for it, to decide whose it shall be"; this was to fulfill the Scripture: "THEY DIVIDED MY OUTER GARMENTS AMONG THEM, AND FOR MY CLOTHING THEY CAST LOTS." John 21:11 Simon Peter went up and drew the net to land, full of large fish, a hundred and fifty-three; and although there were so many, the net was not torn. Acts 14:4 But the people of the city were divided; and some sided with the Jews, and some with the apostles. Acts 23:7 As he said this, there occurred a dissension between the Pharisees and Sadducees, and the assembly was divided. Mattoon - Jesus illustrated with parables the fact that His coming introduced a radical break with the former religious customs of the Jewish people. The natural man likes his old ways. He likes his old wine—that is, his old religion. Some conclude that the old ways are better because they are old. This was particularly true of the Jewish religious leaders who regarded Jesus' teaching as new and inferior to what was old. The important thing is to recognize that our Lord brought something new to mankind—the gospel of God's free and saving grace. The first illustration is taken from the custom of patching clothes. If a piece torn from a new garment is used to patch an old one, both garments are ruined. Why? The new one is ruined because it has now been torn and the old one is ruined because it has received a patch that does not match it. Jesus did not come into the world to do any patching of the old garment with new garments. In other words, He did not come to patch up the Old Testament Law with the new garment of God's redeeming grace. They are incompatible. Any attempt to mix the Old Testament Law and God's grace results in a spoiling of both teachings. (Mattoon - Treasures from the Scriptures) Luke 5:37 "And no one puts new wine into old wineskins; otherwise the new wine will burst the skins and it will be spilled out, and the skins will be ruined.
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MacArthur explains that "The time had come for Him to move not only into Peter’s boat, but more intensely into his life, along with the other two who would become His inner circle, James and John, to lift them to the highest level of commitment." (See Luke Commentary) Thomas
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MacArthur explains this time phrase Now it happened "indicates that an indefinite amount of time had passed since the events recorded in Luke 4:38-44. The Lord was still in Galilee, preaching (Lk 4:44), healing, and casting out demons (Lk 4:40–41), which, understandably, resulted in large crowds following Him (Lk 4:42; cf. Lk 4:14; 5:15; 6:17; 7:11–12, 24; 8:4, 42, 45; 9:11, 37; 11:14, 29; 12:1, 54; 14:25. Writing later in the first century, the Jewish historian Josephus estimated the population of Galilee at about three million, which allows for the vast size of the crowds that followed Jesus.). In a day when no media existed, gifted communicators drew huge crowds, and Jesus was obviously unparalleled (John 7:46)." (See LukeCommentary Steven Cole introduces Luke 5:1-11 - In the opening verses (Lk 5:1-3), Jesus is teaching God’s Word, but Peter is working at his fishing business. By Lk 5:11, Peter has left his business to follow Jesus in catching men, not fish. Jesus’ words in Lk 5:10 are the key for understanding and applying this story: “Do not fear, from now on you will be catching men.” The word “catch” literally means “to capture alive.” Although in their vocation, the fish they caught would die, in their new focus, dead men would be caught and come alive for Jesus. The story shows us how Jesus transforms everyday people (even sinful people, like Peter) into His servants, involved in His great cause of catching people for God. It teaches us that …The greatest purpose we can have in life is to follow Jesus in catching men for Him. (Catching Fish or Men?) The crowd was pressing around (epikeimai - present tense - continually pressing around) Him - Clearly His miracles and His preaching were attracting a crowd. The pressing crowd reminds one of the scene in Mark 3:9+ "And He told His disciples that a boat should stand ready for Him because of the crowd, so that they would not crowd Him." and Mark 4:1 "He began to teach again by the sea. And such a very large crowd gathered to Him that He got into a boat in the sea and sat down; and the whole crowd was by the sea on the land." As Bock says crowd "refers simply to the curious masses, not to the responsive (Luke 6:19; 7:9; 8:40; 9:18; 19:3; 23:48)." Pressing around (epikeimai) Him and listening - They were pushing Him near the edge of the water! The verb pressing around literally means they were "lying upon" Him, giving us the picture that Jesus was being pushed into the lake. They were pressing near straining to hear (cf "gracious words which were falling from His lips" = Lk 4:22+, cf Lk 4:36+). O, to have this problem in the Church = pressing near, straining to hear the Word of God! Let it be Lord. Amen! Some feel they were pressing not so much to hear but to be near seeking miraculous healing (cf. Luke 6:19). It is fascinating that in Lk 5:1 epikeimai means the crowd was pressing near, in Lk 23:23+ the crowd was pressing Pilate to crucify Jesus. As Spurgeon 'once said 'You set your heart aflame with the Word of God and man shall come and watch you burn!'' Listening to the word (logos) of God - Listening to the word of God from the Word Who is God! (Jn 1:1) One has to wonder if these hearers really comprehended that what they were hearing was indeed the true Word of God? I doubt they had such a comprehension, but they clearly knew there was something different about the words He spoke and the authority with which He spoke them. No man ever spoke like Jesus! (Lk 4:22+, Lk 4:32+, Lk 4:36+) THOUGHT - Some today suggest we need to be careful to not preach too much of the Word of God for people are seeking authenticity and want to hear interesting stories and applications. This verse suggests we should preach the word and they will come. I frequently ask younger folks why they attend a certain often crowded local church in Austin and they say it's because the preach the Word of God. Dear preacher, never for a moment think true seekers do not want to hear the pure milk of the Word! Paul warned of the day that is upon us in many churches where the Word is relegated to almost an afterthought! I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom: 2 preach (ALL VERBS IN BOLD RED = aorist imperative = "JUST DO IT!" see our need to depend on the Holy Spirit to obey) the word; be ready in season and out of season; reprove, rebuke, exhort, with great patience and instruction. 3 For the time will come when they will not endure sound doctrine (IT HAS ARRIVED IN AMERICA!); but wanting to have their ears tickled, they will accumulate for themselves teachers in accordance to their own desires, 4 and will turn away (ACTIVE VOICE = CHOICE OF THEIR WILL) their ears from the truth and will turn aside (PASSIVE VOICE = ACTED UPON BY OUTSIDE SOURCE - BE CAREFUL WHEN YOU TURN FROM GOD'S WORD -- THERE IS NO NEUTRAL GROUND -- YOU WILL BE TURNED) to myths. (2 Ti 4:1-4+) Word (logos) of God - What Word? Lk 4:43 says He continued to preach the Good News, the Gospel of the Kingdom of God, for the Gospel was (IS) the "key" to open the door to enter the Kingdom of God (cf Nicodemus receipt of the "key" - Jn 3:1-5+ and Jn 19:38, 39). Jesus spoke with authority what from God (cf Mt 7:29+; Mk 1:27+), whereas the rabbi's spoke what the heard spoken by other rabbis! Fresh words from God versus stale words from men! The voice of God versus the traditions of men! Jesus words were words from God, Jesus explaining... For I did not speak on My own initiative, but the Father Himself who sent Me has given Me a commandment as to what to say and what to speak. I know that His commandment is eternal life; therefore the things I speak, I speak just as the Father has told Me.” (John 12:49-50) Truly, truly (Amen, Amen), I say to you, he who hears My word, and believes Him who sent Me, has eternal life, and does not come into judgment, but has passed out of death into life (into the "Kingdom of God"). MacArthur on word of God - The phrase of God is a subjective genitive in the Greek, indicating source; the people were listening to Jesus speak the word that came directly from God. (See Luke Commentary) THOUGHT - Today when we read the Word of God, we are reading the Word that came directly from God. Luke's other uses of this phrase word of God - notice in two Jesus emphasizes not just HEARING the Word (that's a good start) but DOING the Word of God (cf James 1:22+) Interesting that each of the other Gospel writers uses this phrase only one time. It is clearly a Lucan phrase. Luke 8:11+ “Now the parable is this: the seed is the word of God. Luke 8:21+ But He answered and said to them, “My mother and My brothers are these who hear the word of God and do it.” Luke 11:28+ But He said, “On the contrary, blessed are those who hear the word of God and observe it.” Luke's other uses of the word of God in Acts - notice in the majority of these uses the "Word of God" is synonymous with the Gospel (Acts 4:31, 6:7, 8:14, 11:1, 13:5, 46, 17:13) Acts 4:31+ And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness (GREAT PATTERN FOR US - THEY ONLY WAY TO SPEAK THE GOSPEL WITH BOLDNESS IS TO BE FILLED...AND IT IS ALSO GOOD TO PRAY BEFORE YOU SPEAK!) Acts 6:2+ So the twelve summoned the congregation of the disciples and said, “It is not desirable for us to neglect the word of God in order to serve tables. Acts 6:7+ The word of God kept on spreading (GOSPEL IS PERSONIFIED, cf Col 1:5, 6-note); and the number of the disciples continued to increase greatly in Jerusalem, and a great many of the priests were becoming obedient to the faith ("THE FAITH" HERE EQUATES WITH THE GOSPEL. NOTE THAT TRUE, SAVING FAITH IS NOT JUST HEARING AND INTELLECTUALLY COMPREHENDING BUT IS SHOWN TO BE GENUINE BY OBEYING. WHY? PRIMARILY BECAUSE WE CANNOT OBEY IN OUR OWN POWER -- THE FACT THAT THEY OBEYED SIGNIFIED THAT THEY HAD A NEW HEART AND A NEW POWER SOURCE, THE INDWELLING SPIRIT.) Acts 8:14+ Now when the apostles in Jerusalem heard that Samaria had received the word of God, they sent them Peter and John, Acts 11:1+ Now the apostles and the brethren who were throughout Judea heard that the Gentiles also had received the word of God. Acts 13:5+ When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews (NOTE THEIR SOURCE FOR SUCH BOLDNESS IN Acts 13:4. WHO SENT THEM OUT?); and they also had John as their helper. Acts 13:7+ who was with the proconsul, Sergius Paulus, a man of intelligence. This man summoned Barnabas and Saul and sought to hear the word of God. Acts 13:46+ Paul and Barnabas spoke out boldly and said, “It was necessary that the word of God be spoken to you first; since you repudiate it and judge yourselves unworthy of eternal life, behold, we are turning to the Gentiles. Acts 17:13+ But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds. Acts 18:11+ And he settled there a year and six months, teaching the word of God among them. Word of God in all of Scripture - 47x in 46v - as noted genitive of source signifying the word from God (the Source). 1 Sam. 9:27; 2 Sam. 16:23; 1 Ki. 12:22; 1 Chr. 17:3; Prov. 30:5; Matt. 15:6; Mk. 7:13; Lk. 3:2; Lk. 5:1; Lk. 8:11; Lk. 8:21; Lk. 11:28; Jn. 10:35; Acts 4:31; Acts 6:2; Acts 6:7; Acts 8:14; Acts 11:1; Acts 13:5; Acts 13:7; Acts 13:46; Acts 17:13; Acts 18:11; Rom. 9:6; 1 Co. 14:36; 2 Co. 2:17; 2 Co. 4:2; Eph. 6:17; Phil. 1:14; Col. 1:25; 1 Thess. 2:13; 1 Tim. 4:5; 2 Tim. 2:9; Tit. 2:5; Heb. 4:12; Heb. 6:5; Heb. 11:3; Heb. 13:7; 1 Pet. 1:23; 2 Pet. 3:5; 1 Jn. 2:14; Rev. 1:2; Rev. 1:9; Rev. 6:9; Rev. 19:13; Rev. 20:4 He was standing by the lake of Gennesaret - (Sea of Galilee - Mt. 4:18; Mk 1:16+). Gennesaret derives from the fertile plain of that name to the northwest of the lake. Sea of Galilee. It is about 13 miles in length and about 8 miles wide and 700 ft below sea level (the level of the Mediterranean Sea) and is surrounded by rolling hills (see depiction). Here are the 5 synonyms - Gennesaret = Sea of Chinnereth (Nu 34:11; Josh 13:27) = Sea of Chinneroth (Josh 12:3) = Sea of Tiberias (Jn 6:1; Jn 21:1) = "The Sea" (Mt 13:1; Mk 4:1). The primary source of inflow for the Sea of Galilee is the Jordan River, which arises from several sources near Mt Hermon (9,200 ft above sea level) and flows into the lake from the north. The enlarged Jordan River exits the southern end of the lake, and flows south into the Dead Sea.
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MacArthur - No matter what the exigencies or difficulties, Jesus would not be deterred from preaching the Word of God, which the Father had sent Him to do (Lk 4:43; Mark 1:38). (See Luke Commentary) This was the first but not the last time Jesus used a boat for His pulpit for the teaching of some of His first parables, Matthew recording... And large crowds gathered to Him, so He got into a boat and sat down, and the whole crowd was standing on the beach. And He spoke many things to them in parables, saying, “Behold, the sower went out to sow; (Matthew 13:2-3) Comment: As in Luke 5, Jesus had to get into a boat and sit down because of the crush of the crowd. J C
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MacArthur explains that didasko "refers to the passing on of information-often, but not necessarily, in a formal setting. It focused on content, with the purpose of discovering the truth-contrary to the forums so popular among Greeks, where discussion and the bantering about of various ideas and opinions was the primary concern (see Acts 17:21). Synagogue teaching, as illustrated by that of Jesus, was basically expository. Scripture was read and explained section by section, often verse by verse." (See Matthew Commentary) MacArthur adds that didasko "In all the various forms, the root meaning carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. The gift of prophecy could be a one-time proclamation of Christ, but the gift of teaching is a systematic training problem to take a person from one point to another. What is the curriculum for the teacher? The Bible, the Word of God. The gift is to teach systematically the truth of God.It can be used with men—one on one, one on two, one on three, one on five thousand. It can be used with women—one on one, one on two, one on three, one on five thousand. It can be used by a lady in a little group of children. It can be used by a mother to a son. It can be used by a husband to his wife. It can be used in any conceivable way that the Spirit of God desires. It is the ability to pass on truth in a systematic progression so that someone receives it, implements it, and a change of behavior takes place. In fact, it is a gift that belongs to a lot more of us than we realize. (See Spiritual Gifts) Luke 5:4 When He had finished speaking, He said to Simon, "Put out into the deep water and let down your nets for a catch." Let down: Mt 17:27 John 21:6 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries NET He got into one of the boats, which was Simon's, and asked him to put out a little way from the shore. Then Jesus sat down and taught the crowds from the boat. NLT Stepping into one of the boats, Jesus asked Simon, its owner, to push it out into the water. So he sat in the boat and taught the crowds from there. SET SAIL AND LET DOWN YOUR NETS! When He had finished speaking - ("When He had ceased speaking") The "sermon" was over. Simon had been in the "front row!" A veritable "captive audience!" Now it was time for application! Now it is time for a "pop test!" THOUGHT - When Sunday passes, do the lessons and application of the sermon teaching also pass from your mind for the next 6 days? Or do you "put out into the deep water?" What effect might Peter's hearing of the Lord's words have had on him? The Word of God stimulates faith. Paul writes "So faith comes from hearing, and hearing by the word (rhema = the spoken word) of Christ. (Ro 10:17+)
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MacArthur - If Jesus’ command surprised them, the result utterly dumbfounded them. When they had let down the nets, much to their amazement they enclosed a great quantity of fish. Nothing in their experience could have prepared them for such an unheard of catch in the middle of the day. But the omniscient Savior knew exactly where the fish were. Later He would tell Peter where to find one specific fish with a specific coin in its mouth (Matt. 17:27). And after His resurrection, the Lord would once again tell Peter and his companions where to let down their nets for a huge catch of fish (John 21:1–6). (See Luke Commentary) Bock - The result is success and near disaster at the same time. The nets are filled to overflowing, and so is the boat! The fisherman is desperate for help to bring in all the fish. The boat is so full it begins to sink. Jesus has guided Simon to a great catch, but that catch is a picture of how he will guide the disciples in other, more spiritual affairs. (Luke)
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MacArthur points out that the fact that Jesus "knew the location of the fish demonstrated Jesus’ omniscience, but the staggering, unprecedented size of the catch revealed His omnipotence. Peter and the others were shocked and amazed at the enormous number of fish, knowing that there was no possible human explanation for it. Nothing like this had ever happened before; no catch had been anywhere near this size. They were witnessing a display of divine power as the Lord gathered together in one location the vast number of fish that were now causing their nets … to break." (See Commentary ) So this event was just a foretaste of the event at Pentecost where they would witness of similar power but this time with the souls of men not with scales of fish! Partners (3353)(metochos from metecho = have with, describing participation with another in common blessings) describes one who shares with someone else as an associate in an enterprise or undertaking. It speaks of those who are participators in something. Business partner, companion. 6v - Lk. 5:7; Heb. 1:9; Heb. 3:1; Heb. 3:14; Heb. 6:4; Heb. 12:8 Help (4815)(sullambano from sun/syn = together with + lambáno = to take, to seize) means literally to seize or take together and conveys the picture of clasping and clearly in this context speaks of "trapping" fish. The most common meaning is to arrest, the very thing that occurred to the fisherman Peter turned disciple in Acts 12:3+ after Herod had beheaded James and then "proceeded to arrest Peter." This same verb is translated "help" in Luke 5:7 because the catch of fish was causing the boat to sink. Sullambano is used again in Lk 5:9 in a different context. Here they help each other, and in Lk 5:9 they "help themselves" to the fish (so to speak)! 16v - arrest(3), arrested(4), became pregnant(1), conceive(1), conceived(3), help(2), seized(1), taken(1). Matt. 26:55; Mk. 14:48; Lk. 1:24; Lk. 1:31; Lk. 1:36; Lk. 2:21; Lk. 5:7; Lk. 5:9; Lk. 22:54; Jn. 18:12; Acts 1:16; Acts 12:3; Acts 23:27; Acts 26:21; Phil. 4:3; Jas. 1:15 Filled (4092)(pimplemi from the obsolete pláō = to fill) to fill, to make full, to complete. In the passive voice as in this verse pimplemi speaks of of intellectual and spiritual processes signifying to experience completely. Figuratively pimplemi speaks of persons filled with something which means they are wholly affected, controlled or influenced with or by what fills them, especially the Holy Spirit (Lk 1:15 = of John the Baptist while still in mother's womb, Lk 2:4, Acts 4:8 = of Peter, Acts 4:31 = the praying believers, Acts 9:17 = of Paul, Acts 13:9 = of Paul) Filled with an emotion often bad (Lk 4:28, Lk 6:11 = filled with rage, Lk 5:26 = filled with fear, Acts 3:10 = wonder and amazement, Acts 5:17 = jealousy, Acts 13:45 = Jews filled with jealousy, compare Acts 19:29 = city filled with confusion). The point is that what fills you controls you and here a spirit of anger and rage filled them and controlled them and led them to seek to actually commit murder! Remember these are the religious people who had just been in the Synagogue presumably to worship a holy God! But sadly the Holy God-Man had provoked a most unholy reaction from His hearers! Pimplemi is a favorite verb for Luke (22/24 uses) especially to describe filling figuratively - filled with the Spirit (Lk 1:15, Lk 1:41, Lk 1:67, Acts 2:4, Acts 4:8, Acts 4:31, Acts 9:17, Acts 13:9), filled with rage at Jesus' teaching (Lk 4:28, cf Lk 6:11, Acts 5:17, Acts 13:45) and filled with fear that came on all who had seen Jesus heal the lame man (Lk 5:26) Began to sink (present tense = in process of sinking)(1036)(buthizo from buthos = depth akin to bathos = deep) in passive means to sink (Lk 5:7) and figuratively of sinking or plunging into ruin or loss (1 Ti 6:9 only other NT use). Paul writes "But those who want to get rich fall into temptation and a snare and many foolish and harmful desires which plunge men into ruin (olethros) and destruction (apoleia)." (1 Ti 6:9+) Note neither of the word for ruin or destruction signify either annihilation or cessation of existence, but they do signify a "change in constitutional existence" (Zodhiates). These persons are in effect "drowned" by defective desires! Be careful what you desire! Luke 5:8 But when Simon Peter saw that, he fell down at Jesus' feet, saying, "Go away from me Lord, for I am a sinful man, O Lord! he: Mt 2:11 Joh 11:32 Ac 10:25,26 Rev 1:17 22:8,9 Go away: Ex 20:19 Jud 13:22 1Sa 6:20 2Sa 6:9 1Ki 17:18 1Co 13:12 Da 10:16,17 Mt 17:6 I am: Job 40:4 42:5,6 Isa 6:5 Mt 8:8 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries GO AWAY LORD I AM A SINNER But when Simon Peter saw that, he fell down at Jesus' feet (gonu = literally His knees) - Peter may have fallen down in the middle of the fish! Overwhelmed nets overwhelmed Peter! What had Simon Peter just witnessed? Jesus knew where the fish were but the catch was like none they had ever seen before. Peter was now fully aware that Jesus was not only a Man but that He was God! And if Jesus could see into the depths of the lake, He could also see into the depth's of Peter's depraved heart! This was too much for Peter to bear, thus his cry for Jesus to leave! Simon Peter - 18v - Matt. 16:16; Lk. 5:8; Jn. 6:68; Jn. 13:6; Jn. 13:9; Jn. 13:24; Jn. 13:36; Jn. 18:10; Jn. 18:15; Jn. 18:25; Jn. 20:2; Jn. 20:6; Jn. 21:2; Jn. 21:3; Jn. 21:7; Jn. 21:11; Jn. 21:15; 2 Pet. 1:1 Spurgeon on go away - Not knowing what he said, though he knew what he meant; feeling as if he, so sinful, had come too close to the Lord who was so gracious, so he must not dare to keep near to him. Have you never felt the same as that? If not, methinks you have neither known your Lord, not yet yourselves for the knowledge of Christ, combined with the knowledge of ourselves, is sure to produce this holy shrinking, in which we have no need for anyone to say to us, “Put off thy shoes from off thy feet,” for we are almost ready to put off our very body, for we can scarcely bear the glory of the presence of the Lord. (Luke - exposition) Go away (aorist imperative) - Praise God Jesus did not grant this request! There are often times in our life when we have sinned so willfully and wantonly that our depth of unholiness and shame shuns the holy presence of Jesus. In those moments we to often feel like saying "Depart Lord, I am a sinner!" But thank God for His mercy and forgiveness and His steadfast promise "for He Himself has said, “I WILL NEVER DESERT YOU, NOR WILL I EVER FORSAKE YOU." (Heb 13:5+). Brian Bell makes an interesting point that "He had seen him do other miracles, greater miracles, but sometimes the simplest things bring a person to Christ." Lord (kurios) - Peter changes from the respectful acknowledge of Jesus as Master in Lk 5:5 to Jesus as Lord after witnessing the miraculous catch of fish. Peter's falling down before Jesus was clearly an act of worship and as a good Jew, Peter knew that no human being should be worshiped. But Jesus was no ordinary Man. And notice that Jesus did not tell Peter to not to kneel before Him! Mattoon - The wonder of the Lord's blessings, power, and deity humbled Peter and left him in awe. When Peter realized Jesus was God, his reaction was an awareness and contempt for his own uncleanness, and confession of his sinfulness. He told the Lord to depart from him. This was not an act of weakness, but greatness. Others in the Bible had the same response including men like Isaiah, Job, and John. (Mattoon - Treasures from the Scriptures) Isaiah 6:5+ Then I said, “Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts.” Job 42:5-6. I have heard of You by the hearing of the ear; But now my eye sees You; Therefore I retract, And I repent in dust and ashes.” Revelation 1:17+ When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, THOUGHT - Do you have reverence for the Lord Jesus Christ and His will for your life?
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MacArthur comments on these men's reaction of fear once they realized the Man Jesus was also God - Peter’s response of fear and penitence is typical of those in the presence of God. Abraham described himself as “dust and ashes” (Gen. 18:27); Job humbly said, “I have heard of You by the hearing of the ear; but now my eye sees You; therefore I retract, and I repent in dust and ashes” (Job 42:5–6); after encountering the angel of the Lord (the preincarnate Christ) Samson’s father “Manoah said to his wife, ‘We will surely die, for we have seen God’ ” (Judg. 13:22); when the Israelites “perceived the thunder and the lightning flashes and the sound of the trumpet and the mountain [Mount Sinai] smoking … they trembled and stood at a distance. Then they said to Moses, ‘Speak to us yourself and we will listen; but let not God speak to us, or we will die’ ” (Ex. 20:18–19); after seeing a vision of God in His heavenly temple, Isaiah cried out in terror, “Woe is me, for I am ruined! Because I am a man of unclean lips, and I live among a people of unclean lips; for my eyes have seen the King, the Lord of hosts” (Isa. 6:5); after he saw a vision of God, Ezekiel fell on his face (Ezek. 1:28); when the apostle John saw the glorified Christ, he “fell at His feet like a dead man” (Rev. 1:17). (See Commentary) Peter's reaction reminds us of the reaction of the prophet Isaiah when he had seen "the Lord sitting on a throne, lofty and exalted, with the train of His robe filling the temple" (Isa 6:1+) and cried out "Woe is me, for I am ruined! Because I am a man of unclean lips, And I live among a people of unclean lips; For my eyes have seen the King, the LORD of hosts.” (Isaiah 6:5+). Isaiah's reaction after cleansing is similar to that of these fishermen... Then one of the seraphim flew to me with a burning coal in his hand, which he had taken from the altar with tongs. 7 He touched my mouth with it and said, “Behold, this has touched your lips; and your iniquity is taken away and your sin is forgiven.” 8 Then I heard the voice of the Lord, saying, “Whom shall I send, and who will go for Us?” Then I said, “Here am I. Send me!” (Isa 6:6-8+) J C
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MacArthur - In the terror of the recognition of his sinfulness, Peter wanted to send the Lord away, but Jesus wanted to draw Peter closer. The very point at which the sinner feels the most alienation is the point at which the Savior seeks reconciliation. In Psalm 51:17 David wrote, “The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.” Through the prophet Isaiah God declared, “For thus says the high and exalted One Who lives forever, whose name is Holy, ‘I dwell on a high and holy place, and also with the contrite and lowly of spirit in order to revive the spirit of the lowly and to revive the heart of the contrite’ ” (Isa. 57:15; cf. 66:2). At their moment of deepest alienation when, overwhelmed by their sinfulness, Peter, James, and John sought to flee, Jesus reached out to pull them to Himself. This is the glorious moment of their repentance. He did the same with Isaiah who, in the presence of God, cursed his own sinfulness and deemed himself unworthy to be in the presence of the Holy One. But the Lord sought to cleanse him and use him as His instrument (Isa. 6:5–9). (See Luke Commentary) Catching men (zogreo present tense - continually)- Taking men alive, rescuing them from the power of sin and Satan. The Greek word zogreo is used in 2 Timothy where we read in context The Lord’s bond-servant must not be quarrelsome, but be kind to all, able to teach, patient when wronged, 25 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 (ALIVE BY CAPTURED) by him to do his will. (2 Ti 2:24-26+). The devil's captives would be taken captive to Jesus by the Gospel.
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MacArthur summarizes Luke 5:1-11 - This was Jesus’ formal and permanent call of these three men to full-time discipleship, so when they had brought their boats to land, they left everything and followed Him (cf. Lk 5:27, 28; 9:23, 49, 57, 59, 61; 18:22, 28, 43). At the very pinnacle of their earthly careers, having just made the greatest catch of fish ever seen on that lake, they abandoned their boats, turned their backs on their fishing business, left everything, and followed Jesus (cf. Luke 9:23–25). Those who recognize their sinful unworthiness and embrace Jesus as the truthful, omniscient, omnipotent, holy, and merciful God are the ones He reconciles to Himself. He forgives their sin, takes away their fear of judgment that sin causes, and commissions them to the great task of evangelization, of catching men alive for the kingdom of God. (See Luke Commentary) Arnold Fruchtenbaum summarizes the disciples in this passage - We see from this passage that Peter and Andrew, John and James are all fishermen engaged in their trade. Peter and Andrew are brothers, as are John and James. While three (Peter, Andrew, and John) have been named as followers of Jesus, they had not yet been called away from their nets to full time service to Jesus. This is the point at which we see James numbered among the disciples. Even though they are not mentioned, Philip and Nathanael are also His disciples by this time. So at this point in the narrative there are SIX disciples....They will now have to trust Jesus as they leave behind their livelihood and consign it into Jesus’ care. They have just had an evidence of Jesus’ provision for them. (Yeshua: The Life of Messiah from a Messianic Jewish) Catching (2221)(zogreo from zoós = alive + agreúo = catch or entrap) means literally to catch alive as hunters or fishermen do their game. Louw-Nida says the idea is to "bring under control and to continue to restrain." (Capture alive and capture for life!) In Luke 5:10 zogreo is used of winning people for God's kingdom. As noted above (in the only other NT use) in 2 Ti 2:26+, zogreo is used figuratively (or spiritually) to describe those who become captives of the devil! Zogreo was used in the Septuagint (Lxx) for saving persons alive from danger (e.g., see Nu 31:15, 18, Israel spared the life of Rahab the harlot in Joshua 2:13, 6:25). Indeed the disciples would soon be rescuing sinners from the worst danger of all, eternal separation from God forever! J C
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MacArthur notes that akoloutheo "has many meanings but it basically translates to follow. Let me give you five meanings and if we can composite these five meanings you’ll get an idea of what it is to follow Christ. First of all, it’s the word used for a soldier who follows his captain. It’s a common word for battle. And you know, that’s what a Christian is, somebody who follows the captain. The captain says, “Men, we’re going over there.” The soldier doesn’t say, “No, I think I’ll go over there.” No. If the captain says you go over there, you go over there. Fall in. And so the Christian follows the captain. It’s also the word that is used beyond that of a slave who attends and follows his master. And it’s the idea of attending to his master’s needs. Jesus is our master and a wonderful master He is. And what does He want of us? But to follow Him, to do His will, to be at His beckon call and to do it with joy. We’re to serve Him. It’s also the word that is used for someone who follows wise counsel, to get advice and to do what the wise counselor told you. And Christ is our counselor. Wonderful counselor, Isaiah said. And we are to follow His wise counselling. He knows. Isn’t it amazing how often we think we know what’s best? Oh, it’s so tragic. You know, some people have the strangest ideas about God. It’s just amazing to me. Talking to students, they think that God is just sort of a universal party-pooper, that God is sort of a cosmic killjoy, you know, that God just wants to destroy everybody’s fun. And they don’t understand that if you just do things God’s way, Christ’s way, it’s always the best way because it’s wise counsel. And follow also means, fourthly, to obey the laws of a government or the standards that are set up. And isn’t that what we as Christians are to do, conform to the image of Jesus Christ, become what He is by His standards? And to follow also is the idea of following a teacher’s argument. When a teacher is reasoning something out we are to follow it and come to his conclusions. And the Christian listens to Jesus Christ. In every way the word follow is used it fits us. Let me summarize by saying this. A follower of Jesus Christ is one who gives his body and soul to Christ. Here we go again. Someone who gives his body and soul to Christ … totally, completely, with no loose ends. You know, when we follow Jesus Christ half heartedly, we don’t really fulfill the obligation of a believer. Christ never said to us to follow Him half-heartedly. He said leave everything, come out from among them, touch not the unclean thing, be willing to leave father and mother and everything you have to follow Me. That’s the kind of following Jesus wants. And the person who comes to Jesus Christ comes on His terms. You know, you hear this dichotomy all the time, “Well Christ is my Savior but not my Lord.” That’s not true. That is not true. Christ is your Savior and your Lord. The question is not the lordship of Christ, He is Lord. The question is obedience. And don’t ever think it isn’t. And some people say, “Well I’ve received Christ as Savior but not as Lord.” Oh, don’t kid yourself. If you received Him as Savior, He came as He was and He is Lord. The question is not the lordship of Christ, the question is the obedience of the believer. He is Lord. He doesn’t come to you on your terms, He comes on His terms. The question is obedience. (Sermon on Jesus: The Light of the World) Zodhiates on akoloutheo - To attend, to accompany, to go with or follow a teacher (Matt. 4:20, 22, 25; 9:9; 19:27, 28; 27:55; Mark 1:18; 9:38; John 1:41; 12:26; Sept.: 1 Kings 19:20, 21; Isa. 45:14). Generally (Matt. 8:1; 9:19, 27; Mk 5:24; 10:32; Lk 22:54; John 11:31; 1 Cor. 10:4; Sept.: Ruth 1:14; 1 Sa 25:42). The individual calling to follow Jesus involved abiding fellowship with Him, not only for the sake of learning as a scholar from his teacher (Mt 8:19), but also for the sake of the salvation known or looked for which presented itself in such fellowship (Matt. 19:21; Lk 9:61). The first thing involved in following Jesus is a cleaving to Him in believing trust and obedience. Those cleaving to Him must also follow His leading and act according to His example (John 8:12; 10:4, 5, 27). Hence constant stress is laid by the Lord Jesus upon the need of self-denial and fellowship of the cross (Matt. 8:19, 20, 22; 10:38; Mark 8:34; John 8:12; 12:26). Following Jesus thus denotes a fellowship of faith as well as a fellowship of life, sharing in His sufferings not only inwardly, but outwardly if necessary (Matt. 9:9, 19, 27). Such outward fellowship with Jesus, however, could not continue without inner moral and spiritual fellowship, without a life resembling His and a self-denying sharing of His cross. The expression "follow the Lamb (Jesus)" occurs only in Rev. 14:4. In John 8:12; 10:4, 5, 27; 12:26, following Jesus appears as an independent concept apart from any outward act or momentary circumstances of time and place which union with Him might involve. See also Matt. 8:10, 22, 23; 12:15; 14:13; 19:2; 20:29, 34; 21:9; 26:58; Mark 2:14, 15; 3:7; 6:1; 10:21, 28, 52; 11:9; 14:13, 51, 54; 15:41; Luke 5:11, 27, 28; 7:9; 9:11, 49, 59; 18:22, 28, 43; 22:10, 39; 23:27; John 1:37, 38, 40, 43; 6:2; 13:36, 37; 18:15; 20:6; 21:19, 20, 22; Acts 12:8, 9; 13:43; 21:36; Rev. 6:8; 14:13; 19:14. With reference to time, akolouthéō means to follow thereupon (Rev. 14:8, 9, to follow in succession, succeed; 14:13, their good deeds accompany them to the judgment seat of God). Figuratively it refers to spiritual or moral relationships (Matt. 10:38; 16:24; Mark 8:34; Luke 9:23; John 8:12; 12:26). (Borrow The Complete Word Study Dictionary: New Testament by Zodhiates, Spiros) Swindoll - Literally, this verb means “to go the same way.” The metaphorical extension of this idea connotes imitating the thoughts, beliefs, actions, or lifestyle of another. Similarly, we might say of a boy adopting his father’s occupation, “He’s following in the footsteps of his father.” Though the Old Testament makes occasional use of similar imagery (see 1 Kgs. 19:20; for examples of synonyms, see Gen. 5:22; 6:9; Mic. 6:8), the New Testament uses it much more frequently, perhaps because of the accessibility of the human example of Christ and his earthly relationship to his disciples. (Insights on Luke) Detzler - In the Septuagint, "following" often had a negative connotation. It spoke of following evil people into the sin of idolatry (Jdg 2:12). Sometimes it spoke of following Jehovah (Dt. 1:36), though the Jews did not sense an intimate relationship between themselves and their exalted God. People followed examples, as Elisha followed Elijah (1 Ki 19:20). Otherwise "following" is largely a New Testament concept. The idea of following is usually attached to the Lord Jesus Christ. From the first, large crowds came after Him. Early in His ministry crowds came from Galilee, Jerusalem, and Transjordan to follow Him (Mt. 4:25; Mk 3:7-8; Lk 6:17-18). After Jesus gave the Sermon on the Mount multitudes followed Him (Mt 8:1). On His final trek to Jerusalem crowds pursued Him (Mt 19:2). At the Triumphal Entry into Jerusalem the crowds cried, "Hosanna! [Jehovah save]" (Mt 21:9). From the early days of His earthly ministry Jesus was popular with the crowds, not least because of His healing ministry. The primary party of His followers were the disciples. Wherever Jesus went they accompanied Him. Some others said they would follow, but the price put them off. One example was a man who had family responsibilities (Mt 8:18-22), and another was a rich young ruler (Mk 10:17-21; Lk 18:22-23). The true disciples obeyed Christ's command to follow. Matthew gave up his tax business (Mt. 9:9; Mk 2:14; Luke 5:27). Peter packed in his fishing and followed Jesus (Mt. 4:18-20; Mk 1:16-20). This principal of following Jesus is the cornerstone of true discipleship (Lk 9:23). However, discipleship is much more than simply strolling with the Saviour. It means following His lifestyle. Following the Lord means alignment with His kingdom (Lk 9:61-62). Eternal life is defined as following Jesus (Mk 10:17, 21; John 8:12). In the Revelation triumphant disciples are described as those who "follow the Lamb wherever He goes" (Rev 14:4). Jesus placed a high priority on following. Those who do not take up the cross and follow Him are not worthy of Him (Matt. 10:38). This involves counting the cost of discipleship before jumping in at the deep end (Lk 14:27-33). For the disciples of Jesus' day, following Him meant identification with Him in His entire life. Those who followed Jesus had no secure home; they were "transients" as He was (Matt. 8:19-20). Those who followed Jesus were committed to go forward and never look back (Luke 9:61-62). Following Jesus meant taking the daily risk of losing one's life, or at least losing control over one's life (Mark 8:34). On the verge of His passion Jesus again underlined the total commitment involved in following Him (John 12:25-26). In writing on the subject of following, the German theologian Gerhard Kittel said: "[Following Jesus] is not in any sense an imitation of the example of Jesus .. . but exclusively a fellowship of life and suffering with the Messiah which arises only in the fellowship of His salvation." (NT Words in Todays Language) BDAG Summarized: 1. Literally, to move behind someone in the same direction, come after (Mt 21:9; Mk 11:9; Jn 21:20; Acts 21:36; 1 Cor 10:4; Rev 14:8. 2. To follow or accompany someone who takes the lead, accompany, go along with, oft. of the crowd following Jesus - Mt 4:25; 8:1; 12:15; 14:13; Mk 5:24; Lk 7:9; 9:11; Jn 6:2. 3. With transition to the fig. meaning = to follow someone as a disciple, be a disciple, follow 4. Generally to comply with, follow, obey Gilbrant on akoloutheo - Classical Greek - Originally akoloutheō was formed from the noun keleuthos, “a path.” It denotes “to go the same way/path, to go somewhere together with someone, to accompany someone, to follow after someone.” Sometimes it reflects a hostile attitude and suggests the pursuit of someone. In classical Greek it referred to soldiers who followed their commander or to slaves who followed their master. It was also common to use akoloutheō in reference to following the laws, i.e., to be law abiding. Figuratively the term describes “following the advice or guidance of another,” or “adjusting to the opinion of another,” or “following the teacher’s train of thought or reasoning.” In the Septuagint akoloutheō translates several Hebrew words including hālakh,“to go behind, to follow.” In one place the term denotes a rather hostile image of “to pursue” such as “following after” idols (Isaiah 45:14), but in general it simply denotes “to follow.” For example, in 1 Ki 19:20 Elisha “follows” Elijah; here akoloutheō joins opisō “after” and reflects the later idiom “to follow after.” Intertestamental Period - The negative sense mentioned above continued in Judaism, but it did not dominate. The Hebrew phrase hālakh ’achărê and the Greek expression akoloutheō became the ordinary expressions in Palestine for denoting the relationship between a rabbi and his disciple, whose objective was to learn and study Torah. The disciple was obligated to follow (literally) his master/rabbi wherever he went in order to be taught by him and to be his servant (Complete Biblical Library Greek-English Dictionary) Akoloutheo - 89x in 86v - Usage: follow(35), followed(36), following(17), follows(1). Matthew 4:20 Immediately they left their nets and followed Him. Matthew 4:22 Immediately they left the boat and their father, and followed Him. Matthew 4:25 Large crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan. Matthew 8:1 When Jesus came down from the mountain, large crowds followed Him. Matthew 8:10 Now when Jesus heard this, He marveled and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. Matthew 8:19 Then a scribe came and said to Him, "Teacher, I will follow You wherever You go." Matthew 8:22 But Jesus said to him, "Follow Me, and allow the dead to bury their own dead." Matthew 8:23 When He got into the boat, His disciples followed Him. Matthew 9:9 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. Matthew 9:19 Jesus got up and began to follow him, and so did His disciples. Matthew 9:27 As Jesus went on from there, two blind men followed Him, crying out, "Have mercy on us, Son of David!" Matthew 10:38 "And he who does not take his cross and follow after Me is not worthy of Me. Matthew 12:15 But Jesus, aware of this, withdrew from there. Many followed Him, and He healed them all, Matthew 14:13 Now when Jesus heard about John, He withdrew from there in a boat to a secluded place by Himself; and when the people heard of this, they followed Him on foot from the cities. Matthew 16:24 Then Jesus said to His disciples, "If anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me. Matthew 19:2 and large crowds followed Him, and He healed them there. Matthew 19:21 Jesus said to him, "If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me." Matthew 19:27 Then Peter said to Him, "Behold, we have left everything and followed You; what then will there be for us?" Matthew 19:28 And Jesus said to them, "Truly I say to you, that you who have followed Me, in the regeneration when the Son of Man will sit on His glorious throne, you also shall sit upon twelve thrones, judging the twelve tribes of Israel. Matthew 20:29 As they were leaving Jericho, a large crowd followed Him. Matthew 20:34 Moved with compassion, Jesus touched their eyes; and immediately they regained their sight and followed Him. Matthew 21:9 The crowds going ahead of Him, and those who followed, were shouting, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" Matthew 26:58 But Peter was following Him at a distance as far as the courtyard of the high priest, and entered in, and sat down with the officers to see the outcome. Matthew 27:55 Many women were there looking on from a distance, who had followed Jesus from Galilee while ministering to Him. Mark 1:18 Immediately they left their nets and followed Him.
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MacArthur - That the two disciples followed Jesus does not imply that they became His permanent disciples at this time. It is true that akoloutheō (followed) is used in John’s gospel to mean “to follow as a disciple” (e.g., Jn 8:12; 10:27; 12:26; 21:19; cf. Matt. 4:20, 22; 9:9). But it can also be used in a general sense (e.g., Jn 6:2; 11:31; 18:15; 20:6; 21:20). Andrew and John here received their first exposure to Jesus. Later, they became His permanent disciples (Matt. 4:18–22). John 1:38 And Jesus turned and saw them following, and said to them, "What do you seek?" They said to Him, "Rabbi (which translated means Teacher), where are You staying?" John 1:40 One of the two who heard John speak and followed Him, was Andrew, Simon Peter's brother. John 1:43 The next day He purposed to go into Galilee, and He found Philip. And Jesus said to him, "Follow Me." John 6:2 A large crowd followed Him, because they saw the signs which He was performing on those who were sick. John 8:12 Then Jesus again spoke to them, saying, "I am the Light of the world; he who follows Me will not walk in the darkness, but will have the Light of life." John 10:4 "When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. John 10:5 "A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers." John 10:27 "My sheep hear My voice, and I know them, and they follow Me; MacArthur - Like sheep submitting to the voice of their shepherd, genuine followers of Christ are characterized by loving obedience to Him and His Word. As the Lord explained to a group of “Jews who had believed Him, ‘If you continue in My word, then you are truly disciples of Mine’” (John 8:31) John 11:31 Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there. John 12:26 "If anyone serves Me, he must follow Me; and where I am, there My servant will be also; if anyone serves Me, the Father will honor him. John 13:36 Simon Peter said to Him, "Lord, where are You going?" Jesus answered, "Where I go, you cannot follow Me now; but you will follow later." John 13:37 Peter said to Him, "Lord, why can I not follow You right now? I will lay down my life for You." John 18:15 Simon Peter was following Jesus, and so was another disciple. Now that disciple was known to the high priest, and entered with Jesus into the court of the high priest, John 20:6 And so Simon Peter also came, following him, and entered the tomb; and he saw the linen wrappings lying there, John 21:19 Now this He said, signifying by what kind of death he would glorify God. And when He had spoken this, He said to him, "Follow Me!" John 21:20 Peter, turning around, saw the disciple whom Jesus loved following them; the one who also had leaned back on His bosom at the supper and said, "Lord, who is the one who betrays You?" John 21:22 Jesus said to him, "If I want him to remain until I come, what is that to you? You follow Me!" Acts 12:8 And the angel said to him, "Gird yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me." Acts 12:9 And he went out and continued to follow, and he did not know that what was being done by the angel was real, but thought he was seeing a vision. Acts 13:43 Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God. Acts 21:36 for the multitude of the people kept following them, shouting, "Away with him!" 1 Corinthians 10:4 and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ. Revelation 6:8 I looked, and behold, an ashen horse; and he who sat on it had the name Death; and Hades was following with him. Authority was given to them over a fourth of the earth, to kill with sword and with famine and with pestilence and by the wild beasts of the earth. Revelation 14:4 These are the ones who have not been defiled with women, for they have kept themselves chaste. These are the ones who follow the Lamb wherever He goes. These have been purchased from among men as first fruits to God and to the Lamb. Revelation 14:8 And another angel, a second one, followed, saying, "Fallen, fallen is Babylon the great, she who has made all the nations drink of the wine of the passion of her immorality." Revelation 14:9 Then another angel, a third one, followed them, saying with a loud voice, "If anyone worships the beast and his image, and receives a mark on his forehead or on his hand, Revelation 14:13 And I heard a voice from heaven, saying, "Write, 'Blessed are the dead who die in the Lord from now on!'" "Yes," says the Spirit, "so that they may rest from their labors, for their deeds follow with them." Revelation 19:14-note And the armies which are in heaven, clothed in fine linen, white and clean, were following Him on white horses. Comment - Here we see in a sense the culmination and consummation of following Jesus in this short life, for here we will be following our Victorious Leader on white horses. You may be doubtful, but this is what the word of God says. And this is not just the angelic hosts because there is a parallel description of those who follow Jesus in Rev 17:14-note ("called and chosen and faithful") and that description cannot apply to the angels! Mattoon - Many years ago an Italian recluse was found dead in his house. He had lived frugally all his life, but when friends were going through his house to sort out the few possessions he had accumulated, they discovered 246 expensive violins crammed into his attic. Some even more valuable ones were in a bureau drawer in his bedroom. Virtually all of his money had been spent buying violins. Yet, his misdirected devotion to the instruments had robbed the world of their beautiful sounds. Because he selfishly treasured those violins, the world never heard the music they were meant to play. It is even reported that the first violin the great Stradivarius ever made was not played until it was 147 years old! Beloved, many Christians treat their faith like this man treated his violins. They hide their light, their knowledge of salvation, their knowledge of Jesus Christ, and bury their treasure and gifts that God has given to them. By not sharing what God has given to them, many to whom they could have witnessed, are left in spiritual darkness and poverty. The joy of knowing Jesus Christ has been kept from others that need Him. If you have made this mistake in your life, then change your attitude, follow the Lord, and do what His word commands. Tell the Lord, "I will obey because you say so."(Mattoon - Treasures from the Scriptures) Steve Andrews - In 1 Kings 19 there is a great illustration of discipleship. Elijah, the national prophet, was coming to the end of his ministry. God told him to choose a man named Elisha to be his disciple and his replacement as the prophet. Elijah goes and finds Elisha hard at work on the family farm, plowing with twelve yoke of oxen. Now, Elisha probably came from a wealthy family with a large farm because we see him supervising eleven other men as he plowed with the last pair of oxen (for you farmers, it’s like having a tractor that with a 12 bottom plow—that’s no small tractor!). The prophet Elijah walked up to this farmer and threw his prophet’s mantle over him (I’m not sure what exactly a mantle looked like, probably some kind of outer garment, but if the prophet threw his mantle on you it meant you were being called to be a prophet too). We can see that Elisha knew this because he ran after the prophet and said, “I will follow you,” (1 Kings 19:20). But before he left his father’s farm to be Elijah’s disciple he first did something very important. He had a barbeque for his family. Now, why would that be so very important? Elisha slaughtered his oxen and used the wooden yoke and plow as fuel to cook the beef. Do you see what Elisha was doing? When you burn your plow and eat your ox you don’t ever intend to go back to farming. He was cutting ties with his past so he wouldn’t be tempted to go back to that life. It was his way of showing he was totally committed to following his new master. That’s what Jesus’ disciples did. They left all to follow Jesus. That’s discipleship—forsaking all to follow Jesus. THOUGHT - Do you have some things in your life that are keeping you from following Jesus? Keeping you from walking the way Jesus walked? Some of you guys may need to burn your pornography; you may need to delete the phone number or email address of that person who could take your love away from your mate; you may need to leave behind whatever it is that is keeping you from following Jesus. (Sermon) Walking In His Dust [Jesus] called them, and they left their father . . . and went after Him. —Mark 1:20+ Today's Scripture:Mark 1:16-20 In the first century, a Jewish man who wanted to become a disciple of a rabbi (teacher) was expected to leave family and job to join his rabbi. They would live together 24 hours a day—walking from place to place, teaching and learning, studying and working. They discussed and memorized the Scriptures and applied them to life. The disciple’s calling, as described in early Jewish writings about basic ethics, was to “cover himself in the dust of [the rabbi’s] feet,” drinking in his every word. He followed his rabbi so closely that he would “walk in his dust.” In doing so, he became like the rabbi, his master. Simon, Andrew, James, and John knew that this was the type of relationship to which Jesus was calling them (Mark 1:16-20). So immediately they walked away from their work and “went after Him” (Mark 1:20). For 3 years they stayed close to Him—listening to His teaching, watching His miracles, learning His principles, and walking in His dust. Reflect & Pray What holds me back? Some earthly tie? A thirst for gain? A strange entanglement with life? A pleasure vain? Dear Lord, I cast it all aside so willingly; The path of true discipleship I'll walk with Thee. —Adams Faith in Christ is not just a single step— it's a lifelong walk with Him. The Honor Of Following Read: Matthew 4:18-22 Then [Jesus] said to them, “Follow Me.” —Matthew 4:19 When they had brought their boats to land, they left everything and followed Him. Luke 5:11 While visiting Jerusalem, a friend of mine saw an old rabbi walking past the Wailing Wall. The interesting thing about the aged rabbi was the five young men walking behind him. They too were walking bent over, limping—just like their rabbi. An Orthodox Jew watching them would know exactly why they were imitating their teacher. They were “followers.” Throughout the history of Judaism, one of the most honored positions for a Jewish man was the privilege of becoming a “follower” of the local rabbi. Followers sat at the rabbi’s feet as he taught. They would study his words and watch how he acted and reacted to life and others. A follower would count it the highest honor to serve his rabbi in even the most menial tasks. And, because they admired their rabbi, they were determined to become like him. Thank You, Lord, for the high honor of being called to follow You. May my life so imitate You that others will know that You are the pursuit of my life and the rabbi of my soul. Follow Jesus and let the world know He is your rabbi. (Ed: And YOUR LORD!) INSIGHT: In the region surrounding the Sea of Galilee in the first century, fishing was one of the primary industries. This fishing normally took place at night, with the laborious task of casting weighted fishing nets and then hauling them back in. Fishing was not an easy occupation, but it did provide a decent living and, as seen in today’s text, was often operated as a family business. Here, two brothers, Peter and Andrew, worked together (v.18), as did James, John, and their father (v.21). In this case, however, these two families also had a partnership in their fishing business, as recorded in Luke 5:10. Jesus used this partnership to His advantage in calling these four men as disciples. Quest For Stolen Treasure Read: Matthew 4:18-22 Luke 5:1-11 [Jesus] said to them, “Follow Me, and I will make you fishers of men.” —Matthew 4:19 In J. R. R. Tolkien’s The Hobbit, the dwarfs gathered to go up against Smaug, the fierce dragon, to retrieve their stolen treasure. In spite of the dangerously frightening quest, Balin, the dwarfs’ second-in-command, expressed confidence in Thorin: “There is one I could follow. There is one I could call King.” His commitment to the mission, as dangerous as it was, was empowered by his confidence in his leader. At the beginning of Jesus’ earthly ministry, He gathered a group around Him that would join Him in the kingdom task of rescuing the treasure of lost souls from our enemy, Satan. When He called them, He said, “Follow Me” (Matt. 4:19). For them, following Jesus would mean a radical transition from catching fish to the enterprise of being fishers of men and women who were lost in the grip of sin. But the task would not always be easy; Jesus referred to the quest as taking up our cross to follow Him (see Matt. 16:24; Mark 8:34; Luke 9:23). Lord, in the face of intimidation and fear when seeking to engage others with the gospel, remind me that they are Your lost treasures. I count it a privilege to follow You into others’ lives. Follow your Leader into the lives of those around you. INSIGHT: These two pairs of brothers (Peter and Andrew, James and John) were the earliest disciples to respond to Jesus’ call. Most likely, Peter, Andrew, and John had an earlier encounter with Jesus (John 1:35-42). In today’s passage, the Lord is calling them to abandon their fishing trade and to follow Him fully and permanently (Matt. 4:20,22). Later, Peter declared that they had left all to follow Jesus (19:27). These four had been partners in the fishing business (Luke 5:10). Peter, James, and John were also privileged to become the inner circle among Jesus’ 12 disciples (Mark 5:37; 9:2; 14:33). Learning To Fish Read: Matthew 4:18-22 | Luke 5:1-11 He said to them, "Follow Me, and I will make you fishers of men." —Matthew 4:19 Thomas Boston, a young minister and fly fisherman from Scotland, wrote this in his diary in 1699: “Reading in secret, my heart was touched with Matthew 4:19, ‘Follow Me, and I will make you fishers of men.’ My soul cried out for the accomplishing of that to me, and I was very desirous to know how I might follow Christ, so as to be a fisher of men.” Boston later wrote a booklet titled, A Soliloquy on the Art of Man Fishing, in which he spelled out what he learned about soul-winning by following the Master Angler. He pointed out that the habits of fish and the habits of sinners are often quite similar. I am an avid fisherman, and I have worked our Idaho trout streams many times. I agree with Boston that catching fish and winning souls are very much alike. But analogy can only take us so far. The best way to become an effective “fisher of men” is simply to follow Jesus. Keeping in step with the Savior, Living a life that is true, Clearly let's sound out a witness, Proving what God's grace can do. —Bosch If you're not fishing for souls, you are not following the Savior. Follow The Right Leader Read: Matthew 4:18-23 | Luke 5:1-11 Follow Me, and I will make you fishers of men. —Matthew 4:19 "Follow me!” That was the invitation given by Marshall Applewhite, self-appointed leader of the Heaven’s Gate cult. He promised to those who would become his disciples that he would teach them how they could move on to a higher level of life in a new world. Sincere but gullible men and women heeded his call. They left families, friends, homes, and jobs to live and work together and to obey their leader’s teachings. Those 38 disciples followed him even when he told them to commit suicide. He said they would be liberated from terrestrial bondage and enter into an exalted state of being. In March 1997 they followed their leader to death and eternal loss. Be sure to follow the right Leader! Controlling other people's lives Is not a godly leader's trait; But serving other people's needs Is what the Lord considers great. —Sper Many leaders have risen to greatness; only Jesus has risen from the grave. Close On His Heels - Luke 5:11 Read: Matthew 4:18-25, Luke 5:1-11 Follow Me, and I will make you fishers of men. —Matthew 4:19 Stan and Jennifer were speaking at a mission conference in Marion, North Carolina, after their first term of service on the field. Jennifer told of a Bible study she had held with one woman. The two were discussing Matthew 4:19, and the woman told Jennifer about a word in her native language, which means follow. She said, “It is the word for following closely, not at a distance.” To illustrate, Jennifer held up slippers used by the native women, showing one far behind the other. Then she moved one slipper right up against the back of the other one, and said that the word means “to follow right on one’s heels.” It suggests that we are to follow Jesus as closely as possible. Later, when Jennifer was reading over the journal she had been keeping, she was surprised to see that she had often questioned, “Is Jesus enough?” She had been working her way through culture shock, loneliness, illness, and childlessness. At times she had felt far from Christ. But when through prayer and faith she had drawn as close to Him as she could, walking “right on His heels,” He had calmed her soul, restored her strength, and given her peace. God, give me the faith of a little child! A faith that will look to Thee— That never will falter and never fail, But follow Thee trustingly. —Showerman The closer we walk with God, the clearer we see His guidance. Who Are You? - Read: Matthew 4:18-25 | Luke 5:1-11 Follow Me, and I will make you fishers of men. —Matthew 4:19 If someone were to ask, “Who are you?” my guess is that you would tell a little about yourself and what you do—“I’m an electrician” or “I’m a nurse.” But that’s not really who you are—it’s what you do. Which leads to the question, If what you do is who you are, who will you be when you stop doing what you’re doing?! Who you are is found in your relationship to Jesus. And this sense of identity will drive your behavior. Take Matthew, for example. As a tax collector during the reign of the Roman Empire, his life was driven by greed. But everything changed the day Jesus showed up and invited Matthew to follow Him (Matt. 9:9). Suddenly Matthew had a whole new identity as a follower of Christ! And he wasn’t the only one. We also read about four fishermen in Matthew 4:18-25, Peter, Andrew, James, and John, who left their nets to follow Him. Jesus is a compelling Person, and He is still looking for followers. He wants to make something of your life by giving you the identity of a follower of Jesus. It doesn’t mean giving up your career, but it does mean that you will do your work—and all of life—according to His will and ways. So next time someone asks, “Who are you?” I hope you’ll answer, “I’m a follower of Jesus”! By Joe Stowell For Further Study Read about 10 perspectives that should form our attitudes and actions as followers of Jesus in Kingdom Living at What We Believe? - A summary of 10 important doctrines 10 Reasons To Believe In The Christian Faith 10 Reasons To Believe In A God Who Allows Suffering 10 Reasons To Believe Christ Rose From The Dead 10 Reasons God Offers the Perfect Gift 10 Reasons To Believe In The Bible 10 Reasons To Believe In The Existence of God 10 Reasons To Believe God Became A Man 10 Reasons To Believe In Christ Rather Than Religion 10 Reasons To Believe In Life After Death If you are a follower of Jesus, that’s all the identity you need. Fishing - Luke 5:1-11 Read: Matthew 4:18-22 He said to them, "Follow Me, and I will make you fishers of men." —Matthew 4:19 A skilled fly fisherman whips his line back and forth over his head. Then he releases the line and sets the fly-like lure down on the water’s surface exactly where he wants it. If he’s successful, a big rainbow trout will rise, strike the lure, and the fisherman will set the hook. The battle is on! That’s one way to catch fish. Halibut fishermen use another method. They go out on the ocean and drop big baited hooks, sometimes as far down as 125 or 150 feet. When one of those big, flat fish goes for the bait and is hooked, he begins a long ride to the surface. Jesus told Peter and Andrew to follow Him and He would make them “fishers of men” (Matthew 4:18-19). As followers of Christ today, we too are to be “fishing” for people in our world, using different methods to spread the good news. We are to be telling men and women, family and friends, young and old, about their sin, the love of God, and His offer of salvation through faith in Jesus. THINKING IT OVER Think of a way you can share Christ with people in your neighborhood, workplace, or school. Talk it over with others, then go out and try it. If you follow the Savior, He'll teach you how to fish. Making The Cut Read: Matthew 4:18-22 | Luke 5:1-11 [Jesus] said to them, “Follow Me, and I will make you fishers of men.” —Matthew 4:19 Every year, high-school seniors apply to their favorite universities and then watch the mailbox for the letter announcing their acceptance. It was different for teens in New Testament times. Jewish boys would often attend rabbinical schools until age 13. Then only the best and brightest would be chosen to “follow” the local rabbi. This small, select group of disciples would go where he went and eat what he ate—modeling their lives after the rabbi. Those who didn’t make the cut would pick up a trade like carpentry, sheep-herding, or fishing. Guys like Simon, Andrew, James, and John hadn’t made the cut. So instead of following the local rabbi, they were down by the docks, knee-deep in the family business. It’s interesting that Jesus sought out the men the local rabbi had rejected. Instead of targeting the best and brightest, Jesus offered His invitation, “Follow Me,” to ordinary run-of-the-mill fishermen. What an honor! They would become followers of the ultimate Rabbi. As followers of Jesus Who love Him from the heart, We may be ordinary, But we’ve been set apart. —Sper Even the ordinary and the outcast can make the cut to follow Jesus. Follow Me Read: Mark 2:13-17 | Luke 5:11 It is not the healthy who need a doctor, but the sick. Mark 2:17 Health clubs offer many different programs for those who want to lose weight and stay healthy. One fitness center caters only to those who want to lose at least 50 pounds and develop a healthy lifestyle. One member says that she quit her previous fitness club because she felt the slim and fit people were staring at her and judging her out-of-shape body. She now works out 5 days a week and is achieving healthy weight loss in a positive and welcoming environment. Two thousand years ago, Jesus came to call the spiritually unfit to follow Him. Levi was one such person. Jesus saw him sitting in his tax collector’s booth and said, “Follow me” (Mark 2:14). His words captured Levi’s heart, and he followed Jesus. Tax collectors were often greedy and dishonest in their dealings and were considered religiously unclean. When the religious leaders saw Jesus having dinner at Levi’s house with other tax collectors, they asked, “Why does he eat with tax collectors and sinners?” (Mk 2:16). Jesus replied, “I have not come to call the righteous, but sinners” (Mk 2:17). Jesus came to save sinners, which includes all of us. Jesus came to save sinners, which includes all of us. He loves us, welcomes us into His presence, and calls us to follow Him. As we walk with Him, we grow more and more spiritually fit. Jesus’ arms of welcome are always open. INSIGHT: Mark 2:13–17 and Luke 5:27–32 both tell the story of Jesus calling a man named Levi to be His disciple. It appears that Levi was employed by Herod Antipas to collect tolls (travel taxes) from those outside of his territory who passed through Capernaum. There is almost universal agreement that the Levi in Mark 2 and Luke 5 is the apostle Matthew, since Matthew is identified as a tax collector and his own calling mirrors the calling of Levi (Matt. 9:9-12). After Levi started his new life as an apostle, he was called by his Greek name—Matthew—which means “gift of God.” Luke 5:12 While He was in one of the cities, behold, there was a man covered with leprosy; and when he saw Jesus, he fell on his face and implored Him, saying, "Lord, if You are willing, You can make me clean." NET While Jesus was in one of the towns, a man came to him who was covered with leprosy. When he saw Jesus, he bowed down with his face to the ground and begged him, "Lord, if you are willing, you can make me clean." GNT Καὶ ἐγένετο ἐν τῷ εἶναι αὐτὸν ἐν μιᾷ τῶν πόλεων καὶ ἰδοὺ ἀνὴρ πλήρης λέπρας· ἰδὼν δὲ τὸν Ἰησοῦν, πεσὼν ἐπὶ πρόσωπον ἐδεήθη αὐτοῦ λέγων, Κύριε, ἐὰν θέλῃς δύνασαί με καθαρίσαι. NLT In one of the villages, Jesus met a man with an advanced case of leprosy. When the man saw Jesus, he bowed with his face to the ground, begging to be healed. "Lord," he said, "if you are willing, you can heal me and make me clean." KJV And it came to pass, when he was in a certain city, behold a man full of leprosy: who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. ESV While he was in one of the cities, there came a man full of leprosy. And when he saw Jesus, he fell on his face and begged him, "Lord, if you will, you can make me clean." a man: Mt 8:2-4 Mk 1:40-45 full of leprosy: Lu 17:12 Ex 4:6 Lev 13:1-14:57 Nu 12:10-12 De 24:8 2Ki 5:1,27 7:3 2Ch 26:19,20 Mt 26:6 he fell on his face: Lu 17:16 Lev 9:24 Jos 5:14 1Ki 18:39 1Ch 21:16 implored Him: Lu 17:13 Ps 50:15 91:15 Mk 5:23 if You are willing: Ge 18:14 Mt 8:8,9 9:28 Mk 9:22-24 Heb 7:25 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 Mt. 4:3; 8:2-4; Mk 1:35-45; Lk 4:42-44; 5:12-16 - Second Journey through Galilee - the Healing of the Leper - Alfred Edersheim Luke 5 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 8:2-4+ And a leper came to Him and bowed down before Him, and said, “Lord, if You are willing, You can make me clean.” 3 Jesus stretched out His hand and touched him, saying, “I am willing; be cleansed.” And immediately his leprosy was cleansed. 4 And Jesus *said to him, “See that you tell no one; but go, show yourself to the priest and present the offering that Moses commanded, as a testimony to them.”
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MacArthur explains that "The process by which a cleansed leper was readmitted to society involved going to the temple for an examination by a priest, shaving, bathing, washing his clothes, offering multiple animal sacrifices, along with an offering of grain and oil (Lev. 14:1–20). The entire procedure lasted for eight days (Lev. 14:10)." Here is what Moses commanded... Then the LORD spoke to Moses, saying, 2 “This shall be the law of the leper in the day of his cleansing. (Lxx = katharizo) Now he shall be brought to the priest, 3 and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the leper, 4 then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed. 5 “The priest shall also give orders to slay the one bird in an earthenware vessel over running water. 6 “As for the live bird, he shall take it together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. 7 “He shall then sprinkle seven times the one who is to be cleansed from the leprosy and shall pronounce him clean, and shall let the live bird go free over the open field. (Lev 14:1-7+). Warren
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MacArthur adds that "If he obeyed and went to recount to the priests how Jesus had healed him, it would be a powerful testimony to them that Jesus was indeed the Messiah and Son of God. This testimony would be either convincing to the priests so that they would acknowledge the claims of Christ, or if they rejected Him self-indicting, since they had personally examined the miraculously healed leper." (Luke Commentary) Notice also that priest above is singular, but here Jesus says them which is plural, which most think refers to the other religious leaders in the Temple, that is the Jewish priests. Imagine their shock at seeing a healed leper! Each of these miracles was like a divine sign like a giant blinking neon sign on the highway intended to point the witnesses (whether they be the Jewish crowds or the religious leaders) to Jesus as the divine One, the Redeemer, Whose desire was for them to be spiritually healed. No wonder, in view of the hypocritical unbelief so prevalent in the priesthood, that Jesus said this would be "for a testimony to them." What a WITNESS this would present to the RELIGIOUS COMMUNITY. In view of the rejection of Jesus as Messiah by most of the religious leaders (Nicodemus was an exception, et al Jn 3:1ff+) given such a startlingly bright divine light, we can begin to grasp the depth of their hatred of God and hardness of heart. Religion can be a deadly thing and take you straight to the Lake of fire! God desires relationship grounded on humility, not religion founded on hubris. As David says Ps 51:17+ "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, you will not despise." In Isaiah we read "For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite." (Isa 57:15)
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MacArthur notes that Jesus' "first act in His Judean ministry had been to disrupt the Sadducees’ temple business operations by driving out the money changers and merchants (John 2:14–16). They, along with the Pharisees, had watched in growing alarm (and jealousy; cf. Matt. 27:18) as His ministry of teaching and healing had drawn huge crowds, both in Judea and in Galilee (cf. Lk 5:15). Now they dogged His steps, looking for something for which they could indict Him. The incident that was about to unfold would provide these hostile visitors with an unforgettable, undeniable (cf. John 11:47) experience—and a formidable challenge to their aberrant theology.(See Commentary) JESUS AND THE POWER TO PERFORM HEALING The power (dunamis) of the Lord (kurios) was present for Him to perform healing (iaomai) - Jesus was continually filled with the Spirit, so supernatural power was continually available to Him (cf Acts 10:38+). So why make this statement if His power was always available? Note who was sitting there - Pharisees and teachers. The power was there but faith was not necessarily present. As Matthew said (speaking of Jesus' return to His hometown of Nazareth which saw Him perform no miracles or at least a paucity of miracles) "He did not do many miracles there because of their unbelief." (Mt 13:58, cf Lk 4:25-29+) The reason He did not do many miracles in Nazareth was not a paucity of power but a paucity of faith! John MacArthur on the power of the Lord was present - In his sermon the The Messiah's Divine Confirmation, Part 1, John MacArthur reminds of an important truth about Jesus' earthly life that many saints often overlook - "One of the amazing elements of the life of Christ was that when He became incarnate and came into the world and started His ministry, He set aside,the independent use of His divine attributes. He didn't cease to be God, He didn't stop being what He was, He just set aside any independent use of His own attributes and He yielded Himself to the power of the Holy Spirit." In Part 2 MacArthur goes into greater detail about the incredible working of the Holy Spirit in the life of the God-Man Jesus - see excerpt below. Robertson on power...present...to perform healing - What Luke means is that Jesus had the power of the Lord God to heal. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion. Robert Stein - This comment clearly reveals Luke’s theological emphasis of the Spirit’s coming upon Jesus (cf. Lk 3:21–22; 4:1, 14, 18–21, 36). It prepares the reader for the miracle of healing that is to follow. (See Luke: An Exegetical and Theological Exposition) Darrell Bock on power...present...to perform healing - What Jesus is about to do is in conjunction with God’s power working through him (Luke 4:14, 36; 6:19; 8:46; Acts 10:38; Grundmann, TDNT 2:301; Danker 1988: 120; Plummer 1896: 152). It may be one teacher versus several religious authorities, but God is working through the teacher, who is also a healer. Jesus is teaching. The Pharisees are present. Jesus is ready to heal and make great claims in the process. (See Luke : 2 Volumes (Baker Exegetical Commentary) For more on Jesus and the power of the Holy Spirit see the commentary on Luke 4:1-note and Luke 4:14-note. MacArthur on the power...present - Luke’s note that the power of the Lord was present for Jesus to perform healing reminds his readers of a truth that he had mentioned earlier. In His incarnation, when He “emptied Himself, taking the form of a bond-servant” (Phil. 2:7), Jesus set aside the independent use of His divine power. He ministered in submission to the Father, and in the power of the Holy Spirit...A way to understand this empowerment is to consider that the Son “emptied Himself” (Phil. 2:7) of the personal prerogative in the use of His divine attributes and allowed Himself to submit to the will of the Father and the power of the Spirit. In effect, the Spirit mediated between our Lord’s divine and human natures. Beginning with His miraculous conception (Luke 1:35; cf. Matt. 1:18, 20), the Spirit was involved in every aspect of Christ’s life (cf. Luke 4:1, 14; 10:21; Matt. 4:1; 12:28; Acts 10:38; Heb. 9:14). (See Luke Commentary)
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MacArthur - The Pharisees originated during the intertestamental period, likely as an offshoot of the Hasidim (the “pious ones,” who opposed the Hellenizing of Jewish culture under the notoriously evil Seleucid king Antiochus Epiphanes). Unlike the Sadducees, who tended to be wealthy priests or Levites, the Pharisees generally came from the middle class. Therefore, although few in number (there were about 6,000 at the time of Herod the Great, according to the first-century Jewish historian Josephus [Ed: Josephus, Ant. 17.2.4]), their theology and tradition had great influence with the common people (who, ironically, the Pharisees often viewed with proud, self-righteous contempt [cf. John 7:49]). Despite being the minority party in the Sanhedrin, their popularity with the people gave them significant influence (cf. Acts 5:34–40). With the disappearance of the Sadducees after the destruction of the temple in A.D. 70 and the Zealots after the Bar Kochba revolt (A.D. 132–35) was crushed, the Pharisees became the dominant force in Judaism. With the completion of the Mishnah (the written compilation of the oral law, rituals, and traditions) in about A.D. 200, and the Talmud (the combination of the Mishnah and the Gemara [three centuries of the rabbis’ commentary on the Mishnah]) in about A.D. 500, the Pharisees’ teaching became virtually synonymous with Judaism. The Pharisees’ theology was in many respects faithful to the teaching of Scripture. They believed in the resurrection (Acts 23:6–8), angels (Acts 23:8), demons, predestination, and human responsibility. They looked for Messiah to come and establish an earthly kingdom, and were devoted to protecting and teaching the law of God. Ironically, it was their zeal for the law that caused the Pharisees to become focused on rituals and externally keeping the law. They abandoned true religion of the heart for mere outward behavior modification and ritual (cf. Mt. 15:3–6), leading Jesus to scathingly denounce their pseudospirituality: “Woe to you, scribes and Pharisees, hypocrites! For you tithe mint and dill and cummin, and have neglected the weightier provisions of the law: justice and mercy and faithfulness; but these are the things you should have done without neglecting the others” (Mt. 23:23; cf. 6:1–5; 9:14; 12:2; Luke 11:38–39). Even worse, the wide gap between their teaching and their practice led to gross hypocrisy, which both Jesus (e.g., Mt. 23:2–3) and, surprisingly, the Talmud (which lists seven classes of Pharisees, six of which are hypocritical) denounced. Despite their zeal for God’s law, they were “blind guides of the blind” (Mt. 15:14), who made their proselytes doubly worthy of the hell to which they themselves were headed (Mt. 23:15). The complex set of man-made rules and regulations was a crushing, unbearable burden (Mt. 23:4; Acts 15:10). In any case, keeping the law could never save anyone, “because by the works of the Law no flesh will be justified” (Ro 3:20; cf. 3:28; Gal. 2:16; 3:11, 24; 5:4)—a truth that the zealous Pharisee Saul of Tarsus eventually realized (Phil 3:4–11).(Luke Commentary) NET Note on Pharisees - Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 there were more than 6,000 Pharisees at this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection. Bock on Pharisees - The Pharisees were one of four major religious groups in first-century Judaism—Sadducees, Essenes, and Zealots being the others. The Pharisees were a nonpriestly or lay separatist movement whose goal was to keep the nation faithful to Mosaic faith. In order to do this, they had a very developed tradition that gave rulings on how the law applied to a variety of possible situations not addressed directly by Scripture Pharisaios - 98x in 93v - Pharisaic(1), Pharisee(10), Pharisee's(2), Pharisees(86). Not found in the Septuagint. Matt. 3:7; 5:20; 9:11,14,34; 12:2,14,24,38; 15:1,12; 16:1,6,11-12; 19:3; 21:45; 22:15,34,41; 23:2,13,15,23,25-27,29; 27:62; Mk. 2:16,18,24; 3:6; 7:1,3,5; 8:11,15; 10:2; 12:13; Lk. 5:17,21,30,33; 6:2,7; 7:30,36-37,39; 11:37-39,42-43,53; 12:1; 13:31; 14:1,3; 15:2; 16:14; 17:20; 18:10-11; 19:39; Jn. 1:24; 3:1; 4:1; 7:32,45,47-48; 8:3,13; 9:13,15-16,40; 11:46-47,57; 12:19,42; 18:3; Acts 5:34; 15:5; 23:6-9; 26:5; Phil. 3:5 Related Resources: Who were the Sadducees and the Pharisees? What was the Sanhedrin? Pharisees in Wikipedia Who were the scribes that often argued with Jesus? Why did Jesus rebuke the scribes and Pharisees so harshly in Matthew 23:13–36? Nave Topical Bible Pharisees Bridgeway Bible Dictionary Pharisees Baker Evangelical Dictionary Pharisees Charles Buck Dictionary Pharisees CARM Theological Dictionary Pharisee Easton's Bible Dictionary Pharisees Fausset Bible Dictionary Pharisees Holman Bible Dictionary Pharisees Hitchcock Bible Names Pharisees Hastings' Dictionary of the Bible Pharisees Hastings' Dictionary of the NT Pharisees Pharisees (2) King James Dictionary Pharisee Morrish Bible Dictionary Pharisees Hawker's Poor Man's Dictionary Pharisee Vines' Expository Dictionary Pharisees Whyte's Bible Characters The pharisee Wilson's Bible Types Pharisee Webster Dictionary Phariseeism Pharisee Watson's Theological Dictionary Pharisees 1911 Encyclopedia Britannica Pharisees International Standard Bible Encyclopedia Pharisees Kitto Biblical Cyclopedia Pharisees McClintock and Strong's Bible Encyclopedia Pharisee The Nuttall Encyclopedia Pharisees The Jewish Encyclopedia Pharisees Teachers of the Law (3547)(nomodidaskalos from nomos = law + didaskalos = teacher) literally meant a teacher of the Jewish law. The nomodidaskalos is equal to lawyers (nomikós 3544), and scribes (grammateús), the very term Luke uses to describe these men in Lk 5:21 indicating they were interchangeable terms. Used 3 times in Scripture - Lk. 5:17; Acts 5:34 ("Gamaliel, a teacher of the Law"). Paul's use of nomodidaskalos in 1 Ti 1:7 describes men who were not concerned about truly learning the law, or knowing God but were corrupting the doctrine of the church by illegitimately using the Law of Moses. In other words they desired the kind of prestige accorded rabbis in Judaism, only they sought this prestige within the church. They were like the Pharisees denounced by Jesus, describing those who desired to be "called Rabbi by men."(Mt 23:7). Bock adds that "They functioned like religious parliamentarians for the sect and were Pharisees themselves. The Pharisees were a strict movement that had little popular appeal, but they held much influence in key places." MacArthur on nomodidaskalos, teachers of the law. - Also called lawyers (Lk 7:30; 10:25; 11:45, 46, 52; 14:3; Matt. 22:35) and most commonly scribes (sixty-three times in the New Testament), they were professional scholars specializing in the interpretation and application of the law. They were commonly, but not exclusively, Pharisees (though distinguished from them by being mentioned separately; Lk 5:21, 30; 6:7; 11:53; 15:2; Matt. 5:20; 12:38; 15:1; 23:2, 13, 14, 15, 23, 25, 27, 29; Mark 7:1, 5; John 8:3; Mark 2:16 refers to “the scribes of the Pharisees,” and Acts 23:9 to “the scribes of the Pharisaic party”). Such scribes were also honored by being called rabbis (“great ones”), though others who taught the Word of God might also receive that title (cf. John 1:38, 49; 3:2; 6:25, where it is given to Jesus). (Ibid) Power (1411)(dunamis) means inherent power to accomplish a task and in NT often supernatural power as is clearly the case in this passage because it is specified as the power of the Lord (cf Mt 22:29, Mk 12:24 = "power of God," Lk 4:14 = "power of the Spirit" = "power from on high." in Lk 24:49). A number of the uses of dunamis in the Gospels are translated as miracles - Mt 11:20, 21, 23, 13:54, 13:58, 14:2, Mk 6:2, 5, 14, 9:39, Lk 10:13. In the previous chapter people were saying "with authority and power He commands the unclean spirits, and they come out." (Lk 4:36-note). It is surprising that dunamis is not found in the Gospel of John! Dunamis in Luke and Acts - Lk. 1:17; Lk. 1:35; Lk. 4:14; Lk. 4:36; Lk. 5:17; Lk. 6:19; Lk. 8:46; Lk. 9:1; Lk. 10:13; Lk. 10:19; Lk. 19:37; Lk. 21:26; Lk. 21:27; Lk. 22:69; Lk. 24:49; Acts 1:8; Acts 2:22; Acts 3:12; Acts 4:7; Acts 4:33; Acts 6:8; Acts 8:10; Acts 8:13; Acts 10:38; Acts 19:11 Perform healing (cure) (2390)(iaomai) refers literally to deliverance from physical diseases and afflictions restoring to bodily health. Figuratively, iaomai was used to describe deliverance from sin and restoration to spiritual good health (see below). Iaomai refers primarily to physical healing in the NT (although clearly there is overlap because some of these instances involved demonic oppression - Lk 9:42), and less commonly to spiritual healing from the consequences of sin. When used in this latter sense iaomai has much the same meaning as sozo, to save, make whole, restore to spiritual health. Here are the uses of iaomai used with a spiritual meaning = Mt 13:15, John 12:40, Acts 28:27 - preceding quotes from Isa 6:10, 1Pe 2:24 = quote from Isa 53:5. Most of the NT uses in the Gospels refer to physical healing by Jesus and Luke the physician made frequent use of iaomai (15/26x = Lk. 5:17; 6:18-19; 7:7; 8:47; 9:2,11,42; 14:4; 17:15; 22:51 Acts 9:34; 10:38; 28:8,27). The related word iatros (Mt 9:12 Mk 2:17 5:26 Lk 4:23, 5:31, 8:43, Col 4:14) is derived from iaomai and is actually the word used for "medical doctor" in modern Greece (cf English "iatrogenic" illness or malady caused by or secondary to medical treatment)! In ancient Greece this word group was extended from it's medical use to convey a sense of restoration or to making good. The word iatros is also ascribed to several Grecian deities (Here is an interesting background article = Healing deities, healing cults). John MacArthur - The Messiah's Divine Confirmation, Part 2 - Out of His humanity Jesus could not do divine works and He could not say divine words because that's not possible for flesh and blood, for humanity. Humanity, by definition, is natural. And so, Jesus, out of his deity, would not do these things because He had submitted Himself to the Father, because He had set aside the independent use of His divine attributes and out of His humanity He could not do those things (Php 2:6). The question then is: When Jesus did those things and said those things, who was doing it? It was the Holy Spirit acting on His humanity. That is a great distinction to make. It is the Holy Spirit acting on His humanity. Jesus willingly emptied Himself of the independent use of His divine power to do only what the Father willed and only what the Spirit empowered. Now that is not to say that Jesus is not God. He is fully God. He chose not to use His divine powers. And He couldn't do what He did, say what He said, from the human side because humanity is flesh and blood. If He would not use His divine power, if He could not use His human power, then by what did He accomplish these things? By the power of the Holy Spirit; this is the wonder of the kenosis. This is the wonder of the condescension. When Jesus came down He really did set aside His glory. He really did. He really did humble Himself. And He operated with the Holy Spirit as a bridge between His deity and His humanity. He chose not as a man to draw on His own powers, but rather yielded to the Father's will and allowed the Holy Spirit to empower Him as a man. It wasn't that He wasn't God, He was. He just willingly chose not to use His deity. It's a wondrous thing to consider, but the life of Jesus was the life of a man who was fully God but who didn't use His divine power; but His human power, His human ability was energized, empowered, guided, controlled by the Holy Spirit. This is true of His incarnation. It was the Holy Spirit who moved on Mary. I believe this was true of His early childhood when He grew in wisdom and stature and favor with God and man. I think the Holy Spirit was basically the power of His development. I think it was the Holy Spirit who was growing Jesus up. There was no area, I don't think, of the human nature of the divine Son which was not molded and developed and conditioned and guided by the Holy Spirit. It was the Father who sent the Son into the world. It was the Spirit who empowered the Son and assisted Him in every step of His development. Now if that sounds like something I might have invented, I'm happy to quote John Owen, no less a theologian. And that great seventeenth century Puritan theologian wrote this. If you don't get this statement, don't worry about it, but somewhere on a tape somewhere someone will. John Owen said this, "The only singular, immediate act of the person of the Son on His human nature was the assumption of it into subsistence with Himself," end quote. Did you get it? What Owen was saying there is the only thing that the divine Son did with His human nature was bring it together with Himself, that's all He did. And what Owen is trying to say is after that, everything was the Holy Spirit. Owen goes on, "The Holy Spirit is the immediate, peculiar, efficient cause of all external, divine operations and hence, He is the immediate operator of all divine acts of the Son Himself, even on His own human nature. Whatever the Son of God wrought in, by, or upon the human nature, He did it by the Holy Spirit." That's a great statement. Whatever the Son of God wrought in, by, or upon the human nature, He did it by the Holy Spirit. So you have the divine nature and He doesn't use it. You have the human nature here empowered by the Holy Spirit so that everything He does, the Spirit does. And, of course, the Spirit's in perfect agreement. I can't explain all the details. Taking you that far is as far as you probably ought to go. That's as far as theologians go. But the point is this. From His birth...from His conception to His resurrection, everything that goes on in His life, everything, His development, His sinlessness, His triumph over temptation, His perfection, His preaching, teaching, healing, casting out demons, dying on a cross, and rising from the dead is all energized by the Holy Spirit. And I showed you that in Luke 4:1. Full of the Holy Spirit He goes into temptation with Satan and is victorious. In Luke 4:14 He goes back to Galilee in the power of the Spirit and He starts preaching and teaching. And further down in the fourth chapter He starts healing and casting out demons. And it's all in the power of the Holy Spirit......Now Jesus then was conceived by the power of the Spirit. I believe He was indwelt, as it were, by the power of the Spirit in His mother's womb like John, and certainly He would be as important to John...as John is important to the kingdom and far more. I believe the childhood of Jesus was superintended by the Holy Spirit and that's why He grew in wisdom and favor with God and man. It wasn't that... He wasn't God pretending to be a little boy. He was a real little boy whose humanity was being informed by the Spirit of God who was bridging the deity to that humanity. I believe when Jesus began His ministry to be tempted, He was strengthened through that temptation by the Spirit of God. When He began to teach, He taught by the power of the Spirit. He was full of the Spirit and taught. He healed by the power of the Spirit. He cast out demons by the power of the Spirit. Everything He did was by the power of the Spirit. And if you said that it was by anything other than the power of the Spirit, you blasphemed. (Read the entire informative message which helps understand to some degree the mystery of mysteries - how Jesus could be fully God and also be fully Man = The Messiah's Divine Confirmation, Part 2) Heavenly Healing Power - Richard Mayhue Because Christ had temporarily and voluntarily set aside the independent exercise of His divine attributes, His healing power came from God the Father. Matthew 12:28—He cast out demons by the Spirit of God. Luke 5:17—“And the power of the Lord was present for Him to perform healing.” Luke 11:20—He cast out demons by the finger of God. John 5:19—“…, the Son can do nothing of Himself, …” Acts 2:22—“… signs which God performed through Him …” Acts 10:38—Christ healed because God was with Him. Arnold Fruchtenbaum has an interesting note on the response to Jesus' healing of the leper -- What we do not have here (Lk 5:17) is merely a few Jewish leaders from the town of Capernaum listening to Yeshua's teaching. Luke's account very clearly states that these were all of the Jewish leaders that have come together from all over the country: Galilee, Judea, and the Jerusalem environs. Why are all these Jewish leaders suddenly having a convention in Capernaum? This was their response to the first messianic miracle. They knew that Jesus had healed a leper. According to their own teachings, only the Messiah would be able to heal a leper. If He healed the leper, it could very well mean that He was the Messiah. They all came together to investigate Him. According to Sanhedrin law, if there was any kind of messianic movement, the Sanhedrin had to investigate the situation in two stages. The first stage was called the "stage of observation." A delegation was formed to investigate only by way of observation. They had to observe: what was being said; what was being done; and what was being taught. They were not permitted to ask any questions or raise any objections. After a period of observation, they were to return to Jerusalem, report to the Sanhedrin and give a verdict: was the movement significant or was the movement insignificant? If the movement was decreed to be insignificant, the matter would be dropped. But if the movement was declared to be significant, there would then be a second stage of investigation called the "stage of interrogation." In this stage, they would interrogate the individual or members of the movement. This time they would ask questions and raise objections to discover whether the claims should be accepted or rejected. This incident in Luke 5:17 records the first stage, the stage of observation. They were there to observe what Jesus was saying and doing. At this point, they were not allowed to raise objections or ask questions. So because a messianic miracle had been performed, all the leaders from all over the country had come to Capernaum to participate in the stage of observation, to observe what Yeshua was saying, doing and teaching.... In response to the first messianic miracle of the healing of a leper, the intensive investigation of His messianic claims began. The leaders observed Jesus claiming the right to forgive sins. Therefore, He was either a blasphemer or He was the Messianic Person. It is evident that the leadership of Israel would return to Jerusalem and decree the movement of Yeshua as significant. After this event, He began undergoing the second stage of the Sanhedrin investigation, the stage of interrogation. Between the performance of the first messianic miracle and the second messianic miracle, everywhere Jesus went, a Pharisee was sure to follow. This time, they were no longer silent. Everywhere He went, a Pharisee was always there asking questions or raising objections. They were trying to find a basis for rejecting or accepting His messianic claims. (The Three Messianic Miracles) Barclay on Pharisees
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MacArthur says "people were forgiven in the Old Testament by acknowledging that they were sinners, deserving of God’s judgment and unable to save themselves, confessing and repenting of their sin, and throwing themselves on God’s mercy." We see this pattern of forgiveness in Luke 18:10-14+ “Two men went up into the temple to pray, one a Pharisee and the other a tax collector. “The Pharisee stood and was praying this to himself: ‘God, I thank You that I am not like other people: swindlers, unjust, adulterers, or even like this tax collector. ‘I fast twice a week; I pay tithes of all that I get.’ (WORKS) “But the tax collector, standing some distance away, was even unwilling to lift up his eyes to heaven, but was beating his breast, saying, ‘God, be merciful to me, the sinner!’ (FAITH MANIFESTED IN HIS DECLARATION) “I tell you, this man went to his house justified (DECLARED RIGHTEOUS = "SAVED") rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted.” As MacArthur says "After the cross and resurrection, there is no salvation apart from believing in the only object of saving faith—the Lord Jesus Christ (John 14:6; Acts 4:12; 17:30–31; 1 Tim. 2:5, cf Ro 10:9, 10+)." (See Luke Commentary) Bock - The theme of forgiveness of sin or of accepting the spiritually needy is frequent in Luke and the emphasis is on who provides it, namely Jesus or God (5:29–32; 7:34, 36–50; 15:3–7, 11–32; 18:10–14; 19:8–10; 23:40–43). (Ibid) MacArthur on forgiveness - Forgiveness is both mankind’s greatest need, and God’s most important gift—and the only means for blessing in this life and eternal life in heaven. Jesus Christ came into the world to “save His people from their sins” (Matt. 1:21; cf. 26:28), and “through His name everyone who believes in Him receives forgiveness of sins” (Acts 10:43; cf. 5:31; 26:18; Eph. 1:7; 4:32; Col. 1:14; 2:13–14; 3:13; 1 John 1:9; 2:12; Rev. 1:5). Forgiveness is the distinctive message of the Christian proclamation (Luke 24:47; Acts 2:38; 13:38). But forgiveness has always been the offer of redemption, so it is also the message of the Old Testament. After Adam and Eve sinned, “the Lord God made garments of skin for Adam and his wife, and clothed them” (Gen. 3:21). Killing animals to provide those garments pictured the ultimate sacrifice of Messiah, whose death would cover the shame and guilt of sin. The Lord described Himself to Moses as “the Lord, the Lord God, compassionate and gracious, slow to anger, and abounding in lovingkindness and truth; who keeps lovingkindness for thousands, who forgives iniquity, transgression and sin” (Ex. 34:6–7; cf. Num. 14:18). Nehemiah 9:17 calls Him a “God of forgiveness.” In Psalm 65:3 David wrote, “Iniquities prevail against me; as for our transgressions, You forgive them,” while in 86:5, he declared, “For You, Lord, are good, and ready to forgive, and abundant in lovingkindness to all who call upon You.” In Psalm 103:12, David depicted the extensiveness of God’s forgiveness when he noted that “as far as the east is from the west, so far has He removed our transgressions from us.” In 130:3–4, the psalmist expressed his confidence in God’s forgiveness: “If You, Lord, should mark iniquities, O Lord, who could stand? But there is forgiveness with You, that You may be feared.” Speaking of the promised forgiveness in the New covenant, God declared, “I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34). Micah joyously exclaimed, “Who is a God like You, who pardons iniquity and passes over the rebellious act of the remnant of His possession?” (Mic. 7:18; cf. Isa. 55:7). The Old Testament likens God’s forgiveness to His casting sins behind His back (Isa. 38:17), wiping them out (Isa. 43:25; cf. 1:18; 44:22), trampling them under His feet (Mic. 7:19), and burying them in the depths of the sea (Mic. 7:19). (Luke Commentary)
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MacArthur - Blasphemy was the most heinous crime in Jewish thought, since it was a direct affront to the person of God. They defined three levels of blasphemy. First, one blasphemed God by speaking evil of His law, as Stephen (Acts 6:13) and Paul (Acts 21:27–28) were falsely accused of doing. A more serious form of blasphemy was to slander, speak evil of, or curse God Himself (Lev. 24:10–16; cf. Ex. 20:7). But the ultimate form of blasphemy was to assume the rights and prerogatives of God; to usurp the role of God and act as if one were God. It was this third and most severe type of blasphemy that the scribes and Pharisees accused Jesus of (cf. John 5:18; 8:58–59; 10:33; 19:7). (See Luke Commentary) Mattoon - When Jesus said, "Your sins are forgiven," the Pharisees antennas popped up. What? Who does this guy think he is? How dare he speak blasphemy! Only God can forgive a person of their sins. The ones that were suffering from paralysis were the Pharisees, not the man on the cot. They were paralyzed by their critical spirit, lack of love, and unbelief. The Pharisees were spiritually crippled. (Mattoon - Treasures from the Scriptures) Who can (dunamai) forgive (aphiemi) sins (hamartia), but God alone? - Theologically sound reasoning! However, they have just painted themselves in a "theological corner!" as the story unfolds. Alone is monos which means only. Only God can forgive sins! The religious leaders wrongly assumed that Jesus was merely a man and not God incarnate!
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MacArthur comments that " If they did not realize that He was the God-Man, they at least realized He was an extraordinarily godly Man," adding that "Despite the unprecedented display of His (JESUS') divine, miraculous power, many refused to believe." (Ibid) As John would later write. “But though He had performed so many signs before them, yet they were not believing in Him” (John 12:37; cf. 1 Cor 1:22, 2 Cor 4:3-4). John MacArthur on the meaning of phobos in this context - It is the fear that results from an understanding of God’s holiness, power, and presence, which is how it is always used in the Synoptic Gospels and Acts (1:12, 65; 2:9; 7:16; 8:37; 21:26; Matt. 14:26; 28:4, 8; Mark 4:41; Acts 2:43; 5:5, 11; 9:31; 19:17). In that sense, it is a healthy fear. It can produce reverence for God, and help believers avoid sin (cf. 2 Cor. 7:1, 11) and lead godly lives (Phil. 2:12). Godly fear also motivates believers to mutually submit to each other and serve each other (Eph. 5:21). It also prompted Paul’s desire to persuade others of his personal integrity (2 Cor. 5:11). (See Luke Commentary) We have seen remarkable (paradoxa) things today - As
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MacArthur notes that "Not all Pharisees were scribes, but the scribes were primarily Pharisees, who were interpreters and teachers of the law of Moses and the traditional rabbinic writings. Their teaching provided the theological framework for the Pharisees’ legalistic system of works-righteousness. The scribes were the dominant force in Judaism, not only theologically, but socially. Their views affected every aspect of life, and they also handled all legal matters, including property, estates, and contracts. They were revered, and given the respectful title of Rabbi (Mt. 23:7). That title was sometimes given to Jesus because He was a teacher (cf. John 1:38, 49; 3:2, 26; 6:25). It was commonly believed that Moses received the law, then gave it to Joshua, who gave it to the elders, who gave it to the prophets, who gave it to the scribes. (Luke Commentary on Lk 20:46) W E Vine on scribes - Noun Masculine — grammateus from gramma, "a writing," denotes "a scribe, a man of letters, a teacher of the law;" the "scribes" are mentioned frequently in the Synoptists, especially in connection with the Pharisees, with whom they virtually formed one party (see Luke 5:21 ), sometimes with the chief priests, e.g., Matthew 2:4 ; Mark 8:31 ; 10:33 ; 11:18,27 ; Luke 9:22 . They are mentioned only once in John's Gospel, John 8:3 , three times in the Acts, 4:5; 6:12; 23:9; elsewhere only in1 Corinthians 1:20 , in the singular. They were considered naturally qualified to teach in the synagogues, Mark 1:22 . They were ambitious of honor, e.g.,Matthew 23:5-11 , which they demanded especially from their pupils, and which was readily granted them, as well as by the people generally. Like Ezra (Ezra 7:12 ), the "scribes" were found originally among the priests and Levites. The priests being the official interpreters of the Law, the "scribes" ere long became an independent company; though they never held political power, they became leaders of the people. Their functions regarding the Law were to teach it, develop it, and use it in connection with the Sanhedrin and various local courts. They also occupied themselves with the sacred writings both historical and didactic. They attached the utmost importance to ascetic elements, by which the nation was especially separated from the Gentiles. In their regime piety was reduced to external formalism. Only that was of value which was governed by external precept. Life under them became a burden; they themselves sought to evade certain of their own precepts, Matthew 23:16 ,ff.; Luke 11:46 ; by their traditions the Law, instead of being a help in moral and spiritual life, became an instrument for preventing true access to God, Luke 11:52 . Hence the Lord's stern denunciations of them and the Pharisees (see PHARISEES). (Vine's Expository Dictionary) Warren
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MacArthur - A fast is always meaningless if it is performed from habit and does not result from deep concern and mourning over some spiritual need. Going to church on Sunday is hypocritical if it is done apart from a genuine desire to worship and glorify God. Singing a hymn is only a pretense of worship if it does not come from a heart that seeks to praise the Lord. (See Commentary) EXPLANATORY NOTES - It helps to understand the marriage customs of that day. After the wedding, there was a week long marriage feast. As long as the bridegroom was there, there was much celebrating. That was not a time for mourning. This is Kingdom imagery. The one who is bringing in the kingdom, the Messiah, is here! (Keathley - Parabolic Sayings) STEPS IN JEWISH MARRIAGE CEREMONY - Charles Ryrie - Jewish marriage included a number of steps: first, betrothal (which involved the prospective groom’s traveling from his father’s house to the home of the prospective bride, paying the purchase price, and thus establishing the marriage covenant); second, the groom’s returning to his father’s house (which meant remaining separate from his bride for 12 months, during which time he prepared the living accommodations for his wife in his father’s house); third, the groom’s coming for his bride at a time not known exactly to her; fourth, his return with her to the groom’s father’s house to consummate the marriage and to celebrate the wedding feast for the next seven days (during which the bride remained closeted in her bridal chamber). (Come Quickly, Lord Jesus) STEPS IN JEWISH MARRIAGE CEREMONY - Arnold Fruchtenbaum - First, the father of the groom made the arrangements for the marriage and paid the bride price. The timing of the arrangement varied. Sometimes it occurred when both children were small, and at other times it was a year before the marriage itself. Often the bride and groom did not even meet until their wedding day. The second step, which occurred a year or more after the first step, was the fetching of the bride. The bridegroom would go to the home of the bride in order to bring her to his home. In connection with this step, two other things should be noted. First, it was the father of the groom who determined the timing. Second, prior to the groom’s leaving to fetch the bride, he must already have a place prepared for her as their abode. This was followed by the third step, the wedding ceremony, to which a few would be invited. Prior to the wedding ceremony, the bride underwent a ritual immersion for ritual cleansing. The fourth step, the marriage feast, would follow and could last for as many as seven days. Many many more people would be invited to the feast than were to the marriage ceremony. In the Marriage of the Lamb all four of these steps of the Jewish wedding ceremony are evident. (Footsteps of Messiah) CHRIST THE BRIDEGROOM OF THE CHURCH - Regarding the term bridegroom it should be noted bridegroom is never used as a messianic title either in the OT or in the Rabbinical writings. The point is that Jesus did not use bridegroom as a specific messianic claim. The reference to Jesus as the Church's Bridegroom is strictly a NT concept which Jesus introducing in this passage as a reference to Himself especially in this context in which the next verse describes the time when the Bridegroom would be taken away. The parallel passages in Matthew and Mark present the same picture (Mt. 9:15; Mk 2:19–20). In addition John the Baptist also uses a similar analogy in John 3:29 declaring "He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. So this joy of mine has been made full." Finally, in the Revelation, the Church is depicted as the bride of Christ which of course implies Christ is the Bridegroom. For example, John writes "“Let us rejoice and be glad and give the glory to Him, for the marriage of the Lamb has come and His bride has made herself ready.” (Rev 19:7+; see also Rev 21:2, 9; Rev 22:17). Robert Stein explains "The bridegroom’s presence and the joy of the kingdom inaugurated by Jesus makes such behavior (FASTING AND MOURNING) highly inappropriate. There is a time for everything. But this was not a time for weeping or mourning; it was rather a time for laughing and dancing (Eccl 3:4). Since the question is introduced with the Greek particle mē, it anticipates a negative answer from the reader. Even though Jesus’ message is one of repentance (Luke 5:32), such repentance leads not to sorrow and mourning but rather to the joyous celebration of forgiveness and membership in the kingdom. Compare Lk 15:17–24." (See Luke: An Exegetical and Theological Exposition) William Barclay gives us the background on Jewish marriages - When two young people married in Palestine they did not go away for a honeymoon; they stayed at home, and for a week kept open house. They dressed in their best; sometimes they even wore crowns; for that week they were king and queen and their word was law. They would never have a week like that again in their hard-wrought lives. And the favoured guests who shared this festive week were called the children of the bride-chamber ("attendants of the bridegroom") (Luke 5) J C
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MacArthur comments on the bridegroom being taken away - When that happened they would be overcome with fear and grief; the prophecy of Zechariah 13:7+, “strike the Shepherd that the sheep may be scattered” would be fulfilled (cf. Matt. 26:31; Mark 14:50). The disciples did not understand Jesus’ repeated predictions of His death (cf. Mark 9:31–32+), since it did not fit into their preconceived notion that the Messiah would conquer Israel’s enemies and set up His kingdom....what Isaiah had predicted centuries earlier concerning the Messiah, “By oppression and judgment He was taken away” (Isa 53:8), would come to pass. After Jesus was taken from them, His disciples did fast (cf. Mt. 6:16–18; Acts 13:2–3; 14:23). (See Luke Commentary) Then they will fast (nesteuo) in those days - When is "then?" When the bridegroom is taken away, when Jesus is crucified. How will they react? They will "fast" with mourning in those days (cf Mt 9:14-15 where "fast...mourn...fast" are paralleled). This is the first time in Luke’s gospel that Jesus alludes to His crucifixion. Stein on fast in those days - The contrast is not between the time of Jesus’ ministry and the time of the church after the resurrection, as in 22:35–36, but between the period of Jesus’ ministry and the time between his arrest and resurrection (Lk 24:17–20; cf. also John 16:20; 20:11–13). The period after the resurrection was not characterized by sorrowful fasting but rather by joy (Luke 24:41, 52; Acts 8:8; 13:52). (See Luke: An Exegetical and Theological Exposition ) Barclay on but the days will come - At the same time Jesus knew there would come a day when the bridegroom would be taken away. He was not caught unawares by death. Ahead he saw the cross; but even on the way to the cross he knew the joy that no man can take away, because it is the joy of the presence of God (cf Heb 12:2+). (Luke 5) Taken away (522)(apairo from from apo = from + airo = to take away) means to lift off, carry off, take away, to remove from, snatched away. Apairo conveys the idea of a sudden, violent removal. Ellis says the verb means "to take away, implying rejection and violent death." Only uses are in Jesus' description of the Bridegroom taken away! - Matt. 9:15; Mk. 2:20; Lk. 5:35. This verb was prophetic of the Crucifixion and Ascension. Apairo in the Septuagint - Gen. 12:9; 13:11; 26:21-22; 33:12,17; 35:16; 37:17; 46:1; Exod. 12:37; 16:1; 17:1; Num. 9:17-18,20-23; 14:25; 20:22; 21:4,10,12-13; 22:1; 33:3,5ff,41ff; Deut. 1:7,19; 2:1,13,24; 10:6-7,11; Jos. 3:1,3,14; 9:17; Jdg. 5:4; 18:11; 1 Ki. 20:9; 2 Ki. 3:27; 19:8,36; Ps. 78:26,52; Ezek. 10:4; Nah. 3:18 Luke 5:36 And He was also telling them a parable: "No one tears a piece of cloth from a new garment and puts it on an old garment; otherwise he will both tear the new, and the piece from the new will not match the old. NET Luke 5:36 He also told them a parable: "No one tears a patch from a new garment and sews it on an old garment. If he does, he will have torn the new, and the piece from the new will not match the old. GNT Luke 5:36 Ἔλεγεν δὲ καὶ παραβολὴν πρὸς αὐτοὺς ὅτι Οὐδεὶς ἐπίβλημα ἀπὸ ἱματίου καινοῦ σχίσας ἐπιβάλλει ἐπὶ ἱμάτιον παλαιόν· εἰ δὲ μή γε, καὶ τὸ καινὸν σχίσει καὶ τῷ παλαιῷ οὐ συμφωνήσει τὸ ἐπίβλημα τὸ ἀπὸ τοῦ καινοῦ. NLT Luke 5:36 Then Jesus gave them this illustration: "No one tears a piece of cloth from a new garment and uses it to patch an old garment. For then the new garment would be ruined, and the new patch wouldn't even match the old garment. KJV Luke 5:36 And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. ESV Luke 5:36 He also told them a parable: "No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. NIV Luke 5:36 He told them this parable: "No one tears a patch from a new garment and sews it on an old one. If he does, he will have torn the new garment, and the patch from the new will not match the old. ASV Luke 5:36 And he spake also a parable unto them: No man rendeth a piece from a new garment and putteth it upon an old garment; else he will rend the new, and also the piece from the new will not agree with the old. CSB Luke 5:36 He also told them a parable: "No one tears a patch from a new garment and puts it on an old garment. Otherwise, not only will he tear the new, but also the piece from the new garment will not match the old. NKJ Luke 5:36 Then He spoke a parable to them: "No one puts a piece from a new garment on an old one; otherwise the new makes a tear, and also the piece that was taken out of the new does not match the old. NRS Luke 5:36 He also told them a parable: "No one tears a piece from a new garment and sews it on an old garment; otherwise the new will be torn, and the piece from the new will not match the old. No one: Mt 9:16,17 Mk 2:21,22 Will not match: Lev 19:19 De 22:11 2Co 6:16 J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5:33-39 The Uniqueness of the Gospel - John MacArthur Luke 5:33-6:5 Avoiding Gospel Killjoys - Steven Cole What is the meaning of the parables of fasting at the wedding feast, the old cloth, and the wineskins? Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages: Mt. 9:14–17; Mk 2:18–22; Lk 5:33–39 Matthew 9:16+ “But no one puts a patch of unshrunk (A raw piece of woollen cloth that will shrink when wet and tear a bigger hole than ever) cloth on an old garment; for the patch pulls away from the garment, and a worse tear results. Mark 2:21+ “No one sews a patch of unshrunk cloth on an old garment; otherwise the patch pulls away from it, the new from the old, and a worse tear results. Lk 5:33-39 gives four illustrations using pairs of things that do not mix, all pointing out that the old way of Judaism does not mix with the new way of the Gospel. First Illustration -- Feasting and Fasting (Lk 5:33-35) Second Illustration -- New patch on Old garment (Lk 5:36) Third Illustration -- New wine in Old wineskins (Lk 5:37-38) Fourth Illustration -- New wine and Old wine (Lk 5:39) SECOND ILLUSTRATION: NEW PATCH ON OLD GARMENT As alluded to earlier, John MacArthur says that Jesus is telling them this parable (and the following two illustrations which are also "parables") to illustrate the uniqueness of the Gospel and how it could not be mixed with the rituals and tenets of Judaism without destroying its efficacy to save. And He was also telling them a parable (parabole) (cf Lk 6:39, 12:16, 13:6, 18;1, 21:29) - "Then Jesus gave them this illustration" (NLT) What is He illustrating? He is showing them the futility of their desire to hold on to ways of Judaism with all their rituals (Lk 5:33). And He is doing this with three analogies to the attendants of the bridegroom, the old patch on a new garment and the new wine in an old wineskin. This should have been patently clear to his critics, but for the most part it just increased their desire to do away with Him. One would have thought that they would have grasped at least one of His analogies but self-righteousness is blind to spiritual truth. Jesus is saying, "I didn't come to patch up the old religious system. I came to do something entirely new." (Courson) Robertson on parable (parabole)- There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke’s language means that. Wikipedia says a parable is "a succinct, didactic story, in prose or verse, which illustrates one or more instructive lessons or principles. It differs from a fable in that fables employ animals, plants, inanimate objects, or forces of nature as characters, whereas parables have human characters.A parable is a type of analogy. Stein adds that "The term parabolē has a large semantic range and can include proverbs (Lk 4:23), metaphorical or figurative sayings (Mark 7:14–17), similitudes (Luke 13:18–19), story parables (Lk 14:16–24), example parables (Lk 12:16–21), and allegory (Lk 20:9–19). Here it describes a metaphorical or figurative saying." (See Luke: An Exegetical and Theological Exposition) William Barclay on the parable of new and old - There is in religious people a kind of passion for the old. Nothing moves more slowly than a church. The trouble with the Pharisees was that the whole religious outlook of Jesus was so startlingly new they simply could not adjust to it (ED; THE FACT IS THEY ABSOLUTELY DID NOT DESIRE TO ADJUST AND THUS TOTALLY REJECTED HIS NEW WAY!). The mind soon loses the quality of elasticity and will not accept new ideas. Jesus used two illustrations. “You cannot put a new patch on an old garment,” he said, “The strong new cloth will only rip the rent in the old cloth wider.” Bottles in Palestine were made of skin. When new wine was put into them it fermented and gave off gas. If the bottle was new, there was a certain elasticity in the skin and it gave with the pressure; but if it was old, the skin was dry and hard and it would burst. “Don’t,” says Jesus, “let your mind become like an old wineskin. People say of wine, ‘The old is better.’ It may be at the moment, but they forget that it is a mistake to despise the new wine, for the day will come when it has matured and it will be best of all.” The whole passage is Jesus’ condemnation of the shut mind and a plea that men should not reject new ideas. No one tears (schizo) a piece of cloth from a new garment and puts it on an old garment - Everyone knew this truth as
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MacArthur explains that "Like the first illustration (new patch on old garment), this one also highlights the futility and impossibility of mixing the gospel of grace with any system of works-righteousness. Grace is antithetical to and not compatible with any such system (Ro 11:6; Gal 5:4). The Lord’s final illustration describes the tragedy of those who reject the Gospel of grace (Acts 20:24) and cling to their false system of works-righteousness. Jesus likened such people to those who are content with the old wine they have been drinking, and have no desire to taste the new....Like wine drinkers sloshing their familiar drink, people stubbornly cling to their comfortable religious traditions, and have little or no interest in the new, fresh saving truth of the Gospel. For those unwilling to leave their false religions and embrace the Gospel, there is no hope of salvation (Jn 14:6; Acts 4:12+)." (See Luke Commentary)