out of the city, and led him unto the brow of the hill, (whereon their city was built,) that they might cast him down headlong. 30 But he, passing through the midst of them, went his way, siah's reign; but that as the prophets of old were sent to the Gentiles, so the Messiah would give them a share in his kingdom, and a portion of his rich gifts. This was the most mortifying and aggravating circumstance. They could endure almost anything rather than an idea that the Gentiles were equally interested with them in the divine favor and blessings. It was one of the principal causes of opposition to Jesus and his apostles, that they represented the Gentiles as heirs of salvation. Though they could endure to he rebuked for their own sins, their indignation almost always burst over all restraint, when the salvation of the Gentiles was mentioned. Thus, on this occasion, they were filled with wrath against Jesus, and attempted to destroy his life by violence. Thus, also, violent outbursts of indignation against the apostles are recorded, Acts xiii. 46-50; xxii. 21-23. 29. Brow of the hill. Dr. Jowett, who visited Nazareth, did not find any precipice in the immediate borders of the city, answering the description in the text. But at the distance of about two miles is a spot which he describes thus: "At this spot, on the right hand of the ravine, is shown the rock to which the men of Nazareth are supposed to have conducted our Lord, for the purpose of throwing him down. With the New Testament in our hands, we endeavored to examine the probabilities of the spot; and I confess there is nothing in it which excites a scruple of incredulity in my mind. The rock here is perpendicular for about fifty feet, down which space it would be easy to hurl a person who should be unawares brought to the summit; and his perishing would be a very certain consequence. That the spot might be at a considerable distance from the city, is an idea not inconsistent with St. Luke's account; for the expression, thrusting Jesus out of the city, and leading him to the brow of the hill on which their city was built, gives fair scope for imagining, that, in 31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath-days. 32 And they were astonished at his doctrine: for his word was with power. their rage and debate, the Nazarenes might, without originally intending his murder, press upon him for a considerable distance after they had quitted the synagogue." One of the Eastern modes of punishment was to precipitate the criminal from a great height, that he might be killed by the fall. In the present case, no legal process was attempted; but a tumultuous mob assumed to execute vengeance upon their own responsibility. Similar scenes have disgraced all ages, not excepting our own. 30. Passing through the midst, &c. Probably overcoming even their passionate rage by the dignity and majesty of his look, or by the power of his word, as in John xviii. 6. There is no intimation that he rendered himself invisible, as some have supposed. And it cannot be supposed that he resisted by force, and thus escaped; for this would be utterly inconsistent with his uniform character and conduct. The remarks of Milman, as quoted by Livermore, are worthy of consideration. "The history of this transaction is singularly true to human nature. Where Jesus was unknown, the awestruck imagination of the people, excited by the fame of his wonderful works, beheld him already arrayed in the sanctity of a prophetical, if not of a divine, mission. But the inhabitants of Nazareth had to struggle with old impressions, and to exalt their former familiarity into a feeling of deference or veneration. In Nazareth he had been seen from his childhood, and though gentle, blameless, popular, nothing had occurred, up to the period of his manhood, to place him so much above the ordinary level of mankind. His father's humble station and employment had, if we may so speak, still further undignified the person of Jesus to the mind of his fellow-townsmen. In Nazareth Jesus was still the 'carpenter's son.' We think, likewise, that we discover in the language of the Nazarenes something of local jealousy against the more favored town of Capernaum." 33 And in the synagogue | setting, all they that had any sick there was a man which had a spirit of an unclean devil; and he cried out with a loud voice, 34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art, the Holy One of God. 35 And Jesus rebuked him, saying, Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. 37 And the fame of him went out into every place of the country round about. 38 And he arose out of the synagogue, and entered into Simon's house. And Simon's wife's mother was taken with a great fever; and they besought him for her. 39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. 40 Now, when the sun was 31-44. See notes on Mark i. 21-39. CHAPTER V. 1. Pressed upon him. The people gathered in such numbers, and the mass became so dense, that it was inconvenient to address them, while standing on the shore. His fame as a prophet mighty in word and deed was widely extended, and the people manifested the utmost anxiety to hear him. Lake of Gennesaret. The same as the Sea of Galilee. See note on Matt. iv. 18. 2. Two ships. The ships used on this lake were probably small fishing boats or vessels. Those here mentioned were evidently small, as the two with divers diseases, brought them unto him: and he laid his hands on every one of them, and healed them. 41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he, rebuking them, suffered them not to speak: for they knew that he was Christ. 42 And when it was day, he departed, and went into a desert place; and the people sought him, and came unto him, and stayed him, that he should not depart from them. 43 And he said unto them, I must preach the kingdom of God to other cities also, for therefore am I sent. 44 And he preached in the synagogues of Galilee. came near sinking under the weight of a single draught of fishes, ver. 7. The fishermen were gone out of them. They had been unsuccessful in their usual employment, ver. 5, and had discontinued it until a more favorable opportunity. But with commendable prudence and forecast, instead of wasting their time in idleness, they were making preparation to pursue their business to the best advantage, by washing their nets, or, mending their nets, as we read in Mark i. 19, that they might be in readiness at any moment. Hence there was no need for delay, when Jesus requested them to resume their labor, ver. 4. 3. Which was Simon's. Simon Pe ships, which was Simon's, and | prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. 4 Now, when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. ter's. Prayed him. Requested him. Thrust out a little, &c. The vessel or boat was probably drawn up partly upon the beach, for security. Jesus desired that it might be removed a small distance from the shore, that he might be relieved from the pressure of the crowd, but might still be so near the multitude that they might hear him distinctly. Sat down. See note on Luke iv. 16. 4. Left speaking. Concluded his discourse. The evangelist has not recorded what was said on this occasion. But we may safely suppose that Jesus taught the people the great truths of the kingdom of God; for this was the uniform theme of his public discourses. Launch out. The word launch now generally denotes the first movement of a vessel into the water from the spot where it has been constructed. But here it means to go out; that is, to go further from the shore. Into the deep. Into deeper water, where it was usual to take fish. Some have supposed that Jesus required Peter to go where the water was very deep, beyond the place where fish are ordinarily found; and that the draught was miraculous, not only from the quantity taken, but from the place where the nets were cast. I doubt the propriety of this exposition, (1.) because the word bathos, (βάθος,) here used, does not necessarily denote a depth of more than a few inches; Matt. xiii. 5; Mark iv. 5; its meaning seems to be simply depth, without distinctly indicating any particular degree; in the places quoted, it means a depth of earth sufficient for the proper vegetation and nourishment of grain; in the text it means a depth of water suitable to the kind of fish to be taken; and (2.) because, when Peter remonstrated against the attempt, on the ground that they had already toiled for a long time unsuccessfully, he gives no intimation that the place indicated was not good fishing 5 And Simon answering, said unto him, Master, we have toiled all the night, and have taken nothing; nevertheless, at thy word I will let down the net. 6 And when they had this done, they enclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their ground; and Peter was not a man who would hesitate in pointing out such an obvious objection, if it really existed. It may be added, that it is not consistent with that economy of miracle, so observable in all cases, to suppose the draught of fish was made where fish were not ordinarily found. The quantity taken was sufficient to make the miracle manifest; and nothing more was necessary. Draught. The drawing of a net is called a draught; and the same word is sometimes applied to the fish taken. Thus it is said, so many were taken at one draught; or so many are one draught. 5. Master. The word epistatēs (ἐπιστάτης) is used six times by Luke, and by him only; the other evangelists use the word Rabbi, which Luke never employs. It means a prefect, or one set or placed before, or in a prior place or rank; hence it is used to denote a ruler, governor, or master; it is also used to denote a teacher, that is, a guide or director of the mind. At thy word. Peter was doubtless satisfied, from the discourse to which he had listened, that Jesus was no ordinary man. He spake as one having authority. There must have been something remarkable in his appearance, or in what he said, to produce such an effect on the mind of a man so impatient of control as Peter. The character of this disciple is manifested even in the manner of his obedience. He could not refrain from offering his opinion that it would be altogether useless to make any further attempt to take fish at that time. We have already labored through the whole night, said he, and have taken nothing. Yet I will obey thy command. As much as to say, I will follow thy direction; but it will be an unprofitable labor; for I am satisfied we can take no fish. This interpretation seems to be confirmed by the circumstances related in ver. 8, 9. 6. Net brake. Not so much as to partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10 And so was also James and John the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not: from henceforth thou shalt catch men. allow the fishes to escape; but it began to break; some of the meshes perhaps were broken. 7. Beckoned. Made signs. Their partners, in the other boat, were probably at some considerable distance. They began to sink. The idea is, that the weight of the fishes was so great, that the boats were in danger of sinking. 8, 9. Depart from me; for I am a sinful man, O Lord. Peter was a man of an ardent temperament, moved by strong and sudden impulses. He could be so much excited by fear, as to deny his Master, immediately after having drawn the sword in his defence with the most indomitable courage; and in the next moment could weep bitterly at the remembrance of his folly and guilt. In the present case, he had heard the address of Jesus to the multitude, and was satisfied that he was no ordinary man. So much did he feel himself under his influence, that he did not venture to decline obeying his word, when directed to cast his net again for fish; though he ventured the remonstrance, that it would be a useless waste of time and labor. The result filled him with astonishment. At once it occurred to him, that his remonstrance was improper, and should not have been addressed to such an illustrious personage as this miracle had manifested Jesus to be; and he fell on his knees and confessed his sinfulness. Perhaps 11 And when they had brought their ships to land, they forsook all, and followed him. 12 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. 13 And he put forth his hand and touched him, saying, I will: Be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go, and shew thyself to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. 15 But so much the more went he feared he should be punished for his lack of faith, and for his imprudent remark; for he besought Jesus to depart. It seems to me more probable that Peter, in his confession, had reference to the events which had just occurred, than to the general sinfulness of his character. Or, according to the usual interpretation, he felt himself unworthy to be in the presence of such a mighty prophet, and hence desired him to depart. 10. Fear not. See note on Luke i. 13. Catch men. See note on Matt. iv. 19. His duty henceforward should be to gather men into the kingdom of heaven, instead of gathering fishes to their own destruction. Whether or not this miracle was designed to intimate to Peter the wonderful success which should attend his ministry, it is worthy of remark, that about three thousand were converted by his first recorded sermon; and about five thousand, by his second ; Acts ii. 41; iv. 4; a result as extraordinary, to say the least, as that here recorded, and, in some respects, similar. 11. Forsook all, &c. See note on Matt. iv. 20. They hadl not much to forsake; but it was their all, and they surrendered it cheerfully. They did not lose their reward. Matt. xix. 27, 28. Nor shall any one lose his recompense, who denies himself and obeys his Lord. 12-16. See notes on latt. viii. 2-4, and Mark i. 40-45. there a fame abroad of him and great multitudes came together to hear and to be healed by him of their infirmities. 16 And he withdrew himself into the wilderness, and prayed. 17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to heal them. 18 And behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in, because of the multitude, they went upon the house-top, and let him down through the tiling with his couch, into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins but God alone? 22 But when Jesus perceived their thoughts, he answering, said unto them, What reason ye in your hearts? 23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto 17-26. See notes on Matt. ix. 1-8, and Mark ii. 1-12. The particular time is not here specified, nor the place. But from Matt. ix. 1, we learn that this miracle was performed at Capernaum, thee, Arise, and take up thy couch, and go unto thy house. 25 And immediately he arose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day. 27 And after these things he went forth, and saw a publican named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his own house; and there was a great company of publicans, and of others that sat down with them. 30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners? 31 And Jesus answering, said unto them, They that are whole need not a physician; but they that are sick. 32 I came not to call the righ teous, but sinners to repentance. 33 And they said unto him, Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees ; but thine eat and drink? 34 And he said unto them, Can ye make the children of the bridechamber fast while the bridegroom is with them? 35 But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days. immediately after the return of Jesus from the country of the Gergesenes. 27-32. See notes on Matt. ix. 9-13. 33-38. See notes on Matt. ix. 1417. |