33 And they said to him, The disciples of John frequently go without food, and make prayers, and so do the disciples of the Pharisees; but your disciples take food and drink.
Twice in the week I go without food; I give a tenth of all I have.
And it came about that he was in prayer in a certain place, and when he came to an end, one of his disciples said to him, Lord, will you give us teaching about prayer, as John did to his disciples?
And John's disciples and the Pharisees were taking no food: and they came and said to him, Why do John's disciples and the disciples of the Pharisees go without food, but your disciples do not? And Jesus said to them, Will the friends of a newly-married man go without food while he is with them? as long as they have him with them they will not go without food. But the days will come when the husband will be taken away from them, and then they will go without food. No man puts a bit of new cloth on an old coat: or the new, by pulling away from the old, makes a worse hole. And no man puts new wine into old wine-skins: or the skins will be burst by the wine, and the wine and the skins will be wasted: but new wine has to be put into new wine-skins.
Then the disciples of John came to him, saying, Why do we and the Pharisees frequently go without food, but your disciples do not? And Jesus said to them, Will the friends of the newly-married man be sad as long as he is with them? But the days will come when he will be taken away from them, and then will they go without food. And no man puts a bit of new cloth on an old coat, for by pulling away from the old, it makes a worse hole. And men do not put new wine into old wine-skins; or the skins will be burst and the wine will come out, and the skins are of no more use: but they put new wine into new wine-skins, and so the two will be safe.
Who take the property of widows and before the eyes of men make long prayers; they will get a greater punishment.
For I give witness of them that they have a strong desire for God, but not with knowledge. Because, not having knowledge of God's righteousness, and desiring to give effect to their righteousness, they have not put themselves under the righteousness of God.
And the Lord said to him, Get up, and go to the street which is named Straight, and make search at the house of Judas for one named Saul of Tarsus: for he is at prayer;
Then a question came up between John's disciples and a Jew about washing.
As for the man whose ear is turned away from hearing the law, even his prayer is disgusting.
The Son of man came feasting, and you say, Here is a lover of food and wine, a friend of tax-farmers and sinners. But wisdom is judged to be right by all her children.
But a curse is on you, scribes and Pharisees, false ones! because you are shutting the kingdom of heaven against men: for you do not go in yourselves, and those who are going in, you keep back.
And when you make your prayers, be not like the false-hearted men, who take pleasure in getting up and saying their prayers in the Synagogues and at the street turnings so that they may be seen by men. Truly I say to you, They have their reward. But when you make your prayer, go into your private room, and, shutting the door, say a prayer to your Father in secret, and your Father, who sees in secret, will give you your reward.
They say, Why have we kept ourselves from food, and you do not see it? why have we kept ourselves from pleasure, and you take no note of it? If, in the days when you keep from food, you take the chance to do your business, and get in your debts; If keeping from food makes you quickly angry, ready for fighting and giving blows with evil hands; your holy days are not such as to make your voice come to my ears on high. Have I given orders for such a day as this? a day for keeping yourselves from pleasure? is it only a question of the bent head, of putting on haircloth, and being seated in the dust? is this what seems to you a holy day, well-pleasing to the Lord? Is not this the holy day for which I have given orders: to let loose those who have wrongly been made prisoners, to undo the bands of the yoke, and to let the crushed go free, and every yoke be broken?
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 5
Commentary on Luke 5 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 5
Lu 5:1-11. Miraculous Draught of Fishes—Call of Peter, James, and John.
Not their first call, however, recorded in Joh 1:35-42; nor their second, recorded in Mt 4:18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)
3. taught … out of the ship—(See on Mt 13:2).
4. for a draught—munificent recompense for the use of his boat.
5. Master—betokening not surely a first acquaintance, but a relationship already formed.
all night—the usual time of fishing then (Joh 21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)
6. net brake—rather "was breaking," or "beginning to break," as in Lu 5:7, "beginning to sink."
8. Depart, &c.—Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (Joh 6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Isa 6:5.)
10. Simon, fear not—This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.
from henceforth—marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."
fishers of men—"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mt 4:18.)
11. forsook all—They did this before (Mt 4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (Joh 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.
Lu 5:12-16. Leper Healed.
(See on Mt 8:2-4.)
15. But so, &c.—(See Mr 1:45).
Lu 5:17-26. Paralytic Healed.
(See on Mt 9:1-8).
17. Pharisees and doctors … sitting by—the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.
power of the Lord … present—with Jesus.
to heal them—the sick people.
19. housetop—the flat roof.
through the tiling … before Jesus—(See on Mr 2:2).
24. take up thy couch—"sweet saying! The bed had borne the man; now the man shall bear the bed!" [Bengel].
Lu 5:27-32. Levi's Call and Feast.
(See on Mt 9:9-13; and Mr 2:14.)
30. their scribes—a mode of expression showing that Luke was writing for Gentiles.
Lu 5:33-39. Fasting.
(See on Mt 9:14-17.)
The incongruities mentioned in Lu 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"—all at once—to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!