Luke 5:3

Luk 5:36-39 . Verse 1 The people pressed upon him - There was a glorious prospect of a plentiful harvest, but how few of these blades came to full corn in the ear! To hear with diligence and affection is well; but a preacher of the Gospel may expect that, out of crowds of hearers, only a few, comparatively, will fully receive the truth, and hold out to the end. To hear the word of God - Του λογον του Θεου, The doctrine of God, or, the heavenly doctrine. The lake of Gennesaret - Called also the sea of Galilee, Mat 4:18 , and Mar 1:16 ; and the sea of Tiberias, Joh 6:1 . It was, according to Josephus, forty furlongs in breadth, and one hundred and forty in length. No synagogue could have contained the multitudes who attended our Lord's ministry; and therefore he was obliged to preach in the open air. But this also some of the most eminent rabbins were in the habit of doing; though among some of their brethren it was not deemed reputable. Verse 2 Two ships - Δυο πλοια, Two vessels, It is highly improper to term these ships. They appear to have been only such small boats as are used to manage nets on flat smooth beaches: one end of the net is attached to the shore; the fishermen row out, and drop the net as they go, making a kind of semicircle from the shore; they return, and bring the rope attached to the other end with them, and then the net is hauled on shore; and, as it was sunk with weights to the bottom, and floated with corks at the top, all the fish in that compass were included, and drawn to shore. Verse 3 And taught - out of the ship - They pressed so much upon him on the land, through their eagerness to hear the doctrine of life, that he could not conveniently speak to them, and so was obliged to get into one of the boats; and, having pushed a little out from the land, he taught them. The smooth still water of the lake must have served excellently to convey the sounds to those who stood on the shore; Verse 5 Simon - said - Master - ΕπιϚατα. This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, etc. He seems to comprise both ideas in this appellation; he listened attentively to his teaching, and readily obeyed his orders. To hear attentively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord. We have toiled all the night - They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labor must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the preacher's eloquence or abilities may be, all will be night, and fruitless labor. At thy word I will let down the net - He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing; but he who labors by the order and under the direction of the great Shepherd and Bishop of souls, cannot labor in vain. Verse 6 Their net brake - Or, began to break, διερῥηγνυτο, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Grammarians give the following rule concerning words of this kind. Verba completiva inchoative intelligenda. Verbs which signify the accomplishment of a thing, are often to be understood as only signifying the beginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus. Verse 7 They beckoned unto their partners - Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envious separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish than admit of partners in the sacred work. It is an intolerable pride to think nothing well done but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are. They - filled both the ships - Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, "There are fish plenty to be taken, were there skillful hands to take, and vessels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permitted to make their escape." Did the faithful fishers in both the vessels in these lands (the established Church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God; but, while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds, and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side. Verse 8 Depart from me; for I am a sinful man - Εξελθε απ' εμου, Go out from me, i.e. from my boat. Peter was fully convinced that this draught of fish was a miraculous one; and that God himself had particularly interfered in this matter, whose presence and power he reverenced in the person of Jesus. But as he felt himself a sinner, he was afraid the Divine purity of Christ could not possibly endure him; therefore he wished for a separation from that power, which he was afraid might break forth and consume him. It seems to have been a received maxim among the Jews, that whoever had seen a particular manifestation of God should speedily die. Hence Jacob seemed astonished that his life should have been preserved, when he had seen God face to face, Gen 32:30 . So the nobles of Israel saw God, and yet did eat and drink; for on them he had laid not his hand, i.e. to destroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See Exo 24:10 , Exo 24:11 (note), and the notes there. This supposition of the Jews seems to have been founded on the authority of God himself, Exo 33:20 : There shall no man see my Face and Live. So Moses, Deu 5:26 : Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and Lived? So Gideon expected to be immediately slain, because he had seen an angel of the Lord, and a miracle performed by him. See Jdg 6:21-23 . So likewise Manoah and his wife, Jdg 13:22 : We shall surely Die, for we have Seen God. These different passages sufficiently show in what sense these words of Peter are to be understood. Verse 10 Thou shalt catch men - Ανθρωπους εσῃ ζωγρων, Thou shalt catch men alive; this is the proper signification of the word. Fear not: these discoveries of God tend to life, not to death; and ye shall become the instruments of life and salvation to a lost world. These fish are taken to be killed and fed on; but those who are converted under your ministry shall be preserved unto eternal life. See on Mat 4:18 (note), etc., where this subject is considered more at large. Verse 11 They forsook all, and followed him - God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples; and that they might see the propriety and importance of the call, he: - 1st. Teaches in their presence, that they may know his doctrine. 2dly. He Works a Miracle before their eyes, that they might see and be convinced of his power. 3dly. He Calls them to go forth with this doctrine, and through this power, that they might teach the ignorant, and be successful in their work. Verse 12 A certain city - This was some city of Galilee; probably Chorazin or Bethsaida. A man full of leprosy - See this disease, and the cure, largely explained on Mat 8:2-4 (note); and see it particularly applied to the use of public preaching, Mar 1:40 (note), etc. See also the notes on Leviticus 13 (note), and 14 (note). Verse 14 And offer for thy cleansing - A Hindoo, after recovering from sickness, presents the offerings he had vowed when in distress, as a goat, sweetmeats, milk, or any thing directed by the Shaster. All nations agreed in these gratitude-offerings for benefits received from the object of their worship. Verse 16 And he withdrew himself into the wilderness - Or rather, He frequently withdrew into the desert. This I believe to be the import of the original words, ην ὑποχωρων. He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and power from God by prayer, that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mix too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! Art thou a herald for the Lord of hosts? Make full proof of thy ministry! Let it never be said of thee, "He forsook all to follow Christ, and to preach his Gospel, but there was little or no fruit of his labor; for he ceased to be a man of prayer, and got into the spirit of the world." Alas! alas! is this luminous star, that was once held in the right hand of Jesus, fallen from the firmament of heaven, down to the Earth! Verse 17 On a certain day - This was when he was at Capernaum. See Mar 2:1 . The power of the Lord - Δυναμις Κυριου The mighty or miraculous power of the Lord, i.e. of Jesus, was there to heal them - as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save. Verse 18 A man - taken with a palsy - See this case described on Mat 9:1 (note), etc., and Mar 2:1 (note), etc. Verse 19 Went upon the housetop - See on Mat 24:17 (note). Verse 21 Who can forgive sins, but God alone? - If Jesus were not God, he could not forgive sins; and his arrogating this authority would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which from their nature could only be effected by an omniscient and omnipotent Being. The miracles are: 1. The remission of the poor man's sins. 2. The discernment of the secret thoughts of the scribes. 3. The restoration of the paralytic in an instant to perfect soundness. See on Mat 9:5 , Mat 9:6 (note). Verse 26 Strange things - Παραδοξα, paradoxes. A paradox is something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality. Verse 27 Levi - See on Mat 9:9 (note); Mar 2:14 (note). Verse 28 And he left all - Καταλιπων - completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel, like the disciples of Christ, must have no earthly entanglement. If he have, his whole labor will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers. Verse 29 A great feast - Δοχην μεγαλην, A splendid entertainment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly teacher. Verse 30 Why do ye eat and drink, etc. - See what passed at this entertainment considered at large on Mat 9:10-17 (note); Mar 2:15-22 (note). Verse 37 The new wine will burst the bottles - These old bottles would not be able to stand the fermentation of the new wine, as the old sewing would be apt to give way. It is scarcely necessary to remark, that the eastern bottles are made of skins; generally those of goats. Verse 39 The old is better - ΧρηϚοτερος - Is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophanes, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves; that is, wine three years old; because, from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot. 1. The miraculous draught of fishes, the cleansing of the leper, the healing of the paralytic person, the calling of Levi, and the parable of the old and new bottles, and the old and new wine - all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament from which a preacher of the Gospel can derive more lessons of instruction; and the reader would naturally expect a more particular explanation of its several parts, had not this been anticipated in the notes and observations on Matthew 9, to which chapter it will be well to refer. 2. The conduct as well as the preaching of our Lord is highly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices to remove, and he used admirable address in order to meet and take them out of the way. There is as much to be observed in the manner of speaking the truth, as in the truth itself, in order to make it effectual to the salvation of them who hear it. A harsh, unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and insinuating: neither of these can do God's work; and it would take two such to make one Preacher. Introduction The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, Luk 6:1 , Luk 6:2 . Our Lord shows the true use of the Sabbath, Luk 6:3-5 . He heals the man with the withered hand, Luk 6:6-11 . He goes into a mountain to pray, and calls twelve disciples, Luk 6:12-16 . Multitudes are instructed and healed, Luk 6:17-19 . Pronounces four blessings, Luk 6:20-23 , and four woes, Luk 6:24-26 . Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, Luk 6:27-36 . Harsh judgments censured, and charity recommended, Luk 6:37

[[Luther published two sermons for Luke 5:1-11. One can be found in the electronic version in verses 1-3 (or Mt 4:18-19 or Mk 1:16-17); the other in verses 4-11 (or Mt 4:20-22 or Mk 1:18-20).]] Sermon for the Fifth Sunday after Trinity; Luke 5:1-11 1 This Gospel is easy for those to understand who believe, and it presents to us two thoughts, namely: Faith in its relation to temporal blessings, and faith in its relation to eternal blessings. Part I. Faith in Its Relation to Temporal Blessings 2 In the first place Christ shows that those who believe on him will certainly have sufficient also for this present life. And this he does in that he gives Peter and his partners such a great multitude of fishes, more than they had any reason to expect; also, in that Christ also provides for the feeding of our stomachs, if it were not only for our cursed unbelief. For behold Peter and look deep into his heart and you will find, that he had no idea that he should catch so many fishes; then God came and drove the fish into the net, and more than all the disciples had desired. 3 Therefore this is in example that all who believe will have enough for their temporal needs; but those who do not believe can never get enough and have no rest in scheming how to secure riches, by which they fall into all kinds of vice. Then comes to pass what Paul in I Tim. 6:6-10 says: “But godliness with contentment is great gain; for we brought nothing into the world, for neither can we carry anything out; but having food and covering we shall be therewith content. But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition. For the love of money is a root of all kinds of evil: which some reaching after have been led astray from the faith, and have pierced themselves through with many sorrows.” 4 Now this passage of St. Paul shows clearly what follows our unbelief, namely, that he who strives after possessions and will become rich, must fall into the temptations and snares of the devil. These we cannot see, for they are spiritual. However if we could see the harm and ruin he does in spiritual things as he does in corporal things, then we would be good preachers. For we see publicly how an unbelieving man scrapes and does violence to everybody in order that he may scratch together something in which he may place his confidence, and say: Yea, now I have enough. Thus we see, what an avaricious, unfriendly thing unbelief is; for it is a benefit to no one, it sells no one anything unless it sees its own advantage in doing so. 5 For it has ever been a curse that we cannot trust God even for the daily food our stomachs crave, and that we continually think we are to die from hunger; and yet, we are to have enough, as Christ in Mat. 6:25 f. says: “Therefore I say to you, Be not anxious for your life, what ye shall eat or what ye shall drink; nor yet for your body what ye shall I put on. Is not the life more than the food, and the body than the raiment? Behold the birds of the heaven, that they sow not, neither do they reap, nor gather into barns;'and You r heavenly Father feeds them. Are not ye of more value than they? And which, of you by being anxious can add one cubit onto the measure of his life? And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: yet I say unto you, that even Solomon in all his glory was not arrayed like one of these. But If God doth so clothe the grass of the field, which today is, and tomorrow is cast Into the oven, shall he not much more clothe you, O ye of little faith? Be not therefore anxious, saying, What shall we eat? or What shall we drink? or With what shall we be clothed? For after all these things do the Gentiles seek; for your heavenly Father knoweth that ye have need of all these things. But seek ye first his kingdom, and his righteousness; and all these things will be added unto you. Be not therefore anxious about tomorrow; for tomorrow will be anxious for itself. Sufficient unto the day is the evil thereof.” 6 Here you see how God cares for the birds and flowers, and adorns them so beautifully; much more will he give us what we need; and yet we cannot trust him. So successfully has the devil taken us captive by his snares. If one comes now so far that he is not satisfied and does not trust God, then love must at once cease, so that he does no one any good, but he scratches together everything only on his own heap. 7 And in this way the calling of the priests and monks arose; only in order that they might help themselves and feed their stomachs, and not being permitted to work they ran into the cloisters. And the proverb is true: Despair makes monks; yea, not only monks, but also priests, bishops, and popes; for they do not trust God that he is able to feed and clothe them, and only think how they may fortify themselves against all want and poverty. All this is the life of unbelief. Then they go and keep strumpets or, commit adultery, which are the fruits that follow unbelief; for they never trusted God, that he was able to sustain them, if they took unto themselves wives and remained out of the monasteries. 8 Now, here is an example, that excites us to trust in God, and first for the needs of the stomach; since he cares for us also in temporal things. This we see here in the case of Peter, when he thus caught a great multitude of fishes, more than filled their boats. From this it is clearly shown God will forsake no one, each, must have what, he needs if he trusts in God alone; as Ps. 37,35 says: “I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread.” There is no lack of provisions, only a lack of faith; before that should take place the angels would come and minister unto us. Therefore the fact that the people suffer now such need, is caused only by unbelief. 9 And although God is near us and will give us what we need, yet he requires on our part both work and hope, even if he delay for a time; therefore he gives Peter here a catch of fishes and says: V.4. “Put out into the deep, and let down your nets for a catch.” 10 As if the Lord would say: Let down the nets, and do the work that belongs to a fisherman, and let me care for the rest. The care or solicitude shall not be thine but mine, and the work thine. We however wish to turn this around for Christ: we want the care and let him have the work. Hence it is that everyone strives after usury, and hoards money so that they may never need to work. 11 Therefore if you wish to lead a truly Christian life, let thy God see to it how the fishes come into your net, and go and enter some calling in life that you may labor. But we all wish to fill such positions, where we do not need to labor; that has ever been the trick of the devil. And because of this we became monks and priests, only in order that we might live like noblemen and would not need to work. Moved by this mothers left their children go to school, in order that they might have good days and serve God. In this way it came so far that people didn't know what good living was; and yet God commanded and took pleasure in it, that man should eat his bread in sweat; as he said to Adam: “In the sweat of thy face shalt thou eat bread,” Gen. 3:19. And the deeper you stick in the law, the better It is. Therefore labor and believe, and let God rule unhindered. 12 If we speak of faith and are to lean upon God and let him care for us, then they say: Yes, I must believe a long time before a roasted dove flies into my mouth, if I do not labor. Yes it is true, you must toil, for you are commanded to do so: but let thy God provide for you. Believe and labor, then will not only a dove but a roasted goose fly into your mouth. 13 But to these belong also another part, namely, that we should hope, even if God does delay for a time. Hence Christ here left them toil all the night without catching anything and it seemed he would permit them to die of hunger. Peter might have well thought since he fished so long and caught nothing: now God will let the stomach languish. But he despairs not, continues to labor, and stands and hopes. Then God comes and gives him such a great multitude of fishes all at once, and more than he had been able to catch in eight days. 14 Therefore you must learn this part well, that you are to work and hope, even if God should delay a little and let you toil in your sweat, so that you imagine your labor is now lost. Then you must be wise and learn to know your God and to trust in him. Then he arrives and gives you more than you need, as he does here to Peter. Therefore if God has already delayed, only remember in the example of Peter there was also a little delay and yet it richly came. Thus it strikes in the time of his good pleasure; therefore do not despair, but hope and then thy works will be golden and pleasing to him; and then hope waits patiently, when God withdraws from us and does not do at once what we earnestly wish. Therefore he must make an appendix and hang on it a costly stone that thy works may become important. This precious stone is faith; but the works of unbelievers are stubble, for they are not built upon faith. This is the first part of our Gospel, now follows the second. Part II. Faith in its Relation to Eternal Blessings. 15 After the disciples caught the fishes and tasted the fruit of faith, their faith increased and grew. Now, we must first come to the point that we can commit unto God the care of our stomachs. For whoever cannot entrust that to God, can never commit unto him his soul. But this is only the faith of the child, where we learn to go to the public bank and continue to suck our mother's breast. Yet, by this we must learn to confide our soul to God for his keeping. This today's Gospel aims to do, When it says: V.8, 9. But Simon Peter, when he saw it, fell down at Jesus knees, saying, Depart from me for I am a sinful man, O Lord. For he was amazed, and all that were with him, at the catch of the fishes which they had taken. 16 Let Peter here be a figure of those who should believe In the eternal possessions, and substitute for him the conscience, that now waits and looks for temporal blessings and possessions. A sinful conscience by reason of its nature is apt to do just as Peter does here, flee from its Saviour, and think: O, God I am not worthy to be saved and sit among the saints and angels! Oh, that treasure is far too high for me! Here the narrow small conscience cannot grasp these great treasures, but thinks: Yes, if I were as St. Peter and Paul, then I might believe it. This is foolish; for should you wish to establish yourself upon your holiness, then you would build on the sand. No, not so; but, do like St. Peter. For in that he considered himself so unworthy, then he became first worthy. And just because you are a sinful person, you must trust. Here you must open wide your conscience and greatly expand your heart In order that grace may flow freely into them. 17 If you have now learned to know God, then refuse him nothing whatever; that is, if we behold the great treasures then we should not despair. It is proper that we know ourselves, and the more thoroughly we do this the better; but you must not reject grace because of your sins. For if you find that your conscience struggles and would drive you to despair, then you are most comfortable and fortunate; then you will find the consolation in your conscience, and say like Micah 7:18-19: “Who is a God like unto thee, that pardoneth iniquity, and casts their sins into the sea and drowns them?” All gods that do not take away sins are idols. Therefore Micah well says, that there is no God like our God; for other gods wish to discover righteousness, but our God brings it; God the Lord brings it and does not discover it. Therefore you must not despair, although your conscience struggles and feels its sins; for the more disgraced you are, the quicker God imparts grace. 18 Now the great multitude of people go and dress themselves like the kitten does, and think God will then accept them. No, the Scriptures praise God that he takes away sins and casts them into the ocean. We cannot help our sins by our works nor become righteous by means of any power within ourselves; God, and no one else, will do that, without merit and without works, out of pure grace; as in Is. 43:22 he says: “I, even I, am he that blotteth out thy transgressions for mine own sake: and I will not remember thy sins.” And thus it must be, or you will never obtain a cheerful conscience. Therefore when Peter said, “I am a sinful man,” he did right. It is true he had indeed cause to fear and humble himself; but he was constrained not to reject God, but to accept him. 19 Therefore, if I feel my sins and become like St. Peter, and would run away from God; then I must first turn and approach nearer and nearer to him. For if God had fled and had not desired to take away your sins, he would not have come to you and run after you. Therefore the more you feel that you are a sinful man and the more you wish to flee, from God, the more you should press forward to him; mark that well. For as St. Peter does here, so do all consciences that are terrified before their sins, they wish to flee from God and seek another idol. Then, do not desist, but approach God with fresh confidence and hold to him. On the other hand, if we flee from him and seek work righteousness and obtain help from another God, and afterwards come to the true God; then we will find him not like the foolish virgins, to whom, while they went to buy oil, the door was closed. Mat. 25,10. 20 But what did Christ do, when Peter humbled himself and in the face of great fear and terror he asked the Lord to depart from him? Did he let him stick in his despair? No, but he came to him, comforted him and said: V.10. “Fear not; from henceforth thou shalt catch men.” 21 These are evangelical or Gospel words, that comfort weak hearts. And just in this way God makes our work and temptation golden before our eyes. Therefore observe now, how God provides for our bodies, in that he here gives Peter a great multitude of fishes, when he would have had enough with two, and in like manner satisfies and enriches him spiritually, so that he could from his fulness impart to others, and thus he made him a natural and a spiritual fisherman; a natural fisherman in that he caught a great multitude of fishes which he could sell; a spiritual fisherman in that he should henceforth catch men; for he had now the Gospel, by which he should gather the people and enlarge the kingdom of Christ. 22 Behold, thus it comes to pass: If one believes, God gives him so much that he is able to help all people, outwardly with his property and gifts; and from within he breaks forth, teaches others and makes them inwardly rich also, for such a person cannot keep silent, he must declare to others what he experienced; as Pa. 51:10-13 says: “Create in me a clean heart, O God. and renew a right spirit within me. Cast me not away from in thy presence; and take not thy holy Spirit from me. Restore unto me the joy of thy salvation; and uphold me with a willing spirit. Then will I teach transgressors thy ways; and sinners shall be converted unto thee.” Also in another Psalm, 116:20, David says, “I believe, therefore I will speak.”, This comes to pass thus: If I believe, I know God and then I see what other people lack, and go and preach to them the Gospel. 23 Thus we see in this Gospel how God cares for his own and how he sustains them temporally and spiritually both in body and soul. But where for the time there is need, it is certainly a gauge of our unbelief or because we lately first began to believe. For when faith is still new and small, its blessings at the time are small and insignificant, to the end that we should learn to know and trust God. But if we are come to the point that we freely trust God, then we will be in want of nothing, for God then fills us with temporal and spiritual blessings, and with such superabundant treasures so that we are able to help all people. That is called making the poor people rich and feeding the hungry. This is sufficient on today's Gospel.

1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, 2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 And he entered into one of the 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. 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 inclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their 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. 11 And when they had brought their ships to land, they forsook all, and followed him. This passage of story fell, in order of time, before the two miracles we had in the close of the foregoing chapter, and is the same with that which was more briefly related by Matthew and Mark, of Christ's calling Peter and Andrew to be fishers of men, Matt. iv. 18 , and Mark i. 16 . They had not related this miraculous draught of fishes at that time, having only in view the calling of his disciples; but Luke gives us that story as one of the many signs which Jesus did in the presence of his disciples, which had not been written in the foregoing books, John xx. 30, 31 . Observe here, I. What vast crowds attended Christ's preaching: The people pressed upon him to hear the word of God ( v. 1 ), insomuch that no house would contain them, but he was forced to draw them out to the strand, that they might be reminded of the promise made to Abraham, that his seed should be as the sand upon the sea shore ( Gen. xxii. 17 ), and yet of them but a remnant shall be saved, Rom. ix. 27 . The people flocked about him (so the word signifies); they showed respect to his preaching, though not without some rudeness to his person, which was very excusable, for they pressed upon him. Some would reckon this a discredit to him, to be thus cried up by the vulgar, when none of the rulers or of the Pharisees believed in him; but he reckoned it an honour to him, for their souls were as precious as the souls of the grandees, and it is his aim to bring not so much the mighty as the many sons to God. It was foretold concerning him that to him shall the gathering of the people be. Christ was a popular preacher; and though he was able, at twelve, to dispute with the doctors, yet he chose, at thirty, to preach to the capacity of the vulgar. See how the people relished good preaching, though under all external disadvantages: they pressed to hear the word of God; they could perceive it to be the word of God, by the divine power and evidence that went along with it, and therefore they coveted to hear it. II. What poor conveniences Christ had for preaching: He stood by the lake of Gennesareth ( v. 1 ), upon a level with the crowd, so that they could neither see him nor hear him; he was lost among them, and, every one striving to get near him, he was crowded, and in danger of being crowded into the water: what must he do? It does not appear that his hearers had any contrivance to give him advantage, but there were two ships, or fishing boats, brought ashore, one belonging to Simon and Andrew, the other to Zebedee and his sons, v. 2 . At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us, ch. iv. 18 ); but he waited till they came to land, and till the fishermen, that is, the servants, were gone out of them having washed their nets, and thrown them by for that time: so Christ entered into that ship that belonged to Simon, and begged of him that he would lend it him for a pulpit; and, though he might have commanded him, yet, for love's sake, he rather prayed him that he would thrust out a little from the land, which would be the worse for his being heard, but Christ would have it so, that he might the better be seen; and it is his being lifted up that draws men to him. Wisdom cries in the top of high places, Prov. viii. 2 . It intimates that Christ had a strong voice (strong indeed, for he made the dead to hear it), and that he did not desire to favour himself. There he sat down, and taught the people the good knowledge of the Lord. III. What a particular acquaintance Christ, hereupon, fell into with these fishermen. They had had some conversation with him before, which began at John's baptism ( John i. 40, 41 ); they were with him at Cana of Galilee ( John ii. 2 ), and in Judea ( John iv. 3 ); but as yet they were not called to attend him constantly, and therefore here we have them at their calling, and now it was that they were called into a more intimate fellowship with Christ. 1. When Christ had done preaching, he ordered Peter to apply himself to the business of his calling again: Launch out into the deep, and let down your nets, v. 4 . It was not the sabbath day, and therefore, as soon as the lecture was over, he set them to work. Time spent on week-days in the public exercises of religion may be but little hindrance to us in time, and a great furtherance to us in temper of mind, in our worldly business. With what cheerfulness may we go about the duties of our calling when we have been in the mount with God, and from thence fetch a double blessing into our worldly employments, and thus have them sanctified to us by the word and prayer! It is our wisdom and duty so to manage our religious exercises as that they may befriend our worldly business, and so to manage our worldly business as that it may be no enemy to our religious exercises. 2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them. 3. Christ ordered Peter and his ship's crew to cast their nets into the sea, which they did, in obedience to him, though they had been hard at it all night, and had caught nothing, v. 4, 5 . We may observe here, (1.) How melancholy their business had now been: " Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it. (2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: " At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word. 4. The draught of fish they caught was so much beyond what was ever known that it amounted to a miracle ( v. 6 ): They enclosed a great multitude of fishes, so that their net broke, and yet, which is strange, they did not lose their draught. It was so great a draught that they had not hands sufficient to draw it up; but they were obliged to beckon to their partners, who were at a distance, out of call, to come and help them, v. 7 . But the greatest evidence of the vastness of the draught was that they filled both the ships with fish, to such a degree that they overloaded them, and they began to sink, so that the fish had like to have been lost again with their own weight. Thus many an overgrown estate, raised out of the water, returns to the place whence it came. Suppose these ships were but five or six tons a piece, what a vast quantity of fish must there be to load, nay to over-load, them both! Now by this vast draught of fishes, (1.) Christ intended to show his dominion in the seas as well as on the dry land, over its wealth as over its waves. Thus he would show that he was that Son of man under whose feet all things were put, and particularly the fish of the sea and whatsoever passeth through the paths of the sea, Ps. viii. 8 . (2.) He intended hereby to confirm the doctrine he had just now preached out of Peter's ship. We may suppose that the people on shore, who heard the sermon, having a notion that the preacher was a prophet sent of God, carefully attended his motions afterward, and staid halting about there, to see what he would do next; and this miracle immediately following would be a confirmation to their faith, of his being at least a teacher come from God. (3.) He intended hereby to repay Peter for the loan of his boat; for Christ's gospel now, as his ark formerly in the house of Obed-edom, will be sure to make amends, rich amends, for its kind entertainment. None shall shut a door or kindle a fire in God's house for nought, Mal. i. 10 . Christ's recompences for services done to his name are abundant, they are superabundant. (4.) He intended hereby to give a specimen, to those who were to be his ambassadors to the world, of the success of their embassy, that though they might for a time, and in one particular place, toil and catch nothing, yet they should be instrumental to bring in many to Christ, and enclose many in the gospel net. 5. The impression which this miraculous draught of fishes made upon Peter was very remarkable. (1.) All concerned were astonished, and the more astonished for their being concerned. All the boat's crew were astonished at the draught of fishes which they had taken ( v. 9 ); they were all surprised; and the more they considered it, and all the circumstances of it, the more they were wonder-struck, I had almost said thunder-struck, at the thought of it, and so were also James and John, who were partners with Simon ( v. 10 ), and who, for aught that appears, were not so well acquainted with Christ, before this, as Peter and Andrew were. Now they were the more affected with it, [1.] Because they understood it better than others did. They that were well acquainted with this sea, and it is probable had plied upon it many years, had never seen such a draught of fishes fetched out of it, nor any thing like it, any thing near it; and therefore they could not be tempted to diminish it, as others might, by suggesting that it was accidental at this time, and what might as well have happened at any time. It greatly corroborates the evidence of Christ's miracles that those who were best acquainted with them most admired them. [2.] Because they were most interested in it, and benefited by it. Peter and his part-owners were gainers by this great draught of fishes; it was a rich booty for them and therefore it transported them, and their joy was a helper to their faith. Note, When Christ's works of wonder are to us, in particular, works of grace, then especially they command our faith in his doctrine. (2.) Peter, above all the rest, was astonished to such a degree that he fell down at Jesus's knees, as he sat in the stern of his boat, and said, as one in an ecstasy or transport, that knew not where he was or what he said, Depart from me, for I am a sinful man, O Lord, v. 8 . Not that he feared the weight of the fish would sink him because he was a sinful man, but that he thought himself unworthy of the favour of Christ's presence in his boat, and worthy that it should be to him a matter rather of terror than of comfort. This word of Peter's came from the same principle with theirs who, under the Old-Testament, so often said that they did exceedingly fear and quake at the extraordinary display of the divine glory and majesty. It was the language of Peter's humility and self-denial, and had not the least tincture of the devils' dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His acknowledgment was very just, and what it becomes us all to make: I am a sinful man, O Lord. Note, Even the best men are sinful men, and should be ready upon all occasions to own it, and especially to own it to Jesus Christ; for to whom else, but to him who came into the world to save sinners, should sinful men apply themselves? [2.] His inference from it was what might have been just, though really it was not so. If I be a sinful man, as indeed I am, I ought to say, " Come to me, O Lord, or let me come to thee, or I am undone, for ever undone. " But, considering what reason sinful men have to tremble before the holy Lord God and to dread his wrath, Peter may well be excused, if, in a sense of his own sinfulness and vileness, he cried out on a sudden, Depart from me. Note, Those whom Christ designs to admit to the most intimate acquaintance with him he first makes sensible that they deserve to be set at the greatest distance from him. We must all own ourselves sinful men, and that therefore Jesus Christ might justly depart from us; but we must therefore fall down at his knees, to pray him that he would not depart; for woe unto us if he leave us, if the Saviour depart from the sinful man. 6. The occasion which Christ took from this to intimate to Peter ( v. 10 ), and soon after to James and John ( Matt. iv. 21 ), his purpose to make them his apostles, and instruments of planting his religion in the world. He said unto Simon, who was in the greatest surprise of any of them at this prodigious draught of fishes, "Thou shalt both see and do greater things than these; fear not; let not this astonish thee; be not afraid that, after having done thee this honour, it is so great that I shall never do thee more; no, henceforth thou shalt catch men, by enclosing them in the gospel net, and that shall be a greater instance of the Redeemer's power, and his favour to thee, than this is; that shall be a more astonishing miracle, and infinitely more advantageous than this." When by Peter's preaching three thousand souls were, in one day, added to the church, then the type of this great draught of fishes was abundantly answered. Lastly, The fishermen's farewell to their calling, in order to their constant attendance on Christ ( v. 11 ): When they had brought their ships to land, instead of going to seek for a market for their fish, that they might make the best hand they could of this miracle, they forsook all and followed him, being more solicitous to serve the interests of Christ than to advance any secular interests of their own. It is observable that they left all to follow Christ, when their calling prospered in their hands more than ever it had done and they had had uncommon success in it. When riches increase, and we are therefore most in temptation to set our hearts upon them, then to quit them for the service of Christ, this is thank-worthy. A Leper Cleansed. 12

Which was Simon's. Simon Peter's. Prayed him. Asked him. He sat down. This was the common posture of Jewish teachers. They seldom or never spoke to the people standing. Comp. Mt 5:1. It may be somewhat difficult to conceive why Jesus should go into a boat and put off from the shore in order to speak to the multitude; but it is probable that this was a small bay or cove, and that when he was in the boat, the people on the shore stood round him in the form of an amphitheatre. It is not improbable that the lake was still; that scarcely a breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more sublime than that of the Son of God--the Redeemer of the world--thus speaking from the bosom of a placid lake--the emblem of the peaceful influence of his own doctrines --to the poor, the ignorant, and the attentive multitudes assembled on the shore. Oh how much more effect may we suppose the gospel would have in such circumstances, than when pro- claimed among the proud, the gay, the honoured, even when assembled in the most splendid edifice that wealth and art could finish!