Darby's Bible Synopsis
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,
Man, He was come for men. He will associate others (chapter 5) with Himself in this glorious work. He has a right to do it. If He is in grace a servant, He is so according to the full power of the Holy Ghost. He works a miracle well adapted to strike those whom He would call, and which made them feel that everything was at His disposal, that all depended on Him, that where man could do nothing He could do everything. Peter, stricken in conscience by the presence of the Lord, confesses his unworthiness, but drawn by grace goes to Christ. Grace raises him up, and appoints him to speak of itself to others to fish for men. Already it was not a preacher of righteousness among the people of God, but one who drew into His net those that were afar off. He attracted to Himself as the manifestation on earth of the power and the character of God. It was grace which was there.
He was there with the will and the power to heal that which was a figure of sin, and incurable but by the intervention of God. But God had intervened; and in grace He can say, and says, to one who acknowledged His power but doubted His will, "I will, be thou clean." [See Note #13] Yet He submitted to Jewish ordinances as one obedient to the law. Jesus prayed, as a man dependent on God. This was His perfection as a man born under the law. Moreover, He must needs acknowledge the ordinances of God, not yet abrogated by His rejection. But this obedience as man became a testimony; for the power of Jehovah alone could heal leprosy, and He had healed it, and the priests were to acknowledge that which had been done.
But He brings pardon as well as cleansing. He gives a proof of this by removing all infirmity, and imparting strength to one who had none. This was not the doctrine that God could pardon. They believed that. But God had intervened, and pardon was present. They would no longer have to wait for the last day, nor for a day of judgment, to know their condition. A Nathan would not be required to come and proclaim it on the part of a God who was in heaven while His people were on earth. Pardon was come, in the Person of the Son of man come down to earth. In all this, Jesus gave proofs of the power and the rights of Jehovah. In this instance it was the fulfilment of Psalm 103:3; but, at the same time, He gives these proofs as accomplished by the power of the Holy Ghost, without measure in man, in His own Person the true Son of God. The Son of man has power on earth to forgive sins: in fact, Jehovah was come, a man on earth. The Son of man was there before their eyes, in grace, to exercise this power a proof that God had visited them.
In both these instances [See Note #14] the Lord, while displaying a power fitted to extend, and that was to extend, beyond this sphere, displays it in connection with Israel. The cleansing was a proof of the power of Jehovah in the midst of Israel, and the pardon was in connection with His government in Israel, and therefore proved itself by the perfect cure of the sick man, according to the psalm already quoted. [See Note #15] No doubt, these rights were not limited to Israel, but at that moment they were exercised in connection with this nation. He cleansed, in grace, that which Jehovah alone could cleanse. He pardoned that which Jehovah alone could pardon, taking away all the consequence of their sin. It was, in this sense, a governmental pardon; the power of Jehovah present, fully to restore and re-establish Israel wherever, at least, faith could profit by it. Afterwards, we shall find pardon for peace of soul.
The call of Levi, and that which follows, shews that not only was this power of grace to extend beyond Israel, but that the old vessel was not able to bear it. It must form a vessel for itself.
We may also remark here, on the other hand, that faith is characterised by perseverance. In the consciousness of the evil, an evil without remedy, and in the assurance that One able to heal is there, it does not allow itself to be discouraged does not put off the relief of its need. Now, the power of God was there to meet this need.
This terminates that part of the narrative which reveals, in a positive way, divine power, visiting the earth in grace, in the Person of the Son of man, and exercised in Israel, in the condition in which it found them.
That which follows characterises its exercise in contrast with Judaism. But that which we have already examined is divided into two parts, having distinct characters which deserve to be noticed. First, from Luke 4:31-41, it is the power of the Lord manifesting itself on His part, as triumphing (without any particular connection with the mind of the individual) over all the power of the enemy, whether in sickness or in possession. The power of the enemy is there: Jesus casts it out, and heals those who are suffering from it. But, secondly, His occupation is to preach. And the kingdom was not only the manifestation of a power which casts out all that of the enemy, but of a power which brought souls also into connection with God. We see this in Luke 5:1-26. Here their condition before God, sin, and faith, are in question in a word, all that belonged to their relationship with God.
Here, consequently, we see the authority of the word of Christ upon the heart, the manifestation of His glory (He is owned as Lord), conviction of sin, just jealousy for His glory, in the sense of His holiness which should keep itself inviolate; the soul taking God's part against itself, because it loves holiness and respects the glory of God, even while feeling the attraction of His grace; so that, owing to this, everything is forgotten fish, nets, boat, danger: "one thing" already possesses the. soul. The Lord's answer then dispels all fear, and He associates the freed soul with Himself in the grace which He had exercised towards it, and in the work which He wrought in behalf of men. It was already delivered morally from all that was around it; now, in the full enjoyment of grace, it is set free by the power of grace, and wholly given to Jesus. The Lord perfect manifestation of God in creating new affections by this revelat ion of God, separates the heart from all that bound it to this world, to the order of the old man, in order to set it apart for Himself for God. He surrounds Himself with all that is delivered, becoming its centre; and, indeed, delivers by being so.
He then cleanses the leper, which none but Jehovah could do. Still He does not come out of His position under the law; and, however great His fame, He maintains His place of perfect dependence as man before God. The leper, the unclean, may return to God.
He next forgives. The guilty one is no longer so before God; he is pardoned. At the same time he receives strength. Nevertheless it is still the Son of man who is there. In both cases faith seeks the Lord, bringing its need before Him.
The Lord now exhibits the character of this grace in connection with its objects. Being supreme, being of God, it acts in virtue of its rights. Human circumstances do not hinder it. It adapts itself by its very nature to human need, and not to human privileges. It is not subject to ordinances, [See Note #16] and does not come in through them. The power of God by the Spirit was there, and acted for itself, and produced its own effects, setting aside that which was old that to which man was attached, [See Note #17] and to which the power of the Spirit could not be confined. The scribes and Pharisees would not have the Lord associate with the wicked and disreputable. God seeks those who need Him sinners in grace.
When they ask why His disciples do not observe the customs and the ordinances of John and the Pharisees, by which they guided the legal piety of their disciples, it is that the new thing could not be subjected to the forms that belonged to that which was old, and which could not sustain the strength and energy of that which came from God. The old were the forms of man after the flesh; the new, the energy of God, according to the Holy Ghost. Moreover it was not the time for a piety that took the form of self-mortification. What else could man do? But the Bridegroom was there.
Nevertheless, man would prefer that which was old, because it was man, and not the energy of God.
If a man touched a leper, he was unclean. But here grace works, and Jesus undefilable touches the leper (God in grace, undefilable, but a man touching the defiled thing to cleanse it.
The call of Peter is more general in this respect, that it is connected with the Person of Christ. Nevertheless, although he was a fisher of men (a word used evidently in contrast with the fishes he was occupied with), he exercised his ministry more particularly with regard to Israel. But it was power in the Person of Christ that governed his heart; so that it was fundamentally, the new thing, but as yet in its connection with Israel, while extending beyond them. It is at the end of chapter 7 and in chapter 8 that we enter on ground beyond the narrow limits of Israel.
Christ, born under the law, was subject to them; but that is a different thing. Here it is a divine power acting in grace.
But here also the Lord, in giving the reasons why the disciples did not follow the ordinances, and the institutions, of John and of the Pharisees, connects them with the two principles already pointed out His position in the midst of Israel, and the power of grace which went beyond its limits. The Messiah, Jehovah Himself, was among them, in this grace (in spite of their failure under the law, in spite of their subjection to the Gentiles) according to which Jehovah named Himself "I am the Lord that healeth thee." At least, He was there in the supremacy of grace for faith. Those therefore who owned Him as the Messiah, the husband of Israel, could they fast while He was with them? He would leave them: without doubt that would be their time to fast. Moreover, secondly, it is always impossible. He could not adapt the new cloth of Christianity to the old garment of Judaism, in its nature incapable of receiving its energy, or adapting itself to grace, worn out withal as a dispensation by sin, and under which Israel was, in judgment, made subject to the Gentiles. Besides, the power of the Spirit of God in grace could not be restricted to the ordinances of the law. It would destroy them by its very strength. The call of Levi violated, and most openly, all the prejudices of the Jews. Their own fellow-countrymen were the instruments of their masters' extortion, and reminded them in the most painful manner of their subjection to the Gentiles. But the Lord was there in grace to seek sinners. That which the Holy Ghost sets before us is the presence of the Lord, and the rights which are necessarily attached to His Person and to His sovereign grace, which had come into Israel, but necessarily went beyond its limits (setting aside, consequently, the legal system which could not receive the new thing). This is the key to all these narratives. Thus, also, in that which follows respecting the sabbath, the one case shews the supremacy which His glorious Person gave Him over that which was the sign of the covenant itself; and the other, that the goodness of God cannot abdicate its rights and its nature. He would do good even on a sabbath-day.
And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.
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.
Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.
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.
And when they had this done, they inclosed a great multitude of fishes: and their net brake.
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.
When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.
For he was astonished, and all that were with him, at the draught of the fishes which they had taken:
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.
And when they had brought their ships to land, they forsook all, and followed him.
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.
And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.
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.
But so much the more went there a fame abroad of him: and great multitudes came together to hear, and to be healed by him of their infirmities.
And he withdrew himself into the wilderness, and prayed.
And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem: and the power of the Lord was present to heal them.
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.
And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch into the midst before Jesus.
And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.
And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?
But when Jesus perceived their thoughts, he answering said unto them, What reason ye in your hearts?
Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk?
But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and take up thy couch, and go into thine house.
And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God.
And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day.
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.
And he left all, rose up, and followed him.
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.
But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners?
And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.
I came not to call the righteous, but sinners to repentance.
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?
And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?
But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.
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.
And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish.
But new wine must be put into new bottles; and both are preserved.
No man also having drunk old wine straightway desireth new: for he saith, The old is better.