35 But the days will come when the bridegroom will be taken away from them. Then they will fast in those days."
He said to the disciples, "The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it.
But I have told you these things, so that when the time comes, you may remember that I told you about them. I didn't tell you these things from the beginning, because I was with you. But now I am going to him who sent me, and none of you asks me, 'Where are you going?' But because I have told you these things, sorrow has filled your heart. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you.
Don't deprive one another, unless it is by consent for a season, that you may give yourselves to fasting and prayer, and may be together again, that Satan doesn't tempt you because of your lack of self-control.
When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
whom heaven must receive until the times of restoration of all things, which God spoke long ago by the mouth of his holy prophets.
When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight.
A little while, and you will not see me. Again a little while, and you will see me." Some of his disciples therefore said to one another, "What is this that he says to us, 'A little while, and you won't see me, and again a little while, and you will see me;' and, 'Because I go to the Father?'" They said therefore, "What is this that he says, 'A little while?' We don't know what he is saying." Therefore Jesus perceived that they wanted to ask him, and he said to them, "Do you inquire among yourselves concerning this, that I said, 'A little while, and you won't see me, and again a little while, and you will see me?' Most assuredly I tell you, that you will weep and lament, but the world will rejoice. You will be sorrowful, but your sorrow will be turned into joy. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world. Therefore you now have sorrow, but I will see you again, and your heart will rejoice, and no one will take your joy away from you.
If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. Where I go, you know, and you know the way."
For you always have the poor with you, but you don't always have me."
He said to them, "What are you talking about as you walk, and are sad?" One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?" He said to them, "What things?" They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
"Awake, sword, against my shepherd, And against the man who is close to me," says Yahweh of Hosts. Strike the shepherd, and the sheep will be scattered; And I will turn my hand against the little ones.
After the sixty-two weeks the Anointed One{"Anointed One" can also be translated "Messiah" (same as "Christ").} shall be cut off, and shall have nothing: and the people of the prince who shall come shall destroy the city and the sanctuary; and the end of it shall be with a flood, and even to the end shall be war; desolations are determined.
I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of destruction, that the Scripture might be fulfilled. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves.
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!