Notice in introduction one of the simplest instances of the way in which the three very various accounts of our Lord's life and works supply one another, add greatly to our information, and form a network of evidence of the authenticity of the narrative which it would seem impossible to gainsay. Observe -

I. THE GRACIOUS ACTION TAKEN BY THE SAVIOUR SO PROMPTLY ON THE FIRST SIGHT OF FAITH. Notice the fact that the forgiveness of the sins of the paralytic took precedence of the healing of his disease. Was this due to the specialty of the occasion, the large attendance of doctors of the Law and Pharisees? Was it due exclusively to something that the eye of Jesus saw in the spiritual condition of the paralytic - in that his heart's deepest desire was for forgiveness; or that there was special fitness in him to stand as an example, to all time herein, of one blessed to take the supreme good first, and find "all" the rest "added to him;" or to the sovereign and unerring will inscrutable?

II. A REMARKABLE AND REMARKABLY SIMPLE INSTANCE AND ILLUSTRATION OF FAITH WITH WORKS AND OF FAITH SHOWN BY WORKS. These works of themselves spoke for the faith that was behind them, as also for the intense desire that gave such definite outline to it. "Their" faith, no doubt, designates that betokened by the conduct of all concerned - the paralytic himself, and those who were hands, arms, and feet to him. The "works" of themselves asked help of the mighty Helper. And they showed the undoubting persuasion on the part of those who put forth their strength, and on the part of him, of whose suggestion perhaps it all came, where, and where alone, that help was to be had.

III. THE UNDOUBTED BLASPHEMY HEARD ON THIS OCCASION, BUT LAID ON THE WRONG PERSONAGE. The enemies of Christ, as they stood around, understood aright what he had done, what he had said, and to what the deep implication of these amounted. But they took up the position that he bad not done what he said, and could not do it, and that therefore he committed blasphemy in uttering it. Their hostility was a foregone conclusion, and had it not been so, there would have been reason on their side; and the language of Christ, and his action immediately following, allow this, within certain limits, for he remarks on the exact position, and offers and gives a proof. But their unbelief and disbelief were already deep-rooted in their heart - that "thinking evil in the heart," which he so distinctly saw, so pronouncedly marked.

IV. CHRIST'S CONDESCENDING AND MOST COMPLETE VINDICATION OF HIS LANGUAGE AND HIMSELF. The practical test he challenges, with dignity surpassing that of Elijah on Carmel! He does not volunteer it, but bids them "stand still, and see the salvation of the Lord." And they do see it! Whether they will even now believe is another thing. Certain as it is that they have not made their own the beatitude, "Blessed are they who have not seen, and vet have believed," have they even entitled themselves to hear it said, "Because thou hast seen, thou hast believed" ?

V. THE ATTITUDE AND DOCILITY OF THE PEOPLE, AS THESE RISE UP IN JUDGMENT AGAINST THE DOCTORS OF THE LAW AND PHARISEES. They "marvel;" they "glorify God;" and this not as the only Object of adoring praise and worship, but also as "the Giver of such power to men;" and they are "filled with fear." And they make confession, unstinted, undisguised, of the impression they have received: "We never saw it on this fashion;" "We have seen strange things to-day." - B.

What were the special reasons which led our Lord at this time to go away for prayer.

I. THE NEED OF INWARD REFRESHMENT OF WHICH HE MUST HAVE BEEN CONSCIOUS.

1. Christ was full of the truest, tenderest sympathy.

2. His sympathy was invariably practical

3. It was intensely personal; general enough to embrace the multitude; particular enough to fix itself on the individual. We can imagine, therefore, how exhausted He must have been.

II. THE FEELING OF SADNESS WHICH CAME TO HIM IN VIEW OF THE SPIRITUAL APATHY OF THE MULTITUDES WHO WERE SO EAGERLY SEEKING HIM. If we are deeply concerned for the spiritual welfare of men we shall feel something of the same sadness.

III. HIS CONSCIOUSNESS OF THE DANGER TO HIS SPIRITUAL MISSION WHICH WOULD ARISE FROM A PREMATURE POPULARITY. Prayer is the only true preservative against the perils of success. Because of our success we are in danger —

1. Of rushing on too fast.

2. Of becoming self-dependent.

3. Of growing unsympathetic.

(B. Wilkinson,F. G. S.)

I. UPON WHAT PRINCIPLES ARE WE TO ACCOUNT FOR OUR LORD'S FREQUENT RETIREMENT FOR SOLITUDE AND DEVOTION? A man, though in blessed and ineffable union with God. Made in all points like unto His brethren, with the exception of His sinless purity.

1. The Redeemer would be impelled to cultivate solitude and devotion by the fervour of His piety.

2. Solitary communion with God was necessary to preserve His holy mind from the contaminations of the world, incidental to the possession of a material body, and his participation of human nature.

3. In solitude and prayer, the Redeemer was invigorated to pursue and to accomplish His great work.

4. Our Lord, by this habit of retired devotion, afforded an example and an illustration of His own doctrine, and condemned the hypocritical and ostentatious worship of the Jewish elders.

II. WHAT ADVANTAGES MAY WE EXPECT TO DERIVE FROM IMITATING THE EXAMPLE OF THE SAVIOUR IN THIS PARTICULAR INSTANCE. To suppose the disciple in less need of perpetual supplies of grace than his Lord were folly and presumption.

1. Solitude is favourable to that calm, reflecting, and pensive state of the mind which is suitable to the higher duties of religion.

2. In devout seclusion, the realities of religion are brought more closely home to our consciences and our hearts, and we feel more deeply our individual concern in their truth and consequences.

3. A life of faith in opposition to a life regulated by the exclusive interests of the present world, can only be sustained by habits of private devotion.

4. It secures an effectual refuge amidst the sorrows and calamities of life.

(W. Hull.)

1. In what His prayers for the most part consisted we know not, but we know that one element, which must ever form an important part in our petitions, could have no place in His. He would not say, "Forgive Me My trespasses."

2. But though Christ prayed without seeking mercy, of which He had no need, He still truly and earnestly prayed. His devotions were not simply thanksgivings, utterances of praise and gladness, or ecstatic contemplations.

3. In the prayers of Christ, if in nothing else, we see abundant reason for our prayers.

( E. Mellor, D. D.)

The spirit is never so exhausted as when it is exhausted by being pitiful. For weariness of bone and muscle nature is very generous; rest for that may be found anywhere; the tree will do for shelter, and the stone for a pillow. Weariness of brain is harder to lay aside, and weariness of heart harder still. Brain and limb fail when the heart's power is gone. Jesus needed the day for work and the night for rest. The spirit must rest and be refreshed by spirit; we are revived again, and often brought to a lively hope through the ministry of life's friendships, and have been created anew by the consciousness of being understood. Christ had been understood neither when He spake nor acted, but had been wholly when He prayed. We, too, have need of a place apart where we may be refreshed from the presence of the Lord.

(J. Ogmore Davies.)

Life must have its hours of holy solitude if it would be rich and strong. It is true that we can pray in the city; it is also true that the wilderness has charms of its own for meditative purposes. Silence helps speech. Loneliness prepares for society. Nature has special messages to exhausted workers. After the wilderness came the city, with all its activities and temptations.

(J. Parker, D. D.)

— A celebrated performer upon the piano was continually familiar with his instrument, for he used to say, "If I quit the piano one day I notice it; if I quit it two days my friends notice it; if I quit it three days the public notice it." No doubt he correctly described his experience; only by perpetual practice could he preserve the ease and delicacy of his touch. Be sure that it is so with prayer. If this holy art be neglected, even for a little time, the personal loss will be great; if the negligence be continued, our nearest spiritual friends will notice a deterioration in tone and life; and if the evil should be long indulged, our character and influence will suffer with a wider circle. To be a master of the mystery of prayer one must pray, pray continually, pray hourly, pray at all times, pray without ceasing. A Christian should no more leave off praying than the musician should leave off playing; in fact, it is the breath of every spiritual man, and woe be to him should he restrain it!

(C. H. Spurgeon.)

I had once been spending three weeks in the White House with Mr. Lincoln as his guest. One night — it was just after the battle of Bull Run — I was restless and could not sleep. I was repeating the part which I was to take in a public performance. The hour was past midnight. Indeed, it was coming near to the dawn, when I heard low tones proceeding from a private room near where the President slept. The door was partly open. I instinctively walked in, and there I saw a sight which I shall never forget. It was the President kneeling beside an open Bible. The light was turned low in the room. His back was toward me. For a moment I was silent, as I stood looking in amazement and wonder. Then he cried out in tones so pleading and sorrowful, "O thou God that heard Solomon in the night when he prayed for wisdom, hear me: I cannot lead this people, I cannot guide the affairs of this nation without Thy help. I am poor and weak and sinful. O God, who didst hear Solomon when he cried for wisdom, hear me, and save this nation!"

(James E. Murdock.)

My brethren, do we pray? There is many a minister — pardon me for saying so — who spends more time in public prayer than in private prayer, and not a few spend more time in preaching than in praying. Is this as it ought to be? A faithful pastor went once to see a young man who was a member of his Church, and he said to him, "I have come to ask you if you are on good terms with your Father?" meaning his heavenly Father. The young man seemed very much taken aback, and said to him, "Who told you about me and my father? We have not been on speaking terms for years." "Oh," said the minister, "I mean your heavenly Father; but this is very sad." "Oh, it is sad, and it grieves me in my heart," said the young man. "Oh," said the minister, "I have often spent an evening in your house, and I never noticed there was any estrangement between you and your father." "Ah, no," says the young man, "we have an arrangement, when we come together in company to act as if nothing had happened; but when we are alone there is no intercourse between us."

(C. Lockhart.)

I. THE POWER OF CHRIST IN THE GOSPEL IS MAINLY A POWER TO HEAL,.

1. It is a Divine power which comes from our Lord Jesus, because He is most surely God. It is the sole prerogative of God to heal spiritual disease.

2. Although our Lord Jesus healed as Divine, remember that He also possessed power to heal because of His being human. He used no other remedy in healing our sin-sickness but that of taking our sicknesses and infirmities upon Himself. This is the one great cure-all.

3. The power which dwelt in Christ to heal, coming from Him as Divine and human, was applicable, most eminently, to the removal of the guilt of sin. Reading this chapter through, one pauses with joy over that twenty-fourth verse, "The Son of Man hath power upon earth to forgive sin." Here, then, is one of the great Physician's mightiest arts: He has power to forgive sin.

4. This is not the only form of the healing power which dwells without measure in our glorious Lord. He heals the sorrow of sin. It is written, "He healeth the broken in heart and bindeth up their wounds." When sin is really manifest to the conscience it is a most painful thing, and for the conscience to be effectually pacified is an unspeakable blessing. Sharper than a dagger in the heart, or an arrow piercing through the loins, is conviction of sin. When Jesus is received by faith, He lifts all our sorrow from us in a moment.

5. Christ also heals the power of sin.

6. And He is able to heal us of our relapses.

II. A second remark arises from the text: THERE ARE SPECIAL PERIODS WHEN THE POWER TO HEAL IS MOST MANIFESTLY DISPLAYED. The verse before us says that on a certain day the power of the Lord was present to heal, by which I understand, not that Christ is not always God, not that He was ever unable to heal, but this — that there were certain periods when He pleased to put forth His Divine energy in the way of healing to an unusual degree. The sea is never empty; it is indeed always as full at one time as at another, put yet it is not always at flood. The sun is never dim, he shines with equal force at all hours, and yet it is not always day with us, nor do we always bask in the warmth of summer. Christ is fulness itself, but that fulness does not always overflow; He is able to heal, but He is not always engaged in healing.

1. On this occasion there was a great desire among the multitude to hear the Word.

2. The healing power was conspicuously present when Christ was teaching.

3. A further sign of present power is found most clearly in the sick folk who were healed by Jesus.

4. The particular time mentioned in the text was prefaced by special season of prayer on the part of the principal actor in it.

III. WHEN THE POWER OF THE LORD IS PRESENT TO HEAL, IT MAY NOT BE SEEN IN ALL, BUT MAY BE SHOWN IN SPECIAL CASES AND NOT IN OTHERS. We do not find that this power was wanting among the publicans; we have an instance here of one of them who made a great feast in his house for Christ. Where, then, was the power lacking? Where was it unsought and unfelt?

1. It was, in the first place, among the knowing people, the doctors of the law. These teachers knew too much to submit to be taught by the Great Rabbi. There is such a thing as knowing too much to know anything, and being too wise to be anything but a fool. Beware of saying, "Oh yes, yes, yes, yes, that is very applicable to So-and-so, and very well put." Do not criticise, but feel.

2. Those, moreover, who had a good opinion of themselves were left unblest. The Pharisees I no better people anywhere, from Dan to Beersheba, than the Pharisees, if you would take them upon their own reckoning.

3. The people who stood by, as one observes, they did not come to be preached at, they came for Christ to preach before them. They did not come for Christ to operate upon them; they were not patients, they were visitors in the hospitals.

4. Those who felt not the healing power sneered and cavilled. When a man gets no good out of the ministry, he is pretty sure to think there is no good in the ministry; and when he himself, for want of stooping down, finds no water in the river, he concludes it is dry, whereas it is his own stubborn knee that will not bend, and his own wilful mouth that will not open to receive the gospel.

IV. In the last place, I want Christian people here to observe that WHEN THE POWER OF CHRIST WAS PRESENT, IT CALLED FORTH THE ENERGY OF THOSE WHO WERE HIS FRIENDS TO WORK WHILE THAT POWER WAS MANIFEST.

(C. H. Spurgeon.)

1. The infinitude of Christ's power.

2. The tenderness of Christ's power.

3. The beneficence of Christ's power.

4. The availableness of Christ's power.The conditions on which is secured the outflow of Christ's beneficent power.

1. Helplessness. Leper and paralytic men were unable to relieve themselves.

2. Humility.

3. Faith.

(P. P. Davies.)

James, Jesus, John, Levi, Peter, Simon, Zabdi, ZebedeeGalilee, Genneseret, Jerusalem, JudeaGalilee, Heal, Jerusalem, Judea, Law, Pass, Pharisees, Power, Present, Sick, Sitting, Teachers, Teaching, Village1. Jesus teaches the people out of Peter's ship;
4. shows how he will make them fishers of men;
12. cleanses the leper;
16. prays in the desert;
17. heals a paralytic;
27. calls Matthew the tax collector;
29. eats with sinners, as being the physician of souls;
33. foretells the fasting and afflictions of the apostles after his ascension;
36. and illustrates the matter by the parable of patches.

Luke 5:17

     1105   God, power of
     1305   God, activity of
     2066   Christ, power of
     3030   Holy Spirit, power
     3035   Holy Spirit, presence of
     3120   Holy Spirit, descriptions
     3239   Holy Spirit, anointing
     3269   Holy Spirit, in Christ
     5454   power, God's saving
     5601   village

Luke 5:17-26

     5162   lameness
     6654   forgiveness, Christ's ministry
     7552   Pharisees, attitudes to Christ

March 25 Evening
Master, we have toiled all the night, and have taken nothing; nevertheless at thy word I will let down the net.--LUKE 5:5. All power is give unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: . . . and, lo, I am with you alway, even unto the end of the world. The kingdom of heaven is like unto a net, that was cast into the sea. Though I preach the gospel, I have nothing to glory of: necessity is laid …
Anonymous—Daily Light on the Daily Path

March 19. "Launch Out into the Deep" (Luke v. 4).
"Launch out into the deep" (Luke v. 4). Many difficulties and perplexities in connection with our Christian life might be best settled by a simple and bold decision of our will to go forward with the light we have and leave the speculations and theories that we cannot decide for further settlement. What we need is to act, and to act with the best light we have, and as we step out into the present duty and full obedience, many things will be made plain which it is no use waiting to decide. Beloved, …
Rev. A. B. Simpson—Days of Heaven Upon Earth

December 9. "Launch Out into the Deep" (Luke v. 4).
"Launch out into the deep" (Luke v. 4). One of the special marks of the Holy Ghost in the Apostolic Church was the spirit Of boldness. One of the most essential qualities of the faith that is to attempt great things for God and expect great things from God, is holy audacity. Where we are dealing with a supernatural Being, and taking from Him things that are humanly impossible, it is easier to take much than little; it is easier to stand in a place of audacious trust than in a place of cautious, timid …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Humility
LUKE v. 8. Depart from me; for I am a sinful man, O Lord. Few stories in the New Testament are as well known as this. Few go home more deeply to the heart of man. Most simple, most graceful is the story, and yet it has in it depths unfathomable. Great painters have loved to draw, great poets have loved to sing, that scene on the lake of Gennesaret. The clear blue water, land- locked with mountains; the meadows on the shore, gay with their lilies of the field, on which our Lord bade them look, …
Charles Kingsley—Discipline and Other Sermons

Instructions for Fishermen
'Now when He had left speaking, He said unto Simon, Launch out into the deep, and let down your nets for a draught.'--LUKE v. 4. The day's work begins early in the East. So the sun, as it rose above the hills on the other side of the lake, shone down upon a busy scene, fresh with the dew and energy of the morning, on the beach by the little village of Bethsaida. One group of fishermen was washing their nets, their boats being hauled up on the strand. A crowd of listeners was thus early gathered round …
Alexander Maclaren—Expositions Of Holy Scripture

Fear and Faith
'When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord.' --LUKE v. 8. 'Now, when Simon Peter heard that it was the Lord, he girt his fisher's coat unto him,... and did cast himself into the sea.'--JOHN xxi. 7. These two instances of the miraculous draught of fishes on the Lake of Gennesareth are obviously intended to be taken in conjunction. Their similarities and their differences are equally striking and equally instructive. In the fragment …
Alexander Maclaren—Expositions Of Holy Scripture

Blasphemer, or --Who?
'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, …
Alexander Maclaren—Expositions Of Holy Scripture

"The Moody and Sankey Humbug. "
There was a man, while we were in London, who got out a little paper called "The Moody and Sankey Humbug." He used to have it to sell to the people coming into the meeting. After he had sold a great many thousand copies of that number, he wanted to get out another number; so he came to the meeting to get something to put into the paper; but the power of the Lord was present. It says here in this chapter (Luke 5) that the Pharisees, scribes, and doctors, were watching the words of Christ in that house …
Dwight L. Moody—Moody's Anecdotes And Illustrations

Absolution.
Preached June 2, 1850. ABSOLUTION. "And the Scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone?"--Luke v. 21. There are questions which having been again and again settled, still from time to time, present themselves for re-solution; errors which having been refuted, and cut up by the roots, re-appear in the next century as fresh and vigorous as ever. Like the fabled monsters of old, from whose dissevered neck the blood …
Frederick W. Robertson—Sermons Preached at Brighton

Carried by Four
When our Lord left his retirement he found the crowd around him exceeding great, and it was as motley as it was great; for while here were many sincere believers, there were still more sceptical observers; some were anxious to receive his healing power, others equally desirous to find occasion against him. So in all congregations, however the preacher may be clothed with his Master's spirit and his Master's might, there will be a mixed gathering; there will come together your Pharisees and doctors …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Secret of Success.
5th Sunday after Trinity S. Luke v. 5. "We have taken nothing; nevertheless at Thy word, I will let down the net." INTRODUCTION.--S. Peter and the other Apostles had been fishing all night, and had met with no success at all, then Jesus entered into the boat of Simon, and bade him launch out and let down his net. S. Peter did not hesitate. He had met with no success when fishing in the night, nevertheless now, at the word of Christ, he fishes again, and this time the net encloses a great multitude, …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Christ the Great Physician.
"They that are whole have no need of a physician; but they that are sick. I am not come to call the righteous, but sinners, to repentance" (Luke v. 31, 32). "For this people's heart is waxed gross, And their ears are dull of hearing, And their eyes they have closed; Lest haply they should perceive with their eyes, And hear with their ears, And understand with their heart, And should turn again, And I should heal them" (Matt. xiii. 15). "He hath sent me to heal the broken-hearted" (Luke iv. 18). …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Jesus, Still Lead On.
"Jesu, geh Voran." "They forsook all, and followed him."--Luke 5:11. [7]Ludwig von Zinzendorf transl., Jane Borthwick, 1846, 1854 Jesus, still lead on, Till our rest be won! And although the way be cheerless, We will follow, calm and fearless. Guide us by thy hand To our Fatherland. If the way be drear, If the foe be near, Let not faithless fears o'ertake us, Let not faith and hope forsake us For, through many a foe, To our home we go! When we seek relief From a long-felt grief-- When oppressed …
Jane Borthwick—Hymns from the Land of Luther

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time …
Alfred Edersheim—Sketches of Jewish Social Life

Penitence, as Explained in the Sophistical Jargon of the Schoolmen, Widely Different from the Purity Required by the Gospel. Of Confession and Satisfaction.
1. Errors of the Schoolmen in delivering the doctrine of repentance. 1. Errors in defining it. Four different definitions considered. 2. Absurd division. 3. Vain and puzzling questions. 4. Mode in which they entangle themselves. 2. The false doctrine of the Schoolmen necessary to be refuted. Of contrition. Their view of it examined. 3. True and genuine contrition. 4. Auricular confession. Whether or not of divine authority. Arguments of Canonists and Schoolmen. Allegorical argument founded on Judaism. …
John Calvin—The Institutes of the Christian Religion

Seventh Appearance of Jesus.
(Sea of Galilee.) ^D John XXI. 1-25. ^d 1 After these things Jesus manifested himself again to the disciples at the sea of Tiberias; and he manifested himself on this wise. 2 There was together Simon Peter, and Thomas called Didymus, and Nathanael of Cana in Galilee [see p. 111], and the sons of Zebedee, and two other of his disciples. 3 Simon Peter saith unto them, I go a fishing. [As usual, Peter was the leader.] They say unto him, We also come with thee. They went forth, and entered into the boat; …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Leper and Creates Much Excitement.
^A Matt.VIII. 2-4; ^B Mark I. 40-45; ^C Luke V. 12-16. ^c 12 And it came to pass, while he was in one of the cities [it was a city of Galilee, but as it was not named, it is idle to conjecture which city it was], behold, ^b there cometh { ^a came} ^b to him a leper [There is much discussion as to what is here meant by leprosy. Two diseases now go by that name; viz., psoriasis and elephantiasis. There are also three varieties of psoriasis, namely, white, black and red. There are also three varieties …
J. W. McGarvey—The Four-Fold Gospel

The Disciples of Jesus.
In this terrestrial paradise, which the great revolutions of history had till then scarcely touched, there lived a population in perfect harmony with the country itself, active, honest, joyous, and tender-hearted. The Lake of Tiberias is one of the best supplied with fish of any in the world.[1] Very productive fisheries were established, especially at Bethsaida, and at Capernaum, and had produced a certain degree of wealth. These families of fishermen formed a gentle and peaceable society, extending …
Ernest Renan—The Life of Jesus

The Conflict with Evil
The Kingdom of God Will Have to Fight for Its Advance The great objective is the Kingdom of God. In realizing the Reign of God on earth three recalcitrant forces have to be brought into obedience to God's law: the desire for power, the love of property, and unsocial religion. We have studied Christ's thought concerning these in the foregoing chapters. The advance of the Kingdom of God is not simply a process of social education, but a conflict with hostile forces which resist, neutralize, and defy …
Walter Rauschenbusch—The Social Principles of Jesus

The Lake of Gennesaret; Or, the Sea of Galilee and Tiberias.
Jordan is measured at one hundred and twenty furlongs, from the lake of Samochonitis to that of Gennesaret. That lake, in the Old Testament, is 'The sea of Chinnereth,' Numbers 34:11, &c. In the Targumists, 'The sea of Genesar'; sometimes, 'of Genesor'; sometimes, 'of Ginosar': it is the same also in the Talmudists, but most frequently 'The sea of Tiberiah.' Both names are used by the evangelists; 'the lake of Gennesaret,' Luke 5:1; 'the sea of Tiberias,' John 21:1; and 'the sea of Galilee,' John …
John Lightfoot—From the Talmud and Hebraica

Peter's Repentance
"And the Lord turned, and looked upon Peter. And Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly" (Luke 22:61, 62). That was the turning-point in the history of Peter. Christ had said to him: "Thou canst not follow me now" (John 13:36). Peter was not in a fit state to follow Christ, because he had not been brought to an end of himself; he did not know himself, and he therefore could not follow …
Andrew Murray—Absolute Surrender

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