The God of the Ordinary (Luke 5:1-11)
March 25, 2007
Text
" One day as Jesus was standing by the Lake of Gennesaret, with the people crowding around him and listening to the word of God, 2 he saw at the water's edge two boats, left there by the fishermen, who were washing their nets. 3 He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat. 4 When he had finished speaking, he said to Simon, "Put out into deep water, and let down the nets for a catch." 5 Simon answered, "Master, we've worked hard all night and haven't caught anything. But because you say so, I will let down the nets." 6 When they had done so, they caught such a large number of fish that their nets began to break. 7 So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink. 8 When Simon Peter saw this, he fell at Jesus' knees and said, "Go away from me, Lord; I am a sinful man!" 9 For he and all his companions were astonished at the catch of fish they had taken, 10 and so were James and John, the sons of Zebedee, Simon's partners. Then Jesus said to Simon, "Don't be afraid; from now on you will catch men." 11 So they pulled their boats up on shore, left everything and followed him." (Luke 5:1-11, NIV)
Introduction
Story resembles others in Scripture, but is distinct from them.
It takes place on the
Crowds listening to the Word of God. First time that phrase used in Luke. ("There are people each week in
As Jesus taught the Word of God, some sort of seed was sown in listening Peter's life. (Rough hewn fisherman, but with a good heart. Willing to help Jesus by lending Him his boat to use as a pulpit.)
Then, Jesus turns from the crowd and focuses on the individual, Peter, by reaching out to him in blessing.
1. Jesus wants to bless my life.
I must respond to Him. "Because you say so, I will…"
· Fishermen, especially those owning their own boats, working in this sort of co-operative partnership, were relatively prosperous. Simon was probably experienced, but found himself in a context where human efforts, no matter how skilled, intentional, industrious, or persistent, were not enough…! He needed the something extra that only Jesus could bring!
· In order to experience that, Peter had to respond to the Word of God through Jesus. This initial response began a life-long journey ever deeper into God's Word. (walking on water, staying put when others leave, etc.)
· Irrational action demanded by Jesus (moving into the supernatural always involves moving beyond the natural! Namaan dipping in Jordan; Peter going to the house of a Gentile, etc.):
o Command given by a carpenter, not a fisherman.
o Linen "trammel" nets could be seen by fish so they were only used only at night.
o Deep water fishing at night; shallow water fishing during the day.
o Not having caught fish, they would have rowed/sailed all over the lake during the night. Now, Jesus is telling them to go back out far from shore.
After my encounter with Jesus, nothing, not even my everyday work activities, will ever be the same!
2. Jesus wants to be the Lord of my life.
I must acknowledge my need of Him. "Lord, I am a sinful man."
· Bountiful blessing upon natural dynamic brought conviction of sin. Peter knew he did not merit such blessing, and thought he could never have such an intimate relationship.
· "Lord - kurios" vs. "Master - epistata."
· Jesus uses this same type of miracle again, later in Peter's life, to call him back to lordship after the resurrection. (John 21:1-3)
3. Jesus wants to bless others through my life.
I must be willing to follow Him. "Don't be afraid, from now on you will catch men. So they pulled their boats up on shore, left everything and followed him."
· The blessing God brought Peter impacted him and all his relationships.
· It brought special meaning to his life. Catch men to live (vs. 10 – zogreo) (eternal) clearly implied in the Greek[1], vs. catching fish to die.(vs. 9 – agra
· It positioned him to fulfill the will of God for his life.
Does Jesus want everyone to leave everything (their job, their position in society, their home town, their family, their friends) in order to follow Him?
No, but He wants everyone to be willing to…!
Invitation
1. Do you want to welcome Jesus into your life?
If you do, it will never be the same…! He makes the ordinary extraordinary…!
2. Do you need to make Jesus the Lord of your life?
Research Notes – Luke 5:1-11
2. jesus' demonstration of his authority by calling his first disciples (5:1-11) (matt. 4:18-22; mark 1:16-20).
The incident recorded here is obviously not the first time Jesus had been in contact with the men whom He called to be His disciples. Luke already had stated that Jesus had healed Simon's mother-in-law which denotes previous contact with Simon and Andrew. This seems to be at least the third time Jesus had contact with these men. In John 1:41 Andrew told Peter that he had found the Messiah. Apparently the men at first did not follow Jesus on a "full-time" basis, for in Mark 1:16-20 (also Matt. 4:18-22) Jesus called Simon, Andrew, James, and John. Mark recorded that that call was before Jesus entered the synagogue in
Now, sometime later, Peter and the others were still fishermen. It was at this point, now that Jesus had established His authority (Luke 4:31-44), that He called these men to full-time discipleship.
5:1-3. The large throng crowding around Jesus prevented His teaching effectively as He stood by the Lake of Gennesaret, another name for the Sea of Galilee, by a village on the northwest shore. So He went out a short distance in the water in Simon's boat so that they could all listen to the Word of God.
5:4-7. On Jesus' request, Simon put out his nets and caught . . . a large amount of fish. Though Simon, an experienced fisherman, was sure he would not catch anything at that time of the day when the fish were deeper in the lake, he obeyed Jesus' word. This showed a significant amount of faith. The resulting catch began to break the nets, so they filled Simon's and another boat with the fish till both boats . . . began to sink.
5:8-11. The miracle of the fish brought two responses in Peter and the others. They were astonished (lit., "amazement [thambos] seized him and all those with him," v. 9; cf. 4:36) at the large catch of fish, and Peter realized his sinfulness before Jesus (5:8). The result was that Jesus made the fishermen fishers of men. Jesus' teaching, combined with His miraculous acts, showed that He had the authority to call the men and have them respond by leaving everything.
3. jesus'demonstration of his authority by further healing (5:12-26).
The next two healings brought about a confrontation with the religious establishment—the first such conflict recorded in Luke. Both healings authenticated Jesus' claim to be the Messiah (cf. 4:18-21).[2]
INSIGHT
The disciples. This is not the first time Jesus had met the disciples. John 1:35–2:11 tells us that several first met Jesus when John the Baptist was preaching. They went with Him to a wedding in Cana, He spent time in their homes in
What a model for evangelism. It's not necessary to press for a decision on a first meeting. It takes most of us time to get to know Christ. But there always is and must be a moment of decision, when Christ calls, and we make an informed decision to follow Him.
"Worked hard all night" (5:5). Fishing was a demanding trade. The men fished at night and sold or salted their catch and dried or mended nets during the day.
"Go away" (5:8). Peter's reaction is not at all surprising. He had just seen Jesus more clearly, as seen in the shift of address from Master, a term that acknowledges superiority, to Lord, which here suggests the first glimmering recognition of who Jesus really is.
The trouble is, when we see Jesus more clearly we also see ourselves more clearly. His beauty exposes our flaws; His perfection reveals our sinfulness. Man's first reaction to such a revelation is often, "go away." But only by coming to Jesus can we find forgiveness for our sins and inner personal renewal.
"Don't be afraid" (5:10). Some are afraid to trust Jesus because they're afraid He will change their lifestyles. He will. But for the better.[3]
Lu 5:1–11. Miraculous Draught of Fishes—Call of Peter, James, and John.
Not their first call, however, recorded in Jn 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 (Jn 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 (Jn 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 Is 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 (Jn 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.[4]
5:1–11
Fishers of People
Like Moses' experience as a shepherd, David's as a commander and Joseph's as an administrator, the background of these disciples as fishermen can provide them a perspective that will help them for their new task.
5:1–2. Nets would collect things other than edible fish, thus requiring cleaning. Edible fish in the inland "Sea" of Galilee (the
5:3. The shore of the lake functioned acoustically like an amphitheater; withdrawing a little from the crowd and addressing them from the boat thus would have made Jesus much easier to hear.
5:4–5. Peter's obedience is exemplary; a fisherman might trust a rabbi's teaching on religious matters but need not do so in his own field of expertise, fishing. The fishermen had labored with a dragnet at night, which should have caught them many more fish than Jesus' instructions in 5:5. Sources suggest that fish were more easily caught at night than in the day in the
5:6. Jesus' multiplication of food and of creatures has Old Testament precedent (e.g., food—Ex 16:13; 2 Kings 4:1–7, 42–44; creatures—Ex 8:6, 17, 24; 10:13).
5:7. Because the overhead cost of equipment was high, fishermen often worked together in cooperatives; families would sometimes work together to increase their profits. Other fishing cooperatives are known from ancient
5:8–9. Moses, Gideon and Jeremiah were all overwhelmed by their initial calls; but Peter's excuse is especially like Isaiah's (Is 6:5) and fits Luke's emphasis (Lk 5:20, 30–32).
5:10. "Fishers of people" could allude to two Old Testament texts (Jer 16:16; Hab 1:15), transforming an image of impending judgment into one of rescue from that judgment; but Jesus is probably just transforming their vocation as fishermen, as God made Moses and David "shepherds" of his people.
5:11. Fishermen made a better-than-average income (even if they had had a bad night—5:5), so leaving their job is an act of radical commitment that they would expect to adversely affect them economically.[5]
5:1–11 The call of the disciples (cf. Mt. 4:18–22; Mk. 1:16–20). Mark's briefer account of the call of Jesus' first disciples concentrates on the basic fact that the right response to the message of the
Notes. 1 Gennesaret (Chinnereth in the OT) is another name for Galilee, and refers specifically to the area just south of
Overview
These chapters cover what is often called Jesus' early Galilean ministry.
Strikingly, the Sermon on the Mount, the Transfiguration, and 25 of Jesus' 35 recorded miracles took place in
The Jews of Judea, however, looked on Galileans with some contempt. They had a rude accent, and were not considered sophisticated in matters of religion.
This early Galilean ministry took place when Jesus was introducing His teaching and Himself. The later Galilean ministry is associated with hardening opposition.
è Judging. Luke, Paul, and James each dealt with "judging." They called on us to critically evaluate ourselves, but not others. According to James, passing judgment on others is playing God: "There is only one Lawgiver and Judge, the One who is able to save and destroy. But you—who are you to judge your neighbor?" (James 4:12) Yes, the church is to discipline those who openly and habitually sin. But there is no room in our faith for a critical attitude or judging of others' beliefs, motives, and convictions. We are to give each other the freedom to be responsible to God.
Commentary
Germs
For years the medical world laughed at the germ theory, the notion that infection and diseases are caused by tiny organisms no one can see. They questioned the need for special cleanliness and antiseptics in hospitals, and derided Pasteur and other early proponents of the germ theory.
It was so hard, later, to come to the man they had rejected and to admit, "You were right. We were wrong."
It's always hard to face a person who has been right when we've been wrong, and honestly to admit it—especially if what he has been right about is something really important. Oh, I can admit to one of my children, "You were right; I should have turned two blocks earlier." This doesn't hurt: it doesn't strike at my identity. But how much harder to admit, "Son, you were right. I didn't have any good reason to ground you. I was just feeling angry, and took it out on you. I'm sorry."
This kind of admission is much harder. It hits at something important to me; my desire to be a loving and fair dad, and to be viewed this way by my children.
But it was just this kind—the most difficult of admissions—the admission of being wrong about something important to His hearers' identity as Israelites—that Jesus now set out to call from the hearts of His fellow Jews. As Jesus entered the first phase of His public ministry, He presented Himself to
These admissions were hard for
Jesus Is Lord: Luke 5:1–6:19
Commitment (Luke 5:1–11). All had been amazed at Jesus' teaching and His power. Yet most still hesitated, waiting for more evidence or for some sign before they committed themselves to Him. But some did not hesitate. They made the choice immediately—and with that choice made the confession commitment must involve.
One day as Jesus was teaching near the shore of
By all odds this would be a futile action. The fishermen of
This was evidence enough for Peter. He fell on his knees before Jesus, and instead of thanking Christ he begged, "Keep away from me, Lord, for I'm only a sinful man" (v. 8, ph).
Staggered by the haul of fish, Simon had been jolted into recognizing Jesus as Lord. There were no questions left in the mind of this simple fisherman.
It may seem strange that reports of the greater miracles of healing and expelling demons had not moved Simon earlier. Sometimes it is the simplest things that bring a person to realize that Jesus Christ is Lord. But by whatever agency, how vital it is that each of us realizes, as Peter did, just who Jesus is.
Seeing Jesus as Lord raised in Simon's mind a vivid picture of himself. Beside Jesus, Peter was revealed as "only a sinful man." Perhaps if you and I were to compare ourselves with other people, we might have some cause to boast. But when we compare ourselves to Jesus, we see our sin revealed in the light of His perfect purity. Simon, knowing himself, confessed his lack of life and goodness, and his need.
This confession of sin and failure seems so hard to make, until we have made it. Then we discover that, once we have admitted we are sinners, we are freed. For once we see ourselves as sinners we become more ready to hear the healing words of Jesus Christ.
Jesus said, "Don't be afraid; from now on you will catch men" (v. 10).
We who are sinners need not fear God. He forgives us, and transforms us as well. What Jesus told Peter is something He says to each of us who come to Him acknowledging our sin: from now on, life will be different!
Peter and his two companions left everything there on the beach—including the great catch of fish—and followed Jesus. All that had been important to them before was now willingly set aside. In the fulfillment found in relationship with Jesus Christ, all of life truly was becoming new.
♥ Link to Life: Youth / Adult
Go around the circle and ask each person to compare and contrast his or her own conversion with Simon Peter's. What stimulated it? What was the role of a sense of sin? What image of Jesus played a part? What have been some of the changes in your life that can be traced back to your conversion?[7]
5:1–16 POWER OVER HUMANITY
Jesus demonstrated his power to catch people by showing his power to catch fish. Another name for the "Sea of Galilee" (5:1) is the "
Jesus also used his power as a testimony to the leaders of
I. Calling Laborers (5:1–11)
Peter, Andrew, James, and John had met Jesus a year before (John 1:35–42), had followed Him a short time, and then had returned to their fishing business. In v. 10 Jesus called His disciples to leave everything and follow Him permanently as His helpers. It is likely that there were seven fishermen in the disciple band (see John 21:2). Fishermen know how to work together, they do not give up easily, they have courage, and they labor diligently. These are ideal qualities for disciples of Jesus Christ. The fact that the men were planning to go out again after washing their nets is proof that they were not dismayed by a night of failure.
Peter was humbled, not by his night of failure but by his astounding success; this is a mark of real character. If success humbles you, then failure will build you up. If success puffs you up, then failure will destroy you. By faith, the men left all and followed Christ. They had been catching living fish and, when they caught them, the fish died. Now they would catch dead fish—sinners—and the fish would live![9]
5:1–11 "Launch out into the deep." When Jesus borrowed the boat of a fisherman named Peter to use as a "pulpit," he learned that Peter and the other fishermen were having a bad day of fishing. He gave them advice that led to a massive catch. Confronted by this miracle, Peter recognized Christ's deity and his own sinfulness, and he, along with James and John, left the fishing trade to follow Jesus and "fish for people" (5:10). [Matt. 4:18–22; Mark 1:16–20; John 1:35–42 records Jesus' earlier encounter with Peter and Andrew][10]
Luke 5:1
Pressed upon him (ἐπικεισθαι [epikeisthai]). Luke in this paragraph (5:1–11; Mark 1:16–20; Matt. 4:18–22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of
Luke 5:2
Two boats (πλοια δυο [ploia duo]). Some MSS. have πλοιαρια [ploiaria], little boats, but πλοια [ploia] was used of boats of various sizes, even of ships like νηες [nēes]. The fishermen (οἱ ἁλεεις [hoi haleeis]). It is an old Homeric word that has come back to common use in the Koiné. It means "sea-folk" from ἁλς [hals], sea. Were washing (ἐπλυνον [eplunon]). Imperfect active, though some MSS. have aorist ἐπλυναν [eplunan]. Vincent comments on Luke's use of five verbs for washing: this one for cleaning, ἀπομασσω [apomassō] for wiping the dust from one's feet (10:11), ἐκμασσω [ekmassō] of the sinful woman wiping Christ's feet with her hair (7:38, 44), ἀπολουω [apolouō] of washing away sins (symbolically, of course) as in Acts 22:16, and λουω [louō] of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On "nets" see on Matt. 4:20; Mark 1:18.
Luke 5:3
To put out a little (ἐπαναγαγειν ὀλιγον [epanagagein oligon]). Second aorist infinitive of the double compound verb ἐπ-αν-αγω [ep-an-agō], found in Xenophon and late Greek writers generally. Only twice in the N.T. In Matt. 21:18 in the sense of leading back or returning and here in the sense of leading a ship up upon the sea, to put out to sea, a nautical term. Taught (ἐδικασκεν [edikasken]). Imperfect active, picturing Jesus teaching from the boat in which he was seated and so safe from the jam of the crowd. "Christ uses Peter's boat as a pulpit whence to throw the net of the Gospel over His hearers" (Plummer).
Luke 5:4
Had left speaking (ἐπαυσατο λαλων [epausato lalōn]). He ceased speaking (aorist middle indicative and present active participle, regular Greek idiom). Put out into the deep (ἐπαναγαγε εἰς το βαθος [epanagage eis to bathos]). The same double compound verb as in verse 3, only here second aorist active imperative second person singular. Let down (χαλασατε [chalasate]). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts 27:17, 30). But it was used for lowering anything from a higher place (Mark 2:4; Acts 9:25; II Cor. 11:33). For a catch (εἰς ἀγραν [eis agran]). This purpose was the startling thing that stirred up Simon.
Luke 5:5
Master (ἐπιστατα [epistata]). Used only by Luke in the N.T. and always in addresses to Christ (8:24, 45; 9:33, 49; 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. We toiled (κοπιασαντες [kopiasantes]). This verb is from κοπος [kopos] (ὠορκ, τοιλ [ōork, toil]) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (Light from the Ancient East, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. But at thy word (ἐπι δε τῳ ῥηματι σου [epi de tōi rhēmati sou]). On the base of ἐπι [epi]. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.
Luke 5:6
They inclosed (συνεκλεισαν [sunekleisan]). Effective aorist active indicative with perfective compound συν [sun]. They shut together. Were breaking (διερησσετο [dierēsseto]). Imperfect passive singular (δικτυα [diktua] being neuter plural). This is the late form of the old verb διαρηγνυμι [diarēgnumi]. The nets were actually tearing in two (δια- [dia-]) and so they would lose all the fish.
Luke 5:7
They beckoned (κατενευσαν [kateneusan]). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. So they used signs. Unto their partners (τοις μετεχοις [tois metechois]). This word μετοχος [metochos], from μετεχω [metechō], to have with, means participation with one in common blessings (Heb. 3:1, 14; 6:4; 12:8). While κοινωνος [koinōnos] (verse 10 here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead. Help them (συλλαβεσθαι [sullabesthai]). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in Phil. 4:3. It is an old word that was sometimes employed for seizing a prisoner (Luke 22:54) and for conception (con-capio) by a woman (Luke 1:24). So that they began to sink (ὡστε βυθιζεσθαι αὐτα [hōste buthizesthai auta]). Consecutive use of ὡστε [hōste] and the infinitive (present tense, inchoative use, beginning to sink). An old verb from βυθος [buthos]. In the N.T. only here and I Tim. 6:9.
Luke 5:8
Fell down at Jesus' knees (προσεπεσεν τοις γονασιν Ἰησου [prosepesen tois gonasin Iēsou]). Just like Peter, from extreme self-confidence and pride (verse 5) to abject humilation. But his impulse here was right and sincere. His confession was true. He was a sinful man.
Luke 5:9
For he was amazed (θαμβος γαρ περιεσχεν [thambos gar perieschen]). Literally, For a wonder held him round. Aorist active indicative. It held Peter fast and all the rest.
Luke 5:10
Thou shalt catch men (ἐσῃ ζωγρων [esēi zōgrōn]). Periphrastic future indicative, emphasizing the linear idea. The old verb Ζωγρεω [Zōgreō] means to catch alive, not to kill. So then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ's prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish.
Luke 5:11
They left all, and followed him (ἀφεντες παντα ἠκολουθησαν [aphentes panta ēkolouthēsan]). Then and there. They had already become his disciples. Now they leave their business for active service of Christ. The conduct of this group of business men should make other business men to pause and see if Jesus is calling them to do likewise. [11]
1–11. Compare Matt. 4:18–22; Mark 1:16–20.
1. Pressed (ἐπικεῖσθαι). Lit., were laid upon.
To hear. The A. V. is correct according to the reading τοῦ ἀκούειν, which it follows. The true reading is καὶ ἀκούειν, and heard. So Rev.
He stood (αὐτὸς ἦν ἑστὼς). The pronoun distinguishes him from the crowd which pressed upon him: he on his part stood. Render the participle and finite verb as Rev., was standing.
2. Ships (πλοῖα). Used of vessels in general. Some texts read πλοιάρια, a diminutive form, meaning little boats.
Were washing. From the sand and pebbles accumulated during the night's work. Luke uses four different words for washing or cleansing: πλύνω, here, see also Apoc. 7:14; ἀπομάσσω, of wiping the dust from the feet, only at ch. 10:11; ἐκμάσσω, of the woman wiping Christ's feet with her hair, ch. 7:38, 44; ἀπολούω, of washing away sins, Acts 22:16; λούω, of washing the prisoners' stripes and the body of Dorcas, Acts 16:33; 9:37. The reading ἀποπλύνω is rejected by the best texts, so that ἀπομάσσω is the only one peculiar to Luke. All the words were common in medical language.
3. Thrust out (ἐπαναγαγεῖν). Rev., put out. The special nautical word for putting out to sea.
Taught (ἐδίδασκεν). The imperfect. He continued the teaching he had begun on the shore.
4. Launch out. Rev., put out. The singular number, addressed to Peter as master of the craft.
Let down (χαλάσατε). The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at
5. Master (ἐπιστάτα). Used by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander.
Toiled (κοπιάσαντες). From κόπος, suffering, weariness; and therefore indicating exhausting toil.
At thy word (ἐπί). Relying on: on the ground of.
The net (δίκτυον). A general term for a net, whether forfish or fowl. See on Matt. 4:18. Some, as Rev., read τὰ δίκτυα, the nets.
Brake (διεῤῥήγνυτο). Some texts read διερήσσετο, from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possibly, began to break. Trench suggests were at the point to break. The word occurs also at ch. 8:29; Acts 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds περιῤῥήγνυμι, of rending off clothes (Acts 16:22), and προσρήγνυμι, to beat violently (ch. 6:48, 49). See on those passages. All the words occur in medical writings.
7. They beckoned (κατένευσαν). The word originally means to nod assent, and so, generally, to make a sign. They made signs because of the distance of the other boat; hardly, as has been suggested, because they were too much amazed to speak.
Help (συλλαβέσθαι). Lit., take hold with. Compare Philip. 4:3.
Began to sink (βυθίζεσθαι). Only here and I Tim. 6:9, of drowning men in destruction. From βυθός, the depth. Wyc., they were almost drenched.
8. Fell down at Jesus' knees. Compare Sophocles, "Oedipus at Colonus," 1605:
"Zeus from the dark depths thundered, and the girls
Heard it, and shuddering, at their father's knees
Falling, they wept."
9. He was astonished (θάμβος περιέσχεν αὐτὸν). Lit., amazement encompassed him. See on 1 Pet. 2:6.
The draught (τῇ ἄγρᾳ). The word is used both of the act of catching and of that which is caught. In ver. 4 it has the former sense: "let down your net for catching:" here, the latter, the catch or haul.
10. Partners (κοινωνοὶ). In ver. 7 the word rendered partners is μέτοχοι; from μετά, with, and ἔχω, to have. The word here denotes a closer association, a common interest. The kindred noun, κοινωνία, fellowship, is used of the fellowship of believers with Christ (1 Cor. 1:9); the communion of the body and blood of Christ (1 Cor. 10:16); the communion of the Holy Ghost (2 Cor. 13:14). The persons referred to in ver. 7 might have been only hired workmen (Mark 1:20), temporarily associated with the principals.
Thou shalt catch (ἔσῃ ζωγρῶν). Lit., thou shalt be catching, the participle and finite verb denoting that this is to be his habitual calling. Both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone. The verb ζωγρέω, to catch, is compounded of ζωός, living, and ἀγρεύω, to catch or take. Hence, lit., to take alive: in war, to take captive, instead of killing. Thus Homer, when Menelaus threatens the prostrate Adrastus:
"Adrastus clasped the warrior's knees and said,
O son of Atreus, take me prisoner" (ζώγρει)
Iliad, vi, 45, 6; compare Iliad, x., 378.
So Herodotus: "The Persians took
There is certainly a reason for the use of this term, as indicating that Christ's ministers are called to win men to life. Compare 2 Tim. 2:26, where, according to the best supported rendering, the servant of God is represented as taking men alive out of the power of Satan, to be preserved unto the will of God; i.e., as instruments of his will (compare A. V. and Rev.). The word thus contains in itself an answer to the sneering remark of the Apostate Julian, that Christ aptly termed his apostles fishers; "for, as the fisherman draws out the fish from waters where they were free and happy, to an element in which they cannot breathe, but must presently perish, so did these."[12]
From Failure to Success (Luke 5:1–11)
This event is not parallel to the one described in Matthew 4:18–22 and Mark 1:16–20. In those accounts, Peter and Andrew were busy fishing, but in this account they had fished all night and caught nothing and were washing their nets. (If nets are not washed and stretched out to dry, they rot and break.) Jesus had enlisted Peter, Andrew, James, and John earlier, and they had traveled with Him in
It is possible that at least seven of the disciples were fishermen (John 21:1–3). Consider the fact that fishermen generally have the qualities that make for success in serving the Lord. It takes courage and daring, patience and determination to work on the seas; and it also takes a great deal of faith. Fishermen must be willing to work together (they used nets, not hooks) and help one another. They must develop the skills necessary to get the job done quickly and efficiently.
If I had fished all night and caught nothing, I would probably be selling my nets, not washing them to get ready to go out again! But true fishermen don't quit. Peter kept on working while Jesus used his ship as a platform from which to address the huge crowd on the shore. "Every pulpit is a fishing boat," said Dr. J. Vernon McGee, "a place to give out the Word of God and attempt to catch fish."
But there was another side to this request: Peter was a "captive audience" as he sat in the ship listening to the Word of God. "So then faith comes by hearing, and hearing by the Word of God" (Rom. 10:17, nkjv). In a short time, Peter would have to exercise faith, and Jesus was preparing him. First He said, "Thrust out a little"; and then, when Peter was ready, He commanded, "Launch out into the deep." If Peter had not obeyed the first seemingly insignificant command, he would never have participated in a miracle.
Peter must have been surprised when Jesus took command of the ship and its crew. After all, Jesus was a carpenter by trade (Mark 6:3), and what do carpenters know about fishing? It was a well-known fact that, in the
The word translated "Master" (Luke 5:5) is used only by Luke and it has a variety of meanings, all of which speak of authority: chief commander, magistrate, governor of a city, and president of a college. Peter was willing to submit to the authority of Jesus, even though he did not understand all that the Lord was doing. And remember, a great crowd was watching from the shore.
How people respond to success is one indication of their true character. Instead of claiming the valuable catch for themselves, Peter and Andrew called their partners to share it. We are not reservoirs, but channels of blessing, to share with others what God has graciously given to us. [13]
[1] 2221 ζωγρέω [zogreo /dzogue·reh·o/] v. From the same as 2226 and 64; GK 2436; Two occurrences; AV translates as "catch" once, and "take captive" once. 1 to take alive. 2 to take, catch, capture.
61 ἄγρα [
cf. confer, compare
[2]John F. Walvoord, Roy B. Zuck and
[3]Larry Richards, The Bible Reader's Companion, Includes Index. (Wheaton, Ill.: Victor Books, 1991), 656.
[4]Robert Jamieson, A. R. Fausset, A. R. Fausset et al., A Commentary, Critical and Explanatory, on the Old and New Testaments, On Spine: Critical and Explanatory Commentary. (Oak Harbor, WA: Logos Research Systems, Inc., 1997), Lk 5:1.
disciples *Disciples. Students of rabbis or philosophers, normally committed to memorizing and living according to their master's teachings.
Josephus *Josephus. A first-century Jewish historian who lived through the war of a.d. 66–70; his works (The Jewish War, Antiquities of the Jews and Against Apion, and his autobiography, the Life) are useful sources of information concerning first-century Palestine. Intended for a Diaspora audience, his writings are quite Hellenized.
rabbi's *Rabbi. Jewish teacher. Sometime after a.d. 70 the term became a technical one for those ordained in the rabbinic movement, which probably consisted primarily of Pharisaic scribes. (To accommodate customary usage this commentary sometimes applies the term to Jewish teachers of the law in general, although such common usage may have technically been later; it also applies the term to the teachings of Jewish legal experts collected in rabbinic literature.)
Old Testament *Old Testament. The common modern term for the Hebrew Bible (including Aramaic portions) as defined by the Jewish and Protestant Christian canons; Jewish readers generally call this the Tenach.
[5]Craig S. Keener and InterVarsity Press, The IVP Bible Background Commentary : New Testament (Downers Grove, Ill.: InterVarsity Press, 1993), Lk 4:42-5:11.
cf. compare
[6]D. A. Carson, New Bible Commentary : 21st Century Edition, Rev. Ed. of: The New Bible Commentary. 3rd Ed. / Edited by D. Guthrie, J.A. Motyer. 1970., 4th ed. (Leicester, England; Downers Grove, Ill., USA: Inter-Varsity Press, 1994), Lk 5:1.
[7]Larry Richards and Lawrence O. Richards, The Teacher's Commentary, Includes Index. (Wheaton, Ill.: Victor Books, 1987), 656.
[8]Robert B. Hughes, J. Carl Laney and Robert B. Hughes, Tyndale Concise Bible Commentary, Rev. Ed. of: New Bible Companion. 1990.; Includes Index., The Tyndale reference library (
[9]Warren W. Wiersbe, Wiersbe's Expository Outlines on the New Testament (Wheaton, Ill.: Victor Books, 1997, c1992), 158.
[10]H. L. Willmington, Willmington's Bible Handbook (Wheaton, Ill.: Tyndale House Publishers, 1997), 583.
[11]A.T. Robertson, Word Pictures in the New Testament, Vol.V c1932, Vol.VI c1933 by Sunday School Board of the Southern Baptist Convention. (Oak Harbor: Logos Research Systems, 1997), Lk 5:1-12.
[12]Marvin Richardson Vincent, Word Studies in the New Testament (
[13]Warren W. Wiersbe, The Bible Exposition Commentary, "An Exposition of the New Testament Comprising the Entire 'BE' Series"--Jkt. (Wheaton, Ill.: Victor Books, 1996, c1989), Lk 5:1.
