Chapter 5

1 Christ teacheth the people out of Peter’s ship: 4 in a miraculous taking of fishes, sheweth how he will make him and his partners fishers of men: 12 cleanseth the leper: 16prayeth in the wilderness: 18 healeth one sick of the palsy: 27 calleth Matthew the publican: 29 eateth with sinners, as being the physician of souls: 34 foretelleth the fastings and afflictions of the apostles after his ascension: 36 and likeneth fainthearted and weak disciples to old bottles and worn garments.

1. It came to pass. [The Call by the Sea, Luke 5:1–11=Matt. 4:18–22=Mark 1:16–20. Major comment: Luke. See Early Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Luke records, out of its natural order, the call of Peter, Andrew, James, and John by the Lake of Galilee. Chronologically, this account (vs. 1–11) belongs between vs. 32 and 33 of ch. 4 (see on Matt. 4:23). Luke’s reason for so placing it, apparently, is his desire to group the two instances of synagogue preaching together, the one in Nazareth (Luke 4:16–30) and the other in Capernaum (vs. 31–37), and to link the call of the disciples (ch. 5:1–11) with his account of the first preaching tour through Galilee (vs. 12–15).

Pressed. In view of the apparent similarities between the incident here related and that of John 21:1–17, some commentators have concluded that the two accounts are different versions of the same event. However, a careful study of the context precludes such a possibility (see also DA 809–817).

It was early morning when Jesus walked by the sea, yet already people were thronging about Him. This fact testifies to His “fame,” or popularity, even before the miraculous events of a yet future Sabbath day (ch. 4:31–41).

Word of God. That is, as set forth in the preaching and teaching of Jesus. His words were gracious (see ch. 4:22), fraught with life-giving power (see John 6:63, 68), and the people hungered for them. How their hearts must have thrilled as they listened to Him who was the Word of God incarnate (see on John 1:1–3).

Lake. Gr. limneµ, “a pool of water.” Luke, whose travels had acquainted him more intimately with the Mediterranean Sea, never speaks of Galilee as a “sea,” (Gr. thalassa), but consistently uses the term limneµ, “lake.” The other gospel writers, however, always call it thalassa, “sea.”

Gennesaret. Nearby was the fertile Plain of Gennesaret, which probably gave to the lake its name (see Matt. 14:34; Mark 6:53). The plain, situated between the hills and the lake, with Capernaum on the north and Magdala on the south, is now called elРGhuweir. The plain covers an area about 3 mi. (c. 5 km.) long and 1.5 mi. (c. 2.4 km.) wide. Because of its semitropical climate it was able to produce walnuts, figs, olives, and grapes. The Lake of Gennesaret was commonly called the Sea of Chinnereth in OT times (Num. 34:11; Joshua 12:3; etc.). In the time of Christ the Sea of Galilee (or Lake of Gennesaret) bordered on the richest and most populous district of all Palestine. Galilee was populated chiefly with Jews, yet was quite some distance from Jerusalem, the focal center of Judaism (see on Luke 2:42, 44). Galilee was somewhat removed from the prejudice and animosity of Judaism, and in many respects was an ideal place for Christ to carry on His work.

2. Ships. Or, “boats.” One of the boats here mentioned belonged to Peter and Andrew; the other, to James and John.

The fishermen. Literally, “the sea folk.” The four fishermen soon to become fishers of men, together with Zebedee and two or more “hired servants” (see Mark 1:20), had just returned from their night’s fishing expedition (see Luke 5:5).

Washing their nets. That is, before hanging them up to dry. The expression “casting a net” (see Matt. 4:18; Mark 1:16) means simply that the men were fishing, and might be considered as describing any phase of their occupation. Caring for the nets was as important as actually using them to catch fish. Others of the group were “mending” their nets (see Matt. 4:21; Mark 1:19), that is, getting them in shape for the next fishing expedition. If the terms “casting” and “mending” are considered in their general aspects there is no discrepancy in the various narratives (see Additional Notes on Matt 3, Note 2; cf. on Mark 5:2; 10:46; Luke 7:3; Additional Note on Luke 7).

3. Simon’s. That is, Simon Peter’s (see v. 8). For further information on Peter and his relation to the other members of the group here busy caring for their nets see on Mark 3:16.

He sat down. Teachers customarily sat as they addressed their classes. This was true both of the rabbinical schools and of public instruction given by the rabbis in the Temple courts in Jerusalem. Those teaching in the synagogues also customarily sat as they taught (see on ch. 4:20).

4. Let down. Gr. chalaoµ, a term used to describe the lowering of cargo or boats. In Acts 27:17 it is used of striking the sails, and in v. 30 of lowering the lifeboats. It is also used of Paul when he was “let down” from the wall of Damascus in a basket (Acts 9:25; 2 Cor. 11:33).

A draught. That is, “a catch.”

5. Master. Gr. epistateµs, literally, “one who stands over [another]”; hence “an overseer,” or “a superintendent.” Luke is the only synoptic writer who uses this word of Jesus. The more common word, used frequently by Luke and the other gospel writers, is didaskalos, literally, “teacher” (see on John 1:32). Peter was, in fact, the epistateµs, or “superintendent,” of the fishing enterprise conducted by the two sets of brothers and their hired helpers (see on Mark 3:16).

Toiled all the night. In the daytime fish could see the nets spread in the clear waters of the Lake of Galilee. The only favorable time for fishing was at night.

Taken nothing. The waters of the Lake of Galilee abounded with fish, and fishing was a common occupation in that region. It may have been a rather unusual experience to come back without anything at all. May we not suppose it possible that the same power that a few minutes later provided an abundance of fish, had rendered fruitless the laborious efforts of the night? Efforts put forth in our own strength sometimes prove completely fruitless, because the results desired can be secured only through cooperation with a higher power. But at times, as would seem to have been the case here, God may interfere with our plans and efforts in order to make more apparent and meaningful the need of cooperating with Him.

Nevertheless. Fishing had been Peter’s business, perhaps from childhood. He had apparently been reasonably successful at it, for a group of men had associated themselves with him in the business. As an experienced fisherman Peter probably thought his own knowledge of fishing superior to that of Christ, who had been a carpenter and cabinetmaker. However, in love for his Master, and in confidence based on what he had seen Jesus do in the past, Peter, with his companions, complied with Jesus’ request. Under any circumstances they could do no worse than they had done all night.

Remembering their fruitless efforts of the night before, Peter and his fellow fishermen were without doubt discouraged. During the long watches of the night Peter, and probably his companions as well, reflected on the fate of John the Baptist, who had now languished in prison for six weary months (see on ch. 3:20). Possibly they also gave thought to the failure of Christ to win the confidence and support of the Jewish leaders during the year that had passed, when most of His efforts had been devoted to Judea. Perhaps they also called to mind the recent experience at Nazareth, where Christ’s own townsmen tried to slay Him. Weary from fruitless toil, their hearts tortured and tempted by the demon of unbelief, Peter and his fellows, like Jacob long before, were no doubt ready to exclaim, “All these things are against me!” (see Gen. 42:36). Nevertheless, the discouraging experience of the night was about to be followed by an experience that would prove to Peter, the fisherman, to be conclusive evidence of the divinity of Christ. Similarly, in the ministry of Jesus, the discouraging experiences of Judea and Nazareth were about to give way to the glorious successes of Galilee. Soon the throngs would press upon Jesus so that He would need, at times, to hide from them in order so much as to eat and sleep.

Net. Better, “nets.”

6. They. That is, Peter and Andrew. James and John apparently continued to set their nets in order on the shore of the lake (see v. 7).

A great multitude. Earlier they had been able to catch nothing; now they were cooperating with Jesus, and their success exceeded their fondest expectations. Even as Christ, when living as a man among men, did nothing of Himself (see John 5:19, 30; 8:28), so those who would follow Him to become fishers of men must learn that without Him they can do nothing (John 15:5). It is only when divine power is combined with human effort, particularly in the work of fishing for men, that results can be effective and permanent. Compare the multitude of fish caught under similar circumstances about a year and a half later (see John 21:11).

Brake. Peter and Andrew were in danger of losing their great catch of fish. The fact that the net began to break implies that this catch of fish was unusual at any time, particularly by day. Here was evidence of divine power that could not be questioned, evidence that would impress other fishermen along the shore.

7. Beckoned. Probably Peter and Andrew were too far out to be heard distinctly, and yet were not out of sight.

Partners. Gr. metochoi, literally, “[ones] sharing in.” The reference here is probably to James and John (see v. 10). Metochoi is translated “partakers” in Heb. 3:1, 14; 12:8, in reference to our partnership with Christ.

8. Peter saw it. Being a master fisherman and probably having spent most of his life at this occupation in these very waters, Peter quickly concluded that a miracle had occurred. Peter thought he knew the habits of the fish of Galilee, but even the fish of his own lake were apparently subject to Jesus. Now, he too was ready to obey the summons of the Master Fisher of men. See on vs. 6, 9.

Fell down. That is, while the boats were still out in the lake and while the others were securing the contents of the nets. Apparently, Christ was still in Simon’s boat (see vs. 3).

Depart from me. With telling force the sense of his own unworthiness to be associated with Jesus bore down upon the conscience of Peter. Yet he clung to Christ, silently testifying that his words reflected a sense of utter unworthiness rather than the desire to be separated from Jesus (see DA 246).

A sinful man. In the presence of a policeman a thief naturally feels uncomfortable, even though the policeman may not be aware of his criminal acts. How much more, then, should a sinner feel shame and unworthiness in the presence of a perfect Saviour. This sense of unworthiness is the first reaction in the human heart when God, through His Spirit, begins His work of transforming the life and character. Thus it was with Isaiah when, in vision, he was ushered into the divine presence (Isa. 6:5). God can do nothing for the man who does not first feel his need of salvation. Only those who hunger and thirst after righteousness will be filled (see on Matt 5:3, 6). Upon Peter there now dawned, perhaps for the first time, a profound sense of his own spiritual need.

Lord. Gr. Kurios, a title that Luke applies to Jesus frequently in his Gospel (see on ch. 2:29).

9. He was astonished. Literally, “astonishment enveloped him,” or “amazement encompassed him.” Joy over the greatness of the catch faded, as with clearer vision Peter and his partners looked beyond the material evidence of divine power to the invisible truth to which the miracle bore mute witness.

10. So was also James. Peter’s three partners are mentioned by name. They have already been referred to in v. 9 as “all that were with him.” Luke thus emphasizes the fact that all four of the men responded similarly to the miracle and appreciated its significance. The fact that here, as elsewhere, James is commonly named before his brother John suggests that he was the older of the two (see DA 292).

Zebedee. See on Matt. 4:21.

Partners. Gr. koinoµnoi, “associates,” or “partners.” Koinoµnoi denotes a slightly closer association than does metochoi (see on v. 7).

Unto Simon. Compare Matt. 4:18–22; see on Mark 1:16. Although Jesus addressed Himself primarily to Simon, who had been first to grasp the significance of the miracle and to respond accordingly, the others knew that they too were included (see Luke 5:11).

Catch. Gr. zoµgreoµ, from zoµos, “alive,” or “living,” and agreuoµ, “to catch”; hence, “to take alive,” or “to capture.” The Master Fisherman, this very moment, was “catching” Peter, Andrew, James, and John. The miracle was His “net.” His purpose in “catching” these four men “alive” was that they, in turn, should “catch” others “alive.” The figure was not entirely new, for long before this the prophet Jeremiah had spoken in similar language (see Jer. 16:16). Peter, Andrew, James, and John were now caught in the gospel net; there was no escape; in fact, there was no desire to escape (see on Luke 5:8, 9).

What a contrast! All their lives they had caught fish, which died as a result of capture; henceforth they were to catch men, “that they might have life, and that they might have it more abundantly” (John 10:10; cf. Luke 19:10).

11. They forsook all. Here were the four partners, in possession of the largest catch of fish they had ever brought to shore. At the moment of their greatest material success they abandoned their business (see DA 273). Even in view of the higher significance of the miracle it must have taken a real measure of faith to leave their chosen occupation for an uncertain livelihood as followers of an itinerant teacher who, up to this time, had apparently had small success (DA 245). But in the provision of the abundance of fish, Jesus gave evidence of His power to provide for the needs of His followers, and in humble faith they believed.

On the part of the disciples there was not the least hesitancy. The decision to dissolve their successful partnership as fishermen for a higher partnership with Jesus as fishers of men was made instantly and intelligently. They needed no time to think things over, no time to provide for the needs of their families (cf. Matt. 8:19–22). They had launched out into the deep as ordinary fishermen; when they returned to shore they launched out by faith into the “deep” to which Christ now called them, to fish for men. All night long they had sought in vain to find that with which they proposed to sustain their lives; now, for Christ’s sake, they were willing to lose all that life had to offer, and in so doing entered upon a richer, more abundant life (see Matt. 10:39). They took up the cross of service and followed in the footsteps of Jesus (see on Mark 3:14).

Like Paul a few years later, they were ready to write off as loss all their earthly possessions, for they considered “the excellency of the knowledge of Christ Jesus” of infinitely greater value. Those things that had formerly seemed of value now appeared worthless. Henceforth their lot was to learn of Jesus, to fellowship with Him in His sufferings, and to share with all men a knowledge of the power of His resurrection (see Phil. 3:8–10). Having found the Pearl of great price, they disposed of all their earthly possessions and interests and invested all their physical and intellectual capital in the cause of the kingdom of heaven (see Matt. 13:45, 46).

Followed him. Heretofore at least three of the four—Peter, Andrew, and John—had intermittently accompanied Jesus. The call they had received at the Jordan two autumns before was a call to recognize Jesus as the Messiah, the Lamb of God, who had come to take away the sin of the world (see on John 1:35–50). Now they were called to unite their life and fortune with His, not only as believers but as learners and workers. Prior to this none of the group had fully and permanently united with Jesus (DA 246). They had been part–time disciples, their interests divided between this life and the higher life. Henceforth their time and talents were to be devoted to full-time service. The four followed Jesus, not because they were too lazy to work with their hands for a living, or because their physical labors had not been successful, but because of their profound convictions. Like the others whom Christ called, they were active in their chosen occupation until summoned to forsake all and follow Him.

None of the four would have been considered by the learned men of the nation as having sufficient qualifications to become a teacher. They were humble and unlearned, but these very traits were pre-requisite to discipleship. The fact that they were not educated in the false views of the rabbis made it easier for them to learn the lessons necessary to make them skilled workmen in building the kingdom of heaven (see on Mark 3:15). Though at times they were slow to learn the lessons Jesus sought to teach them, they were sincerely devoted to Him. His love gradually transformed their hearts and minds, in proportion to the extent they individually yielded to Him. When they came forth from the period of training they were no longer uncultured and unlearned, but men of penetrating discernment and sound judgment. They were so much like Jesus, in fact, that others realized they had been with Him (see Acts 4:13).

Usefulness in the cause of God does not depend so much upon brilliant intellect as upon devotion to Christ and to the task at hand. To be sure, the influence of a person with great talents and superior intelligence will usually be felt in a wider circle, if these talents are consecrated to God (see COL 333). Yet God can dispense with these more easily than He can with a loving heart, a teachable mind, and willing hands. The all-important thing in service for God is that self be put aside and room be made for the working of the Holy Spirit upon the heart (see DA 250).

12. In a certain city. [The First Leper, Luke 5:12–16=Matt. 8:2–4=Mark 1:40–45. Major comment: Mark.] Literally, “in one of the cities.”

Full of leprosy. Luke, a physician, is the only gospel writer to note the advanced stage of the disease. This condition made the cure even more remarkable.

17. On a certain day. [The Paralytic Lowered Through the Roof, Luke 5:17–26=Matt. 9:2–8=Mark 2:1–12. Major comment: Mark.] Literally, “in one of the days.”

Pharisees. The first mention of this religious sect in the Gospel of Luke. Concerning the Pharisees, see pp. 51, 52.

Doctors. Literally, “teachers” (see pp. 51, 52; see on Mark 1:22). The English word “doctor” originally meant “teacher”; in fact, like our word “doctrine,” or “teaching,” it is from the Latin doctor, “teacher.” Application of the term “doctor” to a physician is a modern use of the word. In the Gospels, “doctors of the law” are generally called “scribes” (see pp. 51, 52). These men concerned themselves primarily with the exposition of the written and oral laws of the nation, and with the application of these laws to life. Most of them were Pharisees, for it was the Pharisees who took particular interest in the details of the law.

Every town. According to Josephus there were about 200 cities and towns in Galilee. Luke is therefore probably using hyperbole, and may be referring particularly to the towns visited by Christ on His recent tour through Galilee. Undoubtedly, wherever Jesus went the professed teachers of the law sought to oppose and hinder His exposition of the law, and seem to have gathered at Capernaum to counsel with the leaders from Judea and Jerusalem as to the course of action they should pursue with respect to the popular sentiment in Christ’s favor. They were here on purpose to find fault with Him and to make charges against Him (see on Mark 2:6).

Jerusalem. That Luke specifically mentions Jerusalem in addition to Judea is evidence that he was acquainted with the Jewish practice of considering Jerusalem a separate district from Judea (see also Acts 1:8; 10:39). The city was a metropolitan area, not under the political jurisdiction of Judea. However, see on Luke 4:44.

Power of the Lord. That is, of the Holy Spirit (see DA 143, 268).

Present to heal. Particular mention of the presence of the Holy Spirit upon this occasion does not imply that Christ had only intermittent power to heal. Luke simply calls attention to the fact in anticipation of the miracle he is about to relate.

24. Power. Literally, “authority.”

26. Strange things. Gr. paradoxa, from para, here meaning, “contrary to,” and doxa, “[popular] opinion,” hence meaning, “unexpected,” or “incredible.” Our word “paradox” is from this Greek word, and has a somewhat similar meaning. Of the three synoptic writers, Luke alone mentions all three aspects of the reaction of the people to this miracle—amazement, fear, and gratitude to God. See p. 208.

27. After these things. [Call of Levi Matthew, Luke 5:27, 28=Matt. 9:9=Mark 2:13, 14. Major comment: Mark.]

Saw. Gr. theaomai, “to behold,” or “to view attentively.” Christ had been intently observing Matthew, as if reading his character.

28. He left all. Only Luke records this detail of the narrative. Matthew did not, in fact could not, return to his business on a part-time basis, as Peter, Andrew, and John had done for the first year and a half after meeting Christ at the Jordan (see on John 1:35–45).

29. A great feast. [Mathew’s feast, Luke 5:29–32=Matt. 9:10–13=Mark 2:15–17. Major comment: Mark.] Literally, “a great reception.” Luke uses the same Greek word again in ch. 14:13, its only other use in the NT.

30. Murmured. Gr. gogguzoµ, a word imitating the sound of the cooing of doves or pigeons, which seem to be incessantly arguing about something.

Publicans and sinners. In Greek, a single definite article defines both words, so putting the two groups into one category. From the viewpoint of the Pharisees there was no difference between them. A “publican” was automatically a “sinner” simply by virtue of the fact that he was a tax collector (see on ch. 3:12).

33. Fast often. [The Question About Fasting, Luke 5:33–39=Matt. 9:14–17=Mark 2:18–22. Major comment: Mark.]

36. No man putteth. Important textual evidence may be cited (cf. p. 146) for adding the word “teareth,” to make the statement read: “No man teareth a piece from a new garment and putteth [it] upon an old.”

The new maketh a rent. Textual evidence attests (cf. p. 46) the reading “he will make a rent.” The new garment is torn (by having the patch material taken out of it), and the old is not bettered materially (by having a patch of such diverse material placed upon it).

Agreeth not. Or, “will not match.” Only Luke notes this further fact, namely, that the patch is of different material from the old garment, and that thus the appearance is marred.

39. No man. Only Luke records this added comment of Christ.

The old is better. Textual evidence is divided (cf. p. 146) between this and the reading “The old is good,” that is, the old is mild or pleasant. One who is accustomed to the old wine considers it more mellow, in comparison with the new, and therefore more pleasing. Christ says that a person used to old wine finds that it is pleasant to his taste; it suits him well, and that is enough. He will not change his old habits. This parable illustrates the deep-grained prejudice of the Pharisees.

Ellen G. White comments

1–3DA 244

1–11DA 244–251

4 Ev 60, 371; FE 121; MH 200; 7T 61

4, 5 DA 245

6–11DA 246

8 MB 7

12 DA 266

12–28DA 262–271

15 CH 527

15, 16 DA 362

17 DA 267; MH 75

17–20DA 268

18–20MH 73–75

20 DA 270; 7T 96

21 TM 71; 8T 202

26 DA 270; MH 79; 6T 437

27, 28 COL 393; MH 479

27–39DA 272–280

28 DA 273

29 DA 274

31 COL 158; FE 275

34 DA 277

36, 37 DA 278

39 DA 279