Luke 5


Verse 1. The people pressed upon him. Multitudes came to hear. There were times in the life of our Saviour when thousands were anxious to hear him, and when many, as we have no reason to doubt, became his true followers. Indeed, it is not possible to tell what might have been his success, had not the Pharisees and scribes, and those who were in Office, opposed him, and taken measures to draw the people away from his ministry; for the common people heard him gladly, Mk 12:37.

The Lake of Gennesaret. Called also the Sea of Galilee and the Sea of Tiberias. "Gennesaret was the more ancient name of the lake,

taken from a small territory or plain of that name

on its western borders. See Nu 34:11; Josh 19:35,

where, after the Hebrew orthography, it is called

Chinnereth" (Owen).

The plain lying between Capernaum and Tiberias is said by Dr. Thomson (The Land and the Book, vol. i. p. 536) to be a little longer than thirty, and not quite twenty furlongs in breadth. It is described by Josephus as being, in his time, universally fertile. "Its nature is wonderful as well as its beauty. Its soil

is so fruitful that all sorts of trees can grow upon it,

and the inhabitants accordingly plant all sorts of

trees there; for the temperature of the air is so

well mixed that it agrees very well with these several

sorts; particularly walnuts, which require the

coldest air, flourish there in vast plenty. One may

call this the ambition of Nature, where it forces

those plants which are naturally enemies to one another

to agree together. It is a happy conjunction of the

seasons, as if every one laid claim to this country;

for it not only nourishes different sorts of autumnal

fruits beyond men's expectations, but preserves them a

great while. It supplies men with the principal

fruits; with grapes and figs continually during ten

months of the year, and the rest of the fruits, as they

become ripe, through the whole year; for, besides the

good temperature of the air, it is also watered from a

most fertile fountain."

Dr. Thomson describes it now as "preeminently fruitful in thorns." This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty and inured to the privations of fishermen, he laid the foundation of a religion which is yet to spread through all the world, and which has already blessed millions of guilty and miserable men, and translated them to heaven.

(a) "And it came to pass" Mt 4:18, Mk 1:16
Verse 2. Two ships. The skips used on so small a lake were probably no more than fishing-boats without decks, and easily drawn up on the beach. Josephus says there were 230 of them on the lake, attended by four or five men each. That they were small is also clear from the account commonly given of them. A single large draught of fishes endangered them and came near sinking them.

Standing by the lake. Anchored by the lake, or drawn up upon the beach.
Verse 3. Which was Simon's. Simon Peter's.

Prayed him. Asked him.

He sat down. This was the common posture of Jewish teachers. They seldom or never spoke to the people standing. Comp. Mt 5:1. It may be somewhat difficult to conceive why Jesus should go into a boat and put off from the shore in order to speak to the multitude; but it is probable that this was a small bay or cove, and that when he was in the boat, the people on the shore stood round him in the form of an amphitheatre. It is not improbable that the lake was still; that scarcely a breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more sublime than that of the Son of God--the Redeemer of the world--thus speaking from the bosom of a placid lake--the emblem of the peaceful influence of his own doctrines --to the poor, the ignorant, and the attentive multitudes assembled on the shore. Oh how much more effect may we suppose the gospel would have in such circumstances, than when pro- claimed among the proud, the gay, the honoured, even when assembled in the most splendid edifice that wealth and art could finish!

Verse 4. Launch (b) out. Go out with your vessels.

Into the deep. Into the sea; at a distance from the shore.

For a draught. A draught of fish; or let down your nets for the taking of fish.

(b) Jn 21:6
Verse 5. Master. This is the first time that the word here translated Master (c) occurs in the New Testament, and it is used only by Luke. The other evangelists call him Rabbi, or Lord. The word here used means a prefect, or one placed over others, and hence it comes to mean teacher or guide.

At thy word. At thy command. Though it seemed so improbable that they would take anything after having in vain toiled all night, yet he was willing to trust the word of Jesus and make the trial. This was a remarkable instance of faith. Peter, as it appears, knew little then of Jesus. He was not then a chosen apostle. Jesus came to these fishermen almost a stranger and unknown, and yet at his command Peter resolved to make another trial, and go once more out into the deep. Oh, if all would as readily obey him, all would be in like manner blessed. If sinners would thus obey him, they would find all his promises sure. He never disappoints. He asks only that we have confidence in him, and he will give to us every needful blessing.

(c) Ps 127:1,2, Eze 37:11,12
Verse 6. Their net brake. Or their net began, to break, or was about to break. This is all that is implied in the Greek word. If their nets had actually broken, as our English word seems to suppose, the fish would have escaped; but no more is meant than that there was such a multitude of fishes that their net was on the point of being rent asunder.

(d) "And when they" Eccl 11:6, Gal 6:9
Verse 7. They beckoned. They gave signs. Perhaps they were at a considerable distance, so that they could not be easily heard.

Their partners. James and John. See Lk 5:10. The following remarks of Dr. Thomson (The Land and the Book, vol. it. p. 80,81) will furnish a good illustration of this passage. After describing the mode of fishing with the "hand-net" and the "drag-net," he adds:

"Again, there is the bag-net and basket-net, of various

kinds, which are so constructed and worked as to enclose

the fish out in deep water. I have seen them of almost

every conceivable size and pattern. It was with some

one of this sort, I suppose, that Simon had toiled all

night without catching anything, but which, when let

down at the command of Jesus, enclosed so great a

multitude that the net brake, and they filled two

ships with the fish until they began to sink. Peter

here speaks of toiling all night; and there are

certain kinds of fishing always carried on at night.

It is a beautiful sight. With blazing torch the boat

glides over the flashing sea, and the men stand gazing

keenly into it until their prey is sighted, when,

quick as lightning, they fling their net or fly

their spear; and often you see the tired fishermen come

sullenly into harbour in the morning, having toiled

all night in vain. Indeed, every kind of fishing is

uncertain. A dozen times the angler jerks out a

naked hook; the hand-net closes down on nothing; the

drag-net brings in only weeds; the bag comes up empty.

And then again, every throw is successful--every net is

full; and frequently without any other apparent reason

than that of throwing it on the right side of the

ship instead of the left, as it happened to the

disciples here at Tiberias."

(e) Ex 23:5, Gal 6:2, Prov 18:24
Verse 8. When Simon Peter saw it. Saw the great amount of fishes; the remarkable success of letting down the net.

He fell down at Jesus' knees. This was a common posture of supplication. He had no doubt now of the power and knowledge of Jesus. In amazement, wonder, and gratitude, and not doubting that he was in the presence of some divine being, he prostrated himself to the earth, trembling and afraid. So should sinful men always throw themselves at the feet of Jesus at the proofs of his power; so should they humble themselves before him at the manifestations of his goodness.

Depart from me. This is an expression of Peter's humility, and of his consciousness of his unworthiness. It was not from want of love to Jesus; it did not show that he would not be pleased with his favour and presence; but it was the result of being convinced that Jesus was a messenger from God -- a high and holy being; and he felt that he was unworthy to be in his presence. In his deep consciousness of sin, therefore, he requested that Jesus would depart from him and his little vessel. Peter's feeling was not unnatural, though it was not proper to request Jesus to leave him. It was an involuntary, sudden request, and arose from ignorance of the character of Jesus. We are not worthy to be with him, to be reckoned among his friends, or to dwell in heaven with him; but he came to seek the lost and to save the impure. He graciously condescends to dwell with those who are humble and contrite, though they are conscious that they are not worthy of his presence; and we may therefore come boldly to him, and ask him to receive us to his home--to an eternal dwelling with him in the heavens.
Verse 9. No entry from BARNES for this verse. Verse 10. Fear not. He calmed their fears. With mildness and tenderness he stilled all their troubled feelings, and to their surprise announced that henceforward they should be appointed as heralds of salvation.

From henceforth. Hereafter.

Shalt catch men. Thou shalt be a minister of the gospel, and thy business shall be to win men to the truth that they may be saved.
Verse 11. Forsook (h) all. It was not much that they left -- a couple of small boats and their nets; but it was all they had, even all their living. But this showed their love of Jesus, and their willingness to deny themselves, as really as if they had forsaken palaces and gold. All that Jesus asks is that we should leave all we have for him; that we should love him more than we do whatever friends or property we may possess, and be willing to give them all up when he requires it.

(h) Mt 4:20, 19:27, Php 3:7,8
Verse 12. No entry from BARNES for this verse.

Mt 8:2 through Mt 8:4 (i) "it came to pass" Mt 8:2, Mk 1:40
Verse 13. No entry from BARNES for this verse.

(k) "I will; be thou clean" 2Kgs 5:10,14
Verse 14. No entry from BARNES for this verse.

(l) "as Moses commanded Lev 14:4
Verse 15. No entry from BARNES for this verse.

(m) "and great multitudes" Mt 4:25, Mk 3:7, Jn 6:2
Verse 16. No entry from BARNES for this verse.

(n) "And he withdrew" Mt 14:23, Mk 3:7, Jn 6:2
Verse 17. See this passage explained in Barnes "Mt 9:1" through Mt 9:7.

On a certain day. The time and place are not particularly mentioned here, but from Mt 9:1 it seems it was at Capernaum.
Verse 18. No entry from BARNES for this verse.

(p) "And, behold" Mt 9:2, Mk 2:3
Verse 19. The tiling Mt 9:1 also Mt 9:2-7. Verse 20. No entry from BARNES for this verse. Verse 21. No entry from BARNES for this verse.

(q) "who can forgive" Ps 22:5, 103:3, 130:4, Is 1:18, 43:25
Verse 22. No entry from BARNES for this verse. Verse 23. No entry from BARNES for this verse. Verse 24. No entry from BARNES for this verse.

(r) "take up thy couch" Jn 5:8,12
Verse 25. No entry from BARNES for this verse. Verse 26. No entry from BARNES for this verse.

(s) "glorified God" Acts 4:21, Gal 1:24 (t) "were filled with fear" Lk 5:8
Verse 27. No entry from BARNES for this verse.

Mt 9:9 through Mt 9:13

(u) "And after these things" Mt 9:9, Mk 2:13

Verses 27-32. Mt 9:9 through Mt 9:13.
Verse 28. No entry from BARNES for this verse. Verse 29. Made him a great feast. This circumstance Matthew, or Levi as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favour of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God. It seeks retirement; it delights rather in the consciousness of doing well than in its being known; and it leaves its good deeds to be spoken of, if spoken of at all, by others. This is agreeable to the direction of Solomon (Prov 27:2): "Let another man praise thee, and not thine own mouth." This feast was made expressly for our Lord, and was attended by many publicans, probably men of wicked character; and it is not improbable that Matthew got them together for the purpose of bringing them into contact with our Lord to do them good. Our Saviour did not refuse to go, and to go, too, at the risk of being accused of being a gluttonous man and a wine-bibber, a friend of publicans and sinners, Mt 11:19. But his motives were pure. In the thing itself there was no harm. It afforded an opportunity of doing good, and we have no reason to doubt that the opportunity was improved by the Lord Jesus. Happy would it be if all the great feasts that are made were made in honour of our Lord; happy if he would be a welcome guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were always made the means of advancing his kingdom. But, alas! there are few places where our Lord would be so unwelcome as at great feasts, and few places that serve so much to render the mind gross, dissipated, and irreligious. Verse 30. No entry from BARNES for this verse. Verse 31. No entry from BARNES for this verse.

(w) "physician" Jer 8:22
Verse 32. No entry from BARNES for this verse.

(x) "sinners to repentance" Lk 15:7,10, 1Cor 6:9-11, 1Timm 1:15, 2Pet 3:9
Verse 33. See this passage illustrated in Barnes on "Mt 9:14", also Mt 9:15-17.

(y) "but thine eat and drink" Lk 7:34,35
Verse 34. No entry from BARNES for this verse. Verse 35. No entry from BARNES for this verse.

(z) "fast in those days" Isa 22:12
Verse 36. No entry from BARNES for this verse.

(a) "And he spake a parable" Mt 9:16,17, Mk 2:21,22 (b) "agreeth" Lev 19:19, De 22:11, 2Cor 6:16

Verse 38. No entry from BARNES for this verse. Verse 39. Having drunk old wine, &c. Wine increases its strength and flavour, and its mildness and mellowness, by age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this: You Pharisees wish to draw my disciples to the austere and rigid duties of the ceremonial law--to fasting and painful rites; but they have come under a milder system. They have tasted the gentle and tender blessings of the gospel; they have no relish for your stern and harsh requirements. To insist now on their observing them would be like telling a man who had tasted of good, ripe, and mild wine to partake of that which is sour and unpalatable. At the proper time all the sterner duties of religion will be properly regarded; but at present, to teach them to fast when they see no occasion for it--when they are full of joy at the presence of their Master--would be like putting a piece of new cloth on an old garment, or new wine into old bottles, or drinking unpleasant wine after one had tasted that which was pleasanter. It would be ill-timed, inappropriate, and incongruous.

(z) "The old is better" Jer 6:16
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