Miraculous Draught of Fishes—Call of Peter, James, and John.
Not their first call, however, recorded in
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
21:3), and even now Peter, as
a fisherman, knew how hopeless it was to "let down his net" again, save
as a mere act of faith, "at His word" of command, which carried in it,
as it ever does, assurance of success. (This shows he must have been
already and for some time a follower of Christ.)
6. net brake—rather "was breaking," or
"beginning to break," as in Lu 5:7,
"beginning to sink."
8. Depart, &c.—Did Peter then wish
Christ to leave him? Verily no. His all was wrapt up in Him (Joh 6:68). "It was rather, Woe is me, Lord!
How shall I abide this blaze of glory? A sinner such as I am is not fit
company for Thee." (Compare Isa 6:5.)
10. Simon, fear not—This shows how the
Lord read Peter's speech. The more highly they deemed Him, ever the
more grateful it was to the Redeemer's spirit. Never did they pain Him
by manifesting too lofty conceptions of Him.
from henceforth—marking a new stage of
their connection with Christ. The last was simply, "I will make you
fishers 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
11. forsook all—They did this before
4:20); now they do it again;
and yet after the Crucifixion they are at their boats once more (Joh 21:3). In such a business this is
easily conceivable. After pentecost, however, they appear to have
finally abandoned their secular calling.
Lu 5:12-16. Leper
(See on Mt 8:2-4.)
15. But so, &c.—(See Mr 1:45).
Lu 5:17-26. Paralytic
(See on Mt 9:1-8).
17. Pharisees and doctors … sitting
by—the highest testimony yet borne to our Lord's growing
influence, and the necessity increasingly felt by the ecclesiastics
throughout the country of coming to some definite judgment regarding
power of the Lord … present—with
to heal them—the sick people.
19. housetop—the flat roof.
through the tiling … before
Jesus—(See on Mr 2:2).
24. take up thy couch—"sweet saying! The
bed had borne the man; now the man shall bear the bed!" [Bengel].
Lu 5:27-32. Levi's Call and
(See on Mt 9:9-13; and Mr 2:14.)
30. their scribes—a mode of expression
showing that Luke was writing for Gentiles.
Lu 5:33-39. Fasting.
(See on Mt 9:14-17.)
The incongruities mentioned in Lu 5:36-38 were intended to illustrate the
difference between the genius of the old and new economies, and
the danger of mixing up the one with the other. As in the one
case supposed, "the rent is made worse," and in the other, "the new
wine is spilled," so by a mongrel mixture of the ascetic ritualism
of the old with the spiritual freedom of the new economy, both are
disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been
variously interpreted. But the "new wine" seems plainly to be the
evangelical freedom which Christ was introducing; and the old, the
opposite spirit of Judaism: men long accustomed to the latter could not
be expected "straightway"—all at once—to take a liking for
the former; that is, "These inquiries about the difference between My
disciples and the Pharisees," and even John's, are not surprising; they
are the effect of a natural revulsion against sudden change,
which time will cure; the new wine will itself in time become old,
and so acquire all the added charms of antiquity. What lessons does
this teach, on the one hand, to those who unreasonably cling to what is
getting antiquated; and, on the other, to hasty reformers who have no
patience with the timidity of their weaker brethren!