Lucas 5
J.C. Ryle · Citado em PreceptAustin
Lucas 5
Ryle - We have, in these verses — the history of what is commonly called the miraculous catch of fish. It is a remarkable miracle on two accounts. For one thing, it shows us our Lord's complete dominion over the animal creation. The fish of the sea are as much obedient to His will — as the frogs, and flies, and lice, and locusts, in the plagues of Egypt. All are His servants, and all obey His commands. For another thing, there is a singular similarity between this miracle worked at the beginning of our Lord's ministry, and another which we find Him working after His resurrection, at the end of His ministry, recorded by John. (John 21.) In both we read of a miraculous catch of fish. In both the Apostle Peter has a prominent place in the story. And in both there is, probably — a deep spiritual lesson, lying below the outward surface of the facts described. J C Ryle's Comments on Luke 5) Capernaum in Galilee Source: ESV global study Bible IT JUST SO HAPPENED Jesus is still in Galilee which is fascinating for Galilee was known as "Galilee of the Gentiles" (Is 9:1, Mt 4:15+) and was not technically Jewish, but it contained a large Jewish population. Much of Jesus' ministry took place in Galilee -- Sermon on the Mount; Bread of life discourse (Jn 6:59 in Capernaum synagogue); 25 out of 35 recorded miracles. Now it happened - Nothing just "happened" in Jesus' life that was not ordained by His Father and filled with purpose. Everything that happened in Jesus' life was by PROVIDENCE and with PURPOSE! Beloved, nothing just "happens" in our lives by accident! Our Father is in control -- superintending the seemingly random events in our life with His providence and for His purpose. O, to be so in touch with that prayer we often pray "Thy will be done on earth as it is in Heaven." Let it be so Lord. Amen. Note that Dr Luke places this account after the events in Capernaum incidents rather than before (Mk 1:16-20) as described in Mark (Mark 1:21-28 describes the time in Capernaum). Although I have listed the passages in Matthew and Mark as representing "parallel" calls of Peter, James and John, it should be noted that scholars are divided over whether this incident in Luke 5:1-11 is identical with Jesus’ call in Mt 4:18-22 and Mk 1:16-20. Therefore, I will avoid dogmatism. NOTE ON SIMILAR MIRACLE IN JOHN 21 - While the miracles in Luke's account and John's account after the resurrection (John 21:1–14) are similar they are distinct and not the same occurrences. Darrell Bock explains "The main reason for the separation is not only the clearly distinguished settings, but also the differences in the description of the nets, Peter’s reaction, and Jesus’ location during the event. In Luke 5:6 the nets are breaking; in John 21:11 they are not. In Luke 5:8 Peter bows before Jesus; in John 21:7 he flees. In Luke 5:3 Jesus is in the boat; in John 21:4 he is on the beach. Surely if the same event were in view, these differences would not be present."
Lucas 5
Ryle - We should observe, in this passage — our Lord Jesus Christ's unwearied readiness for every good work. Once more we find Him preaching to a people who "pressed upon Him to hear the word of God." (Lk 5:1) And where does He preach? Not in any consecrated building, or place set apart for public worship — but in the open air; not in a pulpit constructed for a preacher's use — but in a fisherman's boat. Souls were waiting to be fed. Personal inconvenience was allowed no place in His consideration. God's work must not stand still. The servants of Christ should learn a lesson from their Master's conduct on this occasion. We are not to wait until every little difficulty or obstacle is removed — before we put our hand to the plough, or go forth to sow the seed of the word. We may often be lacking convenient buildings for assembling a company of hearers. We may often be lacking convenient rooms for gathering children to Sunday school. What, then, are we to do? Shall we sit still and do nothing? God forbid! If we cannot do all that we want — then let us do what we can. Let us work with such tools as we have. While we are lingering and delaying — souls are perishing. It is the slothful heart that is always looking at the hedge of thorns and the lion in the way. (Pr 15:19; 22:13.) Where we are and as we are, in season of out of season (2 Ti 4:2), by one means or by another, by tongue or by pen, by speaking or by writing — let us strive to be ever working for God. But let us never stand still. (Amen!) (J C Ryle's Comments on Luke 5) William
Lucas 5
Ryle - We should observe, secondly, in this passage — what encouragement our Lord gives to unquestioning obedience. We are told, that after preaching He said to Simon, "Put out into the deep water and let down your nets for a catch" He receives an answer which exhibits in a striking manner the mind of a good servant. "Master," says Simon, "we have toiled all the night and have caught nothing — nevertheless, at your word I will let down the net." And what was the reward of this ready compliance with the Lord's commands? At once, we are told, "When they had done so — they caught such a large number of fish that their nets began to break." (Comments on Luke 5) We need not doubt that a practical lesson for all Christians is contained under these simple circumstances. We are meant to learn the blessing of immediate unhesitating obedience to every plain command of Christ. The path of duty may sometimes be hard and disagreeable. The wisdom of the course we propose to follow, may not be apparent to the world. But none of these things must move us. We are not to confer with flesh and blood. We are to go straight forward when Jesus says, "Go!" We are to do a thing boldly, unflinchingly, and decidedly — when Jesus says, "Do it!" We are to walk by faith, and not by sight — and believe that what we don't see now to be right and reasonable — we shall see hereafter. So acting, we shall never find in the long run that we are losers. So acting, we shall find, sooner or, later, that we reap a great reward. (Commentary) Put out (aorist imperative - Do this now!)(1877)(epanago from epi = on, upon + anago = to bring back) is used in Lk 5:3, 4 where it means to push off (from shore) so as to get out into the open water, to set sail. It was a nautical technical term. Epanago also can mean to lead back upon or to a place and so to cause to return as in the only other NT use in Mt 21:8. Deep water (899)(bathos is the noun derived from adjective bathús = deep) literally describes a distance below a surface and to the depth or a deep place. Bathos is used literally for the depths of the earth (Mt 13:5) and here in Luke referring to the depths of the sea. Let down (aorist imperative - Do this now!)(5465)(chalao) means to let go, to loosen, to relax, to let down (from a higher place to a lower place), to dissolve, to lower. Literally of "they let down the pallet on which the paralytic was lying" (Mk 2:4); let down your nets the boat (Lu 5:4, 5); let down the lifeboat of the ship into the sea (Acts 27:30); lowering Paul in a large basket over a wall (Acts 9:25; "I was let down in a basket" = 2 Co 11:33; "they let Jeremiah down with ropes" = Jer 38:6); as a nautical technical term where Acts 27:17 probably refers to lowering the anchor (cf Lxx - Isa 33:23). Chalao - 4x in the Septuagint = Ex 36:28; Isa. 33:23; 57:4; Jer. 45:6 and 7x in the NT = Mk. 2:4; Lk. 5:4, 5; Acts 9:25; 27:17,30; 2 Co. 11:33 Vincent on Let down (chalao) 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 Damascus (Acts 9:25); of striking a ship’s sails, and of letting down a boat into the sea (Acts 27:17, 30). Matthew, Mark, and John (instead of chalao) use ballo or amphiballo, for casting a net (Matt. 4:18; 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net (amphiblestron, see Mt. 4:18). Chalao as used by Luke was in common use in medical writings (Ed: explaining why it was used by Luke and not by the other 3 Gospel writers when they spoke of casting fishing nets), to denote relaxation of the limbs (Cf the word cholos derived from chalao = lame = Mt 11:5, 15:30); loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped. Mattoon - There are several thoughts we will bring to the surface here. First of all, there may be times when we need to return to our place of failure in order to find blessing. Some people quit and run from their problems when they face difficulty and never work through them. In so doing, they rob themselves of the blessings that come from "sticking it out" and the lessons that diligence and determination teach. They end up constantly jumping from one place to another because no matter where they go, they encounter difficulties and problems. Beloved, work out your difficulties. Don't be jumping from one job to another, one church to another, or one marriage to another because you won't deal with your difficulties. You may have failed in your relationship with other people. Perhaps, you were offensive or handled a matter unjustly, unfairly, or in the wrong manner. You may have been a lousy husband or wife, and your marriage ended in divorce. Maybe you were an irresponsible employee for your boss and had to quit or you were fired. What do you do? You go back to those whom you hurt or offended and make the issue right. Clear your conscience by seeking forgiveness and make restitution for damages if this is required. Try to restore the relationship and correct the damage you have done if this is possible. This is what Zacchaeus did. Luke 19:8 (Mattoon - Treasures from the Scriptures)
Lucas 5
Ryle - We should observe, thirdly, in this passage — how much a sense of God's presence abases man and makes him feel his sinfulness. We see this strikingly illustrated by Peter's words, when the miraculous catch of fish convinced him that One greater than man was in his boat. We read that "he fell down at Jesus' knees, saying: Depart from me — for I am a sinful man, O Lord!" In measuring these words of Peter, we must of course remember the time at which they were spoken. He was, at best, but a babe in grace — weak in faith, weak in experience, and weak in knowledge. At a later period in his life he would, doubtless, have said, "Abide with me," and not, "depart." But still, after every deduction of this kind, the words of Peter exactly express the first feelings of man — when he is brought into anything like close contact with God. The sight of divine greatness and holiness — makes him feel strongly his own littleness and sinfulness. Like Adam after the fall — his first thought is to hide himself. Like Israel under Sinai — the language of his heart is, "Do not let God speak with us, lest we die." (Exodus 20:19.) Let us strive to know more and more, every year we live — our need of a mediator between ourselves and God. Let us seek more and more to realize that without a mediator, our thoughts of God can never be comfortable — and the more clearly we see God, the more uncomfortable we must feel. Above all, let us be thankful that we have in Jesus the very Mediator whose help our souls require — and that through Him we may draw near to God with boldness, and cast fear away. Out of Christ, God is a consuming fire! In Christ, He is a reconciled Father! Without Christ, the strictest moralist may well tremble, as he ponders his final destiny. Through Christ, the chief of sinners may approach God with confidence, and feel perfect peace. (J C Ryle's Comments on Luke 5) Lord...Lord (twice) (2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (used this way of Roman emperors - Acts 25:26) and possesses absolute authority, absolute ownership and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) Kurios in Luke - Lk. 1:6; Lk. 1:9; Lk. 1:11; Lk. 1:15; Lk. 1:16; Lk. 1:17; Lk. 1:25; Lk. 1:28; Lk. 1:32; Lk. 1:38; Lk. 1:43; Lk. 1:45; Lk. 1:46; Lk. 1:58; Lk. 1:66; Lk. 1:68; Lk. 1:76; Lk. 2:9; Lk. 2:11; Lk. 2:15; Lk. 2:22; Lk. 2:23; Lk. 2:24; Lk. 2:26; Lk. 2:39; Lk. 3:4; Lk. 4:8; Lk. 4:12; Lk. 4:18; Lk. 4:19; Lk. 5:8; Lk. 5:12; Lk. 5:17; Lk. 6:5; Lk. 6:46; Lk. 7:6; Lk. 7:13; Lk. 7:19; Lk. 9:54; Lk. 9:59; Lk. 9:61; Lk. 10:1; Lk. 10:2; Lk. 10:17; Lk. 10:21; Lk. 10:27; Lk. 10:39; Lk. 10:40; Lk. 10:41; Lk. 11:1; Lk. 11:39; Lk. 12:36; Lk. 12:37; Lk. 12:41; Lk. 12:42; Lk. 12:43; Lk. 12:45; Lk. 12:46; Lk. 12:47; Lk. 13:8; Lk. 13:15; Lk. 13:23; Lk. 13:25; Lk. 13:35; Lk. 14:21; Lk. 14:22; Lk. 14:23; Lk. 16:3; Lk. 16:5; Lk. 16:8; Lk. 16:13; Lk. 17:5; Lk. 17:6; Lk. 17:37; Lk. 18:6; Lk. 18:41; Lk. 19:8; Lk. 19:16; Lk. 19:18; Lk. 19:20; Lk. 19:25; Lk. 19:31; Lk. 19:33; Lk. 19:34; Lk. 19:38; Lk. 20:13; Lk. 20:15; Lk. 20:37; Lk. 20:42; Lk. 20:44; Lk. 22:33; Lk. 22:38; Lk. 22:49; Lk. 22:61; Lk. 24:3; Lk. 24:34 Sinful man (268)(hamartolos from hamartano = deviate, miss the mark which some lexicons say is from a = negative + meiromai = attain -- not to attain, not to arrive at the goal) is an adjective (e.g., "that through the commandment sin might become utterly sinful" - see Ro 7:13 -note) that is often used as a noun (as in this verse and Ro 5:19 [note]) to describe those who are continually erring from the way, constantly missing God's mark, living in opposition to His good and acceptable and perfect will. Hodge says that the "word sinners expresses the idea of moral wickedness and consequent exposure to divine displeasure." (Commentary on Romans) Hamartolos in Luke - Lk. 5:8; Lk. 5:30; Lk. 5:32; Lk. 6:32; Lk. 6:33; Lk. 6:34; Lk. 7:34; Lk. 7:37; Lk. 7:39; Lk. 13:2; Lk. 15:1; Lk. 15:2; Lk. 15:7; Lk. 15:10; Lk. 18:13; Lk. 19:7; Lk. 24:7 Mattoon - The consequence of obedience to Jesus' command was abundant blessing. The hoard of fish humbled Peter to bow before Jesus with a repentant spirit. Paul tells us in Romans 2:4 that the goodness of God leads us to repentance. This is what it did for Peter. Peter knew there was unbelief and doubt in his own heart. He knew that his obedience was half-hearted. When Jesus kept His word and they caught the vast amount of fish, the abundance of the catch rebuked the disbelief and doubt of Peter. God has been good to all of us. If you don't realize this or believe this, then you need a refresher course on Counting Your Blessings 101. Rev. Johnson Oatman Jr. put it this way: When upon life's billows you are tempest tossed, When you are discouraged, thinking all is lost, Count your many blessings, name them one by one, And it will surprise you what the Lord hath done. Count your blessings Name them one by one; Count your many blessings See what God hath done. Let me also say that when the Lord prospers you financially, don't use His provision to get out of church, to live in sin, and turn your back on Him. It is a tragedy when people use God's financial blessings to get drunk, get high on drugs, or become immoral. This is the blunder that Israel committed in the Old Testament. The name for Israel which described her upright character was Jeshurun. Unfortunately, God's abundance caused His own people to get their eyes off the Lord and on their possessions. Deuteronomy 32:15- “But Jeshurun (means "upright one" = term of endearment ironically referring to disobedient Israel Dt 33:5, 26) grew fat and kicked– You are grown fat, thick, and sleek– Then he forsook God Who made him, And scorned the Rock of his salvation. (Mattoon - Treasures from the Scriptures) The Best of All Places "Sitting at the feet of Jesus" Luke 10:39+ We learn in the Gospels of nine prostrations before the Saviour. 1, Wise men (Matthew 2:11+); 2, Jarius (Mark 5:22+); 3, Women healed (Mark 5:33+); 4, Syrophenician women (Mark 7:25+); 5, Peter, (Luke 5:8+); 6, The Leper (Luke 5:12+); 7, The Gadarene (Luke 8:28+); 8, The Samaritan (Luke 17:16+); 9, Mary (John 11:32). I. Mary Learned the Secret of His Person at Jesus Feet (Luke 10:42) Only at His feet can we be taught by Him. Cumbered and worried with much service we will never have time to be at His feet. If we have not time to sit there we will not have time to learn. II. Mary Learned the Secret of His Purpose at Jesus Feet (John 11:32) Only there could she understand why Lazarus died and why Martha and herself must be plunged into the deepest sorrow. To the grave she led him and there at the very place of deepest sorrow, came the highest joy. III. Mary Learned the Secret of His Passion at Jesus Feet This was revealed when she anointed Him for His burial. The secret was out and everywhere her testimony has been told. See Matthew 26:12-13. As I write this I help to fulfil the Lord's prophecy. Do you sit at Jesus feet? Have you learned these three secrets? - Ian Paisley True Prosperity Read: Luke 5:1-11 Peter . . . fell down at Jesus' knees, saying, "Depart from me, for I am a sinful man, O Lord!. —Luke 5:8 Imagine having a financial advisor whose stock-market predictions were 100-percent accurate. Wall Street would soon put you on easy street. Or suppose your livelihood was fishing and you had a friend who could always lead you to just the right spot at just the right time. Every day you could have a money-making catch. I wonder, did the appeal of such prosperity flash across the minds of the four seasoned fishermen who took Jesus’ advice? After working all night with no success, they let down their nets at His command, and the catch nearly sank two boats (Lk. 5:6-7). The riches of this world are vain, They vanish in a day; But sweet the treasures of God's love— They never pass away. —Bosch No one is so poor as he who has nothing but money. Related Resources: Why are there so many televangelist scandals? Are all prosperity preachers charlatans and/or false teachers? Is “name it claim it” teaching biblical? Luke 5:9 For amazement had seized him and all his companions because of the catch of fish which they had taken NET Luke 5:9 For Peter and all who were with him were astonished at the catch of fish that they had taken, GNT Luke 5:9 θάμβος γὰρ περιέσχεν αὐτὸν καὶ πάντας τοὺς σὺν αὐτῷ ἐπὶ τῇ ἄγρᾳ τῶν ἰχθύων ὧν συνέλαβον, NLT Luke 5:9 For he was awestruck by the number of fish they had caught, as were the others with him. KJV Luke 5:9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: ESV Luke 5:9 For he and all who were with him were astonished at the catch of fish that they had taken, NIV Luke 5:9 For he and all his companions were astonished at the catch of fish they had taken, ASV Luke 5:9 For he was amazed, and all that were with him, at the draught of the fishes which they had taken; CSB Luke 5:9 For he and all those with him were amazed at the catch of fish they took, For...Him: Ps 8:6,8 Mk 9:6 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries A SURPRISING SET OF EVENTS For (gar) is a term of explanation. This explains Peter's sense of being in the presence of God. NET Note says "An explanatory conjunction (For) makes it clear that Peter's exclamation is the result of a surprising set of events. He speaks, but the others feel similarly." Amazement (thambos) had seized (periecho) him (Peter) and all his companions because of the catch of fish which they had taken - Amazement (astonished, awestruck) is first word in sentence for emphasis! Amplified says "For he was gripped with bewildering amazement [allied to terror], and all who were with him, at the haul of fish which they had made." These seasoned fishermen are stunned and a bit fearful at the magnitude of the catch, clearly a miracle which pointed straight at Jesus as the "Miracle Worker." Jesus will use this miraculous catch of fish to launch into a description of these fishermen as catchers of men. Indeed, the most outspoken of the fisherman, Peter, would himself be given the Pentecostal privilege to "throw out the Gospel net" and preach a powerful and persuasive Spirit energized proclamation (Acts 2:4, 14+), which resulted not in a miraculous catch of fish but a miraculous "catch" of 3000 Jewish "men-fish" (Acts 2:41+), a catch that would never rot like fish can rot over time but which would endure throughout eternity! (cf Peter's words in 1 Pe 1:4+). Brian Bell - They caught live fish & they would die. Now, They will catch dead fish(sinners) and the fish would now truly live! Men, like fish, were astray, were to be sought, and were to be caught! It is likely there were 7 fishermen in the disciple band (Jn.21:1) Fishermen know how to work together; they don’t give up easily; they have courage and they labor diligently. They have the needed qualities: watchfulness, observation, patience, earnestness, perseverance, readiness, strength, & power. These are ideal qualities for disciples of Jesus Christ. The fact that these men were willing to go out again after washing their nets is proof that they were not dismayed by a night of failure. Amazement (2285)(thambos) describes an emotion in which awe and fear are mingled (astonishment, amazement from admiration). We see a similar reaction to Jesus' teaching and casting out demons in Lu 4:32,36+. The only other NT use is Acts 3:10+ when God healed the lame man in the Temple through the apostle Peter "And all the people saw him walking and praising God; and they were taking note of him as being the one who used to sit at the Beautiful Gate of the temple to beg alms, and they were filled with wonder (thambos) and amazement (ekstasis - state of consternation or profound emotional experience to the point of being beside oneself ) at what had happened to him." (Acts 3:9-10+) Seized (4023)(periecho from peri = around + echo = to have, hold) means to encompass, to surround or to encircle. It is used figuratively in Lk 5:9 meaning to overwhelm one emotionally, the literal sense of the verb depicting the emotion as surrounding one on all sides simultaneously. In the only other NT use in 1 Peter 2:6 periecho speaks of the content of a document and so means to contain (ESV = "it stands in Scripture"). To be included as part of the written content. Vine says it "means "to encompass, enclose, contain," as a writing contains details. In 2 Sa 22:5 (Ps 18:4) = "the waves of death encompassed me." Ps 22:12 = "Strong bulls of Bashan have encircled me." Ps 22:16 = "A band of evildoers has encompassed me" Ps 32:7 = "You surround me with songs of deliverance" Periecho in Septuagint - 2 Sa 22:5; 1 Ki. 6:15; 1 Ki. 6:20; 1 Ki. 6:21; 1 Ki. 6:22; 1 Ki. 6:28; 1 Ki. 6:30; 1 Ki. 6:32; 1 Ki. 6:35; 2 Chr. 4:3; Job 30:18; Ps. 17:9; Ps. 18:4; Ps. 22:12; Ps. 22:16; Ps. 32:7; Ps. 40:12; Ps. 88:17; Ps. 116:3; Jer. 46:5; Ezek. 6:12; Ezek. 16:57; Dan. 7:28 Luke 5:10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, "Do not fear, from now on you will be catching men. James: Lu 6:14 Mt 4:21 20:20 partners: Lu 5:7 2 Co 8:23 from: Eze 47:9,10 Mt 4:19 13:47 Mk 1:17 Ac 2:4 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries A PROPHECY: FROM NOW ON CATCHING MEN NOT FISH! So also were James and John, sons of Zebedee, who were partners with Simon - James and John were also struck with amazement, a mixture of fear mingled with awe. So Jesus mercifully meets their need commanding them not to be fearful. This group of Simon Peter, James and John would become the central core of Jesus' disciples and be allowed to see things not seen by the others, such as Jesus' transfiguration, which amazed them to such as extent "they fell face down to the ground and were terrified." (Mt. 17:1-5, 6) Do not fear (present imperative with a negative) - This command more literally means "stop being fearful." Why would Simon fear? When he realized he was in the presence of God, he was uncertain of what fate might await. But Jesus quickly calms his fear with this command. Luke uses this frequently - Luke 1:13, 30; 5:10; 8:50; 12:32; Acts 18:9; 27:24
Lucas 5
Ryle - We should observe, lastly, in this passage — the mighty promise which Jesus holds out to Peter. "Do not fear, from now on you will be catching men" That promise, we may well believe, was not intended for Peter only — but for all the Apostles; and not for all the Apostles only — but for all faithful ministers of the Gospel who walk in the Apostles' steps. It was spoken for their encouragement and consolation. It was intended to support them under that sense of weakness and unprofitableness — by which they are sometimes almost overwhelmed. They certainly have a treasure in earthen vessels. (2 Corinthians 4:7.) They are men of like passions with others. They find their own hearts weak and frail — like the hearts of any of their hearers. They are often tempted to give up in despair, and to leave off preaching. But here stands a promise, on which the great Head of the Church would have them daily lean, "Do not be afraid; from now on you will catch men. Let us pray daily for all ministers — that they may be true successors of Peter and his brethren — that they may preach the same full and free Gospel which they preached, and live the same holy lives which they lived. These are the only ministers who will ever prove successful fishermen. To some of them God may give more honor, and to others less. But all true and faithful preachers of the Gospel, have a right to believe that their labor shall not prove in vain. They may often preach the Word with many tears, and see no result of their labor. But God's word shall not return void. (Isaiah 55:11.) The last day shall show that no sincere work for God was ever wasted. Every faithful fisherman shall find his Master's words made good, "You shall catch men." (J C Ryle's Comments on Luke 5) Related Resources How To Handle Fear Part 1 How To Handle Fear Part 2 How To Handle Fear Part 3 How To Handle Fear Part 4 Anxiety (merimna) - Word Study Anxious, be anxious (merimnao) - Word Study Jesus' solution "Do not be worried" Mt 6:25ff Paul's Solution - Philippians 4:6; Philippians 4:7 Peter's Solution - Cast your cares on God - 1 Peter 5:7 Worry - What is it? Tight Lines - Luke 5:1-11 Read: Matthew 4:18-20 | Always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear. —1 Peter 3:15 Fishermen sometimes bestow this blessing on one another: “May you keep a tight line,” by which we mean, “May you always have a trout on your line.” As I’ve gotten older, however, I must confess that a tight line means less to me now than it once did. I get as much enjoyment from fishing as I do from catching. When I’m fishing, I have more time to walk streamside and enjoy the solitude and silence, and to look for places where fish might be lurking. When I try too hard to catch, I lose too many fish and the enjoyment of the day. Jesus calls us to be fishers of men, not catchers (Matthew 4:19). My job is to go where the fish are, walk among them, study their habitat, and learn their ways. And then to toss out a line and see if one rises to the surface. There’s more enjoyment in that easy effort, and I have better results. So I want to fish for people, looking for opportunities to speak a word about Jesus, casting here and there, and leaving the results with God. It’s more calming for me and for the fish—the folks who might get spooked by my clumsiness. Thus I now bless my fellow fishers with: “May you keep your line in the water.” Or, as another fisherman once put it, “Always be ready” (1 Peter 3:15). White are the fields for the harvest, Workers are all too few; Souls are awaiting the message— Christ still depends on you. —Anon. When you fish for souls, cast your nets in faith and draw them in with love. A Much Greater Plan Read: Luke 5:1-11 | Jesus said to Simon, “Do not be afraid. From now on you will catch men.” —Luke 5:10 Recently our family was in Erie, Pennsylvania, visiting a relative. While there, we had a chance to swim in the community swimming pool. It was fun, but our host wanted to take us to Lake Erie to enjoy the sandy beaches, the cresting waves, and the beauty of the setting sun. My children protested because they wanted to swim in the pool. But I tried to get them to see that going to the beaches of Presque Isle would be a much greater plan. I believe Jesus wanted Simon Peter to see He had something much greater in mind for him—he would “catch men” (Luke 5:10) instead of fish. Jesus told Peter to go to the deeper water and let down his nets for a catch (Lk 5:4). Peter had just returned from an unsuccessful night of fishing, but at Jesus’ command he obeyed and said, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net” (Lk 5:5). Humbled by the miraculous catch of fish, Peter bowed in awe before the Lord, who then told him that from that point on He wanted him to fish for men. Peter left everything and followed Him. For Further Study To learn how to share Jesus’ love with others, read the online booklet The Compassion of Jesus The next person you meet may need to meet Christ. God Whispers “Fish” Read: Luke 5:1-10 From now on you will catch men. —Luke 5:10 A number of years ago our sons and I enjoyed some days together drifting and fishing the Madison River in Montana with two fishing guides who also served as our boatmen. The guide I drew was a man who had lived on the river all his life and knew where the big trout held. He was a quiet man who spoke scarcely two dozen words in all the time he was with us, but his few words enlivened my days. We were fishing with small flies in choppy water. My eyesight was not what it once was, and I was missing most of the takes. My guide—who was also a soul of patience—began to alert me by murmuring “fish” when he saw a trout rising under the fly. When I heard his cue, I lifted the tip of my rod and . . . voilà! A trout on the end of my line! I’ve often thought of that guide and Jesus’ declaration to His fishermen-disciples, “From now on you will catch men” (Luke 5:10). There are great opportunities that come our way every day—people circling around us, searching for that elusive “something” for which their souls crave—occasions to show the love of Christ and speak of the hope that is in us. These are opportunities we might miss if not alerted. All through this day, O Lord, let me touch as many lives as possible for You—through the words I speak, the prayers I breathe, the letters I write, and the life I live. When the Spirit prompts, take action. INSIGHT: Luke 5:1-10, where Jesus called Simon Peter to be a disciple, was probably the third time the two had met. The first time was in John 1:40-42, where Andrew, himself a new follower of Christ, brought Simon to Jesus. The second seems to be in Mark 1:29-31, when Jesus healed Simon’s mother-in-law. What’s Your Motto? Read: Luke 12:4-7,22-32 Do not fear . . . ; you are of more value than many sparrows. —Luke 12:7 Grug Crood, the dad of a caveman family in an animated movie, believes that there’s no safe place beyond their cave. They huddle together at night so he can protect them. He thinks his teenage daughter should give up her adventurous side because it can only lead to danger. His motto for his family is “Never not be afraid.” In other words, “Always be afraid.” Jesus often told His followers the opposite: “Do not be afraid.” He said that to Simon when He called him to follow Him (Luke 5:10). When Jairus, a synagogue leader whose daughter was dying, came to Him, Jesus reassured him with those same words of care (Lk 8:50). Luke 12 records Jesus telling His disciples not to be afraid when He taught them how God cared for them much more than for the sparrows (Lk 12:7). And after His resurrection, Jesus told the women who came to the tomb, “Rejoice! . . . Do not be afraid” (Matt. 28:9-10). Fear is a universal feeling. We have concerns about loved ones, our needs, and the unknown future. How can we learn to have faith? The Lord has given us a foundation on which to build our confidence in Him: “He Himself has said, ‘I will never leave you nor forsake you.’ So we may boldly say: ‘The Lord is my helper; I will not fear’ ” (Heb. 13:5-6). Father, life in this world can sometimes be scary. Thank You for the promise that Your love and care will never be taken away from us. When fear seems overwhelming, help us to remember Your promises. The love of God frees us from the prison of fear. Luke 5:11 When they had brought their boats to land, they left everything and followed Him. They left everything: Lu 18:28-30 Mt 4:20 10:37 19:27 Mk 1:18-25 10:21,29,30 Php 3:7,8 Luke 5:1-11 Characteristics of Jesus' Divinity, Part 1 - John MacArthur Luke 5:1-11 Characteristics of Jesus' Divinity, Part 2 - John MacArthur Luke 5:1-11 Catching Fish or Men? - Steven Cole J C Ryle's Comments on Luke 5 - clear, devout, and accurate Luke 5 Resources - Multiple Sermons and Commentaries Parallel passages - note repetition of the key verb aphiemi not to mention the four occurrence of immediately (euthus - not used in Luke's version) Mt 4:19-20 And He said to them, “Follow Me, and I will make you fishers of men.” Immediately they left (aphiemi) the boat and their father, and followed Him....22 Immediately they left (aphiemi) the boat and their father, and followed Him.
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Ryle adds "If we would know whether our faith is genuine, we do well to ask ourselves how we are living." (not referring to perfection, but to one's general direction) Oswald Chambers adds that "The best measure of a spiritual life is not its ecstasies but its obedience." Finally Billy Graham said "Faith that saves has one distinguishing quality; saving faith is a faith that produces obedience, it is a faith that brings about a way of life." ILLUSTRATION OF OBEDIENCE OF FAITH - The integral nature of faith and works. It has been said that separating faith and works is like separating the heat and light from a candle. You know both are produced by the candle. You know they are not the same thing. You also know you cannot separate them. See notes on Obedience of Faith. Spurgeon on glorifying God - ALL THIS TENDS TO GLORIFY GOD. Those four men had been the indirect means of bringing much honour to God and much glory to Jesus, and they, I doubt not, glorified God in their very hearts on the housetop. Happy men to have been of so much service to their bedridden friend I When a man is saved his whole manhood glorifies God; he becomes instinct with a new-born life which glows in every part of him, spirit, soul, and body. But who next glorified God? The text does not say so, but we feel sure that his family did, for he went to his own house. Well, but it did not end there. A wife and family utter but a part of the glad chorus of praise, though a very melodious part. There are other adoring hearts who unite in glorifying the healing Lord. The disciples, who were around the Saviour, they glorified God too. And there was glory brought to God, even by the common people who stood around. We must, one and all, do the same.(Carried by Four) And went home glorifying (doxazo) God - Glorifying (doxazo) is in the present tense indicating he was continually praising God - a good pattern for all of us to emulate! Giving glory to God was often the (appropriate) reaction when someone was healed (cf. Lk 13:13; Lk 17:15; Lk 18:43). Bock adds that "Luke often notes that with the saving action of God, there comes gratitude and joy (Luke 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47 [at the cross!]; Acts 4:21; 11:15–18; 21:20). God’s saving work brings a song to one’s heart." (Ibid) "To “glorify” God means to give glory to Him. The word glory as related to God in the Old Testament bears with it the idea of greatness of splendor. In the New Testament, the word translated “glory” means "dignity, honor, praise and worship." Putting the two together, we find that glorifying God means to acknowledge His greatness and give Him honor by praising and worshiping Him, primarily because He, and He alone, deserves to be praised, honored and worshipped. God’s glory is the essence of His nature, and we give glory to Him by recognizing that essence. " (See full article What does it mean to glorify God?) NET Note - Joy at God’s work is also a key theme in Luke: Luke 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47. Immediately (at once) (3916)(parachrema) means suddenly, immediately, at the very moment, on the spot, forthwith, directly after something else has taken place. What does this teach about Jesus' miracles? Luke's has most of the 18 uses - Mt. 21:19; Mt. 21:20; Lk. 1:64; Lk. 4:39; Lk. 5:25; Lk. 8:44; Lk. 8:47; Lk. 8:55; Lk. 13:13; Lk. 18:43; Lk. 19:11; Lk. 22:60; Acts 3:7; Acts 5:10; Acts 12:23; Acts 13:11; Acts 16:26; Acts 16:33 Amazing! All were amazed and glorified God. —Mark 2:12 Today's Scripture: Mark 2:1-12 When Jesus healed a paralytic as proof of His authority to forgive the man’s sins, the people who witnessed the event were amazed, and they “glorified God, saying, ‘We never saw anything like this!'” (Mark 2:12). More than a dozen times in the gospel of Mark, we read accounts of people reacting in a similar way to the words and works of Jesus. The word translated as “amazed” or “astonished” carries the meaning of “being thrown into a state of surprise or fear, or both.” We may sometimes feel that way when we encounter Jesus Christ as we read God’s Word. Like the disciples, we may be amazed when we read of Jesus saying, “How hard it is for those who have riches to enter the kingdom of God!” (10:23). So often we think that having lots of money would solve all our problems. Those who saw a man delivered from a legion of demons reacted with amazement (5:20). But why? Did they think he was beyond God’s power to save? Do we feel the same way when God saves certain people? I bow, O Lord, before Your throne In awed humility When I reflect on who You are And all You've done for me. —Sper Never measure God's unlimited power by your limited expectations. Luke 5:26 They were all struck with astonishment and began glorifying God; and they were filled with fear, saying, "We have seen remarkable things today."
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Ryle applies the truth of bridegroom to our lives...The name "bridegroom," like every name applied to our Lord in the Bible, is full of instruction. It is a name peculiarly comforting and encouraging to all true Christians. It teaches the deep and tender love with which Jesus regards all sinners of mankind, who believe in Him. Weak, and unworthy, and short-coming as they are in themselves, He feels towards them a tender affection, even as a husband does towards his wife. It teaches the close and intimate UNION, which exists between Jesus and believers. It is something far nearer than the union of king and subject, master and servant, teacher and scholar, shepherd and sheep. It is the closest of all unions, the union of husband and wife, the union of which it is written, "what God has joined together, let no man put asunder." Above all, the name teaches that entire PARTICIPATION of all that Jesus is and has, which is the privilege of every believer. Just as the husband gives to his wife his name, makes her partaker of his property, home, and dignity, and undertakes all her debts and liabilities, so does Christ deal with all true Christians. He takes on Himself all their sins. He declares that they are a part of Himself, and that he who hurts them hurts Him. He gives them, even in this world, such good things as pass man's understanding. And He promises that in the next world they shall sit with Him on His throne, and go out from His presence no more. (J C Ryle's Comments on Luke 5) Related Resources: Steps in the Jewish Marriage Ceremony - excellent chart showing parallel relationships to passages in the Bible Marriage of the Lamb Church Betrothed to Christ What is a bridegroom? | GotQuestions.org What is the marriage supper of the Lamb? | GotQuestions.org What does it mean that the church is the bride of Christ? | GotQuestions.org What is the meaning of the Parable of the Ten Virgins? | GotQuestions.org Are there parallels between Jewish wedding traditions and our relationship to Christ? | GotQuestions.org Attendants of the bridegroom (numphon) - The word attendants is huios which is translated sons over 300x in the NAS. In the present context huios expresses the close relationship between the attendants (disciples) and the bridegroom (Jesus). The literal Greek is "sons of the wedding hall" which idiomatically speaks of the friends of the bridegroom (again conveying the picture of their close relationship) who were participating in the wedding. Robertson on attendants of the bridegroom (numphon) (KJV = "the sons of the bridechamber") - Not merely the groomsmen, but the guests also, the paranumphs (paranumphoi of the old Greek). Jesus here adopts the Baptist’s own metaphor (John 3:29), changing the friend of the bridegroom (ho philos tou numphiou) to sons of the bridechamber.....Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. Luke 5:36 calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial....(in another note) Hebrew idiom for the wedding guests, “the friends of the bridegroom and all the sons of the bride-chamber” (Tos. Berak. ii. 10) Vincent on attendants of the bridegroom - It is noteworthy that Christ twice uses a figure drawn from marriage in his allusions to John the Baptist, the ascetic. Compare John 3:29. The sons of the bride-chamber are different from the groomsmen. They are the guests invited to the bridal. The scene is laid in Galilee, where groomsmen were not customary, as in Judaea. Hence there is no mention of them in the account of the marriage at Cans. In Judea thee were at every marriage two groomsmen or friends. (Vincent on friend of the bridegroom in John 3:29) - The term is appropriate to Judea, the groomsmen not being customary in Galilee. In Judea there were two groomsmen, one for the bridegroom, the other for his bride. Before marriage they acted as intermediaries between the couple; at the wedding they offered gifts, waited upon the the bride and bridegroom, and attended them to the bridal chamber. It was the duty of the friend of the bridegroom to present him to his bride, after marriage to maintain proper terms between the parties, and especially to defend the bride’s good fame. The Rabbinical writings speak of Moses as the friend of the bridegroom who leads out the bride to meet Jehovah at Sinai (Ex 19:17); and describe Michael and Gabriel as acting as the friends of the bridegroom to our first parents, when the Almighty himself took the cup of blessing and spoke the benediction. John the Baptist represents himself as standing in the same relation to Jesus. Cannot (1410)(me = negative + dunamai ) means to have power by virtue of inherent ability and resources. Fast (3522)(nesteuo from ne- = not + esthío = to eat) means to abstain from food (and sometimes drink) for a certain length of time and in the NT most often done for religious reasons. One idea is that fasting was done to express dependence on God and submission to His will. Others say fasting was done as a mark of religious commitment and devotion or as an expression of repentance for sins. Fasting was also connected with mourning or grieving (Septuagint of 2 Sa 12:16). Some see fasting as a "weakening" of the body in order to "strengthen" the spirit, which sounds good but can easily evolve into a fleshly, self-centered "work" (see Mt 6:18+) rather than an act of genuine self-less devotion. Clearly, we can strengthen our spirit in other ways, most importantly by regular, daily intake of God Word of truth (Mt 4:4, cf Heb 13:9)! In Jesus' day zealous Jews fasted twice a week on Monday and Thursday (cf Lk 18:12+). Jesus discussed fasting in Mt 6:16-18+ but He did not command fasting. Jews sometimes fasted as a result of personal loss, sometimes as an expression of repentance, sometimes as preparation for prayer, and sometimes merely as a meritorious act. The only biblically prescribed fast was on the Day of Atonement (Lev 16:29, 31, cf Lev 23:26–32; Nu 29:7–11), although other fasts grew up late in the OT period (Zech 7:5; Zech 8:19). So important was fasting for ancient Jews that an entire tractate of the Mishna, Taanith, was devoted to it. Today fasting is a matter of Christian freedom, not obligation. Therefore Didache 8.1 (early second century) is wrong in insisting that Christians fast on Wednesdays and Fridays instead of Mondays and Thursdays (like the Jews). Note that the OT does mention several non-required fasts and these were generally spontaneous and associated with grief, mourning, and/or humbly seeking God. So over time fasts multiplied and varied as to the length of the fast. And so we see fasts -- From sunrise to sunset (Jdg. 20:26; 1 Sa 14:24; 2 Sa 1:12; 2 Sa 3:35); for seven days (1 Sa 31:13); for three weeks (Da 10:3); fro forty days (Ex 34:2, 28; Dt. 9:9, 18; 1 Ki 19:8); in the fifth and seventh month (Zech 7:3–5); in the fourth, fifth, seventh, and tenth month (Zech 8:19), and by the time of Jesus being observed “twice a week,” as boasted by the Pharisee in Luke 18:12. This twice a week fast was practiced by the more zealous (and more legalistic) Jews on Monday and Thursday. Evans adds that "Fasting is usually observed at times of repentance (Jdg. 20:26; 1 Sam. 7:6; 1 Ki 21:27; Ezra 8:21, 23; Neh. 9:1; Jonah 3:5) or in times of mourning (1 Sa 31:13; 2 Sa 1:12; Neh. 1:4), in times of great distress (2 Sa 12:16, 21–23; Esth. 4:3; 4 Ezra 5:20 “I fasted seven days, mourning and weeping”), or in preparation for a time of trial or special mission (Esth. 4:16; Da 9:3; Mt. 17:21; Acts 13:2–3; 14:23; 27:33). It was self-effacing and self-humiliating, the antithesis to pride and presumption (or at least it was supposed to be)." (BKBC) Bridegroom (in phrase "attendants of the bridegroom")(3567)(numphon) is a wedding hall, the place where the wedding ceremonies are held (Mt 22:10) or a bridal chamber, as the place where the marriage is consummated, the chamber containing the bridal bed. The bridal chamber in which the marriage bed was prepared, usually in the house of the bridegroom where the bride was brought in procession (See Jewish Wedding Analogy). In the present passage it refers to the friends of the bridegroom whose duty it was to provide and care for whatever pertained to the bridal chamber, i. e. whatever was needed for the due celebration of the nuptials in the bridal chamber. Found only 4x in NT - bridegroom(3), wedding hall(1). - Matt. 9:15; Matt. 22:10; Mk. 2:19; Lk. 5:34. No uses in the Septuagint. The bridegroom (the actual individual)(3566)(numphios) is distinct from "the sons of the bride-chamber" and here is the actual spouse, the one newly married. In classical Greek numphios carries the meaning of “bridegroom,” “betrothed,” and “young husband.” In Homer’s Iliad it refers to “one lately married” (cf. Liddell-Scott). In addition to the singular form the plural numphiois is used to signify the “bridal pair” (e.g., Euripides [Fifth Century B.C.]). Also, numphios is used adjectivally with the meaning “bridal.” Numphios - 12x - Matt. 9:15; Matt. 25:1; Matt. 25:5; Matt. 25:6; Matt. 25:10; Mk. 2:19; Mk. 2:20; Lk. 5:34; Lk. 5:35; Jn. 2:9; Jn. 3:29; Rev. 18:23 Numphios in Septuagint - Jdg. 15:6; Jdg. 19:5; Neh. 13:28; Ps. 19:5; Isa. 61:10; Isa. 62:5; Jer. 7:34; Jer. 16:9; Jer. 25:10; Jer. 33:11; Joel 2:16; Gilbrant - In the Septuagint numphios is translated as “bridegroom” and is used both literally and figuratively. Literally, Jeremiah spoke of the coming conditions of Israel and how, along with other occurrences, the voice of the “bridegroom” would be heard no more (Jeremiah 7:34; 16:9; 25:10). Later, when speaking of the return and restoration of Israel from her captivity, the picture is used of the voice of the “bridegroom” again being heard in the land. Symbolically, the implication is that of the loss and eventual regaining of joy by a people who had disobeyed God, who had repented, and who then were restored. Figuratively, numphios is used with regard to the relationship between God and the nation of Israel. Isaiah 61:10 and Isa 62:5 picture God as a numphios, “bridegroom.” In this relationship Israel is God’s bride. A prominent theme throughout these passages is that of the joy which is present in the relationship. (Complete Biblical Library Greek-English Dictionary) Gilbrant on NT - In the New Testament the various referents found in the classical writings (e.g., “young husband”) and the Septuagint (e.g., “son-in-law”) are absent. Only “bridegroom” is carried into the New Testament. However, this usage is primarily a reflection of the Jewish customs and concepts. The use of numphios in the New Testament is relatively rare, being found primarily in the Gospels and once in Revelation. In the New Testament numphios is used both literally and figuratively. In John 2:9 and Revelation 18:23 numphios literally denotes “bridegroom.” In John 3:29 the “bridegroom” is called aside by the master of the banquet in order to comment on the quality of the wine. In Revelation 18:23—at the fall of Babylon—the voice of the “bridegroom” will be heard no more in the city. Figuratively, the two numphios usages (Matthew 9:15 with parallel passages and Matthew 25:1-13) offer a fulfillment of an Old Testament concept in the New Testament. However, the Old Testament references of the bride and bridegroom are to Israel and God (Isaiah 62:5), whereas the New Testament uses this imagery in referring to the community of believers and Christ. This use of “bridegroom” as it relates to the Messiah is unique to the New Testament. Surrounding the imagery of the “bridegroom” are other important aspects that further study brings into focus. In John 3:29 reference is made to ho philos tou numphiou, “the friend of the bridegroom,” who played a key role in the marriage picture. Further imagery of this concept of Christ as the “bridegroom” and the Church as the “bride” is found in the writings of Paul in 2 Corinthians 11:2 and Ephesians 5:22-32. Although numphios is not specifically found in these passages the picture is clearly one of the marriage relationship. (Complete Biblical Library) Related Resources: Baker Evangelical Dictionary Fast, Fasting - recommended article by Eugene Merrill Torrey Topical Textbook Fasting Christian fasting - what does the Bible say? | GotQuestions.org McClintock and Strong's Bible Encyclopedia Fast American Tract Society Fasting Bridgeway Bible Dictionary Fasting Easton's Bible Dictionary Fast Fausset Bible Dictionary Fasting Holman Bible Dictionary Fasting Hastings' Dictionary of the Bible Fasting Hastings' Dictionary of the NT Fasting (2) Fasting Hawker's Poor Man's Dictionary Fasting Fast Smith Bible Dictionary Fasts Vines' Expository Dictionary Fast, Fasting Fast Wilson's Bible Types Fast Webster Dictionary Fasting Watson's Theological Dictionary Fasting Fasting - Article by Archibald Alexander 1911 Encyclopedia Britannica Fasting International Standard Bible Encyclopedia Fasts and Feasts Fast; Fasting Feasts, and Fasts Kitto Biblical Cyclopedia Fasts The Jewish Encyclopedia Fasting and Fast-Days How to fast—what does the Bible say? | GotQuestions.org Why don't Christians fast the same as Muslims? | GotQuestions.org Why did Jesus fast? | GotQuestions.org What are the different types of fasting? | GotQuestions.org What is Ramadan? | GotQuestions.org What is Tisha B'Av? Luke 5:35 "But the days will come; and when the bridegroom is taken away from them, then they will fast in those days."