The people pressed upon his - 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,” Mark 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 Numbers 34:11; Joshua 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 those 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 people‘s expectations, but preserves them a great while. It supplies people 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 people, and translated them to heaven.
Two ships - The ships 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.
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.” Compare Matthew 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 amphitheater. 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 proclaimed among the proud, the joyful, the honored, even when assembled in the most splendid edifice that wealth and art could finish!
Launch, 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.
Master - This is the first time that the word here translated “Master” 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.
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 torn asunder.
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 Luke 5:10. The following remarks of Dr. Thomson (“The Land and the Book,” vol. ii. p. 80,81) will furnish a good illustration of this passage. After describing the mode of fishing with the “hand-net” and the “dragnet,” he adds: “Again, there is the bag-net and basket-net, of various kinds, which are so constructed and worked as to inclose 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, inclosed so great a multitude that the net broke, 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 harbor 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.”
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 people “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 favor 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.
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 people to the truth that they may be saved.
Forsook 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.
See the notes at Matthew 8:2-4.
See this passage explained in the notes at Matthew 9:1-7.
On a certain day - The time and place are not particularly mentioned here, but from Matthew 9:1 it seems it was at Capernaum.
The tiling - See the notes at Matthew 9:1-7.
See the notes at Matthew 9:9-13.
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 favor 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 Proverbs 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 people 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 winebibber, a friend of publicans and sinners, Matthew 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 honor 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.
See this passage illustrated in the notes at Matthew 9:14-17.
Having drunk old wine - Wine increases its strength and flavor, 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 more pleasant. It would be ill-timed, inappropriate, and incongruous.
These files are public domain.
Barnes, Albert. "Commentary on Luke 5". "Barnes' Notes on the Whole Bible". https://www.studylight.org/
the Third Week after Epiphany