---
title: "Commentary Critical and Explanatory on the Whole Bible -  Luke 5"
description: "CHAPTER 5   :-. MIRACULOUS
DRAUGHT OF FISHES—CALL
OF PETER, JAMES,
AND JOHN. Not their first call,
however, recorded in  :-; nor their second, recorded in"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/luke/5"
---

CHAPTER 5

. MIRACULOUS
DRAUGHT OF FISHES—CALL
OF PETER, JAMES,
AND JOHN.
Not their *first* call,
however, recorded in ; nor their *second,* recorded in ; 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 ).

**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 then ([John 21:3](../../../kjv/john/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 , "beginning to sink."

**8. Depart,** &c.—Did Peter
then wish Christ to leave him? Verily no. His all was wrapt up in Him
([John 6:68](../../../kjv/john/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 [John 6:68](../../../kjv/john/6/68).)

**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."
**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
.)

**11. forsook all**—They did this
before ([Matthew 4:20](../../../kjv/matthew/4/20)); now they do
it again; and yet after the Crucifixion they are at their boats once
more ([John 21:3](../../../kjv/john/21/3)). In such a
business this is easily conceivable. After pentecost, however, they
appear to have finally abandoned their secular calling.
[John 21:3](../../../kjv/john/21/3). LEPER HEALED.
(See on [John 21:3](../../../kjv/john/21/3).)

**15. But so,** &c.—(See ).
. PARALYTIC
HEALED.
(See on ).

**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 Him.
**power of the Lord . . .
present**—with Jesus.
**to heal them**—the sick
people.

**19. housetop**—the flat roof.
**through the tiling . . .
before Jesus**—(See on ).

**24. take up thy couch**—"sweet
saying! The bed had borne the man; now the man shall bear the bed!"
[BENGEL].
. LEVI'S CALL
AND FEAST.
(See on ; and [Mark 2:14](../../../kjv/mark/2/14).)

**30. their scribes**—a mode of
expression showing that Luke was writing for *Gentiles.*
. FASTING.
(See on .)
The *incongruities* mentioned
in [Luke 5:36-38](../../../kjv/luke/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 [Luke 5:36-42](../../../kjv/luke/5/36-42), 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!

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