Exegetical and Hermeneutical Commentary of Luke 5:5
And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
5. let down ] Rather, let ye down. The first command is in the singular, and is addressed to Peter only as “the pilot of the Galilaean Lake.”
Master ] The word is not Rabbi as in the other Evangelists, a word which Gentiles would not have understood but Epistata (in its occasional classic sense of ‘teacher’) which is peculiar to St Luk 5:5; Luk 8:24; Luk 8:45; Luk 9:33; Luk 9:49; Luk 17:13. These are the only places where it occurs.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Luk 5:5
Master, we have toiled all the night, and have taken nothing: nevertheless, at Thy word–
Obedience to the word of Christ
How very much may simple obedience partake of the sublime l Peter here appeals, quite naturally, to one of the grandest principles which rule among intelligent beings, and to the strongest force which sways the universe.
Great God, it is at Thy word that seraphs fly and cherubs bow! Acting in conformity with Thy word, we feel ourselves to be in order with all the forces of the universe, travelling on the main track of all real existence. Is not this a sublime condition, even though it be seen in the common deeds of our everyday life?
I. At Thy word should apply TO ALL THE AFFAIRS OF ORDINARY LIFE.
1. I mean, first, as to continuance in honest industry (1Co 7:20). Be diligent. Labour on in hope. Your best endeavours will not of themselves bring you prosperity; still, do not relax those endeavours. God has placed you where you are; move not till His providence calls you. Do not run before the cloud. Let not despondency drive you to anything rash or unseemly.
2. As to seeking for employment, if you have none. Go on seeking. Let men see that a Christian is not readily driven to despair; nay, let them see that when the yoke is made more heavy the Lord has a secret way of strengthening the backs of His children to bear their burdens.
3. It may be that you have been endeavouring in your daily life to acquire skill in your business, and you have not succeeded, or you have tried to acquire more knowledge, so that you could better fulfil your vocation, but hitherto you have not prospered as you could wish. Do not, therefore, cease from your efforts. Christians must never be idlers. Our Lord Jesus would never have it said that His disciples are a sort of cowards who, if they do not succeed the first time, will never try again. At His word let down the net once more: He may intend largely to bless you when by trial you have been prepared to bear the benediction.
II. Is MATTERS OF SPIRITUAL PROFITING We must at the word of Christ let down the net again.
III. The great principle of our text should be applied TO OUR LIFEBUSINESS–soul-winning. Our method of catching men is by letting down the net of the gospel. Each believer has a warrant to seek the conversion of his fellows. The word of the Lord is a warrant which justifies the man who obeys it. It will leave us guilty if we do not obey. This warrant from Christ is one which, if we be in the state of heart of Simon Peter, will be omnipotent with us. It was very powerful with Simon Peter.
1. He was under the influence of a great disappointment. Yet he let down the net.
2. This command in Peter overcame his love of ease.
3. The command of Christ was so supreme over Peter that he was not held back by carnal reason. Reason would say, If you could not catch fish in the night, you will certainly not do so in the day. But when Christ commands, the most unlikely time is likely, and the most unpromising sphere becomes hopeful.
4. The lesson to you and me is this: Let us do as Peter did, and let down the net personally, for the apostle said, I will let down the net. Cannot you do something yourself–with your own heart, lips, hands?
5. And you had better do it at once. You may never have another opportunity; your zeal may have evaporated, or your life may be over. (C. H.Spurgeon.)
The power of Gods word
At Thy word–here is the cause of causes, the beginning of the creation of God. By the word of the Lord were the heavens made, and by that word was the present constitution of this round world settled as it stands. When the earth was fruitless and dark, Thy voice, O Lord, was heard, saying, Let there be light, and at Thy word light leaped forth. At Thy word day and night took up their places, and at Thy word the waters were divided from the waters by the firmament of heaven. At Thy word the dry land appeared, and the seas retired to their channels. At Thy word the globe was mantled over with green, and vegetable life began. At Thy word appeared the sun and moon and stars, for signs, and for seasons, and for days, and years. At Thy word the living creatures filled the sea, and air, and land, and man at last appeared. Of all this we are well assured, for by faith we know that the worlds were framed by the word of God. Nor is it in creation alone that the word of the Lord is supreme, but in providence, too, its majestic power is manifested, for the Lord upholdeth all things by the word of His power. Snow and vapour and stormy wind are all fulfilling His word. His word runneth very swiftly. When frost binds up the life-floods of the year, the Lord sendeth forth His word and melteth them. Nature abides and moves by the word of the Lord. So, too, all matters of fact and history are beneath the supreme word. Jehovah stands the centre of all things, as Lord of all He abides at the saluting-point, and all the events of the ages come marching by at His word, bowing to His sovereign will. At Thy word, O God, kingdoms arise and empires flourish; at Thy word races of men become dominant, and tread down their fellows; at Thy word dynasties die, kingdoms crumble, mighty cities become a wilderness, and armies of men melt away like the hoar frost of the morning. Despite the sin of men and the rage of devils, there is a sublime sense in which all things from the beginning, since Adam crossed the threshold of Eden even until now, have happened according to the purpose and will of the Lord of hosts. Prophecy utters her oracles, and history writes her pages, at Thy word, O Lord. (C. H.Spurgeon.)
Peter and nature in harmony
It is wonderful to think of the fisherman of Galilee letting down his net in perfect consonance with all the arrangements of the ages. His net obeys the law which regulates the spheres. His hand consciously does what Arcturus and Orion are doing without thought. This little bell on the Galilean lake rings out in harmony with the everlasting chimes. At Thy word, saith Peter, as he promptly obeys, therein repeating the watchword of seas and stars, of winds and worlds. It is glorious thus to be keeping step with the marchings of the armies of the King of kings. (C. H. Spurgeon.)
At Thy word the watchword of the saints
At Thy word has been the password of all good men from the beginning until now. Saints have acted upon these three words, and found their marching orders in them. An ark is builded on dry land, and the ribald crowd gather about the hoary patriarch, laughing at him; but he is not ashamed, for, lifting his face to heaven, he saith, I have builded this great vessel, O Jehovah, at Thy word. Abraham quits the place of his childhood, leaves his family, and goes with Sarah to a land of which he knows nothing, crossing the broad Euphrates, and entering upon a country possessed by the Canaanite, in which he roams as a stranger and a sojourner all his days. He dwells in tents with Isaac and Jacob. If any scoff at him for thus renouncing the comforts of settled life, he lifts also his calm face to heaven, and smilingly answers to the Lord, It is at Thy word. Ay, and even when his brow is furrowed, and the hot tear is ready to force itself from beneath the patriarchs eyelid, as he lifts his hand with the knife to stab Isaac to the heart, if any charge him with murder, or think him mad, he lifts the same placid face towards the majesty of the Most High and saith, It is at Thy word. At that word he joyfully sheathes the sacrificial knife, for he has proved his willingness to go to the utmost at the word of the Lord his God. If I were to introduce you to a thousand of the faithful ones who have shown the obedience of faith, in every case they would justify their acts by telling you that they did them at Gods word. Moses lifts his rod in presence of haughty Pharaoh, at Thy word, great God! Nor does he lift that rod in vain at Jehovahs word, for thick and heavy fall the plagues upon the children of Ham. They are made to know that Gods word returneth not to Him void, but fulfilleth His purpose, whether it be of threatening or of promise. See Moses lead the people out of Egypt, the whole host in its myriads! Mark how he has brought them to the Red Sea, where the wilderness doth shut them in. The heights frown on either side, and the rattle of Egypts war-chariots is behind. How came Moses so to play the fool and bring them here? Were there no graves in Egypt that thus he brought them forth to die on the Red Sea shore? The answer of Moses is the quiet reflection that he did it at Jehovahs word, and God justifies that word, for the sea opens wide a highway for the elect of God, and they march joyfully through, and with timbrels and dances on the other side they sing unto the Lord who hath triumphed gloriously. If in after days you find Joshua compassing Jericho, and not assailing it with battering rams, but only with one great blast of trumpets, his reason is that God has spoken to him by His word. And so right on, for time would fail me to speak of Samson, and Jephthah, and Barak: these men did what they did at Gods word; and, doing it, the Lord was with them. (C. H. Spurgeon.)
A net for each one to let down
Peter only let down one net, and there was the pity of it. If John and James and all the rest had let down their nets, the result would have been much better. Why? say you. Because, through there being only one net, that net was overstrained, and broke. If all the nets had been used, they might have taken more fish, and no net would have been broken. I was reading some time ago of a take of mackerel at Brighton; when the net was full, the mackerel slicking in all the meshes made it so heavy that the fishermen could not raise it, and the boat itself was in some danger of going down, so that they had to cut away the net and lose the fish. Had there been many nets and boats, they might have buoyed up the whole of the fish; and so they might have done in this case. As it was, many fish were lost through the breaking of the net. If a Church can be so awakened that each individual gets to work in the power of the Holy Spirit, and all the individuals combine, then how many souls will be captured for Jesus l Multitudes of souls are lost to the blessed gospel because of our broken nets, and the nets get broken because we are not well united in the holy service, and by our unwisdom cause loss to our Masters cause. Ministers need not become worn out with labour if all would take their share: one boat would not begin to sink if the other boats took a part of the blessed load. (C. H. Spurgeon.)
Many are in need through their own fault
We have toiled all the night, and have taken nothing. This complaint is often heard nowadays, also. Although many poor people may assert, with perfect truth, that they have laboured hard, yet there are many others whose poverty is through their own fault. Some of the faulty occasions are the following.
I. LAZINESS. Many show neither zeal nor industry in the discharge of the duties of their calling. Poverty is the necessary consequence.
1. According to the testimony of Scripture (Pro 18:9; Pro 21:5).
2. Reason and experience. How can he catch fishes who will not let down his net?
II. LAVISHNESS.
1. Many dissipate their property through folly.
(1) They have not learned how to save.
(2) They do not live according to their means.
(3) They attempt rash speculations, through greed of gold.
2. Through extravagance in food and dress (Pro 21:17; Pro 23:11).
III. WANT OF FEAR OF GOD.
1. God deprives those who do not fear Him of His blessing.
2. He visits them with sickness, and all kinds of misfortune. (J. J. Haubs.)
Christs words, and not our own judgment, are our law
Sir, said the Duke of Wellington to an officer who urged the impossibility of executing the directions he had received, I did not ask your opinion; I gave you my orders, and I expect to have them obeyed. Such should be the obedience of every follower of Jesus Christ. The words which He has spoken are our law, not our judgment or fancies.
Perseverance necessary
The fishermen at Mentone keep on fishing with their great net; ay, by the score these fishermen take it out and haul it in again, and frequently they get no more than one little sardine for their pains. Many and many a time no more than they can hold in their hand is the produce of the casting of a net which covers acres of the sea. But why do they go on? Because they are fishermen, and cannot do anything else. Now, we are praying men, and there is nothing else we can do but wait upon the Lord. So if, after many a throw of the net of prayer, we get but one small answer, we will try again, for this is all we can do. Let us continue instant in prayer. (C. H. Spurgeon.)
At Thy word
These fishermen are not the men who could be charged with originating the gospel. Yet let us not suppose that there was no fitness in them for the work they had to do. Their very occupation was one which bred and nourished those very qualities which would stand them in good stead as the apostles of Christ. Their calling was one which demanded observation, that they might discern the times most favourable. They had to scan narrowly the sky, and discern whether there were signs of a coming tempest, for the Sea of Galilee was treacherous, and would often rise into fury in a few moments. Hence they needed both prudence and courage. And they needed both patience and perseverance too. The previous night had been one of no new experience to them. The new day was to be the greatest in their lives. They were to be clothed with a new mission, and strengthened for it by a new experience. The secret of their success was to be revealed to them by a miracle, the memory of which would nerve and strengthen them in the days to come. The command, Launch out, &c., was a strange one, but still it was the command of the Lord.
I. OBEDIENCE TO THE WORD OF CHRIST. Wise to have authority for every work we undertake. Enough for the soldier that he has the authority of his officer, for the officer that he has the authority of his general, for the ambassador that he has the authority of his king, and for the Christian labourer that he has the authority of Christ. Nevertheless, said Peter–that is, not because of success, but in spite of failure–at Thy word I will let down the net. And still the word nevertheless is on the lips of the Church. Difficulties in the way of missionary enterprise. Arguments of those who hold that heathen races should be allowed to remain undisturbed in their religions. The slow progress we are making. Nevertheless, at Thy word, &c. We must walk by faith, not by sight, not only in our own personal life, but in looking at the progress of the kingdom of Christ. It is not given to you to know. These are the Saviours words. It is enough for us to feel assured that patient labour cannot, will not, fail, and to say, amid all discouragement and delay, Nevertheless, &c.
II. THE RESULT OF THIS OBEDIENCE. It had in it not much of cheerfulness, nor perhaps, any faith, but it was obedience under trying circumstanses, and as such it was crowned with success. The failure of the previous night was not unforeseen or unarranged. Christ was in that failure as much as in the success that followed it. The lesson was–empty nets without His blessing and full nets with it. And this lesson they were to remember henceforth when they should become fishers of men. Be sure that Peter would remember that morning on the day of Pentecost, when at the first casting of the gospel-net he enclosed 3,000 souls; and a few days after, when, on casting the net again, there were added to the Church 5,000 souls. The night of failure was not without its lesson and benefit. We can do worse than fail–we can succeed and be proud of our success, and burn incense to our net, and despise those who fail, and forget the Hand whose it is to give or to withhold. (E. Mellor, D. D.)
The spiritual fishing
First, the state of the world, which is as the sea. Secondly, the state of the Church, which is as a ship or boat in the sea. Thirdly, the state of men by nature, who be as fishes, ranging after their own disposition uncaught. Fourthly, the state of ministers, who be as fishers. Fifthly, the state of the gospel preached, which is the hook, or bait, or net to take souls.
I. AND THE STATE OF THE WORLD IS AS THE SEA IN A FOUR-FOLD RESPECT.
1. Because of the general unstableness of the things thereof. The unsettledness of that vast creature, the sea, is well known. It is in a continual motion (it cannot rest), it ebbs and flows perpetually: sometimes (at a spring tide) it swells to that bigness that the banks cannot contain it; sometimes, again, it falls back so low, that a man must go far from the bank before he can come near it. It is (under God) chiefly governed by the moon, the which there is no one thing more subject unto chance, it being never beheld two nights together in one proportion. Thus is the world, whether we look upon the general states of kingdoms or the personal estates of particular men, either for their goods or for their bodies, we see nothing but a continual alteration. Crowns are translated from head to head, and sceptres pass from one hand to another; fenced cities are made heaps, and walled towns become as the ploughed fields; they which were once fastened as with a nail in a sure place, and having set their nests on high, dreamed of nothing but perpetuities for them and theirs, are suddenly thrown out of all, and rolled and turned like a ball.
2. Because of the tumultuousness of it. Who is ignorant of the storms and grievous tempests which are at sea?
3. The world resembles the sea by the oppression that is in it. At sea the lesser fishes are a prey to the great ones; and in the world the rich and mighty swallow up the poor; one man bites and devours another.
4. In respect of the sway the devil bears in it. Observe what is in the Psalm, The sea is great and wide, there is that leviathan whom the Lord hath made to play therein. Now, look how this monster domineers in the sea, so doth Satan here in the world; therefore he is called the god of this world.
II. The next thing is touching the Church. THE STATE THEREOF IN THE WORLD IS LIKE THE STATE OF A SHIP OR BOAT UPON THE SEA; and that especially in this respect–because it is subject to continual tossings.
1. The troubles of His Church and the afflictions of His people do make His power and mercy to be known; even as the skill of a pilot is most to be seen in a storm: My power is made perfect through weakness.
2. For their good. First, it makes them to look upward with the greater fervency. The second use serves to teach us (because the Church of God is as a ship in this sea of the world) the necessity of furnishing ourselves with such things as appertain to this spiritual voyage. Not to insist upon many, two things especially must be looked to.
III. THE THIRD THING IS CONCERNING THE STATE OF MEN. The fish to be catched out of this sea and to be brought into this ship are men. Thou shalt catch men from henceforth. And well in this arc we compared unto the fish. For as the fishes skip and play and take their pleasure in the sea and are unwillingly taken in the net, and labour to get out, and, being in the boat, would fain, if they could, leap back into the sea, so naturally we take pleasure in our sinful ways.
IV. THE FOURTH THING IS OF THE STATE OF THE MINISTER. Here are two things.
1. The state of the minister.
2. The labour, business, and work of the minister. Of the first thus we see: That is no superfluous or needless function, but a calling of great necessity for the winning and saving of mens souls. Secondly, thus: That the calling of the minister is no idle calling, but a calling of labour, a calling of much business and of great employment.
V. The last thing is, THAT THE NET IN WHICH MEN MUST RE TAKEN IS THE PREACHING OF THE GOSPEL. The comparison agreeth fitly after this manner. The preaching of the gospel is like to a net–
1. In the general drift and use. The use of a net is to take fish, the drift of preaching is to bring in souls.
2. In the ordering of it. It is not that net lapped up together that bringeth in the draught, but hailed out at length, and spread forth, that closeth the fish; it is the opening and unfolding of the gospel, the stretching it out by preaching, which doth encompass souls. There may a fish or two hang in the net, being let down on a heap, but that is a chance, and is no wise adventuring. The Word read, and so brought in (as it were) in gross, may (by the mercy of God) take some; but we have no warrant from thence to make a rule general. Again, it is need that the net be strong, otherwise the greater kind will break through and make all the labour and charge to be in vain; so it is meet that the doctrine he well strengthened out of the Word of God, that if it be well proved, that it be well pressed and applied, that the consciences of the hearers may be convicted, and that they may see it is God and not man with whom they have to do: for, a man shall meet with many froward and wilful and violent natures that will not be held in, but when they feel themselves within the net will cry, Let us break their bands, and cast their cords from us : so that even a kind of violence may be used to keep them from destruction.
3. In the success of it. Many a draught the poor fisherman makes and taketh nothing, yet he leaveth not off. Many a time is the net of preaching shot forth, and yet none converted thereby; so it pleaseth God to exercise the patience of His servants. Yet still the work must be followed, and the Lords leisure must be waited for. Often doth the net enclose many which yet after break away, and many are at first drawn in by the power of the gospel which yet afterwards slide back and return again to their own profaneness. (S. Hieron.)
Unsuccessful fishing persevered in
I. CONSIDER THE FAILURE INDICATED.
1. They had toiled. Everything in this world comes to be a toil after a time. Any kind of labour, whether of mind or body, and even pleasure, is devoid of permanent satisfaction.
2. All the night. Incessant labour, with no result but failure. The process is familiar–
(1) In personal life. After all our efforts and struggles, we confess with a sigh that we do not seem to grow any better.
(2) In work for God in various spheres. Only failure seems to meet us. No decrease in moral evil; little advance.
II. THERE MUST BE REASON FOR SUCH FAILURE. The general reason is the absence of Divine blessing. Except the Lord build the house, &c. He alone is the Author of all good. But there are further considerations to be taken into account.
1. Perhaps God has not been present in our efforts. They may have lacked–
(1) Simplicity of motive.
(2) Earnestness of devotion.
(3) Humble dependence and prayerfulness.
2. Human perversity may for a time be permitted to have its way. The reason for this is hidden now; we shall know one day why it is so. Or–
3. God may have withheld His blessing–
(1) To try our faith.
(2) To teach us how better to labour.
(3) In order to some greater and more blessed result, e.g., Jacob.
III. NOTE THE PERSEVERING OBEDIENCE OF FAITH. In spite of failure the apostles did not despair. So should it be with us.
1. The command of Christ is our warrant for labour.
2. And suggests the better performance of work.
(1) Better preparation cleaning nets.
(2) Greater skill and care.
(3) Deeper humility. Thinking less of our own part in the work.
(4) More perseverence.
(5) Stronger faith in the Great Worker whose instruments we are.
3. Such labour is bound to be ultimately successful. Because of His Word and our obedience. When, and how, we know not. In His time and way. But surely and certainly. (George Low, M. A.)
The disappointed seamen
Now, if we search into the grounds and reasons of these disappointments by the hand of Providence, we shall find them reducible to a threefold cause and reason.
1. The sovereign pleasure of God so disposes it.
2. The good of the people of God requires it.
3. The manifold sins of men in their callings provoke it.
1. The sovereign pleasure of God so disposes it. He is the Rector of the universe, and as such will still assert His dominion. If Providence had alike prospered every mans designs, and set them upon a level, there had been no occasion to exercise the rich mans charity or the poor mans patience. Nay, without frequent disappointments, itself would scarcely be owned in successes, nor those successes be half so sweet to them that receive them, as now they are. The very beauty of Providence consists much in these various and contrary effects.
2. And if we consider the gracious ends and designs of God towards His own people, it appears needful that all of them, in some things, and many of them in most things (relating to their outward condition in this world), should be frustrated in their expectations and contrivances. For if all things here should succeed according to their wish, and a constant tide of prosperity should attend them–
(1) How soon would sensuality and earthliness invade their hearts and affections! Much prosperity, like the pouring in of much wine, intoxicates, and overcomes our weak heads and hearts. Can a Christian keep his heart as loose from the smiling, as from the frowning world?
(2) How soon would it estrange them from their God, and interrupt their communion with Him I He had rather you should miss your desired comforts in these things, than that He should miss that delightful fellowship with you which He so desires.
(3) How loth should we be to leave this, if constant success and prosperity should follow our affairs and designs here!
3. And as disappointments fall out as the effects of sovereign pleasure, and are ordered as preventive means of such mischief, which prosperity would occasion to the people of God; so it comes as a righteous retribution and punishment of the many evils that are committed in our trading and dealings with men. It is a hard thing to have much business pass through our hands, and no iniquity cleave to them and defile them. And, from among many, I will here select these following evils, which have destroyed the estates and hopes of many.
(1) Irreligious and atheistical neglect and contempt of God and His worship, especially in those that have been enlightened and made profession of religion.
(2) Injustice and fraud is a blasting sin. A little unjust gain mingled with a great estate will consume it like a moth.
(3) Oppression is a blasting sin to mens estates and employments.
(4) Falsehood and lying is a blasting sin to our employments; a sin which tends to destroy all converse and disband all civil societies.
(5) Perjury, or false swearing, is a blasting sin. The man cannot prosper that lies under the guilt thereof. It now remains that we apply it.
Inference 1. Doth God sometimes disappoint the most diligent labours of men in their lawful callings? Then this teacheth you patience and submission under your crosses and disappointments.
Consideration 1. And, in the first place, if thou be one that fearest God, consider that disappointments in earthly things fix no mark of Gods hatred upon thee. The bee makes a sweeter meal upon two or three flowers, than the ox that hath so many mountains to graze upon.
Consideration 2. And what if by these disappointments God be carrying on the great design of His eternal love upon thy soul? This may be the design of these providences; and if so, sure there is no cause for thy despondencies.
Consideration 3. Be patient under disappointments; for if you meekly submit and quietly wait upon God, He can quickly repair all that you have lost and restore it by other providences double to you.
Consideration 4. And why should it seem so hard and grievous to you for God to disappoint your hopes and purposes, when you cannot but know that you have disappointed His expectations from you so often, and that in greater and better things than these?
Inference 2. If it be so, then labour to make sure of things eternal, lest you be eternally disappointed there also. (J. Flavel.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 5. Simon – said – Master] . This is the first place where this word occurs; it is used by none of the inspired penmen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a Divine doctrine, and as having authority to command, c. He seems to comprise both ideas in this appellation he listened attentively to his teaching, and readily obeyed his orders. To hear attentively, and obey cheerfully, are duties we owe, not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord.
We have toiled all the night] They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labour must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered unto himself: without these, whatever the preacher’s eloquence or abilities may be, all will be night, and fruitless labour.
At thy word I will let down the net.] He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing; but he who labours by the order and under the direction of the great Shepherd and Bishop of souls, cannot labour in vain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
5. Masterbetokening notsurely a first acquaintance, but a relationship already formed.
all nightthe usualtime of fishing then (Joh 21:3),and even now Peter, as a fisherman, knew how hopeless it was to “letdown his net” again, save as a mere act of faith, “at Hisword” of command, which carried in it, as it ever does,assurance of success. (This shows he must have been already and forsome time a follower of Christ.)
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Simon answering said unto him, master,…. Or Rabbi, as the Syriac version renders it: he knew him to be the Messiah, the king of Israel, and a teacher sent from God:
we have toiled all the night, and have taken nothing; which carries in it an objection to what Christ advised and directed to: they had been fishing that “night”, which was the best time for catching fish; and they had been at it all the night, and had “laboured” hard; and were even “fatigued”, and quite wearied out; and what was most discouraging of all, their labour was in vain; they had caught “nothing”:
nevertheless at thy word I will let down the net; which showed faith in Christ, and obedience to him: thus the faithful preachers of the Gospel, sometimes labour and toil in the ministry of the word a great while, with little or no success; and are discouraged from going on, and would be tempted to leave off, were it not for the commission and word of command they have received from Christ, which they dare not be disobedient to; and for the word of promise he has given them, to be with them, on which they depend.
Fuente: John Gill’s Exposition of the Entire Bible
Master (). Used only by Luke in the N.T. and always in addresses to Christ (Luke 8:24; Luke 8:45; Luke 9:33; Luke 9:49; Luke 17:13). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ’s authority.
We toiled (). This verb is from (w, ) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (Light from the Ancient East, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter’s protest calls attention also to the whole night of fruitless toil.
But at thy word ( ). On the base of . Acquiescence to show his obedience to Christ as “Master,” but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter’s business and he really claimed superior knowledge on this occasion to that of Jesus.
Fuente: Robertson’s Word Pictures in the New Testament
Master [] . Used by Luke only, and always with reference to Jesus. He never uses Rabbi, as John especially. Wyc., commander.
Toiled [] . From korov, suffering, weariness; and therefore indicating exhausting toil.
At thy word [] . Relying on : on the ground of.
The net [] . A general term for a net, whether for fish or fowl. See on Mt 4:18. Some, as Rev., read ta diktua, the nets.
Brake [] . Some texts read dierhsseto, from the later form of the verb. The difference is unimportant. The A. V. fails to give the force of the imperfect, were breaking, as Rev.; or even better, possible, began to break. Trench suggests were at the point to break. The word occurs also at chapter Luk 8:29; Act 14:14, and only twice beside in the New Testament. Luke alone uses the two compounds perirjrJhgnumi, of rending off clothes (Act 16:22), and prosrhgnumi, to beat violently (chapter Luk 6:48, 49). See on those passages. All the words occure in medical writings.
Fuente: Vincent’s Word Studies in the New Testament
1) “And Simon answering said unto him,” (kai apokritheis Simon eipen) “And Simon replying said,” to the Master’s bidding.
2) “Master, we have toiled all the night,” (epistata di’ holes nuktos kopasantes) “Master we have been laboring through the whole night,” netting or dragging the nets all night. They addressed Him respectfully as “Master” not “teacher,” a title of respect. Six times Luke used this Gk. term Master. No other writer did.
3) “And have nothing:” (ouden elabomen) “And we took or caught nothing,” caught nothing worth keeping, all night long, the usual time for successful commercial fishing, Joh 21:3. The season of fishing may have been over, Psa 127:1-2; Eze 37:11-12.
4) “Nevertheless at thy word will I let down the net.” (epi de to hremati sou chalaso ta diktua) “Yet upon your advice, request, or direction, and for no other reason, I will let the nets down,” make a try, an effort, or have the crew to do it, Psa 33:9; Mat 8:8. Peter’s response to the Lord’s words was much as His mother Mary had once spoken,” whatsoever he saith to you, d o it, ” Joh 2:5.
Fuente: Garner-Howes Baptist Commentary
Luk 5:5
. Master, toiling all the night, we have taken nothing. The reason why Peter calls him Master unquestionably is, that he knows Christ to be accustomed to discharge the office of a Teacher, and is moved with reverence toward him. But he has not yet made such progress as to deserve to be ranked among his disciples: for our sentiments concerning Christ do not render him sufficient honor, unless we embrace his doctrine by the obedience of faith, and know what he requires from us. He has but a slender perception — if he has any at all — of the value of the Gospel; but the deference which he pays to Christ is manifested by this, that, when worn out by fruitless toil, he commences anew what he had already attempted in vain. Yet it cannot be denied, that he highly esteemed Christ, and had the highest respect for his authority. But a particular instance of faith, rendered to a single command of Christ, would not have made Peter a Christian, or given him a place among the sons of God, if he had not been led on, from this first act of submission, to a full obedience. But, as Peter yielded so readily to the command of Christ, whom he did not yet know to be a Prophet or the Son of God, no apology can be offered for our disgraceful conduct, if, while we call him our Lord, and King, and Judge, (Isa 33:22 ,) we do not move a finger to perform our duty, to which we have ten times received his commands.
Fuente: Calvin’s Complete Commentary
(5) Master, we have toiled all the night.The word translated Master (epistates) is not the same as that (didaskalos, teacher) in the other Gospels, and often in this also, and is peculiar to St. Luke. It implies a less distinct recognition of our Lords character as a teacher or Rabbi, and was more the language of general respect, such as workmen might use of their master. Here, however, St. Peters language implies the previous discipleship which we learn from Joh. 1:35-43.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Master Peter familiarly addresses Jesus, not as a new acquaintance, but as an old disciple. He received the first blessed word from Jesus on the banks of the Jordan; he now receives his special call on the beach of Gennesaret.
Toiled all the night Peter says this to imply that there was not much hope in the reason of the case, and that he acts from faith. It is, perhaps, reported by the evangelists to show the unequivocal character of the miracle. “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.” Dr. Thomson.
‘And Simon answered and said, “Master, we toiled all night, and took nothing: but at (on the strength of) your word I will let down the nets.” ’
He gives the hint to Jesus that it is really a waste of time. As experienced fishermen they have tried and failed, nevertheless if He really wants them to, he will do it. ‘Master, we have been fishing all night, and it has been hard toil, and I am very tired, and we have caught nothing, but if you tell me to, then I will do what you say. I will again throw out the nets.’ It was the response of a godly man to a revered teacher. He politely refrained from pointing out that one just did not fish at that time of day with the hope of catching anything substantial.
‘Master’ is a favourite word of Luke for when the disciples address Jesus. He sees it as the best word to use for his Greek readers to explain ‘Rabbi’ and ‘Teacher’, although he uses ‘Teacher’ when Jesus is being addressed by non-disciples.
Note the use of ‘word’. Peter recognised that hopeless as it might be this was a prophetic word that he must obey.
5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
Ver. 5. We have toiled all night, &c. ] Omnia feci, et nihil expedit, said Severus the emperor. (Spartian.) SeeHeb 2:13Heb 2:13 ; Hag 2:6 . if God stop not that hole in the bottom of the bag, all will run through.
And have taken nothing ] If ministers be put so to complain, it is to be feared that Satan caught the fish ere they came to their net.
Luk 5:5 . : Lk.’s name for Jesus as Master, six times; a Greek term for Gentile readers instead of Rabbi = (1) Master , then (2) Teacher, “qui enim magistri doctrinae erant, ii magistri simul vitae esse solebant,” Kypke. , at Thy word or bidding. Success was doubly improbable: it was day , and in deep water ; fish were got at night, and near shore. The order, contrary to probability, tempts to symbolic interpretation: the deep sea the Gentile world; Peter’s indirect objection symbol of his reluctance to enter on the Gentile mission, overcome by a special revelation (Act 10 ). So Holtz., H. C.
unto = to.
Master. Greek Epistates. A word peculiar to Luke, implying knowledge and greater authority than Rabbi, or Teacher. Occurs seven times (Luk 5:5; Luk 8:24, Luk 8:24, Luk 8:45; Luk 9:33, Luk 9:49; Luk 17:13, and nowhere else). See App-98.
all = allthrough. Greek dia. App-104. Luk 5:1.
at = upon, or [relying] upon. Greek. epi. App-104. As in Luk 5:9. Not with the same case as in Luk 5:27.
Luk 5:5. , at Thy word) Peter had become sensible of the power of Jesus words. The same faith is displayed on his part in Mat 14:28, Lord-bid me come to Thee on the water.
we: Psa 127:1, Psa 127:2, Eze 37:11, Eze 37:12, Joh 21:3
nevertheless: Luk 6:46-48, 2Ki 5:10-14, Eze 37:4-7, Joh 2:5, Joh 15:14
Reciprocal: Hab 1:15 – they catch Act 2:41 – added
AT THY WORD
Nevertheless at Thy word I will let down the net.
Luk 5:5
There are few things in common life so illustrative of the actings of faithas a net cast into the sea.
I. The net an emblem of faith.But if the net be always the emblem of faith, there are points about that net which St. Peter cast which give an especial aptitude to the image. St. Peter had not yet forgotten the weary night; yet it was in no unbelief, but rather in the simplicity of his own honest, outspoken heart, that he said, Master, we have toiled all the night, and have taken nothing: nevertheless at Thy word I will let down the net. Already, that man had learnt to draw the grandest distinction of lifethe difference between doing a thing with God, and doing it without God; at His word, or not at His word. Already, that mind discriminated between natures working and the working of grace. Already, his faith was sufficient to make him do that hopefully, as an act of obedience, which he had done fruitlessly at his own suggestion.
II. There is always a promise within a command, and an ordered thing is a thing undertaken for. St. Peters mindor rather his heartwent through all this in an instant; and the disappointing night passed away out of his thoughts into Nevertheless at Thy word I will let down the net. You remember the result. The success was overwhelming! The net was broken, and the ships were well-nigh crushed under a load of blessing. To teach us always that true lesson, that what we want is not so much the mercy and the giftfor they are there, they are sure to comebut the room and the strength to receive them when they come.
III. At Thy word.The hardest thing in the whole world is to do an old thing in a new way; to repeat what we have done before, and done uselessly, with a fresh motive, and a fresh energy, hopefully and believingly. But this is just what most of us have to do. You have sought right things, and sought them earnestly; but you have not yet succeeded. Why? It was not At thy word. Lay these master-thoughts well to your heart. At Thy word. I will go with the promises. Not my arm; not my counsel; not my prayer; not my faithbut Thy wordonly Thy word. Take care that you begin with some distinct word of God that you may place underneath you. For where did St. Peter put his net? Not so much into the waterthat would not be the uppermost thought in his mindbut deeper things, the word, the word Christ had spoken. He put down his net into the faithfulness of God! Let the word be everything, and you will soon find yourself one who casts into full waters.
Rev. James Vaughan.
(SECOND OUTLINE)
NEVERTHELESS
I. A picture of ourselves.Master, we have toiled all the night, and have taken nothing. Do not many of us feel this to be sadly true of our individual lives and characters? How much we might have done! How noble our characters might have been! What poor, shrivelled, unsatisfactory things they are! Only think of the golden, the unbounded possibilities of childhood and of youth. What small advantage we took of them! We are but stupid changelings of ourselves, mere wrecks and ghosts of what God designed us to be.
II. However low we sink we must never cease the effort to struggle up.That is a lesson supremely necessary, but it is another only of the many aspects in which this text might be regarded, which is also full of encouragement for all of us. If it should awaken the despondent, it should also inspire the toiling. We think far too much, every one of us, of our little work. We forget that God is patient because He is eternal. All true work which we do is precious to God, not in so far as it is successful, for that does not depend upon us, but in so far as it is true. We have nothing to do with its results. The efforts are ours, the results belong to God. Could anything have been more disastrously forlorn than the work of St. Paul, or more expressive than the result of it, when, deserted by all his converts, forgotten by all them of Asia, and none so poor as not to be ashamed of his religion, he was led out to his lonely death. Yet we know that he wrote in his dungeon and almost in his last words, I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid up for me a crown, not a crown of glory as you so often put it, but something much better, henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge will give me in that day.
III. Among the many thoughts of help which that brave nevertheless of St. Peter may bring to us, let us, above all, learn these two things:
(a) First, never to despair of ourselves, because unless we abandon ourselves, so long as there is any effort in us after better things, God will not leave us nor forsake us; and
(b) Secondly, never to despair of work, however fruitless, however complete a failure it may seem to be. Commit thy way unto the Lord, put thy trust in Him, and He shall bring it to pass. Master, we have toiled all the night, and have taken nothing: nevertheless at Thy word I will let down the net.
Dean Farrar.
Illustration
If you look into St. Peters words you will find in them two predominant feelings. One is that of weariness: We have toiled all the night; must we begin again? The other is discouragement: Must we, after failing all these hours, most favourable for fishing, now start again in the full glare of the noontide sun? Neverthelesshere is the correction of the two feelingsnevertheless, if Thou biddest me, there is that in Thy voice which constrains my obedience, and, notwithstanding weariness and notwithstanding discouragement, nevertheless at Thy word I will let down the net. St. Peters reply, then, teaches us that the word nevertheless, like its great sonorous synonym, notwithstanding, has in it two things, a though and a yet. This or that is against it, yet it shall be done. In the particular instance weariness was against it, and discouragement was against it, but there was a constraining something for it. That something was Christs word, and that settled the question of doing it or not doing it. It may be said, that life, as a whole, is a great nevertheless, and that each act of life is a little nevertheless; and we may say further that a noble life is characterised by a preponderance of the yet in it, and that a poor life is characterised by a preponderance of the though. The poor life says, I have toiled all the night, and nothing has come of it; I will give it up. The noble life says, True, I have toiled all these days, all these years, and I seem to myself to be a complete and utter failure; but Jesus Christ says, Let down the net; and at His word, and simply because of His word, I will do it.
5
Simon’s remarks indicated that his lowering of the net would be through faith in Jesus, even though the appearances were unfavorable.
And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
[We have toiled all night.] In the Talmud’s way of expressing it laborious all night. Labouring all the day.
Luk 5:5. Master. Not teacher, but a title of respect, not involving a close personal relation.
We toiled. Not have toiled, for that implies that they had just stopped. Peter gives an account of the last nights labor.
All night. The usual time for fishing, comp. Joh 21:2.
But, not nevertheless.
At thy word. On account of thy word. This involved faith, yet the proverbial superstition of fishermen may have entered here.
I will let down the nets. He speaks as the director of the fishing party.The significance of this verse for fishers of men is obvious.
5:5 And Simon answering said unto him, {b} Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.
(b) The word signifies someone that has rule over anything.
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Gnomon of the New Testament
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: Lightfoot Commentary Gospels
Fuente: A Popular Commentary on the New Testament
Fuente: Geneva Bible Notes