The Calling of the First Disciples (5:1–11)
The Galilean ministry is marked not only by Jesus’ teaching and healing ministry, but also by his calling and training of disciples. After using Simon’s boat as a teaching platform to keep back the overwhelming crowds, Jesus asks the fishermen to put out into deeper water and drop their nets. Simon, discouraged from a long night of unsuccessful fishing, only reluctantly agrees. His obedience pays off, however, when the net emerges overflowing with fish. Astonished, Simon recognizes God’s awesome power in Jesus’ actions and falls down in unworthiness before him. In an act of grace, Jesus lifts him up and calls him to a new life of “catching” people. Simon and his companions leave everything and follow Jesus. The continuing theme of the authority and power of Jesus merges here with that of authentic discipleship.
Lake of Gennesaret (5:1). The “lake” (limnē) of Gennesaret is another name for the “sea” (thalassa) of Galilee. Luke prefers limnē to Matthew and Mark’s thalassa, perhaps because of his more precise historical sense. The Jewish historian Josephus also prefers “lake” to “sea” when referring to Gennesaret.126
Taught the people from the boat (5:3). This becomes Jesus’ preferred method of crowd control in Galilee (see Mark 3:9; 4:1). The people can sit comfortably on the beach without pressing against Jesus, and the rising shoreline serves as an amphitheater with good acoustics. A magnificent example of a first-century Galilean fishing boat was recently discovered and excavated near Kibbutz Ginosar on the Sea of Galilee (see photo).
GALILEAN FISHING BOAT
Remains of the first-century boat recently discovered near Gennesaret.
We’ve worked hard all night…. I will let down the nets (5:5). The “nets” (diktyon) here are probably long nets supported on floats used for night fishing in deep water. They are different from the round casting nets used for shallow water day fishing (Matt. 4:18, amphiblēstron; Mark 1:16, amphiballō). A third kind of net, a dragnet (sagēnē; Matt. 13:47), was dragged along between two boats.127
They caught such a large number of fish (5:6). The miraculous catch recalls Old Testament miracles of multiplying food related to Elijah (1 Kings 17:10–16) and Elisha (2 Kings 4:1–10, 42–44), as well as the provision of manna and quail for the Israelites in the desert (Ex. 16).
Their partners in the other boat (5:7). The term “partners” (metochos) is often used of partners in business and refers here to James and John, the sons of Zebedee (see 5:10). Fishermen often came together in cooperatives for more efficiency. Zebedee must have been a relatively successful businessman since Mark 1:20 refers to hired servants as well as his two sons.
Go away from me, Lord; I am a sinful man! (5:8). Peter’s awe at the overwhelming presence of God recalls Isaiah’s fear when he saw the awesome glory of the Lord at his prophetic call (Isa. 6:5). Whereas Peter had earlier referred to Jesus as epistata (“Master”), he now calls him kyrios (“Lord”).
You will catch men (5:10). The participle zōgrōn means “catching alive.” Some have suggested that this statement alludes to Jeremiah 16:16, a passage related to judgment, but this is unlikely. All the emphasis here is on salvation.
The Man With Leprosy (5:12–16)
Luke provides another example of Jesus’ authority over illness with the healing of a man with leprosy. Lepers were social outcasts in first-century Palestine, living on the margins of society. Jesus thus continues his mission to the outcast and the oppressed that he announced in the Nazareth sermon (4:18–27). In 7:22 Jesus will identify the healing of leprosy together with other healings as evidence that the time of salvation has arrived and that he is “the one who was to come”—the Messiah.
The healing results in even greater popularity for Jesus and more and more people crowd to him for healing. Jesus, however, withdraws to a deserted place to pray. Prayerful communion with the Father is Jesus’ source of strength and vitality. On the importance of this theme in Luke see comments on 3:21 (cf. Matt. 8:1–4; Mark 1:40–44).
Covered with leprosy (5:12). The biblical words traditionally translated “leprosy” (Heb. ṣāraʾat; Gk. lepra) do not refer to the same disease as modern day leprosy (i.e., Hansen’s disease). The descriptions given in Leviticus 13–14 suggest rather a variety of skin disorders, including psoriasis, lupus, ringworm, and others. Because of the uncertainties of diagnosis and the difficulties in distinguishing highly contagious diseases from relatively harmless ones, the Old Testament set out strict guidelines for the examination and isolation of these skin disorders. If found to be “leprous” after examination by the priest, the diseased individual would be isolated from the rest of the congregation and was required to wear torn clothes, cover the lower part of his face, and cry out “Unclean! Unclean!” whenever he was approached.128
Jesus reached out his hand and touched the man (5:13). Because of fear of contagion, lepers were ostracized from society and repulsive to the common people. That Jesus is willing to touch this man shows not only his authority over the disease, but also his great compassion. There are no “untouchables” in Jesus’ ministry.
Be clean (5:13). Leprosy results not only in social ostracism, but isolation from Israel’s religious life. Jesus’ words indicate spiritual as well as physical restoration.
Show yourself to the priest and offer the sacrifices (5:14). The Old Testament prescribed that lepers who were healed had to be reexamined by the priest and declared “clean,” and that a sacrifice was to be offered on their behalf (Lev. 14:1–32). By ordering the leper to follow this procedure, Jesus demonstrates faithfulness to the requirements of the law.
Jesus Heals a Paralytic (5:17–26)
The account of the healing of a paralyzed man continues Luke’s theme that Jesus’ claims are confirmed through the power of God at work in him. Jesus’ authority over disease is again evident as Luke notes that “the power of the Lord was present for him to heal the sick.” Luke does not mean to suggest that such power was absent on other occasions, but that Jesus’ God-given authority to heal was obvious to all on this occasion. No one should have missed it. This is important because this passage also presents the beginning of opposition to Jesus. The Pharisees and teachers of the law appear for the first time in Luke’s Gospel, having come to observe Jesus “from every village of Galilee and from Judea and Jerusalem” (5:17). They see God’s power at work but still reject Jesus’ authority. When Jesus makes the extraordinary claim to forgive sins, these Jewish leaders accuse him of blasphemy by claiming it as a prerogative of God alone.
This passage is also a lesson in faith and the various human responses to Jesus’ power and identity. On the negative side the religious leaders see God’s power but reject the messenger. On the positive side the paralytic and his friends demonstrate extraordinary faith by tearing the roof apart to reach Jesus. The paralytic is rewarded with both spiritual and physical healing: forgiveness of sins and the ability to walk. The miracle has its intended result. The people stand in awe and give praise to God (cf. Matt. 9:1–8; Mark 2:1–12).
Pharisees (5:17). See “The Pharisees.” This is Luke’s first mention of the Pharisees.
Teachers of the law (5:17). The “teachers of the law” (nomodidaskaloi) were also called “scribes” (grammateis; 5:21; NIV, “teachers of the law”) and “lawyers” (nomikoi; 7:30; NIV, “experts in the law”). See “Scribes.”
Through the tiles (5:19). A Palestinian roof was normally flat, made of beams covered with reeds and a layer of clay. External stairs or a ladder could be used to reach the roof or upper floor. Mark speaks of the men (lit.) “digging through” the roof (Mark 2:4) while Luke refers to lowering the man down “through the tiles.” Luke may be interpreting the passage for his Hellenistic readers, who were more familiar with tile roofs. The two accounts can be harmonized, however, since Mark does not specifically state the composition of the roof and tile roofs were in use in Palestine by this period.129
TILED ROOFS
Homes in the village of Dar Samet near Hebron.
Your sins are forgiven (5:20). A connection between disease and forgiveness of sins is found in Psalm 103:3, where it is said that the Lord “forgives all your sins and heals all your diseases.” Some Jews believed that all disease was the result of an individual’s personal sin, a perspective that Jesus refutes in John 9:2–3. It is not clear in the present case, however, whether Jesus is suggesting that this man’s paralysis is a result of specific sins, or whether his words merely stress the priority of the man’s spiritual needs over his physical needs. The latter is more likely. Jesus’ healing power is meant to confirm his authority to announce the kingdom of God and the eschatological forgiveness of sins.
Who is this fellow who speaks blasphemy? (5:21). In the Old Testament and Judaism “blasphemy” is sometimes defined narrowly as the misuse of the divine name “Yahweh,” such as in using it in a curse (see Lev. 24:10–23). The penalty for such abuse was death. The Mishnah (c. A.D. 200) states that “the blasphemer is not culpable unless he pronounces ‘the Name’ [YHWH] itself.”130 Elsewhere blasphemy is identified more generally with anything that challenges or brings dishonor to God’s name or authority.131 Here the accusation is that Jesus is arrogantly usurping the authority of God.
Who can forgive sins but God alone? (5:21). While only God can forgive sins, he sometimes offers forgiveness through a human agent (2 Sam. 12:13). The teachers of the law and the Pharisees reject Jesus’ claim to be acting with God’s authority and so consider his statement to be blasphemous.
The Son of Man (5:24). This is the first use of Jesus’ favorite self-designation in Luke’s Gospel. The Greek phrase ho huios tou anthrōpou is a literal translation of the Hebrew ben ʾādām (“son of man”; Aramaic: bar ʾenāš), which means “a human being.” It is often used in the Old Testament (especially in Ezekiel) to contrast the lowliness of humanity with the transcendence of God. A special use of the designation appears in Daniel 7:13, where an exalted messianic figure—one “like a son of man” (i.e., “having human form”)—comes with the clouds of heaven and is given great glory and power. Jesus probably adopts the title because: (1) It stresses his true humanity; (2) it points to Daniel 7:13 and so reveals his messianic identity and the glory he will receive (see Luke 22:69); but (3) it does not carry as much political “baggage” as other titles, like “Messiah” or “Son of David.” Jesus can define his messiahship on his own terms rather than on the basis of popular expectation. See also comments on 9:26.
The Calling of Levi (5:27–32)
The call of Levi plays out in miniature a central theme in Luke’s Gospel: Jesus’ ministry to sinners who will repent and follow him. The great physician has not come to heal the “righteous”—that is, the self-righteous—but sinners who recognize their desperate need of repentance and spiritual healing. This passage is parallel to the Zacchaeus episode at the end of Jesus’ ministry, where Jesus declares, “The Son of Man came to seek and to save what was lost” (19:10).132
A tax collector … sitting at his tax booth (5:27). For more on tax collectors see comments on 3:12. This may have been not a tax office per se, but a toll booth, where customs would be collected on goods in transit. As a tax collector (telōnēs), Levi is probably an agent of a “chief tax collector” (architelōnēs), such as Zacchaeus (19:2).
Levi (5:27). Since in Matthew’s Gospel this individual is named “Matthew” (Matt. 9:9), we may assume he is to be identified with the disciple by that name in Luke 6:15. Some have suggested that this is Matthew’s second name, Matthew Levi, or perhaps that Matthew is a Levite from the tribe of Levi (see comments on 10:31–32). If the latter were the case, he would be especially hated by his countrymen as one who should have been pursuing a religious vocation, but instead chose a dishonest one.
Left everything and followed him (5:28). Though hated for their duplicity with the Romans, tax collectors made a good living. To leave such a lucrative career was a major sacrifice.
Held a great banquet (5:29). That Levi had the resources for such a banquet confirms his financial success. It was common in the ancient world to repay honor with honor, so Levi holds a banquet for Jesus in his home. He also wants to introduce his friends and former colleagues to Jesus.
The teachers of the law who belonged to their sect (5:30). Literally, “their scribes.” This refers to those teachers of the law (or “scribes”) who are also Pharisees (see comments on 5:17).
Why do you eat and drink with … sinners (5:30). Table fellowship had great significance in the ancient world, meaning acceptance of those with whom you dined (see comments on 14:8–9). In Judaism a scrupulous Pharisee would not eat at the home of a common Israelite (those known as ʿam ha-’aretz, “people of the land”), since he could not be sure that the food was ceremonially clean or that it had been properly tithed (m. Dem. 2:2). To avoid ceremonial defilement, a guest at the home of a Pharisee would be required to wear a ritually clean garment provided by the host (m. Dem. 2:3). The Pharisees expect Jesus, a respected rabbi, to act in the same exclusive manner.
I have not come to call the righteous, but sinners to repentance (5:32). Although a guest, Jesus now functions as the host of the banquet, inviting the outcasts to dine with him.133
Jesus Questioned About Fasting (5:33–39)
The religious leaders’ dismay that Jesus dined with sinners provokes a further question as to why Jesus and his disciples do not fast like other good Jews. Jesus replies with an analogy about God’s providing a joyful wedding banquet for his people (the time of salvation) where he himself is the bridegroom. Is it appropriate for his disciples, the guests at the wedding, to fast during such a celebration? Of course not. Now is the time to celebrate the great salvation God is accomplishing through Jesus.
But a time will come when the bridegroom will be taken away, and fasting will then be appropriate (5:35). Jesus thus hints for the first time at his rejection and “departure” (cf. 9:31, 51) and the sorrow this will cause to his followers.
Jesus’ wedding feast analogy is followed by three metaphors that further elaborate the significance of his coming. The point of all three is the inevitable clash between old and new, which his ministry will provoke. The first two analogies (the patch and the wineskins) demonstrate the inevitable clash between traditional Jewish expectations and the new thing God is accomplishing in Jesus. Jesus’ ministry is more than a reformation of Judaism; it is the dawn of God’s final salvation. The old is gone (i.e., “fulfilled”), the new has arrived. The third analogy (unique to Luke) is about the power and resilience of traditional beliefs in Judaism. The traditions and exclusiveness of Judaism will provide strong opposition to the advance of the “new” and inclusive gospel proclaimed by the early church.
Fast and pray (5:33). Fasting was a common practice in Judaism, and pious Jews fasted twice a week, on Mondays and Thursdays.134 Fasting is often associated with prayer. The point here is not that Jesus and his disciples do not pray, but that they do not fast as an essential part of their prayer life. In the Old Testament, fasting is associated with times of spiritual preparation and repentance.135 Yet fasting as a means to self-righteousness is rejected by the prophets.136 For more on fasting see comments on 18:12.
Can you make the guests of the bridegroom fast … ? (5:34). Weddings were times of extravagant festivities and celebration, lasting an entire week (Judg. 14:17) or even two (Tobit 8:20; 10:7). Though wedding customs of this day are not fully known, certain features seem clear. The bridegroom went out to receive his bride from her parent’s home and bring her to his own, with friends and family joining in the joyful procession (Matt. 25:1–13). This was followed by the marriage feast, and eventually the consummation of the marriage in the bridal chamber. Mourning or fasting was unthinkable during such a joyful time of celebration.137
He told them this parable (5:36). Luke uses the term parabolē for various figures of speech, including proverbs (4:23), metaphors, and more extended stories. Here the term refers to three similitudes, or extended metaphors.
Wineskins (5:37). Skins of animals were scraped of their hair and sewn together to contain liquids. The process of wine fermentation would force the expansion of the skins.