Last updated on August 3, 2022
Jesus Calls the First Disciples
Luke 5:1-11 (ESV)
On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by the lake of Gennesaret, 2 and he saw two boats by the lake, but the fishermen had gone out of them and were washing their nets. 3 Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And he sat down and taught the people from the boat. 4 And when he had finished speaking, he said to Simon, “Put out into the deep and let down your nets for a catch.” 5And Simon answered, “Master, we toiled all night and took nothing! But at your word I will let down the nets.” 6 And when they had done this, they enclosed a large number of fish, and their nets were breaking. 7 They signaled to their partners in the other boat to come and help them. And they came and filled both the boats, so that they began to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord.” 9 For he and all who were with him were astonished at the catch of fish that they had taken, 10 and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” 11 And when they had brought their boats to land, they left everything and followed him.
More than once these verses have come to my mind while fishing. Couldn’t God tell me where to cast, for example? I’m aware that I’m missing the point, but one of these days it’s going to work and I’ll catch a Muskie or something…
Jesus’ public ministry had begun, and word spread that he was a miracle-worker with the power to heal, save, and deliver. Such a reputation naturally attracted crowds, and he ended up using a fishing boat as a kind of “stage” from which to speak to those crowding the shore. There’s also some reason to believe that the spot he was at was geographically favorable to this; speaking from the boat was just more acoustically effective in a kind of “natural amphitheater.”
He could, of course, have chosen to stand on the water itself. Instead, he chooses the vessel of Simon (i.e. Peter), James, and John. This, of course, was no accident, as it provides the setting for Jesus to call these men to be his disciples. James R. Edwards, in the Pillar New Testament Commentary (Eerdmans, 2015) also notes a curious difference between Luke’s account of the disciples’ calling and that of the other Gospels:
The other three Gospels record that Jesus gathered a cohort of disciples — Peter, Andrew, James, and John among them — before embarking on his itinerant ministry. Luke, however, reports a brief solo ministry of Jesus in and around Capernaum, during which he healed, proclaimed the kingdom of God, and was manifested as both Son of God and Messiah (4:31-44), before calling Peter and his first disciples. The Jesus of Luke is thus not a total stranger to those who will become his first disciples, for he has taught among them in Capernaum (v. 31) and has already healed Peter’s mother-in-law there (vv. 38-39). This explains why Peter recognizes Jesus in 5:8, even calling him Lord. Particularly in Mark and John, Peter is portrayed as simply one of Jesus’ disciples, although “first among equals.” In Luke, Peter plays a more prominent role. In 5:1-11 Jesus’ call to Peter to follow him eclipses the call of the Zebedees and his brother Andrew in the other Synoptics (Matt 4:18-22; Mark 1:16-20) and assumes a scale comparable to the epic calls of Moses (Exod 3:1–4:17), Isaiah (Isa 6:1-7), and Paul (Acts 9:1-19).
The Gospels agree on who the apostles are, but the difference in emphasis is interesting. Perhaps one implication is the fact that Jesus is not a stranger to any of us, in a sense. We are made in the image of God, and there has never been a time where we have not been known to Jesus. Think of that! In a way, we find ourselves in a world where Jesus is already the main character. We are literally created to worship and follow him. We are also free (I say, perhaps controversially), so we may choose to rebel or to not follow Him. But when we follow Jesus, we realize his presence is where we were always meant to be. He is no stranger to us.
I may be reading more into this than what can be gleaned from the text, but remember…this is a “lay commentary”! I also wonder if there’s more than mere narrative to the point where, as the fish become too numerous for the net, one boat has to call for help from the other one. Is this something we can connect to the realities of ministry? After all, the task of sharing the Word of God and ministering to our neighbors cannot endure as a solo venture. Yes, one person can make a difference, but a whole team, well-led and filled by the same Spirit, can do great good. Jesus himself modeled this in choosing the disciples.
Indeed, that is the task of the minister: to disciple. Today, many ministers get hung up primarily on what feels more like a membership drive, trying to get people through the door and converted. We rejoice with those who choose to follow Christ! But conversion is a moment, while discipleship is something that takes a lifetime.
What if Jesus performed this miracle of the overwhelming harvest of fish and simply asked the three men, “Do you believe that I am the Son of God?” At that moment, I imagine they would have said yes. Then Jesus just walks away and says, “Well, have fun! Hope you have a good filet knife and a lot of time coz those things are going to start to smell real quick!”
No…Jesus doesn’t go looking for “fans.” He goes looking for disciples to follow him. These men will be tested to the extreme, they’ll consistently fail to understand even the plainest words of Jesus, and one disciple – after all they go through, see, and hear – will still manage to betray Him. All of them will lose their lives for their decision to follow Christ.
Fishing also requires a kind of “discipleship”, and I wonder if that’s why Jesus chooses fisherman.
Recently, on a family vacation, my family and I shared a dock with another dad and his son who were fly-fishing while we spin-casted. We were all unsuccessful, but I was invariably impatient and constantly trying to correct my children on how and where to cast to avoid hurting each other or getting a snag. The fly-fishing duo were similar. When my wife walked away with the kids to go walk down a little trail – while mean old daddy continued with his futile casts – the other dad said, “I feel your pain, man. Seems like these kids never learn.” Feeling guilty now I responded, “Well, I’m sure our fathers would still find reasons to question us. Teaching a man to fish isn’t a one-weekend exercise.” He agreed.
Fishing requires constant practice to learn different baits, their presentation, and retrieval. You have to know when, where, and how to cast; how to accommodate different cover and conditions, and how to get out of a snag. Oh, and don’t even get me started on the knots. And, even once you’ve supposedly “mastered” the art, you still don’t catch anything!
My point is that if the call of a minister was simply to “go and make converts,” Simon (Peter), James, and John’s stories would have ended on that beach. It didn’t. Jesus called them and then he discipled them and, beginning at Pentecost, sent them the Holy Spirit to continue what he started.
Again, I’m not sure we can glean all that from this passage, but that’s at least how it provoked me.
Back to the commentary by Edwards, who points out the following:
Jesus begins Peter’s journey of discipleship not by calling him away from his profession, but by challenging him to bolder practice of it. Jesus does not assert his lordship at Peter’s weakest point but at his strongest point — his professional expertise as a fisherman! Nor does Jesus wait for an appropriate mood. Few fishermen endure failure in the art admirably, and people who fish for a living rather than for sport may endure it even less admirably. We need not ask what goes through the mind of a professional fisherman in a foul mood when a nonfisherman orders him to do again in bad conditions what he has already tried and failed to do in good conditions. “Master, we’ve worked hard all night and haven’t caught anything. But because you say so, I will let down the nets” (v. 5). Two voices are audible in Peter’s reply — the professional fisherman and the fledgling disciple, the man of this world and the man of faith. Peter knows from experience the futility of fishing after sun-up, when fish can see the nets, and he reminds Jesus, who is [seemingly] less experienced in such matters, of this fact. His final word, however, is not based on his experience, reasonable as it may be, but on the authority of Jesus. Like Mary, who submitted to the angelic herald at the annunciation in spite of her bewilderment (1:29), Peter trusts the word of Jesus in spite of all experience to the contrary. And that for him — as for all believers of all time — is faith.
Two implications stand out to me here. The first is this notion of “calling” that shows up. Today, we often think of “calling” as being the same as a “career” in a sense. While these may overlap, the calling on Peter’s life is much larger than his career (this is also the case with James and John). In fact, Jesus seems not to be calling Peter to a career-change, in a sense, but to a deeper realization of what Peter was already made to do. “You think this is fishing? You ain’t seen nothing yet!”
The second point is Peter’s faith. He trusts Jesus more than his own experience and knowledge. Thousands of years before modern fishing equipment makes fishing in the daylight more sensible, Jesus’ suggestion just seems ridiculous. Peter is undeterred and takes a step of faith – which, for him, always seems to happen with a boat or by water – and he witnesses a miracle. His response, though, is also instructive. Edwards continues:
One cannot enter the holy and glorious presence of God, however, nor can one hear the word of Jesus in all its grace and truth without being convicted of one’s utter ungodliness. The miraculous catch does not depend on Peter’s confession of faith. The source of the catch depends on the will of Jesus, on grace; grace precedes repentance. Only an encounter with the grace of God can evoke true acknowledgment of sin and repentance. Recognition of guilt and unworthiness does not drive one from God. Rather, in a paradox of grace, it draws one to God. Earlier, Jesus drew apart from the villagers who wanted to keep him for themselves (4:42-43); here, as “the friend of sinners” (7:34), he draws near to Peter in the latter’s awareness of his unworthiness. Jesus does not call the righteous who seek to justify themselves by some standard other than himself; he calls sinners like Peter who drop their defenses and yield to his transformative love and forgiveness.
James R. Edwards. The Gospel According to Luke. Eerdmans, 2015.
I’ll conclude with some interesting commentary on this passage from the Luke: Reformation Commentary on Scripture Edited by Beth Kreitzer (IVP Acaadmic, 2015)
“By these words Jesus teaches how vain a thing it is to teach or command anything without his commandment and power. But when the Word is preached with his commandment and name, an infinite number are taken with the net of the gospel. Matthew compares the preaching of the gospel with fishing, because just as a net cast into the sea takes in diverse fishes, so also the gospel being preached in the world brings diverse people into the church of God. But Christ’s purpose in this miracle was not so much to signify what would come to pass but more to inspire these men to follow him, despite him being poor, and only a little before having been cast out by all his neighbors and acquaintances and threatened with death.” (p. 112)
Heinrich Bullinger, An Ecclesiasticall Exposition upon Saint Luke 5.4
“By this miracle, the fact is also proven that Christ is Lord not only of the earth but also of the sea and all things which are in it. For if he were not Lord of the fishes in the sea, how could it happen that at his word so great a multitude of fishes should be caught? This also teaches us from whence the blessing, increase or gain of our labor comes. It also teaches that nothing happens for our prosperity and happiness but what has been commanded by the Lord. So unless the Word of God teaches us otherwise, let us do all things liberally, doubting nothing but believing that everything we do pleases God as long as we remain within the limits of our calling. We will wait and attend to what the Lord commands, never straying from his commandments or Word. And we must note that even if we do not see the blessing and increase of our daily labor, despite this we will keep on working. For Christ said, “Put out into deep water, and let down the nets for a catch.” He commands the fishermen here to put down their nets, and in the same way also he commands all people to follow their calling and labor, not to forsake their office and their work and give themselves over to idleness.” (p. 112-113)
Johannes Brenz, An Ecclesiasticall Exposition upon Saint Luke 5.
John Calvin. Commentary on a Harmony of the Gospels.
“Certainly the purpose of the miracle was that Christ’s divinity would be recognized, and that Peter and the others would dedicate themselves to him as disciples. Generally, however, this example teaches that we should not be at all afraid that our labor will not be given the blessing of God and a desirable outcome, if we apply ourselves to the work by the order and guidance of Christ’s hand. For there was such an abundance of fish that the ships were sinking, and the minds of the viewers were lifted up in admiration. It was proper, therefore, that the divine glory of Christ was manifested by this miracle, and that his authority was fully established.” (p. 113)
Peter’s fear had many benefits: he judged himself unworthy to be in the presence of God, but also there was a great and unexpected benefit in that he saw himself not according to his labor but as grasping the benefits of God. This is an example of how everybody might be affected when they experience that God is not angry but rather is merciful. Whether the human mind fears the wrath of God or sees his mercy, whichever it may be, it flees them both. Therefore this thought clings in every soul, that we might be worthy of punishment, but we are definitely unworthy of mercy. Therefore it is as necessary for us as it was for Peter to hear the voice of Christ, “Do not fear,” as if he said, “Because you are a sinner and terrified of your unworthiness, I want you to have hope in my mercy and goodness, and take comfort. Therefore have confidence, and not so much in that you will see the benefits in this thing, but in that I will make you a fisher of men, that is, an apostle and teacher in my kingdom.” (p. 113)
Philipp Melanchthon, “The Fifth Sunday After Trinity.”
The English Annotations: To comfort them, he declares what the effect of his presence will be: that they should thereby be enabled by preaching the gospel, that great fishing net of God’s kingdom, to draw people out of the bitter floods of sin to life everlasting. And Christ has enabled them as he promised: “all our sufficiency is of God,” who therefore called all ignorant people to an effectual and powerful ministry of the Word to save souls. Whoever he calls thus, he miraculously makes able ministers of the New Testament. If the false apostles who pretend to an extraordinary calling can make apparent that God has wrought this miracle in them, we shall believe that they are indeed called to preach the gospel. One thing is certain: Christ never called any idiot or unlearned person to this office to leave him thus, but to show a miraculous power in enabling him to that to which he called him. And although Christ said this to Peter (who out of a deeper sense of his own sins and the majesty of Christ shining in this miracle begged Christ to depart from him), it was a common grace promised to them all, and so no prerogative of Peter, although Christ addressed this comfort by name to Peter whom he saw to be most afraid. (p. 113-114)
The English Annotations (?) Annotations upon the Gospel According to Saint Luke 5:10
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