| Luke 5 | |
|---|---|
 | |
| Book | Gospel of Luke |
| Category | Gospel |
| Christian Bible part | New Testament |
| Order in the Christian part | 3 |
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Luke 5 is the fifth chapter of theGospel of Luke in theNew Testament of theChristianBible, traditionally attributed toLuke the Evangelist, a companion ofPaul the Apostle on his missionary journeys.[1] The chapter relates the recruitment ofJesus' first disciples and continues to describeJesus' teaching and healing ministry. Early criticism from theJewish religious authorities is encountered as the chapter progresses.
The original text was written inKoine Greek.This chapter is divided into 39 verses.
Some earlymanuscripts containing the text of this chapter are:
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Verses 1–11 report the call of Jesus' firstdisciples. Jesus arrives at the Lake of Gennesaret, orSea of Galilee. Biblical scholarWilliam Smith suggests that "there was a beautiful and fertile plain called 'Gennesaret'" at the northwestern angle of the Sea of Galilee, and "from that was derived the name of 'Lake of Gennesaret'" used by Luke inLuke 5:1.[3] According to Eric Franklin, Gennesaret was the district to the south ofCapernaum,[4]: 933 where Jesus' ministry inchapter 4 had been set.
Here Jesus proceeds to preach the "word of God" to the many listeners,(verse 1) usingSimon's fishing boat as a platform. There were two boats there, the fishermen having worked in the lake were now washing their nets. Jesus chose Simon (Peter)'s boat: the other boat belonged toJames andJohn.Johann Bengel sees an indication of the "priority" of Peter in Jesus' choice.[5]
Afterwards he asks the fishermen to go out "into deep water" (verse 4) to start fishing again. They are reluctant, as they had been unsuccessful during the night before, but following his request they catch a large load and are amazed. Jesus then calls Simon (Peter) and his partners, James and John, the sons ofZebedee, into his ministry, and says to Simon: "From now on you (singular) will becatching people".[6] Presbyterian writerMarvin Vincent notes that "both Matthew and Mark make the promise to be addressed to Peter and his companions; Luke to Peter alone".[7]
The story of the calling of thefirst disciples is also told inMark1:16–20 andMatthew4:18–22, although Matthew's account also includesAndrew, Simon's brother. The story is expanded by Luke, who links it to the miraculous catch of fish. Luke also has already revealed thatJesus had healed Simon's mother-in-law establishing a link between the two.[8] Franklin notes an emphasis on Simon Peter's discernment of "the presence of God in Jesus", comparable to the prophetIsaiah's reaction to his vision of "the Lord of Hosts" inIsaiah 6:5:[4]: 933
The calling of the first disciples is related in a different manner inJohn's Gospel, not in connection with the miraculous catch of fish, and with Andrew being the intermediary who brings Simon to Jesus.[11]
In thefinal chapter of John's Gospel,[12] the evangelist relates a later miraculous catch of fish, when the risen Jesus encounters seven of his disciples fishing again at the lake. At first, they do not recognize him. Then Jesus asks them to fish on the right side of the boat. They catch a large load and then recognize who he is.
Jesus encounters aleper who falls on his face, beseeching him directly, "Lord, if thou wilt, thou canst make me clean" (verse 12b). Jesus touches him—an unusual gesture, as lepers werequarantined according to theJewish Law (Leviticus 13–14)—and heals him: "be thou clean". Healing occurs in an instant. Jesus asks him to present himself to thepriest. This will provide an official confirmation of the healing and, along with anoffering, comply with the Law, "just asMoses commanded" (verse 14).
Jesus is now followed by many who listen to him and want to be healed. Luke comments that he often retreated into thewilderness to pray.[13] Jesus'habit of spending time inprayer is mentioned several times in Luke:3:21, here,6:12,9:18, 9:29,[14] and22:41.John Gill notes that he "withdrew" to "rest from the fatigues of preaching and healing diseases", and (also) prayed.[15]
Jesus is teaching in a house withPharisees and teachers of the Law in attendance. Luke points out that the members of the religious authorities come fromGalilee,Judea, andJerusalem. There is a paralyzed man and his friends bring him to Jesus, by lowering him from above through the roof of the house. When Jesus sees the faith of his friends, he declares that his sins are forgiven. In the eyes of the religious authorities, Jesus' act of forgiveness represents blasphemy. He knows their thoughts and challenges them: which is easier, to forgive sins or to heal? (Anybody cansay he forgives sins.) Jesus then commands the man to get up, take his mat, and go home. Jesus' instantaneous healing proves his authority to forgive sins.[16] The people praise God, but with the seemingly silent presence of the religious authorities Luke has started to set the stage for the growing conflict. This story is also related inMark 2.[17]
InJohn 5,Jesus also heals a paralyzed man (at the pool ofBethesda), which brings him into conflict with the religious authorities, because the healing takes place on theSabbath.
Jesus calls on Levi, a tax collector, to follow him. Levi does so immediately. Later he arranges for a big feast for Jesus and other tax collectors are in attendance. Pharisees and some teachers of the law complain that Jesus is feasting with tax collectors and other outcasts. Tax collectors are despised as they collaborate with the Romans and tend to enrich themselves. Jesus' answer is that people who are healthy do not need a doctor, he has come to help those who need to repent. This event is also related inMark 2:13–17 and inMatthew 9:9–13 (where the tax collector is called Matthew).
Criticism arises about the conduct of Jesus' disciples, their lack of fasting and praying—in contrast to the disciples ofJohn the Baptist and those of thePharisees, they eat and drink instead. In reply, Jesus likens himself to abridegroom and his disciples to guests of thewedding feast. Now, while he is still with them, is the time to celebrate, but he also, for the first time in his ministry, points to hisdeath. Fasting will be appropriate when he has departed: inActs 13:2–3 "we are told that they did fast".[18]
The response to the criticism about fasting is immediately followed by a doubleparable.[19] Jesus compares "old" and "new": firstly, a new patch of garment is not fit for an old garment, and secondly, new wine is not fit for old wineskins. The reasons are clear: tearing a new piece of clothing to fix an old clothing would destroy the new one and may not fit, and using old wineskins that have already been stretched by use may not accommodate new wine that will expand the old wineskin beyond its limits during fermentation: they burst and all is lost. The parable is also recounted inMatthew 9:14–17 andMark 2:21–22, but only Luke uses the term παραβολὴν, (parabolēn, a parable) in his account.
A traditional interpretation of the double parable is that Jesus' new teaching cannot be accommodated by the old patterns of thought:[20] His ministry differs from the Jewish tradition.[21] This interpretation of the incompatibility of the "New" and the "Old" may date back toMarcion and has also been used as an argument by later reformers within the Church.[22]
Jesus proceeds to declare that old wine is usually preferred to new wine – "the old [wine] is better" – a comment not found in the other two synoptic gospels.[4]: 934 This verse gives rise to some difficulty in interpretation. If Jesus is teaching a separation from Judaism, would he say that the old is better?[22] A number of explanations have been given. One view holds that the line does not belong here and should be disregarded or removed, a view taken by Marcion.[22] Another view proposes that Jesus is just pointing out that old and familiar patterns are hard to shed.[20] Another explanation suggests that Jesus is trying to save the Old, and the New refers to the teachings of his critics. Other explanations retranslate the Greek original words differently in an attempt to make sense of the statement.[22]
A different approach is the proposal not to assume that Jesus is talking about "old" and "new" religious teachings, but about his ways of choosing disciples. So Jesus uses new methods (new clothes) to provide new men (wineskins) with a new message (wine).[22] He does not reject the "Old", but the "Old" is limited and not accessible to everybody. As he starts his ministry he demonstrates that his reach is inclusive, thus he finds the sinners, the rejected, the poor and the sick.[22]
The interpretation favored byJohn Calvin looks at old garments and old wineskins as representations of Jesus' disciples. In hisCommentary on Matthew, Mark, and Luke he explains that the new wine and unshrunk cloth represent the practice of fasting twice a week. Fasting this way would be burdensome to the new disciples, and would be more than they could bear.
| Preceded by Luke 4 | Chapters of the Bible Gospel of Luke | Succeeded by Luke 6 |