LUKE 5:1-11 (FISHERS OF MEN)

 

This well-known event takes place on the shore of the Lake of Gennesaret, better known as the Sea of Galilee. And Riesner gets even more specific regarding the location: “Halfway between Capernaum and Tabgha lies a small inlet whose acoustic properties may have served well as Jesus preached at water's edge (Lk. 5:1-3).”

In broad strokes, Jesus comes on the scene and encounters a small group of fishermen who have just finished a futile night on the sea without getting any fish. But by the time the story is done, they leave their boats and go with Him as fishers of men. In between those two events, Jesus makes two requests of Peter, which he obeys. The first request is the loan of Peter's boat so that Jesus can preach to the crowd, and the second one results in a net overflowing with fish. Acting as a bracketing device for this story is the phrase “boats on shore” at the beginning and end.

There are parallel, but more abbreviated, narratives to this episode found in Mark 1:16-20 and Matthew 4:18-22. But the real controversy among scholars is in regard to the somewhat similar story given at the end of John's Gospel (John 21:14). Thus, we have the following two points of view:

More liberal commentators such as Raymond Brown and Joseph Fitzmyer (interestingly both Catholic priests) almost take it for granted that only one such miraculous catch of fish originally happened due to the close similarities in detail between the two accounts. But that is certainly not the end of the debate. From the more conservative side, we get the opposite viewpoint.

    Borchert says, “What is most interesting in this discussion is the fact that of those who think that the two events reflect a single tradition, there is little consistency in their conclusions. For example, Brown favors a Lukan tradition in John, and Bultmann argues that the event in Luke is a displaced resurrection account...The reason for the problem is that while form and redactional methodologies can define possible patterns of form development similarities in base stories, and editorial enhancements, they are actually rather ineffective in defining the actual historical realities of these stories.”

    And L. Porter adds, “A very similar incident is described in Jn 21:5-11; but the differences in detail [which he enumerates] are sufficiently noticeable to make it clear that there were two separate incidents.” One could say that these two similar events at the start and end of Jesus' ministry on earth serve to roughly bracket His career.

With that background, here are a few specific observations collected from the scholarly literature:

    Luke 5:3 It may seem strange to the reader that Peter should obey a request to borrow his boat from a stranger such as Jesus, but that is only an artifact of the selection of episodes Luke chose to include in his particular Gospel. J.A. Martin notes several passages in the other gospels indicating that this was not the first or even the second time Jesus had made contact with these fishermen.

Once in the boat, Jesus sits down to teach. Fitzmyer notes, “The natural position of a companion in a small boat may be all that is implied. But then the position of a seated teacher may also be suggested (see 4:20).” I think that most of us are very glad today that it is the preacher who has to stand while the audience sits, instead of the reverse practice in NT times.

    Luke 5:4-5 Somewhat reluctantly, Peter obeys Jesus request to cast his net again. As Martin states, this “showed a significant amount of faith” on Peter's part. That was especially true since their fishing at night (by far the best time to do it) had been unsuccessful.

In verse 5, Peter calls Jesus, “Master.” Fitzmyer points out that in the Lucan writings that word is used of Jesus only by followers or disciples.” The question then becomes, “Were Peter and the others already disciples?”

Geldenhuys comments on the situation when this story began that “it becomes clear that, although they had followed Jesus at the first call, they did not yet follow Him in a complete and unconditional manner. They were still, at least for part of the time, engaged in their trade as fisherman until the final choice was made to leave all and follow Jesus (v. 11).”

    Luke 5:6-10a Then we come to the miracle itself and its immediate result on Peter. And, as Porter days, “Like James and John, Peter was astonished at what had happened but unlike them he was brought by the manifestation of divine power to an acute consciousness of his own unworthiness.”

However, as Marshall points out, He was not necessarily more sinful than other men, but he felt that fear which all sinful men ought to feel in the presence of the divine (cf. 13:21f).” Another biblical passage worth considering in this regard is Isaiah 6:5 – “Woe is me! For I am undone; for I am a man of unclean lips and I dwell in the midst of a a generation of unclean lips: for my eyes have seen the King, the LORD of hosts!”

Verse 9 says “Amazement gripped him.” Fitzmyer points to two other places in Luke's writing where that phrase appears: Luke 4:36 and Acts 3:10.

    Luke 5:10b At this point, Jesus reassures Peter with the words: “Do not be afraid; henceforth you will be fishers of men.” Ellis says that “like the angel of Luke 1:12,30, Jesus is the mediator of the divine power and presence.” The first part of Jesus' words actually appear four additional times in Luke-Acts (Luke 8:50; 12:32; Acts 18:9; 27:24). Also see Jeremiah 16:16.

Thus, as Craddock puts it, “in Jesus' eyes his sin does not disqualify him; the same power that prompted Simon to fall at Jesus' knees now lifts him into God's service.” Ellis says the same thing: “The acted parable of the catch of fish reveals the remedy for Peter's lack of spiritual qualifications... What Jesus commands, he empowers to perform.”

Fitzmyer draws another lesson from this episode: “Through the miraculous draught of fishes the Savior thus taught them that He was able to provide for them and their dear ones. It was a valuable lesson to them that if they obeyed Him and entrusted themselves to Him, He would provide for them and their families even with regard to temporary needs.”

In contrast to Fitzmyer's assertion above, Marshall says, “Theories that the great catch of fish was meant to provide provision for the dependents of the disciples during their travels with Jesus or is an allegory of the catch of men which then would take place (Jn. 21:1-14) are alike speculative.”

In any case, “Fishing, along with shepherding, became lasting images of ministry in the church.” (Craddock)

And, as The Dictionary of Biblical Imagery points out, “The imagery [i.e. “fishers of men”] appears to have less of the connotation of possible judgment, which it has in the OT.” Passages to consider in this context include Ecclesiastes 9:12; Ezekiel 26:5,14; 29:3-7; Amos 4:2; and Habakkuk 1:15-17.