Luke 5:1-11 Sermon | “Catch For Christ” | [Video, Text]

After the miraculous catch of fish, Jesus calls Peter and the others to (metaphorically) catch people — that they also may follow Christ.

In response to the grace of Christ, let’s respond with faith in Christ. Since we’ve been caught by God’s amazing grace, let’s seek to catch others — with God’s amazing guidance.

Sermon first shared on during the Alpha Baptist Church Sunday Service live stream on August 2, 2020.

This text (Luke 5:1-11), which i selected for a seminary assignement in summer 2017,  is the inspiration for this site.

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Introduction

May the words of my mouth, and the meditation of my heart, be acceptable in Your sight, O LORD, my Rock and my Redeemer (Ps 19:14).

Today I’d like to talk about the miraculous catch of fish in Luke 5. But, first I want to talk about chicken.

I don’t know about you, but I like chicken better than fish. And, I don’t know about you, but I like dark meat more than white meat.

Now, I won’t name names, but when I order dark meat at certain chicken chains, it seems like I always have an issue.

I’ll go through the drive-thru and I’m like, “Can I please have a bucket of chicken with all dark meat?” And this is how they used to get me: they usually give a noncommittal response like, “Anything else?” or “Will that complete your order?”

And, I’m like, “Wait, wait, wait. Can I please have bucket of chicken with all dark meat?” And then they be like, “Please pull into a spot and we’ll bring it to your vehicle.”

So I’m like, “OK, thank you.” One time, I waited in their parking lot for about five minutes before someone came out with a bucket of chicken. He gave it to me and was like, “Have a nice day.”

And, I should’ve known something was up because he walked away real fast.

So, I looked in the bucket and what do you know: it was like half white meat. So I’m like, “Sir? Excuse me, Sir? Sir!” He acted like he didn’t hear me and went inside.

Luckily one of the managers was outside on break and he handled everything for me. But, it took like 15 minutes just to get a bucket of dark meat. I could go on and on with stories about this certain chicken chain…

But I want to contrast that with what happened just this past Friday. My wife has been working like 14-hour overnight shifts (she’s a medical resident at a hospital) for the past two weeks straight.

Our sleep schedules are all out of whack. And she’s just been tired and worn down.

Now right around the corner from where we live now, there’s this chicken spot that she really likes. So, I’m like: I’m about to order my wife some chicken.

I could cook her some chicken but I don’t want to send her to the hospital when she’s not on the clock. So, anyway, I order the chicken over the phone – a bucket of all dark meat.

Now, I haven’t had any issues with this store before so when I pick up the food, I don’t even look in the bag. I just rush home so my wife can eat something before she has to go back in.

I felt like a good husband, making my wife smile and everything. But I noticed she was eating a wing…Turns out, instead of all dark meat, they gave us all white meat.

So I was like: man, they’re right around corner… I’m about to get my receipt and take this chicken back.

So, I did just that. And I was honest: I said my wife ate one wing but we ordered all dark meat. “Can we please return these other nine pieces for thighs and legs?”

Apparently, the lady who took my order was new and she apologized for messing up the order. To make it up to us, she was like, “We can’t take the chicken back so you can keep it. But we’ll give you box of dark meat, too. Matter of fact, get something to drink for your wife! Do you want some banana pudding?”

And, I was like: “Oh…I’ll take some! Thank you!”

And I just laughed to myself on the way home, since I was already working this sermon. You see, we serve a God who can turn one box of chicken into two boxes of chicken, two drinks, and banana pudding!

We got so much food now, we can hardly handle it all. And because this store did us a favor – because they showed us grace – I plan to be a faithful customer.

Similarly, Jesus turns a night of no fish into more fish than Peter and the others could hardly handle! And upon witnessing Christ’s amazing grace, they become faithful followers.

When we taste a good meal at a restaurant, we often just get the urge to tell somebody. Man, you gotta try this place; the food is slammin’!

So if you’re ever near Delaware, check out Walt’s Chicken Express in Wilmington, the chicken is slammin’!

More importantly, once we’ve tasted what Christ can do for us, we have to tell others, “Taste and see that the LORD is good!” (cf. Ps 34:18).

Once we’ve been caught by Christ, we ought to strive to catch others for Christ.

Context

Although there are several similarities with the miraculous catch of fish in John 21 after Jesus’ Resurrection, the several differences indicate that these are two separate accounts[1] (but see the parallels in Mk 1:16-20[2] and Mt 4:18-22).[3]

Previously in Luke 4, Jesus has been preaching throughout Galilee (Lk 4:14-15, 31-32, 43-44), driving out demons (Lk 4:33-37, 40), and healing people (Lk 4:40) – including Peter’s mother-in-law (Lk 4:38-39).[4]

Though He has been going solo, now Jesus will issue His first summons for others to join Him in ministry.[5] As it’s been said, the appropriate response to that summons is “instant obedience”.[6]

Luke 5:1 | Crowded by the Curious, Not the Committed

And it came to pass: While the crowd pressed around Him to listen to the word of God, Jesus was standing by Lake Gennesaret. (Luke 5:1, AT).

In Luke and Acts, the expression, “word of God”, refers to the preaching of the gospel by Jesus (cp. Lk 4:43)[7] and His disciples[8] (cf. Lk 8:11, 21; 11:28; Ac 4:31; 6:2, 7; 8:14; 11:1; 13:5, 7, 44, 46, 48; 16:32; 17:13; 18:11).[9]

It can be subjective (i.e., “the word God speaks”) or objective (i.e., “the word God sends”).[10] Likely a genitive of source (“the word from God”).[11]

The crowd (Τὸν ὄχλον | ton ochlon) here, as elsewhere in Luke, refer to the masses of the curious – not the committed (cf. Lk 6:19, 7:9, 8:40, 9:18, 19:3, 23:48).[12] In the gospels, the crowds are often amazed by Christ’s grace,[13] but do not respond in faith.

As we’ve said, hearing the word of the Lord is not enough[14] (cf. Lk 6:47, 8:21, 11:28).[15] Many people hear the Christ’s words (Lk 2:47; 5:15; 6:18; 10:39; 15:1; 19:48; 21:38),[16] but we must hearers and doers of His word (Lk 6:47-49, 8:12-14, 18, 11:28).[17]

Lake Gennesaret (cf. Mk 6:53 = Mt 14:34)[18] is another name for the Sea of Galilee[19] (Galilee was called Chinnereth in the Old Testament;[20] cf. Num 34:11, Jos 11:2, 19:35)[21] or the Sea of Tiberius (cf. Jn 6:1, 21:1).[22]

Though the other gospel writers and others who lived nearby[23] often called it a sea (θάλασσα | thalassa)[24] (cf. Mt 13:1, Mk 4:1),[25] the “Sea” of Galilee is technically a lake (λίμνη | limnē)[26] (cf. Lk 8:22, 23, 33)[27] – a body of water enclosed by land.[28]

The Lake is about 8 miles by 14 miles[29] (or 7 miles by 13 miles)[30] and was known for being a good place to fish.[31]

So, this Fantastic Voyage starts on the lakeside.1

Luke 5:2 | Treating the Trammel

And He saw two boats standing by the lake. The fisherman who had left them were washing the nets. (Luke 5:2, AT).

Luke 5:1-11 Sermon | "Catch For Christ" | [Video, Text]2

Archaeologists have discovered a fishing boat from around Jesus’ day (dated from 120 BC to 40 AD)[32] that was about 26 feet long and 7½ feet wide[33] and 4½ feet deep.[34]

The boat was likely powered by oars or sails.[35] It had room for five crew members, ten passengers, and one ton of cargo.[36] This boat may be similar to that of the disciples here;[37] this is not a small canoe.

The average fishing boat back then would be 20 to 30 feet long.[38]

The nets that were being washed were likely not casting nets[39] (cf. Mt 4:18[40]; cf. Mk 1:16),[41] but dragnets[42] (cf. Mt 13:47-48)[43] or trammel nets.[44]

Casting nets could be thrown by one person. These nets, which had weights on the ends, would spread out to about 15 feet wide and trap fish in shallow water.[45]

THE WIKI BIBLE PROJECT / Fishing in the Bible and the Ancient Near ...3

In contrast, trammel nets, could stretch out to 500 feet and would be dragged between two boats[46] in deep water.

Caught Between Occupational Hazards and Starvation - Envision ...

4

These complex nets would have three layers, weights, and floats.[47] Fish would swim through an outer net with wider mesh before getting caught in the inner layer that had finer mesh.[48]

Mark 1:19 Commentary, Meaning | James and John Called5

Using trammel nets required more teamwork, and often resulted in catching much more fish.[49] Similarly, in ministry, we can often accomplish more together than by going solo.[50]

As you can imagine, these nets would catch a lot more than just fish.[51] All the silt and seaweed would have to be removed before the next fishing trip.[52]

The nets would have to be cleaned[53] and hung out to dry after each use.[54] This was likely a long, tedious process.

When I used to play music in restaurants, even after I wrapped up and they officially closed, the people working in the kitchen and the bar had another hour or two of cleanup.

All the glasses, plates, pots, and pans had to be cleaned cooking the next day. You don’t cook with dirty dishes (unless you want to get sued).

And fishermen didn’t fish with dirty nets.

Luke 5:3 | Watery Pulpit

Then, having gotten into[55] one of the boats, which belonged to Simon, He asked him to put out a little from land. Then, having sat down, He began teaching the crowds from the boat. (Luke 5:3, AT).

It’s kind of funny how Jesus commandeers Peter’s boat and turns it into a pulpit.[56]

Elsewhere, Peter is called Simon until Jesus gives Him the name Peter in Luke 6:14.[57]

Peter will be the leader and spokesman of the disciples[58] (cf. Lk 9:20, 33, 12:41, 18:28; cf. Lk 22:31-32),[59] and he is primary character in this account besides Jesus.[60]

As Jewish rabbis frequently did,[61] Jesus often sits when He teaches (cf. Lk 4:20;[62] cf. Mt. 5:1; 13:1–2; 15:29; 24:3; 26:55; Mk 4:1, 9:35; 13:3; Jn 6:3; 8:2).[63]

And sitting in a boat was often Christ’s method of crowd control (cf. Mk 3:9, 4:1).[64]

Also, teaching from the boat likely made it easier to hear Jesus. The shore of the Sea of Galilee provides excellent acoustics, essentially functioning as a natural amphitheater.[65]

Sea of Galilee Amphitheater - YouTube6

Modern Israeli scientists have verified that, from a certain bay, one’s voice can be heard by thousands on shore.[66]

Luke 5:4-5 | Bad Advice, Reluctant Obedience

4 Then, when He finished speaking, He said to Simon, “Put out into deep water and let down your nets for a catch”[67] 5 And Simon answered and said, “Master,[68] though we toiled all through the night, we caught nothing. But, because of your word, I will let down the nets.” (Luke 5:4-5, AT).

Though still primarily addressing Peter, the command to let down the nets for a catch is plural, [69] since such a process required multiple people.[70] Notice that these are commands (“with an assurance”);[71] not suggestions!

Jesus: Master of Every Situation

In Luke, Jesus is usually only called Master (ἐπιστάτης | epistatēs) by His disciples (Lk 5:5, 8:24, 45, 9:33, 49; cf. Lk 17:13).[72] It is a term of respect.[73]

Perhaps Peter is recognizing that Jesus is now serving as Master of the boat.[74] “OK, Jesus. ‘You’re the boss!’”[75]

And as it’s been said, though they may have been master fishermen, “Jesus is the Master of every situation.”[76]

The word translated toil (κοπιάω | kopiaō) refers to hard work and physical exertion.[77] They had already “worked to the bone”[78] and come up empty-handed.[79]

Also, no fish meant no income,[80] and Peter may have still had to pay his crew’s wages.[81] Even if a business has a bad night, the boss still has to pay the employees.

So, as you can imagine, Peter likely isn’t in the best of moods. As it’s been said, His tone is likely one of “reluctant obedience”[82] (cf. Lk 1:34, 38).[83]

Stay in Your Lane?

In addition, though Jesus is already known as a teacher; Peter is a professional fisherman.[84] This likely isn’t Peter’s first rodeo.[85] Imagine some amateur trying give you advice in your field of expertise![86]

When I was a DJ (playing ungodly music) at almost every event I would come across someone who tried to tell me how to do my job:

You should play this song. You should play that song. You should play a fast song, you should play a slow song.

And, often I’d be thinkin’, “I know what I’m doing! Unless you got a white dress on, or you’re the mother of the bride, you should get out my face! I do this for a living. I got this.”

Now remember, Jesus was a carpenter.[87] So, Peter might be thinkin’, “Jesus, stay in your lane. I do this for a living. I got this.”[88]

Not to mention, this was apparently bad advice.[89] Apparently, fish would swim in deep water during the day to avoid the sun’s rays.[90]

Day fishing was for shallow water.[91] Fishermen usually caught more fish in deep water at night[92] since the fish could not see the net.[93]

So imagine Peter’s thought process: Listen, Jesus, I know you’re a great teacher (cf. Lk 4:32)[94] and I appreciate you healing my mother-in-law and everything (Lk 4:38-39).[95] But, the whole catching fish with the nets in deep water thing? Yea, we tried that all night and got nothin’.

Also, we’re already cleaning up now.[96] Putting the nets back in the water means we have to clean them yet again[97] – making this draining fishing trip even longer.

Finally, fishing in deep water during the day is stupid since the fish can see the net![98] But because you say so, I’ll give the order[99] to let down the nets.

Listen to the LORD, the Lord of our Entire Life

You see, sometimes obeying the Lord doesn’t make sense to us.[100] Sometimes we can’t understand God’s commands.

But we are to trust in Him with all our hearts and lean not on our own understanding (Pr 3:5).

And, as we’ll see, even small faith in God can yield big results.[101]

Also, at times it can be tempting to try to keep Jesus in a box. Peter may have trusted him in spiritual matters, but not as much in secular matters.[102]

Sometimes we like to make Jesus Master of our Sunday mornings rather than our Daily Director. We can talk about Jesus at certain times, in certain places, around certain people.

Jesus is in charge of the religious aspects of life; He can’t invade our personal or professional lives [sarcasm]. Some of us like Jesus in small doses.

But if we profess that Jesus is our Lord, He is Lord of our whole life. He is the captain of the boat – and He decides when and how it should be used.[103]

We can’t neglect Jesus when it comes to business – Jesus needs to be all up in our business!

My brothers and sisters, this world will try to tell you to keep your relationship with Christ private.

They say it’s wrong to push your religion on someone, yet they’ll force their politics down your throat.

They’ll even say “silence is violence.” You have to speak out for their cause, but when it comes to Jesus press pause.

Shhhh… Keep all that Jesus stuff to yourself.

Apparently for many, during a pandemic, marching with thousands in protest is OK, but not as much for meeting to preach and pray.

And some causes are worth rising up for, but there’s no cause greater than our risen Lord.

We put the faces of politicians on our purses, we put the names of athletes on our clothes; we put the nightly news on our loose lips. But can we speak out for Jesus?

Don’t let this world tell you to keep Jesus private.

Later in this Gospel, Jesus says in Luke 12:8-9:

8 “I tell you, whoever publicly acknowledges me before others, the Son of Man will also acknowledge before the angels of God. 9 But whoever disowns me before others will be disowned before the angels of God” (Lk 12:8-9, NIV).

Don’t be a closet Christian. Don’t try to be in Christ’s secret service.

Let’s let the Lord be the Lord of our whole lives. Personal and professional; public and private.

And calling Jesus “Lord” means He’s in charge. We are to hear and obey Him (cf. Lk 1:38).[104] As we see in Luke 8:21, Jesus says:

“My mother and my brothers are those who hear the word of God and do it” (Lk 8:21, NRSV).[105]

Also, as we find in Luke 11:27-28: 27:

As Jesus was saying these things, a woman in the crowd called out, “Blessed is the mother who gave you birth and nursed you.” 28 He replied, “Blessed rather are those who hear the word of God and obey it.” (Lk 11:27-28, NIV).[106]

Finally, Jesus says in Luke 6:46:

“Why do you call me, ‘Lord, Lord,’ and do not do what I say?” (Lk 6:46, NIV).[107]

When the Lord commands, we should obey. Otherwise, don’t call Him, “Lord”!

God is on a divine rescue mission, and He is seeking soldiers who will surrender to Him[108] and follow orders.

And we’ll see what God can do with Peter’s “small step of obedience”.[109]

Luke 5:6 | Their Cup Runneth Over

And having done this, they netted[110] a great multitude of fish, and their nets were beginning to tear. (Luke 5:6, AT).

In the Old Testament, the LORD multiplied food and animals including manna and quail (Ex 16:13; Num 11:31-32),[111] olive oil (2 Ki 4:1-7),[112] bread (2 Ki 4:42-44;[113] cf. 1 Ki 17:10-16),[114] in addition to frogs, gnats, flies, and locusts in Egypt (Ex 8:6, 17, 24, 10:13).[115]

Here, these fishermen were bursting at the seams with blessings.[116] But, broken nets could bankrupt their business.[117] Their cup runneth over (Ps 23:5)!

Now we don’t know if Jesus used divine power to multiply the fish, or divine authority to command them to get caught,[118] or if divine knowledge to point them where He knew the fish were.[119]

No matter how it was done, it caught the fishermen by surprise.

Luke 5:7 | Help Wanted

And then they signaled their (business) partners in the other boat so they would come to help them. And they came and filled both boats so that they began to sink. (Luke 5:7, AT).

We’re not sure if they signaled with their hands or their heads,[120] but they got their attention quickly.

Simon and his brother Andrew likely were business partners with James and his brother John[121] (cf. Mk 1:16-20). Families often went into business together to split overhead costs and to increase profits.[122]

One could catch a lot more fish with more people and more resources than by going at it alone.[123] And Zebedee’s family likely had a good thing going[124] since, as we see in Mark, they also could afford hired workers (cf. Mk 1:20).[125]

In any case, they obeyed Jesus and were blessed economically.[126] How much more should they obey Jesus and be blessed spiritually?[127]

Here’s a crazy idea: maybe – just maybe – God knows how to run our professional lives better than we do.

Maybe – just maybe – God knows how to run our personal lives better than we do.

Maybe – just maybe – the Creator of Life knows how His creatures should live on His creation. Maybe we should trust and obey Him![128]

Luke 5:8-9 | First Step: Admitting We Have A Problem

8 Then, having seen this, Simon Peter fell down at the knees of Jesus saying, “Go away from me,[129] for I am a sinful man,[130] Lord!” 9 For amazement seized[131] him and all those with him because of the catch of the fish that they netted. (Luke 5:8-9, AT).

Here, Luke uses Simon Peter’s full name (cf. Mt 16:16; 2 Pet 1:1; many times in John),[132] likely because this account serves as the call of this leader of the church,[133] and marks a new stage in his relationship with Christ.[134]

Falling to Christ’s knees, Peter likely bowed his head until it was knee-level[135] – as a gesture of humility (cf. Mk 5:22 = Lk 8:41, Lk 17:16; Mt 17:6, 1 Cor 14:25).[136]

And the term, “Lord”, carries more respect than “Master”.[137] Here, many doubt that Peter is confessing that Jesus is divine. And, it does take some time for Peter and the disciples to understand the identity of Jesus (cf. Lk 8:25).[138]

But this term for Lord (κύριος | kyrios) commonly refers to the LORD God in the Old Testament (LXX).[139] And Luke has already used this word when referring to the LORD God before this account (cf. Lk 1:43, 2:11)[140] – thirty times![141]

This certainly may be a divine title.[142]

Also, though Jesus could certainly walk on water, Peter is likely not telling Him to get out the boat literally.[143] Peter just realizes knows that he is unworthy to be in His presence[144] (cf. Jdg 13:21-22;[145] Mt 8:8; Job 42:5f.;[146] also Lk 7:6[147], Gen 18:27;[148] Ex 20:19,[149] 1 Sam 6:20,[150] and Ezek 1:1-2:3; [151] esp. Ezek 1:28, 2:3).[152]

Paul also fell to the ground (Ac 9:4).[153] Earlier, even His cousin, John the Baptist says that he is unworthy to untie Jesus’ sandals (Lk 3:16).[154]

Furthermore, as we read in Isaiah 6:5, the prophet says:

“Woe to me!” I cried. “I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty” (Is 6:5, NIV).[155]

In the presence of divine holiness (theophany),[156] both Isaiah and Peter recognize their human sinfulness[157] (cf. Lk 5:20, 30-32).[158]

You see, even though God thought we were worth saving (cf. Rom 5:6-8), we have to understand that we are unworthy.

Christ didn’t have to for die us. We don’t deserve His grace – His unmerited favor. And the God who gives us everything doesn’t owe us anything.[159] As Romans 11:35 puts it:

“Who has ever given to God, that God should repay them?” (Rom 11:35, NIV)

Let’s not act like we’re doing God any favors![160]

Throughout Luke, recognizing that one is unworthy and sinful is a necessary step for acceptance (Lk 7:37-50, 15:18, 21, 18:9-13, 19:1-10).[161]

In Luke 15, the Lost Son in the parable rightly tells his father,

“I have sinned against heaven and against you. I am no longer worthy to be called your son” (Lk 15:21, NIV).[162]

In Luke 18, the tax collector in the parable says,

“God, have mercy on me, a sinner” (Lk 18:13b, NIV).[163]

As in many programs even today, the first step is admitting we have a problem.

Unfortunately, many people don’t think they have a problem.[164]

Many are doing their own thing, not realizing that they’re lost. Many are sick but don’t want to go to the Great Physician (cf. Lk 5:31-32).[165]

One can’t become a disciple and learn from Jesus, until one admits that one has much to learn![166]

Peter and company were gripped with awe (cf. Jdg 6:22).[167] Fearful awe is a typical biblical reaction to being in the presence of God.[168]

Moses (Ex 3:1f.),[169] Gideon, and Jeremiah[170] (Jer 1:1-10)[171] all had similar reactions when they were called to God’s ministry.[172]

Now due to their expertise, doctors may be in the best position to appreciate a medical miracle. Similarly, Due to his expertise as a fisherman, few may have been in a better position to appreciate this miracle than Peter.[173]

Luke 5:10 | Catching For the Christ vs. Being Caught by the Devil

And likewise for James and John,[174] sons of Zebedee, who were Simon’s companions.[175] And Jesus said to Simon, “Do not fear. From now on you will be catching people (alive).” (Luke 5:10, AT).

This miracle made a big impression on James and John, as well.[176]

But as the angel tells Zechariah, Mary, and the shepherds earlier in Luke, Jesus says, “Do not fear” (cf. Lk 1:13, 30;[177] Lk 2:10;[178] also see Ac 18:9, 27:23-24; Gen 21:17, 26:24).[179]

The word translated catch (alive) (ζωγρέω | zōgreō)[180] refers to capturing something or someone alive[181] – instead of killing them.[182]

In ancient literature, this term is usually found in contexts concerning hunting and war.[183] When an army defeated another army, the victors could execute all of the remaining soldiers – or be more merciful and take them as captives.[184]

In some cases, these captives would first be tortured and then made to serve as slaves.[185]

The only other time this word is used in the New Testament is fitting; it describes how the devil takes people captive.

As we read in 2 Timothy 2:25-26:

“25 Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth, 26 and that they will come to their senses and escape from the trap of the devil, who has taken them captive (zōgreō) to do his will.”[186]

We can be captured by the devil or captured by the Christ.

In contrast, Jesus prophesies[187] that instead of catching fish for death and dinner, Peter will catch people for life and liberty.[188]

In the Greek translation of the Old Testament, this word is used to describe saving people from danger (cf. Num 31:15, 18; Dt 20:16;[189] Josh 2:13).[190]

People who are caught by the word of Christ will no longer be slaves of sin and Satan, but servants of the Savior – the Savior who gives true freedom (cf. Jn 8:31-36).

As Jesus says in John 8:36:

“So if the Son sets you free, you will be free, indeed” (Jn 8:36, AT).

And the Greek grammar indicates that this catching of people will be continual.[191] Catching people for Christ is not some holy hobby. This will be his occupation,[192] and lifelong vocation.[193]

In the Old Testament, metaphorically fishing for people is typically a negative image that concerns divine judgment and death (Jer 16:16, Amos 4:2, Hab 1:15-17;[194] Eze 29:4-5)[195]

But, Peter will be catching people for a living (pun intended) – for eternal life!

Just as God transformed David (and Moses) from a shepherd of sheep to the shepherd of people[196] (cf. 1 Sam 17:20, 34-37), Jesus transforms these disciples from fishermen to fishers of men.[197]

From gathering fish in the sea to gathering people for salvation.[198]

From now on (cf. Lk 1:48, 12:52, 22:18, 69; Ac 18:6)[199] – from that moment forward – Peter’s life would never be the same.[200] This is a turning point for Peter.[201]

The catcher of fish has been caught by Christ – and commissioned to catch others. [202] Now, fishing for people takes priority over fishing for fish.[203]

Similarly, we may have a good business, but it’s more important to be about God’s business!

Luke 5:11 | Costly Committment

Then, having brought the boats on land, and leaving everything, they followed Him. (Luke 5:11, AT).

Though Peter is primary in this account, the others also follow Jesus.[204] And following Jesus, a very important theme in Luke (e.g., Lk 5:27-28, 9:23, 49, 57, 59, 61, 18:22, 28;[205] cf. Lk 18:43;[206] also see Mk 1:18, 2:14; Mt 9:9),[207] means to become His disciple.[208]

Fishermen actually did better financially than most people in Galilee; most people were rural peasants.[209] So, [the fishermen] leaving their job was quite a sacrifice – it was an act of “radical commitment”.[210]

Not to mention, this was the greatest catch of their lives – and it looks like they left it behind![211]

Imagine winning the lottery and not cashing the ticket! They are at the peak of their career![212]

Yet, they know that following Jesus is more valuable. The profits from the fish will not last, but a relationship with Christ is everlasting.[213]

And followers of Christ often have to leave things behind – in order to follow Christ (Lk 5:28; 14:33; 18:22, 28; 21:3f.; cf. Ac 2:45; 4:34; 5:1ff.; Mk. 12:44; Mt. 13:44f.).[214]

Often times, the extra baggage can weigh us down on the journey.

In Luke 5, Levi leaves his tax collector’s booth (Lk 5:28),[215] and in Luke 18:28, Peter says,

“We have left all we had to follow you!” (Lk 18:28, NIV).[216]

Before you sign any agreement, it’s wise to read the fine print. Otherwise, we may be agreeing to something that we’re not ready or willing to do.

Similarly, in Luke 14, Jesus essentially tells His disciples to read the fine print about what they’re signing up for – and count the cost (Lk 14:25-33). In verse 33, He says:

“… those of you who do not give up everything you have cannot be my disciples” (Lk 14:33, NIV).[217]

However, this does not necessarily mean that everyone needs to quit their job and literally give up everything to follow Christ.

Levi still keeps his house (Lk 5:29).[218] During his missionary journeys, Paul still works as a tentmaker.[219]

Moreover, after driving a legion of demons out of the man in Luke 8, Jesus tells him to go home and spread the good news – even though he begged to follow Jesus (Lk 8:38-39).[220]

People are called to minister in different ways. However, we are all called to make following Christ our top priority.[221]

As we’ve said before, if we’re following Christ, Christ comes first. Jesus ought to be the center of our lives.[222] Our worlds should revolve around the Son (S-O-N).

Divine Commission

Many of the elements in this account echo the calls and commissions of various Old Testament figures (cf. Ex 3:1-22; Josh 1:1-9; Is 6:1-10; Jer 1:4-10[223]; also see 1 Ki 19:19-21 where Elisha was also working when called).[224]

In these accounts, there is a divine initiative, a human protest and reaction (often of fear), divine reassurance (often a command not to be afraid), and a divine commission.[225] The closest parallel is likely Isaiah 6.[226]

Conclusion

Though this account highlights the call and divine commissioning of Peter and the other first followers of Christ, it applies to all followers of Christ today.[227]

All who profess to follow Christ have been commissioned to make disciples of all nations (cf. Mt 28:19-20). We should be men and women on a mission (cf. 1 Cor 9:16).[228]

Like Peter, we need to be obedient to the Lord’s leading[229] – even when it seems illogical. Because maybe – just maybe – the Creator and Sustainer of the world knows a little more about every subject than we do.

Success in ministry is measured by the One who called us into ministry. With this in mind, obeying Him always leads to success.

We also must be willing to put our God-given resources at God’s disposal.[230] Our time, talent, and treasure – which we have been given to the Lord – should be regifted to the Lord.

We too should realize that we are also unworthy to be in the presence of God.[231] As it’s been said, humble recognition of sin is a prerequisite that ought to be on every Christian’s resume.[232]

And, when we understand that we can’t depend on ourselves, then we can depend on God.[233] God can take our feeble faith and make miracles.

The Great Physician is waiting to heal those who recognize their sickness – and then to employ them in His practice.

We are unworthy to be forgiven, but He is worthy to be followed.[234]

Like Peter, we might feel like telling God, “Go away from me!” But Jesus is saying, “Come along with me![235] Follow me! There are plenty of fish in the sea, we’ve got some catching to do!”

Being amazed by the Lord’s grace and power is no cause to withdraw from Him, but to draw near to Him.[236] For, as it’s been said, God can “[transform] sinners into servants.”[237]

In addition, following Jesus doesn’t mean we all go off on solo missions. True followers are all a part of God’s body.

And, just like with fishing, with God’s help, we can often accomplish much more together, than we can alone.[238] (cf. 1 Cor 3:5-9; Romans 16).[239]

You have heard that is was said, “Wear a mask, you might save a life!” I also say to you: “spread the gospel, you might save a life!” (cf. Jn 3:36).

Cover your nose and lips, but don’t close your mouth and tongue. Speak up for Christ – publicly!

Truth be told, we have family and friends, coworkers and colleagues who have been captured by the devil and the lusts of this world (cf. 1 Jn 2:15-17). We’re not doing them any favors by not sharing gospel.

In response to the grace of Christ, let’s respond with faith in Christ. Since we’ve been caught by God’s amazing grace, let’s seek to catch others with God’s amazing guidance.

Whether you like fish or chicken, white meat or dark meat, tell people to taste and see that the Lord is good (Ps 34:8)!

Finally, we should understand that following Christ entails radical commitment. Commitment is costly and “discipleship is demanding!”[240]

Jesus alters our priorities.[241] We should be willing to leave everything[242] for the One who gave us everything. For there is no greater cause, no higher calling than catching people for Christ.[243]

Bibliography & Footnotes

  • Arndt, William, Frederick W. Danker, Walter Bauer, and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, 2000. [BDAG]
  • Balz, Horst Robert, and Gerhard Schneider. Exegetical Dictionary of the New Testament. Grand Rapids, Mich.: Eerdmans, 1990–. [EDNT]
  • Black, David Alan. It’s Still Greek to Me: An Easy-to-Understand Guide to Intermediate Greek. Grand Rapids, MI: Baker Books, 1998.
  • Bock, Darrell L. Luke: 1:1–9:50. Vol. 1. Baker Exegetical Commentary on the New Testament. Grand Rapids, MI: Baker Academic, 1994. [Bock]
  • Bock, Darrell L. Luke. The IVP New Testament Commentary Series. Downers Grove, IL: InterVarsity Press, 1994. [Bock IVP]
  • Bock, Darrell L. Luke. The NIV Application Commentary. Grand Rapids, MI: Zondervan Publishing House, 1996. [Bock NIVAC]
  • Chen, Diane G. Luke: A New Covenant Commentary. Edited by Michael F. Bird and Craig Keener. New Covenant Commentary Series. Eugene, OR: Cascade Books, 2017.
  • Edwards, James R. The Gospel according to Luke. Edited by D. A. Carson. The Pillar New Testament Commentary. Grand Rapids, MI; Cambridge, U.K.; Nottingham, England: William B. Eerdmans Publishing Company; Apollos, 2015.
  • Evans, Craig A. The Bible Knowledge Background Commentary: Matthew–Luke. Edited by Craig A. Evans and Craig A. Bubeck. First Edition. Colorado Springs, CO: David C Cook, 2003. [Evans]
  • Evans, Craig A. Luke. Understanding the Bible Commentary Series. Grand Rapids, MI: Baker Books, 1990. [Evans UBS]
  • Garland, David E. Luke. Zondervan Exegetical Commentary on the New Testament: . Grand Rapids, MI: Zondervan, 2012.
  • Green, Joel B. The Gospel of Luke. The New International Commentary on the New Testament. Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997.
  • Keener, Craig S. The IVP Bible Background Commentary: New Testament. Second Edition. Downers Grove, IL: IVP Academic: An Imprint of InterVarsity Press, 2014.
  • Liddell, Henry George, Robert Scott, Henry Stuart Jones, and Roderick McKenzie. A Greek-English Lexicon. Oxford: Clarendon Press, 1996. [LSJ]
  • Liefeld, Walter L., and David W. Pao. “Luke.” In The Expositor’s Bible Commentary: Luke–Acts (Revised Edition), edited by Tremper Longman III and David E. Garland, Vol. 10. Grand Rapids, MI: Zondervan, 2007.
  • Louw, Johannes P., and Eugene Albert Nida. Greek-English Lexicon of the New Testament: Based on Semantic Domains. New York: United Bible Societies, 1996. [LN]
  • Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary. Exeter: Paternoster Press, 1978. [Marshall]
  • Marshall, I. Howard. “Luke.” In New Bible Commentary: 21st Century Edition, edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham, 4th ed., 978–1020. Leicester, England; Downers Grove, IL: Inter-Varsity Press, 1994. [Marshall NBC]
  • Morris, Leon. Luke: An Introduction and Commentary. Vol. 3. Tyndale New Testament Commentaries. Downers Grove, IL: InterVarsity Press, 1988.
  • Moulton, James Hope, and George Milligan. The Vocabulary of the Greek Testament. London: Hodder and Stoughton, 1930.
  • Nolland, John. Luke 1:1–9:20. Vol. 35A. Word Biblical Commentary. Dallas: Word, Incorporated, 1989.
  • Pao, David W., and Eckhard J. Schnabel. “Luke.” In Commentary on the New Testament Use of the Old Testament, 251–403. Grand Rapids, MI;  Nottingham, UK: Baker Academic;  Apollos, 2007.
  • Porter, Stanley E. Idioms of the Greek New Testament. Sheffield: JSOT, 1999.
  • Reiling, J., and J. L. Swellengrebel. A Handbook on the Gospel of Luke. UBS Handbook Series. New York: United Bible Societies, 1993. [UBS]
  • Schreiner, Thomas. “Luke” in Burge, Gary M., and Andrew E. Hill, eds. The Baker Illustrated Bible Commentary. Grand Rapids, MI: Baker Books, 2012.
  • Silva, Moisés, ed. New International Dictionary of New Testament Theology and Exegesis. Grand Rapids, MI: Zondervan, 2014. [NIDNTTE]
  • Spicq, Ceslas, and James D. Ernest. Theological Lexicon of the New Testament. Peabody, MA: Hendrickson Publishers, 1994. [TLNT]
  • Stein, Robert H. Luke. Vol. 24. The New American Commentary. Nashville: Broadman & Holman Publishers, 1992.
  • Strauss, Mark. “Luke” in Arnold, Clinton E. Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke. Vol. 1. Grand Rapids, MI: Zondervan, 2002.
  • Trites, Allison A., William J. Larkin. Cornerstone Biblical Commentary, Vol 12: The Gospel of Luke and Acts. Carol Stream, IL: Tyndale House Publishers, 2006.
  • Wallace, Daniel B. Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament. Grand Rapids, MI: Zondervan, 1996.
  • Wilcock, Michael. The Savior of the World: The Message of Luke’s Gospel. The Bible Speaks Today. Downers Grove, IL: InterVarsity Press, 1979.

[1] Pao and Schnabel, 292; Marshall, 199-200; Morris, 131; Edwards, 152; cf. Nolland, 220

[2] Evans UBS, 83; Schreiner, 1070; Marshall NBC, 989; Marshall, 199; Stein, 168; Bock BECNT, 454; Chen, 68; Morris, 132; Nolland, 219; Edwards, 151; Garland, 227; cf. Bock, 153

[3] Marshall NBC, 989; Trites, 90; Stein, 170; Bock BECNT, 454; Edwards, 151; cf. Bock, 153

[4] Evans, 93; Schreiner, 1070; Stein, 167; Green, 231; Edwards, 151; Garland, 231

[5] Nolland, 224

[6] Marshall NBC, 989; cf. Bock IVP; Garland, 227

[7] Garland, 225

[8] UBS, 225; Green, 232; Nolland, 221; Garland, 225

[9] “When the expression occurs in the book of Acts it refers to the Gospel, the message of the Church. In Luke, of course, Jesus uses it in reference to the kingdom of God. By using the same expression in both the Gospel and Acts, Luke provides a strong link between Jesus’ preaching and the later apostolic preaching.” (Evans, 93). Cf. Marshall, 201; Stein, 168; Bock BECNT, 453; Edwards, 152

[10] UBS, 225

[11] Bock BECNT, 453

[12] Bock BECNT, 453

[13] Green, 230

[14] Nolland, 221; Edwards, 225

[15] Nolland, 221

[16] Garland, 225

[17] Garland, 225

[18] Evans, 94; Marshall, 201; cf. Marshall NBC, 989

[19] LN, 13; Keener, 192; Evans, 94; cf. Schreiner, 1070; Marshall NBC, 989; Trites, 89; Stein, 168; Bock BECNT, 454; Chen, 68; Morris, 133; Garland, 225

[20] Marshall NBC, 989; Bock BECNT, 454; Morris, 133

[21] Bock BECNT, 454

[22] Evans, 94; Trites, 90

[23] “Non-Galileans (like Luke or Pliny) call it a “lake” (Keener, 192)

[24] Morris, 133

[25] UBS, 225

[26] LN, 13; UBS, 225; Keener, 192; Strauss, 367; Trites, 89; Bock BECNT, 454; Liefeld and Pao, 116

[27] Marshall, 201; Trites, 90; Edwards, 153

[28] LN, 13; UBS, 225

[29] Bock BECNT, 454

[30] Morris, 133

[31] Bock BECNT, 454

[32] Garland, 226

[33] 26.5 feet long: Stein, 169; 25.5 feet long: (Garland, 226)

[34] Garland, 226

[35] Garland, 226; cf. UBS, 226

[36] Garland, 226

[37] Garland, 226

[38] Bock IVP

[39] Chen, 68

[40] Keener, 192; Strauss, 368; Bock BECNT, 456

[41] Strauss, 368; Marshall, 202; Bock BECNT, 456; Garland, 226

[42] Marshall, 202

[43] Keener, 192; Strauss, 368; aka sein nets : Garland, 226

[44] Chen, 68; Edwards, 153

[45] Keener, 192; cf. Strauss, 368; Marshall, 202

[46] Keener, 192; Chen, 68

[47] Edwards, 153

[48] Edwards, 153

[49] Chen, 68

[50] Bock, 161; Garland, 229

[51] Keener, 192

[52] Edwards, 153

[53] Keener, 192; Marshall, 202; Morris, 133; cf. Chen, 68

[54] Marshall, 202

[55] More lit. “embark” (ἐμβαίνω | embainō). “It is used with εἰς of stepping into a boat (πλοῖον: Mark 4:1; 5:18; 6:45; 8:10, 13; Matt 8:23; 9:1; 13:2; 14:22; 15:39; Luke 5:3; 8:22, 37; John 6:17; 21:3) …” EDNT, 442

[56] Marshall, 202; Bock BECNT, 455; Chen, 68; Edwards, 153

[57] Evans, 94; Morris, 133; Garland, 228, cf. Nolland, 222

[58] Bock BECNT, 454

[59] Evans UBS, 83; cf. Evans, 94; Marshall NBC, 989

[60] Liefeld and Pao, 117

[61] Marshall, 202

[62] UBS, 227; Marshall, 202; Green, 232; Garland, 226

[63] Bock BECNT, 455; cf. EDNT, 224

[64] Strauss, 368; Nolland, 221; cf. Marshall NBC, 989

[65] Keener, 192; Strauss, 368; Chen, 68; Liefeld and Pao, 116; Edwards, 153.

[66] “Israeli scientists have verified that this bay can transmit a human voice effortlessly to several thousand people on shore” (Edwards, 153).

[67] (ἄγρα | agra): “the act of catching…” (BDAG, 15)

[68] Other gospel writers opt for “Teacher” or “Rabbi” (Evans, 94; cf. Edwards, 155). Cf. Marshall, 203. “The more common word for “teacher” is didaskalos [1320, 1437], a term Luke uses 17 times (e.g., 9:38; 10:25; 11:45; 12:13; 18:18). Elsewhere in the Gospels, “Rabbi,” the Heb. word for “(my) Teacher,” is used frequently when Jesus was addressed (Matt 23:7–8; 26:25, 49; Mark 9:5; 10:51; John 1:38, 49; 3:2, 26; 6:25; cf. John 20:16, “Rabboni”). Luke never uses the term “Rabbi,” probably for the purpose of better communicating with Gentile readers” (Trites, 89; cf. Lk 9:33 = Mk 9:5; Garland, 226).

[69] UBS, 228; Stein, 169; Nolland, 222; Garland, 226.

[70] UBS, 228

[71] Garland, 226

[72] EDNT, 37; UBS, 228; Trites, 89; Stein, 169; BECNT, 456; Liefeld and Pao, 117; cf. Evans, 94; Marshall, 203; Nolland, 222; Garland, 226

[73] “Several commentators think that epistata carries a note of special authority, but as shown by the parallels quoted in Moulton-Milligan the emphasis is rather on an intimate, though respectful, relationship than on authority” (UBS, 228).

[74] Green, 232

[75] Edwards, 155

[76] Garland, 226

[77] BDAG, 558; EDNT, 307; Marshall, 203

[78] Bock BECNT, 456; cf. Chen, 68

[79] Chen, 70

[80] Chen, 70

[81] Chen, 70

[82] UBS, 229; cf. Strauss, 367; Trites, 91; Liefeld and Pao, 116

[83] Green, 232; Garland, 227

[84] Garland, 228

[85] Trites, 89

[86] Cf. Keener, 192

[87] Cf. Bock BECNT, 455; Chen, 69; Morris, 133

[88] Cf. Wilcock, 68; Chen, 69; Edwards, 155

[89] Strauss, 369; Trites, 89; Stein, 169; Chen, 70

[90] Keener, 192

[91] Schreiner, 1070; Marshall NBC, 989

[92] Keener, 192; Schreiner, 1070; Marshall NBC, 989; Bock BECNT, 456

[93] Chen, 68; Green, 232; Edwards, 154; Garland, 227

[94] Green, 232

[95] Chen, 68; Edwards, 151, 153; Garland, 231

[96] Garland, 225

[97] Garland, 227

[98] Chen, 68; Green, 232; Edwards, 154; Garland, 227

[99] Clearly, Peter is in charge of the boat (Bock BECNT, 456; cf. Nolland, 222)

[100] Cf. Trites, 89; Bock, 161

[101] Strauss, 369

[102] Cf. Wilcock, 68

[103] Cf. Wilcock, 68

[104] Bock BECNT, 456; Green, 232

[105] Bock BECNT, 456; Nolland, 221

[106] Bock BECNT, 456; Nolland, 221; Garland, 227

[107] Bock BECNT, 456; Garland, 227

[108] Edwards, 155

[109] Chen, 71

[110] (Συγκλείω | synkleiō): “enclose simultaneously, close together” (EDNT, 283). A different, more general verb than the previous noun related to “catch” (agra).

[111] Keener, 192

[112] Keener, 192; Strauss, 369

[113] Keener, 192; Strauss, 369

[114] Strauss, 369

[115] They often had to borrow money to repair nets: Keener, 192

[116] Cf. Marshall, 203; Bock BECNT, 457

[117] Keener, 192

[118] Bock BECNT, 457

[119] Cf. Bock BECNT, 457

[120] Cf. LN, 443; Nolland, 222

[121] Keener, 192; Strauss, 368; Marshall, 203; Green, 234

[122] Keener, 192

[123] Keener, 192

[124] Chen, 68

[125] Strauss, 368

[126] Bock BECNT, 457

[127] Bock BECNT, 457

[128] Cf. Bock BECNT, 457

[129] “Unlike the people of Capernaum and Nazareth who want to claim Jesus for themselves ([Lk 4:23, 28–29, 42–43]), Simon draws back in reverent fear” (Chen, 69; cf. Edwards, 156).

[130] Sinner may refer to people who were not so strict in their observance of the Law (as opposed to the Pharisees) (UBS, 231; cf. Liefeld and Pao, 117; Garland, 228). But “This is the first use of the term ‘sinner’ in Luke, and it is tempting to read any number of definitions external to the narrative into this usage—for example, as a reference to Peter as superstitious, a person of the land who does not respect the law, one who practices a despised trade, a wicked person, even a criminal. But this is the problem: there are too many possibilities and too few bases, in this co-text, for determining which is a probable reading” (Green, 233-234).

[131] (Περιέχω | periechō): “…(a figurative extension of meaning of περιέχω ‘to surround,’ not occurring in the NT) to experience an emotion or mood in an overwhelming manner—‘to experience, to be seized by, to have happen to.’ θάμβος γὰρ περιέσχεν αὐτόν ‘for he was seized with amazement’ Lk 5:9.”

[132] “As the story approaches its climax, Simon is given his full name (Σίμων Πέτρος, Mt. 16:16; 2 Pet. 1:1; Jn., frequently). Elsewhere Luke uses the form ‘Simon … called Peter’ (6:14; Acts 10:5, 18, 32, 11:13), and retains Σίμων by itself in 5:10; 22:31; 24:34” (Marshall, 203-204

[133] Stein, 169

[134] Liefeld and Pao, 116

[135] Or “clasp[ed] Jesus’ knees in supplication” (UBS, 231)

[136] Bock BECNT, 458

[137] UBS, 231; cf. Strauss, 368; Schreiner, 1070; Marshall, 204; Stein, 170; Bock BECNT, 459; Liefeld and Pao, 116; Edwards, 155

[138] Bock BECNT, 459

[139] Morris, 134

[140] Nolland, 222; Garland, 228

[141] Edwards, 155

[142] Edwards, 155

[143] Evans UBS, 85; Stein, 169

[144] Evan UBS, 85; Marshall NBC, 989; Trites, 91; Bock BECNT, 458; Morris, 134; Liefeld and Pao, 117; Garland, 228

[145] Marshall NBC, 989; Garland, 228

[146] Marshall, 204; cf, Morris, 134

[147] Stein, 169

[148] Morris, 134

[149] Morris, 134; Garland, 228

[150] Garland, 228

[151] Bock BECNT, 458

[152] Nolland, 222; cf. Garland, 228

[153] Keener, 192

[154] Garland, 228

[155] Keener, 192; Strauss, 368; Schreiner, 1070; Marshall, 204; Trites, 89; Stein, 169; Bock BECNT, 458; Morris, 134; Green, 233; Liefeld and Pao, 117; Nolland, 222; Edwards, 151, 155

[156] Stein, 169; Chen, 70; Green, 233

[157] Evans, 94; cf. Marshall, 204; Trites, 89; cf. Chen, 69

[158] Keener, 192

[159] Cf. Bock IVP

[160] Bock IVP

[161] Bock BECNT, 458

[162] Bock BECNT, 458

[163] Marshall, 204; Bock BECNT, 458

[164] Cf. Bock, 154

[165] “Those who know themselves to be sinners are the most responsive to Jesus, while those who regard themselves as religiously virtuous and look down their noses on sinners regard him with antagonism” (Garland, 228)

[166] Bock, 160

[167] Marshall, 204

[168] Stein, 170

[169] Keener, 192; EDNT, 129; Green, 234; Edwards, 151; Garland, 228

[170] Keener, 192

[171] Bock IVP; Pao and Schnabel, 292

[172] Keener, 192

[173] Morris, 134

[174] “These two are encountered again in 9:54 and Acts 12:2. They appear together with Peter in Luke 8:51; 9:28, and Peter and John appear together in 22:8; Acts 3:1, 3–4, 11; 4:13, 19; 8:14.” (Stein, 170)

[175] “In v 7, Luke uses the more technical term for a ‘business partner,’ but in v 10 he employs a more general description, “those who share with Simon.” This alteration may be deliberate, a way of hinting that these business partners are about to undergo a change of relationship wherein they will share much more (cf. Acts 2:42–47; 3:6).” (Green, 234)

[176] Schreiner, 1070

[177] Marshall NBC, 989; Stein, 170; Bock BECNT, 458; Chen, 69; Nolland, 223; Garland, 229; cf. Marshall, 205

[178] Stein, 170; Chen, 69; Nolland, 223; Garland, 229

[179] Garland, 229

[180] Pun: “to catch [with a net]” + “alive”. Green, 234

[181] BDAG, 429; NIDNTTE, 365; EDNT, 109; TLNT, 161-162; LSJ, 758; UBS, 233; Trites, 90; Morris, 135; Green, 234; Edwards, 156; Garland, 229

[182] LSJ, 758

[183] TLNT, 161-162; Chen, 69; Green, 234

[184] Cf. TLNT, 161-162; Garland, 229. “In a military context, prisoners of war were taken alive only to be tortured, paraded about, and then put to death, enslaved, or, rarely, liberated” (Garland, 230).

[185] TLNT, 163.

[186] TLNT, 163; EDNT, 109; Marshall, 205; Garland, 229

[187] “…a prophecy which has the effect of a command” (Marshall, 205).

[188] TLNT, 161-162; Green, 234; cf. Bock BECNT, 461; Chen, 69; Garland, 230

[189] Evans, 94; Marshall, 205; Bock BECNT, 461)

[190] Bock BECNT, 461; Green, 234

[191] UBS, 233; Bock BECNT, 461; Morris, 135

[192] UBS, 233

[193] Garland, 230

[194] Pao and Schnabel, 292; Nolland, 223; cf. Keener, 192; Strauss, 368; Stein, 170; Bock BECNT, 461

[195] Bock BECNT, 461

[196] Keener, 192

[197] Keener, 192; Evans UBS, 85; Marshall, 205; Trites, 90; Stein, 170; Bock BECNT, 460

[198] Nolland, 223

[199] Bock BECNT, 460; Green, 235; cf. Liefeld and Pao, 117; Nolland, 223

[200] Marshall, 205; Garland, 230

[201] Morris, 134

[202] Edwards, 156

[203] Bock BECNT, 461

[204] UBS, 233; Bock BECNT, 460; Chen, 69; Nolland, 224; Edwards, 156

[205] Evans, 94; Bock BECNT, 461; Nolland, 223

[206] Marshall, 206; Bock BECNT, 461

[207] Bock BECNT, 461

[208] UBS, 233; Evans, 94; Morris, 135

[209] Keener, 192

[210] Keener, 192; Trites, 91

[211] Morris, 135; Green, 235; Garland, 232

[212] Garland, 230

[213] Garland, 230

[214] Marshall, 206; cf. Stein, 170 FN; Liefeld and Pao, 117; Garland, 232

[215] Garland, 230

[216] Marshall, 206; Morris, 135; Nolland, 223

[217] Marshall, 206; Liefeld and Pao, 117; Garland, 232

[218] Garland, 230

[219] Bock, 161

[220] Bock, 161

[221] Bock, 161

[222] Bock BECNT, 461

[223] Pao and Schnabel, 292

[224] Pao and Schnabel, 292

[225] Pao and Schnabel, 292

[226] Pao and Schnabel, 292

[227] Trites, 91; cf. Stein, 170 ; Chen, 69

[228] Garland, 232

[229] Trites, 91; cf. Bock, 164

[230] Trites, 91

[231] Trites, 91

[232] Bock, 155

[233] Bock, 155

[234] Cf. Garland, 231

[235] Cf. Bock BECNT, 459; Nolland, 223; Garland, 231

[236] Bock BECNT, 460

[237] Bock BECNT, 462

[238] Cf. Bock, 161

[239] Garland, 232

[240] Trites, 91

[241] Bock, 155

[242] Bock, 164

[243] Bock, 165

Sources

  1. “Fantastic Voyage” is a hit song by the band, Lakeside
  2. Strauss, 368
  3. https://thewikibible.pbworks.com/f/1197248392/casting1.jpg
  4. https://i1.wp.com/envisionbibleworld.com/wp-content/uploads/2018/05/Fishing.jpg?resize=1400%2C879&ssl=1
  5. https://image.slidesharecdn.com/postmodernevangelism-140408040534-phpapp02/95/postmodern-evangelism-19-638.jpg?cb=1396929986
  6. https://i.ytimg.com/vi/-0EuVUW-nU8/maxresdefault.jpg
About @DannyScottonJr 226 Articles
Imperfect Servant ✝📖⛪ | Husband | Princeton U. Alum | M. Div. | Assistant (to the) Pastor | Sound Doctrine & Apologetics @catchforchrist