Text -- Luke 5:1-17 (NET)

The Call of the Disciples

5:1 Now Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around him to hear the word of God. 5:2 He saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then Jesus sat down and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower your nets for a catch.” 5:5 Simon answered, “Master, we worked hard all night and caught nothing! But at your word I will lower the nets.” 5:6 When they had done this, they caught so many fish that their nets started to tear. 5:7 So they motioned to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!” 5:9 For Peter and all who were with him were astonished astonished at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people.” 5:11 So when they had brought their boats to shore, they left everything and followed him.

Healing a Leper

5:12 While Jesus was in one of the towns, a man came to him who was covered with leprosy. When he saw Jesus, he bowed down with his face to the ground and begged him, “Lord, if you are willing, you can make me clean.” 5:13 So he stretched out his hand and touched him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then he ordered the man to tell no one, but commanded him, “Go and show yourself to a priest, and bring the offering for your cleansing, as Moses commanded, as a testimony to them.” 5:15 But the news about him spread even more, and large crowds were gathering together to hear him and to be healed of their illnesses. 5:16 Yet Jesus himself frequently withdrew to the wilderness and prayed.

Healing and Forgiving a Paralytic

5:17 Now on one of those days, while he was teaching, there were Pharisees and teachers of the law sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), and the power of the Lord was with him to heal.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 5:1

¹ tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.

³ sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.

NET Notes: Luk 5:2

¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

NET Notes: Luk 5:3

¹ tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁴ tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.

NET Notes: Luk 5:4

¹ tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.

NET Notes: Luk 5:5

¹ tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”

³ tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).

⁴ tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.

⁵ tn Or “let down.”

NET Notes: Luk 5:6

¹ tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).

NET Notes: Luk 5:7

¹ tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.

² tn That is, “they signaled by making gestures” (L&N 33.485).

³ tn This infinitive conveys the idea that the boats were at the point of sinking.

NET Notes: Luk 5:8

¹ sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.

² sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.

NET Notes: Luk 5:9

¹ sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.

² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

³ sn In the Greek text, this term is in an emphatic position.

NET Notes: Luk 5:10

¹ tn Or “business associates.”

² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

³ sn From now on is a common Lukan expression, see Luke 1:48.

⁴ tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”

sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.

NET Notes: Luk 5:11

¹ tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.

² sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

NET Notes: Luk 5:12

¹ tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

³ tn Or “cities.”

⁴ tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

⁵ tn Grk “full of leprosy” (an idiom for a severe condition).

⁶ sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).

⁷ tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.

⁸ tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.

⁹ tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

¹⁰ tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.

NET Notes: Luk 5:13

¹ tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.

² sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).

NET Notes: Luk 5:14

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “him”; the referent (the man) has been specified in the translation for clarity.

³ sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.

⁴ tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.

⁵ tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.

⁶ tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.

⁷ sn On the phrase as Moses commanded see Lev 14:1-32.

⁸ tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.

NET Notes: Luk 5:15

¹ sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).

² tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

NET Notes: Luk 5:16

¹ tn Here αὐτός (autos) has been translated reflexively.

² tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.

³ tn Or “desert.”

NET Notes: Luk 5:17

¹ tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.

² sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

³ tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.

⁴ sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tc Most mss (A C D [K] Θ Ψ Ë^1,13 33 Ï latt bo) read αὐτούς (autous) instead of αὐτόν (auton) here. If original, this plural pronoun would act as the direct object of the infinitive ἰᾶσθαι (iasqai, “to heal”). However, the reading with the singular pronoun αὐτόν, which acts as the subject of the infinitive, is to be preferred. Externally, it has support from better mss (א B L W al sa). Internally, it is probable that scribes changed the singular αὐτόν to the plural αὐτούς, expecting the object of the infinitive to come at this point in the text. The singular as the harder reading accounts for the rise of the other reading.