MATTHEW 4:18-25; MARK 1:16-20; LUKE 5:1-11
Matthew 4:18. And Jesus walking. As this history is placed by
Luke after the two miracles, which we shall afterwards see, an opinion
has commonly prevailed, that the miracle, which is here related by him,
was performed some time after that they had been called by Christ. But
the reason, which they allege, carries little weight: for no fixed and
distinct order of dates was observed by the Evangelists in composing their
narratives. The consequence is, that they disregard the order of time,
and satisfy themselves with presenting, in a summary manner, the leading
transactions in the life of Christ. They attended, no doubt, to the years,
so as to make it plain to their readers, in what manner Christ was employed,
during the course of three years, from the commencement of his preaching
till his death. But miracles, which took place nearly about the same time,
are freely intermixed: which will afterwards appear more clearly from many
examples.
That it is the same history, which is given by the three Evangelists,
is proved by many arguments: but we may mention one, which will be sufficient
to satisfy any reader, who is not contentious. All the three agree in stating,
that Peter and Andrew, James and John, were made apostles. If they had
been previously called, it would follow that they were apostates, who had
forsaken their Master, despised their calling, and returned to their former
occupation. There is only this difference between Luke and the other two,
that he alone relates the miracle, which the others omit. But it is not
uncommon with the Evangelists, to touch slightly one part of a transaction,
and to leave out many of the circumstances. There is, therefore, no absurdity
in saying, that a miracle, which is related by one, has been passed over
by the other two. And we must bear in mind what John says, that, out of
the innumerable miracles “which Jesus did,” (John 21:25,) a part only has
been selected, which was sufficient to prove his divine power, and to confirm
our faith in him. There is therefore no reason to wonder, if the calling
of the four apostles is slightly touched by Matthew and Mark, while the
occasion of it is more fully explained by Luke.
Luke 5:1. He stood near the lake. Matthew and Mark, according
to the usual custom of their language, call it the sea of Galilee. The
proper name of this lake among the ancient Hebrews was trnk, (Chinnereth;
) but, when the language became corrupted, the word was changed to Gennesaret.
Profane authors call it Gennesar; and that part, which lay towards Galilee,
was called by them the sea of Galilee. The bank, which adjoined to Tiberias,
received its name from that city. Its breadth and situation will be more
appropriately discussed in another place. Let us now come to the fact here
related.
Luke says, that Christ entered into a ship which belonged to Peter,
and withdrew to a moderate distance from the land, that he might more conveniently
address from it the multitudes, who flocked from various places to hear
him; and that, after discharging the office of teaching, he exhibited a
proof of his divine power by a miracle. It was no unusual thing, indeed,
that fishers cast their nets, on many occasions, with little advantage:
and that all their fruitless toil was afterwards recompensed by one successful
throw. But it was proved to be a miracle by this circumstance, that they
had taken nothing during the whole night, (which, however, is more suitable
for catching fish,) and that suddenly a great multitude of fishes was collected
into their nets, sufficient to fill the ships. Peter and his companions,
therefore, readily conclude that a take, so far beyond the ordinary quantity,
was not accidental, but was bestowed on them by a divine interposition.
Luke 5:5. Master, toiling all the night, we have taken nothing. The
reason why Peter calls him Master unquestionably is, that he knows Christ
to be accustomed to discharge the office of a Teacher, and is moved with
reverence toward him. But he has not yet made such progress as to deserve
to be ranked among his disciples: for our sentiments concerning Christ
do not render him sufficient honor, unless we embrace his doctrine by the
obedience of faith, and know what he requires from us. He has but a slender
perception —if he has any at all—of the value of the Gospel; but the deference
which he pays to Christ is manifested by this, that, when worn out by fruitless
toil, he commences anew what he had already attempted in vain. Yet it cannot
be denied, that he highly esteemed Christ, and had the highest respect
for his authority. But a particular instance of faith, rendered to a single
command of Christ, would not have made Peter a Christian, or given him
a place among the sons of God, if he had not been led on, from this first
act of submission, to a full obedience. But, as Peter yielded so readily
to the command of Christ, whom he did not yet know to be a Prophet or the
Son of God, no apology can be offered for our disgraceful conduct, if,
while we call him our Lord, and King, and Judge, (Isaiah 33:22,) we do
not move a finger to perform our duty, to which we have ten times received
his commands.
Luke 5:6. They inclosed a great multitude of fishes. The design
of the miracle undoubtedly was, to make known Christ’s divinity, and thus
to induce Peter and others to become his disciples. But we may draw from
this instance a general instruction, that we have no reason to be afraid
lest our labor should not be attended by the blessing of God and desirable
success, when it is undertaken by the authority and guidance of Christ.
Such was the multitude of fishes, that the ships were sinking, and the
minds of the spectators were thus excited to admiration: for it must have
been in consequence of the divine glory of Christ manifested by this miracle,
that his authority was fully acknowledged.
Luke 5:8. Depart from me, O Lord. Although men are earnest in
seeking the presence of God, yet, as soon as God appears, they must be
struck with terror, and almost rendered lifeless by dread and alarm, until
he administers consolation. They have the best reason for calling earnestly
on God, because they cannot avoid feeling that they are miserable, while
he is absent from them: and, on the other hand, his presence is appalling,
because they begin to feel that they are nothing, and that they are overpowered
by an immense mass of evils. In this manner, Peter views Christ with reverence
in the miracle, and yet is so overawed by his majesty, that he does all
he can to avoid his presence. Nor was this the case with Peter alone: for
we learn, from the context, that astonishment had overpowered all who were
with him. Hence we see, that it is natural to all men to tremble at the
presence of God. And this is of advantage to us, in order to humble any
foolish confidence or pride that may be in us, provided it is immediately
followed by soothing consolation. And so Christ relieves the mind of Peter
by a mild and friendly reply, saying to him, Fear not. Thus Christ sinks
his own people in the grave, that he may afterwards raise them to life.
Luke 5:10. For afterwards thou shalt catch men. The words of
Matthew are, I will make you fishers of men; and those of Mark are, I will
cause that you may become fishers of men. They teach us, that Peter, and
the other three, were not only gathered by Christ to be his disciples,
but were made apostles, or, at least, chosen with a view to the apostleship.
It is, therefore, not merely a general call to faith, but a special call
to a particular office, that is here described. The duties of instruction,
I do admit, are not yet enjoined upon them; but still it is to prepare
them for being instructors, , that Christ receives and admits them into
his family. This ought to be carefully weighed; for all are not commanded
to leave their parents and their former occupation, and literally to follow
Christ. There are some whom the Lord is satisfied with having in his flock
and his Church, while he assigns to others their own station. Those who
have received from him a public office ought to know, that something more
is required from them than from private individuals. In the case of others,
our Lord makes no change as to the ordinary way of life; but he withdraws
those four disciples from the employment from which they had hitherto derived
their subsistence, that he may employ their labors in a nobler office.
Christ selected rough mechanics,—persons not only destitute of learning,
but inferior in capacity, that he might train, or rather renew them by
the power of his Spirit, so as to excel all the wise men of the world.
He intended to humble, in this manner, the pride of the flesh, and to present,
in their persons, a remarkable instance of spiritual grace, that we may
learn to implore from heaven the light of faith, when we know that it cannot
be acquired by our own exertions. Again, though he chose unlearned and
ignorant persons, he did not leave them in that condition; and, therefore,
what he did ought not to be held by us to be an example, as if we were
now to ordain pastors, who were afterwards to be trained to the discharge
of their office. We know the rule which he prescribes for us, by the mouth
of Paul that none ought to be called to it, unless they are “apt to teach,”
(1 Timothy 3:2.) When our Lord chose persons of this description it was
not because he preferred ignorance to learning as some fanatics do, who
are delighted with their own ignorance, and fancy that, in proportion as
they hate literature, they approach the nearer to the apostles. He resolved
at first, no doubt, to choose contemptible persons, in order to humble
the pride of those who think that heaven is not open to the unlearned;
but he afterwards gave to those fishers, as an associate in their office,
Paul, who had been carefully educated from his childhood.
As to the meaning of the metaphor, fishers of men, there is no necessity
for a minute investigation. Yet, as it was drawn from the present occurrence,
the allusion which Christ made to fishing, when he spoke of the preaching
of the Gospel, was appropriate: for men stray and wander in the world,
as in a great and troubled sea, till they are gathered by the Gospel. The
history related by the Evangelist John (1:37-42.) differs from this: for
Andrew, who had been one of John’s disciples, was handed over by him to
Christ, and afterwards brought his brother along with him. At that time,
they embraced him as their master, but were afterwards elevated to a higher
rank.
Matthew 4:22. And they immediately left the ship. The first thing
that strikes us here is the power of Christ’s voice. Not that his voice
alone makes so powerful an impression on the hearts of men: but those whom
the Lord is pleased to lead and draw to himself, are inwardly addressed
by his Spirit, that they may obey his voice. The second is, the commendation
bestowed on the docility and ready obedience of his disciples, who prefer
the call of Christ to all worldly affairs. The ministers of the Word ought,
in a particular manner, to be directed by this example, to lay aside all
other occupations, and to devote themselves unreservedly to the Church,
to which they are appointed.
Matthew 4:23. And Jesus went about all Galilee. The same statement
is again made by Matthew in another place, (9:35.) But though Christ was
constantly employed in performing almost innumerable miracles, we ought
not to think it strange, that they are again mentioned, twice or thrice,
in a general manner. In the words of Matthew we ought, first, to observe,
that Christ never remained in one place, but scattered every where the
seed of the Gospel. Again, Matthew calls it the Gospel of the kingdom,
by which the kingdom of God is established among men for their salvation.
True and eternal happiness is thus distinguished from the prosperity and
joys of the present life.
When Matthew says, that Christ healed every disease, the meaning is,
that he healed every kind of disease. We know, that all who were diseased
were not cured; but there was no class of diseases, that was ever presented
to him, which he did not heal. An enumeration is given of particular kinds
of diseases, in which Christ displayed his power. Demoniacs (diamonizome>noi)
is a name given in Scripture, not to all indiscriminately who are tormented
by the devil, but to those who, by a secret vengeance of God, are given
up to Satan, so that he holds possession of their minds and of their bodily
senses. Lunatics (selhniazome>noi) is the name given to those, in whom
the strength of the disease increases or diminishes, according to the waxing
or waning of the moon, such as those who are afflicted with epilepsy, or
similar diseases. As we know, that diseases of this sort cannot be healed
by natural means, it follows that, when Christ miraculously healed them,
he proved his divinity.
