Matthew 4:18

Mat_4:18

Sea of Galilee.

-The New Testament snows us that the Sea of Galilee was well stocked with fish, as it still is, and that a considerable portion of the people dwelling on its shores were fishermen. The modes of catching fish were the same as are still in use in all parts of Western Asia. They are taken with the hook, or with a scoop-net fastened around a hoop, and suspended from the end of a pole … Fishing on a larger scale is done by means of a long net, some three or four feet in width, with pieces of lead attached along one side to sink it, and of cork on the other to keep it afloat. The operation is performed by men occupying two boats. To one of these is made fast one end of the net, while the remainder is piled up in the other boat. The latter is rowed rapidly off in a curved line, while one of the crew gradually drops the net into the water. The net is now spread, resting in a perpendicular position in the water. The two boats then, holding each end of it, row quickly to the shore. The fishermen jump into the shallow water, and holding the net-ropes, drag it to shore, where they sit down and slowly and carefully collect all the fish, shell-fish, and refuse, which their net has scooped up, gathering the good into their baskets, and casting the bad away. (H. G. Van-Lennep, D. D.)

Christ by the Sea of Galilee

I. That to the eye of Christ the chief object in nature was man.

1. He was unlike those who view it in a merely mercenary spirit.

2. Or those who view it in merely sentimental mood. He regarded man as chief in nature-

(1) Because man is the highest representation of God on earth;

(2) Because he is the only intelligent appreciator of God on the earth;

(3) Because he is the only voluntary servant of God on the earth.

II. that the chief obligation of man is to follow Christ.

1. The simplicity of His claim.

2. The Divine authority of His claim.

3. The powerfulness of His Word.

III. That the following of Christ qualifies a man to rescue his fellow-man. The text is an argument against underrating human nature; against mysticism in religion; against indolence in the cause of Christ. (U. R. Thomas.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 4:18. And Jesus, walking, &c., saw two brethren — One of the two, at least, namely, Andrew, had been a disciple of the Baptist. And the Apostle John “informs us, Joh 1:40; Joh 1:42, that they had both before been called to the knowledge of Christ, upon the banks of Jordan, and that the name of Peter had been given to Simon. And it is probable that, from their first acquaintance with him, they followed Jesus for some time, and went with him to Cana and Capernaum, Joh 2:3; Joh 2:12; and afterward to Jerusalem, Joh 2:13; Joh 2:17; and tarried with him while he continued in Judea, Joh 3:22. But when the Pharisees grew jealous of the number of his followers, and Herod was offended at the popularity of John, we may suppose that Jesus, at his return to Galilee, might think it prudent to dismiss his disciples for a time, till he himself had gone about from place to place to preach the gospel, and had informed the people more particularly of the character of his person, and the nature of his doctrine: or, possibly, they might leave him at the time when the Samaritans prevailed upon him to go with them to their city, Joh 4:40. Be this as it may, we read no more of his disciples being with him, till he now found them at the sea of Galilee. For they no sooner were gone home, but they returned again to their old employment, and continued in it till they were now taken off from any further regard to their worldly business, and were particularly called by Christ to a constant attendance upon him.” — Doddridge. Casting a net into the sea. — Namely, to wash it, for, according to Luk 5:2, they were washing their nets, when he called them. For they were fishers — He called such mean persons to show, 1st, the freedom of his grace, in choosing such weak instruments; 2d, his power, in that by such men he could subdue the world; 3d, the depth of his wisdom, in providing thus for his own honour, that the instruments might not carry away the glory of the work.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 26. — CALL OF FOUR DISCIPLES, PRECEDED BY MIRACLES, Mat_4:18-22.

18. Saw two brethren — Of this call of Simon and Andrew a fuller account is given in Luk_5:1-11. This was not the first meeting of our Lord with the brothers, for that is narrated in the first chapter of John. Nor is it to be identified with their incorporation into the body of the twelve apostles, which is narrated in Mat_3:14. This call to follow him as a disciple was intermediate between those two events and preparatory to the latter. It may be remarked that in the apostolic college there were two couples of brothers, namely, Simon and Andrew, James and John. All four were from Bethsaida, on the Galilean side of the Jordan.

Simon, called Peter — A Hebrew and a Greek name, according to the custom of that day. The Greek name, Petros, was given by our Lord in allusion to the hardy nature of this, the oldest, the most ardent, and, from the boldness of his character, the most conspicuous of the apostles. Hence he was chief of the apostles until surpassed by St. Paul; but not in the Romish sense. He possessed not a primacy of office, but a pre-eminence of character. On the contrary, Andrew, of the same stock, is tame in character and obscure in history. As apostles, they were officially equal; as men, they possessed by nature a great disparity.

They were fishers — We have already remarked that the waters of the Gennesaret were prolific of fish, the taking of which formed a large share of the occupation of the dwellers upon its shores.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

C. Mat_4:18-22

(The Gospel for St. Andrew ‘s Day)

Contents:—In His obscurity and retirement from the world, which He had renounced, the Saviour commences the conquest of the world by calling four fishermen by the Sea of Galilee.

18And Jesus, walking by the Sea of Galilee, saw two brethren, Simon called Peter,19 and Andrew his brother, casting a net into the sea: for they were fishers. And he 20 said unto them, Follow me, and I will make you fishers of men. And they straight way left their nets, and followed him. 21And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a [the]19 ship with Zebedee their father, mending their nets; and he called them. 22And they immediately left the ship and their father, and followed him.

EXEGETICAL AND CRITICAL

Mat_4:18. By the Sea of Galilee.—Lake Gennesaret, λίμνη Γεννησαρέτ, Luk_5:1 (also Γεννησάρ, Γεννησαρῖτις, Genesara, יָס כִּנֶּרֶת); ἡ θάλασσα τῆς Τιβεριάδος, Joh_21:1; ἡ θαλ. τῆς Γαλιλαίας, Mat_15:29, etc. The lake, which is formed by the river Jordan, is about six hours, or 150 stadia long, and about half as broad [twelve or fourteen miles long, six or seven miles in breadth, and 165 feet deep.—P. S.]. The water is salubrious, fresh, and clear; it contains abundance of fish; the banks are picturesque, although at present bare; toward the west they are intersected by calcareous mountains,—toward the east the lake is bounded by high mountains (800 to 1,000 feet high), partly of chalk and partly of basalt formation. It is of an oval form, being a deep depression in an upland country (according to Schubert, its level is 535 feet below the Mediterranean).20 Besides these remarkable natural features, the contrast between the present desolation of its shores and their flourishing state at the time of Jesus, when covered with cities and inhabited by a busy throng,—above all, the solemn remembrance of the Lord’s labors, render it a most striking object. On the difference between the accounts of Schubert and of Robinson in regard to the beauty of the lake, comp. Winer, art. Genezareth. Recent travellers have furnished ample details of the district (comp. Josephus, De Bello Jud. iii. 10, 7).

Simon called Peter.—The designation Peter is given by way of historical anticipation. Simon, contracted from Simeon, שִׁמִעוֹן (hearing, favorable hearing). On the name Peter, comp. Mat_16:18.

Andrew.—A purely Greek name (see Winer sub verbo); which, however, also occurred among the Jews at a later period. Andrew and John were the earliest disciples of Jesus,—the first who joined the Saviour, following the direction of John the Baptist, whose disciples they had been (Joh_1:39). It is uncertain whether Andrew was the elder brother of Peter. His home was at Bethsaida (Joh_1:44). For further particulars about this disciple, see Matthew 10

Casting a net into the sea.—The circumstance that they were just about to commence their daily labor, is mentioned for the purpose of bringing out the significancy of their instantly following Christ. The same remark applies to the narrative of the calling of the sons of Zebedee when preparing their nets.

Mat_4:19. Follow me.—Meyer has again repeated the old objection, so frequently refuted, that this passage is incompatible with Joh_1:37, and with Luk_5:4. But John only refers to the first summoning of disciples, while here we have an account of their express call to follow the Lord, in the sense of becoming His servants and messengers. In Luk_5:4 we have the details of a scene connected with this calling. Wieseler rightly distinguishes, 1. between their preliminary call, implying discipleship in general and adoption of His cause, but without any special obligation, Joh_1:35 sqq.; 2. their selection as continuous and regular followers of the Lord, Mat_4:18 sqq. (also Luk_5:4); and 3. the choice of twelve to be Apostles, Mat_10:2-4. These stages may also be arranged as follows: 1. Reception as disciples in the most general sense (catechumens) 2. selection for service, by continuous following of the Lord (Evangelists); 3. selection to be the representatives of the Lord, with bestowal of the power to work miracles (Apostles). The latter distinction was, however, bestowed upon the Apostles with certain conditions and limitations, until after the outpouring of the Holy Ghost on the day of Pentecost (Act_2:4).

I will make you fishers of men.—The meaning evidently is, that by devotion, prudence, and perseverance, they were to gain souls for the kingdom of Christ from the sea of the world. Thus the imagery employed by the Saviour connects their former with their new vocation,—their secular employment serving as emblem of their spiritual calling. On the other hand, the words indicate the infinite superiority of the work to which they were now called.

Mat_4:21. James the son of Zebedee.—From this passage it has rightly been inferred, that James was the elder brother of John. The sons of Zebedee, too, immediately relinquished their former occupation at the moment when they were about to resume it with fresh ardor. Another feature in their spiritual history is, that along with their nets, they are called to leave their father also. The narrative seems to imply that Zebedee gave his consent.

DOCTRINAL AND ETHICAL

1. “The sea is the emblem of the world. The number four is the symbolic number of the world.” The first step in the conquest of the world was taken when Jesus summoned these four Apostles to become fishers of men to all the world.

Christ’s spiritual renunciation of the world forms the commencement of its spiritual conquest. This conquest is accomplished by the power of the kingdom of heaven, and for the kingdom of heaven of which Jesus has become the king by His renunciation of the world. Among these four disciples, Peter may be regarded as representing the foundation of the new church; James the elder (as James the younger at a later date) the government and preservation of the same. Upon Andrew it devolved to prepare the way of the Gospel, and its extension throughout the world; while John sounded the inmost depths of spiritual realities. In striking contrast with the practice sanctioned by corrupt traditionalism, the Lord chose as His instruments pious though unlearned fishermen, and not Rabbins. These humble men had, indeed, also their prejudices, which required to be overcome, but in vastly different measure from the learned of that age. It is therefore an entire mistake on the part of some older divines, to speak of the want of proper qualification and preparation in the disciples.

2. Luther:—“If the Gospel required the potentates of this world for its planting and preservation, God would not have committed it to fishermen.”

HOMILETICAL AND PRACTICAL

Christ’s retirement by the Sea of Galilee the inauguration of the kingdom of heaven.—The commencement of the new era.—The Lord’s walking His most glorious work.—The irresistible power of the call of Jesus in the hearts of the elect. 1. As inherent in the call itself. It is the irresistible power, (a) of the Redeemer, the God-Man; (b) of the Holy Spirit setting us free; (c) of blessed love; (d) of supreme power guiding and directing us. 2. As springing from spiritual influence on the heart of the disciples: (a) The Father drawing them, (b) by the word of prophecy; (c) by their first converse with the Lord.—Only the call of the Lord can confer the miniaterial office.—Faithfulness in a lower sphere is the condition and preparation for a higher.—The call of the Lord, Follow me, 1. an invitation to full communion with Him; 2. a demand of perfect self-renunciation for His sake; 3. an announcement of a new sphere of activity under Him; 4. a promise of rich reward from Him.—The call of Jesus to follow Him, 1. a call to faith; 2. a call to labor; 3. a call to suffering and cross-bearing; 4. a call to our blessed home.—How the Lord transforms our earthly calling into an emblem of our heavenly.—The work of apostleship under the simile of the art of fishing. 1. We must know the lake; 2. we must know how to allure; 3. we must be able patiently to wait; 4. we must be ready to hazard our lives; 5. we must cast out the net in confidence; 6. we must expect a draught.—The Divine character of the Church of Christ, as manifest in this, that it was founded by unlearned fishermen and publicans.—Christ manifesting Himself as the heavenly Master, in the selection of His first Apostles.—He who would follow the Lord, must be ready to leave all things.—The four Apostles, brethren after the flesh, and brethren in the kingdom of God. 1. A tokes how true brotherly feeling leads to the Lord; 2. how the highest brotherhood is that in the Lord; 3. how heavenly brotherhood sheds a halo around earthly relationship.—The four friends by the Like of Galilee, or the blessing of true friendship. 1. It leads to seeking the Lord; 2. it springs from finding the Lord.—How the sovereignty of Christ over the world appears by His making four fishermen from the Sea of Galilee princes in the kingdom of God.—If we are to win others for the Lord, we ourselves must have been first won by Him.—The ideal perfectness of every art and vocation in Christ.—That which Christ teaches He also works in us.—The calling of the Apostles the commencement of a new creation.

Starke:—Jesus still chooses teachers for His work, nay, He has chosen them from all eternity.—Let none fancy that he can succeed by himself; even Christ chose assistants.—A minister must be called of God.—We must first follow Jesus ourselves before bringing others to Him.—Let us not only call each other brethren, but prove ourselves such.—He who would enter upon the ministry in the spirit of the Apostles, must be ready to renounce every human tie.

Heubner:—If Christ asks much, He also promises much.—The Apostles are our ensample how to follow Christ.

Footnotes:

[19] Mat_4:21.—[ἐν τῷ πλοἰῳ. Tynd., Cranm., and the Bishop’s Bible correctly: in the ship; Wicl., Ger., Auth. V., and Bheims: in a ship;—P. S.]

[20][According to Lieut. Symonds it is 328, according to Lieut. Lynch 653 feet below the level of the Mediterranean. See the various Biblic. Dictionaries.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

4:18-22 The call of the first disciples illustrates one of the purposes of Jesus’ ministry: to call people to follow him in self-denying obedience (cp. 4:17, 23-25).

4:18 Simon, also called Peter, became the leader of the apostles (see 14:28; 15:15; 16:16) and the representative disciple (14:29-30; 16:15-19, 22-23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 4:18. Θάλασσαν τῆς Γαλαλαίας, Sea of Galilee) See verses 15, 23.—Σίμωνα, Simon) Simon, the first who followed on this occasion, was the first to remain.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_4:18. Comp. Luk_5:1 ff.

θάλασς. τῆς Γαλιλ.] Lake of Gennesareth or Tiberias (see on Joh_6:1) is 140 stadia long and 40 broad, with romantic environs, and abounding in fish (Josephus, Bell. iii. 10. 7), about 500 feet below the level of the Mediterranean. See Robinson, Pal. III. pp. 499, 509; Ritter, Erdk. XV. 1, p. 284 ff.; Rüetschi in Herzogs Encykl. V.; Keim, Gesch. J. I. p. 599 ff.

τὸν λεγόμ. Πέτρον] not a ὕστεριν πρότερον, but see on Mat_16:18. That the evangelists always have (with the exception of the diplomatic passage, Joh_1:43) the name Peter, which in Paul is certainly found only in Gal_2:7 f., not Cephas, is explained in the case of Matthew by the circumstance that his Gospel is only a translation, and that at the time of its composition the Greek name had become the common one.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 4:18-22 . Call of four disciples . The preceding very general statement is followed by a more specific narrative relating to a very important department of Christ’s work, the gathering of disciples. Disciples are referred to in the Sermon on the Mount (Mat 5:1 ), therefore it is meet that it be shown how Jesus came by them. Here we have simply a sample, a hint at a process always going on, and which had probably advanced a considerable way before the sermon was delivered. περιπατῶν δὲ : δὲ simply introduces a new topic, the time is indefinite. One day when Jesus was walking along the seashore He saw two men, brothers, names given, by occupation fishers, the main industry of the locality, that tropical sea (800 feet below level of Mediterranean) abounding in fish. He saw them, may have seen them before, and they Him, and thought them likely men, and He said to them, Mat 4:19 : Δεῦτε … ἀνθρώπων . From the most critical point of view a genuine saying of Jesus; the first distinctively individual word of the Galilean ministry as recorded by Matthew and Mark. Full of significance as a self-revelation of the speaker. Authoritative yet genial, indicating a poetic idealistic temperament and a tendency to figurative speech; betraying the rudiments of a plan for winning men by select men. Δεῦτε plural form of δεῦρο = δεῦρʼ ἵτε , δεῦρο . being an adverb of place with the force of command, a verb of commanding being understood: here! after me; imperial yet kindly, used again in Mat 11:28 with reference to the labouring and heavy-laden. δεῦτε and ἁλιεῖς (= sea-people) are samples of old poetic words revived and introduced into prose by later Greek writers.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Christ thinking by time, that he should at length depart from us, even at the beginning of his preaching getteth him disciples after an heavenly sort, men indeed poor, and utterly unlearned, and therefore such as might be least suspected witnesses of the truth of those things which they heard and saw.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who should now be witnesses of his miracles, and hereafter concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself.

And this was an instance, 1. Of effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call - those distinguishing influences. All the country was called, but these were called out, were redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church.

Now we may observe here,

I. Where they were called - by the sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he chooses the foolish things of this world, to confound the wise.

II. Who they were. We have an account of the call of two pair of brothers in these verses - Peter and Andrew, James and John; the two former, and, probably, the two latter also, had had acquaintance with Christ before (Joh 1:40, Joh 1:41), but were not till now called into a close and constant attendance upon him. Note, Christ brings poor souls by degrees into fellowship with himself. They had been disciples of John, and so were the better disposed to follow Christ. Note, Those who have submitted to the discipline of repentance, shall be welcome to the joys of faith. We may observe concerning them,

1. That they were brothers. Note, It is a blessed thing, when they who are kinsmen according to the flesh (as the apostle speaks, Rom 9:3), are brought together into a spiritual alliance to Jesus Christ. It is the honour and comfort of a house, when those that are of the same family, are of God's family.

2. That they were fishers. Being fishers, (1.) They were poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness.

III. What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were differently employed; two of them were fishing, and two of them mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and mending their nets, is, in its season, as necessary work as fishing.

IV. What the call was (Mat 4:19); Follow me, and I will make you fishers of men. They had followed Christ before, as ordinary disciples (Joh 1:37), but so they might follow Christ, and follow their calling too; therefore they were called to a more close and constant attendance, and must leave their calling. Note, Even they who had been called to follow Christ, have need to be called to follow on, and to follow nearer, especially when they are designed for the work of the ministry. Observe,

1. What Christ intended them for; I will make you fishers of men; this alludes to their former calling. Let them be not proud of the new honour designed them, they are still but fishers; let them not be afraid of the new work cut out for them, for they have been used to fishing, and fishers they are still. It was usual with Christ to speak of spiritual and heavenly things under such allusions, and in such expressions, as took rise from common things that offered themselves to his view. David was called from feeding sheep to feed God's Israel; and when he is a king, is a shepherd. Note, (1.) Ministers are fishers of men, not to destroy them, but to save them, by bringing them into another element. They must fish, not for wrath, wealth, honour, and preferment, to gain them to themselves, but for souls, to gain them to Christ. They watch for your souls (Heb 13:17), and seek not yours, but you, Co2 12:14, Co2 12:16. (2.) It is Jesus Christ that makes them so; I will make you fishers of men. It is he that qualifies men for this work, calls them to it, authorizes them in it, gives them commission to fish for souls, and wisdom to win them. Those ministers are likely to have comfort in their work, who are thus made by Jesus Christ.

2. What they must do in order to this; Follow me. They must separate themselves to a diligent attendance on him, and set themselves to a humble imitation of him; must follow him as their Leader. Note, (1.) Those whom Christ employs in any service for him, must first be fitted and qualified for it. (2.) Those who would preach Christ, must first learn Christ, and learn of him. How can we expect to bring others to the knowledge of Christ, if we do not know him well ourselves? (3.) Those who would get an acquaintance with Christ, must be diligent and constant in their attendance on him. The apostles were prepared for their work, by accompanying Christ all the time that he went in and out among them, Act 1:21. There is no learning comparable to that which is got by following Christ. Joshua, by ministering to Moses, is fitted to be his successor. (4.) Those who are to fish for men, must therein follow Christ, and do it as he did, with diligence, faithfulness, and tenderness. Christ is the great pattern for preachers, and they ought to be workers together with him.

V. What was the success of this call. Peter and Andrew straightway left their nets (Mat 4:20); and James and John immediately left the ship and their father (v. 22); and they all followed him. Note, Those who would follow Christ aright, must leave all to follow him. Every Christian must leave all in affection, set loose to all, must hate father and mother (Luk 14:26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man. Now,

1. This instance of the power of the Lord Jesus gives us good encouragement to depend upon the sufficiency of his grace. How strong and effectual is his word! He speaks, and it is done. The same power goes along with this word of Christ, Follow me, that went along with that word, Lazarus, come forth; a power to make willing, Psa 110:3.

2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham, went out not knowing whither they went, but knowing very well whom they followed. James and John left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And Jesus, walking--The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as church lessons; where it was naturally introduced as a connecting word at the commencement of a lesson.

by the Sea of Galilee, saw two brethren, Simon called Peter and Andrew his brother, casting a net into the sea; for they were fishers--"called Peter" for the reason mentioned in Mat 16:18.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 18. Simon called Peter, and Andrew his brother] Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and, the work which was accomplished by them was grand and glorious, the excellency of the power at once appeared to be of GOD, and not of man; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Seminaries of learning, in the order of God's providence and grace, have great and important uses; and, in reference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a, prerogative that God never did, and never will, delegate to man.

Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified; for there may be much ignorance of Divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education.

Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say, that he trusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Service of the Church of England.

Fishers.] Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua's ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) And Jesus, walking by the sea of Galilee.—In no part of the Gospel history is it more necessary to remember St. John’s record as we read that of the Three, than in this call of the disciples. Here, everything seems sudden and abrupt. There we learn that those who were now called had some months before accepted Him as the Christ (Joh_1:35-43), and had, some or all of them, been with Him during His visit to Jerusalem. Simon had already received the surname of Cephas or Peter or the Rock. Putting these facts together, we have something like a clear outline picture of their previous life. The sons of Jona and the sons of Zebedee had grown up in Bethsaida (probably on the north-west shore of the Lake of Galilee), and were partners in their work as fishermen. The movement of Judas of Galilee, in his assertion of national independence, had probably served to quicken their expectations of a good time coming, when they should be free from their oppressors. When they heard of the preaching of the Baptist, they joined the crowds that flocked to hear him, and received his baptism of repentance. Then they were pointed to the Lamb of God, and received Him as the Christ. Then for a short time they were His companions in His journeyings. When He began the first circuit of His Galilean ministry He was alone, and left them to return to their old calling. They could not tell whether He would ever care to use their services again, and it was under these circumstances that the new call came. St. Matthew’s narrative and St. Mark’s (Mar_1:16-20) agree almost verbally; St. Luke’s presents more difficulty. Is it another and fuller version of the same facts? or, if different, did what he records precede or follow the call which they relate? The first view seems the most probable, but see Notes on Luk_5:1-11.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. a net] a casting-net; the Greek word is used only here and Mar_1:16. Cp. Verg. Georg. I. 141, Alius latum funda jam verberat amnem.

fishers] The fisheries on the Sea of Galilee, once so productive, are now deserted. It seems that the Bedawin have an invincible dislike and dread of the sea. Consequently there is scarcely a boat to be seen, and the Lake yields no harvest. See Land and Book, 401.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they straightway left their nets,.... That is, as soon as he had called them, they left their worldly employment, and followed him; they gave up themselves to his service, and became his disciples; they not only left their "nets", but their fishing boats, and fishing trade, and all that belonged to it, even all their substance; and also their relations, friends, and acquaintance, see Mat 19:27 which shows what a mighty power went along with the words and call of Christ; and what a ready, cheerful, and voluntary subjection this produces, wherever it takes place.

which shows what a mighty power went along with the words and call of Christ; and what a ready, cheerful, and voluntary subjection this produces, wherever it takes place.

Matthew 4:21

mat 4:21

mat 4:21

mat 4:21And going on from thence, he saw other two,.... When he had gone but a little way further, Mar 1:19 he spied two other persons he was looking for, and had designed to call to the office of apostleship; and these are also described as "brethren", and by name,

James, the son of Zebedee, and John his brother. The Jews make mention in their writings (h), of one , "R. James, the son of Zebedee": which Capellus (i) conjectures is the very same person here mentioned: but the James they speak of as a disciple of Jesus, they call , "James the heretic" (k); who, they say, was of the village of Secaniah, and sometimes of the village of Sama. His brother's name was John, who was the Evangelist, as well as Apostle: these were

in a ship with Zebedee their father. Men of this name, and sons of men of this name, were very common among the Jewish Rabbins; but neither this man, nor his sons, were masters or doctors in Israel; for such Christ chose not for his apostles. It seems to be the same name with Zebadiah, Ch1 27:7 these, with him, were "mending their nets", which were broken, and needed repairing; and perhaps being poor, could not afford to buy new ones: this shows their industry and diligence, and may be a pattern and example to persons, closely to attend the business of their calling, whilst the providence of God continues them in it.

And he called them: from their employment, to follow him, and become his disciples; and no doubt gave them the same promise and encouragement he had given the two former.

(h) T. Hieros. Yebamot, fol. 9. 4. & Maaser Sheni, fol. 55. 2. Trumot. fol. 45. 2. Sheviith. fol. 35. 1. Bereshith Rab. fol. 31. 4. & 36. 2. (i) Spicilegium in loc. (k) T. Bab. Megilla, 23. 1. Avoda Zara, fol 17. 1. & 27. 2. & 28. 1. Cholin. fol. 84. 1. T. Hieros. Sabbat. fol. 14. 4. & Abvoda Zara, fol. 40. 4. Midrash Kohelet, fol. 62. 4. & 77. 1. Juchasin, fol. 41. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.

Ver. 18. And Jesus walking by the sea of Galilee] Not for recreation’s sake, or to deceive the time (for he had a great multitude attending upon him to hear the Word of God, as St Luke noteth), but as laying hold on the opportunity of calling Peter and Andrew, and after that James and John, to the apostleship. Our Saviour knew that a well chosen season is the greatest advantage of any action; which, as it is seldom found in haste, so is too often lost in delay. The men of Issachar were in great account with David, because they had understanding of the times, to know what Israel ought to do, and when to do it, 1Ch 12:32. So are they in great account with the Son of David, who regard and improve (as he did here) the season of well doing, which they that lose are the greatest losers and the most wasteful prodigals. For of all other possessions two may be had together; but two moments of time (how much less two opportunities of time!) cannot be possessed together. Some are semper victuri always about to conquer (as Seneca saith), ever about to do better; they stand futuring and whiling out the time so long, till they have trifled and fooled away their own salvation. Let us sit ready in the door of our hearts (as Abraham did in the door of his tent) to apprehend occasions of doing good, as he to entertain passengers, to set a word or work upon its wheels, that it may be as "apples of gold in pictures of silver," Pro 25:11, pleasant and profitable; for everything is beautiful in its season, and how forcible are right words! Ecc 3:1; Job 6:25. As the bee (as soon as ever the sun breaks forth) flies abroad to gather honey and wax, so be thou ready to every good work, waiting the occasions thereof, Tit 3:1. Now, now, saith David, and after him Paul, because (for aught we know), it is now or never, today or not at all, Psa 95:7; 2Co 6:2. Opportunities are headlong, and once past, irrecoverable; Ex hoc momento perdet aeternitas. (August.) God hath hanged the heaviest weights upon the weakest wires. Be quick, therefore, and abrupt in thine obedience, thou knowest not what a great bellied day may bring forth, Pro 27:1. Nescis quid serus vesper vehat. Yea, thou mayest the very next hour be cut off from all further time of repentance, acceptation, and grace for ever.

He saw two brethren] He knew them and admitted them into his friendship well nigh a year before, Joh 1:39, but now calleth them from being fishers to be fishers of men. Peter is famous for his first draught, Act 2:41, whereby he caught and brought to the Church three thousand souls.

Casting their nets into the sea] God calleth men when they are busy; Satan, when they are idle. For idleness is the hour of temptation, and an idle person the devil’s tennis ball, which he tosseth at pleasure, and sets to work as he liketh and listeth. ( Veteres Romani Agenoriam Stimulam et Strenam intra moenia pro diis coluerunt. Quietem vero extra urbem constituerunt. Senec.) God hath ordained that in the sweat of his brow man should eat his bread, Gen 3:19. The Hebrew hath it, In the sweat of his nose; for he must labour till the sweat run down his nose. Which if he do, God hath promised that manus motans, the diligent, nimblehanded man shall not stay long in a low place. He shall stand before princes, as these painful fishermen were to stand before the Prince of Peace, and to be of his constant retinue; as, till then, their busy attendance on their calling was no less pleasing to Christ than an immediate devotion. Happy is that servant whom his Lord when he comes shall find serving God and man with his fat and sweat, as the fig tree and vine in Jotham’s parable, Pro 10:4; Pro 22:29; Jdg 9:9.

For they were fishers] Asinos elegit Christus, et idiotas, saith one, sed oculavit in prudentes, simulque dona dedit et ministeria. Christ sends forth none to preach but whom he gifteth: where the comfort is, that a small hand may thread a needle, and a little bark do better in a small river than a great ship.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sea of Galilee - This was also called the Sea of Tiberias and the Lake of Gennesareth, and also the Sea of Chinnereth, Num 34:11; Deu 3:17; Jos 12:3. Its form is an irregular oval, with the large end to the north. It is about 14 miles in length, and from 6 miles to 9 miles in width. It is about 600 feet lower than the Mediterranean, and this great depression accounts for some of its special phenomena. There is no part of Palestine, it is said, which can be compared in beauty with the environs of this lake. Many populous cities once stood on its shores, such as Tiberias, Bethsaida, Capernaum, Chorazin, Hippo, etc. The shores are described by Josephus as a perfect paradise, producing every luxury under heaven at all seasons of the year, and its remarkable beauty is still noticed by the traveler. “Seen from any point of the surrounding heights, it is a fine sheet of water a burnished mirror set in a framework of surrounding hills and rugged mountains, which rise and roll backward and upward to where hoary Hermon hangs the picture on the blue vault of heaven.” The lake is fed mainly by the Jordan; but besides this there are several great fountains and streams emptying into it during the rainy seasons, which pour an immense amount of water into it, raising its level several feet above the ordinary mark. See The Land and the Book (Thomson), vol. ii. p. 77. Lieutenant Lynch reports its greatest ascertained depth at 165 feet. The waters of the lake are sweet and pleasant to the taste, and clear. The lake still abounds with fish, and gives employment, as it did in the time of our Saviour, to those who live on its shores. It is, however, stormy, probably due to the high hills by which it is surrounded.

Simon called Peter - The name “Peter” means a rock, and is the same as “Cephas.” See the Mat 16:18 note; also Joh 1:42 note; 1Co 15:5 note.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choose orators and philosophers, but fishermen, says St. Jerome. Cyprian, the eloquent orator, was called to the priesthood; but before him was Peter, the fisherman. (St. John Chrysostom) --- Jesus saw two brothers, &c. If we compare what is related by the evangelists, as to the time that St. Peter and St. Andrew became Christ’s disciples, we shall find Andrew, who had been a disciple of St. John Baptist, to have brought to Christ his brother Simon. (John i, ver. 40.) But at that time they staid not with him, so as to become his disciples, and to remain with him as they afterwards did, by quitting their boat, their nets, their fishing, and all they had in the world, which is here related; and by St. Mark, (chap. i,) and by St. Luke, chap. v. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Whether by the sea he here meant the lake of Gennesaret, or the ocean, is not worth the arguing, for the Jews called all great collections of waters the seas, according to Gen 1:10.

He saw two brethren,

Simon called Peter, and Andrew his brother, whether natural brethren, or called so because of their joint employment,

casting a net into the sea, either for the catching of fish, or for the washing of their nets: see Luk 5:2.

For they were fishers: sea men (as the word seems to signify) used to fish in the sea. Simon had a ship of his own, Luk 5:3. The evangelists’ differing relation of the call of Simon and Andrew hath made a great deal of work for interpreters. The greatest difference seemeth to be betwixt Matthew, in this text, and John, Joh 1:35-38. But certainly John speaketh of one call in those verses, the other evangelists of another. According to John, they were called to the knowledge of and first acquaintance with Christ while John was in the public exercise of his ministry, for they were his disciples, Joh 1:35,36,39, they are said at that time to have abode with him that day. Probably they again returned to their old employment, and when John was imprisoned, Christ, walking by the sea, saw them, and then called them to the apostleship. There are other differences in their call observed betwixt Matthew, Mark, and Luke, but such as may be easily answered by those who observe, that there is nothing more ordinary, than for the evangelists, in reporting the same history, one of them to supply more largely what the other had recorded more summarily.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 18-22. The summons to help in his work: his first formal adherents. (Parallel passage: Mar_1:16-20 Luk_5:1, Luk_5:2, Luk_5:9-11, very doubtful, but cf. Godet) On the relation of this call to the meeting with Andrew and Peter, recorded in Joh_1:40-42, vide especially Bishop Westcott there. That was "the establishment of a personal relationship;" this "a call to an official work.

And Jesus, walking. Revised Version rightly omits "Jesus," and inserts "he" before "saw." The right reading does not detract so much from the emphatic statement of ver. 17. By the Sea of Galilee. His walk lay along the lake. Socin ("Baedeker," p. 372) speaks of "the probability that there was a frequented road from the mouth of the Jordan skirting the bank of the lake." Two brethren, Simon... and Andrew his brother; the addition, "his brother," emphasizing the relationship. Christ"s coming would divide households. (Mat_10:21) He would, therefore, be the more glad when members of one family united in following him. Simon, etc. (vide Mat_10:2, note) Called; Revised Version, who is called; i.e. not specially by Christ, but in common usage among Christians Mat_10:2). Casting a net; ballontav amfiblhstron (no var. lect. ). Probably later than and explanatory of the form found in the parallel passage, Mar_1:16, amfiballontav (alone). A net; i.e. a casting-net of circular, bell-like shape, "which, when skilfully cast from over the shoulder by one standing on the shore or in a boat, spreads out into a circle (amfiballetai) as it falls upon the water, and then, sinking swiftly by the weight of the leads attached to it, encloses whatever is below it" (Trench, "Syn.," It specializes diktuon (any net, ver 20), and differs from saghnh . (the long draw-net, Mat_13:47)

Vers. 18-22. "Fishers of men.

Jesus was not content to preach the word and leave it to work unseen and uncared for. He desired to gather in a harvest of souls. His first effort in this direction was to form a little group of recognized and confessed disciples who should help him in his great work. Himself the supreme Fisher of men, he drew choice souls that he might fit them to undertake the same work in seeking for others,

I THE FISHERS.

1. Their relationship. Brothers. Family union is consecrated by Christ.

2. Their class. Christ was a carpenter; the first apostles were fishermen; St. Paul was a weaver. Surely, then, the working classes of all people ought to be interested in Christianity. If social arrangements mean anything in religion, these classes should be the first to claim the gospel as their own. Why are so many of them the last to do so?

3. Their work. The life of the sea was a good discipline. These theologica; students of Christ had no preliminary "arts course." Nature was their university; hard toil and danger made their discipline. They were not educated as scholars; they were schooled as men. It is best to have. both trainings, but we can more easily dispense with the first than with the second.

4. Their immediate occupation. They were at work casting a net. We are never so fit for Christ to meet us as when we are doing our daily duty.

II THE CALL. In St. John we see that these men already knew Christ; (Joh_1:40-42) but they had not yet learnt that he would wish them to be his constant companions.

1. The essential character of the call.

(1) From Christ. He is not willing to be alone in his great work. He seeks associates.

(2) To individual men. All are invited to his grace. (Joh_7:37) But separate men are called to separate spheres of work. How, then, shall we recognize our call when it comes, seeing that Christ is no longer with us in the flesh? By the opening of a door, by the consciousness of a gift, by the conviction of conscience.

2. The twofold contents o/the call.

(1) To follow Christ. This comes first. Only they can serve Christ who follow him. We must first be Christians if we would do Christian work. The most Christ-like are the best fishers of men.

(2) To win men. This is better than catching fish in the lake. Thus Christ promotes his disciples. Note the practical aim so intelligible in Christ"s manner of presenting it to fishermen. Much spiritual energy is dissipated by vagueness. We beat the air for want of an object. But true Christian work is practical. It is to fill the gospel net.

III THE RESPONSE,

1. Its promptness. "Straightway," etc. There is no excuse for delay when Christ calls. The fisherman may say he is not fit to be an apostle; but not he but Christ is the Judge of his fitness. There is no time for delay. The harvest is plenteous, and the labourers are few.

2. Its absoluteness. They left all. Christ does not call all his people to abandon their secular occupations, but when such a call comes, there is no excuse for parrying it. The obedience must be unconditional.

3. Its action. They did not merely assent verbally. They followed Christ. Our Christianity is seen, not in the creeds we profess, but in the way in which we go. W.F.A.

Vers. 18-22. The call of Christ to his first disciples.

In the light of what we read in Joh_1:38-42, we may regard the present passage as giving the account of the formal and final call of the four disciples named Peter, Andrew, James, and John. Note may also be taken of the circumstance that these four were all fishers. Notice

I THE CALL ITSELF IN THESE ORIGINAL EXAMPLES OF IT. And under this general head consider:

1. What it is in the essential meaning of it. The meaning is self"s entire, willing, glad surrender to a new dominant love, to a new devoted life, and to these without end.

2. What it is in certain accidents of it.

(1) It is a great novelty as it falls on the ear of the person called. He has been called in a thousand other ways in life, but he hears himself now called to stand and surrender his deepest, realest self to a Person.

(2) It speaks great pretension as it passes the lip of the Person who utters it forth; and that pretension is just, will stand scrutiny and hold all its own.

(3) It is not futile; meets prompt obedience; and can afford to explain that obedience, as all its due, free from tyranny, free from jugglery, free from mere expedience, policy, or self-interest.

(4) It is a distinct proclamation of sovereignty on the part of him who calls, and of responsibility entailed on him who is called.

II THE LANGUAGE IN WHICH THE CALL IS UTTERED FORTH. Show how utterly unprofessional, untechnical, inartificial; and yet more, how, while already simplest of the simple, even this borrows illustration illustration from life"s familiar scenery.

III THE OCCASION UTILIZED FOR A CALL SO GREAT, SO EVENTFUL. It is an occasion when the man concerned is found in the most ordinary, perhaps unhonoured and unloved, labours of his work-day life. B.

Vers. 18-22. The ministerial vocation.

The Sea of Galilee, on the shore of which Jesus walked, was an inland lake of about six miles broad and seventeen long. It was surrounded by a varied scenery of mountain and valley, amidst which were embosomed several populous villages and towns. Henceforth this region was destined to become the theatre of many a wonderful history. The history before us invites attention to a vocation, a voice, and persons called.

I THE VOCATION.

1. The call was to the Christian ministry.

(1) The persons now called were already disciples of Jesus. They were, in the first instance, disciples of John, and upon John"s testimony to Jesus they accepted Jesus as the Christ of promise. (see Joh_1:35-42) John does not mention the name of the second disciple of the Baptist who followed Jesus, which is presumption that it was himself. Nor does he tells us how, doubtless, he brought his brother James, as Andrew brought his brother Simon.

(2) The call here, then, was not to piety, but to work. Some call to holy service has come to you. Have you heeded it? Have you discerned in it the voice of Jesus? Have you neglected it?

(3) Hitherto their discipleship was consistent with secular business. They were with Jesus at Cana. They accompanied him to Jerusalem, and were with him in Judaea. Yet they kept hold of their trade.

(4) Now they are to be separated from the secular.

(a) They have to forsake their property. They left their nets and boats by which they had their living.

(b) They have to sacrifice their worldly prospects. Simon and Andrew, when called, had their nets in the sea; but they did not wait to haul them in. The call of Christ to work for him, like the call of death, breaks the thread in the shuttle before the piece is woven.

(c) They have to renounce the comforts and endearments of home. They left their father and the servants. (cf. Mat_8:19-22 Luk_14:26, Luk_14:27)

2. The call was a promotion from the secular to the spiritual.

(1) The fishermen are to become "fishers of men." Their business henceforth is to be with men rational, emotional, immortal, God-like men. How much is a man better than a fish?

(2) Their employment henceforth is to be eminently beneficent. Their fishing is not to be the gaining of a living by the death of God"s creatures. It is to save the precious life of men by bringing them out of the waters of worldliness. It is to transfer them from an element foreign to their true nature, and brighten them with the congenial prospects of a blissful eternity.

(3) Note: ministers of Christ are out of their calling when they fish for wealth. Though the Lord hath ordained that they that preach the gospel should live of it, the minister who makes merchandise of his office proves himself to be a hireling. (cf. 2Co_12:14-16 Heb_13:17)

3. It was a call to holy association.

(1) In the first place, a more intimate and constant association with Jesus. If ministers have not closer communion with Christ than other persons the fault is their own. Their very profession brings them into the closest relations to him, as they lead the devotion of the Churches, and carry the messages of God to men. The message of the true minister is not simply from the written Word, but, in the written Word, from the living God.

(2) It is also a call to ministerial brotherhood. Here we have the disciples called in couples. So when Jesus sent them forth to preach he sent them in company and two". (Luk_10:1) Twelve of them were constituted into a college of apostles.

(3) The religion of Christ is eminently social. Disciples congregate in Churches. Churches congregate into a universal Church. This "Church of the Firstborn" is associated with "an innumerable company of angels". (Heb_12:22, Heb_12:23)

II THE VOICE.

1. It is a voice of authority.

(1) The words are peremptory and without preamble. Follow me; literally, "Come behind me." It is the same voice that said, "Come unto me, all ye that labour and are heavy laden." The same that said, "Lazarus, come forth!

(2) The words are inspiriting. "And I will make you fishers of men." Here already the "kingdom of heaven is likened unto a net". (Mat_13:47) "Fishers of men". (cf. Jer_16:16 Eze_47:8-10) Memorably fulfilled. (see Act_2:41)

(3) Those who follow Christ take a difficult way. The example is high. Yet the way is made easy, viz. by his companionship, guidance, help.

2. The authority of the voice is certified.

(1) The claims of Jesus are the highest. He claims to be Messiah. Immanuel. But here is no presumption.

(2) He has the seal of prophecy. Born at the right juncture, when the Roman power was at its zenith. (Dan_2:44) Born in the right place, Bethlehem of Judah. (Mic_5:2) Brought up out of Egypt. (Hos_11:1) A resident of Nazareth. (Jud_1:13:5 1Sa_1:11) The Prophet of Galilee. (Isa_9:1-7) Had the testimony of Elijah. (cf. Mal_4:5 Mat_11:13, Mat_11:14)

(3) He had already wrought many miracles. He had turned the water into wine at Cana. He had read the heart-secrets of Simon, of Nathanael, of the woman of Samaria. He had wrought "signs" at the Passover in Jerusalem. (Joh_2:23) He had healed a nobleman"s servant at Capernaum.

(4) Have you duly considered the authority of that voice of Jesus which hath called you to his service? Have you duly weighed the responsibility of refusing him that speaketh from heaven? (Heb_12:25)

III THE PERSONS CALLED.

1. They were not men of rank.

(1) Social rank is much esteemed by men. "Have any of the rulers believed on him, or of the Pharisees?" was the confident question of the unbelieving Pharisees. (Joh_7:47-49) Had Jesus followed the wisdom of this world, he would have enlisted the rabbis.

(2) He makes the weak things of the world to confound the mighty. "On the humble shoemaker"s bench Carey laid the foundation of the British Baptist Missions. John Newton found in his congregation an unfriended Scotch boy, whose soul was then aglow with new-born love to Christ. He took him to John Thornton, one of those noble merchants whose wealth, whose piety, and whose beneficence increased together. They educated him; and that boy became Claudius Buchanan, whose name India will bless when the names of Clive and Hastings are forgotten. John Bunyan was a gift of poverty to the Church. Zwingle came forth from an Alpine shepherd"s cabin; Melancthon, from an armourer"s workshop; Luther, from a miner"s cottage; the apostles, some of them, from fishermen"s huts" (Dr. J. Harris).

2. But they were men of character.

(1) They were religious men.

(a) Disciples of the Baptist. Therefore repentant as to sin, expectant as to salvation.

(b) Disciples of Jesus. Those are welcomed to the joys of faith who have been disciplined to repentance.

(2) They were industrious men. Jesus found them busy at their callings. Christ does not want louts for ministers. Some of them were letting down their nets; others were mending theirs. Ministers are best employed either in preaching or in study.

(3) They were men of decision. Jesus called. "Straightway they responded. They had something to lose. They did not hesitate to lose it. They lost nothing. They gained everything. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mark i, 16; Luke v, 1.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

two brethren

Peter and John were already disciples, Joh 1:35-42. This is a call to service.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

The calling of disciples one of Christ’s first official acts:

v. 18. And Jesus, walking by the Sea of Galilee, saw two brethren, Simon, called Peter, and Andrew, his brother, casting a net into the sea; for they were fishers.

The Sea of Galilee, also called Lake Gennesaret, Luk 5:1, and Sea of Tiberius, Joh 21:1, is a small body of water formed by the river Jordan, having an average length of thirteen and an average width of about seven miles. Its water is fresh and clear, and contains an abundance of fish. The hills on its western shore are low and calcareous in nature; the mountains rising along the eastern shore are much more prominent. Jesus deliberately followed the path along the shore out from Capernaum, attended by a great multitude that insisted upon His preaching to them, Luk 5:1. It was then that He saw Simon, whom He had called Cephas at the first meeting, Joh 1:42, the Aramaic equivalent of Peter, and his brother Andrew, of Bethsaida, plying their trade as fishermen. Both of these men were not unknown to the Lord, having been with Him in the plains of the Jordan, Joh 1:40-42, and later at Cana. Having come with Jesus into the neighborhood of their home, they had returned to their old occupation. At His word also they cast their nets into the sea for the miraculous draft, Luk 5:4-6.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Our blessed Saviour, as he was the great prophet of his church, had power and authority to appoint teachers under him; and accordingly here he begins to call his apostles to that great work; and in his call we have several particulars very observable: as, 1. The meanness of the persons whom he calls, illiterate fishermen; not a Paul, that had long studied at the feet of Gamaliel, is first called; but Peter, who was a stranger to eloquence and human learning.

Hereby our Savior took effectual care that his gospel should be known to be the power of God, and not the wisdom and device of man; and that the instrument should not carry away the glory of the work.

Observe, 2. How our Savior calls his apostles by couples, two and two, Peter and Andrew, James and John; to let us understand, that the work of the ministry requries the concurrence of all hands that are called to it; all the ministers of God should put their hands, join their hearts, and set their shoulders, as one man, to this great work; and all little enough to carry it on with advantage and success.

Observe, 3. The work which they were called to, from being fishermen to being fishers of men. They catched fish before with the labor of their hands; they shall catch men now with the labour of their tongues.

Observe, 4. Our Savior’s command: first to follow him, before they are sent out by him: Follow me, and I will make you fishers of men. We must be Christ’s disciples before we are his ministers; his followers before his ambassadors. We must learn Christ before we preach him; otherwise we may fish for a livelihood, for honour and applause, but not for souls; if we be not first inclosed ourselves in the net of the gospel, we can have but small hopes of bringing in others.

Observe, 5. The promise which Christ gives the apostles for their encouragement:

1. To qualify them, I will make you fishers.

2. To succeed them, I will make you fishers of men.

Faithfulness and care, diligence and endeavour, is our part: but the blessing and success is Christ’s. "Our labour is only in the cast, Christ’s power is wholly in the draught. Some fish cleave to the rocks, others play upon the sands, and more wallow in the mud; and we shall labour all our days and catch nothing, if Christ doth not bring our fish to the net, and inclose them in it, as well as assist us in the throwing of it."--Bp Hall.

Observe, 6. The apostles’ ready compliance with our Savior’s call, Straightway they followed him. Whom Christ calls, he calls persuasively and effectually; whom he calls, he draws, and works them to a willing compliance with their duty.

Lastly observe, Upon their call to the ministry they leave off their trade, they forsake their ship and their nets, and lie close to their ministerial employment.

Teaching us, that the ministers of the gospel should wholly give themselves to their work, and not encumber themselves with secular affairs: nothing but an indispensable necessity in providing for a family can excuse a minister’s entangling himself with worldly business.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXX. Jesus Calls Four Fishermen].

XXX. JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM. (Sea of Galilee, near Capernaum.) aMATT. IV. 18-22; bMARK I. 16-20; cLUKE V. 1-11.

a18 And walking b16 And passing along by the sea of Galilee [This lake is a pear-shaped body of water, about twelve and a half miles long and about seven miles across at its widest place. It is 682 feet below sea level; its waters are fresh, clear and abounding in fish, and it is surrounded by hills and mountains, which rise from 600 to 1,000 feet above it. Its greatest depth is about 165 feet], he [Jesus] saw atwo brethren, Simon who is called Peter, and Andrew his brother, bthe brother of Simon casting a net in ainto the sea [The New Testament speaks of three kinds of nets, viz.: the amphiblestron, which is only mentioned here; the sagene, mentioned only at Mat_13:47; and the dictua, which is mentioned in all other places. The dictua was a casting-net; the sagene, a seine or dragnet; and the amphiblestron was a drawnet, a circular bell-shaped affair, which was thrown upon the water, so that it spread out and [161] caught, by sinking, whatever was below it]; for they were fishers. [Though Simon and Andrew had been companions of Jesus on at least one journey, they did not as yet understand that his service would require all their time. The facts that Jesus now temporarily resided at Capernaum afforded them an opportunity to return to their old occupation, which they readily embraced. Fishing was then a prosperous trade on the lake of Galilee.] b17 And Jesus said ahe saith bunto them, Come ye after me, and I will make you to become fishers of men. [It was an invitation to follow, that they might be instructed by hearing his teaching and beholding his work. Jesus called them from a lower to a similar but higher labor. He calls all honest tradesmen in this manner. He invites carpenters to build his temple, servants to serve the great King, physicians to heal immortal souls, merchants to invest in pearls of great price, etc. The fisherman found many points of resemblance between the old and new calling, such as, 1, daily hardships and dangers; 2, earnest desires for the objects sought; 3, skill and wisdom in the use of means, etc. Disciples are fishers, human souls are fish, the world is the sea, the gospel is the net, and eternal life is the shore whither the catch is drawn.] a21 And going on from thence ba little further, ahe saw two other brethren, James the son of Zebedee, and John his brother, bwho also were in the boat awith Zebedee their father, mending their bthe nets. [They also, like Peter and Andrew, were at work when Jesus found them. God calls the busy to his business. For instances where God had called the busy, see cases of Moses ( Exo_3:1, Exo_3:2), Gideon ( Jdg_6:11), Saul ( 1Sa_10:1-3), David ( 1Sa_16:11-15), Elisha ( 1Ki_19:19-21), Matthew ( Mat_9:9), Saul ( Act_9:1-6). Moreover most of these were called from lowly work, for such is God's method ( 1Co_1:26-29). We should note two reasons why God chose the lowly and unlearned: 1, their minds being free from prejudice were more ready to entertain new truth; 2, the strength of the gospel was made more apparent by the [162] weakness of its ministers ( 1Co_2:3-5, 2Co_4:7, Zec_4:6). Of these two brothers, James was the first apostolic martyr and John the last survivor of the twelve. James was beheaded about A. D. 44 ( Act_12:1, Act_12:2); and John, after upwards of seventy years of Christian service, died at Ephesus about A. D. 100.] 20 And straightway he called them [From Matthew and Mark we would suppose that Jesus was alone when he called the two sets of brothers, and that with them he immediately left the lake. But we learn from Luke that he taught and worked a miracle before leaving the lake]: c1 Now it came to pass, while the multitude pressed upon him and heard the word of God, that he was standing by the lake of Gennesaret [This body of water bore many names. It was anciently called Chinnereth ( Num_34:11), or Chinneroth ( Jdg_12:3), from a fortified town ( Jos_19:35) and district ( 1Ki_15:20) in Naphtali bearing that name. It is here called Gennesaret, from a plain of that name upon its northwestern shore (which may be a corruption of the old name Chinnereth.) It received its name, Galilee, from the district to which it belongs, and in later times it bore the name Tiberias ( Joh_6:1), from the city of that name on its western shore]; 2 and he saw two boats standing by the lake: but the fishermen had gone out of them, and were washing their nets. [We may conceive of the fishermen, in answer to Jesus' call, drawing their boats together to the point where he stood upon the shore. Then, as Jesus stood teaching, they occupied themselves in the shallow water behind by washing their nets while they listened to him.] 3 And he entered into one of the boats, which was Simon's, and asked him to put out a little from the land. [He did this that he might avoid the press, and that the people might be better able both to see and to hear.] And he sat down [the usual attitude or posture of a teacher] and taught the multitudes out of the boat. 4 And when he had left speaking, he said unto Simon, Put out into the deep, and let down your nets for a [163] draught. ["Put out" is in the singular, being addressed to Simon alone; "let down" is plural, being addressed generally to those in the boat.] 5 And Simon answered and said, Master, we have toiled all the night, and took nothing: but at thy word I will let down the nets. ["Master" is a broader word than "Rabbi"; it indicates a superior, but does not confine his superiority to matters of instruction. The words of Peter show a willingness to oblige or honor Jesus, but are devoid of hope as to the thing proposed. Night was the time for fishing ( Joh_21:3); and the proper place to cast the net was near the shore; but if Jesus wished to fish by daylight in the middle of the lake, Simon was not too weary to humor the wish.] 6 And when they had done this, they inclosed a great multitude of fishes; and their nets were breaking [that is, the nets began to snap when they tried to lift them out of the water]; 7 and they beckoned unto their partners in the other boat, that they should come and help them. [This indicates that they were well out into the lake, where it was easier to beckon than to shout explanations. Some think the marvel wrought by Jesus made them speechless, but they were so engrossed in the magnitude and value of the catch that the full glory of the miracle had not yet come upon them.] And they came, and filled both the boats, so that they began to sink. [They probably ran a second net under the one which enclosed the fishes, and by thus doubling the strength of the net were able to draw the fish up between the boats. A great load thus suddenly dumped in the side of a boat will cause it to list, dip water and threaten to sink. Such appears to have been the case here until the loads were so distributed as to right the ships.] 8 But Simon Peter, when he saw it, fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. 9 For he was amazed, and all that were with him, at the draught of the fishes which they had taken [This miracle came home to the soul of Peter because it was wrought in his own boat, with his own nets, and concerned his own business. [164] Religion is only powerful as it becomes personal. Peter's request shows how deeply the miracle impressed him. It gave him that sense of the divine presence which never fails to overwhelm the hearts of men. No man can behold God in his glory and live ( Exo_33:20-23, Exo_20:18, Exo_20:19); and though there have been exceptions where men have seen God or his representatives and lived ( Exo_24:9-11, Jdg_6:21-23, Jdg_13:22, Jdg_13:23, Isa_6:1-5, Dan_10:16-19, Gen_32:30); yet no man, not even the purest, has ever stood in the presence of God or his ministers without feeling such a sense of weakness and sinfulness as to almost extinguish life-- Rev_1:17, Job_42:5, Job_42:6]; 10 and so were also James and John, sons of Zebedee, who were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. [Jesus here shows the purpose for which this miracle had been wrought. It was a prophetic type or picture which foreshadowed the triumphs of the day of Pentecost and other seasons when the apostles had great ingatherings of souls through the preaching of the gospel.] 11 And when they had brought their boats to land, they astraightway cleft all [that is to say, Peter and Andrew], bleft the nets [but James and John], aleft the boat and their father, bZebedee in the boat with the hired servants, and went after him. cfollowed him [The four partners, boats, different kinds of nets, hired servants, etc., and the fact that Salome, the wife of Zebedee, was one of those who ministered to Christ out of her substance ( Mat_27:55, Mat_27:56, Luk_8:3), all indicate a business of respectable proportions: a fact which suggests that the church of Christ would catch more souls if all its parts were in partnership. Evidently when the four men left the boats and nets Zebedee took charge of them. While the four rightly recognized that the divine call was superior to their earthly obligations, there is nothing which leads us to imply that their sudden departure discomfited Zebedee. The call of Christ here marks a change in their relationship to him. Hitherto discipleship had not materially interfered with [165] business, but this present call separated them from their occupation, and prepared them for the call to be apostles which came later, and which required them to be his constant companions-- Mar_3:14.]

[FFG 161-166]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. Walking by the sea of Galilee. So named from the province of Galilee on its western side. It is about thirteen miles long and six miles wide in the widest place. The Jordan runs through it. On its borders Jesus lived, taught, and did most of his miracles. Saw two brethren. These two brethren, Peter and Andrew, were already disciples (John 1:35). Simon was the name of the first until Christ changed it to Cephas, or Peter. Their home was at Bethsaida on the Sea of Galilee (John 1:44). They had been John's disciples, but he directed them to Jesus. They were fishers. A humble, but honorable, occupation.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

General Information:

This begins a new scene within the part of the story about Jesus' ministry in Galilee. Here he begins to gather men to be his disciples.

casting a net into the sea

The full meaning of this statement can be made explicit. AT: "throwing a net into the water to catch fish" (See: Assumed Knowledge and Implicit Information)

Come, follow me

Jesus invites Simon and Andrew to follow him, live with him, and become his disciples. AT: "Be my disciples"

I will make you fishers of men

This metaphor means Simon and Andrew will teach people God's true message, so others will also follow Jesus. AT: "I will teach you to gather men to me like you used to gather fish" (See: Metaphor)

translationWords

Sea of Galilee

Peter

Andrew

fishermen

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18. ἀμφίβληστρον, ‘a casting-net,’ here only in N.T. (in Mar 1:16 the true reading is ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ). The word occurs Herod. I. 141. Cp. Soph. Antig. 343, κουφονόων τε φῦλον ὀρνίθων ἀμφιβαλὼν ἄγει … πόντου τʼ εἰναλίαν φύσιν. Virgil alludes to the same kind of net, Georg. I. 141. Alius latum funda jam verberat amnem.

ἦσαν γὰρ ἁλιεῖς. The fisheries on the Sea of Galilee, once so productive, are now deserted. It seems that the Bedawin have an invincible dislike and dread of the sea. Consequently there is scarcely a boat to be seen, and the Lake yields no harvest. See Land and Book, 401.

ἁλιεῖς, lit. ‘sea-folk’ (ἄλς), Homeric but not in Attic writers, one of the many words that disappear from literature in the long interval between Homer and the Alexandrine epoch.

ἁλιέων βίος is quoted as a proverbial expression for a life of extreme poverty. (See Wetstein.) Such it undoubtedly was in general, but see below, Mat 4:22. No fitter training than that of the fisherman could be imagined for the perils and privations of the apostle’s life.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18. παρὰ τὴν θάλασσαν τῆς Γαλιλαίας] The lake of Gennesareth or Tiberias (Joh 6:1), called in the O.T. “the sea of Chinnereth,” Num 34:11, or Chinneroth, Jos 12:3: the Γεννησαρῖτις λίμνη of Josephus, Antt. xviii. 2. 1: Strabo xvi. p. 755: Plin. v. 16: v. 15. It is of an oval shape, about 13 geographical miles long, and 6 broad: and is traversed by the Jordan from n. to s. “Its most remarkable feature is its deep depression, being no less than 700 feet below the level of the ocean.” See the interesting article by Mr. Porter in Smith’s Biblical Dictionary.

If we give any consideration to the circumstances here related, we cannot fail to see that the account in John is admirably calculated to complete the narrative. We have there furnished to us the reason why these two brethren were so ready to arise and follow One, whom, if we had this account only, we should infer they had never before seen. Add to this, that there is every probability that one of the other pair of brethren, John the son of Zebedee, is there described as having gone with Andrew to the dwelling of our Lord. It also tends to confirm the chronological view here taken, that Philip, the only one mentioned expressly by John as having been called by Jesus, is not mentioned here as called: and that Andrew, and the other disciple of John the Baptist, clearly were not called by Jesus in Joh 1:35-40, or the words παρʼ αὐτῷ ἔμειναν τὴν ἡμέραν ἐκείνην, could not have been used: that these two continued disciples of the Baptist, is not probable; but that they were henceforth, but not invariably, attached to our Lord. I believe that the disciple whom Jesus loved was in His company during the whole of the events in Joh 2:3Joh 2:3Joh 2:3, Joh 2:4 and 5, and on His return from Judæa with His disciples, John having for a time returned to his business, as our Lord was now resident in Capernaum, received, as here related, this more solemn and final call. We must remember, that the disciples would naturally have gone up to Jerusalem at the Passover, Joh 2:23, without a call from the Lord, and by what they saw there would become more firmly attached to him. The circumstance related in Joh_21, that even after they were assured of the Resurrection, the Apostles returned to their occupation as fishermen, gives additional probability to the usual explanation of the call in our text.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. And walking by the sea of Galilee, He saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen.] Mk. has: “And passing by the sea of Galilee, He saw Simon and Andrew the brother of Simon casting in the sea: for they were fishermen.”

περιπατῶν δέ] for Mk.’s καὶ παράγων, Mt. prefers the construction with δέ, and avoids Mk.’s iteration of the same pronoun παράγων παρά, cf. 17:18, 24:1. He inserts δύο ἀδελφούς and τὸν λεγόμενον Πέτρον, and substitutes αὐτοῦ for the tautologous Σίμωνος. Σίμων is a Greek name substituted for the Hebrew Symeon. It occurs in Ecclus 50:1, Josephus, and the N.T., and is a common Greek name; see Pape, Wörterb. der griech. Eigennamen; and Deissm. Bib. Stud. p. 315.

Ἀνδρέας] is a not uncommon Greek name. It occurs of a Jew in an Olympian inscription of b.c. 169, Ditt. Syll. 301. 5. Mt. substitutes βάλλοντας ἀμφίβληστρον for Mk.’s vaguer ἀμφίβαλλοντας, which is used absolutely here only. The subst. άμφιβολεύς = a fisherman, occurs in Isa 19:8.—ἦσαν γὰρ ἁλιεῖς] For the occurrence of this clause in Mt. and Mk. as a proof of dependence of one Gospel on the other, see Hor. Syn. p. 43. ἁλιεύς occurs from Homer downwards. For the first cent. a.d., cf. Ox. Pap. II. 294, 6.

(M)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The sea [την θαλασσαν] . The small lake of Gennesaret, only thirteen miles long and six wide in its broadest part, is called the sea, by the same kind of popular usage by which Swiss and German lakes are called See; as the Konigsee, the Trauensee. So, also, in Holland we have the Zuyder Zee. The Latin mare (the sea) likewise becomes meer in Holland, and is used of a lake, as Haarlemmer Meer; and in England, mere, as appears in Windermere, Grasmere, etc.

A net [αμφιβληστρον] . From ajmfi, around, and ballw, to throw. Hence the casting - net, which, being cast over the shoulder, spreads into a circle [αμφι] . The word is sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In ver. 20, the word net again occurs, but representing a different Greek word [δικτυον] which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Mt 13:47, saghnh, the draw - net. See farther on that passage.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.