Fishers of Men
Matt. 4:18-22; Mark 1:16-20; Luke 5:1-11.
The twelve arrived at their final intimate relation to Jesus only by degrees, three stages in the history of their fellowship with Him being distinguishable. In the first stage they were simply believers in Him as the Christ, and His occasional companions at convenient, particularly festive, seasons. Of this earliest stage in the intercourse of the disciples with their Master we have some memorials in the four first chapters of John’s Gospel, which tell how some of them first became acquainted with Jesus, and represent them as accompanying Him at a marriage in Cana,11 at a passover in Jerusalem,12 on a visit to the scene of the Baptist’s ministry,13 and on the return journey through Samaria from the south to Galilee.14 the second stage, fellowship with Christ assumed the form of an uninterrupted attendance on His person, involving entire, or at least habitual abandonment of secular occupations.15 The present narratives bring under our view certain of the disciples entering on this second stage of discipleship. Of the four persons here named, we recognize three, Peter, Andrew, and John, as old acquaintances, who have already passed through the first stage of discipleship. One of them, James the brother of John, we meet with for the first time; a fact which suggests the remark, that in some cases the first and second stages may have been blended together—professions of faith in Jesus as the Christ being immediately followed by the renunciation of secular callings for the purpose of joining His company. Such cases, however, were probably exceptional and few.
The twelve entered on the last and highest stage of discipleship when they were chosen by their Master from the mass of His followers, and formed into a select band, to be trained for the great work of the apostleship. This important event probably did not take place till all the members of the apostolic circle had been for some time about the person of Jesus.
From the evangelic records it appears that Jesus began at a very early period of His ministry to gather round Him a company of disciples, with a view to the preparation of an agency for carrying on the work of the divine kingdom. The two pairs of brothers received their call at the commencement of the first Galilean ministry, in which the first act was the selection of Capernaum by the seaside as the centre of operations and ordinary place of abode.16 And when we think what they were called unto, we see that the call could not come too soon. The twelve were to be Christ’s witnesses in the world after He Himself had left it; it was to be their peculiar duty to give to the world a faithful account of their Master’s words and deeds, a just image of His character, a true reflection of His spirit.17 This service obviously could be rendered only by persons who had been, as nearly as possible, eye-witnesses and servants of the Incarnate Word from the beginning. While, therefore, except in the cases of Peter, James, John, Andrew, and Matthew, we have no particulars in the Gospels respecting the calls of those who afterwards became apostles, we must assume that they all occurred in the first year of the Saviour’s public ministry.
That these calls were given with conscious reference to an ulterior end, even the apostleship, appears from the remarkable terms in which the earliest of them was expressed. “Follow Me,” said Jesus to the fishermen of Bethsaida, “and I will make you fishers of men.” These words (whose originality stamps them as a genuine saying of Jesus) show that the great Founder of the faith desired not only to have disciples, but to have about Him men whom He might train to make disciples of others: to cast the net of divine truth into the sea of the world, and to land on the shores of the divine kingdom a great multitude of believing souls. Both from His words and from His actions we can see that He attached supreme importance to that part of His work which consisted in training the twelve. In the intercessory prayer,18 e.g., He speaks of the training He had given these men as if it had been the principal part of His own earthly ministry. And such, in one sense, it really was. The careful, painstaking education of the disciples secured that the Teacher’s influence on the world should be permanent; that His kingdom should be founded on the rock of deep and indestructible convictions in the minds of the few, not on the shifting sands of superficial evanescent impressions on the minds of the many. Regarding that kingdom, as our Lord Himself has taught us in one of His parables to do,19 as a thing introduced into the world like a seed cast into the ground and left to grow according to natural laws, we may say that, but for the twelve, the doctrine, the works, and the image of Jesus might have perished from human remembrance, nothing remaining but a vague mythical tradition, of no historical value, and of little practical influence.
Those on whom so much depended, it plainly behoved to possess very extraordinary qualifications. The mirrors must be finely polished that are designed to reflect the image of Christ! The apostles of the Christian religion must be men of rare spiritual endowment. It is a catholic religion, intended for all nations; therefore its apostles must be free from Jewish narrowness, and have sympathies wide as the world. It is a spiritual religion, destined ere long to antiquate Jewish ceremonialism; therefore its apostles must be emancipated in conscience from the yoke of ordinances.20 It is a religion, once more, which is to proclaim the Cross, previously an instrument of cruelty and badge of infamy, as the hope of the world’s redemption, and the symbol of all that is noble and heroic in conduct; therefore its heralds must be superior to all conventional notions of human and divine dignity, capable of glorying in the cross of Christ, and willing to bear a cross themselves. The apostolic character, in short, must combine freedom of conscience, enlargement of heart, enlightenment of mind, and all in the superlative degree.
The humble fishermen of Galilee had much to learn before they could satisfy these high requirements; so much, that the time of their apprenticeship for their apostolic work, even reckoning it from the very commencement of Christ’s ministry, seems all too short. They were indeed godly men, who had already shown the sincerity of their piety by forsaking all for their Master’s sake. But at the time of their call they were exceedingly ignorant, narrow-minded, superstitious, full of Jewish prejudices, misconceptions, and animosities. They had much to unlearn of what was bad, as well as much to learn of what was good, and they were slow both to learn and to unlearn. Old beliefs already in possession of their minds made the communication of new religious ideas a difficult task. Men of good honest heart, the soil of their spiritual nature was fitted to produce an abundant harvest; but it was stiff, and needed much laborious tillage before it would yield its fruit. Then, once more, they were poor men, of humble birth, low station, mean occupations, who had never felt the stimulating influence of a liberal education, or of social intercourse with persons of cultivated minds.21 shall meet with abundant evidence of the crude spiritual condition of the twelve, even long after the period when they were called to follow Jesus, as we proceed with the studies on which we have entered. Meantime we may discover significant indications of the religious immaturity of at least one of the disciples—Simon, son of Jonas—in Luke’s account of the incidents connected with his call. Pressed by the multitude who had assembled on the shore of the lake to hear Him preach, Jesus, we read, entered into a ship (one of two lying near at hand), which happened to be Simon’s, and requesting him to thrust out a little from the land, sat down, and taught the people from the vessel. Having finished speaking, Jesus said unto the owner of the boat, “Launch out into the deep, and let down your nets for a draught.” Their previous efforts to catch fish had been unsuccessful; but Simon and his brother did as Jesus directed, and were rewarded by an extraordinary take, which appeared to them and their fishing companions, James and John, nothing short of miraculous. Simon, the most impressible and the most demonstrative of the four, gave utterance to his feelings of astonishment by characteristic words and gestures. He fell down at Jesus’ knees, saying, “Depart from me, for I am a sinful man, O Lord!”
This exclamation opens a window into the inner man of him who uttered it through which we can see his spiritual state. We observe in Peter at this time that mixture of good and evil, of grace and nature, which so frequently reappears in his character in the subsequent history. Among the good elements discernible are reverential awe in presence of Divine Power, a prompt calling to mind of sin betraying tenderness of conscience, and an unfeigned self-humiliation on account of unmerited favor. Valuable features of character these; but they did not exist in Peter without alloy. Along with them were associated superstitious dread of the supernatural and a slavish fear of God. The presence of the former element is implied in the reassuring exhortation addressed to the disciple by Jesus, “Fear not; from henceforth thou shalt catch men.” Slavish fear of God is even more manifest in his own words, “Depart from me, O Lord.” Powerfully impressed with the super-human knowledge revealed in connection with the great draught of fishes, he regards Jesus for the moment as a supernatural being, and as such dreads Him as one whom it is not safe to be near, especially for a poor sinful mortal like himself. This state of mind shows how utterly unfit Peter is, as yet, to be an apostle of a Gospel which magnifies the grace of God even to the chief of sinners. His piety, sufficiently strong and decided, is not of a Christian type; it is legal, one might almost say pagan, in spirit.
With all their imperfections, which were both numerous and great, these humble fishermen of Galilee had, at the very outset of their career, one grand distinguishing virtue, which, though it may co-exist with many defects, is the cardinal virtue of Christian ethics, and the certain forerunner of ultimate high attainment. They were animated by a devotion to Jesus and to the divine kingdom which made them capable of any sacrifice. Believing Him who bade them follow Him to the Christ, come to set up God’s kingdom on earth, they “straightway” left their nets and joined his company, to be thenceforth His constant companions in all His wanderings. The act was acknowledged by Jesus Himself to be meritorious; and we cannot, without injustice, seek to disparage it by ascribing it to idleness, discontent, or ambition as its motive. The Gospel narrative shows that the four brethren were not idle, but hard-working, industrious men. Neither were they discontented, if for no other reason than that they had no cause for discontent.
The family of James and John at least seems to have been in circumstances of comfort; for Mark relates that, when called by Jesus, they left their father Zebedee in the ship with the hired servants, and went after Him. But ambition, had it no place among their motives? Well, we must admit that the twelve, and especially James and John, were by no means free from ambitious passions, as we shall see hereafter. But to whatever extent ambition may have influenced their conduct at a later period, it was not the motive which determined them to leave their nets. Ambition needs a temptation: it does not join a cause which is obscure and struggling, and whose success is doubtful; it strikes in when success is assured, and when the movement it patronizes is on the eve of its glorification. The cause of Jesus had not got to that stage yet.
One charge only can be brought against those men, and it can be brought with truth, and without doing their memory any harm. They were enthusiasts: their hearts were fired, and, as an unbelieving world might say, their heads were turned by a dream about a divine kingdom to be set up in Israel, with Jesus of Nazareth for its king. That dream possessed them, and imperiously ruled over their minds and shaped their destinies, compelling them, like Abraham, to leave their kindred and their country, and to go forth on what might well appear beforehand to be a fool’s errand. Well for the world that they were possessed by the idea of the kingdom! For it was no fool’s errand on which they went forth, leaving their nets behind. The kingdom they sought turned out to be as real as the land of Canaan, though not such altogether as they had imagined. The fishermen of Galilee did become fishers of men on a most extensive scale, and, by the help of God, gathered many souls into the church of such as should be saved. In a sense they are casting their nets into the sea of the world still, and, by their testimony to Jesus in Gospel and Epistle, are bringing multitudes to become disciples of Him among whose first followers they had the happiness to be numbered.
The four, the twelve, forsook all and followed their Master. Did the “all” in any case include wife and children? It did in at least one instance—that of Peter; for the Gospels tell how Peter’s mother-in-law was healed of a fever by the miraculous power of Christ.22 From a passage in Paul’s first epistle to the Corinthian church, it appears that Peter was not the only one among the apostles who was married.23 From the same passage we further learn, that forsaking of wives for Christ’s sake did not mean literal desertion. Peter the apostle led his wife about with him, and Peter the disciple may sometimes have done the same. The likelihood is that the married disciples, like married soldiers, took their wives with them or left them at home, as circumstances might require or admit. Women, even married women, did sometimes follow Jesus; and the wife of Simon, or of any other married disciple, may occasionally have been among the number. At an advanced period in the history we find the mother of James and John in Christ’s company far from home; and where mothers were, wives, if they wished, might also be. The infant church, in its original nomadic or itinerant state, seems to have been a motley band of pilgrims, in which all sorts of people as to sex, social position, and moral character were united, the bond of union being ardent attachment to the person of Jesus.
This church itinerant was not a regularly organized society, of which it was necessary to be a constant member in order to true discipleship. Except in the case of the twelve, following Jesus from place to place was optional, not compulsory; and in most cases it was probably also only occasional.24 It was the natural consequence of faith, when the object of faith, the centre of the circle, was Himself in motion. Believers would naturally desire to see as many of Christ’s works and hear as many of His words as possible. When the object of faith left the earth, and His presence became spiritual, all occasion for such nomadic discipleship was done away. To be present with Him thereafter, men needed only to forsake their sins.
11 John ii. 1.
12 John ii. 13, 17, 22.
13 John iii. 22.
14 John iv. 1-27, 31, 43-45.
15 Entire in Matthew’s case, of course; in the case of the fishers, not necessarily so.
16 Matt. iv. 13.
17 It is not assumed here that the Gospels, as we have them, were written by apostles. The statement in the text implies only that the teaching of the apostles, whether oral or written, was the ultimate source of the evangelic traditions recorded in the Gospels.
18 John xvii. 6.
19 Mark iv. 26.
20 Universality and Spirituality are admitted by the Tübingen school to have been attributes of the religion of Jesus as set forth by Himself. This is an important fact in connection with their conflict-hypothesis.
21 Throughout this work great prominence is given to the moral and spiritual defects of the twelve. But we must protest at the outset against the inference that such men must remain permanently disqualified for the task of being the apostles of the universal religion, the religion of humanity. Everything may be hoped of men who could leave all for Christ’s society. Where there is a noble soul, there is an indefinite capacity of growth.
22 Matt. viii. 14; Mark i. 29-31; Luke iv. 38, 39.
23 I Cor. ix. 5.
24 The words recorded in Luke. xxii. 28, as spoken by Jesus to the disciples on the night before His death, “Ye are they who have continued with me in my temptations,” might be referred to as tending to prove both the continuousness of the companionship of the twelve with Jesus and the early date of its commencement. The saying is directly intended to bear testimony to the fidelity of the disciples, but it bears indirect testimony on the other points also. They had been with their Master, if not as a constituted body of twelve, at least as individuals, from the time He began to have “temptations,” which was very early, and they had been with Him throughout them all.