Exegetical and Hermeneutical Commentary of Mark 1:16

Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

16 20. Call of the first Four Disciples

16. as he walked ] The Saviour had come down (Luk 4:31; Joh 4:47; Joh 4:51) from the high country of Galilee, and now made His permanent abode in the deep retreat of the Sea of Galilee at Capernaum “His own city” (Mat 4:13; Luk 4:31), whence He could easily communicate, as well by land as by the Lake, with many important towns, and in the event of any threatened persecution retire into a more secure region.

the sea of Galilee ] called (i) in the Old Testament “the Sea of Chinnereth” or “Cinneroth” (Num 34:11; Jos 12:3) from a town of that name which stood on or near its shore (Jos 19:35), in the New (ii) “the Sea of Galilee” from the province which bordered on its western side (Mat 4:18; Mar 7:31), (iii) “the Lake of Gennesaret” (Luk 5:1), (iv) “the Sea of Tiberias” (Joh 21:1), and sometimes (v) simply “the Sea” (Mat 4:15).

he saw Simon ] whom He had already invited to His acquaintance (Joh 1:40-42); He now calls him to the Apostleship. The recent cure of the son of the officer in Herod’s court had roused much interest at Capernaum, and many pressed upon the Saviour to “ hear the Word of God ” (Luk 5:1). It became clear, therefore, that an opportunity was offered for an active and systematic ministry in Galilee, and four of the number afterwards known as “the Twelve” were now permanently attached to the Saviour’s Person, and invested with power to become “fishers of men.”

a net ] The net here spoken of and in Mat 4:18 was a casting-net, circular in shape, “like the top of a tent,” in Latin funda or jaculum. The net spoken of in Mat 13:47-48 is the drag-net or hauling-net, the English seine or sean, sometimes half a mile in length; that alluded to in Luk 5:4-9 is the bag-net or basket-net, so constructed and worked as to enclose the fish out in deep water.

Fuente: The Cambridge Bible for Schools and Colleges

See the notes at Mat 4:18-22.

Fuente: Albert Barnes’ Notes on the Bible

Mar 1:16-18

Now as He walked by the Sea of Galilee.

The call of the first apostles

The call of these men is a strange thing. It is strange that He begins with winning disciples, not working miracles. And it is more strange still that in our poor human nature He should find any fitness to aid Him in His work. You would have thought only heaven could have given the Saviour fellow workers that would be a comfort and a help to Him. But man can be a worker together with God. Several things are noteworthy in connection with this group of apostles.

I. They are not theologians. We do not need high education to fit us to do good.

II. But they had benefited by an excellent training. They came from pious homes; they had good schooling and good knowledge of the Bible; also the excellent training that lies in learning a trade requiring diligence and endurance. What special further fitness they needed for their work would come from intercourse with Christ.

III. They were found in groups. Ties of friendship may assist both consecration and power.

IV. They are enlisted gradually. In no religious matters should we act with haste. Be like the stars, hasting not, lingering not. Life is not long enough to let us postpone the discharge of duty a single day after its discovery; but it is quite long enough to give us time to reach calmly every conclusion on which we have to act. (R. Glover.)

Jesus, as Head of the kingdom, calling His helpers

Note-

I. The peremptoriness of the call-Come ye after Me.

II. The inducement to obey-I will make you, etc.

III. The promptness of their obedience-And straightway, etc.

IV. The order in which they were called-Simon Peter first.

V. The kind of men called. Not idlers. (D. C. Hughes, M. A.)

Busy men

God calls men when they are busy; Satan, when they are idle. For idleness is the hour of temptation, and an idle person the devils tennis ball, which he tosses at pleasure, and sets to work as he likes and lists. (John Trapp.)

Why should the Lord choose His foremost apostles from among fishermen

?

1. Their calling had inured them to hardship and danger-the lake on which they exercised their craft being exposed to sudden and violent storms.

2. Their calling, demanding a constant exercise of patience and watchfulness, and being very precarious besides, had made them familiar with disappointment, so that they would not be discouraged by it. Thus their worldly calling would be the best discipline for their spiritual work. They must be prepared to endure hardness, for they had no settled incomes; they must be ready to face death, for at any moment a storm of bloody persecution might arise; they must be patient, both towards churches and souls; and they must be content at times with taking a few converts in their nets, where they might have expected abundant draughts. (M. F. Sadler, M. A.)

The Lord chose

I. Unlearned and ignorant men, that His grace might be made perfect in their weakness. That the then known world should have been, in two or three centuries, subdued to the faith by such men, and by such as succeeded them, was, next to the resurrection of Christ, the greatest miracle of Christianity;

II. Religious men. They had justified God by attaching themselves to the ministry of the Baptist. But they were neither

(1) prejudiced Pharisees, who would have had a world of traditional interpretation to unlearn; nor

(2) superstitious men, or they would have shown themselves far readier to look for supernatural action from their Master. (M. F. Sadler, M. A.)

The call to service

I. Honest toil is a preparation for nobler wore.

II. Following Christ consecrates every vocation. Earthly pursuits are the pattern of the heavenly.

III. Secular partnerships are translated to a higher sphere.

IV. True obedience is prompt and practical.

V. Christs service always involves sacrifice. (D. Davies, M. A.)

The manner in which Christ attracted men to Himself by making their secular calling typical of spiritual work

I. That good men should take every opportunity for seeking the moral welfare of those with whom they are brought into incidental contact.

II. That good men in embracing every opportunity for the moral welfare of others, might with great advantage appeal to them through their secular calling, making it symbolical of religious work and truth. I will make you to become fishers of men.

1. This method of appeal is attractive.

2. It may be opportune.

3. It is effective. (Joseph S. Exell, M. A.)

Christs election of disciples

I. Whom did he choose? Not the wise and learned; they would have worried the simplicity with endless commentaries, have wrought it into intellectual puzzles, so that the shepherd on the hill could not have understood it. He did not choose the rich; they would have weighted His goodness with the cares of wealth. Did He choose religious leaders? They would dissolve His charity, mercy, in the acid of their theological hatreds. Did He choose the politicians? He would not use political craft.

II. Come, He said, I will make yea fishers of men. And they left all and followed Him. He was not wrong then in His choice. These men who gave up all at once for Him, had impulse, heart, impetuosity, love; and these were the main things He wanted for His work. It would be a hard task, and no faint-heartedness or questioning could bear its trials. It was this intensity of spirit that Christ stirred in men. When He spoke men arose from the dead. The source of His influence was partly personal; also it was weighted with infinite, Divine, ideal thoughts; He established living truths in the hearts of men. That was His real power. As life went on His thoughts grew before them. So inspired, they went forth into the world. They saw before them a vast ocean, in whose depths men were lost in ignorance and misery. (S. A. Brooke, M. A.)

Christ calling men

I. This call was imperative.

II. It is first given to two obscure men.

III. It is a spoken, not a written, call.

IV. They are commanded to follow a person, not a creed.

V. This call is abrupt.

VI. In all revolutionary movements there have been men who have heard nothing but-Follow.

VII. Those who are called are not such at first sight as might have been expected; yet on examination it will be found that they were the only persons who could have been called, in harmony with the whole ministry of Jesus Christ. (Dr. Parker.)

Forsaking all to follow Christ

It is said that the magnet will not draw in the presence of the diamond: the world cannot hold that soul that is susceptible to the superior power of Christ. The eye dazzled with the glare of the sun sees darkness everywhere else. Leather and iron money was, in the early ages, soon cast aside for gold and silver. How soon we part with lamps and candles when the sun rises. (T. Brooks.)

Heart responsive to heart

The call met a deep craving of the heart, and at once they joined Christ the man, without knowing anything of Christ the doctrine. The heart wanted a heart; life demanded life. The world had lived long enough on written promises; the cold parchment was becoming colder day by day. There was an aching at the heart of society-a great trouble-an exciting wonder. The call had a peculiar charm about it in so far as it demanded attachment to a visible person. Not a creed but a Life bade them follow. (Dr. Parker.)

The gospel as a fishing net

The net to fish for men is commonly the word truly preached; the threads are the words of persuasion; the knots the arguments of reason; the plummets are the articles and grounds of the faith. This net is to be wove with study and pains, to be let down and loosed by preaching, to be gathered up by calling men to account of what was beard, what they have done upon it; it is washed and cleansed by our tears and prayers, and spread and dried by our charity and mortified affections. And this is the net that we must let down, though it catch nothing, and at His word it is to be let down. His word is to be the length and breadth, the whole rule and measure of all our sermons, all your actions. Leave off our work we must not, because it does not answer us with success; but do our work again, and see where we erred, and mark it; find what was the occasion of our ill success, our taking nought, and avoid it. (Dr. Mark Frank.)

The estimate Jesus Christ had of humanity in contrast with all the other objects that engaged His attention

The more you study Christs life the more you will see how in comparison with the claims of man everything else was regarded as subsidiary and comparatively unimportant. For rank, for wealth, for fame, for all the pursuit of which fills men with fever and the possession of which leaves them in unrest, Christ cared not a jot. But for man He cared everything. He might be poor, despised, wretched; no matter, he was a man! And when He viewed him thus as a king, though discrowned, as an heir whose birthright was immortality, as a brother of the seraphim, though bowed in the ruin of a crushing overthrow, His whole nature went out to him in a passionate intensity of tenderness, and in His annunciation that He had come to seek and save the lost, Christ but proclaimed His estimate of the greatness of humanity. The first thing which any one of us must seek to possess as a qualification for Christian work is the same overmastering sense of the preciousness of humanity. We shall work for man in proportion as we feel that. Get this thought, then, written in your heart, fixed in your memory as with a diamond, that to consecrate your energy, to devote your might to do the work of Christ, as it bears upon the elevation and salvation of man, will do more to replenish your soul with happiness, and to crown your life with honour, than to reap a harvest of wealth or fame. To bring a little child as a lamb to the fold of the Good Shepherd, to raise the fallen out of the mire to the level of a purer life, and to bring men under the saving influences of Christs gospel, is a work which angel minds would fain engage in, and one which demands and deserves the highest devotion we can bring to bear upon it. (W. Kelynack.)

Primary and subordinate qualifications that are important to be possessed by all those who essay to do good to others

And I would remark of all knowledge the most important that must be possessed by him who seeks to influence others for good is the knowledge of man. To know books is much, to be familiar with things is well; but large wisdom in these particulars may consist with much ignorance in dealing with human nature. To know man, to work with success on man, you must know his susceptibilities as well as his aversions, his merits as well as his failings. And you must know this in order satisfactorily to deal with the question how best human nature may be approached, and how most effectually it may be converted to the uses you contemplate. To give shape to an iron bar you need a sledgehammer stroke of power. To give form to clay, you need but the deft movements of a vigorous hand. And so, in dealing with human nature; the knowledge on which I insist, leading out to the employment of the right means, is one of great moment in the success of our task. It is of no use for any one of us to go through life with a little code of action like a two-foot rule to be the measure of all character. We must deal with men according to their individual character. Some men we must approach through the medium of their hope, and some through the medium of their fear. Some we must strike, but as the bee strikes the flower when he draws the honey from its heart; and others we must shape as the sculptor shapes the block, which he strikes again and again to disemprison the angel that lies hidden in the slab. Now in this, and then in that form, Christian workers will adjust their movements, guided by the knowledge of human nature of which we are speaking, knowing that if men are sought in the right way, and at the right time, like fish you may catch them, but that if you neglect these very primary qualities, you may almost forecast failure where you should expect success. (W. Kelynack.)

The making of men catchers

Conversion is most fully displayed when it leads converts to seek the conversion of others: we most truly follow Christ when we become fishers of men. The great question is not so much what we are naturally, as what Jesus makes us by His grace: whoever we may be of ourselves, we can, by following Jesus, be made useful in His kingdom. Our desire should be to be man catchers; and the way to attain to that sacred art is to be ourselves thoroughly captured by the great Head of the college of fishermen. When Jesus draws us we shall draw men.

I. Something to be done by us-Come ye after Me.

1. We must be separated to Him, that we may pursue His object.

2. We must abide with Him, that we may catch His spirit.

3. We must obey Him, that we may learn His method.

4. We must believe Him, that we may believe true doctrine.

5. We must copy His life, that we may win His blessing from God.

II. Something to be done by Him-I will make you. Our following Jesus secures our education for soul winning.

1. By our following Jesus, He works conviction and conversion in men: He uses our example as a means to that end.

2. By our discipleship the Lord makes us fit to be used.

3. By our personal experience in following Jesus, He instructs us until we become proficient in soul-winning.

4. By inward monitions He guides us what, when, and where to speak.

5. By His Spirit He qualifies us to reach men.

6. By His secret working on mens hearts He speeds us in our work.

III. A figure instructing us-Fishers of men. A fisher is

(1) dependent and trustful;

(2) diligent and persevering;

(3) intelligent and watchful;

(4) laborious and self-denying;

(5) daring, and not afraid to venture upon a dangerous sea;

(6) successful. He is no fisher who never catches anything. (C. H. Spurgeon.)

The higher discipleship

Following Christ, if rightly understood, is the destruction of selfishness. It casts off the idols of worldly prudence and worldly maxims from the heart, and puts there instead the supreme self-sacrifice of Christ. Well might these two plain men have said, What! leave all and follow Thee? leave our nets and boats that we have bought with our few savings? ruin our worldly chances, and go forth to we know not what-all for the hope of doing good? Where is the gain, where is the advantage to ourselves? But the man who receives Christ into his heart cannot reason in that way. Tell him that he is giving up his worldly chances, that he is injuring his strength, that he is working without hope of reward on earth; and he must still reply, My aim is not the gratitude of men, but the favour of God. I am not working for the regard of men, but for the Well done of my Master. To do that which pleasure prompts, to do that which does not clash with our inclinations-even the world can go as far as that. But the true disciple is he who leaves his nets and boats at the command of Christ; the man who goes out to a foreign land, leaving kindred and home that he may preach the unsearchable riches of Christ; the Sunday school teacher who gives up the hour needed, perchance, for rest, that the ignorant may be taught, and the feet of children led into the narrow way. Christ calls us to the higher discipleship, because it is His purpose that we, under God, should bring back the world to His sway Let us rise above the low level where we can only read the word duty, to that grander height where we can see that all Christian service is a privilege and a joy; and though heart and flesh fail sometimes, let us walk as seeing the invisible. The divinest life that ever the world knew carried its cross every step of the way, and your life will not be worth much unless you carry your cross too. Nothing great or good is ever born into the world without travail and pain. (J. H. Shakespeare, M. A.)

The ministerial office

In fishing, whether in sea or among men, there is wanted-

1. A net. The gospel.

2. Casting the net. Andrew did this first when he caught Peter his brother (Joh 1:41); Peter did this most energetically afterwards with his splendid work of preaching. In doing this, Christ directs where; otherwise we may toil all night in vain.

3. Dragging the net to land. Confessional; inquiry room, etc.

4. Mending the nets. Heretics and schismatics unite against it, and so break the net. Inside foes are the worst-the dogfish and sharks of the gospel net. Hence a mender is wanted.

5. Counting the fish (Joh 21:11).

The elect and chosen are many and great; and these do not break the nets.

The apostles change of employment a gain to them

Did those skilled fishermen gain or lose in leaving the lake, the boat, and the net, and becoming the Lords apostles? Was it to their loss or advantage that they sacrificed the wealth gathered by the net for the privilege of saving men? Ask Peter on the day of Pentecost: ask him when by his lips the gospel is first preached to the Gentiles, and He gathers the first fruits of a worldwide harvest. Ask John when, at the close of a long life, on the isle of Patmos the heavens opened to him, and the scroll of the future is unrolled, and he with rapt vision is permitted to see the triumphs of the gospel he was called to preach. Ask them now, their names having gone through the world closely associated with Christ, pillars of the Church on earth, and for eighteen centuries sharing with their Lord the glory of the Church above. (P. B. Davis.)

The minister is a fisherman

As such he must fit himself for his employment. If some fish will bite only by day, he must fish by day; if others will bite only by moonlight, he must fish for them by moonlight. (R. Cecil.)

Bait to catch fish

Mr. Jesse relates that certain fish give preference to bait that has been perfumed. When the prince of evil goes forth in quest of victims, there does not need much allurement added to the common temptations of life to make them effective. Fishers of men, however, do well to employ all the skill they can to suit the minds and tastes of those whom they seek to gain. (G. McMichael.)

Rules for fishing

I watched an old man trout fishing the other day, pulling them out one after another briskly. You manage it cleverly, old friend, I said; I have passed a good many below who dont seem to be doing anything. The old man lifted himself up, and stuck his rod in the ground. Well, you see, sir, there be three rules for trout fishing, and tis no good trying if you dont mind them. The first is, keep yourself out of sight, and the second, keep yourself further out of sight; and the third is, keep yourself further still out of sight. Then youll do it. Good for catching men, too, thought I. (Mark Guy Pearse.)

Catching fish a preparation for catching men

Every quality of mind which these fishermen had cultivated will serve the higher purpose now. Their vocation had-

I. Called out their patience.

II. Made a large demand on their inventiveness. Catching men needs sagacity.

III. Kept in lively exercise their observant watchfulness. They found it needful to study all the changes of light and shade; the aspects of sky and sea. To says souls we must be all eye.

IV. Had inured them to disappointment. (D. Davies, M. A.)

Grippers

I have known a congregation so full of kindly Christian workers that in the low neighbourhood in which they worked they got the nickname of Grippers. Lowe, hearing the name, thought it must be a new sect, but it only marked the old apostolic quality. All Christians ought to pray for this power of catching souls. It is not violence, loudness, or terror that gives it, but love, goodness, the clear and strong convictions that come from following Christ. (R. Glover.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 16. As he walked by the sea, &c.] See Clarke on Mt 4:18-22.

Andrew his brother] Instead of the common reading, , his brother, the best MSS. and versions have , the brother of Simon, which should be received into the text. The most eminent critics approve of this reading.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

We heard of the call of these four apostles before, in Matthew.

See Poole on “Mat 4:18“, and following verses to Mat 4:22, upon which may be found whatsoever is necessary for the explication of these verses, (having nothing new in them), as also the reconciling of what John saith, Joh 1:40, about the calling of Andrew and Simon, to what these two evangelists say about it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

Now as he walked by the sea of Galilee,…. The same with the sea of Tiberias, Joh 6:1,

he saw Simon: whose surname was Peter, the son of Jonas:

and Andrew his brother; the brother of Simon,

casting a net into the sea; of Galilee, in order to catch fish:

for they were fishers: by occupation, this was their trade and business, by which they got their livelihood; [See comments on Mt 4:18].

Fuente: John Gill’s Exposition of the Entire Bible

And passing along by the Sea of Galilee ( ). Mark uses (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action. Casting a

net (). Literally casting on both sides, now on one side, now on the other. Matthew (Mt 4:18) has a different phrase which see. There are two papyri examples of the verb , one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen () and were

partners () as Luke states (Lu 5:7).

Fuente: Robertson’s Word Pictures in the New Testament

Casting a net ()

See on Mat 4:18. Mark here uses, more graphically, only the verb, without adding net. Lit., throwing about in the sea. Probably a fisher man’s phrase, like a east, a haul.

Fuente: Vincent’s Word Studies in the New Testament

THE CALL OF PETER AND ANDREW, V. 16-20

1) “Now as He walked by the Sea of Galilee,” (kai paragon para ten thalassan tes Galilas) “And as He was passing along (alone) beside the Sea of Galilee,” also known as the Sea of Gennesaret, Mat 14:34; Mar 6:53; Luk 5:1.

2) “He saw Simon and Andrew his brother,” (eiden Simona kai Andrean ton adelphon Simonos) “He recognized Simon and Andrew the fraternal brother of Simon,” who were later known as two of the twelve apostles of our Lord, Mat 4:18-22; Luk 5:10-39; Mat 10:2-4.

3) “Casting a net into the sea:” (amphihallontas en te thalasse) “In the sea (away from shore) casting,” casting a net for fish, fishing, casting, again and again, very busy men, not idle men, to do His work, to labor in His vineyard, Joh 4:34-39; Joh 9:4.

GOD CALLS AND USES BUSY MEN

(When God Called These)

1. Moses was busy tending flocks of Jethro

2. David was busy tending flocks of his father.

3. Nehemiah was busy as King’s cupbearer.

4. Peter and Andrew were busy casting nets.

5. James and John were busy mending nets.

6. Matthew was busy collecting taxes.

7. Paul was busy persecuting the church.

If you are lost, and too busy to obey the call of God, one day, like the rich man in hell, you may call for Him and He will be too busy to hear your call – – read the warnings, Pro 1:21-28; Luk 16:19-31.

TOO BUSY?

How busy, really, is “too busy?” Too busy to play is too busy. Too busy to pray is too busy. Too busy to make friends is too busy. Too busy to love is too busy. Too busy to be loved is too busy. Too busy to write home is too busy. Too busy to attend church is too busy. Too busy to study the Bible is too busy. Too busy to be optimistic is too busy. Too busy to give thanks is too busy. Too busy to meditate is too busy. Too busy to eat slowly is too busy. Too busy to sleep enough is too busy. Too busy to read extra curricular is too busy. Too busy to visit friends is too busy. Too busy to appreciate is too busy. Too busy to confess is too busy. Too busy to have a hobby is too busy. Too busy to be master of self is too busy. Too busy to win a lost soul is too busy. Too busy to rejoice spiritually is just too busy.

-Anon.

Fuente: Garner-Howes Baptist Commentary

THE CALLING OF CHRISTS FIRST APOSTLES

Mark 1:16-21

THE lives of some great men make fascinating history. The life of Jesus Christ is enthralling. For two thousand years, men have been studying it, learning from it, marveling about it, and the marvel increases!

Other men have had their followers, but no man ever had such disciples as those who became followers of Jesus. The first of these became especially famous, and in that list of four names, three of them became the inner circle of His intimates Peter, James, and John.

The manner of their call is elaborated by John, who, being one of them, would know the minor details. The latter half of his first chapter is devoted to this story. Mark, however, makes a briefer and much more graphic account of it; and, in some ways, a more suggestive one. There is not, necessarily, the least inharmony between these two reports. Mark records the call of the four, while John gives the manner of their response. It would seem, therefore, for Johns Gospel, that it was not immediate in the instance of all; that two of the brothers, Andrew and John, more readily became inquirers, and that their influence was effectively brought to bear upon the other two, Peter and James.

Interpreting Marks report in the light of Johns record, we find especial attention given to The Christ of the Apostles; The Call of the Apostles; and The Commission of the Apostles.

THE CHRIST OF THE APOSTLES.

Now as He walked by the sea of Galilee? He Jesus of Nazareth; He whom John the Baptist saw coming unto him, and of whom he said: Behold the Lamb of God, which taketh away the sin of the world.

In this remark of Johns we have three fundamental facts regarding the person of Marks report. He was Jesus of Nazareth; He was the Lamb of God; He was the worlds only Saviour.

He was Jesus of Nazareth! Jesus is His human name; though it suggests His Divine mission, its primary import is His pure humanity. He was born of a virgin; He was flesh and blood! When Pilate said: Behold the Man, his phrase was properly employed.

The famous paintings intended to represent Jesus strikingly signify a historical fact, namely, the debate of the centuries as between His humanity on the one side and His Divinity on the other. The artists were doubtless influenced by the opinions of the fathers and early historians. Some of these describe Jesus as angelic in features, and God-like in the magnificence of His form. St. Jerome and St. Augustine, we are told, even reminded their auditors of the Psalmists words: Thou art fairer than the children of men, and Angelo, Da Vinci, Raphael and Titian interpret that thought. On the other hand, great religious teachers, like Clement, Origen, and Tertullian, took the Prophets words: When we shall see Him there is no beauty in Him that we should desire Him, literally, and reminded their auditors of the prophecy that He should be marred as was never man; and insisted that He was not only without celestial splendor, but lacked even in human attractions; was ill-shapen and ignoble.

If one will study the theology of these fathers he will find, to his surprise, that the more skeptical ones of the early age held to this latter view; while those men who believed more implicitly in every word of God, held to the formera most significant fact! Those who believe only in the humanity of Jesus are liable to depreciate His personal attractions He is a man, and no God is to be found in that form! On the other hand, those who believe in His Deity to such an extent as to doubt His real humanity, are equally tempted to over-emphasize the signs of Divinity showing from every feature.

We do not know how much, if any, veracity there is in the claim made for the ancient manuscript supposed to have been sent by Publicus Lentutus, president of Judea, to the senate at Rome. It reads after this manner: There lives at this time, in Judea, a man of singular character, whose name is Jesus Christ. The barbarians esteem Him a Prophet, but His followers adore Him as the immediate offspring of the immortal God. He is endowed with such unparalleled virtue as to call back the dead from their graves, and to heal every kind of disease with a word or touch. His person is tall and elegantly shaped; His aspect amiable, reverend. His hair flows in those beautiful shades, which no united colors can match, falling into graceful curls before His ears, and agreeably couching on His shoulders, and parting on the crown of His head like the headdress of the sect of the Nazarenes. His forehead is smooth and large; His cheek without spot, save that of a lovely red; His nose and mouth are formed with exquisite symmetry; His beard is thick and suited to the hair on His head, reaching below His chin and parting in the middle like a fork; His eyes are bright, clear and serene. He rebukes with majesty, counsels with mildness, invites with tender and persuasive languageHis whole address, whether in deed or word, being elegant, grave and characteristic of so exalted a being. No man has seen Him laugh, but the whole world beholds Him weep frequently; and so persuasive are His tears that the multitude cannot withhold their tears from joining in sympathy with Him. He is very temperate, modest and wise. In short, whatever His phenomenon may turn out in the end, He seems a man for excellent beauty and perfections, every way surpassing the children of men.

Beyond question this is the conception of Jesus pretty generally held now, and we suspect, as near the true picture of His personality as any one is likely to present. This moved the poet to write:

If Jesus was a man; and only a man, I say,Of all mankind, I will cleave to Him,And to Him I will cleave alway.

But according to the text He was more than a man!

He was the very Lamb of God! The word of John the Baptist was: Behold the Lamb of God! In that language of the Baptist there was the linking up of Scriptures! The Old Testament Prophets had pointed forward to One to come; the angel Gabriel had announced His arrival; by His baptism God Himself, unwilling longer to leave men in question, speaking of Him, said, This is My beloved Son, in whom I am well pleased.

It would seem that any man who made an earnest study of the life of Christ would be compelled to the expression of Napoleon: Everything in Christ astonishes me. His spirit over-awes me, and His will confounds me. * * His Gospel, His apparition, His empire, His march across the ages and the realmseverything is for me a prodigy, a mystery insoluble.

And yet, to stand in awe in the presence of Jesus is not enough; one who does that may be compelled to consent, He is the Son of God. But such an one would not necessarily dwell upon Johns particular thoughtThe Lamb of God, that taketh away the sin of the world; the long-looked-for Messiah; the One hope of hurting hearts!

How are we to get that knowledge of Him? We believe that the way of the text, especially Johns text, tells. The two disciples spent a day with Him! From His presence they went with a special testimony. It has always been so, and it will always remain so, that the men who spend the most time with Jesus will most positively believe in His Deity, and will be able to say without equivocation, We have found the Messiah, and will be able to answer the question of their doubting brothers as Philip replied to Nathanael, Come and see.

Commenting upon that phrase one said: We are not at liberty to urge men to come and see our literature; we are not asking them to look upon the church as an institution; not to come and see the preacher; not to come and look upon the most noted servant the Son of God ever had; we must go beyond the servant and show the inquirer the Lord Himself. And the man who sees Him in His risen glory and power must of necessity fall at His feet as did Thomas, and say: My God! If one says that the visible presence of Christ is not in the world, and so we cannot see Him, we reply, If the visible presence of Christ is not in the world, the spiritual presence, which is a presence larger still, more positive, more glorious, is in the world, dispelling its despair, breaking its fetters, setting at liberty its slaves, lifting the curse of ignorance, the intolerable burdens of poverty, driving before its face its cruel inhumanity, and breathing upon every part of the world where His Name has been made known the breath of sweetness, of kindness, of joy; and, every doubting Nathanael of the world, if he but study that presence and person alike, would exclaim: Rabbi, Thou art the Son of God; Thou art the King of Israel.

Dr. Strong, once president of Rochester Theological Seminary, on his seventieth birthday, expressed his amazement that any man who had ever known Jesus as Saviour, could, by any process of the intellect whatever, doubt His Deity. And another equally eminent theological professor, said: If a reference to a personal experience may be pardoned, I may here set my seal. Never shall I forget the gain to conscientious faith and peace which came to my own soul not long after the first decisive and appropriating view of the crucified Lord as the sinners sacrifice. So again we remark, the men who come into most intimate contact with Him will find it most easy to believe in His Deity.

But, according to John, another remark regarding the Christ of the Apostles is justified.

He was the worlds only Saviour. It is not many years since a liberal minister of London, in his book New Theology, exploited the theory that when Isaiah wrote the fifty-third chapter of his Book, he had no reference whatever to Jesus. One of the marked signs of the skepticism of this age is in the circumstance that now many men are mouthing this deliverance of infidelity; and some of them are men who once had reputations for loyalty to both Christ and His Book.

By the same process of argument one must deny that any Old Testament lamb slain upon the altar, under the Levitical system, had any reference whatever to the Lamb of God which taketh away the sin of the world. The testimony of John the Baptist, then, is disputed; and the interpretations of Philip, as he told the Ethiopian treasurer the meaning of Isaiah fifty-three, was far-fetched and false.

Campbell Morgan, by earnest, honest study, has made himself easily one of the most noted men of the Old World, and his contributions to literature give positive proof of his versatility in both Scripture and scientific research; and Morgan, with much feeling, defends Isaiahs prophetic reference as being the plain finger of prophecy; and going further, he declares that Jesus, the Lamb of God, marked by the finger of John the Baptist, was typified as far back as Isaacs proposed offering; and the very question of Isaac to his father, Where is the lamb for the burnt offering? is answered by John the Baptist, who, pointing to Jesus said: Behold the Lamb of God! He justly contends, This is no mere accident! It is a part of the great proof of the unity of the Book. The old economy was able to produce the fire and the wood, symbols of judgment, but nothing more. In the New, the perfect sacrifice is provided, that sin may be put awayJesus of Nazareth appears as Gods Lamb, slain from the foundation of the world.

Charles Spurgeon, speaking against the worlds effort to provide another way of redemption, says: Poor sinners, you are still looking to yourselves. You rake the dung-hills of your human nature to find the pearl of great price which is not there. You will look beneath the ice of your natural depravity to find the flame of comfort which is not there. You might as well seek in hell itself to find Heaven as look into your own words and merits to find sure ground of trust. Down with your self-reliances! Down with them; everyone of them! Away with all those confidences of yours, for

None but Jesus, none but Jesus,Can do helpless sinners good.

The one certain thing about Spurgeon is his Scripturalness! Read Act 4:12: There is none other name, under heaven given among men, whereby we must be saved.

THE CALL OF THE APOSTLES.

Jesus said unto them, Come ye after Me (Mar 1:17).

His call amounted to an actual demand. If Christ were only a man, this would be one of the strangest speeches ever made, and would indicate madness.

What right has an ordinary Nazarene to stop at the lakeside and look into the faces of successful fishermen and say, Come ye after Me, demanding that they leave their occupation, take up with Him, sit at His feet, learn of Him, take orders from Him, become not only His disciples, but His very servants? Where in human history has any other man, supposed to be in his right mind, addressed his followers after this manner, excepting he do it in the name of his office as king, or emperor, or caliph? And where did any man who had no such vested authority make such a demand upon his fellows to have his demands regarded by a full and complete surrender of self?

No! what they had seen of Jesus had convinced them that He was more than a man. Already there is an impression at least, profound and deep, to be later voiced by Peter, Thou art the Christ, the Son of the Living God. In His voice they heard Gods voice, and did not disregard it. When Joan of Arc undertook her matchless career, there was one impelling force driving her in unwonted ways, demanding of her the most unusual procedure, and in answer to every argument men made against her leadership she felt compelled to say: My voices! My voices!by which she meant, God is speaking, and I must obey. That great missionary leader, Robert E. Speer, speaking on What Constitutes a Missionary Call said: Every time I go down to Asheville, and the train stops long enough in Salisbury, I go out to a little graveyard in the middle of the town and walk to a grave that I found several years ago. Something on a stone caught my eye and when I came up to it, I read the inscription: Here lies the body of F. M. Kent, lieutenant-colonel of the First Louisiana Regulars, who died in 1864, in the month of April; and underneath are these words: He gave his life for the cause he loved. Nearby was the grave of John R. Pearson, first lieutenant of the Seventh Regiment of N. C., who was shot at Petersburg at the age of eighteen, and beneath the name the simple record, I look for the resurrection of the dead. Speer says: I took off my hat and stood beside the graves of the eighteen-year-old lieutenant and the older colonel, who had given their lives for the cause they loved. I said, Was that the way men did in those days? Did they answer the call of their leader, even though they knew they were marching in the face of death, prompted in their response by love for a great cause? Shall men do less now? Shall the call of Jefferson Davis and the love of the southland mean more than the call of Jesus, than the love of a sinning and dying world? God forbid!

This Scripture also expresses the idea of subservience. Come ye after Me. After Me is suggestive. Christ must lead; the Christian must follow. He must forever remain the Master; we must forever be servants. We employ the word servant meaning not alone secondary station, but with a view of faithful service. Many writers have spoken of the evident fact that Jesus was a judge of men; He knew what was in them. Have you not been impressed by the historical circumstance that Jesus never called any man from idleness? In the first instance here the brothers were casting their nets, actually engaged in their daily vocation. In the next instance they were mending their nets, not only indicating their expectations of success in future fishing, but possibly suggesting a catch like that which they took once at Jesus command, which had broken the net.

When Levi was called he was sitting at the seat of custom; and so on for every one of the twelve. That professor of the theological seminary who told his students about a man who came to him saying he was sure he had been called to the ministry, and when asked, Why? replied, Because I fail at everything else I try to do, was not reporting an exceptional instance. Again and again men talk after the same manner, saying: The Lord has shut all other doors before us, and we think it is an evidence that He is opening to us the door of the ministry. It is the poorest recommendation that any man has ever brought. Servants of the Lord God, if they are to do anything for Him, must be busy men and successful ones. We are not surprised, therefore, that Christ should call men who were successfully engaged.

But the next sentence reminds us of another fact, namely, His call looks always to personal and official exaltation. Fishing is an honest calling; but fishing for men is a more honorable one. That statement is capable of a very wide application. We do not care for what you are fishing, whether it be fish, or office, or gold; we do not care how successful you are in taking fish, or in securing office, or in heaping up gold; if God calls you from that occupation to be a fisher of men He has favored you with the highest of all honors, and brought you to an exaltation of which the world knows nothing. We have a friend in the ministry, one of the most noted Congregational ministers in the world, who came up from a position of poverty and humble apprenticeship in England, to be pastor, author, lecturer, with international reputation in all. You say, God has exalted him and honored him. We have a friend in the Methodist ministry whose name is a household word in America, who began life as a blacksmith. You say, God has exalted him and honored him. We have a friend in the Baptist ministry, looked upon now as knowing few equals and no superiors, who began life as a farm lad. You say, God has honored him and exalted him. We have a friend in the Presbyterian ministry who used to be one of the leading base-ball lights of the land. You say, God has exalted him and honored him. We say to you that when God called another friend, a man from the office of teacher, to preach, God exalted him. And yet another he called from the office of banker, and that man he also honored and exalted, and yet another whom He called from a successful practice of law to preach the Gospelin that call he was honored and exalted.

Those of us who are parents are very likely to think if our daughters could marry brilliant and rich men rather than go as missionaries, we should see them honored instead of hidden. But such thought is folly and shows our poor appreciation of real values! We also think if our sons could engage in one of the noble professions and stand at the top in the same, rather than serve God in some station of comparative humility, that we could share the honors with them. But such judgment is pitiful in the light of Scripture teaching, and none the less so in the light of Christian experience.

It will be confessed that when General Booth died, the King of England was not more honored. J. Wilbur Chapman says that one day he said to General Booth, Tell me, what has been the secret of your success? Before that question the great General hesitated a moment, and then with tears in his eyes, tears which crept slowly down his furrowed cheeks, he said, Chapman, I will tell you the secret. God had all there was of me. There have been men with greater brains than I, men with greater opportunities, but from the day I got the poor of London on my heart, and a vision of what Jesus Christ could do for them, I made up my mind that God could have all there was of William Booth. Then, said Chapman, I learned another secret, for immediately the great man knelt and prayed, and as I listened to him pleading for the outcasts of London, and of New York, the lost of China, and for the great world itself lying in the wicked one, pleading with sobs and tears, I understood that his success was measured by his surrender.

THE COMMISSION OF THE APOSTLES.

It was to be fishers of their fellows. Come ye after Me, and I will make you to become fishers of men (Mar 1:17).

Notwithstanding our modern teaching, with the emphasis upon sociology and all the rest, the Son of God set His disciples to one task, namely, to win their fellowsto be fishers of men. A. C. Dixon was a good example of his own words. On one occasion he said: Our business is to save some. We may do other things, but they are incidental. As you walk down the corridor of the Astor House towards the restaurant, you will see standing in the door a man who never looks into your face; he always looks at your shoes. That mans business is to black shoes, and I have never seen him look into the face of a guest. His one thought is about the condition of the shoes. A life insurance agent told me that he never saw a respectable man who did not suggest to him a policy. His business was to get policies. Every person you meet should suggest salvation. When John Wesley was robbed by a highwayman, he said to the fellow: Sometime, my friend, you may repent of this, and if you ever do, remember, The Blood of Jesus Christ, His Son, cleanseth us from all sin. Years afterward that man sought Wesley out and told him that the word spoken then had been as a barbed arrow in his heart, finally compelling repentance and surrender to the Son of God. The Apostle of Christ has one supreme call! Take men!

For that call Christ has promised to prepare them. I will make you to become fishers of men. The essential preparation for every man who would do Christs service must come from Christ Himself. Other teachers he may have; this greatest of teachers he must have. Men talk sometimes about modern education, as if the world had just now begun to believe in scientific research; as if the church had just now begun to think that an educated ministry were desirable. Such conceptions are but the expression of the egoism of the age! There were cultured men in Greece, cultured men in Rome. Gamaliel was a great teacher two thousand years ago, and the Apostle Paul a splendid and accomplished scholar. Modern education is, for the most part, a boast. Our forefathers believed in education, and in proportion to their opportunities, they secured it, notwithstanding the circumstances with which they were hampered. If anybody doubts this he needs only to look into history a little to be convinced of it. Let our Puritan fathers express themselves on this subject. Over the north gate of Harvard you will read the inscription: After God had carried us safe to New England, and we had builded our houses, provided necessaries for our livelihood, reared convenient places for Gods worship and settled the civil government, one of the next things we longed for and looked after was to advance learning and perpetuate it to posterity, dreading to leave an illiterate ministry to our churches, when our present ministry [mark the phrasean educated one] shall lie in the dust.

The Church of God, wherever it has lived in the spirit of its Master, has been at once the parent and patron of education; and if the day ever comes when she forgets, for the special Apostles of Jesus at home and abroad, that the essential education must come from the great Master Himself, it will be a day darkening into nighta day threatening doom.

As the pastor of a congregation including hundreds of young people, I have almost a boundless pride in the number who are studentsgood students; but I should be a false leader if I did not remind them that no teacher, at whose feet men sit, is worthy to be mentioned in the same breath with the Teacher who said: Come after Me, and I will make you fishers of men. No preparation of the schools can ever take the place of that preparation which comes from receiving His Spirit and imbibing His wisdom.

And yet, one point more in this election of the first Apostles.

The place of their work was His appointment. For when they forsook their nets and followed Him, He led them into Capernaum. When they arose to go after Him they did not know where He would lead, nor does it seem that they asked. That was with Him! He makes no mistakes! It may be in India, it may be in Africa, it may be in China, it may be in America, let the Master say. It is little wonder that He wants some to go to Africa when we are told that oftentimes the delegates that come from the villages and jungles walk hundreds of miles to beg for teachers. It is little wonder that He sent two of my classmates to Korea, for in thirty odd years there they have seen thousands and tens of thousands turn to the Lord God. It is little wonder that He lays financial demands upon some of those of us He has called to live in this land of light and privilege. The marvel is that with our small sacrifices, He accomplishes so much. We were told a while ago that each thousand dollars spent in the year paid the salary of one missionary, supported seven native workers, helped to win sixteen new converts, assisted four Sunday Schools, provided Bible instruction for 165 Sunday School pupils, gave Christian education to sixty boys and girls, secured $745.00 in contribution from native Christians, gave Christian medical treatment to forty-five sufferers, cared for the administration work, and secured immeasurable spiritual results which no man can tabulate.

And so, in our giving or going, let Him lead!

Fuente: The Bible of the Expositor and the Evangelist by Riley

2. THE CALL OF THE FISHERMEN. 1:16-20

TEXT 1:16-20

And passing along by the Sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishers. And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. And straightway they left the nets, and followed him. And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets, And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.

THOUGHT QUESTIONS 1:16-20

30.

Was this the first time Jesus had seen Simon and Andrew? Cf. Joh. 1:25-35.

31.

In what specific manner did Jesus keep His promise to make fishers of men? i.e. what elements were involved in the process?

32.

Compare Luk. 5:1-11 and tell why these two were so willing to immediately leave their nets and follow him.

33.

Please notice the type of men called by Jesus to be his followers, and later his apostles. Does this give hope to us?

34.

Why did these men leave their business to follow one who offered them no money?

COMMENT 1:16-20

TIMEApril, A. D. 28
PLACEAlong the sea of Galilee near Capernaum.

PARALLEL ACCOUNTSRead Mat. 4:18-22; Luk. 5:1-11

OUTLINE1. The place and persons of the call of the master Mar. 1:16. 2. The call to man-fishing Mar. 1:17. 3. The immediate response Mar. 1:18. 4. Two more to answer the call. Mar. 1:19. 5. They left the nets to others and they went after him. Mar. 1:20.

ANALYSIS

I.

THE PLACE AND PERSONS OF THE CALL. Mar. 1:16.

1.

By the shore of the sea of Galilee.

2.

Simon and Andrewfishermen.

II.

THE CALL TO MAN-FISHING, Mar. 1:17.

1.

From Jesus personally.

2.

Obtain by following Him.

III.

THE IMMEDIATE RESPONSE. Mar. 1:18.

1.

Left nets.

2.

Followed Him.

IV.

TWO MORE TO ANSWER THE CALL. Mar. 1:19.

1.

Just a little way from where He called Simon and Andrew.

2.

Not fishing but mending nets.

V.

NETS LEFT TO OTHERSTHEY WENT AFTER HIM. Mar. 1:20.

1.

Immediate answer to an immediate (urgent) call.

2.

Left father and work (and money) to follow Him.

EXPLANATORY NOTES

Observe the Harmony. The fact of our Lords first gaining disciples when John first points him out to two of his followers, is recorded in Joh. 1:25-35. Simon and Andrew were then first made acquainted with Christ, and this explains their prompt compliance here. After their first call, they had continued in their worldly business. This is the further call to attend upon Christ in his ministry, leaving all and following him wheresoever he went. There is still a further call to the Apostleship, with ordination, Mar. 3:14. The accounts in Matthew and Mark are almost in the same words. Luke is more full, and gives us the narrative of a miracle which Christ wrought at this time; which throws light upon Marks more brief statement here. It is worthy of note, that this miracle, so full of meaning, was twice wrought by our Lord; both now, when he called them to their work, and at the last, when he was about to leave them. Joh. 21:6. And in both cases, he would show by it how he could and would make their work successful. See Eze. 47:10; Jer. 16:16. He who could make them from fishermen to become fishers of men, could make them catch men in their new work as easily and abundantly as now he could make them catch fish. So our Lord uses the figure of a net. Mat. 13:41.

20. Hired servants. This would intimate that they were not of the poorest class.

FACT QUESTIONS 1:16-20

45.

When and where did the calling of the four occur?

46.

Read carefully Mat. 4:18-22 and Luk. 5:1-11 and see if these are indeed parallel accountssome feel they are notwhat do you believe?

47.

Read Joh. 1:25-35 and show how it relates to this incident.

48.

State the three calls of Christ to these men.

49.

Why the miracle of the draught of fish? Why given twice? Cf. Joh. 21:6.

50.

Why mention the hired servants as in Mar. 1:20?

Fuente: College Press Bible Study Textbook Series

(16) As he walked by the sea of Galilee.See Notes on Mat. 4:18-22. St. Mark names Simon without the addition of Peter.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

‘And passing along by the Sea of Galilee he saw Simon, and Andrew, Simon’s brother, casting a net in the sea, for they were fishermen. And Jesus said to them, “Come after me, and I will make you to become fishers of men.” And immediately they left the nets and followed him.’

Luke describes the whole incident in great detail (Mar 5:1-11) but here in Mark we have the bare bones. Mark is concerned to express the stark demand, and the response to the Kingly Rule of God. ‘Passing along by the Sea of Galilee.’ It was more strictly a Lake (so Luke) but the use of ‘Sea’ is typically Semitic.

‘He saw Simon and Andrew, Simon’s brother casting a net in the sea.’ This condenses all that happened in a single phrase, but its mention is necessary to illuminate the phrase that follows later about ‘fishers of men’. It was because they were fishermen that Jesus told them that they would become fishers of men. He suited His illustrations to the understanding of His hearers.

‘Come after me, and I will make you to become fishers of men.’ The call was absolute. They were to follow Him and to be no longer fishermen, but fishers of men. Note how the call comes even while they are fishing. Their abandonment of their occupation is a requirement for following Him. Interestingly the illustration of fishing men is used elsewhere in the sense of fishing men for judgment (Jer 16:16), but it is in itself neutral. And besides when God’s judgment goes forth the people learn righteousness. The idea was that from now on they would use their abilities and skills to win men under the kingship of God. Andrew had already shown himself adept at that (Joh 1:41). And now Jesus was making clear that He had a wide ministry for them in view.

‘They left the nets and followed Him.’ The comment that they left their nets is to stress that they left instantly and that it was permanent. The nets were left just where they were, although no doubt looked after by the family. They were no longer needed. We may not be called on to leave our nets, but we are to use them for God’s purposes. ‘Followed Him.’ The idea of following in this sense involves trust, commitment and obedience.

Fuente: Commentary Series on the Bible by Peter Pett

The Authority of Jesus Is Revealed in The Calling of the First Apostles (1:16-20).

The last thing that anyone would have thought of when they heard Jesus’ message about the Kingly Rule of God would be that He would then call on a group of professional fishermen to have a part in the transmission of that message. It is as though Mark is emphasising the lowliness of the beginnings of God’ Kingly Rule. First the Coming One Himself is from lowly Nazareth, now the heralds are lowly fishermen.

But Simon (Peter) and Andrew had both already expressed their interest in Jesus, the latter at least having been a disciple of John the Baptiser (Joh 1:40-42). And John (the Apostle) was also probably with them in those early days as the unnamed of the two disciples of John (Joh 1:35). While John the Baptiser was ministering Jesus would not officially call them (as He did call Philip – Joh 1:43), for they were John’s disciples, and thus after the imprisonment of John they had returned to their homes and their livelihoods. Now Jesus sought them out and officially called them to ‘follow Him’, that is, to commit their lives to hearing and responding to His teaching, so that from that moment on they were to have complete trust in Him and were to be declarers of God’s Kingly Rule.

Mark sees this as a further step in the revelation of the Kingly Rule of God. The anointed representative of the King, indeed the King Himself (Joh 1:49), is seen as having the right to call men to leave everything and follow Him, to assist in the task that is now His. He deliberately makes his account stark and demanding (compare Luk 5:1-11), revealing that the One sealed by God, has the right immediately to demand what He will. It is the demand of a king.

Discipleship was a common feature in Palestine. The Rabbis had their disciples who came and learned from them and followed them. But they did so by choice, and they were not specifically called on to leave all. Jesus’ call to follow Him was, however, all embracing and permanent (Mar 9:34-37 compare Mat 19:29). It was the call of One with sovereign rights. He spoke as One Who brooked no refusal and all the emphasis is on this. They must follow Him all the way, for there was a work for them to do in the future.

Analysis of 1:16-20.

a And passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. And Jesus said to them, “Come you after me, and I will make you to become fishers of men” (Mar 1:16-17)

b And immediately they left the nets, and followed him (Mar 1:18).

a And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets. And immediately he called them, and they left their father Zebedee in the boat with the hired servants, and went after him (Mar 1:19-20).

Note that in ‘a’ we have the call of Simon and Andrew, and in the parallel the call of James and John. Centrally in ‘b’ we have the result of the call of Simon and Andrew (with James and John the result of the call is not a separate statement).

Fuente: Commentary Series on the Bible by Peter Pett

The formal call of the first disciples:

v. 16. Now as He walked by the Sea of Galilee, He saw Simon and Andrew, his brother, casting a net into the sea; for they were fishers.

v. 17. And Jesus said unto them, Come ye after Me, and I will make you to become fishers of men.

v. 18. And straightway they forsook their nets and followed Him.

v. 19. And when He had gone a little farther thence, He saw James, the son of Zebedee, and John, his brother, who also were in the ship mending their nets.

v. 20. And straightway He called them; and they left their father Zebedee in the ship with the hired servants and went after Him.

Here is an interesting feature: the prominence given to the call of Peter and his brother. Probably Peter, in the course of his Gospel-teaching, loved to dwell especially upon that fact that the Lord had seen fit to call him as one of the disciples, and thus had honored him far above his deserts. And the Holy Ghost had Mark make a note of it here to bring out all the more strongly the grace and love of Christ. It was at the Sea of Galilee, where Jesus spent a large part of the time while He lived in Capernaum. Jesus was walking along the shore, when He saw two fishermen, both of them sons of one Jonas, busy with the work of their calling, throwing out nets into the sea, casting about, now on the one side of their boat, then again on the other. The call of Jesus is explicit and unmistakable: Follow behind Me, be My disciples. His promise is comprehensive: I will make you to become fishers of men. He did not want to communicate to them by a single miracle, as He might have done, the spiritual gifts necessary for this calling, but He wanted to make them ready for their life-work by a gradual process of training. Fishers of men they were to become; their endeavors should be directed toward the souls of men, to bring them into the net of Christ, to make them members, if possible, of the communion of saints. This call decided both brothers at once. Without the slightest hesitation they left their nets and followed Him. Where the will and call of Jesus is evident at any time, there must be no hesitating, no consulting with flesh and blood: a cheerful, immediate following of Christ is demanded by the obedience of faith. In a similar manner Jesus, having gone a little farther on the shore, saw the two sons of Zebedee, one of whom He also had had in His company before. They were also busy with some work connected with their calling as fishermen, since they were mending nets. At the call of Jesus they proved themselves as willing as the sons of Jonas had been: they left their father in the boat with the hired assistants. They were not needed so badly at home but that they could heed the call of Jesus. So the Lord now had four men that had been pledged to be His regular disciples, and to be trained for the great work of preaching the Gospel throughout the world.

Fuente: The Popular Commentary on the Bible by Kretzmann

Mar 1:16-20 . See on Mat 4:18-22 (Luk 5:1 ff.). The narrative of Mark has the brevity and vividness of an original. Observe, however, how, according to all the evangelists, Jesus begins His work not with working miracles, but with teaching and collecting disciples. [54] This does not exclude the assumption that miracles essentially belonged to His daily work, and were even from the very beginning associated with His teaching, Mar 1:21 ff.

(see the critical remarks), as He passed along by the sea . This as well as . . . ( casting around ) is part of the peculiar vividness of representation that Mark loves.

Mar 1:19 . ] et ipsos in nave , likewise in the ship . It does not belong to (the usual view, in which there is assumed an imperfect comparison, which contemplates only the fishers’ occupation generally, comp. on Mat 15:3 ), but merely to , so that . . . . then subjoins a further circumstance. The former explanation in the sense assigned to it would only be possible, if ., in Mar 1:16 , and . were included under one more general idea.

Mar 1:20 . . .] peculiar to Mark. Any special purpose for this accuracy of detail is not apparent. It is an arbitrary supposition that it is intended to explain how the sons might leave their father without undutifulness (Paulus, Kuinoel, de Wette, Bleek, and others), in reference to which de Wette charges Mark with taking away from their resolution its nobleness. [55] It may, moreover, be inferred , that Zebedee carried on his business not altogether on a small scale, and perhaps was not without means. Comp. Mar 16:1 ; Luk 8:3 ; Joh 19:27 ; Only no comparison with the “poverty of Peter” (Hilgenfeld) is to be imported.

[54] Comp. Weizscker, p. 364. But the teaching begins with the announcement of the kingdom, which has as its presupposition the Messianic self-consciousness (Weizscker, p. 425). Without reason Schenkel maintains, p. 370, that Jesus could not at all have regarded Himself at the beginning of His work as the Messiah. He might do so, without sharing the political Messianic hopes. See Schleiermacher, L. J. p. 250 f.; Keim, Geschichtl. Chr. p. 44 f. But the view which makes the beginning of the teaching and miracle-working even precede the baptism (Schleiermacher) has absolutely no foundation in the N. T., not even in the history of the marriage feast at Cana. Nor yet can it be maintained, with Keim (p. 84), that the conviction of being the Messiah gained strength in Jesus gradually from His first emergence up to the decisiveness, which first makes itself manifest at Mat 11 , where He announces the present kingdom, no longer merely that which is approaching . For the approaching kingdom is throughout only according to a relative conception of time from the beginning onward to Luk 21:31 to be taken in an eschatological reference; and it presupposes, therefore, a Messianic self-certainty in the Son of man, who with this announcement takes up the preaching of the Baptist.

[55] With greater truth, because more naturally, it might be said that that trait places in so much stronger a light the resignation of those who were called, seeing that they forsook a business so successfully prosecuted. Comp. Ewald, p. 192. We may more surely affirm that it is just a mere feature of the detailed description peculiar to Mark. Comp. Weiss, l.c. p. 652.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

SECOND SECTION
CONQUEST OF THE FIRST DISCIPLES AT CAPERNAUM, VICTORY OVER THE DEMONS IN THAT CITY, AND WITHDRAWAL INTO THE WILDERNESS

Mar 1:16-35

________
1. The Authoritative word of Jesus, which calls the four first and greatest Disciples. Mar 1:16-20

(Parallels: Mat 4:18-22; Luk 5:1-11; comp. Joh 1:35-42)

16Now, as he walked7by the sea of Galilee, he saw Simon, and Andrew his brother, casting a net into the sea: for they were fishers. 17And Jesus said unto them, Come ye after me, and I will make you to become fishers of men. 18And straightway they forsook their8 nets, and followed him. 19And when he had gone a little farther thence,9 he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. 20And straightway he called them: and they left their father Zebedee in the ship with the hired servants, and went after him.

EXEGETICAL AND CRITICAL

See on Mat 4:18 seq.

Mar 1:16. As He walked by.The Evangelist would make prominent the apparently fortuitous character of this first vocation.

Mar 1:19. Who also were in the ship.Both pairs of brothers were called while in the earnest prosecution of their craft. The first two were throwing their nets into new positions in the water; the two others were mending them for new draughts.

Mar 1:20. With the hired servants.Why this addition? Paulus: It was to be made clear, how they could without impiety forsake their father. Meyer (after Grotius): It was only a proof that Zebedee did not follow his craft in a petty way, and that he probably was not without means. In any case, it also shows that Zebedee was not left helpless. That they forsook so thriving a business (Ewald), is indeed of less significance.

DOCTRINAL AND ETHICAL

1. Christ Himself is the great Fisher of men. He catches the four elect ones as it were at one draught. These are the three (Mar 9:2) and the four (Mar 13:3) confidential Apostles of after-times. Therefore there were first four fishermen called.

2. The power of Christs word over these souls here appears direct and immediate. We learn the mediating circumstances of this vocation from John 1. At the same time, this calling was something entirely new (see on Mat 4:19), and their following so wonderful, that they at once forsook their calling, in the very act of pursuing it. The fishing life of these men was a preparation for their higher calling, as being fidelity in that which was least.

HOMILETICAL AND PRACTICAL

The Lord knoweth His own.The Lord and His elect quickly know each other.The great increase of grace swiftly enters into our daily life.Christs waiting by the sea apparently for relaxation, but at the same time the most noble work.Christs mark in this world the heart of man.The great Fisher of men, and His art of making human fishers.The calling of Jesus a call to become something new.The mighty calling of the Lord: 1. Gentler than any human request; 2. mightier than any human command; 3. unique as the victorious wooing of heavenly love.The calling of Jesus a calling at once to one thing and to many: 1. To one thing: into His discipleship and the fellowship of His Spirit, or to the Father; 2. to many: to discipleship and mastership, to coperation, to fellowship in suffering, and community in triumph.The greatness of the following of the four disciples was the effect of the great grace of their calling. They broke off suddenly in the midst of a new career of their labor, as a sign of the decision of their following.The spiritual and the worldly vocation of Christians: 1. Opposition; 2. kindredness; 3. union.The twofold earthly companionship of the disciples a foundation for the higher: 1. Companions in fishing,companions in fishing for men; 2. brethren after the flesh,spiritual brethren.Leaving all for Christs sake.The Christian and ecclesiastical vocations in harmony with the sacred natural obligations of life.

Starke:Never be idle.Pious handicraft acceptable to God.The calling into Christianity binds us to faith and the following of Christ; how much more the vocation to spiritual office!A true follower of Christ forgets everything earthly.He who follows Christ loses nothing, though he may forsake all; for he finds in Him a full sufficiency, Mat 19:29.

Lisco:The forsaking all must be experienced inwardly by every believer; and must be fulfilled outwardly also, in particular circumstances and occasions, Mat 19:27.Schleiermacher:The two tendencies in the life of the Redeemer: preaching to the multitude, and the separation of individuals to Himself.Gossner:The Lords fishermen actually catch the fish; the worlds fishermen swim with the fish.Bauer:One glance of the Lord, and He knows the heart under its rough garment.

[7]Mar 1:16.The expression is recommended by B., D., L., Lachmann, and Tischendorf. Instead of Lachmann and Tischendorf read .

[8]Mar 1:18.Not their nets: is wanting in B., C., L., Lachmann, Tischendorf.

[9]Mar 1:19. is wanting in B., D., L., Tischendorf; bracketed by Lachmann. It accords with Mat 4:21.

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

Ver. 16. See Trapp on “ Mat 4:18 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

16 20. ] CALLING OF PETER, ANDREW, JAMES, AND JOHN. Mat 4:18-22 . Almost verbatim as Matt. The variations are curious: after , Mark omits . .: although the name was prophetically given by our Lord before this, in Joh 1:43 , it perhaps was not actually given, till the twelve became a distinct body, see ch. Mar 3:16 .

Matt. has ., for our . ., an inconceivable variation if one copied the other, as is also . for . .

The , and the . . . are noticed by Meyer as belonging to the graphic delineation which this Evangelist loves.

Fuente: Henry Alford’s Greek Testament

Mar 1:16 . , just because different from Mt.’s expression, to which the T. R. assimilates Mk.’s, is likely to be the true reading, and is very expressive: casting about (their nets understood, here only).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Mar 1:16-20

16As He was going along by the Sea of Galilee, He saw Simon and Andrew, the brother of Simon, casting a net in the sea; for they were fishermen. 17And Jesus said to them, “Follow Me, and I will make you become fishers of men.” 18Immediately they left their nets and followed Him. 19Going on a little farther, He saw James the son of Zebedee, and John his brother, who were also in the boat mending the nets. 20Immediately He called them; and they left their father Zebedee in the boat with the hired servants, and went away to follow Him.

Mar 1:16 “the Sea of Galilee” This lake goes by several names in the Bible.

1. the Sea of Chinnereth (cf. Num 34:11; Jos 12:3; Jos 13:27)

2. Lake of Gennesaret (cf. Luk 5:1)

3. Sea of Tiberias (cf. Joh 6:1; Joh 21:1)

4. Sea of Galilee (most common, cf. Mar 1:16; Mar 7:31; Mat 4:18; Mat 15:29; Joh 6:1)

“Simon and Andrew. . .casting a net” Notice Peter is the first officially called in Mark, while in Joh 1:35-42 it was Andrew. The Sea of Galilee supplied all of Palestine with fish. This net refers to hand nets, which were about 10 feet by 15 feet across. Fish were a main staple of the Jewish diet.

Mar 1:17 “‘Follow Me'” This is an adverb functioning as an Aorist imperative. This must not have been the first encounter between Jesus and these fishermen (cf. Joh 1:35 ff). This is their call to be official, permanent followers of a rabbi (cf. Mar 1:17; Mar 1:20).

“‘I will make you become fishers of men'” This is a word play on their vocation. Fishing in the OT was often a metaphor for judgment (cf. Jer 16:16. Eze 29:4-5; Eze 38:4; Amo 4:2; Hab 1:14-17). Here it is a metaphor of salvation.

Mar 1:18 This is repeated in Mat 4:18-22, but a slightly different account is found in Luk 5:1-11.

Mar 1:19-20 “boat” These were large fishing boats. James and John, the sons of Zebedee, were prosperous middle class fishermen (i.e., had hired servants). John apparently had business contracts to regularly sell fish to the priestly families in Jerusalem (i.e., John was known by them, cf. Joh 18:15-16).

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

walked = was walking.

by = beside Greek. para. App-104.

Simon and Andrew. See App-141.

casting a net. The word “net “is included and implied in the Verb. All the texts omit the Noun.

into = in. Greek. en, as in Mar 1:2.

Fuente: Companion Bible Notes, Appendices and Graphics

16-20.] CALLING OF PETER, ANDREW, JAMES, AND JOHN. Mat 4:18-22. Almost verbatim as Matt. The variations are curious: after , Mark omits . .:-although the name was prophetically given by our Lord before this, in Joh 1:43, it perhaps was not actually given, till the twelve became a distinct body, see ch. Mar 3:16.

Matt. has ., for our . ., an inconceivable variation if one copied the other, as is also . for . .

The , and the . . . are noticed by Meyer as belonging to the graphic delineation which this Evangelist loves.

Fuente: The Greek Testament

Mar 1:16. , Simon) Mark writes of Peter in such a style, and with such fulness, that he might easily seem as if he wrote by dictation from the mouth of that apostle [comp. Mar 1:1, last note].- ) Either we should read thus,[9] or only ; others, only , in agreement with the parallel passages in the other Evangelists.[10] Mark sometimes repeats names, ch. Mar 3:17, Mar 5:37; sometimes he adds a relative pronoun to them, ch. Mar 2:20, Mar 3:24, etc., Mar 16:14; and decidedly, ch. Mar 6:22, .- ) So LXX., Hab 1:17 : in the best MSS. Whence Isa 19:8, , the fishermen.

[9] This is preferred in the margin of both Editions of Bengel, to the omission of the reading , and is therefore marked with the sign ; with which also the Germ. Vers, agrees on this passage.-E. B.

[10] See Mat 4:18, the Greek. This makes look like a harmonists reading here.-ED. ABLa have (and A prefixes ). Dbc Vulg. and Rec. Text read . Only later Uncial MSS. and later Syr. Version read .-ED.

Fuente: Gnomon of the New Testament

Mar 1:16-20

2. CALL OF THE FOUR FISHERMEN

Mar 1:16-20

(Mat 4:18-22; Luk 1:11)

16 And passing along by the sea of Galilee,–This sea was formed by a depression in the ground where the river Jordan spread out, for it ran into the northern end of the sea and out at the southern end. At Capernaum and around this lake Jesus did the most of his marvelous works and spent the most of his public life.

he saw Simon and Andrew the brother of Simon casting a net in the sea; for they were fishers.–It was a casting net –that one could be thrown in different directions in order to enclose the fish. Fishing was their occupation. Moses and David were called from keeping sheep; Gideon from threshing wheat; Elisha from the plow. God has honored humble, yet honest labor, from the beginning.

17 And Jesus said unto them, Come ye after me, and I will make you to become fishers of men.–Passing over the extraordinary draught of fishes recorded by Luke (Luk 5:4-7), Mark records the call of these two brothers. The last clause is a beautiful allusion to their former occupation as a figure of the one which they were now to undertake. They are now to be fishers of men, winners of souls to Christ. They were to catch men in the gospel net and lead them into the kingdom of God. Note that Jesus did not at this time call them to be fishers of men, but promised to train them to be such on their becoming his followers. He said: “I will make you to become fishers of men.”

18 And straightway they left the nets, and followed him. –Leaving their nets, not only for the present but forever, as their permanent employment and the means of their subsistence.

19 And going on a little further, he saw James the son of Zebedee, and John his brother, who also were in the boat mending the nets.–Counting the “hired servants” of the next verse, there were not less than five in this fishing crew. Jesus saw only two of this number with enough material in them to suit his purpose at this particular time.

20 And straightway he called them: and they left their father Zebedee in the boat with the hired servants, and went after him.–The fact that they left their father with the hired servants shows that they did not leave him without help or company. Doubtless he was just as able to continue his business as when his sons were with him.

Fuente: Old and New Testaments Restoration Commentary

as he: Mat 4:18-22, Luk 5:1, Luk 5:4-11

Simon: Mar 3:16, Mar 3:18, Mat 10:2, Luk 6:14, Joh 1:40-42, Joh 6:8, Joh 12:22, Act 1:13

Reciprocal: Mat 15:29 – unto Mar 10:28 – Lo Mar 13:3 – Peter Mar 14:33 – Peter

Fuente: The Treasury of Scripture Knowledge

Chapter 6.

The Call of the First Disciples

“Now as He walked by the sea of Galilee, He saw Simon and Andrew his brother casting a net into the sea: for they were fishers. And Jesus said unto them, Come ye after Me, and I will make you to become fishers of men. And straightway they forsook their nets, and followed Him. And when He had gone a little farther thence, He saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. And straightway He called them: and they left their father Zebedee in the ship with the hired servants, and went after Him.”-Mar 1:16-20.

The Master and the first Disciples.

This was by no means the first meeting between Jesus and these two pairs of brothers. This is a case in which, to make the story rational, we must compare Scripture with Scripture. For we cannot conceive of these men leaving their boats and their nets, and in the case of two of them, their father and mother as well, had it been a complete and utter stranger who said to them, “Come ye after Me.” At the back of this call of Christ and the unhesitating obedience of the men called, there lies a whole history of the growth and maturing of faith.

The Way by which they were led.

To begin with, they had been disciples of the Baptist. To two of them John had pointed out Jesus as He walked and said, “Behold the Lamb of God,” with the result that they followed Jesus; and the effect of their speech with Jesus was that they went in search of their nearest and best, Baying, “We have found Messiah.”

Then, in addition to the testimony of John, they had been eye-witnesses of some of Christ’s wonderful works. The turning of the water into wine at Cana, the healing of the nobleman’s son, the miraculous draught of fishes, are all probably to be dated before this incident. Faith had been for weeks and possibly months maturing in their hearts-first the blade, then the ear, then the full corn in the ear.

A Worthy Leader.

These men followed Christ because they had already discovered that He was worth following. We often make an antithesis between faith and reason. But the faith that makes a man follow Christ is the highest reason. For all the centuries combine to assert that Christ is worthy. The multitude of the redeemed in heaven sing, “Worthy is the Lamb that was slain!” They followed Him through great tribulation, through Gethsemanes and up Calvaries, but they never regretted their obedience. “He is worthy!” they cry.

-Whom they followed to the End.

Peter and James and John and Andrew never repented their obedience to Christ’s call. Following Christ’s call brought James to the scaffold in Jerusalem, and John to exile in Patmos, and Peter to the cross in Rome. But though it entailed upon them a hard life and a bloody death, that is the word they cry to us-“He is worthy!” When Professor Elmslie lay a-dying he said to his wife, “Kate, God is love, all love. Kate, we will tell everybody that-but especially our own boy.” What a testimony from a dying-bed! It was a modern Christian repeating the witness of prophets, saints, and martyrs, and saying, “Christ is worthy!”

Faith in Christ comes commended to us by the testimony of the centuries. He gives joy and peace in life; He gives triumph in death. And no one else and nothing else does. To leave all and follow Christ is not foolishness, it is the supremest reason.

Their new and exalted Calling.

“Come ye after me,” said Jesus, “and I will make you to become fishers of men” (Mar 1:17). What an exaltation this is! From fishers to fishers of men. But that is ever Christ’s way. He dignifies and exalts our calling. Notice, Christ does not destroy, He converts. He does not destroy the qualities of watchfulness and alertness these men had gained by their business as fishermen. He turns them to higher uses, “Henceforth ye shall catch men.”

-And Ours.

What is your gift-song? You shall sing for Him! Speech? You shall become a preacher of Salvation. Sympathy? You shall minister to his sick and poor. What are you-a builder? You shall help to build the temple of God. A soldier? You shall fight the good fight of the faith. A servant? You shall be a bond-servant of Christ. Our Lord never destroys a faculty. He consecrates and exalts it.

“Fishers of Men.”

“Fishers of men!” And that is what we all ought to be; we are saved that we may become saviours. Notice how these men at once began to fish for others. Andrew went and called his own brother Simon; John went off and fetched James. Have we begun to fish for men? Have we ever laid hold of a soul for Christ? The joy of “catching a man alive”-there is nothing on earth to equal it.

How shall we become “fishers of men?” Not by our own cleverness or skill. “I will make you to become fishers of men,” says our Lord. “I will make you”-that is the equipment. If we want to be successful fishers of men, we must go to Jesus Christ for the necessary qualifications. “Not by might, nor by power, but by My Spirit, saith the Lord of Hosts” (Zec 4:6).

Fuente: The Gospel According to St. Mark: A Devotional Commentary

6

This Simon was Simon Peter according to Mat 4:18, who, with his brother Andrew, was the first man called from his secular occupation to travel with Jesus bodily over the country and to be with him constantly.

Fuente: Combined Bible Commentary

Mar 1:16. See on Mat 4:18, etc. The form of the original shows entire independence of Matthew, and the more graphic style of Mark.

In the sea, not into; the net was in the water, and they were moving it there.

Fuente: A Popular Commentary on the New Testament

In this history of our Saviour’s calling the four disciples, Peter and Andrew, James and John, observe these particulars. 1. The meanness of the persons whom he calls, illiterate fishermen: Christ took hereby 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 instruments should not carry away the glory of the work.

Observe, 2. Christ called his apostles by couples, two and two; first Peter and Andrew, then James and John: thereby signifying to us, that the work of the ministry requires the concurrence of all hands that are called to it. All the ministers of God should join their hearts and hands, and set their shoulders as on man to this great work; and all little enough, God knows, to carry it on with advantage and success.

Observe, 3. The work which they are called from, and called to: from being fishermen, to be fishers of men; from catching fish with the labour of their tongues.

Observe, 4. Our Saviour’s command, first to follow him, before they be 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 we are his ambassadors: we must learn Christ before we preach him; otherwise we may fish for a livelihood, but not for souls.

Observe, 5. The gracious promise which Christ gives his apostles for their encouragement; namely, to qualify them for, and to succeed them in, their office: 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, more wallow in mud; and verily we shall labour all our days and catch nothing, if Christ do not bring our fish to the net, and enclose them in it, as well as asist us in the throwing and casting of it.

Observe, 6. The apostles’ ready compliance with our Saviour’s call. Straightway they forsook their father and friends, ship and nets, and followed Jesus. Whom Christ calls, he calls effectually: and draws whom he calls and works their hearts to a ready compliance with their duty.

Observe, 7. That upon their call to the ministry they leave off their trade, they forsake their ship and nets, and lie close to their ministerial employment. Teaching us, That the ministers of the gospel should wholly give themselves up to their great work, and not encumber themselves with secular affairs and worldly business. Nothing but an indispensable necessity, in providing for a family, can excuse a minister’s incumbering himself with worldly concerns and business.

Fuente: Expository Notes with Practical Observations on the New Testament

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]

Fuente: McGarvey and Pendleton Commentaries (New Testament)

Mar 1:16-20. The Call of the First Disciples.The sudden call and unhesitating response argue, according to Porphyry (c. A.D. 300), either the incompetence of the lying historian or the stupidity of the disciples. But Mk. does not imply that this was the first these men had seen or heard of Jesus (cf. Joh 13:5-38*). He does, however, suggest the attractive power of Jesus, which he regarded as supernatural. At a word men left all to be with Him. It must have seemed foolish to those who did not know Him.

Fuente: Peake’s Commentary on the Bible

16 Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

Matthew further identifies Simon as Simon Peter. We are not told whether Christ knew these two men previously or whether this was just a chance happening of circumstance. In the next verse we are told that he called them to follow Him and they responded by dropping their nets and going with Him.

This would indicate that there was some prior contact, else wise why would men that were dependent on fishing for their living just drop everything and follow Him. There must have been some reason in their minds – some thought of who he was or they would not have followed.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

1:16 {8} Now as he walked by the sea of Galilee, he saw Simon and Andrew his brother casting a net into the sea: for they were fishers.

(8) The calling of Simon and Andrew.

Fuente: Geneva Bible Notes

2. The first disciples of the Servant 1:16-20 (cf. Matthew 4:16-22; Luke 5:1-11)

The account of the calling of these first disciples clarifies that repenting and believing the gospel (Mar 1:15) should result in abandoning one’s former life to follow Jesus from then on. This is the appropriate response that Mark commended to his readers with these disciples’ example.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

The Sea of Galilee was the scene of a thriving fishing industry in Jesus’ day. Simon and Andrew were fishermen by trade. Fishermen on this lake did not enjoy high social standing, but their work required skill. The Greek word for net describes a circular rope with a tent-shaped net attached. Fishermen threw this type of net out into the water, let it sink, and then drew the rope that closed the neck of the trap and secured the fish inside.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)