Thursday of the 22nd week of Ordinary Time

In all wisdom. He begins by an admonition against false teachers, who it is likely, says St. John Chrysostom, with their philosophical notions mixed errors and fables. (Witham)

Worthy of God: Greek: axios tou kuriou. So St. Ambrose and the Greek doctors; or thus, worthily, pleasing God, and this not by faith only, but fruitful in every good work. (Ibid.) --- God, in [1] all things pleasing him. This is the construction of the Latin by the Greek. (Witham)

Ut ambuletis digne Deo per omnia placentes; Greek: axios tou Kuriou eis pasan areskeian.

It is through the blood of Christ, and not by the law of Moses, that we are freed from the power of death. If the law could have saved us, the coming of Christ would have been useless. See then, he says, if it be proper to engage under a law which is so inefficacious. (Calmet) --- From this verse and from ver. 12, et alibi passim, we are taught that we are not only by imputation made partakers of Christ's benefits, but are by his grace made worthy thereof, and deserve our salvation condignly, ex condigno. (Bristow)

9 For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding; 10 That ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; 11 Strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness;

The apostle proceeds in these verses to pray for them. He heard that they were good, and he prayed that they might be better. He was constant in this prayer: We do not cease to pray for you. It may be he could hear of them but seldom, but he constantly prayed for them.— And desire that you may be filled with the knowledge, &c. Observe what it is that he begs of God for them,

I. That they might be knowing intelligent Christians: filled with the knowledge of his will, in all wisdom and spiritual understanding. Observe, 1. The knowledge of our duty is the best knowledge. A mere empty notion of the greatest truths is insignificant. Our knowledge of the will of God must be always practical: we must know it, in order to do it. 2. Our knowledge is then a blessing indeed when it is in wisdom, when we know how to apply our general knowledge to our particular occasions, and to suit it to all emergencies. 3. Christians should endeavour to be filled with knowledge; not only to know the will of God, but to know more of it, and to increase in the knowledge of God (as it is v. 10 ), and to grow in grace, and in the knowledge of our Lord and Saviour, 2 Pet. iii. 18 .

II. That their conversation might be good. Good knowledge without a good life will not profit. Our understanding is then a spiritual understanding when we exemplify it in our way of living: That you may walk worthy of the Lord unto all pleasing ( v. 10 ), that is, as becomes the relation we stand in to him and the profession we make of him. The agreeableness of our conversation to our religion is pleasing to God as well as to good men. We walk unto all well-pleasing when we walk in all things according to the will of God. Being fruitful in every good work. This is what we should aim at. Good words will not do without good works. We must abound in good works, and in every good work: not in some only, which are more easy, and suitable, and safe, but in all, and every instance of them. There must be a regular uniform regard to all the will of God. And the more fruitful we are in good works the more we shall increase in the knowledge of God. He who doeth his will shall know of the doctrine whether it be of God, John vii. 17 .

12 Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light: 13 Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: 14 In whom we have redemption through his blood, even the forgiveness of sins: 15 Who is the image of the invisible God, the firstborn of every creature: 16 For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him: 17 And he is before all things, and by him all things consist. 18 And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 19 For it pleased the Father that in him should all fulness dwell; 20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. 21 And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled 22 In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: 23 If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; 24 Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body's sake, which is the church: 25 Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26 Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: 28 Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: 29 Whereunto I also labour, striving according to his working, which worketh in me mightily.

Here is a summary of the doctrine of the gospel concerning the great work of our redemption by Christ. It comes in here not as the matter of a sermon, but as the matter of a thanksgiving; for our salvation by Christ furnishes us with abundant matter of thanksgiving in every view of it: Giving thanks unto the Father, v. 12 . He does not discourse of the work of redemption in the natural order of it; for then he would speak of the purchase of it first, and afterwards of the application of it. But here he inverts the order, because, in our sense and feeling of it, the application goes before the purchase. We first find the benefits of redemption in our hearts, and then are led by those streams to the original and fountain-head. The order and connection of the apostle's discourse may be considered in the following manner:—

I. He speaks concerning the operations of the Spirit of grace upon us. We must give thanks for them, because by these we are qualified for an interest in the mediation of the Son: Giving thanks to the Father, &c., v. 12, 13 . It is spoken of as the work of the Father, because the Spirit of grace is the Spirit of the Father, and the Father works in us by his Spirit. Those in whom the work of grace is wrought must give thanks unto the Father. If we have the comfort of it, he must have the glory of it. Now what is it which is wrought for us in the application of redemption? 1. "He hath delivered us from the power of darkness, v. 13 . He has rescued us from the state of heathenish darkness and wickedness. He hath saved us from the dominion of sin, which is darkness ( 1 John i. 6 ), from the dominion of Satan, who is the prince of darkness ( Eph. vi. 12 ), and from the damnation of hell, which is utter darkness, " Matt. xxv. 30 . They are called out of darkness, 1 Pet. ii. 9 . 2. "He hath translated us into the kingdom of his dear Son, brought us into the gospel-state, and made us members of the church of Christ, which is a state of light and purity." You were once darkness, but now are you light in the Lord, Eph. v. 8 . Who hath called you out of darkness into his marvellous light, 1 Pet. ii. 9 . Those were made willing subjects of Christ who were the slaves of Satan. The conversion of a sinner is the translation of a soul into the kingdom of Christ out of the kingdom of the devil. The power of sin is shaken off, and the power of Christ submitted to. The law of the Spirit of life in Christ Jesus makes them free from the law of sin and death; and it is the kingdom of his dear Son, or the Son of his peculiar love, his beloved Son ( Matt. iii. 17 ), and eminently the beloved, Eph. i. 6 . 3. "He hath not only done this, but hath made us meet to partake of the inheritance of the saints in light, v. 12 . He hath prepared us for the eternal happiness of heaven, as the Israelites divided the promised land by lot; and has given us the earnest and assurance of it." This he mentions first because it is the first indication of the future blessedness, that by the grace of God we find ourselves in some measure prepared for it. God gives grace and glory, and we are here told what they both are. (1.) What that glory is. It is the inheritance of the saints in light. It is an inheritance, and belongs to them as children, which is the best security and the sweetest tenure: If children, then heirs, Rom. viii. 17 . And it is an inheritance of the saints-proper to sanctified souls. Those who are not saints on earth will never be saints in heaven. And it is an inheritance in light; the perfection of knowledge, holiness, and joy, by communion with God, who is light, and the Father of lights, Jam. i. 17 ; John i. 5 . (2.) What this grace is. It is a meetness for the inheritance: " He hath made us meet to be partakers, that is, suited and fitted us for the heavenly state by a proper temper and habit of soul; and he makes us meet by the powerful influence of his Spirit." It is the effect of the divine power to change the heart, and make it heavenly. Observe, All who are designed for heaven hereafter are prepared for heaven now. As those who live and die unsanctified go out of the world with their hell about them, so those who are sanctified and renewed go out of the world with their heaven about them. Those who have the inheritance of sons have the education of sons and the disposition of sons: they have the Spirit of adoption, whereby they cry, Abba, Father. Rom. viii. 15 . And, because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father, Gal. iv. 6 . This meetness for heaven is the earnest of the Spirit in our heart, which is part of payment, and assures the full payment. Those who are sanctified shall be glorified ( Rom. viii. 30 ), and will be for ever indebted to the grace of God, which hath sanctified them.

II. Concerning the person of the Redeemer. Glorious things are here said of him; for blessed Paul was full of Christ, and took all occasions to speak honourably of him. He speaks of him distinctly as God, and as Mediator. 1. As God he speaks of him, v. 15-17 . (1.) He is the image of the invisible God. Not as man was made in the image of God ( Gen. i. 27 ), in his natural faculties and dominion over the creatures: no, he is the express image of his person, Heb. i. 3 . He is so the image of God as the son is the image of his father, who has a natural likeness to him; so that he who has seen him has seen the Father, and his glory was the glory of the only-begotten of the Father, John i. 14 ; xiv. 9 . (2.) He is the first-born of every creature. Not that he is himself a creature; for it is prototokos pases ktiseos — born or begotten before all the creation, or before any creature was made, which is the scripture-way of representing eternity, and by which the eternity of God is represented to us: I was set up from everlasting, from the beginning, or ever the earth was; when there was no depth, before the mountains were settled, while as yet he had not made the earth, Prov. viii. 23-26 . It signifies his dominion over all things, as the first-born in a family is heir and lord of all, so he is the heir of all things, Heb. i. 2 . The word, with only the change of the accent, prototokos, signifies actively the first begetter or producer of all things, and so it well agrees with the following clause. Vid. Isidor. Peleus. epist. 30 lib. 3. (3.) He is so far from beginning himself a creature that he is the Creator: For by him were all things created, which are in heaven and earth, visible and invisible, v. 16 . He made all things out of nothing, the highest angel in heaven, as well as men upon earth. He made the world, the upper and lower world, with all the inhabitants of both. All things were made by him, and without him was not any thing made which was made, John i. 3 . He speaks here as if there were several orders of angels: Whether thrones, or dominions, or principalities, or powers, which must signify either different degrees of excellence or different offices and employments. Angels, authorities, and powers, 1 Pet. iii. 22 . Christ is the eternal wisdom of the Father, and the world was made in wisdom. He is the eternal Word, and the world was made by the word of God. He is the arm of the Lord, and the world was made by that arm. All things are created by him and for him; di autou kai eis auton. Being created by him, they were created for him; being made by his power, they were made according to his pleasure and for his praise. He is the end, as well as the cause of all things. To him are all things, Rom. xi. 36 ; eis auton ta panta. (4.) He was before all things. He had a being before the world was made, before the beginning of time, and therefore from all eternity. Wisdom was with the Father, and possessed by him in the beginning of his ways, before his works of old, Prov. viii. 22 . And in the beginning the Word was with God and was God, John i. 1 . He not only had a being before he was born of the virgin, but he had a being before all time. (5.) By him all things consist. They not only subsist in their beings, but consist in their order and dependences. He not only created them all at first, but it is by the word of his power that they are still upheld, Heb. i. 3 . The whole creation is kept together by the power of the Son of God, and made to consist in its proper frame. It is preserved from disbanding and running into confusion.

2. The apostle next shows what he is as Mediator, v. 18, 19 . (1.) He is the head of the body the church: not only a head of government and direction, as the king is the head of the state and has right to prescribe laws, but a head of vital influence, as the head in the natural body: for all grace and strength are derived from him: and the church is his body, the fulness of him who filleth all in all, Eph. i. 22, 23 . (2.) He is the beginning, the first-born from the dead, arche, prototokos —the principle, the first-born from the dead; the principle of our resurrection, as well as the first-born himself. All our hopes and joys take their rise from him who is the author of our salvation. Not that he was the first who ever rose from the dead, but the first and only one who rose by his own power, and was declared to be the Son of God, and Lord of all things. And he is the head of the resurrection, and has given us an example and evidence of our resurrection from the dead. He rose as the first-fruits, 1 Cor. xv. 20 . (3.) He hath in all things the pre-eminence. It was the will of the Father that he should have all power in heaven and earth, that he might be preferred above angels and all the powers in heaven (he has obtained a more excellent name than they, Heb. i. 4 ), and that in all the affairs of the kingdom of God among men he should have the pre-eminence. He has the pre-eminence in the hearts of his people above the world and the flesh; and by giving him the pre-eminence we comply with the Father's will, That all men should honour the Son even as they honour the Father, John v. 23 . (4.) All fulness dwells in him, and it pleased the Father it should do so ( v. 19 ), not only a fulness of abundance for himself, but redundance for us, a fulness of merit and righteousness, of strength and grace. As the head is the seat and source of the animal spirits, so is Christ of all graces to his people. It pleased the Father that all fulness should dwell in him; and we may have free resort to him for all that grace for which we have occasion. He not only intercedes for it, but is the trustee in whose hands it is lodged to dispense to us: Of his fulness we receive, and grace for grace, grace in us answering to that grace which is in him ( John i. 16 ), and he fills all in all, Eph. i. 23 .

III. Concerning the work of redemption. He speaks of the nature of it, or wherein it consists; and of the means of it, by which it was procured.

1. Wherein it consists. It is made to lie in two things:—(1.) In the remission of sin: In whom we have redemption, even the forgiveness of sins, v. 14 . It was sin which sold us, sin which enslaved us: if we are redeemed, we must be redeemed from sin; and this is by forgiveness, or remitting the obligation to punishment. So Eph. i. 7 , In whom we have redemption, the forgiveness of sins, according to the riches of his grace. (2.) In reconciliation to God. God by him reconciled all things to himself, v. 20 . He is the Mediator of reconciliation, who procures peace as well as pardon for sinners, who brings them into a state of friendship and favour at present, and will bring all holy creatures, angels as well as men, into one glorious and blessed society at last: things in earth, or things in heaven. So Eph. i. 10 , He will gather together in one all things in Christ, both which are in heaven and which are on earth. The word is anakephalaiosasthai — he will bring them all under one head. The Gentiles, who were alienated, and enemies in their minds by wicked works, yet now hath he reconciled, v. 21 . Here see what was their condition by nature, and in their Gentile state—estranged from God, and at enmity with God: and yet this enmity is slain, and, notwithstanding this distance, we are now reconciled. Christ has laid the foundation for our reconciliation; for he has paid the price of it, has purchased the proffer and promise of it, proclaims it as a prophet, applies it as a king. Observe, The greatest enemies to God, who have stood at the greatest distance and bidden him defiance, may be reconciled, if it by not their own fault.

2. How the redemption is procured: it is through his blood ( v. 14 ); he has made peace through the blood of his cross ( v. 20 ), and it is in the body of his flesh through death, v. 22 . It was the blood which made an atonement, for the blood is the life; and without the shedding of blood there is no remission, Heb. ix. 22 . There was such a value in the blood of Christ that, on account of Christ's shedding it, God was willing to deal with men upon new terms to bring them under a covenant of grace, and for his sake, and in consideration of his death upon the cross, to pardon and accept to favour all who comply with them.

IV. Concerning the preaching of this redemption. Here observe,

1. To whom it was preached: To every creature under heaven ( v. 23 ), that is, it was ordered to be preached to every creature, Mark xvi. 15 . It may be preached to every creature; for the gospel excludes none who do not exclude themselves. More or less it has been or will be preached to every nation, though many have sinned away the light of it and perhaps some have never yet enjoyed it.

2. By whom it was preached: Whereof I Paul am made a minister. Paul was a great apostle; but he looks upon it as the highest of his titles of honour to be a minister of the gospel of Jesus Christ. Paul takes all occasions to speak of his office; for he magnified his office, Rom. xi. 13 . And again in v. 25 , Whereof I am made a minister. Observe here,

(1.) Whence Paul had his ministry: it was according to the dispensation of God which was given to him ( v. 25 ), the economy or wise disposition of things in the house of God. He was steward and master-builder, and this was given to him: he did not usurp it, nor take it to himself; and he could not challenge it as a debt. He received it from God as a gift, and took it as a favour.

(2.) For whose sake he had his ministry: " It is for you, for your benefit: ourselves your servants for Jesus' sake, 2 Cor. iv. 5 . We are Christ's ministers for the good of his people, to fulfil the word of God (that is, fully to preach it), of which you will have the greater advantage. The more we fulfil our ministry, or fill up all the parts of it, the greater will be the benefit of the people; they will be the more filled with knowledge, and furnished for service."

(3.) What kind of preacher Paul was. This is particularly represented.

[1.] He was a suffering preacher: Who now rejoice in my sufferings for you, v. 24 . He suffered in the cause of Christ, and for the good of the church. He suffered for preaching the gospel to them. And, while he suffered in so good a cause, he could rejoice in his sufferings, rejoice that he was counted worthy to suffer, and esteem it an honour to him. And fill up that which is behind of the afflictions of Christ in my flesh. Not that the afflictions of Paul, or any other, were expiations for sin, as the sufferings of Christ were. There was nothing wanting in them, nothing which needed to be filled up. They were perfectly sufficient to answer the intention of them, the satisfaction of God's justice, in order to the salvation of his people. But the sufferings of Paul and other good ministers made them conformable to Christ; and they followed him in his suffering state: so they are said to fill up what was behind of the sufferings of Christ, as the wax fills up the vacuities of the seal, when it receives the impression of it. Or it may be meant not of Christ's sufferings, but of his suffering for Christ. He filled that which was behind. He had a certain rate and measure of suffering for Christ assigned him; and, as his sufferings were agreeable to that appointment, so he was still filling up more and more what was behind, or remained of them to his share.

[2.] He was a close preacher: he preached not only in public, but from house to house, from person to person. Whom we preach, warning every man, and teaching every man in all wisdom, v. 28 . Every man has need to be warned and taught, and therefore let every man have his share. Observe, First, When we warn people of what they do amiss, we must teach them to do better: warning and teaching must go together. Secondly, Men must be warned and taught in all wisdom. We must choose the fittest seasons, and use the likeliest means, and accommodate ourselves to the different circumstances and capacities of those we have to do with, and teach them as they are able to bear. That which he aimed at was to present every man perfect in Christ Jesus, teleios, either perfect in the knowledge of the Christian doctrine ( Let us therefore, as many as are perfect, be thus minded, Phil. iii. 15 ; 2 Tim. iii. 17 ), or else crowned with a glorious reward hereafter, when he will present to himself a glorious church ( Eph. v. 27 ), and bring them to the spirits of just men made perfect, Heb. xii. 23 . Observe, Ministers ought to aim at the improvement and salvation of every particular person who hears them. Thirdly, He was a laborious preacher, and one who took pains: he was no loiter, and did not do his work negligently ( v. 29 ): Whereunto I also labour, striving according to his working, which worketh in me mightily. He laboured and strove, used great diligence and contended with many difficulties, according to the measure of grace afforded to him and the extraordinary presence of Christ which was with him. Observe, As Paul laid out himself to do much good, so he had this favour, that the power of God wrought in him the more effectually. The more we labour in the work of the Lord the greater measures of help we may expect from him in it ( Eph. iii. 7 ): According to the gift of the grace of God given unto me, by the effectual working of his power.

3. The gospel which was preached. We have an account of this: Even the mystery which hath been hid from ages, and from generations, but is now made manifest to his saints, v. 26, 27 . Observe, (1.) The mystery of the gospel was long hidden: it was concealed from ages and generations, the several ages of the church under the Old-Testament dispensation. They were in a state of minority, and training up for a more perfect state of things, and could not look to the end of those things which were ordained, 2 Cor. iii. 13 . (2.) This mystery now, in the fulness of time, is made manifest to the saints, or clearly revealed and made apparent. The veil which was over Moses's face is done away in Christ, 2 Cor. iii. 14 . The meanest saint under the gospel understands more than the greatest prophets under the law. He who is least in the kingdom of heaven is greater than they. The mystery of Christ, which in other ages was not made known unto the sons of men, is now revealed unto his holy apostles and prophets by the Spirit, Eph. iii. 4, 5 . And what is this mystery? It is the riches of God's glory among the Gentiles. The peculiar doctrine of the gospel was a mystery which was before hidden, and is now made manifest and made known. But the great mystery here referred to is the breaking down of the partition-wall between the Jew and Gentile, and preaching the gospel to the Gentile world, and making those partakers of the privileges of the gospel state who before lay in ignorance and idolatry: That the Gentiles should be fellow-heirs, and of the same body, and partakers together of his promise in Christ by the gospel, Eph. iii. 6 . This mystery, thus made known, is Christ in you (or among you) the hope of glory. Observe, Christ is the hope of glory. The ground of our hope is Christ in the word, or the gospel revelation, declaring the nature and methods of obtaining it. The evidence of our hope is Christ in the heart, or the sanctification of the soul, and its preparation for the heavenly glory.

4. The duty of those who are interested in this redemption: If you continue in the faith, grounded and settled, and be not moved away from the hope of the gospel which you have heard, v. 23 . We must continue in the faith grounded and settled, and not be moved away from the hope of the gospel; that is, we must be so well fixed in our minds as not to be moved from it by any temptations. We must be stedfast and immovable ( 1 Cor. xv. 58 ) and hold fast the profession of our faith without wavering, Heb. x. 23 . Observe, We can expect the happy end of our faith only when we continue in the faith, and are so far grounded and settled in it as not to be moved from it. We must not draw back unto perdition, but believe unto the saving of the soul, Heb. x. 39 . We must be faithful to death, through all trials, that we may receive the crown of life, and receive the end of our faith, the salvation of our souls, 1 Pet. i. 9 .

9. we also-- on our part.

heard it-- ( Col 1:4 ).

pray-- Here he states what in particular he prays for; as in Col 1:3 he stated generally the fact of his praying for them.

to desire-- "to make request."

might be filled-- rather, "may be filled"; a verb, often found in this Epistle ( Col 4:12 , 17 ).

knowledge-- Greek, "full and accurate knowledge." Akin to the Greek for "knew" (see on Col 1:6 ).

of his will-- as to how ye ought to walk ( Ep 5:17 ); as well as chiefly that "mystery of His will, according to His good pleasure which He purposed in Himself; that in the fulness of times He might gather together in one all things in Christ" ( Ep 1:9 , 10 ); God's "will," whereby He eternally purposed to reconcile to Himself, and save men by Christ, not by angels, as the false teachers in some degree taught ( Col 2:18 ) [Estius]. There seems to have been a want of knowledge among the Colossians; notwithstanding their general excellencies; hence he so often dwells on this subject ( Col 1:28 ; Col 2:2 , 3 ; 3:10 , 13 ; 4:5 , 6 ). On the contrary he less extols wisdom to the Corinthians, who were puffed up with the conceit of knowledge.

wisdom-- often mentioned in this Epistle, as opposed to the (false) "philosophy" and "show of wisdom" ( Col 2:8 , 23; compare Ep 1:8 ).

understanding-- sagacity to discern what on each occasion is suited to the place and the time; its seat is "the understanding" or intellect; wisdom is more general and has its seat in the whole compass of the faculties of the soul [Bengel]. "Wouldst thou know that the matters in the word of Christ are real things? Then never read them for mere knowledge sake" [Quoted by Gaussen.] Knowledge is desirable only when seasoned by "spiritual understanding."

10. Greek, "So as to walk"; so that ye may walk. True knowledge of God's will is inseparable from walking conformably to it.

worthy of the Lord-- ( Ep 4:1 ).

unto-- so as in every way to be well-pleasing to God.

pleasing-- literally, "desire of pleasing."

being fruitful-- Greek, "bearing fruit." This is the first manifestation of their "walking worthy of the Lord." The second is, "increasing (growing) in the knowledge of God (or as the oldest manuscripts read, 'growing BY the full knowledge of God')"; thus, as the Gospel word ( Col 1:6 ) was said to "bring forth fruit," and to "grow" in all the world, even as it did in the Colossians, ever since the day they knew the grace of God, so here it is Paul's prayer that they might continue to "bring forth fruit," and "grow" more and more by the full knowledge of God, the more that "knowledge" ( Col 1:9 ) was imparted to them. The full knowledge of God is the real instrument of enlargement in soul and life of the believer [Alford]. The third manifestation of their walk is ( Col 1:11 ), "Being strengthened with all might," &c. The fourth is ( Col 1:12 ), "Giving thanks unto the Father," &c.

11. Greek, "Being made mighty with (literally, 'in') all might."

according to his glorious power-- rather, "according to the power (the characteristic of 'His glory,' here appropriate to Paul's argument, Ep 1:19 ; 6:10 ; as its exuberant 'riches,' in Ep 3:16 ) of His glory." His power is inseparable from His glory ( Ro 6:4 ).

unto all patience-- so as to attain to all patient endurance; persevering, enduring continuance in the faith, in spite of trials of persecutors, and seductions of false teachers.

long-suffering-- towards those whom one could repel. "Patience," or "endurance," is exercised in respect to those whom one cannot repel [Chrysostom].

with joyfulness-- joyful endurance ( Ac 16:25 ; Ro 5:3 , 11 ).

12. You "giving thanks unto the Father." See on Col 1:10 ; this clause is connected with "that ye may be filled" ( Col 1:9 ), and "that ye may walk" ( Col 1:10 ). The connection is not, "We do not cease to pray for you ( Col 1:9 ) giving thanks."

unto the Father-- of Jesus Christ, and so our Father by adoption ( Ga 3:26 ; 4:4-6 ).

which hath made us meet-- Greek, "who made us meet." Not "is making us meet" by progressive growth in holiness; but once for all made us meet. It is not primarily the Spirit's work that is meant here, as the text is often used; but the Father's work in putting us by adoption, once for all, in a new standing, namely, that of children. The believers meant here were in different stages of progressive sanctification; but in respect to the meetness specified here, they all alike had it from the Father, in Christ His Son, being "complete in Him" ( Col 2:10 ). Compare Joh 17:17 ; Jude 1, "sanctified by God the Father"; 1Co 1:30 . Still, secondarily, this once-for-all meetness contains in it the germ of sanctification, afterwards developed progressively in the life by the Father's Spirit in the believer. The Christian life of heavenliness is the first stage of heaven itself. There must, and will be, a personal meetness for heaven, where there is a judicial meetness.

to be partakers, &c.-- Greek, "for the (or 'our') portion of the inheritance ( Ac 20:32 ; 26:18 ; Ep 1:11 ) of the saints in light." "Light" begins in the believer here, descending from "the Father of lights" by Jesus, "the true light," and is perfected in the kingdom of light, which includes knowledge, purity, love, and joy. It is contrasted here with the "darkness" of the unconverted state ( Col 1:13 ; compare 1Pe 2:9 ).

13. from-- Greek, "out of the power," out of the sphere in which his power is exercised.

darkness-- blindness, hatred, misery [Bengel].

translated-- Those thus translated as to state, are also transformed as to character. Satan has an organized dominion with various orders of powers of evil ( Ep 2:2 ; 6:12 ). But the term "kingdom" is rarely applied to his usurped rule ( Mt 12:26 ); it is generally restricted to the kingdom of God.

his dear Son-- rather as Greek, "the Son of His love": the Son on whom His love rests ( Joh 17:26 ; Ep 1:6 ): contrasted with the "darkness" where all is hatred and hateful.

14. ( Ep 1:7 .)

redemption-- rather as Greek, "our redemption."

through his blood-- omitted in the oldest manuscripts; probably inserted from Ep 1:7 .

sins-- Translate as Greek, "our sins." The more general term: for which Ep 1:7 , Greek, has, "our transgressions," the more special term.

(ver. 2). This very right hand, this very arm, this very salvation, is our Lord Jesus Christ of whom it is said, "And all flesh shall see the salvation of God;" of whom also that Simeon who embraced the Infant in his arms, spoke, "Lord, now lettest Thou Thy servant depart in peace; for mine eyes have seen Thy salvation." "The Lord hath made known His salvation." To whom did He make it known? To a part, or to the whole? Not to any part specially. Let no man betray, no man deceive, no man say, "Lo, here is Christ, or there:" the man who saith, Lo, He is here, or there, pointeth to some particular spots. To whom "hath the Lord declared His salvation"? Hear what followeth: "His righteousness hath He openly showed in the sight of the heathen." Our Lord and Saviour Jesus Christ is the right hand of God, the arm of God, the salvation of God, and the righteousness of God.

3. "He hath remembered His mercy to Jacob, and His truth unto the house of Israel"

(ver. 3). What meaneth this, "He hath remembered His mercy and truth"? He hath pitied, so that He promised; because He promised and showed His mercy, truth hath followed: mercy hath gone before promise, promise hath been fulfilled in truth....

"And His truth unto the house of Israel." Who is this Israel? That ye may not perchance think of one nation of the Jews, hear what followeth: "All the ends of the world have seen the salvation of our God." It is not said, all the earth: but, "all the ends of the world:" as it is said, from one end to the other. Let no man cut this down, let no man scatter it abroad; strong is the unity of Christ. He who gave so great a price, hath bought the whole: "All the ends of the world."

4. Because they have seen, then, "Make a joyful noise unto the Lord, all ye lands"

(ver. 4). Ye already know what it is to make a joyful noise. Rejoice, and speak. If ye cannot express your joy, shout ye; let the shout manifest your joy, if your speech cannot: yet let not joy be mute; let not your heart be silent respecting its God, let it not be mute concerning His gifts. If thou speakest to thyself, unto thyself art thou healed; if His right hand hath healed thee for Him, speak thou unto Him for whom thou hast been healed. "Sing, rejoice, and make melody."

5. "Make melody unto the Lord upon the harp: on the harp and with the voice of a Psalm"

(ver. 5). Praise Him not with the voice only; take up works, that ye may not only sing, but work also. He who singeth and worketh, maketh melody with psaltery and upon the harp. Now see what sort of instruments are next spoken of, in figure: "With ductile trumpets also, and the sound of the pipe of horn"

(ver. 6). What are ductile trumpets, and pipes of horn? Ductile trumpets are of brass: they are drawn out by hammering; if by hammering, by being beaten, ye shall be ductile trumpets, drawn out unto the praise of God, if ye improve when in tribulation: tribulation is hammering, improvement is the being drawn out. Job was a ductile trumpet, when suddenly assailed by the heaviest losses, and the death of his sons, become like a ductile trumpet by the beating of so heavy tribulation, he sounded thus: "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord." How did he sound? How pleasantly doth his voice sound? This ductile trumpet is still under the hammer....We have heard how he was hammered; let us hear how he soundeth: let us, if it please you, hear the sweet sound of this ductile trumpet: "What! shall we receive good at the hand of God, and shall we not receive evil?" O courageous, O sweet sound! whom will not that sound awake from sleep? whom will not confidence in God awake, to march to battle fearlessly against the devil; not to struggle with his own strength, but His who proveth him. For He it is who hammereth: for the hammer could not do so of itself....See how (I dare so speak, my brethren) even the Apostle was beaten with this very hammer: he saith, "there was given to me a thorn in the flesh, the messenger of Satan, to buffet me." Behold he is under the hammer: let us hear how he speaketh of it: "For this thing," he saith, "I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness." I, saith His Maker, wish to make this trumpet perfect; I cannot do so unless I hammer it; in weakness is strength made perfect. Hear now the ductile trumpet itself sounding as it should: "When I am weak, then am I strong."...

6. The voice of the pipe of horn, what is it? The horn riseth above the flesh: in rising above the flesh it needs must be solid so as to last, and able to speak. And whence this? Because it hath surpassed the flesh. He who wisheth to be a horn trumpet, let him overcome the flesh. What meaneth this, let him overcome the flesh? Let him surpass the desires, let him conquer the lusts of the flesh. Hear the horn trumpets....What meaneth this, "Set your affection on things above"? It meaneth, Rise above the flesh, think not of carnal things. They were not yet horn trumpets, to whom he now spoke thus: "I could not speak unto you, brethren, as unto spiritual, but as unto carnal, even as unto babes in Christ. I have fed you with milk, and not with meat; for hitherto ye were not able to bear it: neither yet now are ye able. For ye are yet carnal." They were not therefore horn trumpets, because they had not risen above the flesh. Horn both adhereth to the flesh, and riseth above the flesh; and although it springeth from the flesh, yet it surpasseth it. If therefore thou art spiritual, when before thou wast carnal; as yet thou art treading the earth in the flesh, but in spirit thou art rising into heaven; for though we walk in the flesh, we do not war after the flesh....Brethren, do not reproach brethren whom the mercy of God hath not yet converted; know that as long as ye do this, ye savour of the flesh. That is not a trumpet which pleaseth the ears of God: the trumpet of boastfulness maketh the war fruitless. Let the horn trumpet raise thy courage against the devil; let not the fleshly trumpet raise thy pride against thy brother. "Make a joyful noise in the sight of the Lord the King."

7. While ye are rejoicing, and delighted with the ductile trumpets, and the voice of the horn, what followeth? "Let the sea be stirred up, and the fulness thereof"

Salvation. Cyrus, or the Messias, whose gospel is preached every where, (Calmet) and who has saved the world. (Worthington)

Israel. The prophets foretold the liberation of the Jew, and of mankind. The blessed Virgin Mary seems to allude to this passage, Luke i. 55. (Calmet) --- Some Jews were converted, Romans xi. (Worthington)

Cornet. This was a crooked horn; the trumpets were of metal, Numbers x. 2. (Calmet)

1 O sing unto the Lord a new song; for he hath done marvellous things: his right hand, and his holy arm, hath gotten him the victory. 2 The Lord hath made known his salvation: his righteousness hath he openly showed in the sight of the heathen. 3 He hath remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

We are here called upon again to sing unto the Lord a new song, as before, Ps. xcvi. 1 . "Sing a most excellent song, the best song you have." Let the song of Christ's love be like Solomon's on that subject, a song of songs. A song of praise for redeeming love is a new song, such a song as had not been sung before; for this is a mystery which was hidden from ages and generations. Converts sing a new song, very different from what they had sung; they change their wonder and change their joy, and therefore change their note. If the grace of God put a new heart into our breasts, it will therewith put a new song into our mouths. In the new Jerusalem there will be new songs sung, that will be new to eternity, and never wax old. Let this new song be sung to the praise of God, in consideration of these four things:—

I. The wonders he has wrought: He has done marvellous things, v. 1 . Note, The work of our salvation by Christ is a work of wonder. If we take a view of all the steps of it from the contrivance of it, and the counsels of God concerning it before all time, to the consummation of it, and its everlasting consequences when time shall be no more, we shall say, God has in it done marvellous things; it is all his doing and it is marvellous in our eyes. The more it is known the more it will be admired.

II. The conquests he has won: His right hand and his holy arm have gotten him the victory. Our Redeemer has surmounted all the difficulties that lay in the way of our redemption, has broken through them all, and was not discouraged by the services or sufferings appointed him. He has subdued all the enemies that opposed it, has gotten the victory over Satan, disarmed him, and cast him out of his strong-holds, has spoiled principalities and powers ( Col. ii. 15 ), has taken the prey from the mighty ( Isa. xlix. 24 ), and given death his death's wound. He has gotten a clear and complete victory, not only for himself, but for us also, for we through him are more than conquerors. He got this victory by his own power; there was none to help, none to uphold, none that durst venture into the service; but his right hand and his holy arm, which are always stretched out with good success, because they are never stretched out but in a good cause, these have gotten him the victory, have brought him relief or deliverance. God's power and faithfulness, called here his right hand and his holy arm, brought relief to the Lord Jesus, in raising him from the dead, and exalting him personally to the right hand of God; so Dr. Hammond.

III. The discoveries he has made to the world of the work of redemption. What he has wrought for us he has revealed to us, and both by his Son; the gospel-revelation is that on which the gospel-kingdom is founded— the word which God sent, Acts x. 36 . The opening of the sealed book is that which is to be celebrated with songs of praise ( Rev. v. 8 ), because by it was brought to light the mystery which had long been hid in God. Observe, 1. The subject of this discovery—his salvation and his righteousness, v. 3 . Righteousness and salvation are often put together; as Isa. lxi. 10 ; xlvi. 13 ; li. 5, 6, 8 . Salvation denotes the redemption itself, and righteousness the way in which it was wrought, by the righteousness of Christ. Or the salvation includes all our gospel-privileges and the righteousness all our gospel-duties; both are made known, for God has joined them together, and we must not separate them. Or righteousness is here put for the way of our justification by Christ, which is revealed in the gospel to be by faith, Rom. i. 17 . 2. The plainness of this discovery. He has openly shown it, not in types and figures as under the law, but it is written as with a sunbeam, that he that runs may read it. Ministers are appointed to preach it with all plainness of speech. 3. The extent of this discovery. It is made in the sight of the heathen, and not of the Jews only: All the ends of the earth have seen the salvation of our God; for to the Gentiles was the word of salvation sent.

4 Make a joyful noise unto the Lord , all the earth: make a loud noise, and rejoice, and sing praise. 5 Sing unto the Lord with the harp; with the harp, and the voice of a psalm. 6 With trumpets and sound of cornet make a joyful noise before the Lord , the King. 7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein. 8 Let the floods clap their hands: let the hills be joyful together 9 Before the Lord ; for he cometh to judge the earth: with righteousness shall he judge the world, and the people with equity.

The setting up of the kingdom of Christ is here represented as a matter of joy and praise.

I. Let all the children of men rejoice in it, for they all have, or may have, benefit by it. Again and again we are here called upon by all ways and means possible to express our joy in it and give God praise for it: Make a joyful noise, as before, Ps. xcv. 1, 2 . Make a loud noise, as those that are affected with those glad tidings and are desirous to affect others with them. Rejoice and sing praise, sing Hosannas ( Matt. xxi. 9 ), sing Hallelujahs, Rev. xix. 6 . Let him be welcomed to the throne, as new kings are, with acclamations of joy and loud shouts, till the earth ring again, as when Solomon was proclaimed, 1 Kings i. 40 . And let the shouts of the crowd be accompanied with the singers and players on instruments ( Ps. lxxvii. 7 ; lxvi. 25 ), as is usual in such solemnities. 1. Let sacred songs attend the new King: " Sing praise, sing with the voice of a psalm. Express your joy; thus proclaim it, thus excite it yet more, and thus propagate it among others." 2. Let these be assisted with sacred music, not only with the soft and gentle melody of the harp, but since it is a victorious King whose glory is to be celebrated, who goes forth conquering and to conquer, let him be proclaimed with the martial sound of the trumpet and cornet, v. 6 . Let all this joy be directed to God, and expressed in a solemn religious manner: Make a joyful noise to the Lord, v. 4 . Sing to the Lord, ( v. 5 ); do it before the Lord, the King, v. 6 . Carnal mirth is an enemy to this holy joy. When David danced before the ark he pleaded that it was before the Lord; and the piety and devotion of the intention not only vindicated what he did, but commended it. We must rejoice before the Lord whenever we draw near to him ( Deut. xii. 12 ), before the Lord Jesus, and before him, not only as the Saviour, but as the King, the King of kings, the church's King, and our King.

II. Let the inferior creatures rejoice in it, v. 7-9 . This is to the same purport with what we had before ( Ps. xcvi. 11-13 ): Let the sea roar, and let that be called, not as it used to be, a dreadful noise, but a joyful noise; for the coming of Christ, and the salvation wrought out by him, have quite altered the property of the troubles and terrors of this world, so that when the floods lift up their voice, lift up their waves, we must not construe that to be the sea roaring against us, but rather rejoicing with us. Let the floods express their joy, as men do when they clap their hands; and let the hills, that trembled for fear before God when he came down to give the law at Mount Sinai, dance for joy before him when his gospel is preached and that word of the Lord goes forth from Zion in a still small voice: Let the hills be joyful together before the Lord. This intimates that the kingdom of Christ would be a blessing to the whole creation; but that, as the inferior creatures declare the glory of the Creator ( Ps. xix. 1 ), so they declare the glory of the Redeemer, for by him all things not only subsist in their being, but consist in their order. It intimates likewise that the children of men would be wanting in paying their due respects to the Redeemer, and therefore that he must look for his honour from the sea and the floods, which would shame the stupidity and ingratitude of mankind. And perhaps respect is here had to the new heavens and the new earth, which we yet, according to his promise, look for ( 2 Pet. iii. 13 ), and this second mention of his coming (after the like, Ps. xcvi. ) may principally refer to his second coming, when all these things shall be so dissolved as to be refined; then shall he come to judge the world with righteousness. In the prospect of that day all that are sanctified do rejoice, and even the sea, and the floods, and the hills, would rejoice if they could. One would think that Virgil had these psalms in his eye, as well as the oracles of the Cumean Sibyl, in his fourth eclogue, where he either ignorantly or basely applies to Asinius Pollio the ancient prophecies, which at that time were expected to be fulfilled; for he lived in the reign of Augustus Cæsar, a little before our Saviour's birth. He owns they looked for the birth of a child from heaven that should be a great blessing to the world, and restore the golden age:—

Many other things he says of this long-looked-for child, which Ludovicus Vives, in his notes on that eclogue, thinks applicable to Christ; and he concludes, as the psalmist here, with a prospect of the rejoicing of the whole creation herein:—

2. salvation-- the result of His righteousness ( Psa 7:17 ; 31:1 ), and both are publicly displayed.

3. The union of mercy and truth ( Psa 57:3 ; 85:10 ) secure the blessings of the promise ( Ge 12:3 ; 18:18 ) to all the world ( Is 52:10 ).

4-6. make a loud noise-- or, "burst forth" ( Is 14:7 ; 44:23 ).

And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret,2. And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.3. And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.

When the Lord had performed many and various kinds of cures, the multitude began to heed neither time nor place in their desire to be healed. The evening came, they followed; a lake is before them, they still press on; as it is said, And it came to pass, as the people pressed upon him.

For they clung to Him with love and admiration, and longed to keep Him with them. For who would depart while He performed such miracles? who would not be content to see only His face, and the mouth that uttered such things? Nor as performing miracles only was He an object of admiration, but His whole appearance was overflowing with grace. Therefore when He speaks, they listen to Him in silence, interrupting not the chain of His discourse; for it is said, that they might hear the word of God, etc. It follows, And he stood near the lake of Gennesaret.

The lake of Gennesaret is said to be the same as the sea of Galilee or the sea of Tiberias; but it is called the sea of Galilee from the adjacent province, the sea of Tiberias from a neighboring city. Gennesaret, however, is the name given it from the nature of the lake itself, (which is thought from its crossing waves to raise a breeze upon itself,) being the Greek expression for "making a breeze to itself." For the water is not steady like that of a lake, but constantly agitated by the breezes blowing over it. It is sweet to the taste, and wholesome to drink. In the Hebrew tongue, any extent of water, whether it be sweet or salt, is called a sea.

But the Lord seeks to avoid glory the more it followed Him, and therefore separating Himself from the multitude, He entered into a ship, as it is said, And he saw two ships standing near the lake: but the Fishermen were gone out of them, and were washing their nets.

This was a sign of leisure, but according to Matthew He finds them mending their nets. For so great was their poverty, that they patched up their old nets, not being able to buy new ones. But our Lord was very desirous to collect the multitudes, that none might remain behind, but they might all behold Him face to face; He therefore enters into a ship, as it is said, And he entered into a ship, which was Simon’s, and prayed him.

Behold the gentleness of Christ; He asks Peter; and the willingness of Peter, who was obedient in all things.

After having performed many miracles, He again commences His teaching, and being on the sea, He fishes for those who were on the shore. Hence it follows, And he sat down and taught the people out of the ship.

Condescending to all, in order that He might draw forth a fish from the deep, i.e. man swimming in Or the ever changing scenes and bitter storms of this life.

Now mystically, the two ships represent circumcision and uncircumcision. The Lord sees these, because in each people He knows who are His, and by seeing, i.e. by a merciful visitation, He brings them nearer the tranquillity of the life to come. The fishermen are the doctors of the Church, because by the net of faith they catch us, and bring us as it were ashore to the land of the living. But these nets are at one time spread out for catching fish, at another washed and folded up. For every time is not fitted for teaching, but at one time the teacher must speak with the tongue, and at another time we must discipline ourselves. The ship of Simon is the primitive Church, of which St. Paul says, He that wrought effectually in Peter to the Apostleship of circumcision. The ship is well called one, for in the multitude of believers there was one heart and one soul.

From which ship He taught the multitude, for by the authority of the Church He teaches the Gentiles. But the Lord entering the ship, and asking Peter to put off a little from the land, signifies that we must be moderate in our words to the multitude, that they may be neither taught earthly things, nor from earthly things rush into the depths of the sacraments. Or, the Gospel must first be preached to the neighboring countries of the Gentiles, that (as He afterwards says, Launch out into the deep) He might command it to be preached afterwards to the more distant nations.

Now when he had left speaking, he said to Simon, Launch out into the deep, and let down your nets for a draught.5. And Simon answering said to him, Master, we have toiled all the night, and have taken nothing: nevertheless at your word I will let down the net.6. And when they had this done, they enclosed a great multitude of fishes: and their net broke.7. And they beckoned to their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.

Having sufficiently taught the people, He returns again to His mighty works, and by the employment of fishing fishes for His disciples. Hence it follows, When he had left off speaking, he said to Simon, Launch out into the deep, and let down your nets for a draught.

For in His condescension to men, He called the wise men by a star, the fishermen by their art of fishing.

Peter did not refuse to comply, as it follows, And Simon answering said to him, Master, we have toiled all night and have taken nothing. He did not go on to say, "I will not hearken to you, nor expose myself to additional labor," but rather adds, Nevertheless, at your word I will let down the net. But our Lord, since he had taught the people out of the ship, left not the master of the ship without reward, but conferred on him a double kindness, giving him first a multitude of fishes, and next making him His disciple:

as it follows, And when they had done this, they enclosed a great multitude of fishes. They took so many fishes that they could not pull them out, but sought the assistance of their companions;

as it follows, But their net broke, and they beckoned to their partners who were in the other ship to come, etc. Peter summons them by a sign, being unable to speak from astonishment at the draught of fishes. We next hear of their assistance, And they came and filled both the ships.

John seems indeed to speak of a similar miracle, but this is very different from the one he mentions. That took place after our Lord’s resurrection at the lake of Tiberias, and not only the time, but the miracle itself is very different. For in the latter the nets being let down on the right side took one hundred and fifty-three fishes, and these of large size, which it was necessary for the Evangelist to mention, because though so large the nets were not broken, and this would seem to have reference to the event which Luke relates, when from the multitude of the fishes the nets were broken.

Now in a mystery, the ship of Peter, according to Matthew, is beaten about by the waves, according to Luke, is filled with fishes, in order that you might understand the Church at first wavering, at last abounding. The ship is not shaken which holds Peter; that is which holds Judas. In each was Peter; but he who trusts in his own merits is disquieted by another’s. Let us beware then of a traitor, lest through one we should many of us be tossed about. Trouble is found there where faith is weak, safety here where love is perfect. Lastly, though to others it is commanded, Let down your nets, to Peter alone it is said, Launch out into the deep, i.e. into deep researches. What is so deep, as the knowledge of the Son of God! But what are the nets of the Apostles which are ordered to be let down, but the interweaving of words and certain folds, as it were, of speech, and intricacies of argument, which never let those escape whom they have once caught. And rightly are nets the Apostolical instruments for fishing, which kill not the fish that are caught, but keep them safe, and bring up those that are tossing about in the waves from the depths below to the regions above. But he says, Master, we have toiled the whole night and have caught nothing; for this is not the work of human eloquence but the gift of divine calling. But they who had before caught nothing, at the word of the Lord enclosed a great multitude of fishes.

Now this was a figure of the future. For they will not labor in vain who let down the net of evangelical doctrine, but will gather together the shoals of the Gentiles.

Now the circumstance of the nets breaking, and the ships being filled with the multitude of fishes that they began to sink, signifies that there will be in the Church so great a multitude of carnal men, that unity will be broken up, and it will be split into heresies and schisms.

The net is broken, but the fish escape not, for the Lord preserves His own amid the violence of persecutors.

But the other ship is Judea, out of which James and John are chosen. These then came from the synagogue to the ship of Peter in the Church, that they might fill both ships. For at the name of Jesus every knee shall bow, whether Jew or Greek.

Or the other ship is the Church of the Gentiles, which itself also (one ship being not sufficient) is filled with chosen fishes. For the Lord knows who are His, and with Him the number of His elect is sure. And when He finds not in Judea so many believers as He knows are destined to eternal life, He seeks as it were another ship to receive His fishes, and fills the hearts of the Gentiles also with the grace of faith. And well when the net brake did they call to their assistance the ship of their companions, since the traitor Judas, Simon Magus, Ananias and Sapphira, and many of the disciples, went back. And then Barnabas and Paul were separated for the Apostleship of the Gentiles.

We may understand also by the other ship another Church, since from one Church several are derived.

But Peter beckons to his companions to help them. For many follow the labors of the Apostles, and first those who brought out the writings of the Gospels, next to whom are the other heads and shepherds of the Gospel, and those skilled in the teaching of the truth.

But the filling of these ships goes on until the end of the world. But the fact that the ships, when filled, begin to sink, i.e. become weighed low down in the water; (for they are not sunk, but are in great danger,) the Apostle explains when he says, In the last days perilous times shall come; men shall be lovers of their own selves, etc. For the sinking of the ships is when men, by vicious habits, fall back into that world from which they have been elected by faith.

When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.9. For he was astonished, and all that were with him, at the draught of the fishes which they had taken:10. And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said to Simon, Fear not; from henceforth you shall catch men.11. And when they had brought their ships to land, they forsook all, and followed him.

Peter was astonished at the divine gift, and the more he feared, the less did he now presume; as it is said, When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.

For calling back to his consciousness the crimes he had committed, he is alarmed and trembles, and as being unclean, he believes it impossible he can receive Him who is clean, for he had learnt from the law to distinguish between what is defiled and holy.

When Christ commanded to let down the nets, the multitude of the fishes taken was just as great as the Lord of the sea and land willed. For the voice of the Word is the voice of power, at whose bidding at the beginning of the world light and the other creatures came forth. At these things Peter wonders, for he was astonished, and all that were with him, etc.

He does not mention Andrew by name, who however is thought to have been in that ship, according to the accounts of Matthew and Mark. It follows, And Jesus said to Simon, Fear not.

Say you also, Depart from me, for I am a sinful man, O Lord, that God may answer, Fear not. Confess your sin, and the Lord will pardon you. See how good the Lord is, who gives so much to men, that they have the power of making alive. As it follows, From henceforth you shall catch men.

This especially belongs to Peter himself, for the Lord explains to him what this taking of fish means; that in fact as now he takes fishes by the net, so hereafter he will catch men by words. And the whole order of this event shows what is daily going on in the Church, of which Peter is the type.

But mark their faith and obedience. For though they were eagerly engaged in the employment of fishing, yet when they heard the command of Jesus, they delayed not, but forsook all and followed Him. Such is the obedience which Christ demands of us; we must not forego it, even though some great necessity urges us. Hence it follows, And having brought their ships to land.

Matthew and Mark here briefly state the matter, and how it was done. Luke explains it more at large. There seems however to be this difference, that he makes our Lord to have said to Peter only, From henceforth you shall catch men, whereas they related it as having been spoken to both the others. But surely it might have been said at first to Peter, when he marveled at the immense draught of fishes, as Luke suggests, and afterwards to both, as the other two have related it. Or we must understand the event to have taken place as Luke relates, and that the others were not then called by the Lord, but only it was foretold to Peter that he should catch men, not that he should no more be employed in fishing; and hence there is room for supposing that they returned to their fishing, so that afterwards that might happen which Matthew and Mark speak of. For then the ships were not brought to land, as if with the intention of returning, but they followed Him as calling or commanding them to come. But if according to John, Peter and Andrew followed Him close by Jordan, how do the other Evangelists say that He found them fishing in Galilee, and called them to the discipleship? Except we understand that they did not see the Lord near Jordan so as to join Him inseparably, but knew only who He was, and marveling at Him returned to their own.

But mystically, those whom Peter takes by his word, he claims not as his own booty or his own gift. Depart, he says, from me, O Lord. Fear not then also to ascribe what is your own to the Lord, for what was His He has given to us.

Or, Peter speaks in the character of A the Church full of carnal men, Depart from me, for I am a sinful man. As if the Church, crowded with carnal men, and almost sunk by their vices, throws off from it, as it were, the rule in spiritual things, wherein the character of Christ chiefly shines forth. For not with the tongue do men tell the good servants of God that they should depart from them, but with the utterance of their deeds and actions they persuade them to go away, that they may not be governed by the good. And yet all the more anxiously do they hasten to pay honors to them, just as Peter testified his respect by falling at the feet of our Lord, but his conduct in saying, Depart from me.

But the Lord allays the fears of carnal men, that no one trembling at the consciousness of his guilt, or astonished at the innocence of others, might be afraid to undertake the journey of holiness.

But the Lord did not depart from them, showing thereby that good and spiritual men, when they ere troubled by the wickedness of the many, ought not to wish to abandon their ecclesiastical duties, that they might live as it were a more secure and tranquil life. But the bringing their ships to land, and forsaking all to follow Jesus, may represent the end of time, when those who have clung to Christ shall altogether depart from the storms of this world.

What St. Luke here gives till ver. 10, is mentioned purposely to shew on what occasion, and by what miracle, Peter, Andrew, James, and John, were called. (Maldonatus)

Washing their nets. See St. Matthew iv. 18. and St. Mark i. 16, where it is said, that Christ saw them when they were casting their nets; i.e. some of them were casting, others washing, or mending, their nets. (Witham)

Why is it mentioned that there were two ships; that one of them was Simon Peter's, that Christ went into that one, and sat down in it, and sitting he taught out of that ship? No doubt, answer many of the ancient commentators, to shew that the Church was figured by the bark of Peter, and that in it is the chair of Christ, a permanent authority, prefigured by Christ's sitting down, and the true word of God.

Greek: Epanagage eis to bathos. Put back from whence you have just now returned. Where you failed without Christ, with Christ you will prove successful. Now is the proper time, when you act in my presence, and according to my orders; before it was not, when you followed your own, and not my will. (Maldonatus) --- St. Augustine interprets the text, Launch out into the deep, as spoken of distant nations, to whom the gospel was afterwards delivered: tolle signum in gentes, ad eas, quæ prope, et ad eas quæ longe. (Isaias v. 26. and xi. 12.)

Though these words of St. Peter seem to express his little hope of success, as he had been toiling (Greek: kopiasantes) the whole night, the most favourable time for fishing, yet they were intended by St. Peter to shew his great confidence, that notwithstanding his bad success, he was willing to obey; he relied on his words, and let go his net in the same place where before he had been disappointed; and the event proved that the obedience and confidence of Peter were not in vain. (Maldonatus, &c.)

When Christ commanded Peter to let go the net, as great a quantity of fishes were taken as this Lord of the land and sea wished. For the voice of the Lord is the voice of power, at the command of which, in the beginning of the world, light and every created thing sprang into existence. This it was that so much astonished Peter. (St. Gregory of Nazianzus, chap. xxxi.) --- The net is broken, but the fishes are not lost, because the Lord preserves his servants among the scandals (schisms and heresies) of his enemies. (Ven. Bede)

The other ship was probably at such a distance from them, that they could not be heard, had they called out to them; and this also is another proof of the greatness of the miracle, that though the other ship was fishing in the same place, though a little removed, they could catch nothing. (Maldonatus) --- This also shews that Peter was to call in other co-labourers, and that all were to come into Peter's ship. (St. Ambrose, in Luc.)

Such was the excess of St. Peter's humility, that he judged himself unworthy the presence of Christ, and by this rendered himself more worthy. So the centurion, for a similar act of self-abasement, merited to hear from Truth itself, that he was preferred to all Israel. Euthymius is however of opinion, that St. Peter desired Christ to leave him through fear, lest some evil should befall him, because he was not worthy of his presence. In the same manner as the widow of Sarepta thought her son had died, because she was not worthy of the presence of Elias. (3 Kings xvii. 18.) (Maldonatus)

Jesus Christ answers the thought of St. Peter, that instead of any loss or evil coming to him, he should, on the contrary, receive a great reward, by being appointed a fisher of men; and, as he had taken so many fishes by the divine assistance, so he should take in his net innumerable souls, not so much by his own industry, as by the divine grace and assistance. (Maldonatus)

We may suppose that these four apostles, like Andrew, followed Jesus Christ at the first call, but without attaching themselves to him; and that now they attached themselves to him, never to leave him more.

CHAPTER 5

Ver. 6.They inclosed a great multitude of fishesfor Peter had said, "At Thy word I will let down the net." "Behold here the fruit and reward of obedience. Jesus did this1. In order that by providing them with food, He might prepare them for their vocation and ministry. I have chosen you to be My disciples, make not excuse that ye must work for your livelihood as fishermen. Behold this miraculous draft of fishes, and believe that I am able to provide you with all things necessary for life more easily and more abundantly than ye are able to provide them yourselves. 2. To teach from this miracle, that they were soon to become successful fishers of men.

Ver. 7.And they beckoned unto their partnersbecausefrom joy and wondering astonishment they were unable to speak.

Ver. 10.Fear not (be not lost in astonishment, from henceforth you are to be fishermen in a higher sense of the word), from henceforth thou shalt catch men. ζωγζω̃ν from ζωγζέω, which means

First, to hunt or catch some living thing, hence the Arabic translates it, from henceforth thou shalt be a fisherman, for thou shalt fish for and take men. Thou, Peter, shalt catch men, not by wounding and disabling them, as wild animals are taken; but as fish which are unhurt by the net, so thou shalt catch men not by violence or force, but through the power and operation of the spirit.

Secondly (if we derive the word from ζω̃ν and ε̉γζομαι or ε̉γείζω, to quicken, or recall to life. Hence S. Ambrose (Hexam., lib. v. cap. vi.) "Thou shalt be a life-giver to men;" and the Syriac, "Thou shalt be a fisher of men, to recall them to life." Fishermen, indeed, catch fish to provide themselves with food, but thou, 0 Peter, art to become a fisher of men, not to destroy them, but to give them life by raising them from the death of sin unto the life of righteousness, for like as fish taken from the water die, so men caught by thee become dead indeed unto sin, but alive unto God, and, in a sense, as fish are assimilated by those who feed on them, so do those who are inclosed in the Gospel net, become in very truth members of Christ. Figuratively, the ship of Peter is the Church, the head of which is Peter and his successors. The Pope is therefore the chief fisherman to whom the words of Christ apply, "Thou shalt catch men." It is the duty, therefore, of the Roman Pontiff directly and by means of others to convert the heathen, as the early occupants of the see of Rome converted the Roman people and sent apostolic men to preach the word of life to heathen lands.

Thus S. Gregory sent Augustine to convert the English people.

S. Ambrose observes, that some men, e.g., the martyrs, like fish, are taken by the hook; others, i.e., the body of the faithful, by the net, and adds, "Nets are the means whereby the Apostles catch men, for nets do not destroy but preserve what they take, and bring to the surface that which is floating below."

Nets are called in Latin "retia," because they are retentive "retinentia," of that which they have taken.Gloss.

Ver. 32.I came not to call the righteous but sinners to repentance i.e., to call them by means of repentance to grace and future glory. Hence as S. Ambrose acutely remarks, "If grace flows from repentance, he who thinks little of repentance forfeits grace."

1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, 2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets. 3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. 4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. 5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net. 6 And when they had this done, they inclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they forsook all, and followed him.

This passage of story fell, in order of time, before the two miracles we had in the close of the foregoing chapter, and is the same with that which was more briefly related by Matthew and Mark, of Christ's calling Peter and Andrew to be fishers of men, Matt. iv. 18 , and Mark i. 16 . They had not related this miraculous draught of fishes at that time, having only in view the calling of his disciples; but Luke gives us that story as one of the many signs which Jesus did in the presence of his disciples, which had not been written in the foregoing books, John xx. 30, 31 . Observe here,

I. What vast crowds attended Christ's preaching: The people pressed upon him to hear the word of God ( v. 1 ), insomuch that no house would contain them, but he was forced to draw them out to the strand, that they might be reminded of the promise made to Abraham, that his seed should be as the sand upon the sea shore ( Gen. xxii. 17 ), and yet of them but a remnant shall be saved, Rom. ix. 27 . The people flocked about him (so the word signifies); they showed respect to his preaching, though not without some rudeness to his person, which was very excusable, for they pressed upon him. Some would reckon this a discredit to him, to be thus cried up by the vulgar, when none of the rulers or of the Pharisees believed in him; but he reckoned it an honour to him, for their souls were as precious as the souls of the grandees, and it is his aim to bring not so much the mighty as the many sons to God. It was foretold concerning him that to him shall the gathering of the people be. Christ was a popular preacher; and though he was able, at twelve, to dispute with the doctors, yet he chose, at thirty, to preach to the capacity of the vulgar. See how the people relished good preaching, though under all external disadvantages: they pressed to hear the word of God; they could perceive it to be the word of God, by the divine power and evidence that went along with it, and therefore they coveted to hear it.

II. What poor conveniences Christ had for preaching: He stood by the lake of Gennesareth ( v. 1 ), upon a level with the crowd, so that they could neither see him nor hear him; he was lost among them, and, every one striving to get near him, he was crowded, and in danger of being crowded into the water: what must he do? It does not appear that his hearers had any contrivance to give him advantage, but there were two ships, or fishing boats, brought ashore, one belonging to Simon and Andrew, the other to Zebedee and his sons, v. 2 . At first, Christ saw Peter and Andrew fishing at some distance (so Matthew tells us, ch. iv. 18 ); but he waited till they came to land, and till the fishermen, that is, the servants, were gone out of them having washed their nets, and thrown them by for that time: so Christ entered into that ship that belonged to Simon, and begged of him that he would lend it him for a pulpit; and, though he might have commanded him, yet, for love's sake, he rather prayed him that he would thrust out a little from the land, which would be the worse for his being heard, but Christ would have it so, that he might the better be seen; and it is his being lifted up that draws men to him. Wisdom cries in the top of high places, Prov. viii. 2 . It intimates that Christ had a strong voice (strong indeed, for he made the dead to hear it), and that he did not desire to favour himself. There he sat down, and taught the people the good knowledge of the Lord.

III. What a particular acquaintance Christ, hereupon, fell into with these fishermen. They had had some conversation with him before, which began at John's baptism ( John i. 40, 41 ); they were with him at Cana of Galilee ( John ii. 2 ), and in Judea ( John iv. 3 ); but as yet they were not called to attend him constantly, and therefore here we have them at their calling, and now it was that they were called into a more intimate fellowship with Christ.

1. When Christ had done preaching, he ordered Peter to apply himself to the business of his calling again: Launch out into the deep, and let down your nets, v. 4 . It was not the sabbath day, and therefore, as soon as the lecture was over, he set them to work. Time spent on week-days in the public exercises of religion may be but little hindrance to us in time, and a great furtherance to us in temper of mind, in our worldly business. With what cheerfulness may we go about the duties of our calling when we have been in the mount with God, and from thence fetch a double blessing into our worldly employments, and thus have them sanctified to us by the word and prayer! It is our wisdom and duty so to manage our religious exercises as that they may befriend our worldly business, and so to manage our worldly business as that it may be no enemy to our religious exercises.

2. Peter having attended upon Christ in his preaching, Christ will accompany him in his fishing. He staid with Christ at the shore, and now Christ will launch out with him into the deep. Note, Those that will be constant followers of Christ shall have him a constant guide to them.

3. Christ ordered Peter and his ship's crew to cast their nets into the sea, which they did, in obedience to him, though they had been hard at it all night, and had caught nothing, v. 4, 5 . We may observe here,

(1.) How melancholy their business had now been: " Master, we have toiled all the night, when we should have been asleep in our beds, and have taken nothing, but have had our labour for our pains." One would have thought that this should have excused them from hearing the sermon; but such a love had they to the word of God that it was more refreshing and reviving to them, after a wearisome night, than the softest slumbers. But they mention it to Christ, when he bids them go a fishing again. Note, [1.] Some callings are much more toilsome than others are, and more perilous; yet Providence has so ordered it for the common good that there is no useful calling so discouraging but some or other have a genius for it. Those who follow their business, and get abundance by it with a great deal of ease, should think with compassion of those who cannot follow theirs but with a great fatigue, and hardly get a bare livelihood by it. When we have rested all night, let us not forget those who have toiled all night, as Jacob, when he kept Laban's sheep. [2.] Be the calling ever so laborious, it is good to see people diligent in it, and make the best of it; these fishermen, that were thus industrious, Christ singled out for his favourites. They were fit to be preferred as good soldiers of Jesus Christ who had thus learned to endure hardness. [3.] Even those who are most diligent in their business often meet with disappointments; they who toiled all night yet caught nothing; for the race is not always to the swift. God will have us to be diligent, purely in duty to his command and dependence upon his goodness, rather than with an assurance of worldly success. We must do our duty, and then leave the event to God. [4.] When we are tired with our worldly business, and crossed in our worldly affairs, we are welcome to come to Christ, and spread our case before him, who will take cognizance of it.

(2.) How ready their obedience was to the command of Christ: Nevertheless, at thy word, I will let down the net. [1.] Though they had toiled all night, yet, if Christ bid them, they will renew their toil, for they know that they who wait on him shall renew their strength, as work is renewed upon their hands; for every fresh service they shall have a fresh supply of grace sufficient. [2.] Though they have taken nothing, yet, if Christ bid them let down for a draught, they will hope to take something. Note, We must not abruptly quit the callings wherein we are called because we have not the success in them we promised ourselves. The ministers of the gospel must continue to let down that net, though they have perhaps toiled long and caught nothing; and this is thank-worthy, to continue unwearied in our labours, though we see not the success of them. [3.] In this they have an eye to the word of Christ, and a dependence upon that: " At thy word, I will let down the net, because thou dost enjoin it, and thou dost encourage it." We are then likely to speed well when we follow the guidance of Christ's word.

4. The draught of fish they caught was so much beyond what was ever known that it amounted to a miracle ( v. 6 ): They enclosed a great multitude of fishes, so that their net broke, and yet, which is strange, they did not lose their draught. It was so great a draught that they had not hands sufficient to draw it up; but they were obliged to beckon to their partners, who were at a distance, out of call, to come and help them, v. 7 . But the greatest evidence of the vastness of the draught was that they filled both the ships with fish, to such a degree that they overloaded them, and they began to sink, so that the fish had like to have been lost again with their own weight. Thus many an overgrown estate, raised out of the water, returns to the place whence it came. Suppose these ships were but five or six tons a piece, what a vast quantity of fish must there be to load, nay to over-load, them both!

Now by this vast draught of fishes, (1.) Christ intended to show his dominion in the seas as well as on the dry land, over its wealth as over its waves. Thus he would show that he was that Son of man under whose feet all things were put, and particularly the fish of the sea and whatsoever passeth through the paths of the sea, Ps. viii. 8 . (2.) He intended hereby to confirm the doctrine he had just now preached out of Peter's ship. We may suppose that the people on shore, who heard the sermon, having a notion that the preacher was a prophet sent of God, carefully attended his motions afterward, and staid halting about there, to see what he would do next; and this miracle immediately following would be a confirmation to their faith, of his being at least a teacher come from God. (3.) He intended hereby to repay Peter for the loan of his boat; for Christ's gospel now, as his ark formerly in the house of Obed-edom, will be sure to make amends, rich amends, for its kind entertainment. None shall shut a door or kindle a fire in God's house for nought, Mal. i. 10 . Christ's recompences for services done to his name are abundant, they are superabundant. (4.) He intended hereby to give a specimen, to those who were to be his ambassadors to the world, of the success of their embassy, that though they might for a time, and in one particular place, toil and catch nothing, yet they should be instrumental to bring in many to Christ, and enclose many in the gospel net.

5. The impression which this miraculous draught of fishes made upon Peter was very remarkable.

(1.) All concerned were astonished, and the more astonished for their being concerned. All the boat's crew were astonished at the draught of fishes which they had taken ( v. 9 ); they were all surprised; and the more they considered it, and all the circumstances of it, the more they were wonder-struck, I had almost said thunder-struck, at the thought of it, and so were also James and John, who were partners with Simon ( v. 10 ), and who, for aught that appears, were not so well acquainted with Christ, before this, as Peter and Andrew were. Now they were the more affected with it, [1.] Because they understood it better than others did. They that were well acquainted with this sea, and it is probable had plied upon it many years, had never seen such a draught of fishes fetched out of it, nor any thing like it, any thing near it; and therefore they could not be tempted to diminish it, as others might, by suggesting that it was accidental at this time, and what might as well have happened at any time. It greatly corroborates the evidence of Christ's miracles that those who were best acquainted with them most admired them. [2.] Because they were most interested in it, and benefited by it. Peter and his part-owners were gainers by this great draught of fishes; it was a rich booty for them and therefore it transported them, and their joy was a helper to their faith. Note, When Christ's works of wonder are to us, in particular, works of grace, then especially they command our faith in his doctrine.

(2.) Peter, above all the rest, was astonished to such a degree that he fell down at Jesus's knees, as he sat in the stern of his boat, and said, as one in an ecstasy or transport, that knew not where he was or what he said, Depart from me, for I am a sinful man, O Lord, v. 8 . Not that he feared the weight of the fish would sink him because he was a sinful man, but that he thought himself unworthy of the favour of Christ's presence in his boat, and worthy that it should be to him a matter rather of terror than of comfort. This word of Peter's came from the same principle with theirs who, under the Old-Testament, so often said that they did exceedingly fear and quake at the extraordinary display of the divine glory and majesty. It was the language of Peter's humility and self-denial, and had not the least tincture of the devils' dialect, What have we to do with thee, Jesus, thou Son of God? [1.] His acknowledgment was very just, and what it becomes us all to make: I am a sinful man, O Lord. Note, Even the best men are sinful men, and should be ready upon all occasions to own it, and especially to own it to Jesus Christ; for to whom else, but to him who came into the world to save sinners, should sinful men apply themselves? [2.] His inference from it was what might have been just, though really it was not so. If I be a sinful man, as indeed I am, I ought to say, " Come to me, O Lord, or let me come to thee, or I am undone, for ever undone. " But, considering what reason sinful men have to tremble before the holy Lord God and to dread his wrath, Peter may well be excused, if, in a sense of his own sinfulness and vileness, he cried out on a sudden, Depart from me. Note, Those whom Christ designs to admit to the most intimate acquaintance with him he first makes sensible that they deserve to be set at the greatest distance from him. We must all own ourselves sinful men, and that therefore Jesus Christ might justly depart from us; but we must therefore fall down at his knees, to pray him that he would not depart; for woe unto us if he leave us, if the Saviour depart from the sinful man.

6. The occasion which Christ took from this to intimate to Peter ( v. 10 ), and soon after to James and John ( Matt. iv. 21 ), his purpose to make them his apostles, and instruments of planting his religion in the world. He said unto Simon, who was in the greatest surprise of any of them at this prodigious draught of fishes, "Thou shalt both see and do greater things than these; fear not; let not this astonish thee; be not afraid that, after having done thee this honour, it is so great that I shall never do thee more; no, henceforth thou shalt catch men, by enclosing them in the gospel net, and that shall be a greater instance of the Redeemer's power, and his favour to thee, than this is; that shall be a more astonishing miracle, and infinitely more advantageous than this." When by Peter's preaching three thousand souls were, in one day, added to the church, then the type of this great draught of fishes was abundantly answered.

Not their first call, however, recorded in Joh 1:35-42 ; nor their second, recorded in Mt 4:18-22 ; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)

3. taught ... out of the ship-- (See on Mt 13:2 ).

4. for a draught-- munificent recompense for the use of his boat.

5. Master-- betokening not surely a first acquaintance, but a relationship already formed.

all night-- the usual time of fishing then ( Joh 21:3 ), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)

6. net brake-- rather "was breaking," or "beginning to break," as in Lu 5:7 , "beginning to sink."

8. Depart, &c.-- Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him ( Joh 6:68 ). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Is 6:5 .)

10. Simon, fear not-- This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.

from henceforth-- marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."

fishers of men-- "What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mt 4:18 .)

11. forsook all-- They did this before ( Mt 4:20 ); now they do it again; and yet after the Crucifixion they are at their boats once more ( Joh 21:3 ). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.

(See on Mt 8:2-4 .)