(18) And Jesus, walking by the sea of Galilee.--In no part of the Gospel history is it more necessary to remember St. John's record as we read that of the Three, than in this call of the disciples. Here, everything seems sudden and abrupt. There we learn that those who were now called had some months before accepted Him as the Christ (John 1:35-43), and had, some or all of them, been with Him during His visit to Jerusalem. Simon had already received the surname of Cephas or Peter or the Rock. Putting these facts together, we have something like a clear outline picture of their previous life. The sons of Jona and the sons of Zebedee had grown up in Bethsaida (probably on the north-west shore of the Lake of Galilee), and were partners in their work as fishermen. The movement of Judas of Galilee, in his assertion of national independence, had probably served to quicken their expectations of a good time coming, when they should be free from their oppressors. When they heard of the preaching of the Baptist, they joined the crowds that flocked to hear him, and received his baptism of repentance. Then they were pointed to the Lamb of God, and received Him as the Christ. Then for a short time they were His companions in His journeyings. When He began the first circuit of His Galilean ministry He was alone, and left them to return to their old calling. They could not tell whether He would ever care to use their services again, and it was under these circumstances that the new call came. St. Matthew's narrative and St. Mark's (Mark 1:16-20) agree almost verbally; St. Luke's presents more difficulty. Is it another and fuller version of the same facts? or, if different, did what he records precede or follow the call which they relate? The first view seems the most probable, but see Notes on Luke 5:1-11.

Verses 18-22. - The summons to help in his work: his first formal adherents. (Parallel passage: Mark 1:16-20 Luke 5:1, 2, 9-11, very doubtful, but cf. Godet].) On the relation of this call to the meeting with Andrew and Peter, recorded in John 1:40-42, vide especially Bishop Westcott there. That was "the establishment of a personal relationship;" this "a call to an official work." Verse 18. - And Jesus, walking. Revised Version rightly omits "Jesus," and inserts "he" before "saw." The right reading does not detract so much from the emphatic statement of ver. 17. By the Sea of Galilee. His walk lay along the lake. Socin ('Baedeker,' p. 372) speaks of "the probability that there was a frequented road from the mouth of the Jordan skirting the bank of the lake." Two brethren, Simon... and Andrew his brother; the addition, "his brother," emphasizing the relationship. Christ's coming would divide households (Matthew 10:21). He would, therefore, be the more glad when members of one family united in following him. Simon, etc. (vide Matthew 10:2, note). Called; Revised Version, who is called; i.e. not specially by Christ, but in common usage among Christians (Matthew 10:2). Casting a net; βάλλοντας ἀμφίβληστρον (no var. lect.). Probably later than and explanatory of the form found in the parallel passage, Mark 1:16, ἀμφιβάλλοντας (alone). A net; i.e. a casting-net of circular, bell-like shape, "which, when skilfully cast from over the shoulder by one standing on the shore or in a boat, spreads out into a circle (ἀμφιβάλλεται) as it falls upon the water, and then, sinking swiftly by the weight of the leads attached to it, encloses whatever is below it" (Trench, 'Syn.,' § 64.). It specializes δίκτυον (any net, ver 20), and differs from σαγήνη (the long draw-net, Matthew 13:47).

4:18-22 When Christ began to preach, he began to gather disciples, who should be hearers, and afterwards preachers of his doctrine, who should be witnesses of his miracles, and afterwards testify concerning them. He went not to Herod's court, not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee, among the fishermen. The same power which called Peter and Andrew, could have wrought upon Annas and Caiaphas, for with God nothing is impossible. But Christ chooses the foolish things of the world to confound the wise. Diligence in an honest calling is pleasing to Christ, and it is no hinderance to a holy life. Idle people are more open to the temptations of Satan than to the calls of God. It is a happy and hopeful thing to see children careful of their parents, and dutiful. When Christ comes, it is good to be found doing. Am I in Christ? is a very needful question to ask ourselves; and, next to that, Am I in my calling? They had followed Christ before, as common disciples, Joh 1:37; now they must leave their calling. Those who would follow Christ aright, must, at his command, leave all things to follow him, must be ready to part with them. This instance of the power of the Lord Jesus encourages us to depend upon his grace. He speaks, and it is done.And Jesus walking by the sea of Galilee,.... Not for his recreation and diversion, or by accident: but on purpose to look out for, and call some, whom he had chosen to be his disciples. And as he was walking about, to and fro, he "saw two" persons; and as soon as he saw them, he knew them to be those he had determined to make his apostles: and these are described by their relation to each other, "brethren"; not merely because they were of the same nation, or of the same religion, or of the same employ and business of life, but because they were of the same blood; and by their names, "Simon called Peter, and Andrew his brother". Simon is the same name with "Simeon"; and so he is called, Acts 15:14 and which, in the Jerusalem dialect, is read "Simon". His surname "Peter", which was afterwards given him by Christ, Matthew 16:18 is Greek, and answers to "Cephas", signifying a "rock": though this name is to be met with in the Talmudic (d) writings, where we read of R. Jose, , "bar Petros". This his surname is added here, to distinguish him from Simon, the Canaanite. The name of his brother Andrew is generally thought to be Greek; though some have derived it from "to vow", and is also to be observed in the writings of the Jews (e); where mention is made of R. Chanina, bar Andrei. They are further described by the work they were at, or business they were employed in,

casting a net into the sea; either in order to catch fish in it, or to wash it, Luke 5:2 and the reason of their so doing is added; "for they were fishers". Of this mean employment were the very first persons Christ was pleased to call to the work of the ministry; men of no education, who made no figure in life, but were despicable and contemptible: this he did, to make it appear, that they were not qualified for such service of themselves; that all their gifts and qualifications were from him; to show his own power; to confound the wisdom of the wise; and to let men see, that none ought to glory in themselves, but in him. The Jews have a notion of the word of God and prophecy being received and embraced only by such sort of persons: says R. Isaac Arama (f),

"his word came to heal all, but some particular persons only receive it; and who of all men are of a dull under standing, , "fishermen, who do business in the sea": this is what is written; "they that go down to the sea in ships, that do business in great waters, these see the works of the Lord": these seem not indeed fit to receive anything that belongs to the understanding, because of their dulness; and yet these receive the truth of prophecy and vision, because they believe his word.''

I cannot but think, that some respect is had to these fishers, in Ezekiel 47:10 "it shall come to pass that fishers shall stand upon it": that is, upon, or by the river of waters, said in Ezekiel 47:8 to "issue out toward the east country, and go down into the desert": which both R. Jarchi and Kimchi understand of the sea of Tiberias; the same with the sea of Galilee, by which Christ walked; and where he found these fishers at work, and called them. See also Jeremiah 16:16

(d) T. Hieros. Moed Katon, fol 82. 4. Avoda Zara, fol 42. 3.((e) T. Hieros. Megilla, fol. 75. 2. & Geracot, fol. 2. 3. (f) Apud Galatin. de Arcan. Cathol. ver. l. 3. c. 5. p. 119. & Crocium de Messia Thes. 213. p. 62, 63.