The Harmony Chronicle and Order of the New Testament, Part 1 · Section 19

The Harmony Chronicle and Order of the New Testament · Part 1 · Section 19

p. 17SECTION XIX.

Peter and Andrew, &c. called to be fishers of men.

THe method and series is confirmed by the transition of Matthew and Mark: but in the order of Luke there is some difficulty. 1. He relateth the calling of these Disciples differently from the relation given by the other: for they say Christ called Peter and Andrew as he walked by the sea side, but he storieth their call when Christ was with them in the ship: they say he called Iames and Iohn at some distance beyond Peter and Andrew, but he carrieth it as if he called them all together. But this is not contrariety, but for the more illustration; they all speak the same truth, but one helps to explain another. The story at full in them all is thus: As Iesus walked by the sea of Genezareth, he saw two ships standing there, the one whereof belonged to Peter and Andrew, and the other to Iames and Iohn. All these men, being partners, had been fishing all night, but had caught nothing, and were now stepped down out of their ships to wash their nets. Christ pressed with multitude on the shore, entreth into Peters ship and thence teacheth the people. And thence putting off a little into the main, he helpeth Peter to a miraculous draught of fishes, which was so unwieldy that he was glad to becken up Iames and Iohn from the shore to come and help them. The draught of fishes was got up and boated, and then Iames and Iohn return to the shore again, and fall to mending their net which was rent with helping at so great a draught. Peter seeing what was done, adoreth Christ, and he and Andrew being yet at sea, are called by him for fishers of men, and bringing their ship to shore, they leave all and follow him. Christ and they coasting a little further along the shore, came to Iames and Iohn, and he calleth them. And thus lieth the story at the full.

2. A second scruple in the order of Luke is this, that he hath laid the two miracles of casting out a Devill in Capernaum Synagogue, and the healing of Petrs mother in law, before the calling of these Disciples, which apparently by this Evangelist were after. But the reason hereof may be conceived to be, especially this. In Chap. 4. ver. 30, 31. he had related that Iesus escaping from Nazaret, came down to Capernaum, and being now in the mention of his being there, he recordeth these two miracles that he did there [though not at that very time that he hath brought them in] having an eye in that his relation, rather to the place then to the time. And so we shall observe elsewhere, that the very mention of a place, doth sometimes occasion these holy penmen, to produce stories out of their proper time, to affix them to that their proper place.

These Disciples hitherto, were only as private men, following Christ, and here is the p. 18first time that they are but mentioned to the Ministeriall function, to be fishers of men: How then did they baptize before? Ioh. 3.22. with Ioh. 4.2. And the starting of this question, calleth to remembrance that saying of the Apostle, 1 Cor. 1.17. Christ sent me not to baptize, but to preach the Gospel: Is baptisme administrable by private men, and is there any inconsistency betwixt baptizing and preaching? Answ. As baptism was in use among the Jewes for admission of proselytes under the Law, these two things were required to it, 1. foreign He that was baptized must be baptized before three: 2. foreign The thing required a consessus, or to be done by the allowing of some eldership. And because it required this [saith Maymony, whose words the former are also] therefore they baptized not on the Sabbath, nor on the holy dayes, nor in the night. A man that baptized himself, and proselyted himself, although it were before two witnesses; or that came and said, I was proselyted in such a mans consessus and they baptized me, he is not permitted to come into the Congregation, till he bring witnesse. Maym. in Issure. biah. par. 13. The reason of this strictnesse was, because of their strict nicenesse about conversing or matching with a Heathen, till they were sure he was fully Israelited.

Christ and the Apostles in the administration of baptisme, followed or forsook their custom as they saw cause. In the case alledged, he followes it, he preacheth and calleth in Disciples, and they are baptized by these Disciples, but Christ chief in the action: and therefore one text tells us that he baptized, though we are taught by another text, that he baptized not. Now the Disciples are not to be looked upon as private men, since they were men of such privacy with the Messias, and not only converted by him, but called to be with him, and intended by him to be solemnly inducted into the ministeriall function when he should see time.

And answerably in that saying of the Apostle, I came not to baptize, but to preach, he setteth not an inconsistency between these two, which were joyned by Christ in Pauls and all Ministers Commission, Matth. 28.19. but he speaketh according to this custome that we have mentioned, which the Apostles followed when disciples came in to be baptized, by multitudes, they themselves preaching and bringing in disciples to be baptized, and others baptizing them, and they not private men neither, but fellow-labourers with them in the Gospel, and Ministers of it.

Fishers of men] Maym. in Talm. Torah. par. 7. speaks of foreign Fishers of the Law.