apostles, disciples in the most eminent sense of the word;* Lightfoot supposes that they were Andrew and Philip. Peter's declaration that he will go to fish, is not, as has been strangely supposed, a declaration that he has lost his hope in Jesus as the Messiah, renounced his apostleship, and therefore returns to his old occupations, there being no nobler work for him in store. But it was quite in the wise manner of the Jewish teachers, to have a manual trade that they might fall back on in the time of need, and thus not be dependent on their scholars for support; what good service Paul's skill in making tents did him is well known; probably also they found it healthful to their own minds, to have some outward occupation for which to exchange at times their spiritual employments. The words themselves, "I go a fishing," are not merely a declaration of his intention, but a summons to his friends to accompany him, if they are so minded; whereupon they declare their readiness; "We also go with thee." During all the night, though that is ever accounted the opportunest time for fishing, they caught nothing. When at early dawn the risen Lord stood upon the shore, they did not at first recognize him. Nor even when he addressed them as "Children," did they know that it was he,— the mighty change which had passed upon him at his resurrection had so left him at once the same and yet another. (Cf. John xx. 14, 15.) When they acknowledged in reply to his question, "Have ye any meat?” the ill success which had attended their labors of the night, he bade them cast in their net on the right side of the ship, promising that it should not be in vain. And they, though taking it even now but for the counsel of a kind and, it might be, a skilful stranger, were obedient to his word: They cast therefore, and now they were not able to draw it for the multitude of fishes." 66 As before, the Lord had made himself known in his higher character through a marvellous success of the like kind, so does he now; yet it is not Peter on the present occasion, but John, that first recognizes in whose presence they are. Thereupon he "saith unto Peter, It is the Lord." Both the apostles come wonderfully out in their proper characters: he of the eagle eye first detects the presence of the Beloved, and then Peter, the foremost ever in act, as John is profoundest in speculation, unable to wait till the ship should be brought to land, throws himself into the sea that he may find himself the sooner at the feet of his Lord. He was before "naked," stripped, that is, for labor, wear * St. John does not know the word dróσrоλoç as a term for the twelve. He uses it but once, (xiii. 16,) and then generally for one that is outsent. + Chrysostom: Ὡς δὲ ἐπέγνωσαν αὐτὸν, πάλιν τὰ ἰδιώματα τῶν οἰκείων ἐπιδείκ ing only the tunic, or garment close to the skin, and having put off his upper and superfluous garments:* for the word "naked" means no more, and is continually used in this sense; but now he girded himself with his fisher's coat, as counting it unseemly to appear without it in the presence of his Lord. Some have supposed that he walked on the sea; but we have no warrant to multiply miracles, and the words, "cast himself into the sea," do not look like this. Rather, he swam and waded to the shore. The distance was not more than about "two hundred cubits," that is, about one hundred yards. The other disciples followed νυνται τρόπων οἱ μαθηταὶ Πέτρος καὶ Ἰωάννης ὁ μέν γὰρ θερμότερος, ὁ δὲ ὑψηλότερος ἦν καὶ ὁ μὲν ὀξύτερος ἦν, ὁ δὲ διορατικώτερος. *The word is of continual use in this sense. Thus Virgil gives this advice to the ploughman, Nudas ara, (cf. Matt. xxiv. 18,) which he has borrowed from Hesiod, who will have him γυμνὸν σπείρειν, γυμνὸν τὲ βοωτεῖν. So, too, Cincinnatus was found "naked" at the plough, when he was called to be Dictator, and sent for his toga that he might present himself before the Senate (PLINY, H. N., L. 18, c. 4); and Plutarch says of Phocion, that, in the country and with the army, he went always without sandals and "naked" (úvvñódntos deì kaì yvμvòç kßáditev): and Grotius quotes from Eusebius a yet apter passage than any of these, in which one says, nunv γυμνὸς ἐν τῷ λινῷ ἐσθήμάτι, The Athenian jest that the Spartans showed to foreigners their virgins naked is to be taken with these limitations-with only the chiton or himation. (MUELLER'S Dorians, 1. 4, c. 2, § 3.) Cf. 1 Sam. xix. 24; Isai. xx. 3; at the last of which passages the Deist Tindal, in his ignorance, scoffs, as though God had commanded an indecency, but which both are to be explained in the same manner. (See DEYLING'S Obss. Sac., v. 4, p. 888, seq. and the Dict. of Gr. and Rom. Antt., s. v.. Nudus.) This seems to me the meaning; in Deyling's words (Obss. Sac., v. 4. p. 890); 'Emεvóórηv ad Christum iturus sibi circumjiciebat, ne minus honestus et modestus in conspectum Domini veniret. Others, however, as Euthymius, explain the passage differently-that this revdúrns was the only garment which he had on; but as regarded even that, he was woros, and so, in a manner, yvuvós. But going to the Lord, he girt it up; whether for comeliness, or that it might not, being left loose, hinder him in swimming. Thus Lampe. The matter would be clear, if we could know certainly what the eπevdúrng was. Yet the etymology plainly points out that it is not the under garment or vest, worn close to the skin, which is rather úñoðúrns (see Passow, s. vv.), but rather that worn over all, as (1 Sam. xviii. 4) the robe which Jonathan gives to David is called ròv ¿ñevðútηv tòv ¿ñavú (LXX.) This is certainly the simplest and preferable view of the words; that Peter, being stripped before, now hastily threw his upper garment over him, which yet he girt up, that it might not form an impediment in swimming. Ambrose: Periculoso compendio religiosum maturavit obsequium. § Ovid's advice to the fisher is to keep this moderate distance: Nec tamen in medias pelagi te pergere sedes more slowly, for they were encumbered with the net and its weight of fishes, which they drew with them to land. There they find a fire kindled, with fish laid on it, and bread. They are bidden to bring also of their fish, and to unite them for the meal with those already preparing.* Peter, again the foremost, drew up the net, which was fastened, no doubt, to the ship, on the beach. The very number of the fish it contained "an hundred and fifty and three," is mentioned, with also the remarkable circumstance, that although they were so many and so large, -"great fishes,"-yet, differently from that former occasion, (Luke v. 6,) the net was not broken by their weight, or by their efforts to escape. Now we can scarcely believe that all this happened, or that it was all recorded in its minuteness and its details, without some meaning more than lies upon the surface; indeed, the whole is told with an emphasis which will hardly allow us to rest content with such a supposition. Rather here, as we have seen so often before, Christ is speaking to us by his acts. Nor can I doubt that Augustine has rightly attributed in more places than one a symbolical meaning to this miracle; and that, whether or not we may consent to every detail of his interpretation, yet in the outline and main features he has given the true one. He brings this miraculous draught of fishes in comparison with the other which fell out before the resurrection, and sees in that first, the figure of the Church as it now is, and as it now gathers its members from the world; in this the figure of the Church as it shall be after the resurrection, with the great incoming, the great sea-harvest of souls, which then shall find place. Then on that first occasion the apostles were * The abundance and the excellency of the fish in this lake has been often remarked. Thus Robinson (Biblical Researches, v. 2, p. 261): "The lake is full of fishes of various kinds," and he instances sturgeon, chub, and bream, adding, “We had no difficulty in procuring an abundant supply for our evening and morning meal, and found them delicate and well flavored." † Augustine (Serm. 248, c. 1): Nunquam hoc Dominus juberet, nisi aliquid significare vellet, quod nobis nosse expediret. Quid ergo pro magno potuit ad Jesum Christum pertinere, si pisces caperentur aut si non caperentur? Sed illa piscatio, nostra erat significatio. Augustine (In Ev. Joh., Tract. 122): Sicut hoc loco qualiter in seculi fine futura sit [Ecclesia], ita Dominus aliâ piscatione significavit Ecclesiam qualiter nunc sit. Quòd autem illud fecit in initio prædicationis suæ, hoc verò post resurrectionem suam, hinc ostendit illam capturam piscium, bonos et malos significare, quos nunc habet Ecclesia; istam verò tantummodo bonos quos habebit in æternum, completa in fine hujus seculi resurrectione mortuorum. Denique ibi Jesus, non sicut hîc in littore stabat, quando jussit pisces capi, sed ascendens in unam navim.... dixit ad Simonem, Duc in altum, et laxate retia vestra in capturam.... Ibi retia non mittuntur in dexteram, ne solos significent bonos, nec in sinistram, ne solos malos; sed indiffe not particularly bidden to cast the net to the right hand or to the left; for, had he said to the right, it would have implied that none should be taken but the good,—if to the left, that only the bad; while yet in the present mixed condition of the Church, both bad and good are inclosed in the nets; but now he says "Cast the net on the right side of the ship,” implying that now all who should be taken should be good.* Then the nets were broken with the multitude of fishes, so that all were not secured which once were within them ;-and what are the schisms and divisions of the present condition of the Church, but rents and holes through which numbers, that impatiently bear to be restrained in the net, break away from it? but now, in the end of time, "for all there were so many, yet was not the net broken." Then the fish were brought into the ship, which yet was itself still on the unquiet sea, even as it is thus that men in the present time who are taken for Christ, are brought into the Church, still itself exposed to the world's tempests: but now the nets are drawn up to land, to the safe and quiet shore of eternity. Then the ships were well nigh sunken with their burden, for so is it with the ship of the Church,-encumbered with evil livers till it well nigh makes shipwreck altogether: but nothing of a like kind is mentioned here. There it is merely mentioned that a great multitude renter, Laxate, inquit, retia vestra in capturam, ut permixtos intelligamus bonos et malos hic autem inquit, Mittite in dextram navigii rete, ut significaret eos qui stabant ad dexteram, solos bonos. Ibi rete propter significanda schismata rumpebatur: hîc verò, quoniam tunc jam in illâ summâ pace sanctorum nulla erunt schismata, pertinuit ad Evangelistam dicere, Et cùm tanti essent, id est, tam magni, non est scissum rete; tanquam illud respiceret ubi scissum est, et in illius mali comparatione commendaret hoc bonum. Cf. Serm. 248–252; and also the Brev. Coll. con Donat., 1. 3; Quæst. 83, qu. 8; and Gregory the Great, (Hom. in Evang. 24,) who altogether follows the exposition of Augustine, making indeed far more of Peter's part, especially of his bringing of the net to land, which is easily to be accounted for, the idea of the Papacy having in his time developed itself further. *This, because the right hand is ever the hand of value; thus, the sheep are placed at the right hand. (Matt. xxv. 33.) Even the right eye, if needs is, shall be plucked out,—the right hand cut off. (Matt. v. 29, 30.) Again, it is threatened that even the right eye of the idol shepherd, the eye of spiritual understanding, shall be utterly darkened. (Zech. xi. 17.) Ezekiel lies on his left side for Israel, but on his right for Judah, (Ezek. iv. 4, 6;) and this because Judah with all its sins was not yet an apostate Church. (Hos. xi. 12.) Cf. Gen xlviii. 17; 1 Kin. ii. 19; Acts vii. 55. Augustine (Serm. 251, c. 3): In illâ piscatione non ad littus adtracta sunt retia: sed ipsi pisces qui capti sunt, in naviculas fusi sunt. Hic autem traxerunt ad littus. Spera finem seculi. Grotius has a glimpse of the same thought, when upon the words, "Jesus stood on the shore,” (ver. 4,) he adds: Significans se per Resurrectionem jam esse in vado, ipsos in salo versari. Cf. Gregory the Great, Hom. 24 in Evang. ‡ Augustine (Serm. 249): Implentur navigia duo propter populos duos de circum were inclosed, but here a definite number, even as the number of the elect is fixed and pre-ordained;* and there, no doubt, small and great fishes, for nothing to the contrary is said; but here they are all "great," for so shall they all be that belong to that kingdom, being equal to the angels.† That which follows is obscure, and without the key which the symbolical explanation supplies, would be obscurer yet. What is the meaning of this meal which they found ready prepared for thein on the shore, with the Lord's invitation that they should come and share it? It could not be needful for him with his risen body, and as little for them, whose dwellings were near at hand. But we must continue to see an undermeaning, and a rich and deep one, in all this. As that large capture of fish was to them the pledge and promise of a labor that should not be in vain, so the meal, when the labor was done, a meal of the Lord's own preparing, and upon the shore, was the symbol of the great festival in heaven with which, after their earthly toil was over, he would refresh his servants, when he should cause them to sit down with Abraham, and Isaac, and Jacob in the kingdom. And as they were bidden to bring cisione et præputio: et sic implentur, ut premantur et pæne mergantur. Hoc quod significat gemendum est. Turba turbavit Ecclesiam. Quàm magnum numerum fecerunt malè viventes, prementes et gementes [ponè mergentes ?]. Sed propter pisces bonos non sunt mersa navigia. * Augustine and others have very laborious calculations to show why this number of fishes was exactly one hundred and fifty and three, and the mystery that is here. But the significance is not in its being that particular number, for the number seems chosen to exclude that, in this unlike the hundred and forty-four thousand (12 X 12) of the Apocalypse, (vii. 4;) but in its being a fixed and definite number at all just as in Ezekiel's temple, (ch. 40, seq.,) each measurement is not, and cannot be made, significant, but that it is all by measurement is most significant,—telling us, that here, in the rearing of the spiritual temple, no caprice or wilfulness of men is to find room, but that all is laid down according to a pre-ordained purpose and will of God. To number, as to measure and to weigh, is a Divine attribute. Compare Job xxviii. 25; xxxviii. 5; Isai. xl. 12; and the noble debate in St. Augustine. (De Lib. Arbit., 1. 2, c. 11—16,) on all the works of wisdom being by number. Augustine (Serm. 248, c. 3): Quis est enim ibi tunc parvus, quando erunt æquales Angelis Dei? Maldonatus: Missurus erat paulò post Christus discipulos suos in omnem terrarum orbem, quasi in altum ac latum mare, ut homines piscarentur. Poterant inscitiam, poterant imbecillitatem suam excusare, se homines esse litterarum rudes, id est, piscandi imperitos, paucos præterea et infirmos, quî posse se tot tamque grandes pisces capere, tot oratores, tot tantosque philosophos irretire et a sententiâ dimovere? Voluit ergo Christus exemplo artis propriæ docere id ipsos suis viribus suâque industriâ facere nullo modo posse, idque significat quod totam laborantes noctem nihil ceperant : ipsius vero ope atque auxilio facillimè facturos. |