“Sat down and taught the people out of the ship,” verse 3. This was a convenient position, adopted by Jesus on another occasion also. Matthew xiii. 2. Mark iv. 1.
“Launch out.”——Luke v. 4. Επαναγαγε, (Epanagage,) the same word which occurs in verse 3, there translated in the common English version, “thrust out.” It was, probably, a regular nautical term for this backward movement, though in the classic Greek, Εξαναγειν, (exanagein,) was the form always used to express this idea, insomuch that it seems to have been the established technical term. Perhaps Luke may have intended this term originally, which might have been corrupted by some early copyist into this word, which is in no other place used with this meaning.——“Let down,” (Χαλασατε, khalasate, in the plural; the former verb singular.) More literally, “loosen,” which is the primary signification of the verb, and would be the proper one, since the operation of preparing the net to take the fish, consisted in loosening the ropes and other tackle, which, of course, were drawn tight, when the net was not in use, closing its mouth. “Master, we have toiled,” &c. verse 5. The word Επιστατα, (Epistata,) here translated Master, is remarkable, as never occurring in the Testament, except in this gospel. Grotius remarks, (in loc.) that doubtless Luke, (the most finished and correct Greek scholar of all the sacred writers,) considered this term as a more faithful translation of the Hebrew רבי, (Rabbi,) than the common expressions of the other evangelists, Κυριε, (Kurie, Lord,) and διδασκαλε, (didaskale, teacher.) It was a moderate, though dignified title, between these two in its character, rather lower than “Lord,” and rather higher than “Teacher.” It is used in the Alexandrian version, as the proper term for a “steward,” a “military commander,” &c. (See Grotius theol. op. Vol. II. p. 372; or Poole’s Synopsis on this passage.) “Toiled all night.” This was the best time for taking the fish, as is well known to those who follow fishing for a living.
On this journey, they saw some of his most remarkable miracles, such as the healing of the leper, the paralytic, the man with the withered hand, and others of which the details are not given. It was also during this time, that the sermon on the mount was delivered, which was particularly addressed to his disciples, and was plainly meant for their instruction, in the conduct proper in them as the founders of the gospel faith. Besides passing through many cities on the nearer side, he also crossed over the lake, and visited the rude people of those wild districts. The journey was, therefore, a very long one, and must have occupied several weeks. After he had sufficiently acquainted them with the nature of the duties to which he had consecrated them, and had abundantly impressed them with the high powers which he possessed, and of which they were to be the partakers, he came back to Capernaum, and there entered into the house of Simon, which he seems henceforth to have made his home while in that city. They found, that, during their absence, the mother-in-law of Simon had been taken ill, and was then suffering under the heat of a violent fever. Jesus at once, with a word, pronounced her cure, and immediately the fever left her so perfectly healed, that she arose from her sick bed, and proceeded to welcome their return, by her grateful efforts to make their home comfortable to them, after their tiresome pilgrimage.
“Immediately the fever left her.”——Matthew viii. 15: Mark i. 31: Luke iv. 39. It may seem quite idle to conjecture the specific character of this fever; but it seems to me a very justifiable guess, that it was a true intermittent, or fever and ague, arising from the marsh influences, which must have been very strong in such a place as Capernaum,——situated as it was, on the low margin of a large fresh water lake, and with all the morbific agencies of such an unhealthy site, increased by the heat of that climate. The immediate termination of the fever, under these circumstances, was an abundant evidence of the divine power of Christ’s word, over the evil agencies, which mar the health and happiness of mankind.
During some time after this, Peter does not seem to have left his home for any long period at once, until Christ’s long journeys to Judea and Jerusalem, but no doubt accompanied Jesus on all his excursions through Galilee, besides the first, of which the history has been here given. It would be hard, and exceedingly unsatisfactory, however, to attempt to draw out from the short, scattered incidents which fill the interesting records of the gospels, any very distinct, detailed narrative of these various journeys. The chronology and order of most of these events, is still left much in the dark, and most of the pains taken to bring out the truth to the light, have only raised the greater dust to blind the eyes of the eager investigator. To pretend to roll all these clouds away at once, and open to common eyes a clear view of facts, which have so long confused the minds of some of the wisest and best of almost every Christian age, and too often, alas! in turn, been confused by them,——such an effort, however well meant, could only win for its author the contempt of the learned, and the perplexed dissatisfaction of common readers. But one very simple, and comparatively easy task, is plainly before the writer, and to that he willingly devotes himself for the present. This task is, that of separating and disposing, in what may seem their natural order, with suitable illustration and explanation, those few facts contained in the gospels, relating distinctly to this apostle. These facts, accordingly, here follow.
HIS FIRST MISSION.
The next affair in which Peter is mentioned, by either evangelist, is the final enrolling of the twelve peculiar disciples, to whom Jesus gave the name of apostles. In their proper place have already been mentioned, both the meaning of this title and the rank of Peter on the list; and it need here only be remarked, that Peter went forth with the rest, on this their first and experimental mission. All the first three gospels contain this account; but Matthew enters most fully into the charge of Jesus, in giving them their first commission. In his tenth chapter, this charge is given with such particularity, that a mere reference of the reader to that place will be sufficient, without any need of explanation here. After these minute directions for their behavior, they departed, as Mark and Luke record, and went through the towns, preaching the gospel, that men should repent. And they cast out many devils, and anointed with oil many that were sick, and healed them. How far their journey extended, cannot be positively determined, but there is no probability that they went beyond the limits of Galilee. Divided as they were into couples, and each pair taking a different route, a large space must have been gone over in this mission, however brief the time can be supposed to have been. As to the exact time occupied, we are, indeed, as uncertain as in respect to the distance to which they traveled; but from the few incidents placed by Mark and Luke between their departure and return, it could hardly have been more than a few weeks, probably only a few days. The only affair mentioned by either evangelist, between their departure and return, is, the notice taken by Herod of the actions of Jesus, to whom his attention was drawn by his resemblance to John the Baptist. They then say, that the apostles, when they were returned, gathered themselves together to Jesus, and told him all things,——both what they had done and what they had taught. As this report was received by Jesus, without any comment that is recorded, it is fair to conclude, that their manner of preaching, and the success of their labors, had been such as to deserve his approbation. In this mission, there is nothing particularly commemorated with respect to Peter’s conduct; but no doubt the same fiery zeal which distinguished him afterwards, on so many occasions, made him foremost in this his earliest apostolic labor. His rank, as chief apostle, too, probably gave him some prominent part in the mission, and his field of operations must have been more important and extensive than that of the inferior apostles, and his success proportionably greater.
It is deserving of notice, that on this first mission, Jesus seems to have arranged the twelve in pairs, in which order he probably sent them forth, as he certainly did the seventy disciples, described in Luke x. 1. The object of this arrangement, was no doubt to secure them that mutual support which was so desirable for men, so unaccustomed to the high duties on which they were now dispatched.
Their destination, also, deserves attention. The direction of Jesus was, that they should avoid the way of the heathen, and the cities of the Samaritans, who were but little better, and should go to the lost sheep of the house of Israel. This expression was quoted, probably, from those numerous passages in the prophets, where this term is applied to the Israelites, as in Jeremiah l. 6, Isaiah liii. 6, Ezekiel xxxiv. 6, &c., and was used with peculiar force, in reference to the condition of those to whom Jesus sent his apostles. It seems to me, as if he, by this peculiar term, meant to limit them to the provinces of Galilee, where the state and character of the Jews was such as eminently to justify this melancholy appellative. The particulars of their condition will be elsewhere shown. They were expressly bounded on one side, from passing into the heathen territory, and on the other from entering the cities of the Samaritans, who dwelt between Galilee and Judea proper, so that a literal obedience of these instructions, would have confined them entirely to Galilee, their native land. Macknight also takes this view. The reasons of this limitation, are abundant and obvious. The peculiarly abandoned moral condition of that outcast section of Palestine,——the perfect familiarity which the apostles must have felt with the people of their own region, whose peculiarities of language and habits they themselves shared so perfectly as to be unfitted for a successful outset among the Jews of the south, without more experience out of Galilee,——the shortness of the time, which seems to have been taken up in this mission,——the circumstance that Jesus sent them to proclaim that “the kingdom of heaven was at hand,” that is, that the Messiah was approaching, which he did in order to arouse the attention of the people to himself, when he should go to them, (compare Luke x. 1,) thus making them his forerunners; and the fact, that the places to which he actually did go with them, on their return, were all in Galilee, (Matthew xi., xix. 1, Mark vi. 7, x. 1, Luke ix. 1–51,) all serve to show that this first mission of the apostles, was limited entirely to the Jewish population of Galilee. His promise to them also in Matthew x. 2, 3, “you shall not finish the cities of Israel, before the son of man come,” seems to me to mean simply, that there would be no occasion for them to extend their labors to the Gentile cities of Galilee, or to the Samaritans; because, before they could finish their specially allotted field of survey, he himself would be ready to follow them, and confirm their labors. This was mentioned to them in connection with the prediction of persecutions which they would meet, as an encouragement. For various other explanations of this last passage, see Poole’s Synopsis, Rosenmueller, Wetstein, Macknight, Le Sainte Bible avec notes, &c. in loc. But Kuinoel, who quotes on his side Beza, Bolten, and others, supports the view, which an unassisted consideration induced me to suggest.
“Anointed with oil.” Mark vi. 13. The same expression occurs in James v. 14, and needs explanation from its connection with a peculiar rite of the Romish church,——extreme unction, from which it differs, however, inasmuch as it was always a hopeful operation, intended to aid the patient, and secure his recovery, while the Romish ceremony is always performed in case of complete despair of life, only with a view to prepare the patient, by this mummery, for certain death. The operation mentioned as so successfully performed by the apostles, for the cure of diseases, was undoubtedly a simple remedial process, previously in long-established use among the Hebrews, as clearly appears by the numerous authorities quoted by Lightfoot, Wetstein, and Paulus, from Rabbinical Greek and Arabic sources; yet Beza and others, quoted in Poole’s Synopsis, as well as Rosenmueller, suggest some symbolical force in the ceremony, for which see those works in loc. See also Kuinoel, and Bloomfield who gives numerous references. See also Marlorat’s Bibliotheca expositionum, Stackhouse’s History of the Bible, Whitby, &c.