Andrew, Peter, and Philip were from Bethsaida (John 1:44). Jesus’ call of four fishermen, to be His followers comes immediately after the summary of His message. So Mark made clear that to repent and believe in the gospel (Mark 1:15) is to break with one’s old way of life and to follow Jesus, to make personal commitment to Him in response to His call. With this call Jesus began His work in Galilee. This anticipated His appointing and sending of the Twelve. The words Come, follow Me are literally, “Come after Me,” a technical expression that meant “Go behind Me as a disciple.” Unlike a Rabbi whose pupils sought him out, Jesus took the initiative and called His followers.
The incident recorded in Luke 5:1-11 is obviously not the first time Jesus had been in contact with the men whom He called to be His disciples. Luke already had stated that Jesus had healed Simon’s mother-in-law which denotes previous contact with Simon and Andrew. This seems to be at least the third time Jesus had contact with these men. In John 1:41 Andrew told Peter that he had found the Messiah. Apparently the men at first did not follow Jesus on a “full-time” basis, for in Mark 1:16-20 (also Matt 4:18-22) Jesus called Simon, Andrew, James, and John. Mark recorded that that call was before Jesus entered the synagogue in Capernaum and healed a man who was demon-possessed. It is no wonder Peter invited Jesus home after the synagogue incident. Now, sometime later, Peter and the others were still fishermen. It was at this point, now that Jesus had established His authority, that He called these men to full-time discipleship.
• 登山宝训(太5:1-7:29, 路6:17-49, Horns of Hattin)天国子民的品格(太5:3-16)天国子民的生活准则(太5:17-48)天国子民的新生命(太6-7, 目标, 危险, 责任)
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Presentation Notes
The sermon as recorded by Matthew sets forth first, the character of the citizens of the kingdom of heaven (Mt. 5:3-16); secondly, the new law under which they are to be governed (5:17-48); thirdly, the new life which they are to live, with its duties, aims, dangers, and responsibilities. (Chapters 6 and 7) The same general them is covered in Luke’s record, even thought there are important omissions. The Sermon on the Mount is more than a mere sermon; for it stands alone as the grand charter of the kingdom of heaven. It is not to be regarded as a series of lessons on a wide variety of moral and religious subjects, but as a compendium of kingdom principles in which its different parts are bound together in one grand whole by unity of thought and purpose.