They ought to come to him by the desire of affection, according to that word of the Psalm: "My soul thirsted for the strong, living God"; etc.
They ought to detain [him] by the persistence of prayer, according to that word of Song of Songs 3: "I held him and will not let him go." But alas, that word of Isaiah 64 has been verified: "There is none who calls upon your name, who rises up and holds you."
They ought to press in by the impulse of devotion: in Ezekiel 1 it is said of the holy living creatures: "Where the impulse of the spirit was, there they went." - They ought to accompany [him] by the conformity of good works, as Enoch: Genesis 5: "He walked with God and appeared no more, because God took him."
- They ought also to follow by the imitation of [his] passion; 1 Peter 2: "He suffered for us, leaving you an example, that you might follow his footsteps." To such as these glory is promised: Matthew 19: "Amen I say to you, that you who have left all things and followed me shall receive a hundredfold and shall possess eternal life."
9. (Verse 4.). But when he ceased speaking, etc. After the instruction of the people, the working of a miracle is added. Concerning the description of which, four things are introduced: on the part of Christ, the loftiness of power; on the part of Peter, the certainty of trust; on the part of the miracle, the abundance of plenty; on the part of the company, the readiness of assistance.
In Christ, therefore, the loftiness of power for working the miracle is intimated, when it is said: When he ceased however to speak, namely through the teaching of truth—because it is the Lord's to confirm his word with signs following, Mark last [chapter]— he said to Simon, through the command of authority, whom one must obey in all things, according to the counsel of the Virgin, John 2, at the first miracle: "Whatever he shall say to you, do it." - And the command follows: Put out into the deep, that is, into the deep sea, where namely there is a multitude of fish, as he beheld with the eyes of Divinity: Sirach 23: "The eyes of the Lord are far brighter than the sun, surveying all the ways of men and the depths of the abyss." And therefore he adds: And let down your nets for a catch. So too, in the last [chapter] of John, after the resurrection: "Cast the net to the right side of the boat, and you shall find." He says this by way of command, to show that "God subjected all things under his feet, the birds of the air and the fish of the sea," etc.
10. (Verse 5.). In Peter, moreover, is intimated the certainty of confidence for obtaining the miracle, when it is added: And Simon answering said to him: Master, he calls him not only teacher, but also master, believing him to have not only knowledge for teaching, but also power for acting. Nor does Peter the fisherman unreasonably address Christ by such a name, because Isaiah fifty-five: "Behold, I have given him as a witness to the people, a leader and master to the nations"; and the thirtieth chapter: "Your eyes shall see your master, and your ears shall hear the word of one admonishing from behind."
And since true confidence does not rest upon one's own powers, but upon divine powers, therefore he adds: Having labored through the whole night, we have caught nothing, and thus I would not cast out, trusting in my own powers and industry; whence he could say that word of Isaiah forty-nine: "Without cause and in vain have I consumed my strength"; and Job seven: "I have had empty months and have numbered laborious nights for myself," as if to say: I trust not in my own, but in your powers.
And therefore he concludes: But at your word I will let down the net. And not without merit, because he himself says in Isaiah fifty-five: "My word, which shall go forth from my mouth, shall not return to me empty, but shall accomplish whatever I have willed, and shall prosper in all things for which I sent it." Whence concerning Peter can be said that word from Romans four: "In the promise of God he did not hesitate with distrust, but was strengthened in faith, knowing most fully," etc.
11. (Verse 6.). In the miracle, moreover, is intimated the abundance of plenty for magnifying the miracle itself, when it is added: And when they had done this, they enclosed a great multitude of fish. And thus was verified that word of John fourteen: "Whatever you shall ask the Father in my name, this I will do." Behold, already the belief of Peter was obtaining miracles; whence he himself, on account of the foundation of his faith, merited to be called Peter from the firmness of rock; whence shortly after the Evangelist adds: "When Simon Peter saw this," etc. And therefore below in the twenty-second chapter it is said to him: "I have prayed for you, Peter, that your faith may not fail." And since the abundance of the multitude was not only sufficient but also superabundant, therefore it is added: Now the net was breaking, namely on account of the exceedingly great multitude.
12. And note that the Lord, by the same miracle by which he was able to gather fish into the nets, was able to preserve the nets, just as he also did in the last chapter of John, where it is said: "And although there were so many, the net was not torn"—the net of Peter himself. But this happened on account of the figure, because the miracles of the Lord, as Gregory says, always suggest to us something to be more diligently considered. For that catch of fish signifies the congregation of the elect after the resurrection in glory; but this one signifies the congregation of those called to the Church before the resurrection. And because in that one no one enters who departs, while from this one many depart, therefore here the net is torn, but there not at all. Hence it is that that catch is said to have been on the right side of the boat, but this one not; that one distinguishes in a determinate number, but this one does not; here the boats are nearly sunk on account of the multitude of temptations, but there they rest on land; here Christ rests in the boat, but there on the shore.
13. (Verse 7). In the partnership, moreover, is suggested the readiness of assistance for manifesting the miracle, when it is added: And they beckoned to their partners who were in the other boat, that is, they showed or signaled by a nod, because, in Tobit 12, "it is honorable to reveal and confess the works of God." Whence a certain author says: "The possession of no good thing is pleasant without a companion," according to that passage of Ecclesiastes 4: "It is better for two to be together than one, for they have the advantage of their companionship." — As a sign of which it is added: That they should come and help them, because, according to that passage of Proverbs 18, "a brother who is helped by a brother is like a strong city." And certainly, as it is said in the same place, "a man friendly to companionship will be more a friend than a brother." — And this is manifestly proven by their readiness in helping; and therefore it is added: And they came and filled both boats. And thus that passage of Proverbs 10 was verified: "The blessing of the Lord makes rich"; whence they could say that passage of Tobit 12: "We have been filled with all good things through him." This filling, moreover, as was touched upon, signifies the filling of the Church: Matthew 13: "The kingdom of heaven is like a net cast into the sea and gathering from every kind of fish," etc. — And therefore it is added: So that they were nearly sinking, because the wicked are so multiplied that we are nearly all submerged, according to that passage of Matthew 24: "Because iniquity has abounded, the charity of many will grow cold," etc. But nevertheless the ship of Peter is not submerged; Paul, however, says in 2 Corinthians 11: "Three times I suffered shipwreck."
14. Morally, it should be noted here who these fishermen are, what their boats are, what the nets are, and what the manner of catching is.
The fishermen are preachers: whence below in the same chapter: "From now on you will be catching men"; and Matthew 4: "I will make you become fishers of men"; and this from Jeremiah 16: "Behold, I will send you many fishers, and they shall fish them." And the devil on the contrary has his own evil fishers and heretical seducers: Habakkuk 1: "You make men like the fish of the sea. They lift up the whole with a hook, he dragged it in his dragnet and gathered it in his net." And certainly now evil fishers so prevail that the good ones scarcely have a place: and that word of Isaiah 19 has been fulfilled: "The fishers shall mourn, and all who cast a hook into the river shall lament, and those who spread a net upon the face of the waters."
15. The boats, moreover, by which the sea is crossed, are two, namely obedience and patience, of which the one exercises in labor, the other endures in sorrow. And concerning the first, that passage of Wisdom 14 can be understood: "Men entrust their souls to a small piece of wood, and crossing the sea by a raft they were delivered," etc. This is obedience, which, though it be small, leads to the blessed land. Concerning the second, that passage of Acts 27 can be understood: "Unless you remain in the ship, you cannot be saved"; this is said of those who were in the storm, because, Hebrews 10, "patience is necessary for you, so that doing the will of God, you may receive the promise"; where these two boats are touched upon, concerning which it is said together in the Psalm: "They who go down to the sea in ships, performing work," which pertains to obedience, "in many waters," namely of tribulation, which pertains to patience: "because through many tribulations we must enter into the kingdom of God."
16. The nets, moreover, are discernment and speech, which ought to be joined together in turn for the instruction of the people through the craft of the Holy Spirit; Lamentations 1: "From on high he sent fire into my bones and instructed me: he spread a net for my feet"; Colossians 4: "Walk in wisdom toward those who are outside. Let your speech always be seasoned with the salt of grace, that you may know," etc. These nets are woven together when sermons are composed from the words of Scripture gathered into a single series, in which usefulness rather than subtlety is to be attended to. Whence the Lord threatens the curious in Isaiah 19: "They shall be confounded who worked in linen, combing and weaving fine things." By these nets simple laypeople are more easily caught than learned clerics: whence Proverbs 1: "In vain is the net cast before the eyes of the winged"; but such people are caught in the net of worldly wisdom; Proverbs 7: "She ensnared him with many words and drew him forth with the flatteries of her lips."
17. The manner of catching is to put out the boats into the deep, that is, to ascend to the perfection of life, and to let down the nets for a catch, through preaching; which two things ought to be joined together according to the example of the Savior: Acts chapter one: "Jesus began to do and to teach," for Gregory says: "He whose life is despised, it follows that his preaching be condemned." Whence it pertains especially to those to let down the nets in preaching who have been able to ascend to the summit of perfection; and therefore the Apostle said in Romans chapter fifteen: "I dare not speak of anything which Christ has not wrought through me."
18. (Vers. 8.). When Simon Peter saw this. After the instruction of the people and the working of the miracle, there follows the calling of Peter and the sons of Zebedee. For the perfection of which, four things are shown to have concurred, namely the humiliation of Peter, disposing him to grace; wonder, elevating him to understanding; the reassurance of Christ, establishing him in confidence; the imitation of the Master, leading him to perfect righteousness.
First, therefore, there is set forth the humiliation of Peter disposing him to grace, when it says: When Simon Peter saw this, he fell down at the knees of Jesus. From the miracle he had seen, he was humbled, by magnifying the divine majesty; and rightly so, because in Philippians chapter two, "at the name of Jesus every knee should bow," etc.; and Isaiah chapter forty-five: "Every knee shall bow to me, and every tongue shall swear." And Peter did this as if inviting others to do likewise, so that he might say that word of the Psalm: "Come, let us adore and fall down," etc.
He was also humbled by recoiling into his own littleness; whence he adds: Saying: Depart from me, Lord, for I am a sinful man, as if to say: I am not such that I am worthy to be together with you. He said this from faith and reverence, just as that centurion in Matthew chapter eight: "Lord, I am not worthy that you should enter under my roof." But Peter said this because he saw the power and did not perceive the clemency, by which he said in Matthew chapter nine: "I came not to call the just, but sinners." Whence Augustine says: "Peter speaks as a fisherman: he had God and the Lord of salvation with him and was saying: Depart from me—as if a sick man were to say to a physician wishing to cure him: withdraw from me, for I am ill." And Gregory says: "Peter, on the contrary, if you consider yourself a sinner, it is needful that you not drive the Lord from you." But certainly by humbling himself thus he was not driving him away, but drawing him near: Isaiah the last chapter: "To whom shall I look, but to the poor and contrite in spirit and him who trembles at my words?"
19. (Vers. 9.). Secondly there is added the admiration elevating to understanding, which was the reason for the humiliation in Peter. And he notes this when he says: For astonishment had surrounded him. In the surrounding is noted the vehemence of the astonishment: Isaiah 29, "Behold, I will proceed to do a marvelous thing among this people, a great and stupendous miracle." - And lest you believe that he alone marveled, but that others also were witnesses of the miracle, there is added: And all who were with him, at the catch of fish which they had taken, that is, on account of the great and unusual catch all marveled, according to that of the Psalm: "They who go down to the sea in ships," "they saw the works of the Lord and his wonders in the deep."
20. (Vers. 10.). And because other disciples were called with Peter, therefore there is added: And likewise also James and John, sons of Zebedee, astonishment namely had surrounded them, who were likewise fishermen: whence there is also added: Who were partners of Simon. Whence just as they were partners in the exercise of fishing, so also in the dignity of calling, Revelation 1: "I John, your brother and partaker in tribulation and the kingdom"; 2 Corinthians 1: "Knowing that as you are partakers of the sufferings, so shall you be also of the consolations."
And note that just as these three were partners in fishing, so also they were in calling: and just as they were called together, so they were together chosen and taken up for the working of miracles: below, chapter 8: "He permitted no one to enter with him except Peter and James and John"; together taken up for the transfiguration: below, chapter 9: "He took with him Peter and James and John" etc.; together also taken up for prayer; Mark 14: "And he took with him Peter and James" etc.
21. Thirdly there is added the alleviation of Christ establishing confidence, when it is said: And Jesus said to Simon: Do not be afraid. He does not exclude the fear of reverence and humility, because that is "the beginning of wisdom," and of that it is said in Sirach 1: "He who is without fear cannot be justified," but he excludes the fear of pusillanimity, which is opposed to confidence: concerning which, Genesis 15: "Do not be afraid, Abraham; for I am your protector"; and Joshua 1: "Do not be afraid, for I am with you." - And lest he be terrified at lesser things, he promises greater things, when he adds: From henceforth you shall be catching men: which is much greater than catching fish. The Gloss: "He is not yet chosen for the apostolate, but it is foretold that he is someday to be chosen"; Matthew 4: "Come after me, and I will make you fishers of men." And he addresses Peter specially, because to him specially this care is committed: whence Matthew 16: "I will give you the keys of the kingdom of heaven" etc. - And note that he says: catching men, not gold, according to that of 2 Corinthians 12, "I seek not yours, but you"; and Philippians 4: "I seek not the gift, but the fruit."
22. (Vers. 11.). Fourth, there is added the perfect imitation of the Master leading to perfect justice, when it is added: And having brought the boats to land, so that they might leave them there: whence it also follows: Having left all things; below in the fourteenth chapter: "Everyone among you who does not renounce all that he possesses cannot be my disciple." He says pointedly all things, because, as Gregory says, "so much was left behind by those who followed as could have been desired by those who did not follow"; and because all things could have been desired, therefore all things were left behind. Whence Gregory: "He left behind much who retained nothing for himself; he left behind much who abandoned even, together with the thing he had, the will of having."