PARABLE OF THE NET andFISHES
Adapted from a sermonpreached at the PCC Sabbath Evening Worship on 23 April 1999

“Again, the kingdom of heaven is like unto a net, that was cast into the sea,and gathered of
every kind: Which, when it was full, they drew to shore, and sat down, andgathered the good
into vessels, but cast the bad away. So shall it be at the end of the world:
the angels shall come forth, and sever the wicked from among the just.
And shall cast them into the furnace of fire: there shall be wailing andgnashing of teeth”
(Matthew 13:47–50).

The Lord Jesus began His ministry in Judea. Hethen moved up to Galilee. There He preachedand did many miracles. He went back to Jerusalemfor the Passover, and after that returned to Galilee.When He arrived in Galilee the second time,things were quite different. Opposition had begun. The scribes and Phariseesfirst charged Him and His disciples for breaking the Sabbath, and then fordoing miracles by the power of Satan. Even His own family thought that He wasbeside Himself or out of His mind, and they came to question Him or perhaps tostop Him. We read this in Matthew 12. When the Lord came out to speak to them,a big crowd began to follow Him.

He decided to walk to the edge of the Sea of Galilee(a lake). But the crowd was too big. The Lord decided to borrow a boat, gotinto it, pushed it out a little and preached from the boat. That way, He couldsee everyone and everyone could hear Him. He then preached a series of sevenparables beginning with the parable of the Sower (Mt 13:3–23), and ending withthe parable of the Net and Fishes (Mt 13:47–50). The first four parables werepreached to the multitude on the boat, whereas, the last three were preached tothe disciples in a house (Mt 13:36). But the theme of the seven parables is thesame: they all concern the Kingdom of Heaven.

The parable of the Net and Fishes has always a special appeal to me, not onlybecause of the way the Lord packs so many important verities concerning theGospel and the Gospel ministry in so few words, but also because I have fromyoung enjoyed fishing, and that not fishing with lines, but fishing with netsas the Apostles did.

Let us study this parable under three heads: First, we shall examine theparable in its original setting; Second, we will interpret the parable; andThirdly, we must ask ourselves what all these mean to us today?

The Parable in OriginalContext

Most of the Lord’s preaching ministry was conducted around the Lake of Galilee. Even this series of parables weare looking at was begun by the Lord on a boat at the lake itself and later Hemoved to a house near the lake. The Lake of Galilee was teemingwith fishes, many of which are edible. As such, many of the families livingaround the shore of Galilee were fishermen.A number of the Apostles were fishermen. Peter and Andrew were casting a netinto the sea when the Lord Jesus called them (Mt 4:18). James and John weremending their fishing nets in a boat near the shore when the Lord called them(Mt 4:21).

Many different kinds of nets are used by fishermen. I used to do a lot offishing myself. When we went fishing in the streams or canals in Singapore,then we would use a scooping net,—a circular net with a long stick. This net isuseful for catching fishes alive for the aquarium, but not quite suitable formaking a living. Another net that we used to use is the gill-net. This net isdesigned to trap the fishes by their gills. We would set the net out near theseashore in the evening, and then in the morning when the tide had gone down,we would find all kinds of fishes and crabs trapped in it, and we would spendthe whole morning removing them for lunch.

Now, in Galilee, at the time when the Lord walked the shores, different kind ofnets were used too. Two of the most popular kinds of nets were the casting-netand the dragnet. Three Greek words are used to describe fishing nets; one isgeneric, and the other two very specific. When the Lord called Peter and Andrew(Mt 4:18), they were using a casting net (Grk. amphiblêstron). Theywere casting the net from the shore. This net is a kind of circular net with adiameter of about three or four metres. The circumference of the net is linedwith weights. A lot of skill is needed to use this net. But when the fisherman castthe net out, it spreads out and whatever fish is under the net gets caught whenthe net is dragged in. As you can imagine, the yield for this net is not verygreat.

Another kind of net that was commonly used is the dragnet. This is a long netwith weights along the bottom edge and floats along the top edge. Two modeswere employed with this net. The first is when there is only one boatavailable; in which case, the net is let down into medium-depth water in acircular pattern and then dragged into the boat. This was probably the methodemployed by Peter when the Lord told him to “Launch out into the deep, and letdown your nets for a draught” (Lk 5:4). The second method is when two boats areavailable; in which case, each end of the net is tied to the boat, and the netis made to form a semi-circle and the net is dragged to shore. As both boatscome in towards the shore, dragging the net, most fishes in its sweep would betrapped in it. Some would out-swim the boats and escape by the side, but mostof the fishes would be dragged in. This method is particularly suitable wherethe water near the shore is not lined with sharp boulders, which might causethe nets to be stuck or to tear. This second method yields the greatest catch.As we know that James and John were Peter’s fishing partners (Lk 5:10), it waslikely that they often use this method to catch their fishes.

The net that our Lord refers to in this parable is the dragnet (Grk. sagênê),and the method alluded to us is the second method of using two boats. Thismethod, if used properly, would catch most of the fishes that are in the sweepof the net.

Now the Sea of Galilee has all kinds of fishes of all sizes. Some of the fishesare edible,—the most famous of which is known as St. Peter’s fish. This fish isso commonly found in this lake that its scientific name is TilapiaGalilea. (We have Tilapias in most of the lakes in Singapore, but itis Tilapia Mossambica as they come from Mozambia, or the TilapiaPlacida, the black tilapia from Java). Now, in the Sea of Galilee, thereare also fishes that are not edible. Some of them are too small to be eaten,some of them may be edible to us, but are forbidden by the Jewish dietary laws,such as the scale-less catfish.

When the boat comes in to land, the fishermen would get off the boats, andstart dragging the net to land. Once the net is on land with all the fishesjumping about, they must immediately get to work. They begin to sort thefishes. The edible and saleable fishes, such as the Tilapia Galilea and carps,they would be put into their containers or vessels; the rest,—which are knownas bad fishes,—are thrown back to the sea if they are alive or thrown to theground for the birds.

The container of good fishes is then brought to the market to sell.

Interpretation of theParable

First of all, we must note that this parable describes the kingdom of heaven(v. 47). The kingdom of heaven, or the kingdom of God, is the kingdom in whichChrist is the King, and the loyal subjects are genuine Christians. As withother kingdoms, there are those who are traitors and those who are not trulyloyal, and therefore not true citizens of the kingdom. These belong to thekingdom of Satan, the prince of the power of the air. According to the Word ofGod, every person in this world is either a subject of the kingdom of God or asubject of the kingdom of Satan. If you are outside Christ, if you are nottruly a Christian, you are in the kingdom of Satan. Now, a kingdom parabledeals with different aspects of the kingdom. Some deal with the growth anddevelopment of the subjects in the kingdom, such as the parable of the Leaven.Some deal with the extension of the kingdom in the world, such as the parableof the Mustard Seed. Some deal with the fact that there are true and falsesubjects in the kingdom in its present manifestation, such as the parable ofthe Weed and Tares. Some deal with the way in which a person obtainscitizenship in the kingdom, such as the parable of the Sower. Some deal withthe King Himself, such as the parables of the Hidden Treasure and Pearl ofGreat Price. What does the parable of the Net and Fishes deal with? What is themeaning of the parable?

Our Lord gives a one-line interpretation of it: “So shall it be at the endof the world: the angels shall come forth, and sever the wicked from among thejust” (Mt 13:49). The question we must ask is: Is the Lord interpreting theentire parable, that is, is He giving us all that He intends to teach with theparable, or is He explaining only a part of it? I believe He is only explaininga part of it, namely, the point when the fishes are sorted out. This is theprimary focus of the parable, but I believe there is more to it.

It appears to me that there is some significance to the fact that the Lord usesthe analogy of fishing. This being the last parable in the series of sevenparables that He was teaching His disciples, it had special significance tothem. It is instructive to note that when the Lord called Peter and Andrew, Hetold them: “Follow me, and I will make you fishers of men” (Mt 4:19). It isalso instructive to note that on two occasions when the Lord wanted to confirmPeter’s faith, that He used miracles pertaining to fishing. On the firstoccasion, He instructed Peter to launch out into the deep, and to let down hisnets for a draught (Lk 5:4). Peter, who was toiling all night and caughtnothing, was astounded when he saw the multitude of fishes inclosed in the netwhen he followed the instruction of Jesus, who was a carpenter by trade. Thereand then he saw the glory of Christ and fell down on his knees and said:“Depart from me; for I am a sinful man, O Lord” (Lk 5:8). The second occasionwas after the resurrection. Peter and the other Apostles were discouraged andwent fishing (Jn 21). They caught nothing. Then the Lord appeared to them andinstructed them to cast down their nets on the right side of the boat. Theydrew in 153 fishes. They were astounded, and were reminded of their call to befishers of men.

Now then, why is the analogy of fishing so important in the call of the Lord’sdisciples? I suggest it is not just because a number of them were fishermen.Rather, it is because fishing pictures the work of the Gospel very well.Habakkuk spoke of men as fishes in the sea: “[Thou] makest men as the fishes ofthe sea, as the creeping things, that have no ruler over them” (Hab 1:14). Thesea is a very apt picture of the world. It is restless, and it has all kinds ofcreatures and fishes. And they have no ruler over them.

Now, it is interesting that in the Lord’s parable, the dragnet is cast into thesea. How would Peter and Andrew become fishers of men, but that they becomepreachers of the Gospel? We have good reason to say that the net points to thepreaching of the Gospel. Matthew Henry says it well:

The preaching of the gospel is thecasting of a net into this sea, to catch something out of it, for his glory whohas the sovereignty of the sea. Ministers are fishers of men, employedin casting and drawing this net; andthen they speed [i.e., have success],when at Christ’s word they let down the net; otherwise, they toil andcatch nothing (Comm. in loc.).

Isn’t it true? The preaching of the Gospel is the primary means by which menand women are brought into the kingdom of God. It is important for every childof God to read the Word of God, but reading is not the primary means ofconversion, it is preaching. The Apostle Paul says: “For whosoever shall callupon the name of the Lord shall be saved. How then shall they call on him inwhom they have not believed? and how shall they believe in him of whom theyhave not heard? and how shall they hear without a preacher?” (Rom 10:13–14).Preaching is therefore like the casting of the dragnet, it brings in the goodfishes, the elect into the kingdom of God.

It should be noted that this parable is not concerned about the fishes that arenot caught in the dragnet. Why? Because outside the church and outside thereach of sound Gospel preaching, there is no ordinary means of salvation. Ifyou know you are out of Christ, your only hope for salvation is to come under aconstant ministry of the Word. If you hear the Word once or twice and youreturn to the world and you are not interested to return again, you would belike a fish that slips out of the dragnet by the side, and you would be lost inthe lake. One day that lake will become a lake of fire. Take heed lest youperish with the world.

But like the dragnet which draws in good and bad fishes, preaching also bringsin true and false believers into the church. The church is comprised of wheatand tares, so in the same way, the dragnet brings in good and bad fishes. Thefishermen do not attempt to distinguish between good and bad fishes when thenet is in the water. So it is not the duty of ministers of God to distinguishbetween true and false believers. Ministers do have a duty to warn the flock toexamine themselves to see if they are in the faith, and they have the duty toassure true believers of the salvation, and also to destroy the foundation offalse believers. They are to do so by preaching. But except in grievous casesof sin, unrepentance or denial of core doctrines, in which the minister has toexercise church discipline, he is not to declare if a person is a true or falsebeliever. That prerogative is reserved for the Master Fisherman and His angels.

“So shall it be at the end of the world: the angels shall come forth, andsever the wicked from among the just” (Mt 13:49). “At the end of theworld,” the Greek is: “the consummation of the age.” We are in the Last Days,the consummation of the age is on the Last Day. In that day, there will be ageneral resurrection followed by a general judgement. In that day, just as thefishermen sort out the good fishes from the bad fishes, the angels willseparate the true believers from the false. Though the destiny of the just isnot mentioned, we know from clear teachings of Scripture that they will go toheaven to be with the Lord forever. The wicked, on the other hand, “shall[be] cast… into the furnace of fire: there shall be wailing and gnashing ofteeth” (v. 50). This is referring to hell fire. There will be eternalpunishment, there will be great pain and regret and sorrow and wailing. Thosewho go there will hate one another and blame one another. It will be a mostterrible time of darkness and torment.

I once heard a ditty that goes something like this:

Why worry? I’m either sick or I’mwell. If I’m well all is well. If I’m sick, why worry? I would either get wellor I die. If I get well all is well. If I die, why worry? I’ll either get toheaven or I’ll get to hell. If I get to heaven all is well. If I get to hellwhy worry? I’ll be busy shaking hands with all my friends I know so well.

I am afraid, if you land up in hell, you are not going to shake hands with yourfriends. There will be too much pain, too much sorry for you to think of yourfriends. Indeed, they would not be your friends anymore, for you will beconfirmed in sin. You will not know love, you will only know hatred. This iswhy there will be wailing and gnashing of teeth.

Now, it is instructive to note the words that the Lord uses to describe thetrue and false professors of faith: they are the just and the wicked. Why aretrue believers called “just” or “righteous”? Isn’t it true that there is noperfect Christian? Isn’t it true that every Christian continues to sin evenafter his conversion? Yes, it is true. Then why are true believers called therighteous or just? Because every genuine child is clothed with therighteousness of Christ. This was the reason Christ was born of a virgin, livedfor 33 years in this world and then died on the cross of Calvary. Christ neverdid sin. And as He was born of a virgin, He was not represented by Adam in hissin. Yet Christ died on the Cross, like a criminal. He died on the Cross to payfor the sin of His children, for the Bible says that the wages of sin is death.And when Christ lived in this world, He was living on behalf of every trueChristian. He kept the Laws of God perfectly on their behalf, so that Hisrighteousness can be counted theirs. Every child of God is clothed with therighteousness of Christ and is righteous, just, in the sight of God. This iswhy everyone who truly embraces Christ and is therefore represented by Christis considered just and righteous. Without Christ, not one can be regarded bythe thrice-holy God as just or righteous.

When we understand this, we know why false believers are called wicked. Yousee, anyone who is not represented by Christ is represented by Adam, and is asinner in the sight of God and, indeed, does sin continuously against God. Youmay ask: Isn’t this parable not concerned with those who are outside thechurch? How can members of the church who do not live in wickedness like theunbelieving world be considered as wicked? Well, friends, anyone who is outsideChrist is wicked in the sight of God. And indeed, a false believer is likely tobe one who professes to know Christ and yet, lives as if Christ does not exist,and as if God has no Law. Such a person is a hypocrite. He may fool his pastor,he may fool his friends, he may fool his family members, he may fool himself,but he cannot fool God. In the day of judgement, his folly and hypocrisy willbe found out, and he will be cast into everlasting fire.

Conclusion andApplication for Today

First, for those of us who profess to be believers: Let us remember to examineour lives by the Word of God. Do I find myself more concerned with the materialcomfort of this present life than with the life to come? Am I ignoring the Lawof God? Do I find that I do not love the brethren? Do I find that I know notChrist and am not willing to spend time to read His Word and to hear thepreaching of His Word? If so, I am afraid we will have to re-examine ourfoundation and repent wholeheartedly before our hypocrisy is discovered in theday of judgement.

But if you can say: I love Christ, and I want to know Him more and more throughthe reading of His Word and hearing of the Gospel; I love the Word of God, Iseek to obey it even if it means inconvenience. I often fail, but how itsaddens me when I fail and I do repent with my whole heart. I hate sin,especially my own. I desire much to pray. Sometimes my heart is cold and I amprayerless and it grieves me greatly. And I love the brethren, I even pray forthose who persecute me. And I am more concerned about my eternal estate ascompared to my present comfort. Then, beloved, I say you do have the marks ofgrace, and as far as your testimony is true, you must be a child of God. Then rejoicewith trembling, knowing that you serve a living and loving God in Christ. Oneday this life of trial will be over, and that day, you can expect to meet yourLord and Saviour and be with Him in everlasting joy.

But now a word to anyone who has yet to profess Christ: I must lovingly warnyou that you are in a very precarious situation. Unless you repent and believein the Lord Jesus Christ, you shall perish in your sin. We know not when thenet will be drawn in. But I must warn you about a limitation in the parable.The parable does not say everything, and one thing that the parable does notsay is that if you die in unbelief before the net is drawn in, then there wouldbe no more hope for you. Indeed, you will be plunged into eternal damnationimmediately. Oh friend, bear this point clearly in mind. This is the emphasisof this parable. Do you not realise that the Lord makes no mention of thedestiny of the righteous, but the destiny of the wicked. This parable isspecially for you who are yet in unbelief. Will you not repent of your sin, andbelieve in Christ and submit yourself to Him?

You say, I am not convinced. If so, will you not come back and hear the gospelagain? Because if you do not come back, you put yourself outside the net, andthere would be no more hope for you. Come, hear and believe. Preaching is theprimary means of salvation ordained by God. Come and seek the Lord Jesus Christwith us.

—JJ Lim