New Testament Lesson #6 "They Straightway Left Their Nets"

Luke 4:14-32; 5; 6:12-16; Matthew 10

CHRIST PROCLAIMS HIMSELF THE ANOINTED ONE (Luke 4)

Christ announced the start of his ministry from the logical place, the place Jews might have expected their Messiah to appear:  the synagogue.  It was custom that a visitor in town was invited to read the scripture.  Christ, visiting his hometown of Nazareth, took this invitation.  Among the Jews, the speaker would stand to read the scripture, and then sit down to teach about it, which is what Jesus did here (Harper-Collins). 

It should have been a glorious event, but it was rather disappointing.  They "all bare him witness and wondered at the gracious words which proceeded out of his mouth" (Luke 4:22), but then they remembered that they knew him, that he had been an ordinary boy raised in an ordinary family.

Christ perceived their thoughts and responded.  "You are expecting that if I'm the Savior," he said, "I'll suddenly appear magnificent in your eyes, and I'll do wonderful miracles here like I've done in other places (v. 23), but you have to accept me and have faith for that to happen" (v. 24).  He pointed out Old Testament miracles in which only the person who had great faith was the witness and beneficiary.

This infuriated his townspeople.  They were not willing to see their own lack of faith; they only saw a hometown boy who was bragging on himself, and then not delivering the goods. They wanted to hurl him off a cliff as a heretic!  But of course, he miraculously escaped.

(For more details on this event and scripture, see "The Mission of Jesus Christ" in a previous post.)

THE HEALING OF THE MAN WITH PALSY (Luke 5:18-26)

Too bad the people of Nazareth did not possess the great faith that a group of friends in another city exhibited shortly thereafter.  They brought a friend who was paralyzed (see footnote to Luke 5:18) on a stretcher to be healed by Jesus, yet apparently they could not get in the building or get his attention because of the crowd.  Rather than being offended that they were ignored or overlooked, and rather than being discouraged that their goal was unattainable, they just continued to exercise their faith (displayed here as determination) to find another way to get their desired miracle.  They climbed up on the roof, removed tiles, and lowered their handicapped friend through the opening. (This would have taken some serious faith on the part of the paralyzed man as well, to be so precariously transported!)

We might have chastised them for dismantling the roof instead of exercising patience, but look how the Lord responded:  "When he saw their faith, he said unto him, Man, thy sins are forgiven thee...Arise, and take up thy couch, and go into thine house" (Luke 5:20, 24).  One significant word here teaches us an important lesson about faith:  their.  "When he saw their faith," he healed him.  We can exercise faith effectively in behalf of others.  Collective faith is powerful.

THE CALLING OF THE APOSTLES (Luke 5:1-11)

Even though he was the Messiah, Christ did not spend much time working on his own.  The Kingdom of God is a cooperative effort, and those in it are blessed, not just by being served, but by serving.  As soon as his disciples were ready, Christ called them to be his Apostles.  The first four were called at the Sea of Galilee.

The Sea of Galilee, the Sea of Tiberias, the Lake of Gennesareth, and the Sea of Chinnereth are all the same sea.  "Its form is an irregular oval, with the large end to the north.  It is about 14 miles in length, and from 6 to 9 in width...Many populous cities once stood on its shores, such as Tiberias, Bethsaida, Capernaum, Chorazin, Hippo, etc...It is, however, stormy, owing probably to the high hills by which it is surrounded" (Barnes, p. 38).

Readers who are familiar with Bear Lake, on the Utah-Idaho border, might be interested in the following comment written by my stake president, Kent Wallis who, with his artist's eye, notes: 

"After reading this description and having been there personally, [the Sea of Galilee's] similarity to Bear Lake is very striking.  Even the dry hills to the east and the verdant hills to the west are Bear Lake-like.  Even the drive over the mountain [from Logan] and down into Garden City looks just like coming down to the Sea of Galilee.  What is more remarkable is that the distance between the Dead Sea and the Sea of Galilee is about the same distance as that between The Great Salt Lake and Bear Lake."

Sea of Galilee (above), Bear Lake (below)

"And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret, and saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets" (Luke 5:1-2). 

These fishing vessels were manned by brothers Simon Peter and Andrew, and their partners James and John, who had previously been invited to become disciples of Christ, and who had been spending time with and learning from him for possibly a year (Hendrickson, p. 248), while continuing their livelihood as fishermen.  (See "The Calling of the Apostles" in a previous entry.)  The fish were not biting that morning, and the men had given up.  Since their day's work was cancelled, their ships were on the shore in the perfect position to serve Christ's purpose.  Jesus was not a stranger to them, and so he asked Simon to push out from the shore and allow him to teach the crowd from the ship (v. 3). 

There is a small bay on the Sea of Galilee, now called "The Bay of the Parables", at the foot of what is now called "The Mount of Beatitudes."  "The slope of the hill forms a natural amphitheatre, rather like a Roman theatre. Acoustical research has demonstrated that as many as 7,000 people could hear a person speaking from a boat in the bay."  It is a popular attraction for present-day visitors to the Holy Land. (SeeTheHolyLand.net)  Jesus knew the acoustics of this place--after all, he created it!--and used it for amplification long before microphones and speakers were invented.

After Jesus preached his sermon (which is not recorded), "He said unto Simon, Launch out into the deep, and let down your nets for a [haul]" (v. 5).  Simon Peter answered, "Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net."  Here is another example of faith which we can follow.  We may have reason to argue with the Lord's commands, but in the end we need to follow Simon's example and say, "nevertheless at thy word I will do it."  Simon and his brother Andrew (mentioned by name in Matthew's and Mark's accounts) cast their nets and took in so much fish they had to call their partners to bring the second ship, and both boats were so weighed down, they nearly sank (v. 6-7).

Even though they knew the Savior and his works already, it was a shock to them.  Simon Peter felt immediately unworthy for this obvious miracle in his behalf (v. 8).  (Compare this attitude to that of the townspeople of Nazareth.)  He had offered a small service to the Lord in allowing the use of his ship as a podium, and in return he had been given a financial windfall.

The four fishing partners were then called to the full-time ministry by Christ (v. 10).  The remaining eight apostles were soon called, and are listed in Matt. 10:2-4.  (Note Levi and Matthew are considered to be the same person.)  But in the telling of this call to the first four apostles, we see a great example:  Peter, Andrew, James and John, having just seen the largest profit of their careers, straightway "forsook all, and followed him" (Luke 5:11; Matt. 4:20; Mark 1:18).  These men passed the test of prosperity straight through to the Law of Consecration.  Can we do that?

A PARABLE FOR US

Jesus taught with parables quite effectively, and we might do the same.  Here is a fun little parable that exposes some truths about the ways we serve in the Kingdom that may not quite follow the example of Peter and his fellow fishermen. 

Jesus said, "Whereunto shall we liken the Kingdom of God?  or with what comparison shall we compare it?" (Mark 4:30).  He often began his parables by saying, "The Kingdom of Heaven is like unto..." So we might begin this one by saying, "The Kingdom of Heaven is like unto a loaf of bread..."

A BREAD-MAKING PARABLE

By Nancy Wyatt Jensen

Once there was a baker who wanted to bake a loaf of bread.  He called all the ingredients together and asked them to help.  They all agreed that it would be great to make bread, but you will see how well it worked.

The first time the baker tried to bake bread, the yeast felt inadequate.  She thought of herself as just a coarse, grainy substance, with no spectacular qualifications.  Even when the baker told her that with his mixing and kneading and the help of the sugar and warm milk, she would rise to the occasion, she didn't believe it and wouldn't get in the mixing bowl.  The end result was a flat loaf of bread. 
[Post wordstrip:  Felt Inadequate for the Calling]

The second time the baker tried to bake bread, the oil had been thrilled to be asked to participate, but got so busy frying donuts and French fries late the night before, that she slept in and forgot all about getting in the mixing bowl.  The end result was a very tough loaf of bread. 
[Post wordstrip: The Calling was a Low Priority]

The third time the baker tried to bake bread, the sugar didn't show up.  She knew that her role was only to support the yeast, and she felt the yeast could easily handle the job of rising by herself.  The end result was a thick and heavy loaf of bread. 
[Post wordstrip: The Calling Seemed Insignificant]

The fourth time the baker tried to bake bread, the salt felt annoyed with her job.  It was a lot of work to spread herself so thin to flavor the entire loaf.  If she had had a better job--or at least one that was more prestigious, like the flour's--she would have happily climbed in the mixing bowl.  The end result was a bitter loaf of bread. 
[Post wordstrip:  Didn't Like That Particular Calling]

The fifth time the baker tried to bake bread, the milk was frustrated.  Although she poured herself into her work, no one seemed to notice in the end.  So she stayed in the fridge rather than waste her time and effort.  The end result was a hard, cracked loaf of bread. 
[Post wordstrip: Felt Unappreciated]

The sixth time the baker tried to bake bread, the flour had already been asked to be in the gravy, the biscuits, the pretzels, and two batches of cookies.  She was sick and tired of doing more than her fair share, so she just plain turned down the request to get in the mixing bowl.  The end result was a glob of goo that didn't remotely resemble bread. 
[Post wordstrip: Resented Being Overworked]

The seventh time the baker tried to bake bread, the flour, the sugar, the oil, the yeast, the salt, and the milk realized that each of them was essential to the baking of bread.  They each realized that, working together, they were much more than they had been alone.  They each realized their jobs were equally important, although different.  Each finally offered her services in the mixing bowl with a joyful heart and a trust in the baker and his recipe.  The end result was a light and beautiful loaf of bread, much more nourishing, delicious and fulfilling than any of them had imagined. 
[Display a loaf of bread.]

(Note:  If you have the time and means to "teach through tastebuds," you can make tiny loaves of bread using frozen Rhodes Texas Roll Dough.  Thaw and roll into 4-inch loaves and place them either in 2 x 4 inch mini loaf pans, or an inch apart from each other in a rectangular pan.  Follow the instructions for rising and baking printed on the package.)

THE CALL TO THE WORK (Matt. 10)

In Christ's call and instruction to the twelve apostles in Matt. 10, we find these familiar phrases:  "Freely ye have received, freely give" (v. 8), and "He who seeketh to save his life shall lose it: and he that loseth his life for my sake shall find it" (v. 39 JST).  These commands apply to our own service in the Kingdom as well. 

We are not often in jeopardy of dying for the gospel cause, but this scripture applies to the way we live for the gospel cause as well.  We sometimes seek to "save" our lives by hoarding our time and talents and everything with which we have been blessed, or by holding back just a little corner of them from the Lord.  Anytime we do so, we are abandoning the Law of Consecration. 

We don't have to be called as Apostles to be expected to give our all.  At the time of President Hinckley's call as the prophet, he said:

"Now, my brethren and sisters...I wish to leave with you one thought which I hope you will never forget.  This church does not belong to its President. Its head is the Lord Jesus Christ, whose name each of us has taken upon ourselves. We are all in this great endeavor together. We are here to assist our Father in His work and His glory, “to bring to pass the immortality and eternal life of man” (Moses 1:39). Your obligation is as serious in your sphere of responsibility as is my obligation in my sphere. No calling in this church is small or of little consequence. All of us in the pursuit of our duty touch the lives of others. To each of us in our respective responsibilities the Lord has said:

"'Wherefore, be faithful; stand in the office which I have appointed unto you; succor the weak, lift up the hands which hang down, and strengthen the feeble knees' (D&C 81:5). 

"'And in doing these things thou wilt do the greatest good unto thy fellow beings, and wilt promote the glory of him who is your Lord' (D&C 81:4). 

"Further, 'And if thou art faithful unto the end thou shalt have a crown of immortality, and eternal life in the mansions which I have prepared in the house of my Father' (D&C 81:6).

"All of us in this great cause are of one mind, of one belief, of one faith.  You have as great an opportunity for satisfaction in the performance of your duty as I do in mine. The progress of this work will be determined by our joint efforts. Whatever your calling, it is as fraught with the same kind of opportunity to accomplish good as is mine. What is really important is that this is the work of the Master. Our work is to go about doing good as did He...

"Unitedly, working hand in hand, we shall move forward as servants of the living God, doing the work of His Beloved Son, our Master, whom we serve and whose name we seek to glorify."

SOURCES:

Harper-Collins Study Bible
Albert Barnes, Barnes Notes on the New Testament, Vol. 9
Hendrickson Publishers, New International Biblical Commentary: Matthew
President Gordon B. Hinckley, "This is the Work of the Master,", April 1995 General Conference

New Testament Lesson #4 "Prepare Ye The Way of the Lord"

Matthew 3-4; John 1:35-51

THE MESSAGE OF JOHN THE BAPTIST

Let's look at a very familiar passage from the Book of Mormon: 2 Nephi 25:26.  Ask your class if they can fill in the blank without opening their scriptures; good chance nobody will be able to do it.  Here is the scripture: "And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophecy of Christ, and we write according to our prophecies, that...[fill in the blank]."  The missing phrase is: "that our children may know to what source they may look for a remission of their sins."

John the Baptist stood in a unique position in history:  He "was the last legal administrator of the old dispensation, the first of the new; he was the last of the old prophets, the first of the new. With him ended the old law, and with him began the new era of promise. He is the one man who stood, literally, at the crossroads of history; with him the past died and the future was born"  (McConkie, p. 113).

In this pivotal spot, what was his message?  "Repent ye: for the kingdom of heaven is at hand."  This was also the first recorded phrase of the Savior's ministry.  (See Matt. 4:17.)

We spend great effort teaching and preaching about the importance of keeping all of the various and specific commandments and striving to "be therefore perfect as our Father in Heaven is perfect," sometimes so much that we eclipse the greatest message of the gospel:  that everyone is going to mess up in major ways and minor ways and fall short of that perfection, and so our Father in Heaven has provided the wonderful opportunity, through the Atonement of Jesus Christ, for us to repent.  Repeatedly.  Throughout our lives, we must hear this message and heed it over and over and over.  We must drill it into our children's heads and hearts so that they know there is always a way back, a way out, a way up from wherever they are right now, and that Way is Jesus Christ.  (See John 14:6.)

The Greek word translated as "repentance" in the New Testament "denotes a change of mind, i.e., a fresh view about God, about oneself, and about the world...a turning of the heart and will to God, and a renunciation of sin to which we are naturally inclined" (Bible Dictionary, p. 761).

WHAT THEN SHALL WE DO?

John the Baptist was the prophet who prepared the way for the Lord. And what did he preach? Repentance, of course. (See Luke 3:7-9.) He demanded of the multitude that they show by their actions that they were sincere about repenting, or they would be cut down like a tree that didn't produce good fruit.

Three groups of people were listening: the Jews (the people), the Jewish tax collectors (the publicans), and the Roman soldiers. Each asked him, "What shall we do?"

To the Jews, the "Church members," he said, "Give your excess to the poor" (Luke 3:11). Throughout scriptural history, whenever someone sincerely repents (think=Enos, Alma, sons of Mosiah) they are filled with the love of God (manifest in the Spirit) which immediately creates in them an overwhelming desire to share that love with others. If you truly repent, you are then filled with the Spirit, which prompts you in how to help others.

To the publicans, the Jewish tax collectors who worked for the Romans, he said, "Don't cheat or embezzle" (Luke 3:13). They were well known for padding their own coffers from the taxes they collected.

To the soldiers, he said, "Don't be violent. Don't frame people for crimes. Don't complain about your wages (Luke 3:14).

It's interesting that for each of these people, he offered them the next "best step" they could take in the repentance process. He told the Jews, who were already trying to be good, to help those less fortunate; in essence, to start working towards a Zion society in which everyone is cared for. That's a big step! But this is not what he told the other two groups. He told the publicans the next "best step" they could take, which was simply to be honest. And he didn't tell the soldiers, "Join the church, be baptized, get circumcised, go to the temple, give all your money to the Church." He told them three ways in which they could improve themselves and come just a little closer to Christ.

This is a very helpful example for us when we are working with nonmembers, wayward children, or even ourselves. All we/they need to do now to "bring forth fruits meet for [worthy of] repentance" is to take the next "best step." We can ask the Lord daily for this instruction for ourselves, and if we are trying to help someone else, we can ask Him how we can help them with their next best step. We don't need to expect people to make massive changes right away. One step at a time (more steps, if we're far, far away from the path) is enough. The Lord is infinitely patient. The more we read the scriptures, the more we see that He is willing to wait for us to learn; He is willing to wait for our children and our neighbors to travel the path to Him, one step at a time.

THE BAPTISM OF JESUS CHRIST

According to some historians, the Jews would baptize their proselytes, but were not baptized themselves (The Expositor’s Bible Commentary, Vol. 8, p. 103).  With our additional Latter-day revelation, we know that baptism has been a necessary ordinance since the world began--even Adam was baptized (see Moses 6:53)--but perhaps this practice had disappeared with the decline into apostacy that preceded John's time.  The Jews seemed to feel that simply being of the House of Israel made them holy, and they had no need of the ordinance of baptism, or of a Savior.  That would explain why Jesus criticized the Pharisees and Saduccees who came to his baptism, but did not intend to be baptized themselves.  To be told they were "outside the Messianic kingdom, and unfit to enter into it without a [baptism] was distasteful to [their] pride..." (Dummelow, p. 630).  (Notice the JST change in verse 7.)

But Jesus was baptized of John to set the example, "to fulfill all righteousness."  Even for the Perfect Person, the ordinance was required.  As a ratifying sign, a dove came down, witnessing the presence of the Holy Ghost.

"The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage...The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence" (Smith pp. 275-76).  "It thus appears that John witnessed the sign of the dove, that he saw the Holy Ghost descend in the "bodily shape" of the personage that he is, and that the descent was 'like a dove'" (McConkie, p. 123-4).

"The dove was the only fowl that was offered in sacrifice (Lev 1:14), and Christ by the spirit, the eternal Spirit, offered himself without spot to God.  The tidings of the decrease of Noah’s flood were brought by a dove, with an olive-leaf in her mouth; fitly therefore are the glad tidings of peace which God brought by the spirit as a dove" (Henry, p. 24).

THE TEMPTATION OF CHRIST

The first thing that is very important to note in the telling of the temptation of Christ is that the devil did not take Christ anywhere; he has no such power over the Son of God.  The JST footnotes to Matt. 4:1, 2, 5, 6, 8 and 9 tell us that it was the Spirit that led Christ to the wilderness, set him on the pinnacle of the temple, and took him up to the high mountain.  It is specifically mentioned that his purpose in going to the wilderness was to commune with God His Father, and that is also the purpose for which one would go to the temple or to a high mountain.  Jesus did not intentionally go to a place where he would find temptation (nor should we).  He prepared himself for 40 days to meet his Father.  (For the symbolic meaning of 40 days, see a previous entry.)  It is not our privilege to be told what transpired between the Father and the Son in those communications, but it is important for us to know that the devil will try with all his might to win us over once we have taken a giant spiritual step such as this.  (See Moses 1 for another example.)

Each time, presumably after the spiritual enlightenment, the devil approached the Lord with a temptation.

1) "If thou be the son of God, command that these stones be made bread" (verse 3).  Satan tried to cast doubt as to Christ's relationship with God.  This is the same thing he will try to do to us. 

Lucifer also tried to convince Christ that God The Father would not want him to hunger.  How similar is this to the argument we often hear:  "If there was really a God, he would not allow his children to suffer."  And this temptation often succeeds in casting doubt!  Another angle in this first temptation is the temptation to feed the flesh and neglect the spirit.  Jesus answered, "Man shall not live by bread alone [physical concerns], but by every word that proceedeth out of the mouth of God [covenants and commandments]" (verse 4). 

"In the life of Jesus there is not a single example of a miracle worked for His own advantage" (Dummelow, p. 633).  His turning the stones to bread would have been in direct opposition to his role as the Savior.  By overcoming this temptation he proved that he could be trusted to always have our best interest (or God's will) in mind over his own.

2) "If thou be the son of God, cast thyself down, for it is written, He shall give his angels charge concerning thee" (verse 6).  The devil loves to twist scripture to his advantage.  Here he quoted Psalm 91:11-12. 


"The porch on the south side [of the temple] was...150 feet high.  From the top of this to the bottom of the valley below was more than 700 feet, and Josephus says that one could scarcely look down without dizziness….How much more easy would [a dramatic leap and angelic rescue] be than to engage in a slow work of years to establish [the] claim [of divinity]; to encounter fatigue, and want, and poverty, and persecution, before that claim would be admitted?  And where could be a more fit place for thus at once demonstrating that he was the Son of God, than on this pinnacle of the temple, in the very midst of Jerusalem, and perhaps in the presence of thousands who would see the wonderful performance?" (Barnes, p. 34-35)  The temptation here was not just showing off (pride: something by which we are also often tempted), but taking a short cut.  There are no shortcuts in the Kingdom of God--not for Christ's mission and not for ours.


Jesus said, "It is written again, thou shalt not tempt the Lord thy God."  What is meant by tempting God?  Trying to get him to change his plans to fit ours.  We also try to "tempt the Lord" when things are rough and we question God's designs.  It is good to remember that "God casts down, that he may raise up; the Devil raises up, that he may cast down…." (Henry, p. 28).


3) "All [the kingdoms of the world and the glory of them] will I give thee, if thou wilt fall down and worship me" (verse 8-9).  What was the temptation here?  I've always struggled with this one.  Why would Christ, who had such great knowledge that he couldn't even be taught by men (see JST Matt. 3:25), be tempted by this kind of power?  I'll give credit to my awesome husband who pointed me toward an answer neither of us had thought of before, but which finally satisfies me.


First, let's clarify that Lucifer did not have the power to show Christ all the kingdoms of the world; "such was done by the Spirit; it was after he had seen the vision that the devil made his false offer" (McConkie, p. 128).  What might this vision have been like?  Well, the best commentary on scripture is always other scripture.  Who else in scripture had this type of a vision?  Enoch comes to mind instantly.  Enoch saw in a vision the God of heaven crying.  He asked what could be so devastating that it could cause God himself to cry. (Moses 7:31)  In answer, he was shown a great vision of the children of men, their sins, their refusal to accept the Atonement, and their resultant agony in spirit prison (Moses 7:38-39).  The scene tormented Enoch so that he "wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook" (Moses 7:41).

If the God of heaven wept when he showed this devastating vision to Enoch, it is likely that he was similarly in an agony when he saw it at the beginning of his earthly ministry in his semi-mortal condition.  How discouraging to see how many people would not accept his great sacrifice!  In this state, might there be the tiniest doubt as to whether Satan's plan had been the best one after all?  Wouldn't any good parent give almost anything to alleviate such intense suffering in their offspring?  If he would worship Satan, he would be accepting Satan's plan.  He would then be given power to rule over the kingdoms of the world and force everyone to do what was best for them (or at least that was Satan's claim), and all this misery to his dearly beloved children would be circumvented.

But the scriptures were written in Jesus' heart, and he would not abandon his Father's plan.  "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve" (verse 10).  He knew, as we should also learn, that our Heavenly Father's plans and designs are always best, and that our only chance to experience joy and growth and any degree of glory is through the exercise of our agency, even if that agency leads us first through various degrees of hell. 

(Note the JST footnote to verse 11.)

THE CALLING OF THE APOSTLES

John notes the call of five apostles immediately after his baptism (John 1:35-51), where the other gospels report them called later, in a different order, and under different circumstances (Matt. 4:18-22; Mark 1:16-20; Luke 5:1-11).  Is this a contradiction?  "If we take [John's account] as historical, Simon, Andrew, Philip, and Nathaniel first followed Jesus at an earlier date [than that recorded in Matthew and Mark].  On returning to Galilee, they again took up their normal work.  This is inherently plausible.  The disciples’ commitment and understanding advanced by degrees; even after the Resurrection, they returned once more to their fishing.  Here an earlier commitment may explain their haste in following Jesus [later]."  (The Expositor’s Bible Commentary, Vol. 8, p. 119)  In this preliminary or preparatory call, they were invited to "come and see" (verse 39).  They spent time with Jesus, and their testimonies grew as they did so.  First, Andrew told his brother Simon, "We have found the Messias" (John 1:41).  This term means "the anointed one," who was prophesied to lead the Israelites to freedom.  The next day, Philip was invited to follow Christ, and afterwards he told Nathanael, "We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph" (John 1:45).  As Jesus let Nathanael know he was aware of a private moment of divine communication Nathanael had experienced under a fig tree, Nathanael's witness expanded: "Rabbi, thou art the Son of God; thou art the King of Israel" (John 1:49).

Later, when their call to full-time apostleship came, the disciples were told, "I am he of whom it is written by the prophets; follow me, and I will make you fishers of men" (JST Matt. 4:19).  Knowing they had previously had the opportunity to "come and see," to learn of Christ, and to educate their desires, we can comprehend how they could now, with joy, and without a moment's hesitation, "straightway [leave] their nets," follow Christ, and become fishers of men (Matt. 4:18-22).

SOURCES:

Bruce R. McConkie, Doctrinal New Testament Commentary, Vol. 1
J. R. Dummelow, The One Volume Bible Commentary
Joseph Smith, Teachings of the Prophet Joseph Smith
Matthew Henry, Matthew Henry's Commentary on the Whole Bible, Vol. 5
Albert Barnes, Barnes' Notes on the New Testament, Vol. 9

I am indebted to my stake president, Kent R. Wallis, who shared his copious research with me.