Matthew 4:21

Rightly did He thus build the foundations of the brotherhood of the Church on love, that from such roots a copious sap of love might flow to the branches; and that too on natural or human love, that nature as well as grace might bind their love more firmly. They were moreover brothers; and so did God in the Old Testament lay the foundations of His building on Moses and Aaron, brothers. But as the grace of the New Testament is more abundant than that of the Old, therefore the first people were built upon one pair of brethren, but the new people upon two. They were washing their nets, a proof of the extremest indigence; they repaired the old because they had not whence they should buy new. And what shows their great filial piety, in this their great poverty they deserted not their father, but carried him with them in their vessel, not that he might aid in their labour, but have the enjoyment of his sons' presence. We may not dare to consider the former disciples as more quick to preach, because they were casting their nets; and these latter as less active, because they were yet making ready only; for it is Christ alone that may know their differences. But perhaps we may say that the first were casting their nets, because Peter preached the Gospel, but committed it not to paper—the others were making ready their nets, because John composed a Gospel. He called them together, for by their abode they were fellow-townsmen, in affection attached, in profession agreed, and united by brotherly tenderness. He called them then at once, that united by so many common blessings they might not be separated by a separate call.

(Serm. 197. 2.) He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen. (Aug. Tract. in Joann. vii. 17.) Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him. (Ev. ii. 17.) It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were call d rom their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth thou shalt catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. […]

Then he deals with another call: And going on from there he saw two other brothers, James the son of Zebedee and John his brother. First, those called are described; secondly, their call (v. 21b); thirdly, their obedience (v. 22). The ones called are described …

The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

(ap. Anselm.) These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God. Observe how He calls them two and two, as He afterwards sent them two and two to preach. (ap Anselm.) and John that he may ascribe the whole to God's grace. The calling of four only is mentioned, as those preachers by whom God will call the four quarters of the world.

And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a boat with Zebedee their father. It is the greatest of virtues to care for one's father in his old age, and for the father …

(Hom. in Ex. 17:1.) Hereby we are also silently admonished, that he who wants affection towards others, ought not to take on him the office of preaching. The precepts of charity are two, and between less than two there can be no love.

And going on from thence, he saw other two,.... When he had gone but a little way further, Mar 1:19 he spied two other persons he was looking for, and had designed to call to the office of apostleship; and these are also described as "brethren", and by name, James, the son of Zebedee, and John his brother. The Jews make mention in their writings (h), of one ר יעקב בר זבדי, "R.

And going on from thence - From the place where he had found Peter and Andrew, Mat 4:18. Saw two other brothers - They were men engaged in the same employment, as it is probable that there were many such in the neighborhood of the lake. In a ship - A small vessel. In fact, it was little more, probably, than a sail-boat. Mending their nets - A very common employment when they were not actually engaged in fishing.

We have in these verses the beginning of our Lord’s ministry among men. He enters on his labours among a dark and ignorant people; he chooses men to be his companions and disciples. He confirms his ministry by miracles which rouse the attention of “all Syria”, and draw multitudes to hear him. Let us notice the way in which our Lord commenced his mighty work. He “began to preach.” There is no office so honourable as that of the preacher. There is no work so important to the souls of men.

We have in these verses the beginning of our Lord’s ministry among men. He enters on his labours among a dark and ignorant people; he chooses men to be his companions and disciples. He confirms his ministry by miracles which rouse the attention of “all Syria”, and draw multitudes to hear him. Let us notice the way in which our Lord commenced his mighty work. He “began to preach.” There is no office so honourable as that of the preacher. There is no work so important to the souls of men. It is an office which the Son of God was not ashamed to take up. It is an office to which he appointed his twelve apostles. It is an office to which St. Paul in his old age specially directs Timothy’s attention—he charges him with almost his last breath to “preach the Word.” ( 2 Timothy 4:2 ) It is the principal means which God has always been pleased to use for the conversion and edification of souls. The brightest days of the church have been those when preaching has been honoured; the darkest days of the church have been those when it has been lightly esteemed. Let us honour the sacraments and public prayers of the church, and reverently use them; but let us beware that we do not place them above preaching. Let us notice the first doctrine which the Lord Jesus proclaimed to the world. He “began to say, Repent.” The necessity of repentance is one of the great foundation stones which lie at the very bottom of Christianity. It is a truth which needs to be pressed on all mankind without exception. High or low, rich or poor, all have sinned, and are guilty before God; and all must repent and be converted if they would be saved. It is a truth which does not receive the attention it deserves.