Matthew 4:22

Before He spoke or did any thing, Christ called Apostles, that neither word nor deed of His should be hid from their knowledge, so that they may afterwards say with confidence, "What we have seen and heard, that we cannot but speak." [Acts 4:20]

The sea of Galilee, the lake of Gennesaret, the sea of Tiberias, and the salt lake, are one and the same.

ord.: He rightly goes on fishing places, when about to fish for fishermen.

"Saw," that is, not so much with the bodily eye, as spiritually viewing their hearts.

He calls them while actually working at their employment, to shew that to follow Him ought to be preferred to all occupations. They were just then "casting a net into the sea," which agreed with their future office.

He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen.

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.

The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine.

Of these fishermen the Lord speaks by Jeremiah. "I will send my fishers among you, and they shall catch you." [Jer 16:16]

interlin.: "Follow me," not so much with your feet as in your hearts and your life.

"Fishers of men," that is, teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body.

Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and "straightway left their nets, and followed Him." In which deed we ought rather to consider their wills than the amount of their property. He leaves much who keeps nothing for himself, he parts with much, who with his possessions renounces his lusts. Those who followed Christ gave up enough to be coveted by those who did not follow. Our outward goods, however small, are enough for the Lord; He does not weight the sacrifice by how much is offered, but out of how much it is offered. The kingdom of God is not to be valued at a certain price, but whatever a man has, much or little, is equally available.

These disciples did not follow Christ from desire of the honour of a doctor, but because they coveted the labour itself; they knew how precious is the soul of man, how pleasant to God is his salvation, and how great its reward.

To so great a promise they trusted, and believed that they should catch others by those same words by which themselves had been c aug ht.

These were their desires, for which they "left all and followed;" teaching us thereby that none can possess earthly things and perfectly attain to heavenly things.

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, and He afterwards sent them two and two to preach.

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.

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 shews 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.

It is no small sign of goodness, to bear poverty easily, to live by honest labour, to be bound together by virtue of affection, to keep their poor father with them, and to toil in his service.

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.

He made no promise to them when He called them, as He had to the former, for the obedience of the first had made the way plain for them. Besides, they had heard many things concerning Him, as being friends and townsmen of the others.

There are three things which we must leave who would come to Christ; carnal actions, which are signified in the fishing nets; worldly substance, in the ship; parents, which are signified in their father. They left their own vessel, that they might become governors of the vessel of the Church; they left their nets, as having no longer to draw out fishes on to the earthly shore, but men to the heavenly; they left their father, that they might become the spiritual fathers of all.

By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion.

Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, "rolling," or "a wheel," and shews the changeableness of the world. Jesus "walked by the sea" when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He "saw" them when He looked on them in His mercy. In Peter, (which is interpreted "owning,") who is called Simon, (i.e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted "manly" or "graceful," signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, "Follow me;" that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Ze bede e whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost.

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: 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.

Or, the number that was to be of the Evangelists is figured.

Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

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 called from 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 is 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. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fish, as he did do so again after the resurrection, but that he "should catch men." Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

In vain do we flatter ourselves as to the necessities of human maintenance, if, after faith sealed, we say, “I have no means to live?” For here I will now answer more fully that abrupt proposition. It is advanced too late . For after the similitude of that most prudent builder, who first computes the costs of the work, together with his own means, lest, when he has begun, he afterwards blush to find himself spent, deliberation should have been made before . But even now you have the Lord’s sayings, as examples taking away from you all excuse. For what is it you say? “I shall be in need.” But the Lord calls the needy “happy.” “I shall have no food.” But “think not,” says He, “about food;” and as an example of clothing we have the lilies. …

Now, whether they were baptized in any manner whatever, or whether they continued unbathed to the end, so that even that saying of the Lord touching the “one bath” does, under the person of Peter, merely regard us, still, to determine concerning the salvation of the apostles is audacious enough, because on them the prerogative even of first choice, and thereafter of undivided intimacy, might be able to confer the compendious grace of baptism, seeing they (I think) followed Him who was wont to promise salvation to every believer. “Thy faith,” He would say, “hath saved thee;” and, “Thy sins shall be remitted thee,” on thy believing, of course, albeit thou be not yet baptized. …

37. The question may indeed be raised as to how John gives us this account of the calling of the disciples, which is to the effect that, certainly not in Galilee, but in the vicinity of the Jordan, Andrew first of all became a follower of the Lord, together with another disciple whose name is not declared; that, in the second place, Peter got that name from Him; and thirdly, that Philip was called to follow Him; whereas the other three evangelists, in a satisfactory concord with each other, Matthew and Mark in particular being remarkably at one here, tell us that the men were called when they were engaged in fishing. Luke, it is true, does not mention An drew by name. Nevertheless, we can gather that he was in that same vessel, from the narrative of Matthew and Mark, who furnish a concise history of the manner in which the affair was gone about. …

39. But further, as to John’s statement, that “after this He went down to Capharnaum, He and His mother, and His brethren and His disciples; and they continued there not many days;” it is uncertain whether by this period these men had already attached themselves to Him, in particular Peter and Andrew, and the sons of Zebedee. For Matthew first of all tells us that He came and dwelt in Capharnaum, and then that He called them from their boats as they were engaged in fishing. On the other hand, John says that His disciples came with Him to Capharnaum. Now it may be the case that Matthew has but gone over here something he had omitted in its proper order. …

5. But what, I ask you, have we ever done that men should be offended at us? Have we ever imitated the apostles? We are told of the first disciples that they forsook their boat and their nets, and even their aged father. The publican stood up from the receipt of custom and followed the Saviour once for all. And when a disciple wished to return home, that he might take leave of his kinsfolk, the Master’s voice refused consent. A son was even forbidden to bury his father, as if to show that it is sometimes a religious duty to be undutiful for the Lord’s sake. With us it is different. We are held to be monks if we refuse to dress in silk. We are called sour and severe if we keep sober and refrain from excessive laughter. The mob salutes us as Greeks and impostors if our tunics are fresh and clean. …

11. [In Migne, 10.] I will receive you with open hands and, if I may boast and speak foolishly like Hermagoras, I will strive to learn with you whatever you desire to study. Eusebius who is here regards you with the affection of a brother; he has made your letter twice as precious by telling me of your sincerity of character, your contempt for the world, your constancy in friendship, and your love to Christ. The letter bears on its face (without any aid from him) your prudence and the charm of your style. Make haste then, I beseech you, and cut instead of loosing the hawser which prevents your vessel from moving in the sea. The man who sells his goods because he despises them and means to renounce the world can have no desire to sell them dear. Count as money gained the sum that you must expend upon your outfit. …

4. Daily did my dear Nebridius revolve the words: “they that will be rich fall into temptation and a snare” of the devil “and into many lusts.” All the money that the Emperor’s bounty gave him or that his badges of office procured him he laid out for the benefit of the poor. For he knew the commandment of the Lord: “If thou wilt be perfect go and sell that thou hast, and give to the poor, and come and follow me.” And because he could not literally fulfil these directions, having a wife and little children and a large household, he made to himself friends of the mammon of unrighteousness that they might receive him into everlasting habitations. …