Exegetical and Hermeneutical Commentary of Matthew 4:21
And going on from thence, he saw other two brethren, James [the] [son] of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
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.
Fuente: Albert Barnes’ Notes on the Bible
Mat 4:21
He called them.
Jesus calls all to follow Him
When engaged in their ordinary occupations. By His Word-Providence-Spirit.
I. The call.
1. Who calls? Jesus, the Saviour. His right to do so. His love in doing it.
2. The action. A call. Does not compel.
3. The purpose. To bring from toil to rest, from danger to safety, from nature to grace.
II. The obedience. Immediate-no delay. Thorough. They left, renounced, gave up, not to return: forsook, parted with possessions, relations. The reason was to follow Him-imitate, save. Through humility to glory. What remarkable faith! What ready obedience! (J. R. Taft, M. A.)
The character of St. James.
I. His thoroughness.
II. His readiness.
III. His devotedness. (Preb. Griffith, M. A.)
Forsaking all and following.
I.
1. It involved the sacrifice of
(1) Domestic ties;
(2) Property;
(3) Their means of livelihood.
2. It secured
(1) Ridicule;
(2) Persecution;
(3) St. Andrews cross. Such was the prospect.
II. Contemplate their obedience manifested.
1. It was thorough.
(1) They forsook all;
(2) They followed Him-everywhere.
2. It was constant.
III. Now, as regards yourselves.
1. You have been called to follow Christ-
(1) In your baptism;
(2) Preaching;
(3) Warnings of Providence.
2. You are called to-Renounce evil ways.
3. You are called as they were, to endure loss, pain, death. Test your proceedings:-Sunday-how do you keep it? church-do you value its services? Holy Communion, etc. (G. Venables.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
There was another James, Mat 10:3, the son of Alpheus, called James the less, brother of Joses and Salome, Mar 15:40. This was
James the son of Zebedee, and John, who is thought to be the evangelist. Christ calleth them, not with his voice only, but by his Spirit, affecting their hearts, so as they immediately left their ship and their father. Elsewhere the disciples say, Master, we have left all and followed thee; probably their employment with their ship was their all. They left their father also, but it was upon Christs call, in which case it is every mans duty,
and followed him, to learn of him before they went out to preach him, and to be witnesses of his miracles, &c.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. And going on from thence, he sawother two brethren, James the son of Zebedee, and John his brother,in a shiprather, “in the ship,” their fishing boat.
with Zebedee their father,mending their nets: and he called them.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And going on from thence, he saw other two,…. When he had gone but a little way further, Mr 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 , “R. James, the son of Zebedee”: which Capellus i conjectures is the very same person here mentioned: but the James they speak of as a disciple of Jesus, they call , “James the heretic” k; who, they say, was of the village of Secaniah, and sometimes of the village of Sama. His brother’s name was John, who was the Evangelist, as well as Apostle: these were
in a ship with Zebedee their father. Men of this name, and sons of men of this name, were very common among the Jewish Rabbins; but neither this man, nor his sons, were masters or doctors in Israel; for such Christ chose not for his apostles. It seems to be the same name with Zebadiah, 1Ch 27:7 these, with him, were “mending their nets”, which were broken, and needed repairing; and perhaps being poor, could not afford to buy new ones: this shows their industry and diligence, and may be a pattern and example to persons, closely to attend the business of their calling, whilst the providence of God continues them in it.
And he called them: from their employment, to follow him, and become his disciples; and no doubt gave them the same promise and encouragement he had given the two former.
h T. Hieros. Yebamot, fol. 9. 4. & Maaser Sheni, fol. 55. 2. Trumot. fol. 45. 2. Sheviith. fol. 35. 1. Bereshith Rab. fol. 31. 4. & 36. 2. i Spicilegium in loc. k T. Bab. Megilla, 23. 1. Avoda Zara, fol 17. 1. & 27. 2. & 28. 1. Cholin. fol. 84. 1. T. Hieros. Sabbat. fol. 14. 4. & Abvoda Zara, fol. 40. 4. Midrash Kohelet, fol. 62. 4. & 77. 1. Juchasin, fol. 41. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Mending their nets ( ). These two brothers, James and John, were getting their nets ready for use. The verb () means to adjust, to articulate, to mend if needed (Luke 6:40; Rom 9:22; Gal 6:1). So they promptly left their boat and father and followed Jesus. They had also already become disciples of Jesus. Now there are four who follow him steadily.
Fuente: Robertson’s Word Pictures in the New Testament
Mending [] . Not necessarily repairing; the word means to adjust, to “put to rights.” It may mean here preparing the nets for the next fishing.
Fuente: Vincent’s Word Studies in the New Testament
1) “And going on from thence,” (kai probas ekeithen) “And as he went on along the seaside from that place,” from where He had called Peter and Andrew into His church and Divine service, Mr 4.18-20.
2) “He saw other two brethren,” (eiden allous duo adelphous) “He saw another pair (duo) of brothers,” in addition to Simon Peter and Andrew whom He had just called.
3) “James the ton of Zebedee,” (lakobon ton tou Zebedaiou) (By name of) “James the son of Zebedaiou;” He is one of two James in the New Testament, later also ordained to be an apostle, Mat 10:1; He was murdered by Herod, Act 12:2.
4) “And John his brother,” (kai loannen ton adelphon autou) “And John his brother,” apart from whom he is never mentioned in the New Testament, and was confided in as an inner circle disciple of the Lord, Mat 17:1; Mr 5:37; 9:2; 14:33. He lived a long life, wrote five New Testament books.
5) “In a ship with Zebedee their father,” (en to ploio meta Zebedaiuo tou patros auton) “In the boat, (fishing boat related to their occupation) with Zebedee their father,” engaged in a busy family business, similar to that of Peter and Andrew. They were to break family TIES, Mr 10:28,37; 19:29.
6) “Mending their nets;” (katartizontas ta diktua auton) “Mending or repairing their nets,” a continual need of commercial fishermen of that day.
7) “And he called them,” (kai ekalesen autous) “And he called to them, or called them to follow him.” This calling concluded the origin or institution of “The kingdom of heaven,” or the church. He chose and called these from among the Disciples of John the Baptist, and from among the Gentiles, as a “people for His name’s sake,” Joh 15:16; Joh 15:27; Act 1:21-22; Act 10:37; Act 15:13-15.
Fuente: Garner-Howes Baptist Commentary
(21) Mending their nets.On the assumption that the facts in St. Luke preceded what we read here, the mending might seem the natural consequence of the breaking there described, and be noted as an undesigned coincidence. It must be remembered, however, (1) that the mending as well as washing flowed naturally even on a night of unsuccessful fishing, and (2) that the Greek of St. Luke does not say that the nets actually broke, but that they were on the point of breaking, and were beginning to do so.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And going on from there he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets, and he called them.’
With His two new disciples following him He then walked further along the shore and came to where two other brothers were sitting in their boats with their father mending their nets. And He called them in the same way. Their father was no doubt well aware of their enthusiasm for Jesus and His message, and he seemingly made no effort to stop them. He recognised the inevitable, and probably even rejoiced at heart, for they were seemingly a godly family, even if their mother was, like most mothers, ambitious for her sons (Mat 20:20-21). They were indeed quite a prosperous family, for we learn elsewhere that they had hired servants to assist with the fishing (Mar 1:20).
It may be that the mention of their ‘mending their nets’ in this case (as with the ‘casting of nets’ of Simon and Andrew) is intended to be an indicator of their future work of caring for the people of God.
Fuente: Commentary Series on the Bible by Peter Pett
Others joined them on the same day:
v. 21. And going on from thence, He saw two other brethren, James, the son of Zebedee, and John, his brother, in a ship with Zebedee, their father, mending their nets; and He called them.
v. 22. And they immediately left the ship and their father, and followed Him. This occurred in the same neighborhood as the event just recorded and in immediate conjunction with it, Luk 5:10. John had probably been among those that followed Jesus at the Jordan, Joh 1:35-40, and had, in the meantime, also told his older brother James of his wonderful experience. Therefore, although they were busily engaged with the routine of their calling, and although the call of Jesus implied the severing of family ties, there was just as little hesitation on their part. The honor of serving their Lord, even in poverty and humility, outweighs any and all temporal considerations.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 4:21-22. Ship Bark, or boat.
Fuente: Commentary on the Holy Bible by Thomas Coke
21 And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
Ver. 21. He saw other two brethren, James, &c. ] Three pair of brethren, at least, our Saviour called to the apostleship; to show what brotherly love should be found among ministers, what agreement in judgment and affection. There the Lord commands the blessing, and life for evermore,Psa 133:3Psa 133:3 . As where envying and strife is, there is confusion, and every evil work,Jas 3:16Jas 3:16 . Hence the devil laboureth (all he can) to set ministers at variance, and to sow dissension among them (as between Paul and Barnabas), that the work may be hindered. Divide et impera, make division, and so get dominion, was a maxim of Machiavel, which he learnt of the devil. What woeful tragedies hath he raised of late between the Lutherans and Zuinglians! What comedies have the Papists composed out of the Church’s tragedies! To foster the faction, they joined themselves to the Lutherans in that sacramentary quarrel. They commended them, made much of them, and almost pardoned them all that loss they had sustained by them. ( Eos excusabant, in pretio habebant, ac tantum non ignoscebant iis. Scultet.) This, that holy man of God, Oecolampadius, bitterly bewaileth in a letter to the Lutherans of Suevia. The error, saith he, may be pardoned through faith in Christ, but the discord we cannot expiate with the dearest and warmest blood in our hearts. ( Error condonari potest, modo fides adsit in Christum; discordiam, neque si sanguinem fundamus, expiabimus. ) They, on the other side (in their syngram or answer), handled that most innocent man so coarsely, ut non obiurgatione, sed execratione dignum sit, saith Zuinglius, that they deserved not to be confuted, but to be abhorred by all men. This was as good sport to the Papists as the jars between Abraham and Lot were to the Amorites. But that one consideration (that we are brethren) should conjure down all disagreements (as between them) and make us unite against a common adversary. The Low Countrymen, suspecting the English (A.D. 1587), stamped money with two earthen pots swimming in the sea (according to the old fable), and wittily inscribed, Si collidimur, frangimur, If we clash we are broken. The Thracians, had they been all of one mind, had been invincible, saith Herodotus. And Cornelius Tacitus (who had been here in Brittany with his father-in-law Agricola) reporteth of our forefathers that they fell into the hands of the Romans by nothing so much as by their dissensions among themselves. Rarus duabus tribusve civitatibus conventus. Ita dum singuli pugnant, universi vincuntur. (Tacitus.) Pliny telleth of the stone Thyrraeus, that, though never so large, while it is whole, it floateth upon the waters; but being broken, it sinketh. And who hath not read of Silurus’s bundle of arrows? To break unity is to cut asunder the very veins and sinews of the mystical body of Christ, as the apostle intimateth, 1Co 1:10 ; ( ), to hinder all true growth in godliness, Eph 4:16 , and inward comfort, Phi 2:1 , to drive away God, who appeared not to Abraham till the difference was made up, Gen 13:14 , &c., and to outdo ourselves ( Praesente Loto, et vigente contentione, Deus non apparuit. Par. in loc.): as the dragon sucketh out the blood of the elephant, and the weight of the falling elephant oppresseth the dragon, and so both perish together. (Plin. lib. 8, c. 12.) To prevent all which, and to compose all quarrels in this Egypt of the world, let it be remembered, as Moses told the two striving Israelites, that we are brethren. And oh how good and how pleasant it is for brethren (in the ministry especially) to dwell together in unity, Psa 133:1 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Mat 4:21 . , another pair of brothers, James and John, sons of Zebedee, the four together an important instalment of the twelve. The first pair were casting their nets, the second were mending them, ( ), with their father.
Fuente: The Expositors Greek Testament by Robertson
other. Greek. allos. App-124.
James . . . John. See App-141.
Zebedee. Aramaean. See App-94.
a = the. These calls were to discipleship, not apostleship.
with. Greek. meta. App-104.
mending = setting in order. See App-125.
Fuente: Companion Bible Notes, Appendices and Graphics
Mat 4:21. , with Zebedee) They were therefore youths; their father Zebedee being still in his prime, and both their parents alive. John lived seventy years longer. James was the first of the apostles who died; John survived him a long time.[160]-, adjusting for work) This word is said of a vessel or tool, which is either prepared for work or repaired after work. The first meaning is more suitable to this passage. The sons of Zebedee, as well as those of Jonas, on more than one occasion, abandoned the work in which they were respectively engaged with the greatest promptitude and obedience.
[160] These two are more frequently joined together in the New Testament than Peter and Andrew.-B. G. V.
Fuente: Gnomon of the New Testament
James
Two persons are called by this name in the N.T.
(1) James the son of Zebedee, an apostle Mat 10:2 and the brother of the apostle John, apart from whom he is never mentioned, and with whom, together with Peter, he was admitted to the especial intimacy of our Lord.; Mat 17:1; Mar 5:37; Mar 9:2; Mar 14:33 He was martyred by Herod. Act 12:2
(2) A son of Alphaeus (or Cleopas) and Mary the sister of Mary the mother of Jesus. (See Scofield “Mat 1:16”) and brother of Joses. Mar 15:40. He was, therefore, a cousin of the Lord Jesus. He is called James “the less” Mar 15:40 lit. little, i.e. of shorter stature than James the son of Zebedee). He was an apostle. Mat 10:3 It has been conjectured that “Lebbaeus, whose surname was Thaddaeus” Mat 10:3 was identical with the Juda of Luk 6:16 who is there called “of i.e. ‘son’ or ‘brother’ as is has been variously translated] James.” A Juda is mentioned with a James and Joses and Simon in Mar 6:3 as “brother” of our Lord (See Scofield “Mat 13:55, marg.). Mat 13:55. The Gospels mention no other James who could be called the brother of the Lord Jesus, but James the less was certainly the son of Alphaeus and Mary the sister of our Lord’s mother. The conclusion seems, therefore most probable that; Mat 10:3; Mat 13:55; Mar 3:18; Mar 6:3; Luk 6:15; Act 1:13; Act 12:17; Mar 15:13; Gal 1:19; Gal 2:9; Gal 2:12; Jam 1:1 refer to James the less, son of Alphaeus and Mary, and cousin, or, according to Jewish usage, “brother” of the Lord Jesus. He was the author of the Epistle of James.
Fuente: Scofield Reference Bible Notes
other: Mat 10:2, Mat 17:1, Mat 20:20, Mat 20:21, Mat 26:37, Mar 1:19, Mar 1:20, Mar 3:17, Mar 5:37, Luk 5:10, Luk 5:11, Joh 21:2, Act 12:2
Reciprocal: Luk 5:2 – washing Luk 6:14 – James
Fuente: The Treasury of Scripture Knowledge
CHRISTS CALL OBEYED
He called them. And they immediately left the ship and their father, and followed Him.
Mat 4:21-22
Whom did He call? The text refers to St. John and St. James.
I. An example and an encouragement.These two apostles afford an example and an encouragement to those who follow Christ, in two sorts of trials, more particularly those which arise from a thriving condition in the world, and those which attend, sometimes, on a quiet and comfortable home. To obey our Lords call, they left both the ship and their father: both the business to which they had been brought up, and on which they might depend, if not for wealth, at least for a comfortable maintenance; and the consolation of being with their parents, and living peaceably at home with them.
II. The call obeyed.It might seem almost presumption for such as we are to take to ourselves, as if intended for our pattern, the example of those great and holy saints, brought so very near the person of our Divine Saviour Himself. But we know that it is not presumptuous, since even Christs own example, and that of the Eternal Father, are set before us for our study and imitation. Does any man ask how he can imitate these apostles, he, a private Christian, not called to be an apostle, not summoned by the providence of God to any one great sacrifice, which might gather, as it were, into one the self-denials of a whole life? Let such a one think this within himself, that there may be, there probably are, occasions in which his worldly business, whatever it be, is apt to interfere, more or less, with his duty to our Saviour. The memory and fancy of his shop, his plough, his garden, his loom, or his office mingles unseasonably with his prayers and holy readings, and tries to hinder him from attending to his Saviours voice, inwardly whispering, Follow Me. Well, on all such occasions, let us manfully put aside the intruding thought, and determine to follow Him.
III. Christs favour.Persons who, in sincerity and truth, make sacrifices of this kind, who really prefer not their own fancy, but Christs will, even to family comfort, may find great encouragement in the favour which our Lord showed to these holy apostles. Their prayers for light and strength, they have every reason to hope, will be bountifully answered. Christ will make Himself present to them, in all His works, both of mercy, of wonder, and of judgment. Whether He raise the dead, or show Himself in agony or in glory, or come to judge Jerusalem, those who have made great sacrifices for Him will be favoured and honoured witnesses.
Fuente: Church Pulpit Commentary
4:21
Zebedee is referred to in the reference works simply as a Jew who was a fisherman by trade. The information that he was the father of the two apostles, James and John, will be useful in other places for distinguishing them from other men with the same names. These brothers were called by Jesus and no particulars are given as to why they were called.
Fuente: Combined Bible Commentary
And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
[James the son of Zebedee.] We meet with a certain Rabbin of this very same name, R. Jacob the son of Zabdi.
Fuente: Lightfoot Commentary Gospels
Mat 4:21. Going on from thence. (Mark: a little further.) All four had assisted in the great draught of fishes (see Luk 5:7; Luk 5:10).
James, i.e., Jacob. Probably the older brother.
John, the Apostle and Evangelist. The detailed account he gives of our Lords previous ministry and miracles suggests that he was among the disciples, he mentions (Joh 2:2; Joh 2:11-12; Joh 4:1; Joh 4:8; Joh 4:27; Joh 4:31).
In the boat, a fishing boat (not a ship), probably drawn up on the shore.
Mending, or putting their nets in order, preparing them for use. The wider sense is perhaps to be preferred.
He called them, probably using the same words.
Fuente: A Popular Commentary on the New Testament
Mat 4:21-22. Going on from thence Mark says, A little further thence, He saw two other brethren, James the son of Zebedee, and John his brother The reader will observe, there was another James, the son of Alpheus, or Cleophas, commonly called James the Less. In a ship, with Zebedee their father By the sea-side, mending their nets Which had been broken by the vast draught of fishes they had taken just before. And he called them Not with his voice only, but by his Spirit affecting and drawing their hearts, so that they immediately left their ship and their father, and indeed their earthly all, and followed him.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
James and John were evidently repairing (Gr. katartizo) their nets after a night of fishing (cf. 1Co 1:10; 2Co 13:11).
"In the Synoptics, unlike Paul’s epistles, Jesus’ call is not necessarily effectual. But in this instance it was immediately obeyed." [Note: Carson, "Matthew," p. 120.]
The disciples left their father as well as their fishing (Mat 4:22).
"The call of God through Jesus is sovereign and absolute in its authority; the response of those who are called is to be both immediate and absolute, involving a complete break with old loyalties. The actual shape of this break with the past will undoubtedly vary from individual to individual, but that there must be a fundamental, radical reorientation of a person’s priorities is taken for granted." [Note: Hagner, p. 78.]